Full text [The Christ Of The Indian Road] E. Stanley Jones 1925

Full text of "The Christ Of The Indian Road"



The Christ Of The Indian Roadby Jones, E. Stanley


Publication date 1925

Topics Banasthali

Collection digitallibraryindia; JaiGyan

Language English
Book Source: Digital Library of India Item 2015.122191

Full text of "The Christ Of The Indian Road"

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By E. Stanley Jones 

The Abingdon Press 

New York Cincinnati 

Copyright, 1925, by 

E. STANLEY JONES 

First Edition Printed September, 1925 

Reprinted October, November, and December, 1925 

January, February, March, April, June, July, August, September 

and October, 1926 

=====================

CONTENTS 

CHAPTBB rAQB 

Preface 1 

Preface to the Sixth Edition . . : 3 

Introduction 7 

I. The Messenger and the Message 17 

II. The Motive and End of Christian Missions 29 

III. The Growing Moral and Spiritual Supremacy of Jesus 53 

IV. Jesus Comes Through Irregular Channels— Mahatma Gandhi’s Part 67 

V. Through the Regular Channels — Some Evangelistic Series 81 

VI. The Great Hindrance 101 

VII. The Question Hour 123 

VIII. Jesus Through Experience 138 

IX. What or Whom? 154 

X. Christ and the Other Faiths 169 

XI. The Concrete Christ 181 

XII. The Indian Interpretation of Jesus. . 189 

XIII. The Christ of the Indian Road 201 

PREFACE 

Perhaps a few words of caution may be help- 

ful to the reader. To those familiar with India 

the title of this volume may lead the reader to 

expect the book to be what it is not — an Indian 

interpretation of Christ. It is, rather, an attempt 

to describe how Christ is becoming naturalized 

upon the Indian Road. The Indian interpre- 

tation of Christ must be left to later hands. 

To those who have no first-hand familiarity 

with conditions in India another word of caution 

may be given. The author hsus tried to be scrupu- 

lously careful not to overdraw the picture. He 

has let non-Christians themselves largely tell the 

story of the silent revolution in thought that is 

taking place in India. But even so, the American 

and English reader must be careful not always 

to read into the statements of the non-Christians 

the full content of his own thinking. In that 

case unwarranted implications may be drawn 

from them. 

Christian missions have come to a crisis in 

India. A new and challenging situation con- 

fronts us. If we are to meet it, we must boldly 

follow the Christ into What are, to us, untried 

1 

PREFACE 

2 

Christian missions have come to a crisis in 

India. A new and challenging situation con- 

fronts us. If we are to meet it, we must boldly 

follow the Christ into what are, to ns, untried 

paths. In order to understand these modern 

movements one must know the past, and must 

keep constantly in mind the foundations that 

have been laid for this new day by the patient 

toil and sacrificial living of generations of mis- 

sionaries and Indian Christians. This book 

does not pretend to fill in that picture, though 

every moment the writer realizes the indebted- 

ness to those of that past who have toiled and 

looked for this day of broadening opportunity. 

In any case Christian missions are but in their 

beginnings in India. With adjusted attitude and 

spirit they will be needed in the East for decades 

and generations to come. 

My thanks are due to Dr. David G. Downey, 

who, owing to my return to India, has graciously 

undertaken to read the proofs and to see the book 

through the press. 

At the request of the publishers the spoken 

style has been retained. 

The Authoe. 

Mission House, Sitapur, U. P., India. 

PBEFACE TO THE SIXTH EDITION 

Some of my readers have observed tbe absence 

from this book of certain notes usual in mission- 

ary textbooks. Where, they ask, are the child- 

widows, the caste system with its compart- 

mentalized and consequently paralyzed life, the 

six million sadhus roaming through India find- 

ing little and contributing less; is Hinduism 

only a philosophical system — is there not a pop- 

ular side with its 330,000,000 gods and goddesses, 

its endless pilgrimages and rapacious priests at 

each stage, its worship of demons and gods of 

questionable character; has the purdah system 

been abolished ; has the appalling illiteracy 

amounting to ninety-three per cent been wiped 

out? Have these dark lines hitherto so common 

in the picture, faded out? Is it all sweetness 

and light? 

No, these things are still there. But I have 

left them out of the picture for three reasons. 

First. India is aggrieved, and I think rightly 

so, that Christian missionaries in order to arouse 

the West to missionary activity have too often 

emphasized the dark side of the picture. What 

they have said has been true, but the picture has 

not been a true one. This overemphasis on the 

one side has often created either pity or con- 

3 

4 

PREFACE 

tempt in the minds of the hearers. In modern 

jargon a superiority complex has resulted. I 

do not believe a superiority complex to be the 

proper spring for missionary activity. 

Eastern travelers in America, picking and 

choosing their facts, can make out a very dark 

picture of our civilization — the slums of our 

cities, the lynchings, divorce statistics, crime 

statistics unparalleled in other cities of the 

world, and so on. They have, in fact, done so. 

As Americans we have resented it as being an 

untrue picture. Then as Christians we should 

do unto others as we would that others should 

do unto us. 

Second. Indians themselves are now alive to 

these evils and are combating them. The impact 

of Christian ideals upon the situation has 

created a conscience in regard to these things 

and we can trust India to right them as she is, 

in fact, now doing. The fact is that racial lines 

are so drawn that India will probably deal more 

drastically with her evils if she does it from 

within than if we foreigners were always insist- 

ing upon it. As a Turkish lawyer said to us 

regarding the reforms in Turkey, “The things 

which we have done in four years no outside 

power or government could have made us do. 

We are surprised at it our selves.’'' The secret 

was that they did it. 

Third. I have tried to lay the foundations for 

PREFACE 5 

Christian missions deeper than upon particular 

evils found in a particular race. Taken at their 

very best, pagan men and systems in East or 

West need Christ. I have said to India very 

frankly: “I do not make a special drive upon 

you because you are the neediest people of our 

race, but because you are a member of our race. 

I am convinced that the only kind of a world 

worth having is a world patterned after the mind, 

and spirit of Jesus. I am therefore making a 

drive upon the world as it is, in behalf of the 

world as it ought to be, and as you are a part of 

that world I come to you. But I would not be 

here an hour if I did not know that ten others 

were doing in the land from which I come what 

I am trying to do here. We are all in the same 

deep need. Christ, I believe, can supply that 

need.” 

Another word should be added in regard to 

another seeming lack of emphasis. I have not 

emphasized the mass movement among the low 

castes because this book has been the story 

growing out of my own sphere of work. My 

work has been more connected with that mass 

movement in mind described in these pages than 

with the mass movement among the low castes. 

In spite of its obvious weaknesses and dangers 

I am deeply grateful for and rejoice in this lat- 

ter mass movement in which there is a turning 

of these dumb millions to Christ. In spite of 

6 

PREFACE 

statements to tlie contrary, this movement is 

going on with unabated force. Since my return 

to India a friend showed a petition signed with 

thumb impressions by eighteen thousand of 

these people who desired to come into the Chris- 

tian Church. But my emphasis has been upon 

what I knew best growing out of experience. 

A further word concerning the attitudes I 

find on my return after an absence of nearly two 

years from India. I find India even more open 

and responsive than when I left. The mass 

movement in mind goes on in silent but un- 

abated vigor. As the physical atmosphere be- 

comes saturated with moisture and heavy to the 

point of precipitation so the spiritual atmos- 

phere of India is becoming saturated with 

Christ’s thoughts and ideals and is heavy to the 

point of precipitation into Christian forms and 

expression. As to when that will take place 

depends upon how much Christlikeness we can 

put into the situation. As the leading Arya 

Samajist in India recently said to the writer, 

“Everything depends upon the Christian 

Church.” It does. 

The Author. 

Mission House, Sitapur, V. P., India. 

INTRODUCTION 

Clearing the Issues 

When the early evangelists of the Good News 

were sent out on their own, they returned 

and told Jesus “what they had done and what 

they had taught.” This evangelist must add a 

third to what he has done and what he has 

taught — what he has learned. It will not he 

primarily an account of what has been done 

through him, but what has been done to him. 

Running through it all will be the perhaps un- 

conscious testimony of how, while speaking to 

India, I was led along to a simplification of my 

task and message and faith — and I trust of my 

life. 

Recently at the close of an address a friend 

remarked, “He has probably done some good to 

India, but India has certainly done a great deal 

for him.” India has. In my sharing with her 

what has been a gift to me I found that I had less 

than I thought I had — and more. 

I thought my task was more complex than I 

now see it to be; not less difficult but less com- 

plex. When I first went to India I was trying 

to hold a very long line — a line that stretched 

clear from Genesis to Revelation, on to Western 

7 

INTRODUCTION 

Civilization and to the. Western Christian 

Church. I found myself bobbing up and down 

that line fighting behind Moses and David and 

Jesus and Paul and Western Civilization and 

the Christian Church. I was worried. There 

was no well-defined issue. I found the battle 

almost invariably being pitched at one of these 

three places : the Old Testament, or Western Civ- 

ilization, or the Christian Church. I had the ill- 

defined but instinctive feeling that the heart of 

the matter was being left out. Then I saw that I 

could, and should, shorten my line, that I could 

take my stand at Christ and before that non- 

Christian world refuse to know anything save 

Jesus Christ and him crucified. The sheer storm 

and stress of things had driven me to a place 

that I could hold. 'Then I saw that there is 

where I should have been all the time. I saw 

that the gospel lies in the person of Jesus, that 

he himself is the Good News, that my one task 

was to live and to present him. My task was 

simplified. 

But it was not only simplified — it was vital- 

ized. I found that when I was at the place of 

Jesus I was every moment upon the vital. Here 

at this place all the questions in heaven and earth 

were being settled. He was the one question 

that settled all others. 

I still believed in the Old Testament as being 

the highest revelation of God given to the world 

LNTRODU CTION 

9 

before Jesus’ coming; I would inwardly feed 

upon it as Jesus did. But tbe issue was further 

on. A Jain lawyer, a brilliant writer against 

Christianity, arose in one of my meetings and 

asked me a long list of questions regarding 

things in the Old Testament. I replied, a My 

brother, I think I can answer your questions, 

but I do not feel called on to do so. I defined 

Christianity as Christ. If you have any objec- 

tions to make against him, I am ready to hear 

them and answer them if I can.” He replied, 

“Who gave you this authority to make this dis- 

tinction? What church council gave you this 

authority?” I replied that my own Master gave 

it to me — that I was not following a church 

council, but trying to follow him, and he himself 

had said : “Ye have heard it said of old time, . . „ 

but I say unto you,” so I was simply following 

his lead, for he made his own word final even in 

Scripture. I was bringing the battle up from 

that incomplete stage of Revelation to the final 

— to Jesus. Revelation was progressive, cul- 

minating in him. Why should I, then, pitch my 

battle at an imperfect stage when the perfect 

was here in him? My lawyer friend saw with 

dismay "that a great many of his books written 

against Christianity had gone into ashes; by my 

definition. They were beside the point. But the 

lawyer was not to blame for missing the point. 

Had we not often by our writings and by our 

10 INTRODUCTION 

attitudes led him to believe -that we did make the 

issue there? 

Our confusion was Peter’s confusion which 

the Father’s voice and the vision of Jesus clari- 

fied. On the Mount of Transfiguration, Moses, 

representing the law, and Elijah the prophets, 

talked with Jesus, the New Revelation. The Jew- 

ish heart of Peter wanted to keep all three, and 

put them on the same level — he wanted to build 

three tabernacles for them. A voice from the 

cloud spoke, “This is my beloved Son ; hear him” 

■ — the law and the prophets are fulfilled in him ; 

•hear him. And when they lifted up their eyes 

they saw no man save Jesus only. He filled their 

horizon. He must fill ours. 

Again, have we not often in the past led India 

and the non-Christian world to think that our 

type of civilization in the West is the issue? 

Before the Great War was not Western greatness 

often preached as a reason for the East becoming 

Christian? This was a false trail and led us 

into many embarrassments, calling for endless 

apologies and explanations. 

There is little to be wondered at that India 

hesitates about our civilization — great and beau- 

tiful on certain sides and weak and ugly on 

others. While some of the contacts of the West 

with the East have been in terms of beautiful 

self-sacrifice and loving service, some of them 

have been ugly and un-Christian. But that we 

INTRODUCTION 

11 

are not more Christian in the West is under* 

standable when we remember in what manner 

much of our Christianity was propagated in 

Europe. Many of the evils which now afflict 

the West came in with it. While it is true that 

many of the first missionaries to the European 

tribes were men of rare saintliness and self-sac- 

rifice, nevertheless Christianity was not always 

propagated by saintliness and self-sacrifice. 

Take three illustrations that may show why 

three great un-Christian things lie back in our 

civilizations. 

All Russia became Christian with Vladimir 

the Emperor. He desired to become a Christian, 

but hesitated, for, as being beneath his dignity, 

he would not be baptized by the local clergy. 

He wanted the Patriarch of Constantinople to 

perform the ceremony — that would give the de- 

sired dignity. But to ask him to come to do it 

would be receiving a bounty at the hands of an- 

other. He decided that the only thing consonant 

with his honor would be to conquer Constan- 

tinople and compel the Patriarch to baptize him. 

He would then stand as dictator and not as 

suppliant That was actually carried out. Con- 

stantinople was captured and the Patriarch 

forced to baptize him. Thus Russia became 

Christian! Is it to be wondered at that dom- 

ination still continues in the West in spite of 

Christianity? It came in with it. 

12 

Another. The Saxons, a warring tribe of 

Europe, were practically compelled by Charle- 

magne to become Christians. They consented on 

one condition. That condition would only be 

known at the time of their baptism. When these 

warriors were put under the water as a symbol 

that their old life was dead, they went under — 

all except their right arms. They held them out, 

lifted above their heads. These were their fight- 

ing arms. They were never Christianized! Is 

it to be wondered at that war continues in the 

West in spite of Christianity? It came in 

with it. 

Another. The Mayflower that carried the Pil- 

grim Fathers to religious liberty in America 

went on her next trip for a load of slaves. The 

good ship “ J esus” was in the slave trade for our 

fathers. Is it to be wondered at that race and 

color -prejudice still exists in the West in spite 

of Christianity? It came in with it. 

The East feels that these things are still there. 

But standing amid the shadows of Western civ- 

ilization, India has seen a Figure who has 

greatly attracted her. She has hesitated in re- 

gard to any allegiance to him, for India has 

thought that if she took one she would have to 

take both — Christ and Western civilization went 

together. Now it is dawning upon the mind of 

India that she can have one without the other — - 

Christ without Western civilization. That dawn- 

13 

ing revelation is of tremendous significance to 

them — and to us. 

“Do you mean to say,” said a Hindu lawyer 

in one of my meetings about seven years ago, 

“that you are not here to wipe out our civiliza- 

tion and replace it with your own? Do you 

mean that your message is Christ without any 

implications that we must accept Western civ- 

ilization? I have hated Christianity, but if 

Christianity is Christ, I do not see how we In- 

dians can hate it.” I could assure him that my 

message was that and only that. But this was 

seven years ago. That matter has now become 

clarified, more or less. It has become clear that 

we are not there to implant Western civilization. 

They may take as little or as much from West- 

ern civilization as they like — and there is much 

that is tremendously worth while — but we do 

not make it the issue. The fact is that if we do 

not make it the issue, they will probably take 

more from it than if we did. 

But the swift and often accurate intuitions of 

the Indian have gone further. He is making an 

amazing and remarkable discovery, namely, that 

Christianity and Jesus are not the same — that 

they may have Jesus without the system that has 

been built up around him in the West. 

A prominent lecturer, who has just returned 

from India, says that this discovery on the part 

of India of the difference between Christianity [14]

and Jesus “can be called nothing less than a dis- 

covery of the first magnitude.” Let it be said 

that the suggestion as to the difference is not 

new, it has been said before. But the thing that 

is new is that a people before their acceptance of 

Christianity have noted the distinction and seem 

inclined to act upon it. It is a most significant 

thing for India and the world that a great people 

of amazing spiritual capacities is seeing, with 

remarkable insight, that Christ is the center of 

Christianity, that utter commitment to him and 

catching his mind and spirit, and living his life 

constitute a Christian. This realization has 

remarkable potentialities for the future religious 

history of the whole race. 

Looking upon it in the large, I cannot help 

wondering if there is not a Providence in the fact 

that India has not accepted Christianity en 

masse before this discovery was fixed in her 

mind. If she had accepted Christianity without 

this clarification, her Christianity would be but 

a pale copy of ours and would have shared its 

weaknesses. But with this discovery taking place 

before acceptance it may mean that at this period 

of our racial history the most potentially spirit- 

ual race of the world may accept Christ as Chris- 

tianity, may put that emphasis upon it, may 

restore the lost radiance of the early days when 

he was the center, and may give us a new burst 

of spiritual power. 

15 

For in all the history of Christianity whenever 

there has been a new emphasis upon Jesus there 

has been a fresh outburst of spiritual vitality 

and virility. As Bossuet says, “Whenever 

Christianity has struck out a new path in her 

journey it has been because the personality of 

Jesus has again become living, and a ray from 

his being has once more illuminated the world.” 

Out of a subject race came this gospel in the 

beginning, and it may be that out of another sub- 

ject race may come its clarification and revivifi- 

cation. Some of us feel that the next great 

spiritual impact upon the soul of the race is due 

to come by way of India. 

CHAPTER I THE MESSENGER AND THE MESSAGE 

I have been asked to tell in this book of my 

evangelistic experiences in the East. I have 

found that all real evangelistic work begins in 

the evangelist. Around the world the problem 

of Christian work is the problem of the Christian 

worker. As family training cannot rise above 

family character, so Christian service cannot 

rise above the Christian servant. 

I, therefore, cannot begin it in any better way 

than to tell of a bit of personal experience — > 

apart from which I question whether I would 

have had the courage to undertake it. After over 

eight years continuously in India in various 

types of missionary work, ranging from pastor 

of an English church, head of a publishing house, 

missionary to the villages, district superinten- 

dent of large areas, I felt strangely drawn to 

work among the educated high castes, the intel- 

ligentsia. As a mission we were doing very little 

indeed among them. We had taken the line of 

least resistance and nearly all our work was 

among the low castes. 

Along with my regular work I had started a 

Bible class and study group at an Indian club 

17 

18 

house where leading Hindus and Mohammedans 

gathered. After tennis in the evenings we would 

sit together until darkness fell and study the 

New 'Testament and discuss spiritual matters. 

One day one of the leading government officials, 

a Hindu, remarked, “How long has this mission 

been in this city?” I told him about fifty years. 

He asked very pointedly: “Then why have you 

gone only to the low castes? Why haven’t you 

come to us?” I replied that I supposed it was 

because we thought they did not want us. He 

replied : “It is a mistake. We want you if you 

will come in the right way.” We want you if 

you will come in the right way! Almost every 

moment since then I have been in eager quest 

for that right way. I have come to the con- 

clusion that the right way was just to be a Chris- 

tian with all the fearless implications of that 

term. 

But who was sufficient for these things? For 

it meant standing down amid the currents of 

thought and national movements sweeping over 

India and interpreting Christ to the situation. 

I was painfully conscious that I was not intel- 

lectually prepared for it. I was the more pain- 

fully conscious that I was not Christian enough 

to do what the situation demanded. And most 

depressing of all, I was physically broken. 

The eight years of strain had brought on a 

nervous exhaustion and brain fatigue so that 

 19 

there were several collapses in India before I 

left for furlough. On board ship while speaking 

in a Sunday morning service there was another 

collapse. I took a year’s furlough in America. 

On my way back to India I was holding evan- 

gelistic meetings among the university students 

of the Philippine Islands at Manila. Several 

hundreds of these Roman Catholic students pro- 

fessed conversion. But in the midst of the strain 

of the meetings my old trouble came back. There 

were several collapses. I went on to India with 

a deepening cloud upon me. Here I was begin- 

ning a new term of service in this trying climate 

and beginning it — broken. I went straight to the 

hills upon arrival and took a complete rest for 

several months. I came down to the plains to 

try it out and found that I was just as badly off 

as ever. I went to the hills again. When I came 

down the second time I saw that I could go no 

further, I was at the end of my resources, my 

health was shattered. Here I was facing this 

call and task and yet utterly unprepared for it 

in every possible way. 

I saw that unless I got help from somewhere 

I would have to give up my missionary career, 

go back to America and go to work on a farm 

to try to regain my health. It was one of my 

darkest hours. At that time I was in a meeting 

at Lucknow. While in prayer, not particularly 

thinking about myself, a Voice seemed to say, 

20  

“Are you yourself ready for this work to which 

I have called you?” I replied: “No, Lord, I am 

done for. I have reached the end of my rope.” 

The Voice replied, “If you will turn that over to 

me and not worry about it, I will take care of it.” 

I quickly answered, “Lord, I close the bargain 

right here.” A great peace settled into my heart 

and pervaded me. I knew it was done! Life — 

abundant Life — had taken possession of me. 

I was so lifted up that I scarcely touched the road 

as I quietly walked home that night. Every inch 

was holy ground. For days after that I hardly 

knew I had a body. I went through the days, 

working all day and far into the night, and came 

down to bedtime wondering why in the world I 

should ever go to bed at all, for there was not 

the slightest trace of tiredness of any kind. I 

seemed possessed by Life and Peace and Rest — 

by Christ himself. 

The question came as to whether I should tell 

this. I shrank from it, but felt I should — and 

did. After that it was sink or swim before every- 

body. But nine of the most strenuous years of 

my life have gone by since then, and the old 

trouble has never returned, and I have never had 

such health. But it was more than a physical 

Touch. I seemed to have tapped new Life for 

body, mind, and spirit. Life was on a perma- 

nently higher level. And I had done nothing 

but take it ! 

 21 

I suppose that this experience can be picked 

to pieces psychologically and explained. It does 

not matter. Life is bigger than processes and 

overflows them. Christ to me had become Life. 

Apart from this Touch I question if I would 

have had the courage to answer the call to work 

among these leaders of India’s thought and life. 

It was too big and too exacting. But here I saw 

my Resources. And they have not failed. 

Now a word as to that right method of ap- 

proach. There were two or three methods of 

approach then current: (1) The old method of 

attacking the weaknesses of other religions and 

then trying to establish your own on the ruins 

of the other. (2) The method of Doctor Far- 

quhar, which was to show how Christianity ful- 

fills the ancient faiths — a vast improvement on 

the old method. (3) The method of starting 

with a general subject of interest to all, and then 

ending up with a Christian message and appeal. 

I felt instinctively that there should be a bet- 

ter approach than any of these three. I see now 

how I was feeling after it. I have before me a 

note written eight years ago laying down some 

principles I thought we should follow.

(1) Be absolutely frank — there should be no camouflage 

in hiding one’s meaning or purpose by noncom- 

mittal subjects. The audience must know ex- 

actly what it is coming to hear. 

(2) Announce beforehand that there is to be no attack upon 

anyone’s religion. If there is any attack in it, 

it must be by the positive presentation of Christ. 

He himself must be the attack. That would mean 

that that kind of an attack may turn in two di- 

rections — upon us as well as upon them. He 

would judge both of us. This would tend to save 

us from feelings and attitudes of superiority, so 

ruinous to Christian work. 

(3) Allow them to ask questions at the close — face everything and 

dodge no difficulties. 

(4) Get the leading non-Christians of the city where the meetings are 

held to become chairmen of our meetings. 

(5) Christianity must be defined as Christ, not the 

Old Testament, not Western civilization, not even 

the system built around him in the West, but 

Christ himself and to be a Christian is to follow 

him. 

(6) Christ must be interpreted in terms 

of Christian experience rather than through mere 

argument. 

That was written eight years ago. As I look 

back I find that we have been led forward in 

two most important steps since then: 

(1) I have dropped out the term “Christianity” from 

my announcements (it isn’t found in the Scrip- 

tures, is it?), for it had connotations that con- 

fused, and instead I have used the name of Christ 

in subjects announced and in the hddress itself. 

The other way I had to keep explaining that I 

meant Christ by Christianity.

 (2) Christ must be in an Indian setting. It must be the Christ 

of the Indian Road. I saw that no movement 

would succeed in India that cuts across the grow- 

ing national consciousness of India, that Chris- 

tianity did seem to be cutting across that na- 

tional consciousness, it was therefore not suc- 

ceeding — at least among the nationally conscious 

classes. A leading Nationalist said to me, “I 

am not afraid of Christianity as such, but I am 

afraid of what is happening. Everyone who be- 

comes a Christian is lost to our national cause.” 

No wonder he suspected it. Christianity to suc- 

ceed must stand, not with Caesar, nor depend 

upon government backing and help, but must 

stand with the people. It must work with the 

national grain and not against it. Christ must 

not seem a Western Partisan of White Rule, but 

a Brother of Men. We would welcome to our 

fellowship the modern equivalent of the Zealot, 

the nationalist, even as our Master did. 

As to the manner and spirit of the presenta- 

tion of that message, we should consider it of 

the highest importance that the penetrating 

statement of Tagore should be kept in mind that 

“when missionaries bring their truth to a strange 

land, unless they bring it in the form of homage 

it is not accepted and should not be. The man- 

ner of offering it to you must not be at all dis- 

cordant with your own national thought and 

your self-respect.” I felt that we who come from 

a foreign land should have the inward feeling, 

24 

if not tlie outward signs, of being adopted sons 

of India, and we should offer our message as a 

homage to our adopted land; respect should 

characterize our every attitude; India should he 

home, her future our future, and we her serv- 

ants for Jesus’ sake. 

We have come, then, this far in our thinking: 

that the Christ of the Indian Road, with all the 

fullness of meaning that we can put into those 

words, should be our message to India. 

That this centering of everything in Jesus is 

the right lead is remarkably corroborated by 

Doctor Gilkey, the Barrows lecturer, who has 

just returned from .a great hearing in India. 

After consultation with a great many, of whom 

I was honored to be one, he chose as the subject 

for the lectures, “The Personality of Jesus.” To 

choose such a subject was in itself an adventure. 

A leading Christian college president in India 

said to Doctor Gilkey: “If you had chosen that 

subject as recently as five years ago, or even 

three, you would have had no hearing. I am as 

much amazed as you are at this burst of interest 

and these crowds.” The leading Hindu social 

thinker of India, commenting in his paper, re- 

marked, “The Barrows lecturer could not have 

chosen a subject of more vital interest in India 

to-day than the subject, ‘The Personality of 

Jesus.’ ” It was good to find my own experience 

corroborated in the experience of another. 

 25 

Hitherto it has been exceedingly difficult to 

get non-Christians to come to a Christian ad- 

dress of any kind. But in the most prom- 

inent Hindu, a Mohammedan judge, and a Chris- 

tian missionary signed the notices that went out 

calling the meetings. To me at that time it was 

a new experience to have them do it. An expe- 

rienced missionary said to me after one of the 

meetings, “If you had told me a week ago that 

the leading men of this city would sit night after 

night listening to the straightest gospel one could 

present and ask for more, I would not have be- 

lieyed it, and yet they are doing it.” I have 

found that they will listen when that gospel is 

Christ and are drawn when he is lifted up. 

It may be that we will yet discover that good 

Christianity is good tactics, that the straight- 

forward, open proclamation of Jesus is the best 

method. Paul believed this, for he says, “I dis- 

own those practices which very shame conceals 

from view; I do not go at it craftily, I do not 

falsify the word of God ; I state the truth openly 

and so commend myself to every man’s con- 

science in the sight of God. ... It is Christ 

Jesus as Lord, not myself, that I proclaim” (2 

Cor. 4. 2-5, Moffatt). He let Jesus commend 

himself to every man’s conscience, for he knew 

that Jesus appeals to the soul as light appeals 

to the eye, as truth fits the conscience, as 

beauty speaks to the aesthetic nature. For Christ 

and the soul are made for one another, and wher 

they are brought together deep speaks to deej 

and wounds answer wounds. 

That this approach is probably sound is seen 

by the statement of the non-Christian chairman 

who rebuked a Christian speaker because he had 

tried to come at it gradually : “We can speak of 

God ourselves, we expect to hear from you about 

Christ.” 

We often quote Haul’s speech at Athens as a 

model of missionary approach and yet it was one 

of Haul’s biggest failures. He did not succeed 

in founding a church there. Mackintosh 

analyzes his failure thus : “The Christian propa- 

ganda failed or prospered in proportion as the 

fresh data for religion present in Jesus were 

studiously concealed or openly proclaimed. Take 

Haul’s address at Athens : says some fine things, 

God’s spirituality, a God afar off — one in whom 

we live and move, creation instead of chaos. 

Providence instead of chance, men of one blood 

instead of proud distinction between Greek and 

Barbarian. But at no point is publicity given to 

the distinctive Christian message. In this 

studied omission of the cross is the secret of his 

comparative failure at Athens and his subse- 

quent change at Corinth. He writes penitently, 

‘I determined to know nothing among you save 

Jesus Christ and him crucified.’ The gospel had 

lost its savour when it was merged in Jewish 

27 

commonplace” (The Originality of the Christian 

Message, Mackintosh). 

But the Hindu insists, and rightly so, that it 

must not be “an incrusted Christ,” to use the 

words of the student Representative before the 

World’s Student Conference at Peking. It must 

not be a Christ bound with the grave clothes of 

long-buried doctrinal controversy, but a Christ 

as fresh and living and as untrammeled as the 

one that greeted Mary at the empty tomb on that 

first Easter morning. 

A Hindu puts the matter thus : “We have been 

unwilling to receive Christ into our hearts, but 

we alone are not responsible for this. Christian 

missionaries have held out a Christ completely 

covered by their Christianity. Up to now their 

special effort has been to defeat our religious doc- 

trines, and therefore we have been prepared to 

fight in order to self-defense. Men cannot judge 

when they are in a state of war. In the excite- 

ment of that intoxication while intending to 

strike the Christians we have struck Christ” 

( The Goal of India, Holland). 

But we too must acknowledge our part in the 

mistake and see to it that in the future India has 

a chance to respond to an untrammeled Christ. 

A friend of mine was talking to a Brahman 

gentleman when the Brahman turned to him and 

said, “I don’t like the Christ of your creeds and 

the Christ of your churches.” My friend quietly 

28 

replied, “Then how would you like the Christ of 

the Indian Road?” The Brahman thought a 

moment, mentally picturing the Christ of the 

Indian Road — he saw him dressed in Sadhus’ 

garments, seated by the wayside with the crowds 

about him, healing blind men who felt their way 

to him, putting his hands upon the heads of poor, 

unclean lepers who fell at his feet, announcing 

the good tidings of the Kingdom to stricken 

folks, staggering up a lone hill with a broken 

heart and dying upon a wayside cross for men, 

but rising triumphantly and walking on that 

road again. He suddenly turned to the friend 

and earnestly said, “I could love and follow the 

Christ of the Indian Road.” 

How differs this Christ of the Indian Road 

from the Christ of the Galilsean Road? Not 

at all. 

Christ is becoming a familiar Figure upon the 

Indian Road. He is becoming naturalized there. 

Upon the road of India’s thinking you meet with 

him again and again, on the highways of India’s 

affection you feel his gracious Presence, on the 

ways of her decisions and actions he is becoming 

regal and authoritative. And the voice of India 

is beginning to say with Whittier: 

“The healing of the seamless dress 

Is by our beds of pain; 

We touch him in life’s throng and press, 

And we are whole again.” 

CH II.  THE MOTIVE AND END OF CHRISTIAN MISSIONS. 

There is a good deal of misunderstanding as 

to why we are undertaking Christian missions 

and as to what we are really trying to do. A very 

severe criticism is beating upon this whole ques- 

tion of missions from many angles and sources. 

Personally I welcome it. If what we are doing 

is real it will shine all the more. If it isn’t real, 

the sooner we find it out the better. 

We have been called international meddlers, 

creed mongers to the East, feverish ecclesiastics 

compassing land and sea to gain another prose- 

lvte. From the other side comes the criticism 

*/ 

that we satisfy a racial superiority complex 

when we go on helpful service to other nations; 

that we are the kindly side of imperialism — we 

go ahead and touch the situation in terms of 

schools and hospitals and human helpfulness, 

then imperialism comes along and gathers up 

the situation in the name of empire; or that 

capitalism takes over and exploits the situation 

as intrepid missionaries open it up. Again it 

is said that it is a bit of spiritual impertinence 

29 

30 THE CHRIST OF THE INDIAN ROAD 

to come to a nation that can produce a Gandhi or 

a Tagore. Finally we are told that the whole 

missionary movement is a mistake, since, as non- 

Christian investigators tell us, the last command 

of Jesus to go into the world and preach the gos- 

pel is an interpolation, hence the whole is 

founded upon a mistaken idea. 

These are serious criticisms and must he met 

fairly and squarely. If this whole question of 

missions is to hold the affections of the church 

in the future, we must be sure that we are about 

a business that commends itself to the mind as 

well, for what does not hold the mind will soon 

not hold the heart. Besides, let it be noted that 

if Christianity isn’t worth exporting it isn’t 

worth keeping. If we cannot share it, we cannot 

keep it. 

Some of the motives that were valid in the past 

are not holding good to-day. In the days when I 

volunteered to be a missionary the prevailing 

thought was that here is a cataract of human 

souls pouring over into perdition and that we 

were to rescue as many as possible. Rightly or 

wrongly, this idea is no longer prevailing as a 

motive for foreign missions. Then at the close of 

•the Great War there was the feeling that democ- 

racy was the panacea for the world’s ills, and that 

America, being the embodiment of the democratic 

ideal, should loose democracy/ permeated with 

Christianity, upon the world. A good deal of 

THE MOTIVE AND END 

31 

the thought underlying the Methodist Centenary 

and the Interchurch World Movement was per- 

vaded with this idea. We now see that democ- 

racy, fine as it is, is no panacea for the world’s 

diseases, that paralyzing evils can flourish in a 

democracy as flagrantly as in an autocracy. A 

thoughtful Hindu, after reading Bryce’s Modern 

Democracies , put it down and remarked to a 

friend, “After all, democracy is only an ideal, 

and that ideal will never be realized until the 

kingdom of God comes on earth as it is in 

heaven.” We must go deeper than democracy. 

Then there was a time when we thought we 

were there in the East to Westernize it in gen- 

eral. I remember very vividly an address given 

twenty years ago by a prominent Christian 

editor, on the lines, 

“Out of the darkness of night 

The world rolls into light. 

It is daybreak everywhere.” 

The whole address was a recounting of electric 

cars in Bombay, and American plows in Africa 

and dress suits in Japan as a sign that it is 

daybreak everywhere ! I am frank to say that I 

would not turn over my hand to Westernize the 

East, but I trust I would give my life to Chris- 

tianize it. It cannot be too clearly said that they 

are not synonymous. We have seen as by a lurid 

flash during this last war that much of our civ- 

32 THE CHRIST OF THE INDIAN ROAD 

ilization is still held under the sway of pagan 

ideals. Who was it that prayed, “Oh, to see the 

world with the lid off”? Well, we have seen it 

with the lid off, and the grim form of our pagan 

past leered out of the depths at us. That pagan 

past was controlling much of the submerged life 

of our outwardly brilliant civilization. To see 

many of our modern cities with the lid off would 

cure us of an easy optimism. No, paganism is 

not a thing to which we can point on the map and 

say, “It is here,” “It is there.” It is not a geo- 

graphical something, but a matter of the spirit, 

and there may be vast areas of thought and pur- 

pose and spirit that are still pagan on both sides 

of the world. Paganism may be either in East 

or West. 

As yet there is no such thing as a Christian na- 

tion. There are Christianized individuals and 

groups, but the collective life of no people has 

been founded upon the outlook of Jesus. We are 

only partially Christianized. That does not 

mean that we are not appreciative of and thank- 

ful for the Christianization that has taken place, 

nor are we blind to the fact that our civilization 

is probably the best that has been produced so 

far in human history, but we are not measuring 

ourselves by ourselves, but in the white light of 

the person of Jesus. 

We want the East to keep its own soul — only 

thus can it be creative. We are not there to 

THE MOTIVE AND END 

SB 

plaster Western civilization upon the East, to 

make it a pale copy of ourselves. We must go 

deeper — infinitely deeper — than that. 

Again, we are not there to give its people a 

blocked-off, rigid, ecclesiastical and theological 

system, saying to them, “Take that in its entirety 

or nothing.” Jesus is the gospel — he himself is 

the good news. Men went out in those early days 

and preached J esus and the resurrection — a 

risen Jesus. But just as a stream takes on the 

coloring of the soil over which it flows, so Chris- 

tianity in its flowing through the soils of the dif- 

ferent racial and national outlooks took on col- 

oring from them. We have added a good deal to 

the central message — Jesus. Some of it is worth 

surviving, for it has come out of reality. Some 

of it will not stand the shock of transplantation. 

It is a shock to any organism to be transplanted. 

I have seen a good many star preachers visit the 

East and have their messages translated. The 

result has often been disastrous. After the 

rhetoric and fine periods had been eliminated as 

untranslatable there was not enough basis of 

ideas to go over to be reclothed in another lan- 

guage. Some of our ecclesiastical systems built 

upon a controversy lose meaning when they pass 

over into a totally different atmosphere. But 

Jesus is universal. He can stand the shock of 

transplantation. He appeals to the universal 

heart. 

34 THE CHRIST OF THE INDIAN ROAD 

We will put our civilization and our ecclesia^ 

tical systems at the disposal of India to take aL 

much as may suit their purposes. But we do not 

insist upon these. We will give them Christ, 

and urge them to interpret him through their 

own genius and life. Then the interpretation 

will be first-hand and vital. 

If this viewpoint hurts our denominational 

pride, it may help our Christianity. 

If we are not in India to do these things just 

for what purpose are we there? We believe there 

are three great elemental needs of East ( and 

West: an adequate goal for character; a free, 

full life; God. We. believe that Jesus in a su- 

preme way gives these three things. 

Each system must be judged by its output, 

its fruit. “The outcome is the criterion.” What 

are we trying to produce? The ends of the dif- 

ferent systems of thought and faith may be 

summed up as follows: Greece said, “Be mod- 

erate — know thyself”; Rome said, “Be strong — 

order thyself” ; Confucianism says, “Be superior 

— correct thyself”; Shintoism says, “Be loyal — 

suppress thyself”; Buddhism says, “Be disil- 

lusioned — annihilate thyself”; Hinduism says, 

“Be separated — merge thyself”; Mohammedan- 

ism says, “Be submissive — assert thyself”; Ju- 

daism says, “Be holy — conform thyself” ; Modern 

Materialism says, “Be industrious — enjoy thy- 

self”; Modern Dilettanteism says, “Be broad — 

THE MOTIVE AND END 

35 

cultivate thyself” ; Christianity says, “Be Christ- 

like — give thyself.” 

If the end and motive of Christianity, and 

therefore of Christian missions, is to produce 

Christlike character, I have no apology for being 

a Christian missionary, for I know nothing 

higher for God or man than to be Christlike. 

I know nothing higher for God. If God in 

character is like Jesus, he is a good God and 

trustable. The present-day doubt is not concern- 

ing Christ, but concerning God. Men wonder if 

there can be a good God back of things when they 

see earthquakes wipe out the innocent and the 

guilty alike and innocent little children suffer 

from nameless diseases they did not bring on 

themselves. But the distracted and doubting 

mind turns toward Jesus with relief and says, 

“If God is like that, he is all right.” As Chris- 

tians we affirm that he is — that he is Christlike 

in character, and we say it without qualification 

and without the slightest stammering of the 

tongue. We believe that “God is Jesus every- 

where” and Jesus is God here — the human life 

of God. 

If God thinks in terms of little children as 

Jesus did, cares for the leper, the outeaste, and 

the blind, and if his heart is like that gentle 

heart that broke upon the cross, then he can have 

my heart without reservation and without ques- 

tion. 

36 THE CHRIST OF THE INDIAN ROAD 

If the finest spirits of the human race should 

sit down and think out the kind of a God they 

would like to see in the universe, Ms moral and 

spiritual likeness would gradually form like unto 

the Son of Man. The greatest news that has ever 

been broken to the human race is the news that 

God is like Christ. And the greatest news that 

we can break to that non-Christian world is just 

that — that the God whom you have dimly real- 

ized, but about whose character you are uncer- 

tain, is like Christ. I have watched the look of 

incredulity come into the faces of men in India 

as that announcement is made. But incredulity 

gives way to the thought that God ought to be 

like that, and that in turn to the thought that 

he is. “ I have thrown over everything in my 

belief as to the future life,” said one of the most 

brilliant Hindus, “except the continuity of hu- 

man existence and the consistency of the charac- 

ter of God.” The consistency of the character 

of God had been fixed for him by Jesus, concern- 

ing whom he said to me, “Jesus is the highest 

expression of God we have ever seen.” That 

consistency of the character of God is fleeting 

and intangible until Jesus fixes it forever in the 

soul. 

Further, I know nothing higher for man than 

to be Christlike. The highest adjective descrip- 

tive of character in any language is the adjective 

“Christlike.” No higher compliment can be paid 

THE MOTIVE AND END 

37 

to human nature than to be called Christlike. 

When India, a non-Christian nation, wanted to 

pay her highest compliment to her highest son, 

she searched for the highest term she knew and 

called Gandhi a Christlike man. 

We thoughtfully throw down this ideal before 

the philosophers of the world, the statesmen, the 

moralists, the reformers, the religious thinkers, 

and we say to them : “Brother men, this is what 

we are trying to produce. We think it is worth 

while to produce Christlike character. Do you 

know anything finer and better? Do you know 

of any nobler goal? Is there any pattern which 

you have conceived that surpasses this in being 

just what life ought to be? If so, show us, and 

before God, we will leave this and seek the 

other.” I believe that the lips of the world are 

dumb and silent before the question of finding 

anything better. In the realm of character Jesus 

has the field. In the struggle and clash of ideals 

for human life his is the fittest to survive. Men 

need a goal for character and J esus is that goal. 

But men need more than a goal, they need a 

free, full life, for life is crippled and dwarfed. 

A Jewish lady in India said to the writer: “You 

talk to these people of religion. What they need 

is bread. Look how starved and pinched they 

are. Why don’t you give them bread?” India 

does need bread and needs it desperately. No one 

can stand amid the appalling poverty of India 

38 THE CHRIST OF THE INDIAN ROAD 

with the average per capita income less than 

five cents a day, and where forty million people 

have never known a full stomach and will never 

know it from birth to death, and not feel the 

desperate need of helping India to get bread — 

more of it and quickly. Our industrial schools, 

our experimental farms, our cooperative banks 

and numerous other endeavors at economic up- 

lift prove that we are keenly alive to the need of 

helping India get bread. 

But a great, unbiassed economist came to the 

conclusion that “almost every economic evil in 

India is rooted in religious and social custom.” 

Every time you try -to lift India economically 

you run into a custom that balks you. Therefore, 

while I thank God for every endeavor to help 

India to get more bread, I believe that the best 

way to give India bread is to give her Christ. 

For Christ makes life free. 

Moreover, I want to see India politically free. 

This does not mean that India must necessarily 

be without the British Empire. I personally 

hope that she will remain within it. But with- 

out self-determination India will not make her 

real contribution to the world. Seeley was right 

when he said that “moral deterioration is bound 

to set in in any subject race.”' While I believe 

that England has given India as good govern- 1 

ment as one nation is capable of giving to an- 

other, nevertheless, I am convinced with the na- 

THE MOTIVE AND END 

39 

tionalist that “good government is no substitute 

for self-government.” I want to see India stand 

upon her own feet. But the real shackles that 

hind India are within. Loose her there and 

freedom from without is that moment assured. 

After Mahatma Gandhi’s release from prison 

I asked him what, in his opinion, was the reason 

for the collapse of his movement while he was 

in jail. He threw the question back on me and 

asked me what I thought was the cause. I re- 

plied that I thought that since life finally came 

to the level of the habitual thinking, the cause 

lay back in the thinking of India. In the mind 

of the Mohammedan there is gripping him in the 

inmost places the thought of Kismet — everything 

is predestined by the sovereign will of Allah. 

When he gets under difficulties the tendency is 

to tap his forehead and say: “What can I do? 

My Kismet is bad.” It is more or less fatalistic. 

On the other hand the Hindu has lying back in 

his mind the thought of Karma — that we are in 

the grip of the results of the deeds of the previous 

birth. When the Hindu runs against difficult 

situations he usually says: “What can I do? 

my Karma is bad.” It too is more or less fatal- 

istic and consequently paralyzing. I suggested 

to the Mahatma that under the spell of his per- 

sonality India forgot both Kismet and Karma 

and was creative, the national life was purified 

and impossible things accomplished. But when 

40 THE CHRIST OF THE INDIAN ROAD 

lie was taken away the older and deeper ideas of 

Kismet and Karma reasserted themselves, and 

under the difficulties that confronted her India 

sat down. The movement collapsed. I sug- 

gested that, as he well knew and practiced in a 

wonderful way, there was a third ideal of life, 

namely the cross. Now the cross never knows de- 

feat for it itself is Defeat, and you cannot defeat 

Defeat. You cannot break Brokenness. It starts 

with defeat and accepts that as a way of life. 

But in that very attitude it finds its victory. It 

never knows when it is defeated, for it turns 

every impediment into an instrument, and every 

difficulty into a door, every cross into a means of 

redemption. So, I concluded, any people that 

would put the cross at the center of its thought 

and life would never know when it is defeated. It 

would have a quenchless hope that Easter morn- 

ing lies just behind every Calvary. It was there- 

fore my considered belief that India will never 

permanently rise until both Kismet and Karma 

are replaced in the mind of India by the cross. 

As Doctor Tagore puts it, “Things come up to 

a certain place in India and then stop.’ 7 The 

reason for this I feel to be in the above. 

Almost every economic, social, and national evil 

roots back in cramping custom. I believe, there- 

fore, that the best way to make India free eco-; 

nomically, socially, and politically is to give her 

Christ. 

THE MOTIVE AND END 

41 

India lias always had the genius for addition, 

she has lacked elimination. She has absorbed 

everything that has come along, but she has 

eliminated little, hence her life is burdened and 

crushed. Life depends almost as much upon 

elimination as upon absorption. India needs a 

dynamic power to help her cleanse, to let go.. 

The women of a lowly caste in Gujerat 

Upon each succeeding birthday add to ankles 

And to arms a ring of heavy brass until when age 

Creeps on, weighted down through life with this 

Accumulation of the years, they totter to their 

tasks, 

And then the burning ghat and the dreadful realms 

of Yama. 

Custom decrees it shall be so. 

Thus I saw our aged India weighted down with 

Accumulated custom and sapping superstition, 

With scarce strength left to lift herself 

To stand upright among the nations. 

She raised her eyes, weary, but spiritual still. 

Full upon me and seemed to say, 

‘Adopted son of mine, if your love be true 

Loose from me these weights and set me free, 

For I would serve, but mind, my son, be gentle, 

For by long association they seem a part of me.’ 

O, master of my heart, give to me the touch of 

Gentle power that I may help to loose our Bharat,, 

Mindful every moment how thy nail-pierced Hand 

Didst gently loose my shackled soul 

From many a chain of lust and clinging selfishness 

And bade my happy soul be free. 

42 THE CHRIST OF THE INDIAN ROAD 

I believe that the dynamic that India needs is 

Christ. Whom the Son makes free is free in- 

deed. India needs a free, full life. And Christ 

is Life. 

But more, the deepest need of the human heart 

East or West is God. The Indian people are the 

most God-stirred people on earth. But the im- 

pression I gather is that it is a stirring rather 

than a possession. 

The whole situation was summed up to me 

in this scene : I was sitting in the cool of a won- 

derful Indian evening with an old philosopher. 

He was the finest type of India’s thinkers, deeply 

read in his own philosophy and acquainted with 

the philosophy of the West. The spell of the 

quietness and calm of the evening was upon us 

as we discussed the questions of God, life, and 

destiny. In the midst of the conversation he 

slowly stroked his beard and said, “I am that 

Ultimate Reality, but I do not know it yet.” 

As I sat there meditating upon his words I 

seemed to see before me India sitting and 

through the voice of the old man affirming, as 

she has affirmed through the centuries: “I am 

that Ultimate Reality,” and adding, “but I do 

not know it yet.” 

A few days later I saw him again. He was 

distressed and burdened. “My country is not 

free. She is divided and paralyzed. I can’t 

seem to see any hope.” Such was the burden of 

THE MOTIVE AND END 

43 - 

Iiis plaint that day. His heart would respond 

to no other note. 

The next day I came again and he was radiant. 

“Oh,” he said, “my heart has been so happy to- 

day. All day long the prayer that gave 

us has been ringing through my mind, ‘Thou art 

our Father, teach us how to know thee as Father.’ 

Oh, that is it. I have peace to-day. That is 

what my country needs.” But before he was 

through he added with a little touch of sadness 

in it, I thought : “If this will only stay. But it 

doesn’t seem to stay.” 

Do you get the picture : India affirms, “I am 

that Ultimate Reality,” but adds, “I do not know 

it yet,” and then finding no foothold in or power 

from that Impersonal Essence termed Ultimate 

Reality, sinks into despair concerning the real 

world about her: “My country — is there any 

hope?” Then there is the lighted-up moment 

when she sees a glimpse of the Father and ex- 

claims: “Oh, that is it. I have peace to-day. 

This is what my country needs,” and then plain- 

tively ends with, “It doesn’t seem to stay.” 

Just what is lacking there? Certainly not fine 

philosophic earnestness and spiritual receptivity. 

But when it comes down to the place of joyously 

getting hold it eludes. Was there any need for 

Christ there? Could he do anything in that situ- 

ation? As India asks with Philip, “Show us the 

Father and it sufficeth us,” would he not stand 

44 THE CHRIST OF THE INDIAN ROAD 

and quietly say, “He that hath seen me hath seen 

tlie Father” ? Would he not fix the fleeting vision 

of the Father and make it a permanent experi- 

ence of life? And out of that possession of the 

Father would there not grow the dynamic that 

would help one not to despair of conditions 

around one? Would not that lighted-up moment 

become a part of life itself? The innermost 

depths of my being cry out that this is so ! 

It is an actual fact of experience that when 

you deepen the Christ-eonsciousness you deepen 

the God-consciousness. Jesus does not push out 

or rival God; the more I know of him the more 

I know of the Father. I do, not argue that, I 

simply testify. 

Now, if any people on earth should have found 

God apart from Jesus Christ the Indian people 

have earned that right. They have searched for 

God as no other nation on earth has ever 

searched for God. If sheer persistence of search 

could have found God in joyous clearness, then 

the Indian people have earned that right. 

But it is precisely this lack of the joyous sense 

of finding that strikes me as I go about India. 

“You are the boldest man I have ever seen,” 

said a Hindu after an address. “You said you 

had found God. .1 have never heard a man say 

that before.” There was no credit to me — not 

the slightest. I had looked into the face of 

Jesus and lo, I saw the Father! But India has 

THE MOTIVE AND END 

45 

not had that face to look into, and as a conse- 

quence the vision of the Father is fleeting. 

If this sounds dogmatic, then let India herself 

speak. My friend Holland gives this illuminat- 

ing incident : He had had a discussion with an 

able Hindu judge and the judge had got the bet- 

ter of the argument, so he said in a kindly way : 

“Well, after all, there is not much difference be- 

tween us. You Christians are converted when 

you find God in Christ. We Hindus are con- 

verted when we find God in ourselves.” “With 

this difference,” replied Holland, “that in those 

countries where Christ is known conversions 

happen. I could take you to visit hundreds of 

my Christian friends in this city, Indian and 

English, and as you talked to them you would 

gather just this impression of light and dis- 

covery and inspiration of which we have been 

speaking, whereas I do not know of a single 

Hindu student that gives me the impression he 

has found.” The judge’s face fell, his tone 

dropped and he said to Holland, quietly: “You 

are perfectly right. I know more Hindus than 

you, Aryas, Brahmos, Theosophists and Or- 

thodox; I do not know one who has found” (The 

Goal of India , Holland, p. 209). 

With the exception of one man who said he 

was a jiwan-mukta, that is, one who has found 

living salvation, a man whom the audience 

smiled upon and did not take seriously, I have 

46 THE CHRIST OF THE INDIAN ROAD 

found India God-stirred, but still seeking. There 

is not yet that sense of finding. 

But Jesus actually does give men just that 

More, he gives a goal for character and a free, 

full life. Is there anyone else who can give men 

those three things? Is there anyone else actually 

doing it? 

I asked an earnest Hindu one day what he 

thought of Christ. He thoughtfully answered: 

“There is no one else who is seriously bidding 

for the heart of the world except Jesus Christ. 

There is no one else on the field.” 

Sweep the horizon — is there anyone else? 

Yes, Mrs. Besant- announces a coming World 

Teacher. She puts forth Krishnamurti, a Brah- 

man youth who is to be the incarnation of 

Christ. (Even here she naively acknowledges the 

supremacy of Jesus, for it is to be an incarnation 

of Christ . ) He has given forth his first install- 

ment of world teaching and has received divine 

honors in India and in the West. I had a long 

interview with him, found him of average intel- 

ligence, of rather lovable disposition, of mediocre 

spiritual intuitions, and heard him swear in 

good, round English ! I came away feeling that 

if he is all we, as a race, have to look to in order 

to get out of the muddle we are in, then God pity 

us. 

There is literally no one else on the field and 

nothing else on the horizon. It is Christ or — 

THE MOTIVE AND END 

47 

nothing. Matthew Arnold says: “Try all the 

ways to peace and welfare yon can think of and 

you will find that there is no way that brings you 

to it except the way of Jesus. But this way does 

bring you to it.” 

What, then, have we in Christianity that is 

not found in any of the other systems? I was 

asked by an ardent Arya Samajist that very 

question. “What have you in your religion that 

we haven’t in ours?” He expected me to argue 

with him the question concerning what moral 

ideas and philosophic principles we had that they 

did not have. I answered, “Shall I tell you in 

a word? You have no Christ” Just there is 

the great lack of the non-Christian faiths. Fine 

things in their culture and thought — we admit 

it and thank God in real sincerity for them— but 

the real lack, the lack for which nothing else can 

atone, is just — Christ. They have no Christ. And 

lacking him, life lacks its supreme necessity. 

Sadhu Sunder Singh, the great Christian mys- 

tic, clarifies this in his conversation with a Euro- 

pean professor of comparative religions in a 

Hindu college. The professor was an agnostic 

as far as Christianity was concerned and inter- 

viewed the Sadhu with the evident intention of 

showing him his mistake in renouncing another 

faith for Christ. He asked, “What have you 

found in Christianity that you did not have in 

your old religion?” 

48 THE CHRIST OF THE INDIAN ROAD 

The Sadhu answered, “I have Christ.” 

“Yes, I know,” the professor replied, a little 

impatiently, for he was hoping for a philosoph- 

ical argument, “but what particular principle 

or doctrine have you found that you did not have 

before?” 

The Sadhu replied, “The particular thing I 

have found is Christ.” 

Try as the professor might, he could not budge 

him from that position. He went away discom- 

fited — and thoughtful. The Sadhu was right. 

The non-Christian faiths have fine things in 

them, but they lack — Christ. 

But someone objects: “Aren’t they getting 

along pretty well without Christ?” My answer 

is that I know of no one, East or West, who is 

getting along pretty well without Christ. Christ 

being Life is a necessity to life. 

A Brahman came to me confidentially one day 

and said, “Your addresses have been yery much 

enjoyed, but there is one thing I would suggest. 

If you will preach Christ as a way, all right, but 

say that there may be other ways as well. If 

you do this, India will be at your feet.” I re- 

plied, thanking my brother for his concern, but 

said : “I am not looking for popularity, and it is 

not a question what I should say. It is a ques- 

tion of what are the facts. They have the final 

word.” I should be glad, more than glad, if I 

could say that there are others who are saying 

THE MOTIVE AND END 

49 

men, but I know of only One to whom I dare 

actually apply the term “Saviour.” But I do 

dare apply it to Christ unreservedly and without 

qualification. A Hindu said to me one day, “You 

are such a broad-minded Christian.” I replied: 

“My brother, I am the narrowest man you have 

come across. I am broad on almost anything 

else, but on the one supreme necessity for human 

nature I am absolutely narrowed by the facts to 

one — Jesus.” It is precisely because we believe 

in the absoluteness of Jesus that we can afford 

to take the more generous view of the non-Chris- 

tian systems and situations. But the facts have 

driven us to Jesus as the supreme necessity for 

all life everywhere. 

We disclaim, then, that this is international 

meddling. There is no more meddling in this 

than when Copernicus discovered a center 

around which our planet revolved and shared his 

discovery.. It caused upset and heart-burnings 

to many who thought the geocentric view was 

sacrosanct. We now see that the disorderliness 

caused by this announcement was nothing com- 

pared to the vast and incurable disorderliness 

which was everywhere when men were thinking 

away from the center. We announce that we be- 

lieve that we have discovered the center of this 

moral and spiritual universe — the person of 

Jesus. That causes confusion and upset. But 

when men once find that center they find that an 

50 THE CHRIST OF THE INDIAN ROAD 

orderly spiritual universe comes out of chaos. 

But we do not impose it upon men, we share it 

with them. 

We also repudiate the idea of gaining mere 

members ; we want character, and if there is any 

feverishness in our effort, it is that we are fever- 

ishly trying to set our own house in order. We 

need it as much as anyone else. 

As for the satisfying a racial superiority com- 

plex and being the forerunners of imperialism 

and capitalism, let us say that Jesus is the one 

Figure that stands blocking every road of polit- 

ical and economic exploitation in the East. He 

is troubling exploiters everywhere. He has got 

hold of them. They cannot grab and exploit with 

quite so easy a conscience as they once did. More- 

over, amid the racial clashes and bitterness there 

stands one who is the Son of man. Racialism 

withers under his real touch. He is the Friend 

of Men. 

When we are told that India produces her 

great men, Gandhi and Tagore, and that it is 

therefore impertinent to go to the East, we reply 

thanking God for the greatness of these sons of 

India; we are proud of them and grateful for 

them, and grateful also for the part that Jesus 

is having in molding them into greatness. 

As for the “Great Commission” being an in- 

terpolation, we reply that this has not yet been 

proved; but even if it were, we would still be 

T HE MOTIVE AND END 

51 

committed to this whole enterprise of sharing 

him with the world, for it is not based on a com- 

mand, but upon the very nature of the gospel 

itself, upon him. Last command or no last com- 

mand, we must share him, for the necessities of 

human life command us to give a Saviour such 

as Jesus. Out of the deep necessities comes the 

imperious voice, “Go into all the world and 

preach the gospel.” If we hold our peace, the 

stones — the hard, bare facts of life — will cry out. 

Further. He and the facts not only command 

us to go, but he, standing in the East, beckons 

us to come. He is there — deeply there, before 

us. We not only take him; we go to him. Of 

this vivid and tragic truth, he gives us a vision 

in that glimpse of the last day: “I was an 

hungered, and ye gave me meat; I was thirsty, 

and ye gave me drink ; I was a stranger, and ye 

took me in: naked, and ye clothed me: I was 

sick, and ye visited me : I was in prison, and ye 

came unto me.” The righteous cry, “Lord, when 

saw we thee an hungered, and fed thee? or 

thirsty, and gave thee drink?” The amazing 

words fall from his lips : “Inasmuch as ye have 

done it unto one of the least of these ... ye have 

done it unto me.” Whom do we feed when we 

feed the hungry of India? That pinched man 

before me? Yes and more — our own Christ is 

hungry in that man. And when I put the chalice 

to the parched lips of India — to whose lips do I 

52 THE CHRIST OF THE INDIAN ROAD 

put it? That man athirst before me? Yea, more, 

for my own Christ is again athirst in him. I do 

not have to take Christ to India — he is there in 

the perpetual incarnation of human need. When 

we do it to them we do it to him. “This whole 

question is vascular : cut it anywhere and it will 

bleed.” 

If Christ is in this, I do not see how we can be 

out of it. 

To sum up : We are there because Christlike 

character is the highest that we know, because 

he gives men a free, full life, and, most important 

of all, he gives them God. And we do not know 

of anyone else who does do these things except 

Christ. But he does. 

And to the heart that has learned to love him 

it is irresistible to think of him hungry, thirsty, 

sick, in prison, naked and a stranger in the 

throbbing needs of our brother men. 

We take them Christ — we go to him. He is 

the motive and the end. 

CH III THE GROWING MORAL AND SPIRITUAL 

SUPREMACY OF JESUS 

Many who have looked for the Kingdom to 

come only by observation so that they conld say 

“Lo, here,” and “Lo, there,” have been disap- 

pointed to find it come so slowly, but the more 

discerning have suddenly awakened to find that 

the Kingdom was in the midst of them and all 

around them. Christianity is actually breaking 

out beyond the borders of the Christian Church 

and is being seen in most unexpected places. If 

those who have not the spirit of Jesus are none 

of his, no matter what outward symbols they pos- 

sess, then conversely those who have the spirit 

of Jesus are his, no matter what outward sym- 

bols they may lack. In a spiritual movement like 

that of Jesus it is difficult and impossible to mark 

its frontiers. Statistics and classifications lose 

their meaning and are impotent to tell who are 

in and who are not. Jesus told us it would be 

so. 

He said that the Kingdom would come in two 

great ways : It would be like a grain of mustard 

seed, a tiny thing that grows into a great tree : 

53 

54 THE CHRIST OP THE INDIAN HOAD 

this speaks of the outward growth of Christianity 

— men coming into the organized expression of 

the Kingdom, namely, the Christian Church. 

Again, it would be like leaven which would 

silently permeate the whole: this tells of the 

silent permeation of the minds and hearts of men 

by Christian truth and thought until, from with- 

in, but scarcely knowing what is happening, the 

spirit and outlook of men would be silently leav- 

ened by the spirit of Jesus — they would be Chris- 

tianized from within. 

We see these two things taking place with the 

impact of Christ upon the soul of the East. 

We need not stop long at the first, though the 

growth by that method has been very consider- 

able. In the last ten years the population has 

increased by 1.2 per cent, but the growth of the 

Christian Church has been 22.6 per cent. We 

have added about 100,000 souls to the Christian 

Church every year for the last ten years — about 

a million in ten years. These have been largely 

from the outcaste sections of society. There are 

60,000,000 who are untouchables. These untouch- 

ables, who have lived on the edges of life, degraded 

and despised, are being stirred with new virile 

thinking. Hitherto they have been oppressed 

and have opened not their mouths. But not so 

now. They are catching from the high-caste 

leaders of the Nationalist Movement (beautiful 

irony ! ) the possibilities of passive resistance and 

THE SUPREMACY OR JESUS 

55 

are turning it against the Brahmans themselves. 

Last March a year ago began a struggle in South 

India that has had nation-wide consequences. 

Some of these untouchables appeared on a for- 

bidden road in Travancore, the most caste-ridden 

section of India. They were promptly sent off to 

jail. The next day there was another group there 

ready to be sent off. That struggle has been go- 

ing on for over a year. They go to jail, serve 

their sentence, and then quietly come back and 

sit upon the forbidden road — and India has an 

amazing power to sit ! The sight of these silent, 

patient, passive resisters has shaken the caste 

system to its foundation, and has so stirred the 

high castes that some of the more sympathetic 

spirits among them formed a procession a thou- 

sand strong, walked on foot one hundred fifty 

miles, holding meetings to arouse sympathy as 

they went, and presented to her Highness the 

ruler of Travancore a petition asking that all the 

roads be thrown open to the untouchables. The 

latest word says that these low castes had won 

out and the roads had been thrown open. Pa- 

tient suffering had won ! 

These outcastes are on the move. They are 

debating far into the night in their caste coun- 

cils as to where they will find their spiritual 

destiny and destination. They are talking over 

the relative merits of Hinduism, Mohammed- 

anism, Buddhism (for Buddhism is being brought 

56 THE CHRIST OF THE IHDIAH ROAD 

back into India from which it had been driven, 

in order, I presume, to provide a figure that is 

Indian to set over against the personality of 

Jesus) and Christianity. In the next ten or 

twenty years the spiritual destiny of a vast sec- 

tion of human kind will probably be settled. 

This quest of the outcaste is one of the most 

remarkable spiritual phenomena at the present 

time, for sixty million are on the move! 

But there is a more remarkable movement at 

the other end of society among the higher castes. 

The movement among the low castes is called the 

Mass Movement; this other movement I would 

call a mass movement in mind toward Christ as 

a Person. Do not misunderstand me, they are 

not knocking at the doors for baptism, nor are 

they enamored of our ecclesiastical systems or 

our civilization, but there is an amazing turning 

in thought toward Christ. How, “whatever gets 

your attention finally gets you,” and I do not 

think I overstate or exaggerate when I say that 

Jesus is getting the attention of the finest minds 

and spirits in India — and he is getting them. 

If one asks for the evidence of this. I would 

/ 

find it difficult to put my finger upon it, for some 

of it is so subtle that one has to stand down 

a mi d these swirling currents of India's life and 

feel a subtle change from bitterness and hate to 

understanding sympathy and inward love and 

allegiance. I can only throw open little windows 

THE SUPREMACY OE JESUS 57 

through things that may seem insignificant in 

themselves, but which may let one see into a 

larger situation. 

A few years ago I was talking to a devoted 

English missionary who was confused and dis- 

couraged about the national situation. She won- 

dered of what use it was to try any more to do 

Christian work in India since Britain had lost 

moral hold upon India. There was such bitter- 

ness everywhere, and she could feel it. We 

talked about the inner meaning of things and I 

told her of what I had seen. I shall never forget 

the look on her face as she said: “I see the 

light. Christ is bigger than my empire, and his 

kingdom may come either through it or in spite of 

it. I see light bursting through these clouds 

that have hung over me.” A little window had 

let her see a great light. 

Nine years ago in the National Congress at 

Poona a Hindu gentleman in addressing the Con- 

gress used the name of Christ. There was such 

an uproar and confusion that he had to sit down 

unable to finish his speech. That name of Christ 

stood for all that India hated, for he was identi- 

fied with empire and the foreign rulers. He had 

not yet become naturalized upon the Indian 

Road. But in the meantime a disassociation of 

Jesus from the West had been made, so that nine 

years later when that same National Congress 

met, the Hindu president in giving his presiden- 

58 THE CHRIST OF THE INDIAN ROAD 

tial address quoted great passages from the New 

Testament, took out bodily the account of the 

crucifixion of Jesus from John’s Gospel: there 

were some seventy references to Christ in that 

Congress. Mrs. Naidu, India’s able poetess and 

Nationalist, sent a poem to the Congress to be 

read, entitled, “By Love Serve One Another” — 

a Scripture quotation. 

Through the literature and addresses of India’s 

leaders phrases and sentences from the New Tes- 

tament run almost like a refrain. 

In one of the Provincial Congress addresses 

Dr. the president, in the course of his 

address spoke of Mr. C. F. Andrews as “that real 

Christian,” and added, “Would that there were 

more real Christians!” Incidentally, let it be 

said that the Hindus often refer to “C. F. A.” 

as standing for “Christ’s Faithful Apostle” — a 

beautiful tribute, and a true one. 

In a recent Congress meeting Mohammed Ali, 

the leader of the Mussulmans of India, in his 

presidential address spoke of Mahatma Gandhi 

as “that Chris tlike man.” Again and again Hin- 

dus rise in my meetings and ask if I do not think 

that Mahatma Gandhi is a Christlike man. I 

usually reply that I cordially differ with him in a 

good many things, nevertheless do think in some 

things he is a very Christlike man indeed. I 

have had them reply that they would go much 

further : they believed that he was the incarna- 

THE SUPREMACY OF JESUS 

59 

tion of Christ. A Hindu gave utterance to the 

same thought when listening to a preacher 

preaching in the bazaar in North India on the 

second coming of Christ: “Why do you preach 

on the second coming of Christ? He has already 

come — he is here — Gandhi. 7 ’ Blasphemy ? That 

is not the point — the point is that Gandhi is their 

ideal, and they are identifying that ideal with 

Jesus. It is the gripping of the mind by the Jesus 

ideal. 

Even the Ary a Samaj, which is our bitterest 

opponent and whose leader said in a recent speech, 

“You may forget your name, you may forget your 

mother, but do not forget that the missionaries 

are the enemies of your country and your civh 

lization 77 — nevertheless, in a recent editorial in 

their principal organ, the Yedic Magazine, they 

call Gandhi “This modern Christ . 77 Against the 

missionary, but unconsciously for his message — 

Christ ! 

In an article written by a Hindu in an extreme 

nationalist paper there occurred this sentence: 

“Calvary, where another great of the East has 

suffered martyrdom for the sins of the world, has 

to : day its counterpart in Yerravada, where our 

Mahatmaji suffers martyrdom for the thraldom 

of the world. Just as Calvary stands for the 

world sinners, so Yerravada stands for the 

world’s down-trodden . 77 Yerravada is the prison 

where Gandhi was imprisoned. It is not a ques- 

60 THE CHRIST OF THE INDIAN ROAD 

tion whether these are real parallels or not, the 

significant thing is that the Indian people are 

seeing them. 

I was talking to two of the followers of Mahat- 

ma Ghandi one day when I said, “My brothers, 

we must have nnity between the Hindu and 

Mohammedan if our country is ever to be strong 

and free, but your Hindu-Mohammedan unity is 

based upon a wrong foundation. You have based 

it upon a religious pact, you should base it upon 

the unchanging fact that you are all Indians. 

Upon this basis you should come together. This 

other will not stand.” My Hindu friend replied, 

“But, Mr. Jones, isn’t it our Christian duty to 

help our Mohammedan brethren in their difficul- 

ties ?” A Hindu talking about his Christian duty 

toward his Mohammedan brethren ! 

In the Ashram 1 at the atmosphere is one 

of beautiful courtesy and friendliness. A Par- 

see gentleman came into my little room there and 

placed some flowers on my table. It was a beau- 

tiful bit of thoughtfulness. I said, “My brother, 

that was very gracious of you. I thank you from 

my heart for that.” “Oh, no,” he replied, “that 

was my Christian duty,” and then, catching him- 

self, he quickly added, “Yes, and also my Parsee 

duty.” But I wondered if the last portion was 

not a tribute he felt he must pay to past loyalties, 

rather like a waving salutation to a dying ideal 

place of religious retreat. 

THE SUPREMACY OP JESUS 

61 

in Ms mind? The thing that was gripping him — 

really gripping him — was that to be kindly and 

gracious was one’s Christian duty while he was 

still a Parsee — outwardly. 

Two of the leaders of India, one in the political 

and one in the social realm, were talking to a 

friend of mine when the social leader remarked, 

“Well, Dr. , it is very difficult for us to 

say where our Hinduism ends and where our 

Christianity begins!” Turning to the political 

leader he said, “Isn’t that so, ?” He pon- 

dered a moment and then thoughtfully replied, 

“Yes, that is so.” Our Hinduism ends — our 

Christianity begins ! 

At the close of one of my addresses on “Jesus 

and the Problems of the Day” the Hindu chair- 

man, a prominent social thinker, in his chair- 

man’s remarks said, “I suppose that the epitome 

of what the speaker has said is that the solution 

of the problems of the day depends upon the ap- 

plication of the mind and spirit of Jesus to those 

problems. How, I am not a Christian, and you 

will be surprised to hear me say that I entirely 

agree with these conclusions.” He went almost 

immediately from our meeting to be the President 

of the All-India Social Conference, which deals 

with the pressing social problems of India’s life, 

and he went there with this underlying thought 

as to the solution of those problems. Another 

Hindu chairman put the matter in this way, “The 

62 THE CHRIST OF THE INDIAN ROAD 

problems of the day arise through the lack of the 

spirit of Jesus Christ in the affairs of men.” 

At question time in the sacred city of , 

the editor of the local non-cooperation paper, a 

brilliant Hindu, a graduate of Oxford University, 

sent in a long list of keen questions which I 

was doing my best to answer, when two members 

of the secret police, the spy-system of India, got 

up and went behind a pillar and were whispering 

together and were disturbing him in his listen- 

ing. These men were no friends of the editor, 

for they had probably shadowed him quite a bit. 

To this they were adding this present incon- 

venience. He twisted in his seat quite a bit and 

was very ill at ease, and then finally, turning to 

a friend of mine alongside of him, said, “Mr. 

J , I feel most un-Christian toward those 

men !” Here was a Hindu talking about his un- 

Christian feelings toward the representatives of 

a Christian government! Mixed up, but illu- 

minating. 

In view of the above incidents, and many more 

like them, I was not surprised to have a Hindu 

college principal say to me one day, “There is 

growing up in India a Christ-cult, entirely apart 

from the Christian Church, almost under its 

opposition. The leading ideas of that cult are 

love, service and self-sacrifice.” He did not mean 

that there was any gathering of this scattered 

thought into an organization called the Christ- 

THE SUPREMACY OF JESUS 

63 

cult. Things are not propagated in India by 

blocked-off organization as we carry them on in 

the West. The method of propagation has been 

by ideas catching from life to life and thus 

silently leavening the whole. And this permea- 

tion that is taking place is running true to the 

genius of the past, for in the past it was thus 

that the ideas of the great reformers like Rama- 

nuja and Shankara became dominant. This 

Christ-cult has become more like an atmosphere 

than an organization. 

But the tremendous question presses itself 

upon us: Will the present Christian Church be 

big enough, responsive enough, Christlike enough 

to be the medium and organ through which Christ 

will come to India? For, mind you, Christianity 

is breaking out beyond the borders of the Chris- 

tian Church. Will the Christian Church be 

Christlike enough to be the moral and spiritual 

center of this overflowing Christianity? Or will 

many of the finest spirits and minds of India 

accept Christ as Lord and Master of their lives, 

but live their Christian lives apart from the Chris- 

tian Church? I believe in the Christian Church 

with all my heart, and believe that in it has cen- 

tered the finest moral and spiritual life of the 

world, but here is a new and amazing challenge, 

for this outside Christianity is going straight to 

the heart of things and saying that to be a Chris- 

tian is to be Christlike. This means nothing less 

64 THE CHRIST OF THE INDIAN ROAD 

than that ancient rituals and orders, and power 

at court and correctly stated doctrine avail little 

if Christlikeness is not the outstanding charac- 

teristic of the life of the people of the churches. 

If Christianity centers in the Christian Church 

in the future, it will be because that church is the 

center of the Christ-spirit. This constitutes a 

challenge and a call. 

This whole chapter might be summed up in the 

statement of the Brahman who put his hand on 

my shoulder (and I am untouchable!) and said, 

“Sir, you perhaps become discouraged at the few 

who become Christians from the high castes. 

You need not be discouraged. You do not know 

how far your gospel has gone. Now, look at me. 

I am a Brahman, but I would call myself a 

Christian Brahman, for I am trying to live my 

life upon the principles and spirit of Jesus, 

though I may never come out and be an open 

follower of Jesus Christ, but I am following 

him. Sir, don’t be discouraged, you do not know 

how far your gospel has gone.” 

I was not discouraged, my heart was singing 

to the music of things, for I saw my risen Lord 

entering behind closed doors once again and 

showing his hands and his side and speaking 

peace to disciples I had not known. 

As the physical atmosphere becomes heavy with 

moisture, so heavy that it is precipitated into 

rain, so the spiritual atmosphere of India is 

THE SUPREMACY OF JESUS 

65 

becoming heavy with interest in Jesus Christ 

and is on the verge of and is actually being pre- 

cipitated into Christian forms and Christian 

expression. I pray that the Christian Church 

may be the Christlike medium through which 

this spiritual precipitation may express itself. 

But one word of caution before closing this 

chapter. Do not misunderstand me. I am not 

satisfied with an interest in Jesus — I cannot 

be satisfied this side of allegiance — utter and 

absolute. But if you give me an inch in the soul 

of India, I will take it and appeal for that next 

inch until the whole soul of this great people 

is laid at the feet of the Son of God. 

Moreover, our final call to the world is not 

to love Christ, but to have faith in him. But 

since a nation is gradually won we will thank 

God for any stage on the way to the goal we can 

find. That final goal is faith in Christ. 

But He who was grateful for the cup of cold 

water given in his name, who accepted the super- 

stitious touch of a woman upon the border of 

his garment and let healing flow through that 

imperfect touch, who rejoiced in the faith of an 

outsider and said that he had not found so great 

faith in Israel, and gave him his heart’s desire, 

who would not break the bruised reed or 'quench 

the smoking flax, who saw in a grateful woman’s 

anointing of his feet a meaning deeper than she 

saw, declaring it to have significance for his 

66 THE CHRIST OF THE INDIAN ROAD 

burial, who caught and responded to the cry of 

a penitent thief for remembrance, certainly will 

not despise this day of small but prophetic begin- 

nings and will bring these “other sheep who are 

not of this fold, that there may be one flock 

[R. V.] and one shepherd.” 

CH IV JESUS COMES THROUGH IRREGULAR CHANNELS

— MAHATMA GANDHI’S 

PART 

While a Christian lecturer was commenting 

on this remarkable permeation of the atmosphere 

of India with the thought and spirit of Jesus, a 

Hindu turned and said to me, “Yes, but he failed 

to say that Mahatma Gandhi was responsible for 

a great deal of this new interest in Jesus.” I 

could only agree with him that the criticism was 

just. 

Mahatma Gandhi does not call himself a Chris- 

tian. The fact is that he calls himself a Hindu. 

But by his life and outlook and methods he has 

been the medium through which a great deal of 

this interest in Christ has come. 

He saw clearly that there were two ways that 

India might gain her freedom. She might take 

the way of- the sword and the bomb — the way that 

Mohammed All and Shankat Ali, the Moham- 

medan leaders, untamed by Gandhi, would have 

taken; and the way that the Bengal anarchists 

have actually taken. The fires of rebellion were 

underneath. The flash of a bomb here and there 

67 

68 THE CHRIST OF THE INDIAN ROAD 

let the world see in that lurid light what was 

there. Gandhi brought all this hidden discontent 

to the open. A member of the secret police told 

me that it was comparatively easy for them now 

since Gandhi’s advent, that they simply went to 

the Non-Cooperation Headquarters and asked 

what would be the next step in their program in 

the fight with the government and they told him 

just what they would do next. Gandhi turned 

the streams of discontent and rebellion into open 

and frank channels. 

He rejected both the sword and the bomb, not 

because it was expedient, but because he believed 

with all his soul in something else, in another 

type of power — soul force or the power of suffer- 

ing — and another type of victory — a victory over 

oneself, this inward victory being the precursor 

of the outward national victory. In the fires of 

that suffering there would come the inward free- 

dom, the purification of the social and political 

life from within. 

Now for the first time in human history a 

nation in the attainment of its national ends 

repudiated physical force and substituted the 

power of soul or soul force, and has made inward 

national regeneration a vital part of its program. 

This is certainly an infinitely more Christian 

way than we have ordinarily taken in the West. 

Had the Indian people really caught the ideal 

on a national scale and put it into practice, as 

IRREGULAR CHANNELS 

69 

an inner circle caught and practiced it, they 

would have risen to almost unparalleled moral 

heights. As one English writer, who is not sup- 

posed to be sympathetic, put it, “Had India really 

practiced Gandhi’s program, no nation on earth 

could have denied to India the moral leadership 

of the world.” They would have shown us a way 

out of the vicious circle into which militarism 

has got us. They would have demonstrated what 

we all vaguely feel, that the final power of the 

world resides in soul. 

The daily Anglo-Indian paper, the Statesman, 

after bitterly fighting Gandhi and his movement, 

acknowledged in its editorial columns that 

Gandhi “had put sincerity into politics.” He 

did more: he put the cross into politics. 

The movement as a political movement failed, 

for violence crept into it. The movement failed, 

but it was not a failure. The immediate end was 

not accomplished, but it left a spiritual deposit 

in the mind of India that will never be lost. 

At the close of an address on “Gandhi” in 

America a man arose and asked why I talked 

on Gandhi and his movement when both of them 

were abject failures. I replied that I did so 

because I belonged to that other and greater Fail- 

ure of human history — to the Man who began 

a kingdom with initial success and then it all 

ended in a cross, a bitter and shameful Failure. 

But Golgotha’s failure was the world’s most 

70 THE CHRIST OF THE INDIAN ROAD 

amazing success. A recent dramatist made the 

centurion say to Mary as she stood by the cross : 

“I tell you, woman, that this dead Son of yours, 

disfigured, shamed, spat upon, has built this day 

a kingdom that can never die. The living glory 

of him rules it. The earth is his and he made it. 

He and his brothers have been molding and mak- 

ing it through the long ages; they are the only 

ones who ever did possess it; not the proud, not 

the idle, not the vaunting empires of the world. 

Something has happened on this hill to-day to 

shake all the kingdoms of blood and fear to dust. 

The earth is his, the earth is theirs and they 

made it. The meek, the terrible meek, the fierce 

agonizing meek are about to enter into their 

inheritance.” If the meek shall finally inherit 

earth, then Gandhi must get his portion, for he 

belongs to the meek, the terrible meek. 

Do not misunderstand me, I do not draw the 

parallels, thereby suggesting that these events 

are comparable in their effect upon human his- 

tory, but belonging to the Great Failure that 

meant world redemption, I am predisposed to 

understand a failure that may mean something 

bigger than political success for India — and 

beyond. 

Gandhi did not fail. The Indian people failed 

Gandhi. It was their failure. But in apparent 

failure he really succeeded. I would rather 

fMnk of him as Gandhi the defeated, but holding 

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71 

firm and with unsoured spirit to the belief that 

somehow, someway the power of his ideal must 

conquer, than to see Gandhi seated by some other 

method as the first president of the Indian 

Republic. We have plenty of presidents through- 

out the world. We have a new crop every elec- 

tion day. China has one every few months by 

the clicking of political and military machinery, 

but few outside China know their names; but 

the name of Gandhi haunts us, shocks us, appeals 

to us. If Gandhi should die right now in the 

moment of his most apparent failure, disagree 

with him as I do in many things, I would hold 

Mm to be the most successful man who has lived 

in East or West in the last ten years. I think 

history will bear that out. I would rather be 

a Wilson or a Gandhi defeated, but holding to 

ideals not yet accepted, than to be a Clemenceau, 

the tiger, standing victorious over a fallen foe. 

Gandhi’s movement in its failure left a new 

spiritual deposit in the mind of India. The cross 

has become intelligible and vital. Up to a few 

years ago one was preaching against a stone wall 

in preaching the cross in India. The whole 

underlying philosophy of things was against it. 

The doctrine of karma, as ordinarily held, has 

little or no room for the cross in it. According 

to it, you are being meted out, to the last jot and 

tittle, the results of your actions in a previous 

birth. Everything is held in the iron grip of that 

72 THE CHRIST OF THE INDIAN ROAD 

law of rewards and punishments. If you help 

a man it is because his Karma calls for that help ; 

if you hurt him, it is for the same reason. All 

suffering is punitive and the result of previous 

sin: This thought prompted a man to ask me 

in one of my meetings “if Jesus must not have 

been a very wicked man in a previous birth, since 

he was such a terrible sufferer in this one.” This 

was a view consistent with the doctrine. There 

is little or no room for vicarious suffering for 

others. 

But with this teaching of Gandhi that they can 

joyously take on themselves suffering for the sake 

of national ends, there has come into the atmos- 

phere a new sensitiveness to the cross. A bril- 

liant Hindu thinker, writing on this subject, 

said, “What the missionaries have not been able 

to do in fifty years Gandhi by his life and trial 

and incarceration has done, namely, he has 

turned the eyes of India toward the cross.” I 

am a missionary, and you would expect that to 

make us missionaries wince a bit, but it does not. 

We do not mind who gets the credit. We are not 

there for credit, but for reality. We desire so 

desperately that India and the world may see the 

cross that we rejoice if anyone, even one outside 

our fold, helps India see that cross. To-day in 

India you can step up from this nationalist think- 

ing straight to the heart of the cross. It is the 

message that goes through with power. 

IRREGULAR CHANNELS 7B 

Even a Mohammedan editor caught the inner 

meaning of things — and it is difficult for Moham- 

medans who have other ideas of power — and 

expressed it in an editorial thus : “From the 

mere standpoint of strategy it is infinitely better 

for the missionaries to depend upon the cross 

and its meaning of self-sacrifice than upon all 

the empires and their backing.” 

This little window lets us see a good deal : In 

a Nationalist paper at the time of great national 

excitement there appeared this flaming headline, 

“A Dreadful Night of Crucifixion.” I read 

through the account with eagerness to see what 

had happened. It was a vivid account of how 

Akali Sikhs, resisters, were severely beaten by 

the police. It ended with this sentence : “Gentle 

reader, on that dreadful night Christ was again 

crucified.” This was written by a Hindu for 

Hindus and Mohammedans, but they had caught 

the idea that Christ was identified in some mys- 

terious way with the pain and suffering and 

oppression of men. Whether the text taken will 

bear the burden of the meaning given to it is not 

the question; the idea lives on even after the 

event to which it is applied passes away. That 

idea is that Christ suffers in the suffering of men. 

A nationalist put the matter to me this way : 

“It is you Christians who can understand the 

inner meaning of our movement better than 

others, for it has a kinship to the underlying 

74 THE CHE I ST OF THE IA'DIAX EOAD 

thought of Christianity.'- The man who said 

this was a man of beautiful character and was 

acting upon that inner meaning. One national- 

ist ashed me, “Do you not think that the Hon- 

Cooperation movement is an application of the 

principles of Jesus to the present political situa- 

tion? 7 '' 

Some of the Hindus have been concerned about 

this too definitely Christian aspect of things. 

One of them asked in my meeting, “Just as the 

British government conquered India through the 

sons of the soil, that is, through Indian troops, 

aren’t you trying to conquer India for Chris- 

tianitv in the same wav, namelv, bv usins; a son 

of the soil, Gandhi? 77 Of course this was pre- 

posterous, for Gandhi is the last man on earth 

who can be “handled 77 ; but the point is that the 

questioner saw the Christian drift of things. 

In one of the important conferences when the 

nationalist leaders were discussing this question 

of procedure a Hindu nationalist said, “I oppose 

this non-violent non-cooperation. I ask you is it 

Hindu teaching? It is not. Is it Mohammedan 

teaching? It is not, I will tell you what it is, 

it is Christian teaching. I therefore oppose it. 77 

Even among the ordinary villagers this drift 

is noted. At the missionaries had been 

bitterly opposed by the Hindus in their preach- 

ing at a mela, a religious fair. But this year of 

which I speak the Hindus came and helped them, 

IRREGULAR CHANNELS 

75 

savins', "We are allies now, since Mahatma 

t/ o/ ' 

Gandhi is following Christ.” The question of 

whether he would say he is or not is not the 

paramount thing — the point is that the villagers 

saw the inner relationship of things. 

This viewpoint of the villagers is not to be 

wondered at when an instance like this occurs : 

On the arrival of the train the great crowd gath- 

ered for a speech. Gandhi came out, took out a 

New Testament and read the Beatitudes and then 

finished by saying : "That is my address to you. 

Act upon that.” That was all the speech he gave. 

But it spoke volumes. 

In one place the nationalists were forbidden 

by the government to carry the national flag 

beyond a certain point on a bridge which led 

into the European or Civil section of the town. 

The nationalists made it an issue. The magis- 

trate, who arrested and tried most of them, re- 

marked to me that those whom he arrested were 

much more Christian in their spirit than he was. 

They would let him know what time they were 

coming across the bridge with the flag and how 

many ! Would he please be prepared for twenty- 

five to-day.- Of the twelve hundred who were 

arrested in that flag agitation, although none of 

them were professed Christians, and although 

they could take into jail with them only a limited 

number of things which they had to produce 

before the magistrate, the vast majority took New 

76 THE CHRIST OF THE INDIAN ROAD 

Testaments with them to read while there. The 

reason they did so becomes apparent when one 

of them remarked, “We now know what it means 

for you Christians to suffer for Christ.” The 

cross had become not a doctrine, but a living 

thing to them, 

Sometimes things took a rather amusing, if 

not ludicrous turn, as when a Hindu nationalist 

who was being tried by a British judge, began 

his defense with these words, “And they shall 

deliver you up before kings and governors and 

magistrates for my name’s sake,” and ended up 

his statement with the words, “Father, forgive 

them, they know not what they do !” 

But the real force of it strikes one when Ghandi 

himself exemplifies it. He is ready to apply this 

principle of conquering by soul force not merely 

against the British government, but against his 

own people as well, when he feels they are in the 

wrong. This, of course, would have little or no 

effect were not Gandhi the soul of sincerity and 

utterly fearless. 

When in South Africa carrying on his passive 

resistance movement against the South African 

government (which struggle, by the way, he won) 

the indentured coolies in whose behalf he was 

fighting with non-violent weapons, got out of 

hand again and again. He remonstrated, but all 

to no avail. Finally without word he went off 

and began to fast. He had fasted for two days 

IRREGULAR CHARNELS 

77 

when word went around among the coolies that 

Gandhi was fasting because of what they were 

doing. That changed matters immediately. 

They came to him with folded hands and begged 

him to desist from the fast, promising him that 

they would do anything if only he would stop it. 

Suffering love had conquered. 

In his ashram one of the boys told him some- 

thing that he believed but later found out that 

the boy had lied to him. Gandhi called the 

school together and solemnly said, “Boys, I am 

sorry to find out that one of you is a liar. As 

punishment I am going off and fast to-day.” 

That may be passed with a smile, but not if you 

knew the dead earnestness of Gandhi and the 

sheer moral weight of the man. There could not 

have been a more terrific punishment, for long 

after any physical pain from physical punish- 

ment would have died away there would persist 

the spiritual pain from the lashings of conscience 

awakened by the sufferings of the man who loved 

him. In the light of Gandhi’s acting thus it 

becomes easy for them to step up from the 

thought that if one man would take on him- 

self suffering to bring a boy back from a lie to 

the truth, then if there were One divine enough 

and holy enough, fie might take on his soul the 

very sin of a -whole race to bring us back to 

good and to God. The cross thus bursts into 

meaning when lighted up by this lesser act. 

78 THE CHRIST OF THE INDIAN ROAD 

This is all the more vividly seen in Gandhi’s 

recent fast of twenty-one days. A fast of that 

length of time is serious when we recall that 

Gandhi had not really recovered from his opera- 

tion and that he ordinarily weighs less than a 

hundred pounds. But when he came out of jail 

he found the Hindus and Mohammedans suspi- 

cious, jealous, and divided. Before his arrest 

they had become united in his person, but when 

he was taken away and put in jail they fell apart. 

He knew that the moment India was united that 

moment India was free. He pleaded and remon- 

strated, but the divisions persisted and became 

acute. Out of sheer sorrow of heart he announced 

that he would undergo, as a penance, a fast of 

twenty-one days. 

It touched India to the quick, for they are an 

emotionally responsive people. They called a 

Unity Conference on the tenth day of his fast. It 

was composed of representatives of the various 

religions of India, including the Metropolitan, 

the head of the Church of England in India. 

They debated back and forth the questions at 

issue. Though Gandhi was lying in weakness 

upon his couch in another part of the city, his 

spirit pressed upon them in the conference for a 

solution. They passed resolutions covering their 

points of difference and appointed a commission 

of twenty-five as a Permanent Board of Adjudi- 

cation on intercommunal matters. But the most 

IRREGULAR CHANNELS 79 

remarkable resolution was the one in which they 

stated that “We recognize the right of an indi- 

vidual to change his faith at will, provided no 

inducement is offered to effect that change, such 

as the offering of material gain,” and, further, 

“We also recognize the right of that individual 

not to suffer persecution from the community 

which he may leave.” When one remembers that 

in Islam apostasy meant death, and in Hinduism 

social death, then this resolution marks a 

national epoch and is really a National Declara- 

tion of Religious Freedom. The silent pressure 

of the spirit of Gandhi was doing its work. And 

Gandhi’s spirit was being pressed upon by the 

Spirit of Jesus. 

On the eighteenth day of the fast, Mr. C. F. 

Andrews, who was editing Gandhi’s paper, Young 

India, while he was fasting, wrote an editorial 

in which he described Gandhi lying upon his 

couch on the upper veranda in Delhi, weak and 

emaciated. He pictured the fort which could be 

seen in the distance, reminding them of the 

struggle for the possession of the kingdom ; below 

the fort Englishmen could be seen going out to 

their golf ; nearer at hand the crowds of his own 

people surged through the bazaar intent on buy- 

ing and selling. While Andrews watched him 

there that verse of Scripture rushed to his mind : 

“Is it nothing to you, ye that pass by? Is there 

any sorrow like unto my sorrow?” He ended it 

80 THE CHRIST OF THE INDIAN ROAD 

with, this sentence : “As I looked upon him there 

and caught the meaning of it all, I felt as never 

before in my own experience the meaning of the 

cross.” 

Andrews spoke out in these last sentences the 

very thought of the heart of India. India has 

seen the meaning of the cross in one of her sons. 

As a former fiery opponent of Christianity, a 

nationalist leader, said, “I never understood the 

meaning of Christianity until I saw it in Gan- 

dhi.” While this inspires us and we are deeply 

grateful for it, nevertheless, it is a sword that 

cuts two ways, for some of us have been there 

these years and deeply regret that Christianity 

did not burst into meaning through us. How- 

ever, we are glad that India is seeing. And let 

it be quietly said that we too are seeing. 

CH V THROUGH THE REGULAR CHANNELS— 

SOME EVANGELISTIC SERIES 

The picture given in tlie preceding chapter 

must he corrected a hit, for while Gandhi has 

had a good deal to do with popularizing the latent 

sentiment lying in the soul of India, neverthe- 

less it has been the missionaries and their asso- 

ciates who through these decades have, by their 

fine living and self-sacrifice and constant teach- 

ing, laid up this sentiment in the heart of India. 

I have constantly felt my own debt of gratitude 

as I have gone from place to place entering into 

other people’s labors. They sowed where I was 

privileged to reap. It was they who have had 

the harder part. 

Some time ago I got hold of a phrase that has 

been of incalculable value to me : “Evangelize the 

inevitable.” Certain things are inevitable: no 

use to grumble against them — get into them and 

evangelize them. The labor movement through- 

out the world is inevitable. In England they 

more or less evangelized it so that it is very 

Christian in its spirit and outlook. We failed 

to do that in America so that the movement some- 

81 

82 THE CHRIST OF THE INDIAN ROAD 

times fell into the hands of men who were anti- 

Christian. This has been of incalculable loss. 

Some years ago I saw that the Nationalist Move- 

ment in India was inevitable. Yon could not 

scatter as much education and Christian teach- 

ing through India without there being an upris- 

ing of soul demanding self-expression and self- 

control. It is as inevitable as the dawn. We 

would have felt that we had failed if this had 

not come. When I saw the inevitableness of it I 

felt there was only one thing to be done — get 

into the movement and evangelize it. Stand 

down in those national currents and put Christ 

there. 

That does not mean that we should get into 

the politics of the country and become politicians, 

but it does mean that the Indian Nationalist 

senses at once that we are in spiritual sympathy 

with the finest and best in his movement. That 

V 

is all he asks for, but he does ask for that. 

When I began this work nine years ago it was 

in a small way, hoping that this most difficult 

field would open. I have had no plans that I 

was not ready to scrap, if they did not seem to be 

vital, or did not work. There was one concern 

and one only: how could I help India to see in 

Jesus what I saw. Anything that ministered to 

that I wanted, anything that did not could go. 

Since the Methodist Board took charge of my 

expenses and then gave me perfect freedom to 

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83 

work among all tlie different missions of India, 

I have covered several times the more important 

centers and many smaller ones. 

We have had as chairmen of our meetings 

members of Legislative Councils, judges, lawyers, 

generals, college presidents, professors, and lead- 

ing Hindus and Mohammedans of every type. 

We have had the meetings in the open spaces in 

the cool of the evenings, in Town Halls, Hindu 

and Christian college auditoriums, Theosophical 

Society halls and even in Hindu temple com- 

pounds. The reader will probably note that I 

have omitted Christian churches from this list. 

There is a real prejudice against them, so we 

seldom or never have meetings for Hindus and 

Mohammedans in them. 

We have felt that we must hit the problem in 

two places: The church must be spiritualized 

and the non-Christian won to Christ. We have 

morning meetings for the Christians and night 

meetings for the non-Christians. These are tied 

together in purpose, for we know that we can- 

not spiritualize the church apart from its tasks. 

Experience and expression are the two sides of 

the Christian life, and one cannot exist without 

the other. Kill either and you kill both. So we 

have tried to get the church to realize its joyous 

privilege of soul-winning. 

One task alopg this line has been to help arouse 

the Syrian Church in South India — a church of 

84 THE CHRIST OF THE INDIAN ROAD 

five hundred thousand that has been dead for 

centuries. They are now beginning to be keen 

and alive and the largest Christian audience in 

the world gathers at the time of the yearly con- 

vention, when in a single audience there will be 

thirty-five thousand people. These conventions 

have been marked with great spiritual power, and 

the church is now beginning to take its place in 

the evangelization of India. 

In the meetings for non-Christians there have 

been large crowds in many places, and although 

it has been the most upset period of India’s 

recent history, yet we have not had the slightest 

disturbance of any kind in any single meeting in 

nine years. India has shown a beautiful cour- 

tesy and has treated me as a friend and brother, 

and I have tried to respond. 

I said there had been no disturbance, but there 

was one on one occasion, but that was based on 

a misunderstanding. The Non-Cooperators, the 

extreme Nationalists, saw the officials of the city 

going into our meeting and thought we were hav- 

ing a pro-government meeting. They surrounded 

the building, stoned it, rushed the doors and 

yelled their national yells for three quarters of 

an hour. I requested some men to hold the doors, 

and above the din and noise I talked on brother- 

hood and good will and the coming of the King- 

dom, while the storm raged on the outside. It 

was a lovely time to talk about it! But the 

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next day wlien tlie Non-Cooperators found out 

what- kind of a meeting we were haying they came 

and personally apologized, and said that they 

themselves would attend the rest of the meet- 

ings. They did so, and one of them, on the last 

night of the meeting, dressed in his simple white 

homespun, the sign of the Nationalist, arose and 

read a paper thanking me for what I had said 

to them about Christ. That was the nearest 

to a disturbance we had had in nine years. The 

gentle courtesy of the East is a beautiful thing. 

For instance, after speaking for a number of 

nights in a Theosophical Society hall it was a 

fine courtesy for the secretary of the Society to 

garland me publicly, though everything I had 

said cut straight across the ideas of theosophy. 

In view of what I have said above the criticism 

of Bernard Lucas is just when he remarks, 

“We have attempted the task of winning India 

for Christ as though it were a country of bar- 

barians, whereas it is a country of cultured and 

civilized people with a submerged tenth of bar- 

barians. It is usually about that submerged 

tenth that we hear in our general missionary 

talks, which taken alone can hardly be called a 

fair representation of the situation. At the same 

time, I realize that my presentation needs the 

balance of the other facts. 

I know when I stand before an audience of 

Hindus and Mohammedans that they are in- 

86 THE CHRIST OF THE INDIAN ROAD 

wardly challenging every word I ntter and every 

thought I express ; and I know if I gain an inch 

in their souls, I will have to fight for it, hut all 

the time there is courtesy and friendliness, even 

in moments of deepest disagreement. Such treat- 

ment can fairly be claimed to indicate culture. 

Now for a few glimpses into some of the evan- 

gelistic series. I select these out of the hun- 

dreds we have had throughout India. 

We went into the great city of . It was 

an exceedingly difficult proposition, for there 

was a great university there which was supposed 

to propagate Hindu culture and religion. On the 

other hand the city was held in the grip of an- 

cient thought and many a superstition. But 

we were amazed and delighted to find that the 

president of the university graciously consented 

to become chairman of one of our meetings. 

There were large crowds each night. At the 

close of the meeting one night the students of the 

university came and asked me to come over to 

speak at the university. I was surprised beyond 

measure and said, “My brothers, you don’t want 

me over there?” 

“ Oh , yes, we do,” they replied. 

But I pressed a little further : “Do your pro- 

fessors know about it?” “Yes,” they said, “they 

want you to come.” 

“But,” I still persisted, “what do you want 

me to speak about?” 

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87 

One of them answered and said, “If yon don’t 

mind, we would like you to speak about Christ.” 

Well, I assure you, I didn’t mind ! 

Another spoke up and said, “We would like 

you to speak especially about the cross.” I like 

to speak especially about the cross ! I went oyer 

several times, and on the first occasion was 

introduced by the Hindu chairman, a professor, 

in these words. “I have been attending the pub- 

lic meetings, but I haven’t been interested in the 

speaker as much as I have been interested in 

the Person concerning whom he has been speak- 

ing. Young men, no such personality as that of 

Jesus has ever appeared in human history. He 

is the greatest character that has ever been 

in our world. Now, to-day is a Hindu festival, 

and we can begin the festival in no better way 

than to hear again about this Person.” The 

striking thing was that I could see no sign of 

resentment on the faces of the students. Know- 

ing the bitterness and prejudices of the past, 

I could scarcely believe my ears, for we were at 

the heart of orthodoxy. 

In the same place I was invited by the Tlieos- 

ophists to speak to them in their hall. At the 

close their leader said, “We may not agree with 

what Mr. Jones is saying, but we can certainly 

all try to be like Jesus Christ” — which is a good 

deal! 

In the meetings Tvere in the Town Hall. 

88 THE CHRIST OF THE INDIAN ROAD 

The next to the last night of the series the lead- 

ers of the Non-Cooperation movement in that 

place publicly presented a request at the close. 

They said that the next day was the anniversary 

of Mahatma Gandhi’s going to jail and it was 

their big day, that they were going to have a 

great meeting of ten thousand or more on the 

public commons, and they had come to ask us 

to put these two meetings together. They asked 

me to speak on the same topic announced for that 

next night and said they would furnish an inter- 

preter. I strongly desired to go, for it was such 

a gracious invitation and meant so much, for it 

was their greatest political gathering and they 

wanted me to give a Christian address ! But the 

next night I wanted to give an invitation for 

personal allegiance to Christ. Very reluctantly 

I had to decline their invitation. Notwithstand- 

ing the fact that the other meeting was going 

on at the same time, our meeting was packed to 

its capacity. At the close of the address I did 

what I have only dared to do this last year. I 

asked these leading high-caste men to take their 

stand publicly for Christ. I told them frankly 

that I would leave the question of baptism and 

the Christian Church to their consciences, that 

I would give them my own view, namely, that I 

believed that inwardly and outwardly one should 

belong to Christ, but, having said that, I would 

leave the matter to their consciences as they read 

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89 

tlie New Testament, and in its light decided what 

they should do. But I urged that here and now 

they should make Jesus the Lord and Saviour 

of their lives. On that proposition between thirty 

and forty of the leading citizens, lawyers, doc- 

tors, and so on, stayed. That aftermeeting in 

which w r e prayed and instructed them and had 

them repeat a prayer of confession and surrender 

to Christ after me, was one long to be remem- 

bered, for the melting sense of God that was 

upon us. 

We have had some of our meetings in some 

very remarkable places. In we had them 

in the palace of Tippu Sultan, the old Moham- 

medan king and tyrant. I stood right under the 

throne when I spoke. It made a splendid sound- 

ing board in more ways than one. The last night 

I asked those who would give themselves to 

Christ to meet me in a little room in the rear. It 

filled up with seeking Hindus — some of them in 

earnest — a few who had come to challenge and 

quibble. I found out later that the room was the 

place where two British generals had been 

chained to their guards as prisoners of the tyrant. 

One of them was named Sir David Baird. When 

word went to his old mother in Scotland about 

her son, the dour old lady, knowing her boy, said, 

“Well, God have mercy on the poor chap that 

is chained to our Davy !” But in the very room 

where men had been chained to their guards as 

90 THE CHRIST OF THE INDIAN ROAD 

prisoners Christ was making men free, and in the 

palace hall where an autocrat had sat with a king- 

dom founded upon a bloody sword we were an- 

nouncing a new kingdom founded not upon the 

sword, but upon the very self-giving of the Son of 

God at Golgotha. 

At one place a non-Christian literary society 

asked to have the meetings under their auspices 

and charge. A non-Christian literary society 

having charge of Christian evangelistic meetings ! 

Incongruous, but glorious! They secured the 

Maharaja’s theater for the addresses. They said 

they were going to get the prince as the chair- 

man of the meeting the first night. They naively 

suggested that he was hard hit by drink, but 

they thought they could keep him sufficiently 

sober to be chairman that night ! We cannot be 

squeamish about those things, we have to take 

what we get, glad to put out our gospel in any 

situation we can, and since we thought the prince 

needed it, we were very glad to have him come. 

The prime minister was the chairman the second 

night and on down the line to lesser officials. 

There were about a thousand of the officials of 

that leading native state present each night. It 

was literally like witnessing before kings and 

governors for His name’s sake. When the prince 

arose for his chairman’s remarks everyone was 

rather nervous as to what he would say, for he 

was rather a free lance, and said about what he 

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91 

wanted to say. He kept up his reputation for 

surprises by saying, “I do not understand why 

the speaker has gone so far off to talk about 

corruption in government; he needn’t have gone 

to China to talk about corrupt officials; he 

could have come right here.” Every official 

jumped as though he had been shot. Just then 

his secretary, who was an influential man in the 

state, and who was on the platform with us, 

hurriedly passed over a note to the prince. He 

read it and then announced, “My secretary says 

I need not say anything more !” 

He invited me to come over to see him at the 

palace the next day. I went. I begged him to give 

up drink and give himself to Christ, told him 

what Christ had done for me. He said, “Mr. 

Jones, I can’t do it. The fact is that I was 

almost a Christian when I first went to Eng- 

land, for Christianity appealed to me because of 

its sense of brotherhood; but I was educated 

there with Macaulay in one hand and a whisky 

bottle in the other. But I will make you this 

promise. I am going to America, and since you 

have prohibition in America I won’t be able to 

get it then, so I will give it up when I go there.” 

The whole world is bending over in expectancy 

to see what we are going to do with this matter 

of prohibition. If we should fail, it would set 

back the clock of moral progress for fifty or a 

hundred years. We must not fail. Thus does 

92 THE CHRIST OF THE INDIAN ROAD 

evangelistic work in the Orient depend upon con- 

ditions at home. 

Nine years ago Dr. John R. Mott was speak- 

ing in the fine hall at to a non-Christian 

audience. In the midst of his address he used 

the name of Christ and the audience hissed him. 

Nine years later we were in that hall with one 

topic for six nights — “ Jesus Christ and Him 

Crucified. 77 The audience increased every night 

until the last nights they were standing around 

the doors and windows. I gave the invitation 

to those who would surrender themselves to 

Christ, leaving the question of baptism to their 

own inner convictions, to come and take the front 

seats. I felt at the time that if one would come 

I should be grateful, for William Carey had said 

that if one of these high-castes should ever be 

converted, it would be as great a miracle as the 

raising of the dead. But that night between a 

hundred and a hundred and fifty came forward 

on that proposal. Cut it down to its lowest pos- 

sible significance, and yet we have left the resid- 

ual fact that in the hall where the name of 

Christ had been hissed nine years before men now 

stayed to pray in that same name. It was not 

the difference in the speakers, for everything was 

in favor of the first speaker ; it was the difference 

in the attitude of India toward Jesus in the 

meantime. “The psychological climate 77 has 

changed. It was a new day. 

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93 

In this same city I was invited to speak in 

a non-Christian college, and the students gave 

up a cricket match in order to attend. In another 

place the Hindu students wanted an extra meet- 

ing for themselves. We could find no time, for 

I was speaking four times a day. They decided 

to have it at seven o’clock in the morning. The 

theme was “How to Find a New Life!” 

The Hindu clerks of a certain city wanted an 

extra meeting, and since no other time could be 

found they came out at 7 :30 a. m. before going 

to their offices. 

The Non-Cooperators had captured the munici- 

pality of and were in charge. The whole 

city was dressed in white home-spun khaddar, 

the sign of the Nationalist. When one went into 

the city with other than white garments on he 

felt like a speckled bird. Riots had taken place 

nearby, and feeling was running very high. The 

British official in charge of the district warned 

us that if we went into the city for meetings, 

he could not be responsible for our safety. But 

we felt we should go, and went. One of the mis- 

sionaries wrote to Mr. Gandhi and told him that 

I w T as giving addresses in the city, and asked 

him to kindly write to his Nationalists and ask 

them to come. He wrote back immediately, for 

he is very prompt in his correspondence, and said 

that we would be very happy to have his people 

come, in fact, had written them to that effect. 

94 THE CHRIST OF THE INDIAN ROAD 

When they got this word they came to ns and 

asked if they conld not take charge of the meet- 

ings. I told them that I was not going to talk 

politics, but Christ. Nevertheless, three of the 

leading Hindu Nationalists signed the notices 

that went out calling the meetings. The hall 

filled up immediately, so we had to go out into 

the open air. I saw at once that a good many 

of my hearers did not understand English. Let 

me say parenthetically, that I speak almost 

entirely in English to these non-Christian audi- 

ences, for nearly all the intelligentsia know Eng- 

lish, since the medium of instruction in the high 

schools and colleges- is English, so that you can 

use the best you have and it is none too good. 

But I saw at a glance that some of my audience 

was not English-educated. I turned to my chair- 

man and said, “I am not sure what I should do, 

for I do not know Gujarati [that was the local 

language]. I only know Hindustani, and there 

is no Christian here to interpret for me.” He 

promptly replied, “I shall be very happy indeed 

to interpret for you if you like.” Here was a 

very long cry from the expectation of suffering 

violence at their hands, as the official had feared, 

to their taking charge of our meetings and inter- 

preting our message! I wondered how I would 

get my Christian message through my Hindu 

brother, but I remembered that David Brainerd 

used to preach through drunken interpreters to 

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the American Indians and the power of the Spirit 

rested upon the meetings in spite of this, and I 

believed God would do the same thing for us, as^ 

our fine, clean Hindu friend interpreted our mes- 

sage. And he did! The next night they gave 

me another interpreter, also a Hindu, and we 

gave the message of the cross through him. 

At the close of the meeting one night I asked 

if they would like me to pray. I never pray 

publicly without asking their permission, and I 

have never had them refuse. At the close of the 

prayer a Mohammedan gentleman came up to 

me and said, “That was very disrespectful to- 

night— you had those people sit down while they 

prayed They should have stood up in the pres- 

ence of God !” 

“All right/ 7 I replied, “to-morrow night they 

will stand up. 77 

When I finished the next night I again asked if 

they would like me to pray. They assented, so 

I asked them to rise. Now, it was the custom 

there that whenever they rose for the close of a 

meeting they always gave their national yells,, 

so when they rose for the prayer across the au- 

dience went tremendous waves of “Bande Mata- 

ram 77 and “Mahatma Gandhi ki jai 77 — “Hail to 

the Motherland 77 and “Hail to Mahatma Gandhi ! 77 

Between my evangelistic appeal and my prayer- 

we had the national cries. A glorious mixture!: 

Somehow it didn’t jar, and when it quieted a- 

96 THE CHRIST OF THE INDIAN ROAD 

bit I went on with, my prayer as though nothing 

had happened. But India is nothing unless she 

is mixed — she mingles life and religion in a glo- 

rious confusion. I rather like it so ! 

At the close of the meeting I suggested that I 

could not get close enough to them in these big 

meetings and asked if we might have a Bound 

Table Conference with the leading citizens of 

this city. They assented, so the next day we met 

in the national school. I put off my shoes to the 

side and sat among them on the floor in pundit 

style. I saw that some of them had been parad- 

ing the public streets, for they had placards on 

themselves on which, was written : 

“Don’t pay your taxes to this Government.” 

“Go to jail with joy.” 

“The tears of the weak will undermine the 

strongest wall.” 

One would have thought that in an atmosphere 

of this kind, with the whole thing nervous with 

national excitement, there would be no spiritual 

response to my message. Here was a real 

struggle going on. Would they respond at all? 

On the contrary, there was a fine spiritual sensi- 

tiveness. Incidentally, may I say that I have 

been struck very forcibly with the difference in 

what happens to the spiritual natures of men 

who are engaged in warfare with military arms, 

and those with weapons of non-violent passive 

resistance. While there are many notable and 

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97 

noble exceptions, it is a truism to say that in war 

carried on by physical arms the men who are 

engaged in it are brutalized — the more so, the 

more efficient. On the contrary, I have found 

that the men who threw themselves in with Gan- 

dhi and really practiced his program were spir- 

itualized; it deepened their sense of moral 

values and made them self-sacrificial. Nothing 

could be a greater condemnation of the one type 

and a commendation of the other than the respec- 

tive effects upon the personalities engaged in 

them. Here I sat before men — very determined 

men — who were willing to lose their all in the 

fight they were making with a system of govern- 

ment from the West to which I belonged, and 

there was no hatred, only a heightened moral 

and spiritual appreciation and sensitiveness. 

I talked to them of my Master. In the midst 

of the discussion I used the phrase the “Christ 

of the Indian Road” and I noted how they kept 

referring to it again and again. It had caught 

their imagination. He seemed so intimately 

theirs. He seemed to have come in from the 

Indian Road and had sat upon the floor with us 

there in the quietness of that Indian twilight. 

In the discussion we talked of India and her 

need. I did not talk to them as though India 

were foreign to me, for it was no longer so. I 

was born in the West and love it, but India has 

become my home; India’s people have become 

98 THE CHRIST OF THE INDIAN ROAD 

my people; lier problems, my problems; her 

future, my future ; and I would like to wear upon 

my heart her sins if I could lift her to my 

Saviour. I told them I wanted to be thought of 

as at least an adopted son of India. I turned 

to them and said: “Brothers, what can we do 

with these sixty million outcastes? They are a 

millstone around our national neck. Our coun- 

try will never be strong until we lift them. How 

can we do it?” 

A thoughtful Hindu rose and said, “It will take 

a Christ to lift them.” 

As we sat there in the soft light of that Indian 

evening every one of us felt that he was right. 

It loould take a Christ to lift them. But some 

of us went further and included ourselves in 

it — it would take a Christ to lift us too, and 

not all of those who felt this way were avowed 

followers of this Christ. 

The Indian people are an intensely religious 

people, and when the wealth of this wonderful 

spiritual capacity is placed at the disposal of 

Jesus the product will be beautiful indeed. One 

day some prominent Hindus came to me and 

said, “They are having a government fair at 

K ” (It was very like our County Fair 

at home with exhibits, agricultural displays, 

horse racing, sports, wrestling, etc.) “It is all 

very good, but there is no religion in it. We 

have come to ask if you won’t come and put 

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99 

some religion in it.” I asked what they would 

like me to do and they replied, "We want you 

to come and give some addresses in the Durbar 

Tent.” I gasped, for the Durbar Tent was the 

official tent where the government officials held 

their functions. I told them to go on and get it 

if they could. They returned indignant. "The 

idea,” they said, "the official said to us that we 

could not have the addresses in the Durbar Tent, 

for that would seem to imply that government 

was back of religion, but we could have them in 

the Wrestling Pit with its tiers of seats all 

around. The idea of putting religion into the 

wrestling pit ! If we can’t put it in the Durbar 

Tent we won’t have the meeting at all !” We had 

no meetings. But I had the feeling as I talked 

with those men that when India really accepts 

Christ he will not be put off on the edges of life. 

He will be put at the very seat of government 

to control and mold and possess all. 

The last night I was in India before sailing 

for the present furlough I was addressing an 

eager crowd of non-Christians in . It was 

the last night of the series, and the situation 

became tense and electric as I asked them to 

then and there make a personal decision for 

Christ. I was in the midst of my appeal when a 

Hindu suddenly stopped me and said: "Wait 

a minute, sir, you ask us to become Christians. 

Before you go on will you tell me what you are 

100 THE CHRIST OF THE INDIAN ROAD 

doing in regard to the question of the rights of 

Indians in America? Tell us that before you 

ask us to follow Christ.” I was compelled to 

stop and explain just my position in the matter ; 

told him how some of us had signed a protest to 

the Department of State and so on. He seemed 

satisfied, but note this: before I could go on 

and finish up my appeal I had to make myself 

right on that whole racial situation. I could 

not advance another inch without that. 

You can see from these little windows I have 

thrown open what an amazing evangelistic oppor- 

tunity presents itself. There has never been 

anything so big and challenging. But we can- 

not advance into it, cannot handle it with any 

degree of moral and spiritual authority, until 

we right ourselves upon some of these great 

racial issues. 

That leads me to my next chapter, a chapter 

which I dislike to face, but the whole program 

of the evangelization of the East depends upon 

our taking a Christian attitude toward the 

nations of the Orient. 

CH VI THE GREAT HINDRANCE 

To understand the attitude of India toward 

the West one has to keep in mind the existence 

in India of what Professor H. A. Miller calls “an 

oppression psychosis.’ 7 He defines “oppression” 

as “the domination of one group by another, po- 

litically, economically, or culturally — singly or 

in combination.” And by “psychosis” he means 

“those persistent and aggravated mental states 

which are characteristically produced under con- 

ditions where one group dominates another.” 

India feels that she is being dominated cultur- 

ally, economically, and politically by the West. 

An “oppression psychosis” has resulted. 

A good deal of the bitter criticism of the West 

on the part of India at the present time is un- 

doubtedly the result of that psychosis. Under 

existing conditions it is almost psychologically 

impossible for India to find or appreciate any 

good in the West and openly acknowledge it. 

Indians may appropriate from the West, but as 

long as they are conscious that they are Indians 

they cannot acknowledge their debt. I k$ve 

found many foreign students in Americtt i^ho 

101 

102 THE CHRIST OF THE INDIAN ROAD 

were getting all their education and training 

here, but I have not seen a single one who while 

being self-conscious as an Indian, could find any- 

thing good in America or her civilization. Only 

at times when they, for the moment, forgot they 

were Indians could they acknowledge any good. 

I do not think that India will ever openly and 

frankly appropriate from Western civilization 

or from the Western church until she is freed 

from this oppression psychosis, in other words, 

till she is politically self-governing. 

Britain has on the whole given India good 

government, but until India feels she stands as 

a free people there can be no frank and balanced 

evaluation of what the West contains. 

India can now take from Christ because she is 

able to disassociate him from the West, but she 

finds it difficult to take from the Christian 

Church or from missionaries, for in these cases 

the disassociation is not easy. But even here mis- 

sionaries may lose their Western identity, so to 

speak, and may so merge their lives and endeav- 

ors with India that they are no longer a part of 

the dominating influences, but take their place 

as serving friends and brothers. As a social 

thinker, a Hindu, said to me, “Western civiliza- 

tion was never at such a low ebb in our estimate 

as now, but you missionaries never stood higher ; 

you come not to exploit us but to serve us.” If 

we come as the servants of the situation, we step 

THE GREAT HINDRANCE 103 

out of any dominating movement that may be 

the program of the West. 

In dealing with the criticism of India toward 

the West we must keep in mind this psychosis, 

make allowances for it, and be patient. 

But we fool ourselves if we dismiss it at that. 

For this oppression psychosis has very good basis 

for its existence — not so much from deliberate 

governmental policy as from the daily contacts 

of white men with brown; the snobbery, the 

taken-for-granted attitude that any white man is 

superior to any brown — these are the things that 

rub into soreness the soul of India and make it 

smart. If the Indian, smarting under these as- 

sumed attitudes, turns upon the West in in- 

vective and biting criticism, let us remember that 

his criticism is pointed with the knowledge the 

Indian now possesses that when we take these 

attitudes we are cutting absolutely across every* 

thing that our religion teaches. He knows that 

these things are not Christian. 

If the centering of everything upon the person 

of Jesus clears the issue and has given us a new 

vitalizing of our work in India, nevertheless it 

has come back upon us in a terrific judgment. 

India is doing nothing less than judging us in 

the light — the white light of the Spirit of Jesus. 

They have caught the meaning of what it is 

to be a real Christian; in the light of that 

they are judging us. We could stand in the light 

104 THE CHRIST OF THE INDIAN ROAD 

of the civilization of other times and climes, and 

feel on the whole that we have come off pretty 

well, but it is another thing to be judged in the 

light of his spirit and demand. 

In speaking to an audience in India I have 

often mentioned the incident of the church in 

South Africa with a sign on it, “ Asia tics and 

Hottentots not allowed,” and how Mahatma 

Gandhi could not get into the church because he 

was an Asiatic, and have ended up by saying that 

my own Master could not get into the church be- 

cause he too was an Asiatic. I have noted the 

pained scorn that would go across the faces of 

the audience. But- the audience was not espe- 

cially conscious or disturbed that the low-caste 

people were excluded from their own temples, not 

by signs, but by the decree of religion and cus- 

tom. In the one case they were judging them- 

selves in the light of their own religion, but they 

were judging us in the light of the Spirit of 

Jesus. It is no answer, then, to say that they 

do the same things toward their own people — 

they are judging us by the religion we avow and 

by the Christ whom we profess to follow, and 

they have a right to do so. I am personally glad 

that they are doing it — cut as it may — for our 

salvation as well as theirs depends upon our 

being brought back to his mind and purpose. 

A thoughtful Hindu said to me one day, “If 

you call one of us a Christian man, he is compli- 

THE GREAT HINDRANCE 

105 

mented, but if you call him a Christian, he is 

insulted.” In that penetrating statement we get 

the epitome of the situation : the designation of 

Christian may mean that he is a member of the 

Christian community — Indian or European — it 

may not mean much ; but to call him a Christian 

man is to pay the highest compliment that can 

be paid. They see that to be a Christian man is 

to catch the Spirit of Jesus. 

A little Hindu girl caught the meaning of what 

a real Christian is when she gave this definition 

of a Christian: “One who is different from all 

others.” 

But many of the Christians are not Christian. 

A Hindu in the great city of said to me, 

“If you can show me one real Christian in this 

city, I’ll be a Christian.” Overstated? Yes, but 

it carries its meaning. 

A Hindu teacher said to me one day, “I want 

to become a Christian, but I do so in spite of the 

lives of the Europeans I have seen here. They 

seem to have two loathings — one is religion and 

the other is water.” And he did not mean it for 

bathing, but for drinking purposes! This was 

said in a section of the East — the Straits Settle- 

ments — where nearly every European planter 

had his native concubine. His race prejudices 

do not extend as far as his lusts. 

I was in a certain city where two Europeans 

had fought a duel and both had been killed. The 

106 THE CHRIST OF THE INDIAN ROAD 

Hindus, out of the kindness of their hearts, 

buried them, and wishing to make an offering 

to the spirits of the dead, after thinking the mat- 

ter over, thought they would love in death what 

they had loved in life, so came and offered as an 

offering on the tomb a cigar box and a whisky 

bottle. 

But it is not merely the lives of some local 

Europeans that are the great hindrance, but the 

whole wide world has now become a whispering 

gallery, and India is listening in. I have broad- 

cast a number of times since I came home, and 

it was uncanny to feel that my conversational 

tones spoken into a tiny disk in an obscure 

corner were being listened to hundreds and thou- 

sands of miles away. That thing is happening 

in a broader sense. What we are doing in legis- 

lative halls and in the seemingly obscure inci- 

dents of racial attitudes is being broadcast to 

the rest of the world — and there is a loud speaker 

at the other end. 

Listen to the loud speaker in this story giving 

its message: I sat in the midst of a group of 

earnest Nationalists in a Round Table Confer- 

ence. I said : “My brothers, I have been talking 

to you these nights about Christ. I want you to 

tell me frankly and openly why you do not accept, 

him. Do not spare me, for I am not the issue — 

tell me frankly.” A Hindu arose and said, “You 

ask us to be Christians; may we ask you how 

THE GREAT HINDRANCE 107 

Christian is your own civilization? Don’t you 

have corruption at your central government at 

Washington ?” ( It was j ust after the revelations 

at Washington when oil began to flow!) 

Another asked, “Don’t you lynch Negroes in 

America?” 

A third: “You have had Christianity in the 

West all these centuries, and though Jesus is the 

Prince of Peace you have not yet learned the 

way out of war. Don’t you know any more about 

Christianity than that?” 

These things were not said in spleen and 

hatred, but in anxiety and thoughtfulness. The 

loud speaker was speaking on the other side of 

the world. 

Here is another scene that has its meaning. I 

was in a section of India where, just before our 

coming, there had been near-riots over the ques- 

tion of the baptism of a Hindu girl. Indignation 

meetings had been held and the city was in tur- 

moil. We held our meetings with this back- 

ground of unrest and resentment. We won- 

dered if we would get any hearing at all. To our 

surprise there were great crowds and a most re- 

spectful and interested hearing. The last night 

a room at the rear was filled with earnest seek- 

ers after new life through Christ. But on the 

threshold of that invitation to give themselves 

to Christ was this incident: At question time 

a voice came out of the back of the crowd, “What 

108 THE CHRIST OF THE INDIAN ROAD 

do you think of tlie K. K. K.?” This was about 

four years ago, when I had scarcely heard of the 

Elan myself. But here in a backwater of India, 

a place where I thought the least from the out- 

side would penetrate, the loud speaker was 

speaking and was embarrassing our witness and 

message. I have many fine friends in the Klan, 

and they are sincere and earnest, but since they 

are a religious organization and have the cross 

at the center of their gatherings, their racial 

attitudes are a decided embarrassment to us. 

The local whisper intended to deal with a 

local American problem was resounding around 

the world and cutting across the message we 

were giving to India. 

Nothing spoke louder to that whole Eastern 

world than the recent action of Congress in pass- 

ing the ill-advised and un-Christian Immigration 

Law. I wish America could see what she did in 

that bit of hasty legislation. Up to that time 

America held the moral leadership of the East. 

It was a moral asset to be an American. Japan 

was grateful for what we had done by our won- 

derful generosity after the earthquake; China 

was more than friendly because of the indemnity 

incident and our traditional attitude of friendli- 

ness, and India was moved by the idealism of 

Wilson and the realism of what we had actually 

done in bringing the Philippine Islands so 

quickly to practical self-government. In Persia 

THE GREAT HINDRANCE 109 

we were loved and respected because of the help 

that disinterested Americans had given to assist 

Persia to her feet financially, as this incident 

shows: I was among the Syrian refugees in 

Bagdad. They had fled before the Kurds from 

Urumiyah, Persia. The watch that I wear was 

given to me by the Syrians for what I was able 

to do for them in their time of trouble. But this 

/ 

was nothing compared to the gratitude another 

section of them felt when they fled for protection 

to the compound of the American Mission in 

Persia. As the Kurds came on, bent on blood, 

the missionary put out the American flag in 

front of the compound. The Kurdish leader did 

not know what flag it was. When told it was an 

American flag he advanced and was met by the 

missionary, who said, “This is an American flag 

and in its name I ask for protection for the 

refugees here.” The leader thought a moment, 

turned to his men and ordered them to retire. 

They were spared, protected by the flag. The 

refugees, overjoyed, kissed the flag that had de- 

livered them. That is what the American flag 

stood for in the East at the close of the Great 

War and after. In one moment by this Im- 

migration Law we renounced the leadership that 

was in our hands. 

We talk as if this were a Japanese problem, 

but India and China are put in the same position 

as Japan. 

110 THE CHRIST OF THE IHDIAH ROAD 

Do not misunderstand me. I am not advocat- 

ing the flooding of America by immigrants. My 

own views are embodied in the resolution passed 

by the Federal Council of Churches of America 

and the last General Conference of the Methodist 

Episcopal Church: 

“We urge a federal law raising the standards 

for admission into the United States, applying 

them to all nations alike, and granting the privi- 

lege of citizenship to all those thus admitted who 

duly qualify regardless of their race, color, or 

nationality.” 

This would mean that we could put the bars 

as high as we like, provided there is no racial 

discrimination and consequent insult. 

If the present law were extended to apply to 

all nations alike, it would mean, according to 

the first provision of the law, namely, that two 

per cent of the nationals of the 1890 census can 

be admitted, that 40 Japanese, 2,140 Chinese, 

and 42 East Indians would be admitted each 

year. But the second section of the law provides 

that “the annual quota of any nationality begin- 

ning July 1, 1927, shall be a number which bears 

the same ratio to 150,000 as the number of in- 

habitants in continental United States in 1920 

having that national origin bears to the number 

of inhabitants in continental United States in 

1920.” This would mean that after July 1, 1927, 

the number of Japanese admitted would be 159, 

THE GREAT HINDRANCE 111 

Chinese 87, and East Indians 4, making a total 

of 250 people from Asia. This is nothing among 

a population of 114,000,000 and would never 

mean an economic or social problem. The fact 

is that the East is not keen to flood America. 

I was talking to an Indian official, the vice-presi- 

dent of the Legislative Assembly, and I said, 

“Suppose we should be able to get India put on 

a quota basis, it would mean that there would be 

actually less Indians admitted into America than 

before, for now about eight hundred or nine hun- 

dred are being admitted each year, largely ac- 

cording to the will of the American Consul in 

Calcutta; this would cut the number down to 

about four in all; would you not therefore feel 

that we had done India an injustice by having 

India put on a quota basis?” He replied: “We 

do not care how many of our people go to Amer- 

ica. We do not want them to go, but we do not 

want them nationally insulted if they do go.” 

The fact of the matter is that many more than 

two hundred and fifty are now being smuggled 

into America across the Mexican and Canadian 

borders and we have no redress. We can bring 

no pressure to bear upon the governments of 

these countries to stop this illicit smuggling, for 

the whole thing is too sore a point to raise with 

them, and they are in no mood to assist us in 

stopping it. The shortsightedness of Congress 

overreached itself and has left us in a worse con- 

112 THE CHRIST OF THE INDIAN ROAD 

dition regarding flooding than before. But I do 

not advocate the modification of the law because 

of the self-interest involved, nor because of its 

effects upon Christian missions, but because it 

is Christian to treat other nations as we our- 

selves would like to be treated. 

It has been said that to repeal this law would 

be worth more than sending one hundred mis- 

sionaries to the East. I should be inclined to 

doubt that estimate and to go further, and say, 

that in certain circles those missionaries who 

are there now will either mark time until it is 

repealed or win the people in spite of being 

Americans. I go back to the East with a heavy 

heart, knowing that I shall have to apologize 

for the attitude of the land of my birth to the 

land of my adoption. I shall meet it in every 

public meeting at question time, in nearly every 

personal conversation and in the changed atti- 

tude of sullen indifference. This legislation has 

broken our arms as we stretch them out in friend- 

liness and good will toward the nations of the 

East, and yet it was from Asia that we got the 

one thing that is truly worth while in our civ- 

ilization and the one thing that we look to to 

save us — Christ. 

The Hindus have discovered that Jesus looked 

on man apart from race and birth and color; 

that he looked on man as man and believed in the 

sacredness of personality as such. They know 

THE GREAT HINDRANCE 113 

that he was color blind and that the vision that 

he saw and that he aimed to transmit to others 

was that there is “one race, one color and 

one soul in humanity.” In the white light of 

that conception they are judging us. I have had 

this story concerning the origin of the white man 

quoted to me by an Indian : “God asked the man 

who is now white what he had done with his 

brother, and he turned white with fear.” Read 

the book entitled The Black Man’s Burden and 

you will come to the conclusion that there is 

enough truth in the above story to make it sting. 

Mr. C. F. Andrews writes : “A Hindu gentle- 

man of my acquaintance said to me, ‘Ho you not 

see what is happening? Mr. S is tearing 

down your work faster than you can build it up. 

Every time he calls us niggers it is a blow dealt 

to your religion, for you teach us that caste is 

sinful, while you Christians are building up a 

white caste of your own.’ ” 

For the life of me I cannot see any essential 

difference between this white caste which we are 

building up and the Brahman caste of India, 

except that the former is based upon the color 

of the pigment of the skin with which one hap- 

pens to be born, and the other is based upon the 

family into which birth brings one. They are 

both based upon the accidents of birth. If there 

is any real difference, it is in this, that the Brah- 

man caste idea is according to his religion and 

114 THE CHRIST OF THE INDIAN ROAD 

lias its sanction, and our white-caste idea is di- 

rectly opposed to our faith and has its condemna- 

tion, and therefore of the two ours is the more 

hideous and reprehensible. Both should go. 

A penetrating, but kindly old philosopher of 

India, Bara Dada, the brother of Dr. Rabindra- 

nath Tagore, pronounced this judgment: as we 

sat in the evening talking for long hours about 

these things he thoughtfully said, “ Jesus is ideal 

and wonderful, but you Christians — you are not 

like him.” 

If we should be like him, if we should catch 

his spirit and outlook, what would happen? A 

Hindu lecturer on educational subjects was ad- 

dressing an audience of educationalists in South 

India when he paused and said: “I see that a 

good many of you here are Christians. Now, this 

is not a religious lecture, but I would like to 

pause long enough to say that, if you Christians 

would live like Jesus Christ, India would be at 

your feet to-morrow.” He said nothing less than 

the very truth. 

Another Hindu put the matter just as strongly 

but in different words. He was a Hindu head 

judge of a native state and was the chairman of 

my meeting. At the close of the address he 

spoke to the audience in these words : “You have 

heard to-night what it means to be a Christian. 

If to be like Christ is what it means, I hope you 

will all be Christians In your lives.” Then turn- 

THE GREAT HINDRANCE 

115 

ing to us who were Christians he said: “I have 

one word to speak to you: If you Christians 

had lived more like Jesus Christ, this process of 

conversion would have gone on much more 

rapidly/’ It was sincerely and truly said. 

This judgment of the West by the East in the 

light of the person of Jesus is powerfully ex- 

pressed in the lines which a Bengali poet wrote 

on Christmas Day and sent to my friend, Mr. 

C. F. Andrews : 

“Great-souled Christ, on this the blessed day 

of your birth, we who are not Christians bow 

before you. We love and worship you, we non- 

Christians, for with Asia you are bound with the 

ties of blood. 

“We, the puny people of a great country, are 

nailed to the cross of servitude. We look mutely 

up to you, hurt and wounded at every turn of 

our torture — the foreign ruler over us the crown 

of thorns; our own social caste system the bed 

of spikes on which we lie. 

“The world stands aghast at the earth hunger 

of Europe. Imperialism in the arms of Mam- 

mon dances with unholy glee. The three witches 

— War Lust, Power Lust, Profit Lust — revel on 

the barren hearths of Europe holding their 

orgies. 

“There is no room for thee there in Europe. 

Come, Lord Christ, come away ! Take your 

stand in Asia— the land of Buddha, Kabir and 

116 THE CHRIST OF THE INDIAN ROAD 

Nanak. At the sight of you our sorrow-laden 

hearts will be lightened. O Teacher of love, 

come down into our hearts and teach us to feel 

the sufferings of others, to serve the leper and 

the pariah with an all-embracing love.” 

This poetic appeal loses none of its power of 

judgment and appeal even if we could have 

wished that he had said that instead of Christ 

coming away he had asked that he would enter 

more deeply into the life of the West. Come, 

Lord Christ, come away? Nay, Lord Christ, do 

not go away! For we too have sorrow-laden 

hearts ; and if the East is crucified on a cross of 

servitude, we are being crucified on a cross of 

materialism. We both need thee — desperately. 

This judgment of the East is a call calling us 

back to our own Master and Lord. As such we 

welcome it. It shocks us from our smug com- 

placency. It is the earthquake that does not 

destroy us, but looses our chains. It is the angel 

that smites us and says, “ Arise.” This searching 

criticism of the East is a Godsend to keep us 

from falling asleep after taking an overdose of 

the opiate of material prosperity. It is God’s 

own voice to us. It is stabbing us awake. 

This story tells what I mean. An Indian 

Christian doctor came to see me one morning in 

a far-off hill station. He said he was deeply 

troubled in mind. He unfolded this story: “X 

was a ship’s doctor. In Hongkong I met a Parsee 

THE GREAT HINDRANCE 

117 

with whom I became friendly. One day he 

turned to me and said, ‘Are you living the Chris- 

tian life?’ ‘It is impossible,’ I answered. ‘Dif- 

ficult but not impossible,’ he replied, ‘for His 

living Presence gives you power.’ I found that 

though he was a Parsee he was more of a Chris- 

tian than I was. When my boat sailed back to 

India my Parsee friend was on the dock to see 

me off. As the ship pulled off from the dock 

he put his hands to his mouth and shouted to me 

across the widening gulf, ‘Remember, Seek ye 

first the kingdom of God and his righteousness, 

and all these things shall be added unto you.’ 

The sight of that Parsee and the sound of his 

voice calling to me that phrase ‘Seek first the 

Kingdom’ have haunted me. I haven’t been seek- 

ing the Kingdom first. I have come to you to 

pray with me.” There we knelt, and that fine 

doctor made the surrender and arose, adjusted 

to the will of Christ — and happy. The Kingdom 

was to be first ! But the anomaly : a Parsee had 

led him to it ! 

Across the widening gulf between East and 

West I see the awakened East, realizing how 

deeply endangered we are by materialism and 

racialism, and knowing that only as we are saved 

can we save them, putting its hands to its lips 

and calling to us of the West, “Seek first the 

kingdom of God.” May it haunt and woo us to 

repentance and to Christ as it did my Indian 

118 THE CHRIST OF THE INDIAN ROAD 

brother ! Only thus can we turn back and share 

and save. 

The situation is summed up in the words of a 

far-seeing Christian thinker and statesman : “We 

recognize that conditions in the West demand 

an indubitable and pervasive humility on the 

part of Christians, and that a deep sense of na- 

tional and racial repentance should accompany 

any further missionary work that we may do.” 

With these brave words of the Christian 

thinker agree the penetrating but kindly counsel 

of India’s great soul, Mahatma Gandhi. In con- 

versation with him one day I said, “Mahatma 

Gandhi, I am very anxious to see Christianity 

naturalized in India, so that it shall be no longer 

a foreign thing identified with a foreign people 

and a foreign government, but a part of the na- 

tional life of India and contributing its power 

to India’s uplift and redemption. What would 

you suggest that we do to make that possible?” 

He very gravely and thoughtfully replied : “I 

would suggest, first, that all of you Christians, 

missionaries and all, must begin to live more 

like Jesus Christ.” He needn’t have said any- 

thing more — that was quite enough. I knew that 

looking through his eyes were the three hundred 

millions of India, and speaking through his voice 

were the dumb millions of the East saying to me, 

a representative of the West, and through me to 

that very West itself, “If you will come to u$ 

120 THE CHRIST OF THE INDIAN ROAD 

der there were tears in liis eyes when I read him 

at that point the thirteenth chapter of First 

Corinthians. “Fourth, I would suggest that you 

study the non-Christian religions and culture 

more sympathetically in order to find the good 

that is in them, so that you might have a more 

sympathetic approach to the people.” Quite 

right. We should be grateful for any truth found 

anywhere, knowing that it is a finger post that 

points to Jesus, who is the Truth. 

When I mentioned these four things to the 

Chief Justice of the High Court in North India, 

the noble, sympathetic, Christian Britisher ex- 

claimed : “He could' not have put his finger on 

four more important things. It took spiritual 

genius and insight to do that.” 

When I asked another nationalist leader the 

same question as to what we must do to nat- 

uralize Christianity, he replied, “You must have 

more men like and ,” naming two 

men among the missionaries who were devoted 

lovers of Christ and of India. 

Here, then, is the epitome of the whole thing : 

From every side they say we must be Christian, 

but Christian in a bigger, broader way than we 

have hitherto been. 

One word of caution: Some who have little 

love for endeavors of uplift for those outside 

their own racial group may seize on the above 

THE GREAT HINDRANCE 

121 

chapter as a justification for withdrawing every- 

thing from others and concentrating it upon 

themselves, forgetting that this is a disastrous 

fallacy, for the moment we cease to share with 

others where there is seemingly no return and 

recompense to ourselves, that moment we cease 

to be Christian. We cannot be Christian and 

concentrate ourselves on ourselves. America can 

never be Christian apart from its world task. 

“Oh, East is East and West is West, 

And never the twain shall meet.” 

So spake a son of man — and erred! 

Oh, man is man and man with man shall meet, 

So taught the Son of man, and at his feet, 

Bade us there learn the worth of humian worth; 

To see the man apart from race and birth. 

To find in Aryan pale and Aryan brown. 

In Mongol and in sun-blacked African, 

The oneness of humanity — the same 

God-touched, aspiring, worthful soul of man. 

• •••••«•# 

Boast not, Oh Aryan pale, o’er Aryan brown, 

Of greatness not in thee — ’tis in the gift! 

For, once, a nail-pierced Hand of Asia touched 

Thy life and grants thee now his gracious lift. 

Beware, lest in the roll of judging years, 

That Hand, withdrawn from thee through pride 

of race, 

May touch to power those races now despised, 

And grant to them thy forfeit — power and place. 

122 THE CHRIST OF THE INDIAN ROAD 

The Master bids thee lose thy petty self 

In service, and thy help to brothers give; 

And thon shalt truly find thyself again, 

’Twill be thy gain, and others too shall live. 

Thus freed from tribal mind and attitude, 

Thy Christian ed soul, with self renounced, shall 

find 

A larger, richer self of brotherhood; 

Since, with the Christ, it has the Kingdom mind. 

A Kingdom where there is no East nor West; 

There are no walls dividing clan from clan; 

But brotherhood as wide as humankind, 

And with a King who is the “Son of man.” 

• •••••••• 

Oh, maD is man, and man with man shall meet, 

So speaks the Son of man. 0 Master! shamed, 

But learning, sit we here — here at thy feet. 

CH VII THE QUESTION HOUR 

While at one of the university centers of 

America it was announced that I would answer 

questions at the close if the audience desired. 

Among those who stayed were many students, 

American and foreign, and among them some 

Hindus from India. These Hindu students put 

me through a grilling for several hours. At the 

close I remarked to someone: “This is the first 

time I have really felt at home in America. I 

feel as though I have been in India to-night.” 

After almost every meeting in India we allow 

the non-Christians to ask questions — and grilled 

we are! 

When I began to throw open my meetings in 

India for questions I knew I was inviting disas- 

ter, for the Hindu mind is quite as good as ours, 

and he loves argument. Besides the possibility 

of having everything you have said in your ad- 

dress upset by questions, I was quite conscious 

of another danger. Christianity cannot be un- 

derstood except in a quiet mood of moral and 

spiritual receptivity and insight. Questions 

often change the quiet atmosphere to one of bel- 

123 

124 THE CHRIST OF THE INDIAN ROAD 

ligerency. Nevertheless, there was so much mis- 

understanding, so much rejecting of a caricature 

of Christianity, that I felt we should face every- 

thing fairly and dodge no issue. 

I would not have dared to do it had I not been 

given in the very beginning of this work a verse 

that has seemed my very own : “And when they 

shall deliver you up before kings and governors 

for my name’s sake for a testimony unto them, be 

not anxious what ye shall speak, for it shall be 

given you in that hour what ye shall speak, for 

it is not ye that speak, but the spirit of your 

Father which speaketh in you.” That assurance 

was sufficient for me. I believed it. I could do 

nothing less. 

The question hour becomes tense at times, but 

we have tried to make it a point never to let it 

degenerate into a mere quibble, or to allow it to 

stir bad blood. To lose one’s temper would be 

to lose one’s case, for we are not there to win 

arguments, but to win men. I cannot remember 

when ill feeling has been left after any single 

meeting. We have tried to demonstrate inci- 

dentally that one can discuss these thorny ques- 

tions with quiet good humor. 

There is an amazing range of questions from 

those of a confused, but spiritually earnest, 

questioner, to the questions of the quibbler who 

desires to show off his smartness. To let you see 

what questions India is asking, I give a few sam- 

THE QUESTION HOUR 

125 

pies taken almost at random from many hun- 

dreds sent up : 

Ques. — Is Christianity a universal religion? If so, 

why are there sectional feelings going on? 

Catholics hate Protestants, the G-reek Church 

contradicts both. 

Ques. — Why did God make a world where he ought 

to have known evil would come, where brutes 

who trade on hunger, who convert into coin 

the patience of the poor, the sweat of slaves, 

would exist? Where rascally sycophants 

would have power and righteous men rot in 

jails ; where, in short, Christ would be cruci- 

fied? Who is responsible for such a world? 

Ques. — Do you sincerely believe that there are many 

fine Christians having the true democratic 

spirit of Christ? How do you account for 

the feeling of racial superiority which the 

Westerners have? What Christian spirit is 

that which makes Australians, the Cana- 

dians, and the people of America, prevent 

Indians from coming into their country and 

enjoying equal privileges with them? 

Ques. — Does not the present war — a war among the 

followers of Christ — prove that there is 

something wrong with the teachings of 

Christ? 

Ques. — Supposing that from four corners in a square 

four men desire to get to the center. 

They will go in different directions, but they 

will get to the center. There are different 

religions but they all lead to the center : God. 

But the ways are not the same. Why do 

you say there is only one way? There are 

126 THE CHRIST OF THE INDIAN ROAD 

many ways. You cannot prescribe the same 

drug for every disease. 

Ques. — In your lecture last evening you took it for 

granted that all the stories in the gospel are 

true. Is it not possible that the writers, who 

were not men of culture, either distorted the 

facts or exaggerated them? Could it not be 

that their enthusiasm misled them into 

wrong judgments and that they wrote out 

even false rumors among the ignorant 

masses ? 

Ques. — I will pay Christianity the compliment of 

thinking that if the world were ruled by 

strict Christian tenets, it would be a semi- 

paradise. But the grim fact of our experi- 

ence is that it is the Christian that has by 

iniquitous means come by the major portion 

of this planet, which he keeps under his iron 

rod. So is it not more proper that the mis- 

sionaries, with their gifts of head and heart, 

endeavored to moralize their own coreligion- 

ists instead of pursuing the wild-goose chase 

of conversion, for, after all, numbers are ab- 

solutely irrelevant to the greatness of a 

faith? 

Ques. — How is it that divorces are a part of Chris- 

tianity in the West? 

Ques. — Is King George a real Christian? Then, 

pointing to a prominent Indian Christian in 

front, he asked, “Is Mr. J here a real 

Christian ?” 

Ques. — Don’t you think we could put Mohammedan- 

ism and Christianity together? .Jesus lived 

a very high, a very lofty, a very ideal, a very 

sinless life, and he did not marry. Moham- 

THE QUESTION HOUR 

127 

med did marry, so I suggest that when we 

put these two religions together we make 

Jesus the theory or ideal of the religion and 

Mohammed the practice. 

Ques. — We are two young men who after hearing 

your addresses desire to become Christians. 

But as you seem to be a holy man, we would 

like to test your powers; we are not going 

to sign this letter — can you tell us who we 

are? 

Ques. — Why do Christians wear neckties? Is it the 

sign of the Cross or is it a custom? 

Ques. — How is it that women in Christianity are in 

the lowest degradation, they are considered 

an object of scorn, they have no rights of 

any kind, while in Mohammedanism when 

Mohammed said, “What is due from her is 

due to her,” he raised her at one bound to 

an equality with man? Is this no improve- 

ment on Christianity? (Sent in by a Moham- 

medan.) 

Ques. — If salvation of human beings lies only 

through faith in Jesus, what is to happen to 

those who cannot sincerely believe in the 

Christian gospel? 

Ques. — What is to happen to the souls of those who 

-have never had -the opportunity of hearing 

the gospel of Christ? 

Ques. — If I suffer for my misdeeds, and if it is right 

before God and man that I should suffer, 

why should a man in his ignorance come and 

help me in the name of love? Is he not un- 

consciously weakening my cause, and thwart- 

ing God’s plan and Nature’s law? Is not 

the social servant an indiscreet almsgiver? 

128 THE CHRIST OP THE INDIAN ROAD 

Ques. — It is again said that after man fell even then 

God did not forsake him, but devised a plan 

by which he might be restored to a great 

happiness that he lost. And what forsooth 

is this “plan”? Why, he sent his Son to die 

for them, and this also after having allowed 

thousands of years to pass by and millions 

of people hopelessly to perish and to go to 

that place of torment called “hell,” which he 

had prepared for them. Now, is this not an 

old woman’s tale such as the nurses frighten 

the babes withal? 

Ques. — -Why does a Hindu accept Christ, but reject 

Christianity ? 

Ques. — Can moral life, even if it is touched with 

emotion, satisfy the human soul which is 

yearning for the imperishable and eternal 

union with the Eternal Spirit transcending 

all limitations of space and relativity? 

Ques. — Is the world safe for Christ ? If Christ were 

to come to-day among the Christian nations 

of the earth, do you think he would not be 

crucified? 

Ques. — Can one be a Christian without baptism? 

Ques. — Do you think that to be a follower of Christ 

fully and truly one should accept Christian 

dogma also? Would you agree with the 

Frenchman who defined dogma as the living 

faith of the dead and the dead faith of the 

living? 

Ques. — May it be pointed out in all humility and 

reverence that it is necessary to preach 

Christ instead of Christianity to India? 

Ques. — Is the idea of redemption peculiar to Chris- 

tianity and foreign to other religions? Do 

THE QUESTION HOUR 

129 

you not think that the idea of God as Friend, 

and Companion is the insistent note of the 

non-monistic school of Indian thought such 

as Vaishnavism? 

Ques. — If Christianity is fitted to become a universal 

religion, what new and exclusive truths has 

it to teach over and above what other great 

religions like Hinduism or Buddhism have 

taught? 

Ques. — If a religion should appeal to men of dif- 

ferent natures and temperaments in order to 

claim universal acceptance, then has not 

Hinduism, which shows three paths, namely, 

Gnana, Karma, and Bhakti, better claim to 

it, than Christianity, which indicates only 

the paths of love and Bhakti? 

Ques. — Is not Hinduism, which teaches belief in a 

personal as well as impersonal God, more 

satisfying to less developed as well as more 

developed souls alike than Christianity, 

which teaches only the former? 

Ques. — As materialism, luxury, and intemperance 

have been known to follow in the wake of 

Christianity, how can it appeal to the Hin- 

dus, whose outlook on life and its problems 

is preeminently spiritual? 

Ques. — As Christianity has no system of philosophy 

behind it, but is only a God of ethical con- 

duct, how is it suited to satisfy the philo- 

sophically minded Hindu race? 

Ques. — If Jesus is only a God-man, as you. said yes- 

terday, what better claim has he than other 

equally great God-men like Buddha or Rama, 

Krishna, Pramahamsa, to become a universal 

teacher? 

130 THE CHRIST OF THE INDIAN ROAD 

Ques. — Wliat tests shall I perform, if any, to under- 

stand the saving power of Christ ? 

My most difficult moments are not with the 

written questions, hut in those meetings where 

oral questions are shot at one. I have been cross- 

examined by as many as thirty lawyers at one 

time trying for hours to beat down the evidence. 

But my verse has been true. I cannot remember 

a single situation in nine years where it has 

failed me. There have been some very close 

calls ! For instance, one night a man arose and 

asked, “Can you put your finger on a verse where 

Jesus calls himself the Son of God? Not where 

his disciples or someone else called him that, but 

where he himself did.” A sinking feeling went 

over me. I had a rather hazy notion about 

where there was such a passage, but I couldn’t 

remember just where it was, and he wanted me 

to put my finger on it ! I turned to my New Tes- 

tament with a prayer to find that verse. As I 

opened it the first verse my eyes fell upon was 

an entirely different one from the one I was look- 

ing for, the one where J esus met the man whom 

he had healed and asked him if he believed on 

the Son of God. The man replied, “Who is he, 

Lord, that I might believe on him?” Jesus re- 

plied, “Thou hast both seen him, and he it is 

that speaketh unto thee.” I read it off as if I 

had known about it all the time! They never 

THE QUESTION HOUR 

131 

knew the quiet little miracle that God had per- 

formed to fulfill his promise that it should be 

given in that hour what one should speak ! But 

I knew, and thanked him. 

I have found a good many nervous Christians 

since coming home who are afraid that this 

whole thing of Christianity might fall to pieces 

if someone should get too critical, or if science 

should get too scientific. Many of the saints are 

now painfully nervous. They remind me of a 

lady missionary with whom I walked home one 

night after a very tense meeting in a Hindu 

theater. She said, “Mr. Jones, I am physically 

exhausted from that meeting to-night.” When 

I asked her the reason she said, “Well, I didn’t 

know what they were going to ask you next, and 

I didn’t know what you were going to answer, 

so I’ve been sitting up there in the gallery hold- 

ing on to the bench with all my might for two 

hours, and I’m physically exhausted !” There are 

many like our sister who are metaphorically 

holding to their seats with all their might lest 

Christianity fall to pieces under criticism! 

I have a great deal of sympathy with them, for 

I felt myself in the same position for a long time 

after I went to India. The whole atmosphere 

was acid with criticism. I could feel the acid 

eat into my very soul every time I picked up a 

non-Christian paper. Then there came the time 

when I inwardly let go. I became willing to turn 

132 THE CHRIST OF THE INDIAN ROAD 

Jesus over to the facts of the universe. I began 

to see that there was only one refuge in life and 

that was in reality, in the facts. If Jesus 

couldn’t stand the shock of the criticism of the 

facts discovered anywhere, if he wasn’t reality, 

the sooner I found it out the better. My willing- 

ness to surrender Christ to the facts was almost 

as great an epoch in my life as my willingness to 

surrender to him. In the moment of letting go 

I could almost feel myself inwardly turning pale. 

What would happen? Would the beautiful 

dream fade? To my happy amazement I found 

that he not only stood, but that he shone as never 

before. I saw that .he was not a hothouse plant 

that would wither under the touch of criticism, 

but he was rooted in reality, was the very living 

expression of our moral and spiritual universe — 

he was reality itself. 

I have, therefore, taken my faith and have put 

it out before the non-Christian world for these 

seventeen years and have said, “There it is, my 

brothers, break it if you can.” And the more 

they have smitten upon it the more it has shone. 

Christ came out of the storms and will weather 

them. The only way to kill Christianity is to 

take it out of life and protect it. The way to 

make it shine and show its genius is to put it 

down in life and let it speak directly to life itself. 

Jesus is his own witness. The Hindus have 

formed societies called Dharm RaJcsha fSabhas — 

THE QUESTION HOUR 133 

Societies for the Protection of Religion. Jesus 

does not need to be protected. He needs to be 

presented. He protects himself. 

I could therefore reply to my sister mentioned 

above that in that stormy meeting I had been 

having the time of my life, that I wanted them 

to go into the matter, for if they would only go 

deep enough, they would stand face to face with 

Jesus. For he did not come to bring a way of 

life — he came to be Life itself, and if they go 

deep enough into life, they would find themselves 

facing Jesus, who is Life itself. He did not come 

to bring a set of truths to set alongside of other 

truths, as some have superficially imagined, he 

came to be Truth; and if one goes far enough 

with truth, it will lead him by the hand till he 

faces him who is Truth itself. Dean Inge rightly 

says, “ J esus did not come to bring a religion but 

to be Religion,” and if we are seriously religious 

we will have to be according to his mind and 

spirit or else fail to be religious. In the language 

of Matthew Arnold, “Jesus is an Ultimate.” 

Start in at the thing that you know is worth 

while and follow it back to its final form and see 

where it lands you. For instance, love is a 

worth-while thing in life. We ought to love. 

Then trace love back to its ultimate kind and you 

will not be far from Him who loved as never man 

loved. If purity is a good thing, then start with 

it and go on back and see what kind of ultimate 

134 THE CHRIST OF THE INDIAN ROAD 

purity it brings you to, and you will find yourself 

looking into the eyes of Him who was “the Pur- 

est among the mighty, and the Mightiest among 

the pure.” If self-sacrifice is life’s most noble 

quality, then run it back to its finest type and 

you will find yourself gazing upon a cross. 

I am therefore not afraid of the question hour, 

for I believe that Jesus underlies our moral and 

spiritual universe deeper than the force of grav- 

ity underlies our material universe. And al- 

though I know I cannot answer many things — 

for the case is bigger than the pleader — I believe 

that some way, somehow, some time, men’s minds, 

groping like the tendril of the vine that reaches 

out for the wall and finally touching it fastens 

itself upon its solid reality, will ultimately fas- 

ten upon Jesus as that Reality. 

But more difficult to meet than the question 

hour is when they test us not with questions but 

by whether we have truly caught the Christ 

spirit. The big question that India silently and 

relentlessly asks is not how keen a mind has he? 

but has he the mind of Christ? 

This was brought vividly home to me one day 

when two Hindu youths, dressed very plainly 

and in bare feet, came to talk with me. I had 

had many interviews that day, but none of them 

did I enjoy like the hour I had with these young 

men. They were so eager and alert and respon- 

sive. The next day they came again, this time 

THE QUESTION HOUR 135 

to make an explanation. They told me who they 

were — sons of the wealthiest and most prom- 

inent people in the city. They had purposely 

come the day before barefoot and with very poor 

clothes on to test me, to see whether I really 

meant it when I had said the preceding night 

that Jesns looked on people as such, apart from 

race and birth and color and possessions, and 

whether I would practice it in my attitude to- 

ward them dressed in poor clothes! They said 

that they had previously thought of becoming 

Christians and determined to make this a test 

as to whether they would or not. It was all done 

so naively and simply that one could not but feel 

it was genuine, especially when they said they 

were now ready to become Christians. 

This event did not elate me, it sobered me, 

for the serious thought kept haunting me, how 

easy it would have been to have said the careless 

word and to have assumed a patronizing atti- 

tude — both of which I had often done — when so 

much hung upon the slightest act or attitude ! 

India is asking questions; those that she asks 

with her lips are serious and searching, but of 

far more vital concern are the silent weighings 

and inward judgments of us by which India 

comes to her conclusions about Christ. 

The High Priest asked Jesus “of his disciples 

and of his teaching.” The non-Chistian world is 

asking those same two things and always in that 

136 THE CHRIST OF THE INDIAN ROAD 

order. “What life have you?” “What light have 

you?” 

I took my lamp and went and sat 

Where men of another creed and custom 

Dwelt together in bonds of common search. 

I pressed my lamp close to my bosom, 

Lest adverse winds of thought and criticism, 

And the damp of unsympathy should snuff it out. 

And many a trembling prayer hung upon my lips. 

But I determined that I would love — just love. 

I loved and listened and learned, and now and 

then 

Threw in a thought or word or observation. 

I heard their gentle speech, saw their mild ways ; 

Felt the Hand of Peace rest gently on my soul. 

Here was not the tearing of the flesh, 

Nor the fierce agony of the spirit, in its quest for God. 

They gently searched and, through the crevices of 

their thought, 

The light of our Father’s Face streamed in. 

They caught the footfalls of the Mighty Spirit, 

As he moved each moment through palpitating 

Nature. 

And I heard them tune their heart-strings to catch 

the music 

Of God, as he hummed and sang through things. 

But when, in sympathetic talk and mutual quest, 

I asked the learned pundit whether he had found 

A “jiwan mukta,” one who knew deliverance, here 

and now; 

He sadly shook his head and said, “I have not seen.” 

THE QUESTION HOUR 137 

In his voice spoke an aching world: “I have not. 

seen.” 

Then there stole within my heart a quiet joy ; 

For I saw, amid the search of peoples and races, 

One standing, who, with Chalice in hand, offered here, 

and now 

To thirsty souls a crystal draught of life eternal, 

Which, if a man drink, he shall never thirst again. 

Had I not drunk? Had he not put the Chalice 

To my parched lips and, with thirst assuaged, 

Had not my happy soul gone singing down the years?' 

A child had thus revealed to him, through prayer and 

Surrender of the mind and will, that for which 

The wise and prudent had vainly searched 

And caught but glimpses; while I, unworthy, 

Stood face to Face. 

As I pondered thus, I glanced, with trembling, at 

my lamp — 

And lo, it burned up brighter than before! 

CH VIII JESUS THROUGH EXPERIENCE 

Religion is the life of God in the soul issu- 

ing in the kingdom of God on earth. But first 

of all it is the life of God in the soul. Religion 

means realization. If not, then religion soon 

means ritual, and that means death. 

The early disciples had little ritual but a 

mighty realization. • They went out not remem- 

bering Christ, but realizing him. They did not 

merely call him back into memory, they com- 

muned with him in the deeps. He was not a 

mere fair and beautiful story to remember with 

gratitude — he was a living, redemptive, actual 

Presence then and there. They went out with 

the joyous and grateful cry, “Christ liveth in 

me !” The Jesus of history had become the Christ 

of experience. They were almost irresistible, for 

they brought certainty into that uncertain world. 

Pliny the Elder had said, “There is nothing cer- 

tain save the absence of certainty,” and Plato 

longed for “some sure word from God” that 

would be a raft to carry him across the uncertain 

seas of human existence. The apostles brought 

certainty. 

138 

JESUS THROUGH EXPERIENCE 139 

Someone lias suggested that the early Chris- 

tians conquered that pagan world because they 

out-thought, they out-lived and they out-died the- 

pagans. But that was not enough: they out- 

experienced them. Without that it would have 

lacked the vital glow. If the word of Christ be- 

comes paramount in India, it will be because 

those who follow him out-experience those who 

do not follow him. When Elijah stood upon 

Mount Carmel he made this the test : “The God 

that answers by fire let him be God.” The test 

of the surviving God is now different. We say, 

“The God that answers by producing radiant 

healed men let him be God.” It is just that cer- 

tain note that needs to be struck in India. Not 

the note of aggressive dogmatism, but the per- 

suasive note of Christian experience. 

If, as someone suggests, all great literature is. 

autobiography, then all great appeals to the non- 

Christian world must be a witness. Drummond 

would never preach anything that had not first 

gone through his own experience, and Drum- 

mond therefore spoke with power. 

Doctor Farquhar said to me regarding this: 

matter: “There are two things that are almost 

irresistible to the Indian mind just now — Christ, 

and Christian experience.” I agreed most heart- 

ily, for it was the thing I had been driven to: 

Christ must be interpreted through Christian, 

experience. 

140 THE CHRIST OF THE INDIAN ROAD 

But the Hindu has this reservation: he does 

not feel that a religious experience should he 

shouted from the housetops, he feels that to do 

this would be indelicate and would take away its 

bloom and beauty. Results should be whispered 

to one’s neighbors. Doctor Tagore told me of the 

man whom he had found who had come into a 

great spiritual experience. He asked him if he 

was not going to tell it to the world? “No,” he 

said ; “if it is real, they will come to me.” When 

I told the head pundit of an ashram that I had 

found one Hindu who said he was a jiwan mukta 

— one who had found living salvation — he re- 

plied, “He was not one if he said he was one.”' 

I can share the hesitancy of the Hindu when he 

feels the indelicacy of speaking about it. 

But the genius and glory of Christian experi- 

ence is that we have not earned it — it is a gift, 

absolutely undeserved and unmerited. When 

one accepts it he loses all thought of the part 

he has had in it, and rapturously thinks of the 

Giver. It is not boasting, it is testimony. It 

is sharing with others what has been shared 

with us. We are to be witnesses in behalf of 

Another. 

The Christ of the Indian Road pauses as he 

passes through the throngs and says, “Who 

touched me?” Knowing what the healing has 

meant to us, we can only acknowledge that our 

■trembling touch upon him has meant life to us. 

JESUS THROUGH EXPERIENCE 141 

This lesson of being a witness was bnrned into 

my very being by a tragic beginning of my Chris- 

tian ministry. When I was called to the min- 

istry I had a vague notion that I was to be God’s 

lawyer — I was to argue his case for him and put 

it up brilliantly. When I told my pastor of my 

call he surprised and thoroughly frightened me 

by asking me to preach my first sermon on a 

certain Sunday night. I prepared very thor- 

oughly, for I was anxious to make a good im- 

pression and argue his case acceptably. There 

was a large crowd there full of expectancy, for 

they wished the young man well. I began on 

rather a high key. I had not gone a half dozen 

sentences when I used a word I had never used 

before (nor have I used it since!) — “indifferent- 

ism.” When I used that word I saw a college 

girl in the audience put down her head and 

smile. It so upset me that when I came back to 

the thread of my discourse it was gone — abso- 

lutely. I do not know how long I stood there rub- 

bing my hands hoping that something would 

come back. It seemed an age. Finally I blurted 

out, “Friends, I am very sorry, but I have for- 

gotten my sermon!” I started down the steps 

leading from the pulpit in shame and confusion. 

This was the beginning of my ministry, I. thought 

— a tragic failure. As I was about to leave the 

pulpit a Voice seemed to say to me, “Haven’t I 

done anything for you?” 

142 THE CHRIST OP THE INDIAN ROAD 

“Yes,” I replied, “You liave done everything 

for me.” 

“Well,” answered the Voice, “couldn’t you tell 

that?” 

“Yes, I suppose I could,” I eagerly replied. So 

instead of going to my seat I came around in 

front of the pulpit below (I felt very lowly by 

this time and was persuaded I did not belong 

up there!) and said: “Friends, I see I cannot 

preach, but I love Jesus Christ. You know what 

my life was in this community — that of a wild, 

reckless young man — and you know what it now 

is. You know he has made life new for me, and 

though I cannot preach I am determined to love 

and serve him.” At the close a lad came up and 

said, “Stanley, I wish I could find what you have 

found.” He did find it then and there. He is a 

member of that church now — a fine Christian 

man. No one congratulated me on that sermon 

that night, but after the sting of it had passed 

away, I have been congratulating myself ever 

since. The Lord let me down with a terrible 

thump, but I got the lesson never to be forgotten : 

In my ministry I was to be, not God’s lawyer, 

but his witness. That would mean that there 

would have to be living communion with Christ 

so that there would always be something to pass 

on. Since that day I have tried to witness before 

high and low what Christ has been to an un- 

worthy life. 

JESUS THROUGH EXPERIENCE 143 

India wants to know: What have you found? 

The students of a Hindu college asked me to 

come and to speak to them at the college and 

they suggested the topic: “Tell your own per- 

sonal religious experience.” Always, on the last 

night of every series, I tell my personal expe- 

rience. They forget many, if not most, of my 

arguments, hut they bring up this matter of 

experience again and again. It grips. 

While I was telling of my conversion in 

I noticed a Hindu college professor nodding his 

head with evident delight. At the close he came 

up eagerly, gripped my hand and said : “Oh, that 

is it. It is the new birth we need.” The next 

day he showed me a school book he had written 

for use in government colleges. It was Annota- 

tions on Macaulay’s History of England. Mac- 

aulay has given the Puritans a thrust, saying 

that during the Puritan reign the students, in- 

stead of studying the classics, were interrogated 

as to how and when and in what circumstances 

they received the new birth. This non-Christian 

professor took up Macaulay in the matter and 

in his comments said, “The pity is that Macaulay 

did not understand the new birth.” Then he 

quoted the whole of the Nicodemus episode and 

finished up by saying, “Alas, the Nicodemuses. 

to-day do not understand how these things can 

be.” Here was a non-Christian professor crit- 

icizing a Christian historian for his lack of ap- 

144 THE CHRIST OE THE INDIAN ROAD 

preciation of the new birth ! To lead a man like 

that professor we must have something real and 

vital. 

One day I was in the train with a Hindu law- 

yer, and we discussed, almost argued, for about 

three hours concerning Hindu and Christian 

philosophy and teaching. I saw we were getting 

nowhere, so I turned to him and said, a Would 

you mind my telling you what Christ has done 

for me?’ 7 

He eagerly replied, “No, I would like to hear.” 

When I got through telling of my conversion 

and the subsequent years there were tears in his 

eyes, and he said : “Mr. Jones, you have attained. 

You have reached the last stage of your rebirths. 

You will never be reborn into this world.” 

“That is probably true,” I replied, “for one 

does not have to go through a weary round of 

rebirths as you expect to, for here is the new 

birth open to you — a straight, short-cut to the 

Father.” There was deep earnestness again 

when he said, “I wish I had that.” In his voice 

spoke the voice of India — it is deliverance from 

rebirths that India craves. 

A Hindu student wrote to me, “After attend- 

ing your addresses I want to be a follower of 

Christ, for I now see that my religion is a some- 

what roundabout method of obtaining the king- 

dom of God.” Somewhat roundabout! Yes, 

eight million rebirths, may be. No wonder they 

JESUS THROUGH EXPERIENCE 145 

shrink from such a prospect — from life itself. 

It is a joy to offer the new birth as the way out. 

Here is a letter to me from a Jain student 

which speaks its own message of longing for 

spiritual freedom: 

I have deep faith in my own religion. I believe it 

to be entirely true, but I need not be ashamed to 

tell that it exacts unflinching duty and knows no 

grace. Philosophically it is all right. You may be- 

lieve, according to it, that the Power behind things 

is supremely just and indifferent, but we err we 

know not why, we are led on as it were on the waves 

of sin and mistakes. There are powers too great for 

our frail being, and I wish then that there were a 

God who would be kind to me, who would feel my 

weaknesses and who would extricate me from the 

meshes of sin and temptation. 

Can we come to a young man like that with 

an argument, a doctrine, a superior Book? Un- 

less we can gently and quietly, but with a radi- 

ant positiveness share with that young man our 

own deliverance and victory, we had better not 

come. Has Christ any answer to a letter like 

that? Here is the crux of the whole thing — Has 

he, or has he not? Some of us, knowing that we 

were there, in that very condition, believe that 

he has. 

Let me pause here just long enough to say 

that here is where a good deal of present-day 

presentation is weak. That young man needs 

146 THE CHRIST OF THE INDIA N ROAD 

something more than Jesus as Example and 

Teacher. What he needed was not a Sage, hut a 

Saviour, not a moral Example hut a moral Ex- 

tractor, not a Redirector hut a Regenerator, not 

truths hut Life. 

In a class of Hindu and Mussulman students 

at the Ashram at one of the students 

spoke up suddenly and said, “Sir, would you 

mind telling us what has made your life what it 

is?” It rather shocked me for a moment. It was 

a holt out of the blue, as there was nothing that 

had led up to this. It was so absolutely spon- 

taneous and real that I could but stop and 

quietly and prayerfully tell them how Christ 

had taken an unworthy broken life, and had 

made it whole again, and had sent my happy 

soul singing its way down these twenty years. 

When I had finished, one of them spoke up and 

said: “Now, sir, we are happy. That is what 

we wanted to hear.” After the class some of 

them came with me to my room and we sat and 

talked for hours about it. In the afternoon some 

of the young ladies wanted an appointment. 

When I asked them what they wanted to talk 

about, one of them answered and said : “We were 

deeply impressed by what you said about your 

own personal experience this morning. Do you 

mind telling us something more about it?” And 

there we sat a long time upon the floor with the 

touch of the living Christ upon us all. Our 

JESUS THROUGH EXPERIENCE 147 

hearts burned within us as we talked with him, 

and about him, by the way. 

The Indian people are as sensitive to spiritual 

things as the electric needle is to the pull of the 

pole. In one place a Hindu committee asked 

not to have questions at the close of the meet- 

ing, “for,” they said, “it disturbs the beau- 

tiful spiritual atmosphere of the meetings.” I 

saw a Hindu professor go out at the close of 

the address one night when the questions began. 

When the questions were through and I sug- 

gested that we might close the meeting with 

prayer, I saw him come in from the veranda. At 

the close of the prayer he came up and thanked 

me and said : “I went out after your address and 

stood on the veranda until the questions were 

over, for in your address you had lifted us to 

God and I did not want that feeling I had in my 

heart dissipated or disturbed by the questions, 

so I waited outside for the prayer, since in the 

prayer you made us again realize his presence.” 

One feels awed in the presence of such beautiful 

spiritual sensitiveness as that. 

A Hindu came up one night after the prayer 

and said, “That was very fine, but why don’t 

you begin the meetings with prayer?” I assented 

and said I would do so the next night. But in 

the anxiety to get in the thick of the battle I 

went into the address without public prayer. 

Of course one could not get into such a tense 

148 THE CHRIST OF THE INDIAN ROAD 

situation where every word and idea is being 

challenged without preceding it with an hour or 

more of prayer, but I did not pray publicly. 

While I was speaking I saw a note coming up; 

the chairman handed it over to me. It read, “Sir, 

you forgot to begin your meeting with prayer, 

as you had promised.” I stopped my address, 

acknowledged my fault, prayed, and went on. 

But I never forgot the undertone of spiritual 

yearning which that little incident revealed. 

After I had had a long talk with a Hindu one 

day as he was about to go I suggested that if he 

liked, we might pray together. “Yes,” he said, “I 

will be glad to do so, but on one condition, and 

that is, that you do not pray for things but only 

for God.” 

“All right, my brother,” I replied, “we will 

not pray for things but only for God,” and we 

did! Could one face that hour without a deep 

sense of need for reality and a joyous sense of 

God? It is not a question as to whether we 

would or would not interpret Christ through ex- 

perience — we must. Or else there is no inter- 

pretation that is adequate or touches the depths 

of the situation. We cannot merely talk about 

Christ to India — we must bring him. He must 

be a living vital reality — closer than breathing 

and nearer than hands and feet. We must be 

“God-bearers.” 

This God-consciousness should be full and 

JESUS THROUGH EXPERIENCE 149 

overflowing. A Hindu lawyer recognized this 

and said to me one day, “What you Christians 

and the church need to-day is a new Pentecost.” 

I knew what he meant — we need Christianity as 

a well of water within us springing up into ever- 

lasting life. Principal Jacks pleads that we get 

back “the lost radiance of the Christian reli- 

gion.” Queer to hear a Hindu and a Unitarian 

both pleading for a new fullness of life akin to 

Pentecost ! Even so, Pentecost is normal Chris- 

tianity. But the church is largely subnormal 

and ansemie. Because a few have gone up into 

fever and have done queer things in the name of 

this great Sanifying and Sanctifying of the hu- 

man spirit by the inflooding of the Spirit of the 

living Christ, there is no reason why all the rest 

of us should be frightened away into an anaemic 

Christianity. This Ghrist of the Indian Road 

is saying, “Receive ye the Holy Ghost,” as well 

as “Thy sins are forgiven thee.” 

A friend of mine was preaching in the bazaar 

in North India when a Hindu came up to him 

and said, “I want to ask a question, not through 

criticism but for information. I have been read- 

ing the New Testament and am especially struck 

with the Acts of the Apostles. These men seemed 

to have had a wonderful power and fullness of 

spiritual life. Sir, have you found what they 

had?” My friend was speechless. Though he 

was a graduate of a university and was a mis- 

150 THE CHRIST OF THE INDIAN ROAD 

sionary, lie knew in the inmost depths of being 

that he did not have what the early disciples 

seemed to have fonnd. He went home, fell on his 

knees, yielded himself fully to Christ and found ! 

His life became one of the richest and most beau- 

tiful I have ever been privileged to see. When he 

died a few years ago an Indian minister said, 

“It is a good thing that did not die in 

India, for we would have committed the sin of 

worshiping his grave.” 

India is reading the Bible and wants to know 

whether our Christianity is like that. An Indian 

boy, whose zeal and love were better than his 

English, wrote to me about a great awakening 

they were having: “We are having a great re- 

bible here.” Not a bad mistake! We need to be 

rebibled — especially at the place of the Acts of 

the Apostles. 

It was said of those early apostles that they 

“testified and preached.” Their preaching was 

throbbing with testimony. Since it came from 

the heart it reached the heart. The last night 

of a series of meetings in South India I spoke 

on “Christ and Certainty.” On the inspiration 

of the moment before closing the meeting I said, 

“Now there are quite a number of Christians 

here. I would like you to tell before your non- 

Christian friends in a very few words what you 

have found — what has Christ done for you?” 

First of all, there stood up a convert from a low 

JESUS THROUGH EXPERIENCE 151 

caste and told what Christ had done for him. It 

was befitting that he should speak first, for in 

caste-filled India God was taking the weak 

things to confound the mighty, just as it was 

befitting that Carey the cobbler should be the 

first teacher of Brahman India. After him arose 

one who had been a Brahman Hindu and told of 

what he had found. Then, to our surprise, the 

head British official of the district arose and 

said: “Seven years ago I could not have said 

that I had found this that we have been talking 

about here to-night. But seven years ago I 

found it through an old lady, on board ship 

coming out to India. 7 ’ It was a rich testimony 

from a very Christian life, simply told and mean- 

ing much, for many of the men before him were 

his subordinate officers. Then the leading Ro- 

man Catholic layman of the city testified: “Of 

course I have never spoken in a meeting of 

this kind before, but I could not sit here and 

refuse to tell before my non-Christian friends 

what Christ is to me. I heard him say to me, 

‘Come unto me, all ye that labor and are heavy 

laden, and I will give you rest . 7 I came. He 

gave me rest . 77 It was a striking testimony. 

Now feel the accumulated effect of that whole 

thing. Here were low caste and high caste* Amer- 

ican and Englishman, Protestant and Catholic, 

telling before their Hindu friends what Christ 

was to them. The Hindu chairman of the meet- 

152 THE CHRIST OF THE INDIAN ROAD 

ing at tlie close thoughtfully said to me, “I can 

answer most of your arguments, but I do not 

know what to do with this.” 

There in miniature was seen what a united 

witness of the church would mean. Christendom 

is now talking in different directions — a good 

part of the time against others called Christians 

and not much about the Lord — “finding a pre- 

carious living,” as someone said of the people of 

a certain island, “by washing each other’s 

clothes.” But suppose we should come together 

at the place of our common Lord and would wuth 

one joyous voice witness of him, what would 

happen — what? Something that would be irre- 

sistible, as it was to that Hindu chairman. 

In speaking of the witness of the lips, I do not 

mean to overlook the fact that it must be a wit- 

ness backed by life. “This man who is to speak 

to-day is back of everything he says,” said the 

chairman of a meeting in introducing a speaker. 

He could have said nothing finer. A friend of 

mine went into a shoe shop and found the Hindu 

shopkeeper in deep distress. He had lost his 

only son. My friend to comfort him said, “Well, 

my brother, remember in your trouble that God 

is love.” The Hindu’s face brightened up and 

he said, “Yes, I know God is love.” My friend, 

interested at his evident eagerness, asked, “How 

do you know God is love?” “Oh,” said the 

Hindu, “I worked for Foy sahib in Cawnpore, 

JESUS THROUGH EXPERIENCE 153 

and no one could work for Foy sahib and not 

know God is love.” Here was a witness with 

the whole of life behind it. Forty years of beau- 

tiful living was speaking to the Hindu in his 

hour of distress. 

Christ interpreted through experience and 

backed by fine living is almost irresistible to 

India to-day. 

CH IX WHAT OR WHOM? 

This Christian spirit scattered here and there 

in many hearts in India must express itself in 

some kind of corporate relationships. Some kind 

of a church will be the final outcome. We will 

put our Western corporate experience at the 

disposal of the forming church in India and we 

will say to her, “Take as much as you may find 

useful for your purposes, but be first-hand and 

creative and express Christ through your own 

genius.” 

We know that this has its dangers. It might 

be easier to block them off as they do in orphan 

asylums and turn them out on a standard pat- 

tern — easier and more deadly. The German 

missionaries in their thoroughness have done 

this in their missions. In the theological sem- 

inaries the students are pumped full of truth. 

They go out to take charge of churches where 

they grind out that truth. In each church in the 

whole of the mission the pastors preach on the 

same texts, read the same lessons, and preach 

the same sermons. They go round the circle of 

truth once in three years. Then they begin over 

154 

WHAT OR WHOM? 

155 

again. It was all “faultily faultless, icily regu- 

lar, splendidly null.” 

Jesus did not do that. He gave himself to 

them. When they got the life they created suit- 

able raiment in which to clothe it. Life was more 

than raiment. 

While we cannot tell what may he the final 

outcome of this expression of the Christ of the 

Indian Road on the part of his followers in 

India, we can see at this distance certain things 

that will be avoided and certain things gained if 

they center everything upon Christ. 

If India keeps this vision clear, she will be 

saved from many of the petty divisions that have 

paralyzed us in great measure. For at the cen- 

tral place of our experience of Jesus we are one. 

It is Christ who unites us; it is doctrines that 

divide. As someone has suggested, if you ask a 

congregation of Christians, “What do you be- 

lieve?” there will be a chorus of conflicting be- 

liefs, for no two persons believe exactly alike. 

But if the question is asked, “ Whom do you 

trust?” then we are together. If the emphasis 

in our approach to Chiustianity is “What?” then 

it is divisive, but if the emphasis is “Whom?” 

then we are drawn together at the place of this 

Central Magnet. One has the tendency of the 

centrifugal and the other the tendency of the 

centripetal. He is the hub that holds together in 

himself the divided spokes. 

156 THE CHRIST OP THE INDIAN ROAD 

The church in China has been rent by con- 

troversy. I can see reasons why this has hap- 

pened. While there I was struck with the fact 

that Christianity was, on the whole, presented to 

the Chinese as good teaching, good doctrine, good 

national policy. It seemed to me to lack just 

this Christo-centric emphasis to which we have 

been driven in India. It needed the warm touch 

of the personal Christ to make it tingle with life 

and radiance. At the Central Fire suspicious 

groups could have warmed themselves and would 

have felt the glow of comradeship as they did so. 

Christianity with a what-e mphasis is bound 

to be divisive, but this tendency is lessened with 

a Whom-e mphasis. Note the things that have 

created denominations in the West : baptism, hu- 

man freedom, rites, ceremonies, church govern- 

ment, dress, orders — the points of division have 

been nearlv all “wliats.” The church divided 

once over the “Whom,” namely, in the Unitarian 

issue. Here it had a right to divide, for the ques- 

tion of who Jesus is is vital and decisive. Every- 

thing is bound up with that question. 

This question of who J esus is was thrown into 

the very center of the church in India in recent 

years. One keen Indian minister’s discovery of 

the modern method rather went to his head and 

landed him in a Unitarian position. He threw 

the whole matter into the Indian church for air- 

ing. Some of us held our breath as we watched 

WHAT OR WHOM? 

157 

the controversy rage back and forth in one of 

the papers for several years. The missionaries 

practically stood out of it and let the growing 

church come to its own conclusions as tt> who her 

Lord is. In the beginning the brother of Uni- 

tarian views had the center and held it. But 

gradually a change came, and when the battle 

was over, our brother and his views had been 

pushed to the margin and a divine Christ occu- 

pied the center. By the sheer force of his own 

Person he had shone into the situation and had 

clarified it. The Indian church has fought her 

first battle — she knows who her Lord is, not 

merely through what the missionaries had said, 

but because she had thought it through for her- 

self. It was a living victory. At the close she 

knelt at his feet with a joy unknown before, 

saying, “My Lord and my God.” This victory 

came not by dogmatic assertion, but by pains- 

taking methods of careful and prayerful re^ 

search. 

Now, the significant thing was this, that at 

the end of the battle men of liberal and conserva- 

tive minds had been drawn together at Him. He 

held them both. The problem of unity will be 

well on the way to solution if the Indian church 

makes Christ central and all else marginal. 

Some of the other problems that are now vex- 

ing the mind of the West will not vex us if we 

keep this Christocentric emphasis. Christianity 

158 THE CHRIST OF THE INDIAN ROAD 

cannot be really understood with a what-e mpha* 

sis, but it can be understood with a Whom-em- 

phasis. Take the whole question of the super- 

naturalness of Christianity. It claims to be a 

supernatural system. Now, as men’s minds have 

discovered a universe of law this idea of a super- 

naturally imposed system seemed less and less 

credible until the attempt has been made to 

rationalize the whole system, explain away the 

miracles and reduce the whole thing to natural 

law. But in Christianity we are not discussing 

miracles in the light of natural law but in the 

light of the personality of Jesus, and that makes 

a difference — a very great one. The question is, 

Would miracles happen around such a person- 

ality as Jesus? 

Now, we used to go at it something like this: 

Jesus was born in a supernatural way, he did 

supernatural things, he arose in a supernatural 

manner, therefore he was a supernatural Person. 

The miracles carried Jesus — the what carried 

the Whom. This is obviously weak. It sends 

the minds of men to the whats, where they wran- 

gle over them and only incidentally get to the 

Whom. If we were wiser, we would ask men to 

lay aside the question of birth and miracle for 

a moment, until they get under the sway of this 

Person. Let them catch the force of this Mind 

and Soul into which no impurity had ever en- 

tered, no sin had ever marred, let them feel the 

WHAT OR WHOM? 

159 

touch of him upon them, and then let them turn 

from the standpoint of this Person to the ques- 

tion of miracles and they become credible in the 

light of what he is. In the light of natural law 

miracle seems absurd, but in the light of this 

person of Jesus it becomes the most natural of 

things. 

I once asked Professor Dreiseh, the great Ger- 

man philosopher and exponent of “Vitalism,” 

this question : “Whenever you get a higher type 

of life do you not expect that around that life 

there will be a higher type of manifestation?” 

He assented to this, and I asked him further, 

“If Jesus represents a higher type of being, 

would you not have to make room in your think- 

ing that around that life would be a higher type 

of doing which to us on a lower plane might be 

considered miracle?” He replied : “Yes, if Jesus 

represents a higher type of being, I would have 

to make room in my thinking that around that 

life would be the possibility of what might seem 

to us on, a lower plane miracle. But it would 

have to be examined scientifically.” Precisely! 

We are willing to rest everything on the ques- 

tion of whether or not Jesus represented a higher 

type of being. There is only one way to settle it : 

Stand before Jesus in inward moral surrender 

and Obedience and see if you can feel that what 

you stand before is mere human nature. If he is 

human nature, then we are not — we are sub- 

160 THE CHRIST OF THE INDIAN ROAD 

human, for he stands aboye saint as well as sin- 

ner. Professor Hogg, w’ho has companioned with 

this Christ of the Indian Road for many years 

and knows him well, puts the matter in these 

burning words : “When, as detached bystanders, 

we look upon his features, as it were, in profile, 

considering them singly and in repose, we seem 

to find none that is not human, none at least that 

does not belong to the nature which God designed 

for man. But let us move in front and catch 

his glance, so that the personality which liyed 

by means of these human endowments may pierce 

our consciousness with a look in which its eager 

passion and its tender pity, its searching purity 

and its gracious comprehendingness, its assur- 

ance of a world-redeeming vocation and its unaf- 

fected neighborliness, its kingly demands and 

its selfless devotion, make simultaneous impact 

on our souls, and we shall then lose all intent 

to measure or to classify; we shall know our- 

selves in the presence of the utterly unique — 

One who exacts worship instead of submitting 

to appraisal. Merely look at Jesus, and you 

behold a Man. But meet him face to face in 

the inwardness of comradeship and obedience, 

of faltering need and kingly succor, and you 

know yourself to be meeting the very Person, 

the very Self of God. I do not explain this; I 

simply testify” (j Redemption From This World , 

Hogg, pp. 65, 66 ) . And who that has tried it has 

WHAT OB WHOM? 161 

not felt what Professor Hogg so graphically ex- 

pressed? 

Here is the central miracle of Christianity: 

Christ. The central miracle is not the resurrec- 

tion or the virgin birth or any of the other mir- 

acles; the central miracle is just this Person, 

for he rises in sinless grandeur above life. He is 

life’s Sinless Exception, therefore a miracle. 

Now, turn from that Central Miracle toward 

these lesser miracles and they become credible 

in the light of his Person. Being what he was, 

it would be amazing if he did not touch blind 

eyes and make the lame to walk. These miracles 

fit in with the central miracle of his Person. 

“Bei ng a miracle, it would be a miracle if he 

did not perform miracles.” The miracles do not 

carry. Jesus — he carries them. The “whom” car- 

ries the “what,” the Person carries the manifes- 

tation. But say miracle apart from him and it 

is confusing. 

From this standpoint let us approach the 

vexed question of the virgin birth. Discuss “vir- 

gin birth” apart from Jesus and it seems in- 

credible and absurd, but connect it with him 

and it fits in with the whole and becomes cred- 

ible. Let it be said at once that I do not base his 

divinity on how he was born. If it had been said 

that he- was born in an ordinary way and I still 

saw in him what I now see in him, I would still 

believe in him as divine. Not how he came into 

162 THE CHRIST OF THE INDIAN ROAD 

the world, but lohat he was after he got here is 

the most important thing. But in the light of 

his Person I see no difficulty whatever in believ- 

ing in the virgin birth. Since he rose above life 

in sinless grandeur, it becomes possible to believe 

that he arose above the ordinary processes of 

birth. “The virgin life of Jesus makes it possi- 

ble to believe in the virgin birth of Jesus.” An 

Arya Samajist asked me if I could produce in 

human history another example of the virgin 

birth. I replied that I could not, for I could 

not produce another Jesus Christ. He was the 

Unique, and therefore did the unique. 

A converted Jew was talking to an uncon- 

verted Jew when the latter asked, “Suppose there 

were a son born among us and it were claimed 

that he was born of a virgin, would you believe 

it?” The converted Jew very thoughtfully re- 

plied, “I would if he were such a Son.” That is 

the point. He makes it possible to believe in it. 

But the virgin birth does not carry Jesus; he 

carries it. When the emphasis is on the whom 

then the how becomes credible. But turn it the 

other way and it is dark and difficult. 

In regard to the resurrection the same thing 

holds. Jesus rose above life, this makes it per- 

fectly credible that he would rise above death. 

Two things take us all — sin and death. Jesus 

conquered the first — our own inward moral con- 

sciousness being witness. Will he conquer the 

WHAT OR WHOM? 

163 

second? It would be surprising if be did not. 

I say it reverently: If Jesus did not rise from 

the dead, be ought to bave done so. The whole 

thing would come out wrong if the grave had 

held him captive. When the broken and dispirited 

disciples, now radiant with a wild hope, whis- 

pered to each other, “He is arisen/’ they were 

simply echoing what his whole life had done. 

Throughout his life he arose. Where we sank, 

he arose. The resurrection fits in with that fact. 

There must be an empty tomb where there is 

such a fullness of Life. J esus carries the resur- 

rection. 

Christianity breaks into meaning when we see 

Jesus. The incredible becomes the actual; the 

impossible becomes the patent. 

Ho not misunderstand me: The whats of 

Christianity are important, a body of doctrine is 

bound to grow up around him. We cannot do 

without doctrine, but I am so anxious for the 

purity of doctrine that I want it to be held in 

the white light of his Person and under the con- 

stant corrective of his living Mind. The only 

place where we can hold our doctrines pure is 

to hold them in the light of his countenance. 

Here their defects are at once apparent, but only 

here. 

But we must hold in mind that no doctrine, 

however true, no statement, however correct, 

no teaching, however pure, can save a man. “We 

164 THE CHRIST OF THE INDIAN ROAD 

are saved by a Person and only by a Person, and, 

as far as I know, by only one Person,” said 

Bishop McDowell. Only Life can lift life. A 

doctor lay dying — a Christian doctor sat beside 

him and urged him to surrender to and have 

faith in Christ. The dying doctor listened in 

amazement. Light dawned. He joyously said, 

“All my life I have been bothered with what to 

believe, and now I see it is whom to trust.” Life 

lifted life. 

But further, we shall soon see that as we draw 

closer to him we shall be closer to each other in 

doctrine. Suppose the essence of Christianity 

is in utter devotion .to Jesus, and truly following 

him is the test of discipleship, will not such doc- 

trine as the new birth take on new meaning? 

If I am to follow such as he, I must be born again 

and born different. A new birth is a necessary 

beginning for this new life. And as for the doc- 

trines of sanctification and the fullness of the 

Spirit, apart from him, they may become hollow 

cant, as they, in fact, have often become; but in 

the business of following Jesus they become, not 

maximum attainments, but minimum necessities. 

If I am to follow him, he will demand my all, and 

I shall not want to offer him less. Holiness has 

been preached very often until it has become a 

synonym for hollowness. The word has got 

loosed from Christ and has lost its meaning. 

Had it kept close to Christ, we would have 

WHAT OR WHOM? 

165 

preached less holiness and more of a Christ who 

makes men holy. 

Surely, it is not difficult to believe in atone- 

ment when we think of Christ. Would such love 

as that let us go? Would he not go to the limit 

for us? Put all the content in the word “atone- 

ment” you can and it still but faintly tells what 

Jesus would do for men. 

As for the inspiration of the Scriptures, it 

takes a deepened meaning from him. Discuss 

the matter of the mechanics of it apart from 

Jesus and it often becomes a haggle, but dis- 

cuss it with our gaze upon him and it becomes a 

necessity. It was inconceivable that such a per- 

son as Jesus could have come out of an unin- 

spired or an ordinarily inspired Book. The 

ideas, the conceptions, the Person is too lofty to 

have been conceived by human intelligence how- 

ever lofty it might have been. Just as he, being 

the miracle that he was, created miracles around 

him in human nature and the physical universe, 

so also around him would be created the miracle 

in human intelligence and insight, until things 

which “eye had not seen, nor ear heard, neither 

have entered into the heart of man,” would be 

given fortk to the world under the sway of that 

Person. _ 

But 'the statement made above about Jesus 

coming out of an uninspired Book must be cor- 

rected a bit, for Jesus did not come out of the 

166 THE CHRIST OF THE INDIAN ROAD 

Book ; it came out of Mm. It did not create Mm ; 

he created it. 

And since, as someone has suggested, litera- 

ture can never rise higher than life — for life puts 

content and meaning into the literature — so you 

cannot get a better Book until you get a better 

life than the life of Jesus. 

The strongest way to hold to the inspiration 

of the Scriptures is to hold to the Person. 

We must call men not to loyalty to a belief but 

loyalty to a Person. We may be loyal to a belief 

and be dead spiritually, but we cannot be loyal 

to this Person and be other than alive spirit- 

ually. He creates belief. He is the great Be- 

liever himself, and in the light of his radiant 

faith we cannot but believe. But we do not get 

Jesus from our beliefs, we get our beliefs from 

Jesus. And they must of necessity be under con- 

stant correction by his mind and spirit. 

If some are afraid of what might happen if we 

were to give India Jesus without hard-and-fast 

systems of thought and ecclesiastical organiza- 

tion, lest the whole be corrupted, let our fears be 

allayed. Jesus is well able to take care of himself. 

He trusted himself to the early disciples, who 

were no better and no worse than the Indian 

people; and having got hold of him they went 

forth in that name with power. Having little 

ecclesiastical system, little body of set doctrine, 

they created their own forms out of the passion 

WHAT OR WHOM? 

167 

of love they had for him. These forms were real 

because they came out of the white heat of that 

passion. They expressed life. We believe that 

India will fall intensely in love with the Christ 

of the Indian Road, that love will turn to glad 

submission to him as Saviour and Lord, that out 

of that loving submission will come a new radi- 

ant expression of him in thought and life. 

We who feel that we must be steadier s of the 

ark must remember that Jesus can take care of 

himself, even in moments when there seems most 

to fear. He fell into the hands of his Jewish 

enemies — and lo, there was an atonement and a 

resurrection! Are we afraid to have him fall 

into the hands of his Indian friends? Will he 

be swallowed up? Never mind, he was swal- 

lowed up once before and there was a resurrec- 

tion. There may be another ! I only know that 

since he has come into India’s thought and life 

everywhere there is the cracking of old things 

and the breaking up of dead forms. It looks to 

us as though there is a resurrection taking place 

now! 

There is no real danger lest Jesus be lost 

among the many in all this, that it may end up 

in his being put in the Pantheon of Hinduism. 

Greece and Rome tried that and the Pantheons 

amid which, he was placed are gone — Jesus lives 

on. He is dynamic, disruptive, explosive like the 

soft tiny rootlets that rend the monuments of 

168 THE CHRIST OF THE INDIAN ROAD 

man’s pride. Like tlie rootlets lie quietly and 

unobtrusively goes down into the crannies of 

men’s thinking, and lo, old forms and customs 

are broken up. Absorb him? You may as well 

talk about the moist earth in springtime absorb- 

ing the seed ! The seed absorbs it, for it is life. 

Jesus is Life. He will take care of himself. 

“Give us Jesus,” said a Hindu to me, “just 

Jesus. Do not be afraid that we will make a 

human Jesus out of him, for his divinity will 

shine out of its own accord.” 

At any rate there never was a situation in 

which Jesus was not Master, and never more so 

than when he was upon the cross, and even in 

the tomb. He will be Master upon the Indian 

Road — yes, even at the crossroads of India where 

rival creed and clashing thought flow at cross 

purposes. 

“Where cross the crowded ways of life, 

Where sound the cries of race and clan 

Above the noise of selfish strife, 

We hear thy voice, 0 Son of man.” 

CH X CHRIST AND THE OTHER FAITHS 

As Christ meets India and her past what is his 

demand? 

When Mohammedanism confronted Hinduism 

the demand was of absolute surrender — a com- 

plete wiping of the slate of the past and the dic- 

tates of the prophet written in its stead. It is 

no wonder that Hinduism withstood it, and does 

withstand it, for its very life and past are 

involved. 

Hoes Jesus take that same attitude? Are his 

demands upon India the same as Mohammed? 

Is the slate to be wiped clean and the past abso- 

lutely blotted out? 

It must be confessed that this has often been 

the attitude and demand of the Christian mis- 

sionary. If Christianity is more or less identi- 

fied with Western civilization and presented as, 

such, or if it is a system of church government 

and a more or less fixed theological system, 

blocked off and rigid and presented as such, then 

I do not- see how we can escape the attitude of 

the Mohammedan. The past must be wiped out 

and a clean slate presented for our theological 

169 

170 THE CHRIST OF THE INDIAN ROAD 

systems, our ecclesiastical organizations, and our 

civilization to be written in its stead. 

But if our message be Christ, and Christ alone, 

then this does not necessarily follow. He may 

turn to India as he turned to Judaism and say, 

"I came not to destroy but to fulfill.” Just as 

he gathered up in his own life and person every- 

thing that was fine and beautiful in Jewish teach- 

ing and past and gave it a new radiant expres- 

sion, so he may do the same with India. The fact 

is that the words that he used would imply that, 

for it is a generic term : “I came not to destroy 

but to fulfill,” it is locally applied to the Law 

and the Prophets, but capable of a wider appli- 

cation to truth found anywhere. 

There is no doubt that devout Hindus who see 

worth-while and beautiful things in their faith 

are deeply concerned as they see the decay of that 

faith and wonder what the future will bring. 

Hindus themselves frankly tell of that decay, 

but always with a pang. The brilliant Hindu 

editor of a newspaper in India said, “It is with 

a pang that I see Hinduism decaying and dying. 

. . . But I know how the Dhoms (outcastes) 

feel, for I myself am an outeaste.” He had been 

outcasted on his return from foreign study and 

spoke out of a bitter experience. 

The Hindu census commissioner of Baroda in 

his report of 1921 states, “Hinduism perhaps 

more than other faiths shows on its social side 

CHRIST AND THE OTHER FAITHS 171 

and its religions practices increasing signs of 

disintegration. 7 ’ 

This open letter to M. T. Sheshagiri Aiyar, 

Member Legislative Assembly, who introduced 

legislation concerning the nse of endowments to 

temples, appeared in The Hindu Message, an or- 

thodox paper : "I belong to the orthodox section 

of Hinduism. ... I believe that you are aware 

that the orthodox section, though in the majority, 

are weak, disorganized, and voiceless. They be- 

long to a rapidly dying race. In a generation or 

two at the most they will be nowhere, and re- 

formers like your esteemed self will have a 

smooth way in seeking your cherished objects. 

It is exactly therefore you that should show some 

compassion toward the orthodox community and 

allow it to pass away without feeling agony, for 

chivalry does not consist in striking a fallen foe. 

. . . In your recent bill which has become the 

law of the land you have not provided for reli- 

gious efficacy, but simply took compassion on 

what you consider to be the woeful position of 

women and have shed pious tears. Thus you 

have helped to destroy the fabric of the ancient. 

Hindu institutions. . . . Though weak, the or- 

thodox has to live in this world until he is thor- 

oughly exterminated, and until then he is 

destined to struggle for life.” That letter tells 

its own story. 

This scene also has its own inner meaning. 

172 THE CHRIST OF THE INDIAN ROAD 

I was sitting in the train one day when two 

members of the Legislative Council for Madras 

began a heated conversation. One was a Brah- 

man and the other a non-Brahman, both able men. 

They talked partly to me and partly at each 

other. I remained outwardly neutral. The non- 

Brahman in the midst of the argument said, 

“Yes, there was a time when we would wash your 

sacred feet and drink the water to purify our- 

selves, but now our eyes have been opened and 

we have thrown you over.” 

“Yes,” replied the Brahman, “you have, and 

with it you have thrown over your religion.” 

“Y/ell,” shot back the other, “if this is reli- 

gion, then religion be damned!” 

There is no doubt that Brahmanism as a re- 

ligion centering in the Brahman is being slowly 

undermined — very rapidly so, some would say. 

This feeling is at the back of the Brahman at- 

tack upon Gandhi for his anti-untouchability 

campaign. 

A keen Hindu put the matter to me in rather 

vulgar but vivid language: “Christianity is in- 

creasing and Hinduism is dying — damn it!” 

When he says that Hinduism is dying it must 

be qualified a bit. Some of the outward prac- 

tices of Hinduism are dying, but there are behind 

these practices some ideas that constitute the 

living spirit of Hinduism and have made it sur- 

vive through the centuries. Caste and idolatry 

CHRIST AND THE OTHER FAITHS ITS 

and Brahmanism will drop away, hut there will 

be left what will constitute the core of the Indian 

heritage. It will be worth preserving. A lady 

in Baltimore found some seeds in the hands of 

an Egyptian mummy and planted them. Morn- 

ing glories came up. In the hand of the mum- 

mied forms and customs of Hinduism I think 

there are five living seeds: (1) That the ulti- 

mate reality is spirit. (2) The sense of unity 

running through things. (3) That there is jus- 

tice at the heart of the universe. (4) A passion 

for freedom. (5) The tremendous cost of the 

religious life. I do not believe that the world 

can afford to lose those five things so deeply im- 

bedded in India’s thought and life. 

It is worth something that a nation is com- 

mitted to the thought that the ultimate real is 

spirit. As Bernard Lucas says, “We of the West 

posit the material and infer the spiritual, but 

India posits the spiritual and infers the ma- 

terial.” India is sure that the spiritual is real, 

but not quite sure that the material is, in any 

sense, a reality. Is that not an outlook on life 

that may have been providentially held to be 

loosed upon the world just at the time when 

materialism is so rampant and deadening? 

Again, is it worth while to preserve that sense 

of the’ unity of things? India has gone too far 

and has slipped into pantheism — everything 

God — but that will be corrected to a panentheism 

174 THE CHRIST OF THE INDIAN ROAD 

— everything in God. This will bring ns a sense 

of the unity of all life. It should make a more 

friendly and meaningful and kindly universe. 

Again, is it worth while that India feels that at 

the heart of things is a strict and unfailing jus- 

tice? The ironlike and heartless inhumanities 

that have grown up around the thought of karma 

will be modified and cleansed away, but this 

thought that strict justice is at the heart of 

things may tend to correct a good deal of our ten- 

dencies toward an easy forgiveness. Then the 

passion for inner freedom, the craving to break 

the thralldom of the outward and the seeming — 

that is a beautiful • passion that has beat in the 

soul of India, and, corrected by the passion for 

the freedom of others, will make a great contri- 

bution to our collective life. But above all, India 

standing for the tremendous cost of the religious 

life, that religion demands all and holds all, will 

correct much of our compartmentalized and 

tentative religious thinking and acting. It 

should firing us abandon. 

The shell of Hinduism breaks and falls away 

and leaves us these values. How can they be 

preserved? This is of vital interest to both 

East and West. 

I do not think that they can be preserved 

through the old forms. They are falling away. 

They cannot be revived. A new mold and motive 

must be supplied for them: “The seat of au- 

CHRIST AND THE OTHER FAITHS 175 

thority must be new,” says Maciyer in another 

connection, but applicable here. “Insofar as the 

external sanctions fall away and cease to be de- 

terminants of men’s conduct, it is no use any 

more binding them back to these and attempting 

to supply them with motives. They must at- 

tain to a new unity of life — they cannot regain 

the old” (R. M. Maciyer, Community, p. 300). 

Now where will that “new unity of life” be 

found? 

Hindus themselves are beginning to see where 

it will be. Catch the significance of this scene 

and question. In the Brahmans took 

absolute charge of our meetings. They sent out 

the notices through government chaprasis, or 

runners. They decided to have the meetings in 

the inclosed compound of a Hindu temple — an 

unheard-of place to hold a Christian meeting. 

It was specially decorated with streamers for 

the occasion. Hindu ushers ushered in the 

crowd and the leading Hindu of the city was the 

chairman of the meetings. Since there was no 

Christian to interpret for me they gave me a 

Hindu interpreter, a man of beautiful spirit and 

keen mind. He interpreted in a very dignified 

manner the first night, holding his hands on his 

cane in front of him, but the second night he so 

caught the spirit of things that he began ges- 

ticulating exactly as I was doing ! When I was 

about half way through my address the first 

176 THE CHRIST OF THE INDIAN ROAD 

night the temple bells began to ring and the 

conch shells to blow for evening worship. As 

the temple was within a few feet of us there was 

a terrible racket. I could scarcely hear myself 

talk. I stood there nonplussed, when a Hindu 

gentleman arose and said: “Sir, just sit down. 

It will all be over in ten minutes ; we will sit here 

and wait.” I sat down. Not a half dozen people 

of that great crowd went into the temple. They 

sat and waited. It was all over in five or six 

minutes, and I resumed as though nothing had 

happened. The next night I spoke on the “Uni- 

versality of Jesus.” At the close a Hindu law- 

yer arose and askeid this question: “Don’t you 

think that Hinduism will gradually evolve and 

change into Christianity without losing its good 

points?” I assured him that I thought that 

very thing was taking place ! He saw that there 

was a constant drift away from the old and he 

was anxious that its good points should be pre- 

served. I could assure him from my heart that 

Jesus came not to destroy that good, but to 

preserve it. This new unity of life that India 

must have — is it Christ? It is. 

A leading Hindu lawyer of Madras expressed 

his belief in that conclusion in these words: 

“The reinvigoration of Hinduism is only possible 

through the Christ spirit.” A Hindu High Court 

judge put it even more pointedly: “Christ is the 

only hope of Hinduism.” 

CHRIST AND THE OTHER FAITHS 177 

Would these ideas that form the finest things 

in India's past find new life should they die into 

Christianity? Would they be expressed in a 

new living way? Would Christ be the new mold 

and motive? 

I believe that “these divine ideas which had 

wandered through the world until they had 

almost forgot their divine origin will at last 

clothe themselves in flesh and blood, the idea and 

the fact will meet together and will be wedded 

henceforth and forevermore.” Jesus is that 

flesh and blood in which they will reclothe them- 

selves, and that Fact in which the ideas will 

find living expression. 

The role of the iconoclast is easy, but the 

role of the one Who carefully gathers up in him- 

self all spiritual and moral values in the past 

worth preserving is infinitely more difficult and 

infinitely more valuable. Hence we can go to 

the East and thank God for the fine things we 

may find there, believing that they are the very 

footprints of God. He has been there before us. 

Everywhere that the mind of man has been open, 

through the crevices of that mind the light of 

God has shone in. That scattered light which 

lighted every man that came into the world was 

focused in the person of Jesus, and the Life be- 

came the Light of men. 

To see how Jesus remarkably fulfills the finest 

striving of both East and West note the ends of 

178 THE CHRIST OF THE INDIAN ROAD 

life discovered by the Greeks and those discov- 

ered by tbe Hindus and the announcement that 

Jesus made about bimself. The Greeks were 

the brain of Europe and did its philosophic 

thinking, just as the Hindus are the brain 

of Asia and have done the philosophic think- 

ing for Asia. The Greeks said the ends of 

life were three: the Good, the True, and the 

Beautiful. The Hindus also say the ends of life 

are three: Gyana, Bhakti, and Karma. With 

this difference that the Hindus were the more 

religious people and made these ends means — 

the end was Brahma, the means to attain that 

were the three ways : the Gyana Marga, the way 

of knowledge; the Bhakti Marga, the way of 

devotion or emotion ; the Karma Marga, the way 

of works or deeds. 

Jesus stood between the Greeks and the Hin- 

dus, midway between East and West, and made 

this announcement, “I am the Way, the Truth, 

and the Life.’ 7 Turning toward the Greeks he 

says, “I am the Way 77 — a method of acting — the 

Greek’s Good; “ I am the Truth” — the Greek’s 

True; “I am the Life” — the Greek’s Beautiful, 

for Life is beauty — plus. Turning toward the 

Hindus he says, “I am the Way” — the Karma 

Marga, a method of acting; “I am the Truth” — 

the Gyana Marga — the method of knowing; “I 

am the Life” — the Bhakti Marga — the method of 

emotion, for Life is emotion — plus. 

CHRIST AND THE OTHER FAITHS 179 

Jesus thus says: “I am the Good, the Beauti- 

ful, and the True; I am Gyana, Bhakti, and 

Karma, for I am the Way, the Truth, and the 

Life.” 

The Greeks’ ends were only beautiful ideas 

before Jesus made them fact. “Ideas are poor 

ghosts,” says George Eliot, “until they become 

incarnate.” Then they look out at us from sad 

eyes and touch us with strong hands; then they 

beeome a power. Only as the Word becomes 

flesh does it move us. “The Universal Beauty 

must create a picture before I can say, I see. 

Universal Goodness must perform an action 

before I can say, I love. Universal Truth must 

have a biography before I can say, I understand.” 

Jesus is that Universal Beauty become a Picture, 

that Universal Goodness become an Act, that 

Universal Truth become a Biography. He is the 

concrete universal. 

The Gyana Marga is devotion to an Idea ; the 

Karma Marga is devotion to a Code; the Bhakti 

Marga is devotion to a Person. Jesus is that 

Idea become a Fact, the code is now a Character, 

the person, the Supreme Person. 

But Jesus not only faces the Greeks and the 

Hindus; he. faces human personality everywhere 

and fulfills it. The modern thinker analyzes per- 

sonalit/into Intellect, Feeling, and Will. Jesus 

says : “I am the Way” — here is the response of 

the Will ; “I am the Truth” — here is the response 

180 THE CHRIST OF THE INDIAN ROAD 

of the Intellect ; “I am the Life’’ — here is the re- 

sponse of the Feeling. Jesus is the great 

“Amen,” the great “Yes” to human personality. 

He is its fulfillment, since he is the Supreme 

Person. 

But more, he faces all thought and culture of 

all ages of the world and says, “I am the Way” — 

that is Ethics ; “I am the Truth” — that is Philos- 

ophy; “I am the Life” — that is Religion. Jesus 

is Ethics, Philosophy, and Religion, for he is 

Life, and Life includes all these and overflows 

them. He is the Word that sums up all other 

words. 

But someone objects — then all these things 

were here before him. There was nothing new 

in him. Mackintosh tells of an antiquarian who 

shows his friend how one by one the characteris- 

tic features of Greek sculpture had been antici- 

pated by the Assyrians, the Hittites and the 

Egyptians, and he exclaimed in triumph that the 

Greeks had, in fact, invented nothing. “Noth- 

ing,” rejoined the other, “except the Beautiful.” 

Jesus invented nothing new? He himself was 

the new. 

CHAPTER XI 

THE CONCRETE CHRIST 

India is tlie land of mysticism. You feel It in 

the very air. Jesus was Hie supreme mystic. The 

Unseen was the real to him. He spent all night 

in prayer and communion with the Father. He 

lived in God and God lived in him. When he 

said, “I and the Father are one” you feel it is so. 

Jesus the mystic appeals to India, the land of 

mysticism. But Jesus the mystic was amazingly 

concrete and practical. Into an atmosphere 

filled with speculation and wordy disputation 

where “men are often drunk with the wine of 

their own wordiness” he brings the refreshing 

sense of practical reality. He taught, but he 

did not speculate. He never used such words as 

“perhaps,” “may be,” “I think so.” Even his 

words had a concrete feeling about them. They 

fell upon the soul with the authority of certainty. 

He did not discourse on the sacredness of 

motherhood — he suckled as a babe at his moth- 

er’s breast, and that scene has forever conse- 

crated motherhood. 

He did not argue that life was a growth and 

character an attainment — he “grew in wisdom 

and stature, and in favor with God and men,” 

181 

182 THE CHRIST OF THE INDIAN ROAD 

He did not speculate on why temptation 

should be in this world — be met it, and after 

forty days’ struggle with it in the wilderness be 

conquered, and “returned in tbe power of tbe 

Spirit to Galilee.” 

He did not discourse on tbe dignity of labor — 

be worked at a carpenter’s bench and bis bands 

were bard with tbe toil of making yokes and 

plows, and this forever makes tbe toil of tbe 

bands honorable. 

We do not find him discoursing on tbe neces- 

sity of letting one’s light shine at home among 

kinsmen and friends — he announced bis program 

of uplift and healing at Nazareth, bis own home, 

and those who beard “wondered at tbe words of 

grace which proceeded out of bis mouth.” 

As be came among men be did not try to prove 

tbe existence of God — he brought him. He lived 

in God and men looking upon bis face could not 

find it within themselves to doubt God. 

He did not argue, as Socrates, tbe immortal- 

ity of tbe soul — be raised tbe dead. 

He did not speculate on bow God was a Trin- 

ity — be said, “If I by tbe Spirit of God cast out 

devils, tbe kingdom of God is come nigh unto 

you.” Here tbe Trinity — “I,” “Spirit of God” 

“God” — was not something to be speculated 

about, but was a Working Force for redemption 

— tbe casting out of tbe devils and tbe bringing 

in of tbe Kingdom. 

THE CONCRETE CHRIST 

183 

He did not teach in a didactic way about the 

worth of children — he put his hands upon them 

and blessed them and setting one in their midst 

tersely said, “Of such is the kingdom of God / 7 

and he raised them from the dead. 

He did not argue that God answers prayer — 

he prayed, sometimes all night, and in the morn- 

ing “the power of the Lord was present to heal . 77 

He did not paint in glowing colors the beauties 

of friendship and the need for human sympathy 

— he wept at the grave of his friend. 

He did not argue the worth of womanhood and 

the necessity for giving them equal rights — he 

treated them with infinite respect, gave to them 

his most sublime teaching, and when he rose 

from the dead he appeared first to a woman. 

He did not teach in the schoolroom manner the 

necessity of humility — he “girded himself with 

a towel and kneeled down and washed his disci- 

ples 7 feet . 77 

He did not discuss the question of the worth 

of personality as we do to-day — he loved and 

served persons. 

He did not discourse on the equal worth of 

personality — he went to the poor and outcast 

and ate with them. 

He did not prove how pain and sorrow in the 

universe could be compatible with the love of 

God — he took on himself at the cross everything 

that spoke against the love of God, and through 

184 THE CHRIST OF THE INDIAN ROAD 

that pain and tragedy and sin showed the very 

love of God. 

He did not discourse on how the weakest hu- 

man material can be transformed and made to 

contribute to the welfare of the world — he called 

to him a set of weak men, as the Galilsean fisher- 

men, transformed them and sent them out to 

begin the mightiest movement for uplift and re- 

demption the world has ever seen. 

He wrote no books — only once are we told that 

he wrote and that was in the sand — but he wrote 

upon the hearts and consciences of people about 

him and it has become the world’s most precious 

writing. 

He did not paint a Utopia, far off and unreal- 

izable — he announced that the kingdom of 

heaven is within us, and is “at hand” and can be 

realized here and now. 

John sent to him from the prison and asked 

whether he was the one who was to come or 

should they look for another? Jesus did not 

argue the question with the disciples of John — 

he simply and quietly said, “Go tell John what 

you see, the blind receive sight, the deaf hear, 

the lame walk, and the poor have the gospel 

preached to them.” His arguments were the 

facts produced. 

He did not discourse on the beauty of love — 

he loved. 

We do not find him arguing that the spiritual 

THE CONCRETE CHRIST 185 

life should conquer matter — he walked on the 

water. 

He greatly felt the pressing necessity of the 

physical needs of the people around him, but he 

did not merely speak in their behalf — he fed 

five thousand people with five loaves and two 

fishes. 

They bring in to him a man with a double 

malady — sick in body and stricken more deeply 

in his conscience because of sin. Jesus attended 

first of all to the deepest malady and said, “Thy 

sins are forgiven thee.” In answer to the ob- 

jections of the people he said, “Which is easier 

to say, Thy sins are forgiven thee? or to say, 

Take up thy bed and walk? And that they might 

know that the Son of man had power on earth to 

forgive sins, he said to the palsied man, Take 

up thy bed and walk.” The outward concrete 

miracle was the pledge of the inward. 

J esus has been called the Son of Fact. We find 

striking illustration of his concreteness at the 

Judgment seat. To those on the right he does 

not say, “You believed in me and my doctrines, 

therefore, come, be welcome into my kingdom.” 

Instead, he said, “I was an hungered and you 

gave me food; I was athirst, and you gave me 

drink ; I was sick, and you visited me ; in prison, 

and you came unto me ; a stranger, and you took 

me in ; naked, and you clothed me.” These “sons 

of fact,” true followers of his, were unwilling to 

186 THE CHRIST OE THE INDIAN ROAD 

obtain heaven through a possible mistake and 

so they objected and said, “When saw we thee an 

hungered and fed thee, thirsty and gave thee 

drink, sick and visited thee?” and the Master 

answered, “Inasmuch as ye did it to one of the 

least of these ye did it unto me.” He was not 

only concrete himself, he demanded a concrete 

life from those who were his followers. 

He told us that the human soul was wort 

more than the whoie material universe, and when 

he had crossed a storm-tossed lake to find a 

storm-tossed soul, ridden with devils, he did not 

hesitate to sacrifice the two thousand swine to 

save this one lost man. 

He did not argue the possibility of sinleSSnesL 

— he presented himself and said, “Which of yo 

convinceth me of sin?” 

He did not merely ask men to turn the oth 

cheek when smitten on the one, to go the secon. 

mile when compelled to go one, to give the clc' 1 

also when sued at the law and the coat was take 

away, to love our enemies and to bless them — he 

himself did that very thing. The servants stru 

him on one cheek, he turned the other and the 

soldiers struck him on that ; they compelled 

to go with them one mile — from Gethsemane to 

the judgment hall — he went with them two — even 

to Calvary. They took away his coat at the judg- 

ment hall and he gave them his seamless robe at 

the cross; and in the agony of the cruel torture 

THE CONCRETE CHRIST 187 

of the cross he prayed for his enemies, “Father, 

forgive them, for they know not what they do .’ 7 

He did not merely tell ns that death need have 

no terror for us — he rose from the dead, and lo, 

now the tomb glows with light. 

Many teachers of the world have tried to ex- 

plain everything — they changed little or nothing. 

Jesus explained little and changed everything. 

Many teachers have tried to diagnose the dis- 

ease of humanity — J esus cures it. 

Many teachers have told us why the patient 

is suffering and that he should bear with forti- 

tude — Jesus tells him to take up his bed and 

walk. 

Many philosophers speculate on how evil en- 

tered the world — Jesus presents himself as the 

way by which it shall leave. 

He did not go into long discussions about the 

Way to God and the possibility of finding him — 

he quietly said to men, “I am the Way.” 

Many speculate with Pilate and ask, “What is 

truth?” Jesus shows himself and says, “I am 

the Truth.” 

Spencer defines physical life for us — Jesus de- 

fines life itself, by presenting himself and saying, 

“I am the Life.” Anyone who truly looks upon 

him knows in the inmost depths of his soul that 

he is looking on Life itself. 

There is no deeper need in India and the world 

to-day than just this practical mysticism that 

18S THE CHRIST OF THE INDIAN ROAD 

Jesus brings to bear upon tbe problems of life. 

“No man is strong who does not bear within 

himself antitheses strongly marked.” The 

merely mystical man is weak and the merely 

practical man is weak, but Jesus the practical 

Mystic, glowing with God and yet stooping in 

loying service to men, is Strength Incarnate. 

It is no wonder that India, tired of specula- 

tion, turns unconsciously toward him, the mystic 

Servant of all. 

CH XII THE INDIAN INTERPRETATION OF JESUS 

The answer to the question as to what will be 

the distinctive notes in the interpretation of 

Christ through Indian genius and bent can be 

given only tentatively. That answer can only 

be left with India. But that there will be a dis- 

tinctive note is certain. 

The Christian Church in its sanest and most 

spiritual times has fixed upon the person of Jesus 

as the center and real essential of Christianity. 

But as his teaching and life goes through each 

national genius it receives a tinge from the life 

through which it passes. Paul speaks of “my 

gospel.” It was a gospel that had gone through 

the thinking and mentality of a man deeply 

soaked in Judaism. He poured the richness of 

that gospel through those modes of thinking. 

Paul could truly say, “It is my gospel,” for no 

one else could give exactly that same expression 

of Christianity that Paul could give, since no 

one else had the same social inheritance through 

which to express it. 

When Christianity went further and touched 

189 

190 THE CHRIST OF THE INDIAN ROAD 

the brain of Europe in Greece it received an- 

other expression. As we look back to Christian- 

ity we largely see it through “the binocular of 

Greek metaphysics and Roman law.” Greece 

did the thinking for Europe, and it was in this 

atmosphere that some of our creeds were formed. 

Someone has said that at Pentecost everyone 

heard the gospel in his own tongue, but at Nicea 

the voice was Greek. We are deeply grateful for 

that voice and for those creeds. They have kept 

Christianity very often from drifting into a 

meaningless tolerant theosophy. Carlyle taunted 

Christendom that it had been divided over a 

diphthong, but later he acknowledged that the 

whole of Christianity was probably bound up in 

the question of that diphthong. This preciseness 

-of Greek intellect has been a mighty steadying 

force as Christianity has gone on its way. But 

it has by that very preciseness helped to stereo- 

type Christianity in certain mental forms. As 

Christianity went through the Romans many of 

the theories of the atonement were largely taken 

out of forms found in Roman law. When we 

read of some of those discussions on the atone- 

ment we feel the legal atmosphere — God is the 

Judge, men are mere subjects, the universe has 

laAV written in it and the relationship between 

God and men is a legal relationship. Certainly, 

it is a great gain thus to have an orderly universe 

and the thought of iron law at the center of 

INDIAN INTERPRETATION OF JESUS 191 

things. But though it had received this con- 

tribution, Christianity found itself cramped in 

the Roman legal forms, even crippled. God is 

more than law; he is love expressing himself 

through law. The world is not a courtroom, but 

a family ; and the relationship between God and 

man is not a legal one of ruler and subject, but a 

filial one between Father and son. Our inher- 

itance from both Greek and Roman has helped, 

and yet seriously hindered. 

The Anglo-Saxon inheritance has deeply influ- 

enced Christianity. MacDougall reminds us that 

the Norsemen, the ancestors of the Anglo-Saxon 

people, dwelt on the rugged coast-line of Norway. 

They got most of their living from the sea, but 

it was not sufficient, so they cultivated those 

rugged hillsides. It was a precarious existence 

and could sustain only a limited number. When 

the sons came on they were compelled to launch 

out for themselves, for the hillsides could not 

sustain them. Hence they went to distant lands 

and conquered and settled. Out of this social 

inheritance came three great characteristics: 

self-reliance, aggressiveness, and the love of in- 

dividual freedom. Each family became self-suf- 

ficient through its own self-reliance and de- 

pended little on the settled community. 

Those three characteristics are among the 

Anglo-Saxons to-day. Christianity coming in 

contact with this social inheritance has been ex- 

192 THE CHRIST OF THE INDIAN ROAD 

pressed largely in terms of self-reliance, ag- 

gressiveness, and individual freedom. An Eng- 

lishman speaking 'before an audience said, “I 

trust I am a Christian Englishman, hut I cannot 

help but remember that I am an English Chris- 

tian and that my life has been molded by thfe 

teachings of the New Testament and by contem- 

poraneous English society.’ 7 The forms of ex- 

pression of Christianity in Anglo-Saxon lands 

have been largely individualistic and aggressive. 

This is certainly an inheritance that has en- 

riched, but it has also given only a partial ex- 

pression of Christianity and has lacked those 

deep social meanings and social expressions 

which lie at the heart of Christianity. Prot- 

estantism with its love of individual liberty flour- 

ished in this atmosphere. But as someone has 

said, “Protestantism in breaking up the idea of 

a universal church came near losing the idea of 

our universal humanity.” We are just now try- 

ing to counteract that bad effect by the message 

of the social application of the gospel. 

America is also giving us a type of Christian- 

ity that loves such words as “pep,” “snappiness,” 

and “accomplishment.” The Negro question has 

also determined some of the forms that Chris- 

tianity has taken in America. In a certain place 

in America the Negroes and the white people 

had a union service. At the close .a lady on her 

return home said, “It was all very nice and all 

INDIAN INTERPRETATION OF JESUS 193 

very Christian, but if we are to be Christian in 

our churches what is it going to lead to?’ 7 Here 

was Christianity trying to break through a social 

inheritance and express itself in universal terms, 

but caught and cramped by a social inheritance 

that practically forbade universality. 

■The religious genius of India is the richest in 

the world, the forms that it has taken have often 

been the. most extravagant, sometimes degrading 

and cruel. These forms are falling away, or will 

fall away, but the spirit persists and will be 

poured through other forms. As that genius 

pours itself through Christian molds it will en- 

rich the collective expression of Christianity. 

But in order to do that the Indian must remain 

Indian. He must stand in the stream of India’s 

culture and life and let the force of that stream 

go through his soul so that the expression of his 

Christianity will be essentially Eastern and not 

Western. This does not mean that Indian Chris- 

tianity will be denied what is best in Western 

thought and life, for when firmly planted on its 

own soil it can then lift its antennae to the heav- 

ens and catch the voices of the world. But it 

must be particular before it can be universal. 

Only thus will it be creative — a voice, not an 

echo. 

Someone writing to me on the subject said, 

“The first thing necessary is to create a live In- 

dian” — a man alive to his past, his possibilities. 

194 THE CHRIST OF THE INDIAN ROAD 

Ms religious genius. Given that spirit Indian 

Christianity will find its own forms as the day 

follows the night. 

The reason that the Indian Christian has not 

made any real contribution to Christian theology 

is because he has been trying, on the whole, to 

think through Western forms and here he is like 

a fish out of water. But now that India is awak- 

ened and self-conscious and the process of de- 

nationalization is probably over, we may expect 

that genius to work. We must be willing to trust 

the Indian to make his contribution. 

It is no more fair to say that we cannot trust 

Indian genius to interpret Christianity because 

of the extravagances of the past than to have said 

that the Western mind could not be trusted be- 

cause the Druids in England used to perform 

human sacrifices in their religion and the Scots 

practiced cannibalism. 

Every nation has its peculiar contribution to 

make to the interpretation of Christianity. The 

Son of man is too great to be expressed by any 

one portion of humanity. Those that differ from 

us most will probably contribute most to our 

expression of Christianity. 

Here is the inward feeling of a patriotic Slav 

as to the contribution of his race. In a personal 

letter written to Professor H. A. Miller more 

than a year before the war by a Bohemian who 

for thirty years had been a professor of German 

INDIAN INTERPRETATION OF JESUS 195 

in a German Gymnasium, lie unbosoms his hopes 

for his people thus : “I am not pessimistic enough 

to give up all hopes that Providence may have 

some good things in store for the Slavs. What 

keeps me up is a certain hazy impression that 

human development may some time be in want 

of a new formula, and then our time may come. 

I conceive ourselves under the sway of the Ger- 

man watchword which spells ‘force,’ and as 

watchwords come and go, like everything else 

human, perhaps the Slavs may some time be 

called on to introduce another which I would 

like to see spelled ‘charity’ ” (Quoted in Races , 

Rations , and Classes , Miller, p. 80 . ) 

India too hopes that the world may some day 

be in need of a new formula. She too has her 

word ready. It will be spelled “Atma” — spirit. 

That word “Atma” runs like a refrain through 

everything in India. The followers of the Christ 

of the Indian Road will show us the real mean- 

ing of a spiritual life. They will sit lightly to 

earthly things and abandon themselves to the 

spirit. 

Along with that will come the sense of the 

unity and harmony running through things. 

“Don’t, you think atonement would mean attune- 

ment?” said a Hindu to me one day. He felt his 

life was “like sweet bells jangled out of tune” 

by sin and evil, and to his mind, craving inward 

peace and harmony, atonement would bring at- 

196 THE CHRIST OF THE INDIAN ROAD 

tunement to the nature of God — music instead of 

a discord. No wonder peace has been the great 

thought and craving of India. Anything like 

losing one’s temper is thought to be utterly in- 

compatible with the truly religious life. “I know 

I haven’t salvation yet” said a villager to me 

one day, “for while I have conquered everything 

else anger still remains, I haven’t got it yet.” : 

The followers of the Christ of the Indian Road 

will be harmonized and peaceful. Meditation to 

them will be real. Religion will mean quiet- 

realization. God will be the harmonizing bond 

of all. 

Finally the followers of the Christ of the In- 

dian Road will know the meaning of the cross, for 

India stands for the cost of being religious. Re- 

nunciation will be a reality, for India instinc- 

tively grasps the meaning of Jesus when he says 

that the way to realize life is to renounce it — to 

lose it is to find it. In the footprints of many of 

his followers as they walk along the Indian Road 

will be blood stains, for they will be Apostles 

of the Bleeding Feet. They will know the mean- 

ing of being crucified followers of a crucified 

Lord. 

There is a term and conception that sums up 

these ideas and gives them vital expression — a 

term that is deeply imbedded in India’s thought 

and practice, namely, “Bhakti.” It means faith, 

and yet more than faith ; it means devotion, and 

INDIAN INTERPRETATION OF JESUS 197 

yet is deeper than devotion; it expresses follow- 

ing another, and yet is richer than that. It 

means Self committed to Another — an utter self- 

abandonment, until that Other becomes the life 

of our life, the very center of onr being. The 

lesser life is transformed into the moral and 

spiritual image of the Object of the Bhakti and 

draws its very life from the Other. I say “Ob- 

ject,” but that sounds too distant for this rela- 

tion, for here Subject and Object almost cease 

to be, for Life follows into life, Being into being. 

This was doubtless Paul’s conception of faith, 

but the word has lost some of its deep original 

meanings and has become more or less identified 

with belief or trust. ‘Self-committal is not its 

principal content. India will restore this 

through Bhakti. 

But in taking Bhakti from India Christianity 

will broaden and enrich it. With India Bhakti 

has had its center in the emotions. In Christ it 

will be in the whole man. For Christ brings life 

to the whole of life. 

Now, we believe God to be personal — not cor- 

poreal, but personal. In personality there are 

at least three things, grounded in a fourth — in- 

tellect, feeling and will — these grounded in self- 

consciousness. We too are personal — we have 

those four things. Now, religion is the response 

of my personality to the personality of God. Re- 

ligion means, then, that I would think God’s 

198 THE CHRIST OF THE INDIAN ROAD 

thoughts after him, feel his feelings . after him, 

will his purposes after him and become his being 

after him. But apart from Jesus I know little 

of God, so religion means to me to think Christ’s 

thoughts, feel his feelings, will his purposes, and 

become his being. 

Christianity uses ritual, but it is not ritual; 

it has beliefs, but it is not a belief ; it has institu- 

tions, but it is not an institution. In its deepest 

meaning it is person giving itself to Person, life 

to Life. 

Jesus said that Bhakti was to be of the whole 

man : “Thou shalt love the Lord thy God with all 

thy heart [the feeling nature], with all thy mind 

[the intellectual nature], with all thy soul [the 

volitional nature], and with all thy strength 

[the physical nature]. The whole man, includ- 

ing the physical, is to be brought under the sway 

of God. But with all thy strength would go 

further than the strength of the physical — it 

would mean the strength of the mind, the 

strength of the feeling, the strength of the will. 

Many are loving God in an unbalanced and 

unsymmetrical way and, therefore, weak way. 

They love him with the strength of the feeling 

and the weakness of the mind — that makes the 

emotionalist in religion ; some love him with the 

strength of the emotions and the weakness of 

the will — that makes the sentimentalist in reli- 

gion; others love him with the strength of the 

INDIAN INTERPRETATION OF JESUS 199 

mind and the weakness of the emotions — the 

mere intelleetualist in religion; others love him 

with the strength of the will and the weakness 

of the emotions — this produces the man of iron, 

very moral, but unlovely and unlovable. The 

really strong Christian is one that loves with the 

strength of the mind, the strength of the emo- 

tions, the strength of the will — the strength of 

the whole personality — the entire being caught 

up in a passion of love and self-surrender to 

Christ. As Christ gives all, he claims all. 

So the Christian Bhakta or devotee will prac- 

tice neither the asceticism of the mind, nor of the 

feeling, nor of the will — not asceticism but con- 

secration; not drying up but development; self- 

renunciation in order to self-development. The 

soul thus becomes like a well-directed sailboat — 

a directing mind. guiding the rudder (the will) 

and with the sails (the emotions) filled with the 

winds of heaven. The whole of life will go ahead 

and progress. 

“Bhakti” is a beautiful and rich term and 

broadened by the original Christian conception 

should enrich our expression of Christianity. 

When I think of the type that sums up these 

realities and gives us a sample of a really Indian 

expression of Christianity, I think of Sadhu 

Sundar -Singh. In his besandalled feet, his long 

flowing yellow robe, in his lack of earthly pos- 

sessions, in the quiet calm and joy of his face, 

200 THE CHRIST OF THE INDIAN ROAD 

lie looks as though he had just stepped out of 

the pages of the New Testament. Here is Chris* 

tianity going through a truly Indian spirit and 

the world bends over to catch the music of it. 

When he goes to Europe there are no halls or 

churches large enough to hold the crowds in 

large university centers. As they listen they 

catch the accents that amid the complexity of 

our civilization sound new-life that has caught 

the meaning of the supremacy and reality of the 

spirit, that knows harmony and peace and is 

utterly abandoned to the Christ of the Indian 

Road. 

As someone has said, “The final commentary 

on the Gospels cannot be written until India has 

been Christianized.” 

CHAPTER XIII 

THE CHRIST OF THE INDIAN ROAD 

Some time ago I was criticized kindly but 

earnestly by a missionary in India wbo com- 

plained that “I preached a living Christ instead 

of a dead Christ.” I think I knew what he 

meant. He felt I did not enough emphasize what 

Jesus did, expressed in fixed formulas and set 

systems, not enough of that once-and-for-all-ac- 

complished idea. I pleaded guilty, though I 

could say with my brother that I thought I could 

go as far as he went — maybe further — in believ- 

ing in what Jesus accomplished for us upon the 

cross. He died for me. Fill those words with 

all the wealth of meaning that grateful human 

hearts can put into them and I still feel there 

is room for something else to be said. He was 

the Unspeakable Gift. I weave my formulas 

about him and he steps out beyond them ! The 

Word is too big for my words. But I believe in 

that past. Jesus is the same yesterday. Cut the 

historical from the experimental and there will 

soon be no experimental. We must have the 

past. 

Yet Christ is living to-day. He not only ae- 

201 

202 THE CHRIST OF THE INDIAN ROAD 

complislies for us in tlie past, lie accompanies 

with us in the present. He is no spent force. He 

is the Great Contemporary. Studdart Kennedy 

is right when he says that we do not know what 

it is that is troubling us in our modern world, but 

that it is this : Christ has got hold of us. We are 

not nearly as smugly complacent as we ‘were. 

We cannot bring ourselves to obey him abso- 

lutely or to turn away from him. He is getting 

hold of us in East and West. 

I find him in places and movements I had 

never dreamed of and by the quiet sense of his 

presence he is forcing modification everywhere. 

Call the roll of the reforms that are sweeping 

across India, and whether they be economic, so- 

cial, moral, or religious, they are all tending 

straight toward Christ and his thought. Not one 

of them is going away from him, that is, if it be 

a reform and not a reaction. 

A friend in describing Sir George Gabriel 

Stokes, the discoverer of the science of spectro- 

scopy and the theory of the undulation of light, 

told me of how very gentle and retiring he w r as. 

Along with this modesty he was a saint. He did 

not care a scrap if people did not recognize him 

as the author of these discoveries. He was con- 

stantly behind Kelvin and Thomson and others 

pushing them forward while he remained un- 

noticed. “I cannot tell you/’ he concluded, “how 

many things he was behind.” As we sat there 

CHRIST OF THE INDIAN ROAD 203 

we talked of now many things Jesus was behind 

in India and the East, though often unnoticed. 

A Cabinet minister in Japan, in reply to the 

question, “How do you account for the immense 

increase of labor unrest since the war?” instead 

of attributing it to Bolshevism, said, “It is Chris- 

tianity working among the people; the working 

man is testing Christ’s preaching of larger life 

and freedom.” As a non-Christian laborer put it 

to one of our missionaries : “We laborers under- 

stand Christ, for he was a laboring man and bore 

a cross. Every laborer understands that cross, 

for he has to bear one.” kBack of many of the 

movements throughout the East the living Spirit 

of Jesus can be felt. 

The last Mohammedan king of Oudh had three 

hundred and sixty-five wives. One of his palaces 

has now been turned into a Legislative Council 

Hall. I sat there in that former harem and 

listened to a debate on woman’s suffrage, and saw 

Hindus and Mohammedans pass the bill unani- 

mously. Up in the galleries was a fine group of 

our splendidly trained and educated young 

women of the Isabella Thoburn College. Again 

and again the speakers referred to their presence 

and one of them said, “We’ve got to give them 

suffrage — see who are looking down on us.” 

Without a word there was the silent pressure of 

the Christian spirit upon the situation. Jesus 

was back of it. 

204 THE CHRIST OF THE INDIAN ROAD 

Travancore is the most caste-ridden section 

of India. Yet in the very center of it we sat 

down to an intercaste dinner — a hundred high- 

caste Hindus, a hundred outcastes, a hundred 

Indian Christians, a few Mohammedans, and sev- 

eral of us of the West. They mixed us up so 

that here was a high caste, next to him an out- 

caste, a Mohammedan, one of us, an outcaste 

again, and so on down the line. I sat between a 

Mohammedan and an outcaste. As I sat down 

the Mohammedan said, “Well, thank God we are 

all down together at last.” As I sat there and 

watched the amazed faces of those outcastes, 

faces that bore the marks of the centuries of 

suppression, I thought I saw One standing back 

of them saying, “I was in prison and you visited 

me.” The chains of the centuries were being 

broken by the pressure of the Spirit of the Son 

of man upon the conscience. 

By the silent pressure of his presence he is 

forcing modification everywhere. Movements 

are springing up, many of them but dimly recog- 

nizing that the impelling Spirit of Jesus is be- 

hind them. “Hindu Christians !” said a discern- 

ing Hindu with a smile to me as we watched a 

crowd of earnest Hindu social workers. Christ 

is abroad upon the Indian Road, and as he sits 

by the wayside the sensitive soul of India knows 

that he understands toil and pain and sorrow 

and enters in and feels with them. One of 

CHRIST OF THE INDIAN ROAD 205 

the leading Hindu thinkers of North India at the 

close of my address expressed the truth in these 

beautiful words: “The thing that strikes me 

about Jesus is his imaginative sympathy. He 

entered into the experiences of men and felt with 

them. He could feel the darkness of the blind, 

the leprosy of the leper, the loneliness of the rich, 

the degradation of the poor, and the guilt of 

the sinner. And who shall we say he is? He " 

called himself the Son of man. He also called 

himself the Son of God — we must leave it at 

that.” This professor beautifully expressed what 

men are vaguely feeling. 

Jesus does not stand before the blind and the 

leper and the poor and the sinner and discourse 

philosophically on why they are in such con- 

dition, but lays his hands of sympathy upon 

them and heals them through his servants; and 

more — he puts his gentle but condemning finger 

upon the conscience of the hale and hearty Phari- 

see in the crowd and asks why he has allowed all 

this. “Why?” he persists in asking. And for the 

first time men begin to feel that they are in very 

truth their brother’s keeper, and that the wretch- 

edness of the poor and the sick is not a sign of 

their sin of a previous birth, but the sign of the 

sin of the privileged in this birth for allowing it. 

Movements come out of such thoughts as these, 

and such thoughts are coming from Christ, very 

often standing unnoticed in the shadows. 

206 THE CHRIST OF THE INDIAN ROAD 

Some do recognize what is happening. The 

Hindu professor of modern history in a South 

India college said to me, “My study of modern 

history has shown me that there is a Moral Pivot 

in the world to-day, and that the best life of both 

East and West is more and more revolving about 

that center — that Moral Pivot is the person of 

Jesus Christ.” It is as interesting as a novel 

to watch men’s thoughts and spirits as they get 

within the sphere of his influence, being caught 

by the attraction of his person and their life be- 

ginning to revolve about him. This is the sphere 

of influence that we watch with bated breath. 

All other spheres of influence in the East created 

for purposes of exploitation and political in- 

trigue are the breeding places for jealousy and 

strife, but this sphere of influence of Jesus is 

healing and cementing and saving. 

Listen to the testimony of this outstanding 

philosopher of India, a man deeply read in the 

philosophy of East and West. When I asked 

him my question I inwardly steeled myself for 

the shock of his criticism, for I knew it would be . 

keen. “Professor, what do you think of Jesus 

Christ?” I asked. He replied: “We had high 

ideas of God before Jesus came. But Jesus is 

the highest expression of God that we have seen. 

He is conquering us by the sheer force of his own » 

person even against our wills.” Jesus wins, not 

because of any religious trick or cleverness, but 

208 THE CHRIST OF THE INDIAN ROAD 

saying tlie same thing again, for the “outside” 

world surprises us again. I talked in Hindi 

with a Sadhu one day. In the midst of the con- 

versation he broke out into the purest English, 

and pulling a New Testament from under his 

cloak, he said, “This is my meat and drink.” 

“But,” I said, rather taken aback, “you are 

connected with this temple, what are you doing 

with that?” 

“Yes,” he said, and then repeated, “It is my 

meat and drink.” 

When I asked him what he thought of it he 

eagerly replied : “A 11 other religions are passing 

away or will pass away ; J esus alone will remain.” 

Is the faith of the 'Sadhu being realized? Are 

other things passing away and is Jesus begin- 

ning to fill the horizon? I know it is easy in a 

matter of this kind to overdraw the picture, to 

read into the situation what one would like to 

see, but in the narrative of this little book I have 

let the testimony of Hindus tell the story. If 

it is overdrawn, they have overdrawn it. But the 

facts themselves tell me that the Sadhu is right. 

Jesus is forcing modification everywhere. He 

stands unmodified. In all this battle and strug- 

gle of things — and Jesus hasn’t won this place in 

the soul of India without his Calvarys of mis- 

understanding and abuse, and there are more to 

come — nevertheless, in this clash of ideas and 

ideals we have not been called upon to modify 

CHRIST OF THE INDIAN ROAD 20& 

a single tiling about him. We are called upon, 

with deep insistence, to modify our civilization, 

our church, ourselves — everything, except him. 

A Hindu principal of a college said to me, “Your 

trouble is with the Christian Church." Even so, 

but that is remediable. We can remedy our 

church, our civilization, ourselves. But suppose 

he had been able to say, “Your trouble is with 

your Christ” — that would be irremediable; it 

would be' fatal. “Smite the shepherd, and the 

sheep will be scattered abroad.” Smite Jesus 

with a legitimate moral or spiritual criticism, 

and we are worse than scattered abroad. We are 

done for. But I say the literal truth when I say 

that men are not asking for modification there;, 

the demand is for interpretation and imitation. 

Jesus walks along the roads of India’s thought 

and life and everywhere there is a new sense of 

values, a new feeling that there is healing in the 

air, a new sense that there is a springtime of the 

soul upon us as the old frozen forms of life break 

up and melt and there are stirrings of new life 

all around, a new hope — a regenerating Presence 

has come. X had baptized a group of outcastes 

in their section of the village. At the close of 

the ceremony the father of the house took me by 

the hand and said, “Sir, I want you to walk 

through my compound and through my little 

house, and when you have passed through all the 

impurities and sin of our past will be taken 

210 THE CHRIST OF THE INDIAN ROAD 

away and all will be purified.” I marveled at 

bis simple faith in me and shrank from its im- 

plications. But I was grateful that I did know 

One who was walking along the highways of 

India, through her compounds, into her lowly 

cottages and through the bazaars, and every- 

where he goes there is a new sense of purity, a 

new feeling of the worth-whileness of life, a new 

eagerness to serve — there is renewal, regenera- 

tion. 

“We have met Christ to-day, haven’t we?” 

said a Sadhu with shining face, as he was leaving 

my room. Yes, we had. 

It is India’s day of meeting Christ — and ours. 

In their meeting him, we too have met him. 

As I have sat writing the experiences of these 

seventeen years two simple incidents have kept 

recurring again and again. They were so simple 

that they should have faded with the moment, 

but while the introductory statements of chair- 

men of our meetings have been forgotten, these 

two things persist, and in their persisting bless. 

A little Indian girl of about seven years was play- 

ing around the bungalow with our little girl. I 

was seated on the veranda at my writing. As 

they darted past me the little Indian girl paused, 

and in her shy way came up to me, passed her 

little brown hand across my cheek and said, 

“Apke munh mujhe bahut piyara lagta” — “Your 

CHRIST OF THE INDIAN ROAD 211 

face is very dear to me.” As she ran on I brushed 

away a tear and went on with my writing. But 

my heart was very warm. As I have sat writing 

this book here in America I have felt again the 

soft touch of India’s hand upon my cheek, and 

my heart has been warm, for India has become 

very dear to me. But I find that my loye for 

India has a quality in it now that it did not have 

in the early days. I went to India through pity, 

I stay through respect. I love India because she 

is lovable, I respect her because she is respect- 

able ; she has become dear to me because she is 

endearing. 

The other occurred when I was in Shantineke- 

tan at the Ashram of Tagore. I sat on the edge of 

the steps and watched the temple service one day. 

At the close a student went forward, took a lotus 

flower — the national flower of India — from a 

bowl upon the table in front, came back and pre- 

sented it to me. As I arose to receive it he bent 

and touched my feet, as is the custom with their 

gurus, or teachers. It was done very simply and 

very beautifully. I had come there a stranger 

and a foreigner, I had come openly with another 

faith, and I wondered how I would be received, 

but when this student gave me this lotus flower 

before all, then I knew I was accepted as friend 

and brother — and teacher. To be accepted as 

teacher was the goal of my hopes. But I felt my- 

self as much a learner as a teacher. I had come 

212 THE CHRIST OF THE INDIAN ROAD 

to India with everything to teach and nothing 

to learn. I stay to learn as well, and I believe I 

am a better man for having come into contact 

with the gentle heart of the East. 

Bnt is “teacher” the right word? I wonder 

if “introducer” isn’t better? I spoke to a Hindu 

student one night in the aftermeeting of a series 

and asked him if he didn’t want to know Christ. 

“Yes,” he said, eagerly, “bnt I do not know how 

to go to him. I need someone to introduce me 

to him.” I suggested that I should love to intro- 

duce him to my Master. I saw quite vaguely 

then what is clear to me now : my chief business 

and chief joy is to introduce men to this Christ 

of the Indian Road. 

If I do that, I must know him myself, and 

that means much. “Have you seen Jesus?” a 

Hindu lawyer asked me one day. I could not 

glibly reply, but slowly said, “Yes, I believe I 

have.” “Then,” said he, “you have found some- 

thing that I have not yet found. I must get it.” 

To know him, to introduce him — this is my 

task. 

There is a beautiful Indian marriage custom 

that dimly illustrates our. task in India, and 

where it ends. At the wedding ceremony the 

women friends of the bride accompany her with 

music to the home of the bridegroom. They 

usher her into the presence of the bridegroom — 

that is as far as they can go, then they retire 

CHRIST OF THE ENDIAN ROAD 213 

and leave her with her husband. That is our 

joyous task in India: to know Him, to introduce 

Him, to retire — not necessarily geographically, 

but to trust India with the Christ and trust 

Christ with India. We can only go so far — he 

and India must go the rest of the way. 

India is beginning to walk with the Christ 

of the Indian Road. What a walk it will be ! 

효경한글역주 - 김용옥

 

효경한글역주 - 김용옥

서람(序覽) ㅣ 효경개략(孝經槪略)


제1장: 주자학(朱子學)과 『효경간오孝經刊誤』

제2장: 사마광의 『효경지해孝經指解』로부터 동정(董鼎)의 『효경대의孝經大義』까지

제3장: 다석(多夕) 유영모의 효기독론(Xiao Christology)

제4장: 불교에서 말하는 효(孝)

제5장: 조선왕조 행실도(行實圖)의 역사

제6장: 한국 토착경전 『부모은중경父母恩重經』

제7장: 효(孝)와 제국(帝國)의 꿈

제8장: 선진(先秦)시대 효의 담론화(談論化)

제9장: 사마천의 『여불위열전呂不韋列傳』을 비판함

제10장: 『여씨춘추呂氏春秋』를 논함

제11장: 『여씨춘추』 「효행孝行」편 역주

제12장: 금문효경과 고문효경


본문(本文) ㅣ 고문효경(古文孝經)
ㅣ 금문효경(今文孝經)


부록 ㅣ 『효경언해』·『부모은중경』
ㅣ참고도서목록
ㅣ 찾아보기






눌함이란 신음하듯 고통스럽게 외친다는 뜻을 가진 호인 도올로 널리 알려진 작가이다. 충남 천안 태생으로 고려대 생물과와 한국신학대학을 중퇴하고, 고려대 철학과를 졸업했으며 국립대만대학 철학과 석사, 일본 동경대학 중국철학과 석사, 하바드 대학 철학박사 학위를 받았다.

고려대 철학과 교수직을 맡아 강의하다가 사직하고 그 뒤로 자유로운 예술, 저술, 저널리즘 활동을 시작했다. 원광대학교 한의과대학을 졸업하고 한의사 면허를 취득하였으며 동숭동에 도올 한의원을 개원하기도 했다. 서울대 천연물과학연구소 교수, 용인대 무도대학 유도학과 교수, 중앙대 의과대학 한의학 담당교수, 한국예술종합학교 연극원 강사 등을 역임했다. 미국 뉴잉글랜드 복잡계연구소 철학분과 위원장을 지내고 있으며, 문화일보 기자로 재직했다.

1999년부터 2004년까지 몇 차례 대중을 대상으로 강의한 TV 동양철학 강좌에서의 상식을 깨는 인상적인 강의가 일반에 알려지기 시작하였다. 철학자로서의 김용옥은 동양과 서양 철학을 아우르는 기철학을 중심으로 하여 동양사상이 그 뿌리인 기철학을 통해 서양철학의 여러 문제를 해소하고 사상적, 현실적 비전을 제시하는 것에 목적을 둔 철학을 제시하고 있다.

2007년 남북정상회담의 수행원 일원으로서 북한에 방북하기도 하였으며 저서로 『여자란 무엇인가』,『동양학 어떻게 할 것인가』,『절차탁마대기만성』,『루어투어 시앙쯔』,『중고생을 위한 철학강의』,『새츈향뎐』,『노자철학 이것이다』,『도올세설』,『대화』,『도올논문집』,『기철학산조』,『화두, 혜능과 셰익스피어』,『노자와 21세기』,『큐복음서』,『논어한글역주세트』 등 다수의 저서가 있다.






본서는 『논어한글역주』(2008. 12.)에 뒤이은 동방고전한글역주대전의 제2차 성과물이다. 중국의 대표적 바이블이라 할 수 있는 13경 중의 하나인 『효경』을 대상으로 한 것이지만, 그 획기적인 성격은 한국인에 의한 고문효경(古文孝經)의 최초의 주석이라는 데 있다. 조선왕조에서 고문효경을 말한 학자로서 윤휴(尹?, 1617~1680)와 같이 사문난적으로 몰린 사람도 있지만, 조선왕조의 학자들은 대부분 주자(朱子)가 편찬한 효경판본인 『효경간오』에 기초하여 원나라 때 새롭게 만든 『효경대의孝經大義』라는 책만을 읽었다. 그런데 주자의 『효경간오孝經刊誤』는 『효경』 원문을 삭제·변형시킨 것으로 그 오리지날한 모습을 크게 훼손시킨 것이다. 도올은 『효경』의 고문(古文)을 복원하는 과정에서 생기는 모든 문제를 체계적으로 기술하면서, 292페이지에 달하는 『효경개략』이라는 방대한 논문을 썼다. 그것은 기존의 어떠한 책에서도 접하기 어려운 창조적인 구성을 담고 있다. 그 논문 속에서 도올은 충화(忠化)되지 않은 효의 원형을 복원하면서, 유교의 효담론을, 불교의 효, 기독교의 효기독론, 동학의 생명사상, 원불교의 사은(四恩)사상, 슈바이쳐의 생명외경(Reverence for Life)사상, 천인상감(天人相感)의 에콜로지, 그리고 프로이드(Freud)·라캉(Lacan) 등 서양 현대철학의 제문제의 지평으로 확대시키고 있다. 효(孝)야말로, 단순한 지배·복종의 하이어라키적 도덕이 아니라 21세기 한국사회의 가장 근원적이고도 비근한 윤리의 새로운 패러다임이 될 수 있다는 것이다. 재미있는 사실은 서양언어에는 효에 해당되는 독립개념이 없다는 것이다. 한국의 어린이는 효라는 어휘를 습득하는 동시에 3,000여 년의 기나긴 문화적 전승체가 되며 서양철학이 침범할 수 없는 고유한 철학의 담지자가 된다. 이것은 매우 유니크한 사실이다.

“신체발부身體髮膚, 수지부모受之父母, 불감훼상不敢毁傷”이라는 논리도 체제순응적인 인간을 만들어내는 전통도덕이 아니라, 서양의 천부인권설(天賦人權說, The Theory of Natural Rights)을 능가하는 친부인권설(親賦人權說, The Theory of Mom's Intrinsic Rights)로서 재조명될 수 있다고 말한다. 동방인의 인권의식의 기저로서 이미 그것은 구체적인 기능을 해왔던 것이다. 효(孝)는 친자(親子)관계에만 해당되는 것이 아니라, 사회적 모든 관계에 적용된다. 또 천지만물과의 유대감에까지 적용된다는 의미에서 그 해석의 지평은 넓고 새롭다. 공자는 “나무 한 그루도 함부로 베지 않고 소중하게 여기는 것이 효이다”라고 말한다. 그리고 “통치자의 효는 자기 부모를 잘 모시는 것에 국한되지 않는다. 바른 정치를 행함으로써 모든 서민들이 자기 부모를 잘 모실 수 있게 만드는 것이야말로 통치자의 효이다”라고 말한다. 효는 아랫사람이 윗사람에게 행하는 의무가 아니라 윗사람이 아랫사람에게 베푸는 사랑이요 은혜며 도덕이다.

〈효경한글역주〉 출간한 도올 김용옥 - 불교신문

〈효경한글역주〉 출간한 도올 김용옥 - 불교신문

〈효경한글역주〉 출간한 도올 김용옥


승인 2009.10.10 

“불교, 내가 큰마음 갖도록 만들어준 종교”





동양철학자 도올 김용옥(61, 金容沃) 씨를 지난 7일 서울 대학로 통나무출판사에서 만났다. 통나무출판사는 60여 권에 달하는 도올의 책이 나온 산실이다. 그는 최근 중국인들이 성서(聖書)로 내세우는 13경 중 가장 먼저 ‘경(經)’이라는 이름이 붙은 <효경(孝經)>을 번역했다. <논어>에 이어 ‘동방고전한글역주대전’의 두 번째 성과물인 <효경한글역주>다. 책은 유교의 ‘효(孝)’ 담론에만 머물지 않았다. 불교에서 말하는 효와 <부모은중경>을 바라보는 새로운 시각 등을 문헌적 근거에 따른 명징한 논리와 풍부한 식견으로 통쾌하게 풀어냈다. 특히 불교에 대한 오랜 고찰로 이뤄진 도올의 불교관으로 오늘날 불교가 해야 할 역할이 무엇인지 설득력 있게 제시했다. 그는 또 보름 앞으로 다가온 조계종 총무원장 선거를 앞두고 총무원장의 자격론에 관해서도 거침없이 쏟아냈다.



- <효경한글역주>에 관해 소개해 달라.

“<효경한글역주>는 <효경>에 대해서 최고의 정보를 정확하게 모아놓은 것이다. <효경>이라는 유교경전을 다뤘지만 유교에만 국한시켜 저술하지 않았다. 불교를 비롯한 기독교와 유교를 망라했고 주자학이 훼손한 효의 본원적 의미를 물으면서 효사상의 문명사적 전개를 폈다. 이번 책은 우리나라 경학사상에 굉장히 획기적인 사건이라고 봐도 무방할 것 같다.”

- 주자학이 훼손한 ‘효 사상’은 무엇인가.

“주자는 훌륭한 사상가임에 틀림없지만 자기 사상을 절대화시켜 자유로운 논의를 막아버린 우를 범했다. 특히 <효경>을 바라보는 시각이 상당히 잘못됐다. 그것은 효(孝)를 충(忠)이라는 개념으로 해석한 오류다. 효와 충은 다르다. 충은 마음에서 우러나오는 정감 같은 것이다. 충이라는 것이 임금에 대한 충성심이 아니다. 효는 인간이라면 누구나 가질 수 있는 가장 원초적인 마음이다. 이것을 국가에 대한 충성, 임금에 대한 충이란 개념으로 비약시켜서 충효사상이라고 묶은 것은 잘못됐다. 효는 자연발생적인 쌍방적이고 가장 인간적인 것이다. 불교가 협애한 가족주의를 벗어나야 하는 종교임에도 효를 상당히 강조하는 까닭이다.”

- 불교가 말하는 효는 어떤 의미인가.

“오늘날 개화된 사람들에게 있어 효에 대한 개념은 상당히 부정적이다. 그것은 조선왕조가 충효를 너무 강조했기 때문이다. 특히 며느리와 시어머니 관계 때문에 효라는 개념의 부정적 이미지가 더 강해졌다.(웃음) 그것은 아랫사람이 윗사람에 대한 무조건적 복종을 효로 이해했기 때문이다.

이러한 충성화된 효의 개념에 결정타를 날린 것이 불교의 보은(報恩)사상이다. 보은사상은 밑에서 위로의 복종을 강요한 것이 아니라, 위에서 아래로의 대자대비한 은혜를 전제로 하는 것이다. 먼저 무한량한 은(恩)이 없으면 보은은 있을 수 없다. 그런데 아버지의 의미를 갖고 무한량한 은혜를 논하면 굉장히 불순해진다. <효경>이나 <삼강행실도>나 기타 유교경전을 보면 효의 대상이 모두 아버지로만 되어 있다. 모녀 관계는 언급되지 않고 부자관계, 부녀관계, 부부관계만 언급되어 있다.

특히 <삼강행실도>가 철저히 아버지 중심의 효를 말한 것은, 정치적 목적이 있었기 때문이다. 엄마와 자식의 관계는 정치적이지 않다. 불교는 아주 현명하게도 여성의 이미지를 가지고 효를 이야기했다. 엄마라는 개인의 은혜 뿐만아니라 무수 억겁에 걸친 엄마들의 은혜니까 결국 인간에게 쏟아지는 보편적인 은혜가 된다. 그 은혜에 대해서 이렇게 모든 엄마들이 고생을 해서 오늘 우리가 있는데, 거기에 대해 최소한의 보은이 없겠는가, 그것을 모르면 인간이랄 수 있겠는가 말이다. 좁은 인과적 행동이 아닌 넓고 무량한 자비공덕의 보편적 행동으로 승화될 수 있는 새로운 효 개념이 도입된 것이다. 그것이 <부모은중경>이라고 하는 불경의 위대성이다.”

- <부모은중경>은 어떤 경전인가.

“우리나라의 <부모은중경>은 정조 때에 용주사에서 판각된 용주사판본으로 인해서 아주 보편화됐다. <조선불교통사>에 따르면 정조는 우연한 기회에 장흥 보림사의 보경이라는 스님을 만났는데 그가 <불설대보부모은중경>을 정조에게 바쳤다고 한다.

재미있는 사실은 용주사 창건 전에 있던 갈양사를 창건한 염거스님이 가지산문 장흥 보림사의 제2대 조사라는 것이다. 따라서 <부모은중경>이야말로 가지산문이 인류사에 제시한 최고의 걸작품이다.

그렇다면 고려말에 <부모은중경>은 왜 성립됐는가. 아마도 조선왕조가 불교를 탄압하면서 유교가 도입되자 불교계에선 박해를 받을 것이라고 예측했을 것이다. 이러한 정황을 생각할 때, <부모은중경>은 가지산문의 탁월한 학승이 성리학의 주요개념인 효에 상응할만한 불교이념을 제시해야만 했던 어떤 역사적 필연성을 예감하고 새롭게 한국적 정서를 감안해서 찬술한 한국불교의 한 토착적 대맥이라는 추론을 할 수 있다.

도올 김용옥 씨는 최근 유교경전 <효경> 번역서를 출간하면서 현대사회윤리의 새로운 패러다임으로 ‘효(孝)’의 담론을 끌어냈다. 진정한 효는 아래서 위로의 복종이 아닌 위에서 아래로의 무한량한 은혜에 따른 최소한의 갚음이며, 이는 불교경전 <부모은중경>의 핵심이라고 주장했다.

따라서 조선왕조 속에서 우리 불교는 결코 세속적 윤리를 거부한 종교가 아니다. <부모은중경>의 위대한 측면은 <삼강행실도>가 강요하는 복종의 윤리를 하해(河海)와도 같은 자비의 윤리로 바꾸고 있다는 것이다.”

- 책에서 우리나라 기독교도 <부모은중경>의 덕을 톡톡히 보았다고 했다.

“구한말 기독교 전파도 실상 <부모은중경>의 덕을 입었다. 함석현 신부의 스승인 다석 유영모가 ‘효기독론’을 주장하게 되는 배경에도 불교 효가 제시하는 보편적 패러다임이 깔려 있다. 오늘날 기독교 신앙인들의 심리상태를 살펴보면 대부분이 ‘모태신앙’ 운운하면서 어머니의 신앙을 이어받고 있는 것이다. 그들이 교회에 나가는 신념의 배면에는 <부모은중경>적 가치관이 배어 있다. 그들의 기독교는 실제로 ‘은중경기독교’인 것이다. 이 기나긴 효의 역사를 한마디로 축약하자면, 우리 민중의 효 가치관은 <삼강행실도>의 효에서, <부모은중경>의 효로, 사복음서의 효로 확대되어 나갔다가, 요즘은 묵시론적 대형교회의 효로 축소되었다고 볼 수 있다.”

불교는 현명한 여성이미지를 도입해

넓고 무량한 자비공덕의 보편행동으로

승화되는 새로운 孝개념을 도입했다

- 오랜 세월 불교에 관한 깊은 고찰을 해왔다. 쉽게 말해 불교란 무엇이라고 보는가.

“불교는 우주의 본질을 고루 바라본다. (바람에 흔들리는 창밖의 감나무를 보면서) 저 나무가 서 있는 것도 좀 고통스러워 보인다. 비바람에 버티고 있느라고 얼마나 힘들까.(웃음) 하물며 인간세상이란 것이 다 고통스러운 것이고, 이를 회피하지 않고 고통스럽게 바라보는 시각 자체가 리얼리즘이다. 그 고통의 해결에서 가장 중요한 관건은 나의 마음이다. 불교는 나의 마음의 문제에서 고통이 오는 것이고 나의 마음에 집착과 번뇌를 어떻게 벗어버리는가에 대해서 끊임없이 나로 하여금 통찰을 갖게 하는 종교다. 내가 큰마음을 가질 수 있도록 만들어준 종교가 불교다. 큰 마음을 갖고 고통스러울 때 그것을 이겨내는데 힘을 준 종교가 불교다.”

- 그러한 정신세계를 바탕으로 불교가 완수해야 할 사회적 역할은 무엇인가.

“불교는 거시적으로 본다면 외부탄압을 감수하더라도 사회문제에 대해 정의로운 발언을 서슴없이 해야 한다. 그래야 불교가 21세기에 떳떳하게 설 수 있다. 기독교가 오늘 번성한 것은 독재와 투쟁하며 받은 탄압으로 버틴 것이다. 탄압을 받을수록 종교는 위대해지는 측면이 있다. 조선불교가 탄압받았다고 하지만 실제 조선불교는 탄압받은 것도 없다.

해인사 송광사 통도사 등 저토록 큰 사찰이 보존되는 정도의 탄압은 탄압도 아니다. 그저 스님들을 도성안에 못들어오게 하는 등 승려의 신분을 낮춘 수준이다. 그나마 그런 탄압이 있었기에 조선불교가 순결해졌다. 그래서 청정한 산중불교가 성립됐고 전세계에서 유래를 찾아볼 수 없는 ‘500년 순결한 불교’가 됐다. 탄압의 시기를 우리 불교는 아름답게 버티어 냈다. (이 대목에서 도올은 목소리를 크게 높였다.) 그런데 하물며 지금에 와서 정의로운 발언을 하지 못하고 탄압받을까 무서워서 망설이고 주춤하면 되겠는가. 환경문제나 에너지문제, 이념의 문제에 있어서 불교는 어느 종교보다 앞장서야 한다. 그만큼 자유로운 사상적 가능성을 내포한 종교가 불교이다.”

- 불교의 사회적 역할론을 강조했는데, 곧 조계종 제33대 총무원장을 뽑는다. 총무원장은 어떤 분이 되어야 한다고 보는가.

“나는 한국불교의 총무원장이라면 무슨 일이든 ‘합리적인 담론’을 만들어가야 하는 분이 돼야 한다고 생각한다. 누구든지 수긍할 수 있는 사회적 담론을 이끌어 내야 한다. 한국불교계는 불교가 가진 역량을 과소평가하지 말아야 한다.

한국불교는 선불교적 특징을 갖추고 있다. 중국의 선종이 쇠퇴하지 않고 명맥을 유지한 것은, 조직이 아닌 청규가 살아있기 때문이었다. 그것이 선불교의 위대성이다.

이번 총무원장 역시 사회를 바라보는 무게와 실력과 냉철한 사고력을 가진 분을 뽑아주길 바란다.”

하정은 기자 tomato77@ibulgyo.com

사진 김형주 기자 cooljoo@ibulgyo.com





‘효경’ 주제로 야단법석

10월24일 영암 도갑사

도올 김용옥 씨는 오는 24일 오후3시 영암 도갑사에서 최근 출간한 <효경한글역주>를 테마로 도갑사 대웅전 앞마당에서 ‘야단법석’을 연다. 이번 법석은 도갑사 주지 월우스님이 해남 대흥사에서 지낼 때부터 맺었던 깊은 인연에서 비롯됐다.

우연이지만 영암은 또다른 인연이 있다. 백제 왕인(王仁)이 <논어> <천자문>과 함께 <효경>을 일본에 전했는데, 민간전승에 따르면 왕인은 전남 영암인으로 월출산의 정기를 받았다고 한다. 이날 ‘야단법석’은 목포 MBC가 생중계할 예정이다. 유교경전으로 사찰에서 법석을 여는 이례적인 자리가 될 전망이다.



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천학문답/천주교 기독교를 이렇게 생각한다/안정복 : 네이버 블로그

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천학문답/천주교 기독교를 이렇게 생각한다/안정복

POWER blog

동산 선생

2017. 5. 25. 10:45

 이웃추가

순암선생문집 제17권

 

잡저(雜著)

천학문답(天學問答)

어떤 사람이 묻기를,

“근래의 이른바 천학이라는 것이 옛날에도 있었습니까?”

하므로, 대답하기를,

“있었다. 《서경(書經)》에 말하기를, ‘위대하신 상제(上帝)께서 지상의 사람들에게 참된 진리를 내리셨으니, 그 변함없는 본성을 따라서 그 올바른 도리를 실천한다면’ 하였으며, 《시경(詩經)》에 말하기를, ‘문왕(文王)께서는 삼가고 조심하여 상제를 잘 섬긴다.’ 하였고, 또 말하기를, ‘하늘의 위엄을 두려워하여 이 유업(遺業)을 보전하리라.’ 하였으며, 공자(孔子)는 ‘천명(天命)을 두려워한다.’ 하였으며, 자사(子思)는 ‘하늘이 명한 것을 일러 성(性)이라 한다.’ 하였으며, 맹자(孟子)는 ‘마음을 보존하여 본성(本性)을 배양하는 것이 하늘을 섬기는 일이다.’ 하였다. 우리 유자(儒者)의 학문 또한 하늘을 섬기는 것에 불과하다. 동중서(董仲舒)가 이른바 ‘도(道)의 큰 근원은 하늘에서 나온 것이다.’는 것이 이것이다.”

하였다.
어떤 사람이 말하기를,

“우리 유자의 학문이 진정 하늘을 섬기는 것에 지나지 않는다면 그대가 서사(西士)의 학문을 배척하는 것은 무엇 때문입니까?”

하므로, 대답하기를,

“이른바 하늘을 섬기는 점에 있어서는 동일하지만 이쪽은 정당하고 저쪽은 사특하다. 그래서 내가 배척하는 것이다.”

하였다.
어떤 사람이 말하기를,

“저 서사(西士)가 동정(童貞)의 몸으로 수행을 하는 것은 중국의 행실이 독실한 자들도 능히 미칠 수 있는 바가 아닙니다. 또 지식과 이해가 뛰어나서 하늘의 도수를 관측하고 역법(曆法)을 계산하며 기계와 기구를 만들기까지 하였는데, 아홉 겹의 하늘을 환히 꿰뚫어 보는 기구와 80리까지 날아가는 화포(火炮) 따위는 어찌 신비스럽고 놀랍지 않겠습니까. 우리 나라 인조(仁祖)때 사신 정두원(鄭斗元)이 장계하기를, “서양 사람 육약한(陸若漢)이 화기(火器)를 만드는데, 80리 떨어진 곳까지 날아가는 화포를 만들 수 있습니다.” 하였다. 약한은 바로 이마두(利瑪竇)의 친구이다. 그 나라 사람들은 또 능히 온 세계를 두루 다니는데, 어느 나라에 들어가면 얼마 안 되어서 능히 그 나라의 언어와 문자를 통달하고, 하늘의 도수를 측량하면 하나하나가 부합하니, 이는 실로 신성한 사람들이라 하겠습니다. 이미 신성하다면 왜 믿을 수 없단 말입니까?”

하기에, 대답하기를,

“그것은 과연 그렇다. 그러나 천지의 대세(大勢)를 가지고 말한다면, 서역은 곤륜산(崑崙山) 아래에 터를 잡고 있어서 천하의 중앙이 된다. 그래서 풍기(風氣)가 돈후하고 인물의 체격이 크며 진기한 보물들이 생산된다. 이것은 사람의 배안의 장부(臟腑)에 혈맥이 모여 있고 음식이 모여서 사람을 살게 하는 근본이 되는 것과 같다. 그런데 중국으로 말하면, 천하의 동남쪽에 위치하여 양명(陽明)함이 모여드는 곳이다. 그러므로 이런 기운을 받고 태어난 자는 과연 신성한 사람이니, 요(堯)ㆍ순(舜)ㆍ우(禹)ㆍ탕(湯)ㆍ문(文)ㆍ무(武)ㆍ주공(周公)ㆍ공자(孔子) 같은 분들이 이들이다. 이것은 사람의 심장이 가슴 속에 있으면서 신명(神明)의 집이 되어 온갖 조화가 거기서 나오는 것과 같다. 이를 미루어 말한다면, 중국의 성학(聖學)은 올바른 것이며, 서국(西國)의 천학은 그들이 말하는 진도(眞道)와 성교(聖敎)일지는 몰라도 우리가 말하는 바의 성학은 아닌 것이다.”

하였다.
어떤 사람이 묻기를,

“무슨 말입니까?”

하므로, 대답하기를,

“오직 이 하나의 마음만이 천성에 근본을 둔 것이다. 만약 이 마음을 붙잡아 보존하여 그 본성을 보지(保持)함으로써 우리 상제(上帝)께서 부여한 천명(天命)을 잊어버리지 않는다면, 하늘을 섬기는 도리가 여기에서 벗어나지 않을 것이다. 그런데 어찌 굳이 서사처럼 밤낮으로 기도하고 간구하며 지난 잘못의 용서를 빌고 지옥에 떨어지지 않게 해달라고 기구하기를 무당이 기도하는 듯이 하면서 하루에 다섯 번 하늘에 예배하고 7일에 하루를 재소(齋素)를 해야만 하늘을 섬기는 도리를 다할 수 있단 말인가.”

하였다.
어떤 사람이 말하기를,

“세상에는 세 가지 교가 있으니, 유교와 불교와 도교입니다. 그런데 지금 서사가 ‘천(天)’으로 그 학(學)을 이름한 것은 그 뜻이 어디에 있습니까?”

하므로, 대답하기를,

“성인의 도는 하나일 뿐인데 어찌 세 가지 교가 있을 수 있겠는가. 삼교(三敎)란 이름은 후세의 속견에 끌린 것이다. 불(佛)은 서방의 교로서 인간의 윤리를 끊어 없앴고, 도(道)는 현세를 벗어난 교로서 세상을 살아가는 도리와는 무관하다. 그런데 어찌 유교와 함께 비교하여 같은 차원에서 말할 수 있겠는가. 서사가 천으로 그들의 학을 이름지은 것은 그 뜻이 이미 참람하고 망령스럽다. 대개 서역 지방에서는 예로부터 이학(異學)이 마구 일어나서 불씨(佛氏) 이외에도 갖가지 교가 많았으니, 《전등록(傳燈錄)》 등의 책을 보면 알 수 있다. 서사들이 천이란 말을 쓴 뜻은, 더할 수 없이 높은 것이 천이므로 천이라고 말하면 다른 교들이 감히 겨룰 수 없다고 여겼기 때문인바, 이는 마치 천자(天子)를 끼고 제후를 호령하려는 것과 같은 의도로서, 그 계산이 또한 교묘하다 하겠다. 우리 유교로 말하자면, 성인이 하늘의 뜻을 이어서 천자가 되어 하늘이 할 일을 대신하여 천하를 다스리는 것으로서, 질서를 세우고 토벌을 명하는 일들이 하늘로부터 나오지 않는 것이 없으니, 모두가 천명(天命)의 유행(流行)이다. 어찌 굳이 ‘천’이란 말을 써서 그 학(學)에다 이름을 붙여야만 진도(眞道)가 되고 성교(聖敎)가 되겠는가.”

하였다.
어떤 사람이 말하기를,

“서사 이외에는 다시 천을 말한 자가 없습니까?”

하므로, 대답하기를,

“《묵자(墨子)》에 천지편(天志篇)이 있는데, 거기에 말하기를, ‘하늘의 뜻을 따르는 자는 모두들 서로 사랑하고 서로 이득을 주어서 반드시 상을 받게 되고, 하늘의 뜻을 거스르는 자는 각자 서로를 미워하고 서로 해를 끼쳐서 반드시 벌을 받게 된다. 삼대(三代)의 성왕(聖王)인 우ㆍ탕ㆍ문ㆍ무는 하늘의 뜻에 순종하여 상을 받은 자이며, 걸(桀)ㆍ주(紂)ㆍ유(幽)ㆍ여(厲)는 하늘의 뜻을 거역해서 벌을 받은 자들이다. 그 일로 말하자면, 위로는 하늘을 높이고 중간으로는 귀신을 섬기며 아래로는 사람을 사랑하는 것이다. 하늘이 사랑하는 것을 다같이 사랑하고, 하늘이 이롭게 하고자 하는 것을 다같이 이롭게 한다.’ 하였으니, 이것이 묵자가 하늘에 대하여 말한 것으로서, 다같이 사랑하고 다같이 이롭게 한다는 것이 그 근본 강령이다. 서사의 ‘원한을 잊고 원수를 사랑하라.’는 말은 다같이 사랑하라[兼愛]는 것과 다름이 없으며, 자신을 단속하여 고통을 견디는 것은 묵자의 상검(尙儉)과 서로 같다. 다만 서로 다른 것은, 묵자는 현세(現世)로써 하늘을 말하였고 서사는 후세(後世)로써 하늘을 말하였으니, 묵자에다 비교한다면 한층 더 궤탄(詭誕)하다. 대개 서학(西學)에서 후세를 말한 것은 전적으로 불씨(佛氏)의 여론(餘論)이며, 사랑과 검박(儉朴)을 말한 것은 묵씨의 지류(支流)이다. 이것이 어찌 주공(周公)과 공자(孔子)를 배운 자가 익힐 바이겠는가. 오늘날의 이른바 유자(儒者)는 일찍이 도불(道佛)의 천당ㆍ지옥에 관한 설과 묵씨의 겸애론(兼愛論)을 비판하였으면서, 유독 서사의 말에 대해서만은 변별(辨別)하지도 않고서 곧장 말하기를, ‘이것은 천주를 모시는 교이다. 중국의 성인이 비록 존귀하지만 어찌 천주를 능가할 수 있겠는가.’ 한다. 미치광이처럼 거리낌없이 함부로 말하는 것이 이런 지경에까지 이른 것이다.”

하였다.
어떤 사람이 말하기를,

“예수[耶蘇]는 세상을 구제하는 사람을 이름한 것이니, 성인이 도를 행한 뜻과 다른 점이 없을 듯합니다.”

하므로, 대답하기를,

“그게 무슨 말인가. 예수의 세상에 대한 구원은 전적으로 후세에 관한 것으로서 천당과 지옥의 설을 통하여 이를 권면하고 징계하지만, 성인이 도리를 행하는 것은 전적으로 현세에 관한 것으로서 덕을 밝히고 백성을 새롭게 하는 것을 통하여 교화를 펼쳐나간다. 그러니 그 공사(公私)의 차이가 자연히 같을 수 없는 것이다. 설사 그들이 말하는 것처럼 실제로 천당과 지옥이 있다고 하더라도, 사람이 현세에 살면서 선을 행하고 악을 제거하여 행실이 온전하고 덕이 갖추어진다면 틀림없이 천당으로 갈 것이며, 선을 버리고 악을 행하여 행실이 옳지 못하고 덕이 없다면 틀림없이 지옥으로 갈 것이다. 그러니 사람이 현세에 사는 동안에 열심히 선을 실천하여 하늘이 내려준 나의 참된 천성을 저버리지 않는다면 그뿐이지 어찌 털끝만큼인들 후세의 복을 바라는 마음을 가질 필요가 있겠는가. 정자(程子)가 말하기를, ‘석씨(釋氏)는 사생(死生)을 초탈하여 오로지 자기 개인의 사적인 일만 추구한다.’ 하였으니, 천학(天學)이 지옥을 면하기를 기구하는 것은 자기 일신만을 위하는 행위가 아니라고 할 수 있겠는가.”

하였다.
어떤 사람이 말하기를,

“고금에 천학을 말한 자가 없지 않습니다. 옛날에는 추연(鄒衍)이 있었고 아조(我朝)에 와서는 허균(許筠)이 있었으니, 그 내용에 대하여 듣고자 합니다.”

하므로, 대답하기를,

“추연의 하늘에 대한 논의는 너무 한만(汗漫)하여 헤아리기가 어렵고 귀결되는 곳이 없어서 서사들의 천도(天度)와 지구(地毬)에 대한 논의가 착착 들어맞는 것 같지 않다. 허균은 총명하고 문장에 능했으나 행실이 전혀 없어서 거상(居喪) 중에 고기를 먹고 아이를 낳았으므로 사람들이 모두 침을 뱉으며 비루하게 여겼었다. 그래서 스스로 사류(士流)에게 받아들여질 수 없음을 알고 불교에 귀의하여 밤낮으로 부처에 예배하고 불경을 외우면서 지옥을 면하기를 기구하였다. 그러면서 부르짖기를, ‘남녀간의 정욕은 하늘이 준 것이고, 윤리와 기강을 분별하는 일은 성인의 가르침이다. 하늘은 성인보다 높으니, 차리리 성인의 가르침을 어길지언정 하늘이 준 본성을 거스를 수는 없다.’ 하였다. 이래서 당시에 그의 문도(門徒)가 된 문사(文詞)깨나 하는 경박한 자들이 천학에 대한 설을 제창했으니, 그 실체가 서학과는 하늘과 땅처럼 달라서 같이 비교하여 말할 수 없는 것이었다. 대개 학술에 차질이 빚어지면 모두 이단으로 떨어지게 되므로 조심하지 않을 수 없다. 노담(老聃)ㆍ불씨(佛氏)ㆍ양주(楊朱)ㆍ묵적(墨翟)이 모두 틀림없이 신성한 자들이었지만 끝에 가서는 결국 허무적멸(虛無寂滅)하고 무부무군(無父無君)한 교리로 귀결되고 말았다. 왕양명(王陽明)은 유학을 크게 창도(倡道)했지만 그 내면은 실제로 이단이었다. 그래서 그의 문도인 안산농(顔山農)이란 자는 한 개의 ‘욕(欲)’자로 법문(法門)을 삼았고, 하심은(何心隱)이란 자는 한 개의 ‘살(殺)’자로 종지(宗旨)를 삼았었다. 그러면서 다들 말하기를, ‘우리 선생님의 양지(良知)의 학문은 마음을 스승으로 삼는 것이니, 마음에서 나오는 것은 모두가 양지이다. 그러니 나는 내 마음에서 나오는 것을 따르겠다.’ 하였다. 그러다가 끝에가서는 남만(南蠻)과 연결하여 반란을 일으키다가 주살(誅殺)되고 말았다. 이를 가지고 말한다면 배우는 자는 응당 학문을 하는 첫머리에 잘 변별해서 이와 같은 말류의 폐단이 생기지 않을까를 살펴야 할 것이다.”

하였다.
어떤 사람이 말하기를,

“서사의 학설은 이와는 달라서 단지 선을 행하고 악을 버리는 것인데, 무슨 유폐라고 말할 만한 것이 있겠습니까.”

하므로, 대답하기를,

“그게 무슨 말인가. 선은 행해야 하고 악은 행하지 말아야 한다는 것은 어리석거나 지혜롭거나 현명하거나 불초하거나 간에 모두가 다 아는 바이다. 지금 여기에 어떤 사람이 있는데 그는 지극히 악한 사람이라고 하자. 그러나 누가 그를 보고 ‘그대는 착한 사람이다.’고 칭찬을 하면 그는 기뻐할 것이고, ‘그대는 악한 사람이다.’고 하면 그는 성을 낼 것이다. 그러니 선악에 대한 구별은 비록 악인이라도 이미 알고 있는 것이다. 그런데 어찌 세상에 악을 행하고 선을 버리는 학문이 있단 말인가. 이 때문에 예로부터 이단들이 모두 선을 행하고 악을 버리는 것으로써 가르침을 삼았던 것이다. 지금 서사가 착한 일을 하고 악한 일을 하지 말라고 하는 말이 서사들만 하는 말이란 말인가. 내가 걱정하는 것은 그 말류의 폐단으로써 말한 것이다. 그 학문이 현세에 대하여 말하지 않고 오로지 후세의 천당과 지옥의 응보에 대해서만 말하니, 이 어찌 허탄하고 망령되어 성인의 올바른 가르침을 해치는 것이 아니겠는가. 성인의 가르침은 오직 현세에서 의당 해야 할 일을 하는 것이기 때문에 광명 정대하여 조금도 감추어지거나 왜곡되거나 흐릿한 것이 없다. 그래서 공자는 괴(怪)ㆍ력(力)ㆍ난(亂)ㆍ신(神)에 대하여 말하지 않았으니, 괴란 드물게 있는 일이고, 신(神)이란 보이지 않는 사물이다. 만약 드물게 있는 일이나 보이지 않는 사물을 가지고 끝없이 말한다면 사람들의 마음이 선동되어 모두 황탄(荒誕)한 곳으로 빠져들고 말 것이다. 그 중에 큰 예를 들어 말하자면, 한(漢)의 장각(張角), 당(唐)의 방훈(龐勛)과 황소(黃巢), 송(宋)의 왕칙(王則)과 방납(方臘), 원(元)의 홍건적(紅巾賊), 명말(明末)의 유적(流賊) 따위가 모두 그러한 부류이다. 기타 소소한 요적(妖賊)들로는 미륵불(彌勒佛)을 일컬은 백련사(白蓮社)의 무리들이 곳곳에서 무수히 일어났으니, 사전(史傳)은 이를 엄정히 전하고 있는 것이다. 우리 나라에서는, 영종조(英宗朝) 무인년에 신계현(新溪顯)의 요무(妖巫) 영무(英武)란 자가 미륵불로 자칭하였는데, 여러 고을의 사람들이 몰려들어 생불(生佛)이 세상에 나왔다고 하면서 합장하여 맞이하고 예배하였다. 백성들로 하여금 받들어 모시던 모든 신사(神社)와 잡귀들을 모조리 제거하도록 하면서, ‘부처가 이미 세상에 나왔는데 어찌 모실 다른 신이 있단 말인가.’라고 하였다. 이렇게 되자 백성들이 모두 그 말을 따라서 이른바 기도니 신상(神箱)이니 신항(神缸)이니 하는 것들을 모조리 깨뜨리고 불태워버렸다. 그리하여 몇 달만에 황해도에서부터 고양(高陽) 이북과 강원도 전체가 휩쓸리어 그를 따랐던 것이다. 서사의 이른바 천주교라는 것이 따라서 교화되는 속도에 있어서 어찌 이보다 더 빠르기야 하겠는가. 그때 상께서 어사 이경옥(李敬玉)을 보내어 조사하여 처벌하였지만 그 소동은 한 달이 넘도록 진정되지 않았으니, 사람의 마음이 동요하기는 쉽고 진정되기는 어려우며, 미혹하기는 쉽고 깨닫기는 어려운 것이 대개 이와 같다. 지금 세상에서 이 학(學)을 하는 자들이 ‘한결같은 마음으로 상제를 받들어 섬기기를 잠시도 쉬지 않는다.’고 하면서 우리 유가의 주경(主敬)의 학에다 비교하고, 또 ‘몸을 단속하고 거친 밥을 먹으면서 분수에 넘치는 생각을 하지 않는다.’ 하면서 우리 유가의 극기(克己) 공부에 비유한다. 사실 이 학을 하는 자들이 비록 문로(門路)는 다르지만 선을 행함에 있어서는 마찬가지이니, 어찌 귀하지 않겠는가. 다만 세상의 도리는 거짓되고 사람의 마음이란 측량하기 어려운 것이다. 가령 어떤 요사스러운 사람이 나와서 ‘동쪽에도 한 분의 천주(天主)가 내려왔고 서쪽에도 한 분의 천주가 내려왔다.’고 거짓으로 떠들어 댄다면, 사람들의 마음이 탄망(誕妄)한 것에 익숙하여 실제로 그럴 것이라고 여겨서 바람에 휩쓸리듯 이를 따를 것이다. 이때에 가서 이 학을 하는 자들이 ‘나는 정당하고 저쪽은 사특하며, 나는 진실하고 저쪽은 거짓이다.’라고 말할 수 있겠는가. 성학의 모적(蝥賊)이 되고 난적(亂賊)의 화살이 되는 것도 스스로 깨닫지 못하면서 여기에 만족해하고 있으니, 슬프고 슬픈 일이다.”

하였다.
어떤 사람이 말하기를,

“현세와 후세에 대한 설명을 들을 수 있겠습니까?”

하기에, 대답하기를,

“현세란 바로 지금 우리가 살고 있는 현재의 세상을 말하며, 후세란 죽은 뒤에 영신(靈神)이 없어지지 않아서 착한 일을 한 자는 천당에 가서 영원한 쾌락을 누리고 악한 일을 한 자는 지옥에 가서 영원히 모진 형벌을 받는다고 하는 것이 그것이다.”

하였다.
어떤 사람이 말하기를,

“그대가 현세를 소중히 여기는 것은 과연 우리 중국 성인의 가르침에 어긋나지 않으므로 고쳐서 평할 것이 없겠습니다. 그런데 이른바 영신이 죽지 않는다는 것과 천당이니 지옥이니 하는 설은 또한 실제로 그러하여 의심할 것이 없는 것입니까?”

하기에, 대답하기를,

“이것은 형체도 없고 분명하지도 않은 것에 대하여 단정적으로 말할 수 없는 일이다. 그러나 이치로써 미루어 보고 경서(經書)의 말이나 전기(傳記)의 기록을 가지고 말해본다면 알기가 어렵지 않을 듯하다. 우리는 공자(孔子)를 배우는 자들이니, 다만 자로(子路)가 공자에게 물은 것을 가지고 말해 보겠다. 자로가 귀신을 섬기는 일에 대하여 묻자 공자가 대답하기를, ‘사람 섬기는 일을 모른다면 어찌 귀신 섬기는 일을 알겠는가.’ 하였으며, 죽음에 대하여 묻자 대답하기를, ‘삶을 알지 못한다면 어찌 죽음을 알겠는가.’ 하였다. 이처럼 성인의 대답이 모호하고 분명하지 않으니, 곤륜탄조에 가까운 것이 아니겠는가. 자로는 성문(聖門)의 고제(高弟)로서 후진의 신학(新學)과는 다르다. 그러니 지금 이 질문에 대해서 의당 대답하기를, ‘사람이 태어남은 전적으로 천주의 양생(養生)의 덕을 받은 것이니, 당연히 천주를 섬기는 것으로 과업을 삼아야 한다. 사람이 죽으면 육신은 없어지더라도 영신(靈神)은 길이 남아서 살았을 때의 선악에 따라 죽은 뒤의 영신이 천당이나 지옥의 응보를 받게 된다.’ 해야 할 듯하니, 이렇게 명백하게 말한다면 어찌 통쾌하지 않겠는가. 그러나 설사 이런 일이 있다 하더라도 성인의 뜻은 괴신(怪神)에 대하여 말하지 않고자 하여 그런 것일 뿐이다. 더구나 반드시 알 수는 없는 일임에랴. 만일 그렇다면 성인의 학은 천주교의 구세(救世)의 학과는 다른 것이다. 성인은 하늘을 법받았으니 어찌 하늘을 거스르면서 가르침을 행하였겠는가. 이것이 내가 저들을 배척하여 이학(異學)이라고 하는 것이다.”

하였다.
어떤 사람이 말하기를,

“서사가 현세를 배척하는 것은 단지 그 학의 차이점에 불과합니다. 그런데 그대는 어찌 그리 심하게 배척하는 것입니까?”

하기에, 대답하기를,

“내가 왜 심하게 배척하겠는가. 다만 그것이 그렇지 않다는 것을 밝히려는 것뿐이다. 내가 이미 이 현재의 세상에 살고 있는 이상 의당 현세의 일에 대하여 진력하기를 위에서 말한 바대로 해야 할 것이니, 여기에 다시 더 보탤 일이 무엇이 있겠는가. 서사의 말을 가지고 한 번 말해보자. 그들은 말하기를, ‘지금의 세상은 괴로운 세상이다.’ 하고, 또 ‘현재의 세상은 잠시 머물러 가는 세상이다.’ 하고, 또 ‘현재의 세상은 사람의 세상이 아니라 금수(禽獸)의 근거지이다.’ 하고, 또 ‘이 세상은 금수의 세상이다.’ 한다. 이 때문에 그들 나라의 현사(賢士) 흑랍(黑臘)이라는 자는 항상 웃기만 하는데, 세상 사람들이 허물(虛物)을 좇아 다니는 것을 웃는다는 것이며, 덕목(德牧)이라는 자는 항상 곡을 하는데, 그들이 불쌍해서 곡한다는 것이다. 이것이 유독 서사(西士)만 아는 것이란 말인가. 대우(大禹)가 말하기를, ‘삶은 나그네 살이이며 죽음은 본래의 곳으로 돌아가는 것이다.’ 하였다. 후세 사람들이 누구나 다 이 세상을 여인숙(旅人宿)으로 여기니, 어찌 장구히 연연해 할 만한 것이겠는가. 그들의 말은 옳지만, 이른바 금수의 세상이라고 하는 것은 절대로 그렇지 않다. 상제(上帝)께서 이 삼계(三界)의 세상을 만듦에 위로는 외연(巍然)히 하늘이 높고 아래로는 퇴연(頹然)히 땅이 놓여 있다. 하늘의 양기는 밑으로 내려오고 땅의 음기는 위로 올라가서 서로 섞이어 합쳐져서 만물이 화생(化生)하는데, 상제는 그 중에서 가장 청숙(淸淑)한 기질을 받은 자를 사람으로 명해서 삼재(三才)에 참여시켰다. 이 사람이 하늘을 가리켜 하늘이라 하고 땅을 가리켜 땅이라 하며, 만물 중에서 사육할 만한 것은 사육하고 잡아먹을 만한 것은 잡아먹고 이용할 만한 것은 이용하니, 어느 것도 우리 사람들이 상제를 도와서 이루어주는 도리가 아닌 것이 없다. 그런데 지금 ‘금수의 근거지이다.’ 하고, ‘금수의 세상이다.’ 하니, 그것이 과연 말이 되는가. 그 말이 엉터리라는 것은 굳이 여러 말로 따질 필요조차 없다. 그런데도 어리석은 자들이 미혹한 것은 무엇 때문인가. 만약 서사의 말대로라면 그 유폐가 필시 살지 않는 것을 선(善)이라고 하는 데까지 이를 것이다. 만약 모든 인류가 다 없어지도록 한다면 이 천지간이 텅텅 비어서 정말 금수의 세상이 되지 않겠는가.”

하였다.
어떤 사람이 말하기를,

“서사들이 말하기를, ‘사람에게는 세 가지 원수가 있다. 자기 몸이 첫번째 원수로서 성색(聲色)ㆍ취미(臭味)ㆍ게으름ㆍ방자함ㆍ안일 등을 가지고 남몰래 내면으로부터 자신을 빠뜨린다. 세속(世俗)이 두 번째 원수로서 재물ㆍ권세ㆍ공업(功業)ㆍ명예와 즐거운 놀이나 진기한 노리개 등을 가지고 바깥으로부터 드러내놓고 자신을 침범하며, 마귀(魔鬼)가 세 번째 원수로서 거만하면서도 매혹적인 수단을 통해 나를 속이고 어지렵혀서 안팎으로 자신을 공격한다.’ 하니 이 말이 어찌 절실하지 않겠습니까.”

하기에, 대답하기를,

“그대의 미혹됨이 심하구나. 자기 몸이 원수라는 말은 윤리에 크게 어긋나는 것이다. 사람에게 이 몸이 있는 이상 형기(形氣)의 욕망이 없을 수 없으니, 이것이 우리 유자(儒者)들이 극기(克己) 공부에 관한 설을 세운 까닭이다. 지금 만일 이 몸의 존재를 원수라고 한다면 이 몸이 어디에서 태어났는가. 이 몸이 태어남은 부모로부터 말미암은 것이니, 이렇게 되면 부모를 원수로 여기는 것이다. 또 이 세상에 태어난 이상 부귀와 빈천, 궁통(窮通)과 이해(利害)가 따르는 것은 형세상 당연한 일이다. 그런데 이를 성찰하여 극복하는 노력에 대해서는 알지 못하고서 이 세속을 원수라고 한다면, 임금과 신하 사이의 의리 또한 끊어지게 된다. 마귀에 관한 설은 더욱 이치에 닿지 않는다. 사람이 형기(形氣)를 가지고 있는 이상 그 형기의 욕망은 성인이라도 면할 수 없는 것이다. 다만 성인과 우인(愚人)의 나뉨은 지나치거나 미치지 못하는 데 달려 있을 뿐이다. 그러므로 우리 유자(儒者)의 극기 공부는, 자신이 천성적으로 가지고 있는 본래의 마음으로 형기의 욕망을 다스려 절제하여 중정(中正)을 넘지 않도록 하는 것에 지나지 않는다. 마귀를 누가 보았겠는가. 설사 마귀가 있다 하더라도 이것은 외물(外物)이다. 외물에 유혹되어 자신의 본성을 잃어버리는 일이 더러 있기는 하지만, 사람이 선하지 못한 것은 형기의 욕망 때문인데 이것이 어찌 모두 마귀의 일이겠는가. 안팎으로 공부하는 방법에 있어서 둘은 서로 같지 않다. 유자의 극기 공부는 내면적인 것인데 반하여, 서사의 말은 형기를 도외시하고 마귀에서 연유한다고 하니, 안과 밖, 긴하고 헐함에 있어서 둘은 자연히 서로 같지 않다. 이것은 굳이 논의할 필요도 없다.”

하였다.
어떤 사람이 말하기를,

“저들이 말하기를, ‘서국(西國)의 옛 경(經)에, 「천주가 천지를 개벽하고 즉시 남자 하나를 낳아 이름을 아당(亞黨)이라 하였고, 여자 하나를 낳아 이름을 액말(阨襪)이라 하였다.」 했으니, 이것이 세상 사람의 시조이다.’ 하는데, 실제로 그렇습니까?”

하기에, 대답하기를,

“이치로 따져보건대 이 또한 그렇지 않다. 천주의 신권(神權)으로 무엇인들 하지 못하겠는가. 그러나 천지가 개벽하던 때 음과 양 두 기운이 올라가고 내려가서 서로가 결합하여 만물을 화생(化生)함에 있어서 맑고 선량한 정기(正氣)를 얻은 것은 사람이 되고 더럽고 탁한 편기(偏氣)를 얻은 것은 금수와 초목이 된 것이다. 지금 목전의 사례를 가지고 말해보자. 이[蝨]가 생겨나는 것은 사람에서인가, 옷에서인가. 몸을 깨끗이 씻어서 한 점의 때도 없게 한 다음에 새로 만든 옷을 갈아 입어도 며칠 안 되어서 반드시 저고리에도 몇 마리의 이가 생기고 바지에도 몇 마리의 이가 생기니, 이 이는 어디에서 나오는 것일까. 필시 사람과 옷의 따뜻한 기운이 서로 상승 작용을 해서 이것을 만들어 내는 것일테니, 기(氣)가 변화한 것이 아니겠는가. 또 한 삼태기의 흙을 풀뿌리 하나 나무 열매 하나 없고 벌레나 개미 한 마리 없는 상태로 빈 시렁 위에 얹어 둔다고 하자. 바람이 불고 비가 적시어서 습기가 서리면 역시 얼마 안 되어 틀림없이 초목이나 벌레가 그 속에서 생겨 나오니, 또한 기가 변화하여 그런 것이 아니겠는가. 기화를 한 이후에 그로 인하여 형체가 변화하여 그 숫자가 자꾸만 번성하는 것이다. 사람의 태어남 또한 이것과 무엇이 다르겠는가. 이 지구상에 사는 사람들이 모두 아당 한 사람의 자손이라고 한다면 과연 말이 되겠는가? 만일 그 설과 같다면 금수나 초목도 처음에는 단지 하나만 있다가 이렇게 번성했다는 말이 된다. 이런 설들은 굳이 깊이 탐구할 것도 없고 믿을 것도 못 된다.”

하였다.
어떤 사람이 말하기를,

“서학을 하는 자들이 원조(原祖)니 재조(再祖)니 하고 말하는데, 그것이 어떤 것입니까?”

하기에, 대답하기를,

“원조는 바로 위에서 말한 아당이며, 재조는 지금 말하는 천주 예수[耶蘇]이다. 《천주실의》에 말하기를, ‘천지가 개벽한 처음에는 사람이 살아가는 데 병이 없고 언제나 날씨가 따뜻하며 항상 매우 즐거웠다. 새와 짐승 등 만물이 모두 그들의 명에 순종하여 따랐으므로 상제만을 받들어 모시면 되었다. 그런데 사람이 천주의 명을 거스르자 만물도 사람을 배반하여 온갖 재앙이 생기게 되었으며, 그들의 자손들이 모두 더러운 행동에 익숙하여지게 되었다.’ 하였으며, 또 그 글에서 말한 《진도자증(眞道自證)》에 말하기를, ‘천주가 원조를 낳아 천하 만인의 조상으로 삼고 특별히 은혜를 베풀어서 자유롭게 놓아주었다. 이 원조는 성품이 착하고 인정이 아름다우며 만 가지 이치를 다 비추어 보므로 천지간의 만물이 그의 명을 천주의 명처럼 따랐다. 사악한 마귀가 시기하여 그를 제거할 궁리를 하자 천주는 이 기회에 원조를 한번 시험해 보고자 하여 사신(邪神)을 시켜 유혹하게 하였다. 그랬더니 원조는 근본을 상실하고 은혜를 잊어버린 채 마귀를 좇아 천주의 명을 거역하였다. 그래서 천주의 인애(仁愛)가 의분(義憤)으로 바뀌어 죽은 뒤에 지옥의 고통을 받게 되었으며, 그의 자손들도 영원히 그 벌을 함께 받게 되었다.’ 하였다. 아, 이 무슨 말인가. 상제가 아당을 만들어서 인류의 조상으로 삼았다면 그 신성함을 알 수 있다. 그런데 어찌 상제가 마귀의 거짓말을 곧이 듣고 마귀를 시켜서 아당의 마음의 진솔성 여부를 시험하였겠는가. 설사 아당이 참람되고 망령된 마음을 가지고 있었다 하더라도 상제로서는 의당 다시 주의를 주고 권면하여 고치게 하기를 훌륭한 아버지가 자식에게 하듯이, 좋은 스승이 제자에게 하듯이 했어야 할 것이다. 그런데 어찌 상제로서 이런 일을 하였겠는가. 이 말을 한 자는 하늘을 업신여긴 그 죄를 이루 다 말할 수 있겠는가. 또 설사 아당에게 죄가 있다고 하더라도, 죄가 그 자신에게서 끝나면 그뿐이지 어찌 만세토록 자손들이 그 벌을 같이 받아야 하는 이치가 있는가. 선왕(先王)에 대한 징벌은 그 사왕(嗣王)에게 미치지 않았다. 그런데 더구나 만세에 이르면서까지 그 자손을 괴롭힌단 말인가. 《천주실의》에서 중사(中士)가 ‘선악에 대한 응보가 본인에게 없으면 반드시 자손에게 있으니 굳이 천당과 지옥을 말할 필요가 없다.’라고 하고, 서사(西士)가 ‘왕패(王覇)의 법에서도 죄가 아들에게 미치지 않는데 천주가 본인을 두고 아들에게만 갚겠는가.’ 하였으니, 이 조항에서 한 말을 가지고 말하자면 그 설이 서로 모순된다. 이 또한 매우 가소롭다.”

하였다.
어떤 사람이 다시 재조(再祖)의 일에 대하여 묻기에, 대답하기를,

“그 설이 지극히 복잡하여 말하기가 어렵다. 이미 그 대략에 대해서는 대충 말하였다. 《천주실의》에, ‘아당이 스스로 온갖 재앙을 불러들임에 자손들이 서로 이끌고서 더러운 짓을 하여 순박하던 습속은 점점 엷어지고 성현(聖賢)은 죽어서 떠나게 되었다. 그리하여 욕망을 따르는 자는 많아지고 이치를 따르는 자는 드물어갔으므로 천주가 크게 자비심을 발휘하여 친히 내려와서 세상을 구원하였다. 한(漢) 나라 애제(哀帝) 원수(元壽) 2년에 동정녀를 택하여 어머니로 삼고, 남녀간의 교감(交感)이 없이 태반을 빌려 강생(降生)하였다. 이름을 예수[耶蘇]라 하였는데, 예수란 바로 세상을 구원하는 사람이다. 서토(西土)에서 33년간 널리 교화를 펼치다가 다시 올라가 하늘로 돌아갔다.’ 하였다. 친히 내려와서 강생하였다는 이 설에 의거하여 말한다면, 이 때에 천상에는 상제가 없었던 것인가? 또 《진도자증》에, ‘성경에 「천주께서 원조(原祖)의 자손 중에서 한 사람을 다시 세워서 인류의 재조(再祖)로 삼았다.」 하였고, 또 「천주의 성자(聖子)로서 진짜 천주와 다르지 않다.」 하였다.’ 하여 친히 강생하였다는 말과 같지 않으니, 그 학을 믿을 수 없는 것이 이와 같다. 또 말하기를, ‘예수는 모든 사람들의 죄를 자신의 책임으로 여겨 자신의 생명을 버리고 십자가에 못 박혀서 죽었다.’ 하였다. 이미 상제가 친히 강생하였다고 하고 또 진짜 천주와 다름이 없다고 했으면서, 감히 ‘십자가에 못박혀 죽어 천수(天壽)를 다 누리지 못했다.’고 한단 말인가. 그 우매하고 무지하여 존엄한 천주를 업신여기는 것이 심하다 하겠다. 이런 종류의 말을 십분 온당하다고 여겨 믿고 따를 수 있겠는가.”

하였다.
어떤 사람이 말하기를,

“그대의 말대로라면 그들의 설은 모두 망령된 것이겠습니다.”

하므로, 대답하기를,

“우리 중국으로 말하면, 먼 옛날에는 전하는 말들이 대개 허황되어 신빙성이 없었는데, 성인이 나온 뒤에야 이런 것을 모두 삭제하여 버렸던 것일 뿐이다. 그러니 서토(西土)라고 해서 그 옛날에 허황되고 괴상한 말이 없었으리라는 것을 어떻게 알겠는가. 그들이 말하기를, ‘천지가 개벽한 이후의 문자가 모두 지금까지 남아 있다.’고 하면서 이것을 성경(聖經)이라 하며 믿고 받든다. 이것은 대개 어떤 신성한 자의 작품으로서, 이러한 설을 만들어서 사람들을 권면하고 달래었던 것이니, 이 또한 신도(神道)로써 가르침을 베풀려는 뜻이었다. 다만 우리 중국에서 성인이 나와 능히 바로잡은 것보다 못할 뿐이다. 예를 들면, 여와(女媧)가 돌을 불리어 뚫어진 하늘을 보수했다거나, 후예(后羿)가 아홉 개의 해를 쏘아 맞혔다거나 하는 이야기들은, 모두 삭제하여 바로잡은 것들이다. 예수의 일은 비록 매우 기이하기는 하지만, 또한 불교에서 말하는 현성(顯聖)이니 현령(顯靈)이니 하는 부류에 지나지 않는다. 이것이 과연 상제가 진짜 천주로서 친히 와서 이런 영괴(靈怪)한 일들을 하였겠는가. 따라서 그 학의 원두(原頭)가 분명 이단(異端)이었음을 의심할 여지가 없다.”

하였다.
어떤 사람이 말하기를,

“세 가지 원수에 관한 설은 과연 매우 망령되고 기탄함이 없는 것입니다. 만일 자기 몸을 원수라고 한다면 이 몸이 부모에게서 태어났으니 부자간의 윤리가 이미 어그러지는 것이며, 세속(世俗)을 원수라고 한다면 성인이 도를 행하여 은택을 다한 공이 모두 허사가 되어 군신(君臣) 간의 윤리가 괴리되어 버립니다. 그 학이 동정(童貞)의 몸을 귀히 여기고 《칠극(七克)》 책에 금혼(禁婚)에 관한 말이 있으니, 그렇게 되면 부부간의 윤리가 끊겨 버립니다. 사람이 이 세상에 살면서 이 세 가지 윤리를 귀하게 여기는데, 이들 모두 순간적인 것이라 하여 관심을 두지 않고, 오로지 천당과 지옥만을 중히 여기니, 이것은 불씨(佛氏)의 유파입니다. 또 그 마귀의 설은 더욱 허황되고 괴이하여 우리 유자(儒者)가 말할 바가 아니니, 그대가 배척하는 것은 당연한 일입니다. 다만 서사들이 말하는 천학(天學) 공부라는 것은 어떤 것입니까?”

하므로, 대답하기를,

“이것은 이미 전후로 대략 말한 바이다. 그들이 말하기를, ‘매일 아침에 눈과 마음으로 하늘을 우러러, 천주께서 나를 낳아주고 길러주고 가르쳐 주기까지 한 무한한 은혜에 대하여 감사한다. 그리고는 오늘 하루 나를 도와서 망령된 생각을 하지 않고 망령된 말을 하지 않으며 망령된 행동을 하지 않는다는 세 가지 맹세를 꼭 실천할 수 있도록 해 달라고 기도한다. 그리고 저녁이 되면 땅바닥에 엎드려서 그날 자신이 한 생각, 말, 행동이 망령되지 않았는지를 엄밀하게 성찰한다. 그 결과 잘못이 없으면 그 공을 천주에게 돌려 은혜롭게 도와주신 것에 머리를 조아려 감사하며, 만약 조금이라도 잘못이 있으면 골 아프게 뉘우치고는 용서하여 주기를 천주께 기도한다.’ 하였으니, 그 대체가 이와 같을 뿐이다. 이것은 우리 유자(儒者)의 성신(誠身)의 학과 비슷한 것인데, 지금 이 학문을 하는 자들이 유학과 대등한 것으로 보아 이것이 참된 것이라고 하니 어찌된 것인가. 또 그 거조나 모양이 우리의 성훈(聖訓)과 같은가, 다른가.”

하였다.
어떤 사람이 말하기를,

“서사가 말하기를, ‘불씨(佛氏)가 우리 나라의 가르침을 훔쳐서 따로 문호(門戶)를 세웠다.’ 하는데, 사실이 그렇습니까?”

하므로, 대답하기를,

“불씨의 석가는 주(周) 나라 소왕(昭王) 때에 태어났고, 천주교의 예수는 한(漢) 나라 애제(哀帝) 때에 태어났으니, 선후의 분별에 대해서는 여러 말로 따질 필요도 없다.”

하였다.
어떤 사람이 말하기를,

“서사가 말하기를, ‘우리 나라에 개벽 이후의 사기(史記)로서 지금까지 남아 있는 것이 전부 3,600권이다. 그런데 예수의 출생에 대해서도 모두 시기가 예언되어 있으니, 중국의 사기가 민멸되어 없어지거나 거짓이 뒤섞여 있는 것과는 같지 않다.’고 하는데 실제로 그렇습니까?”

하므로, 대답하기를,

“내가 보지 않았으니 그렇지 않다고 말할 수는 없다. 그러나 가령 있다고 한다면 지금 그 책에서 인용한 경문(經文)이 바로 그 말일 것이다. 필시 그 중에서도 좋은 것만을 골라서 인용했을텐데, 지금 안목이 있는 사람으로 하여금 이를 보게 한다면 우리 중국 성인의 말씀과 비교하여 어느 것이 낫고 어느 것이 못하다고 할 것인가. 그대가 만약 본다면 알 수 있을 것이다.”

하였다.
어떤 사람이 말하기를,

“그들은 오로지 가르침을 베푸는 것만을 중히 여겨서 8, 9만 리 되는 바다를 건너 사람을 잡아먹고 사람을 죽이는 나라들을 지나면서도 두려워 할 줄을 모르고, 상어ㆍ악어ㆍ호랑이ㆍ이리를 만나도 피할 줄을 모릅니다. 소견(所見)이 확실하고 역량이 뛰어난 자가 아니고서야 이럴 수 있겠습니까?”

하므로, 대답하기를,

“역사를 상고해 보면, 요진(姚秦)의 구마라습(鳩摩羅什)과 소량(蕭梁)의 달마(達摩)가 모두 대서국(大西國)에서 바다를 건너 왔는데, 이들도 역시 중국에 그들의 가르침을 베풀고자 하여 온 것이니 저들과 무엇이 다르겠는가. 그러나 이들 두 중이 전한 것은 지금 유행되는 불서(佛書)에 불과하였다. 그러니 서사의 학문을 중국에 유행시키고 싶다고 하더라도 이 또한 그런 유에 불과하니, 시행하는 것이 지금의 불서 정도에 그칠 것이다. 그런데 어찌 우리 유자들로 하여금 주공(周公)과 공자(孔子)의 도를 버리고 그들을 따르도록 할 수 있겠는가.”

하였다.
어떤 사람이 말하기를,

“서사가 말하기를, ‘예수가 가르침을 편 이후로 지금까지 1천 7, 8백 년이 되는데, 가르침이 이웃 나라에 전파되어 찬탈하고 시해하는 일이나 남의 나라를 침략하는 해가 없어져서 서국(西國)의 수만 리 지역이 지금까지도 그러하다. 중국에는 성인이 많기는 하지만 한 대(代)가 일어났다가는 없어지고 마니, 중국의 가르침이 그 근본을 탐구하지 못해서 그런 것임을 알 수 있다.’ 합니다. 우리 유자들이 이런 말을 듣고는 망연자실하여 도리어 중국 성인의 가르침이 저들만 못하다고 하는데, 과연 그렇습니까?”

하기에, 대답하기를,

“서역 일대가 풍속이 돈후하고 인심이 순박하여 중국처럼 교묘한 수단으로 속임수를 일삼지 않는다면 그럴 수도 있을 것이다. 그러나 이것은 모두 과장하여 부풀린 말이다. 일찍이 역대의 역사책을 보건대, 한(漢) 나라 애제(哀帝) 이후로 대서(大西)의 오랑캐들이 서로 침략하여 병합한 경우가 많았으니, 역사책이 어찌 거짓말을 하였겠는가. 이것은 믿을 것이 못 된다. 또 왜국(倭國)의 시조 협야(狹野)는 곧 그들의 이른바 신무천황(神武天皇)으로서, 주(周) 나라 평왕(平王) 때 나라를 세워 지금까지도 한 성씨가 계속 이어오고 있으며, 나라를 다스리는 방법이나 봉건의 제도 또한 지금의 중국과는 비교할 수 없다. 그렇지만 어찌 이것을 가지고 중국보다 낫다고 할 수 있겠는가. 그리고 이들이 모두 천학을 알아서 그런 것인가.”

하였다.
어떤 사람이 말하기를,

“예수가 세상을 구원하려고 십자가에 못박혔는데, 능히 천지 만물을 흔들어 움직이면서도 자신을 못박은 사람을 하나도 상하게 하지 않았으니, 지극한 인(仁)이 아니고서야 그럴 수 있겠습니까?”

하기에, 대답하기를,

“이것은 위에서 이른바 ‘원수를 잊고 원수를 사랑하라.’는 것이다. 《기인서(畸人書)》에, ‘천주가 사람들에게 덕으로 원수를 갚고 원한으로 원수를 갚지 말라고 가르쳤다.’ 하였다. 그런데 원수에는 두 종류가 있다. 만약 나를 해친 원수라면 옛날의 군자 가운데 이렇게 한 자가 많이 있었다. 그러나 임금이나 아버지의 원수를 두고 이런 식으로 가르친다면 의리를 해치는 바가 클 것이다. 이것이 내가 겸애(兼愛)를 주장하는 묵자(墨子)의 부류라고 말한 까닭인데, 이들이 더 심한 자들이다.”

하였다.
어떤 사람이 말하기를,

“서사는, 중국인들이 상제가 이 천지와 만물을 만들었다는 사실을 알지 못한다고 배척합니다. 그런데 주자(周子)는 태극도설(太極圖說)에서 ‘이(理)가 만물의 근원이다.’라고 하였으며, 주자(朱子)는 또, ‘천(天)이 곧 이이다.’ 하였는바, 이 설은 어떻습니까?”

하기에, 대답하기를,

“상제는 주재(主宰)에 대한 호칭으로서 만물의 총체적인 주재자라는 말인데, 우리 유자가 이미 말한 것이다. 사람들이 하늘을 일컫는 데는 두 가지가 있다. 그 하나는 주재하는 하늘로서, ‘하늘이 명한 성(性)’이라고 하거나 ‘천명을 두려워한다.’고 하는 것들인데, 이 하늘은 곧 이(理)이다. 하나는 형기(形氣)의 하늘로서, 이 하늘은 곧 물(物)이다. 주자(周子)의 그림은 ‘태극(太極)이 양의(兩儀)를 낳는다.’는 공자(孔子)의 말에서 근본한 것으로, 주재한다는 관점에서 말하면 상제(上帝)이지만, 무성무취(無聲無臭)의 측면에서 말하면 태극이며 이(理)이니, 상제와 태극의 이를 둘로 나누어 말할 수 있겠는가. 그들이 말하기를, ‘옛날의 군자가 천지의 상제를 공경했다는 말은 들었지만 태극을 받들어 모셨다는 말은 듣지 못하였다.’ 하고, 또 말하기를, ‘이(理)는 의뢰하는 것으로서, 사물이 있으면 그 사물의 이치가 있고 사물이 없으면 그 사물의 이치도 없으며, 임금이 있으면 신하가 있고 임금이 없으면 신하도 없다. 이와 같이 공허한 이(理)를 가지고 사물의 근원이라고 한다면 이것은 불로(佛老)와 다를 것이 없다.’고 하는데, 이와 같은 말들이 과연 말이 되는 것인가? 상제는 이의 근원으로서 이 천지 만물을 만들었다. 천지 만물은 저절로 생겨날 수 없고 반드시 천지 만물의 이치가 있기 때문에 이 천지 만물이 생겨난 것이다. 어찌 그 이치가 없으면서 저절로 생겨날 수가 있겠는가. 이것이 바로 후유(後儒)들이 주장하는 기(氣)가 이에 앞선다는 설이 따질 거리가 못 되는 까닭이다. 공자가 말하기를, ‘태극이 양의(兩儀)를 낳는다.’ 하였으며, 또 말하기를, ‘한 번 음(陰)이 되고 한 번 양(陽)이 되는 것을 일러 도(道)라 한다.’ 하였으니, 도는 곧 이인 것이다. 만일 서사가 말하는 대로라면 공자까지도 아울러 배척하는 것이 된다. 그러므로 우리 유자(儒者)는 응당 눈을 밝게 뜨고 정신을 가다듬어 곧장 배척하여 물리치기에 겨를이 없어야 할 것이다.”

하였다.
어떤 사람이 말하기를,

“《천주실의》나 《기인(畸人)》 등의 책을 보면, 서사의 말에 대해 중사(中士)는 누구나 할 것 없이 옷깃을 여미고서 믿고 따르는 것으로 되어 있는데, 이는 어째서 그렇습니까?”

하므로, 대답하기를,

“이런 책들은 모두 서사가 물음을 만들고 자답(自答)한 것이므로 이런 것일 뿐이다. 만약 도리를 아는 유사(儒士)와 함께 더불어 말한다면 어찌 옷깃을 여미고서 믿고 따를 리가 있겠는가.”

하였다.
어떤 사람이 말하기를,

“천주(天主)라는 칭호가 중국의 글에도 더러 보이는 일이 있습니까?”

하므로, 대답하기를,

“경전(經傳)에는 보이지 않는다. 다만 《사기(史記)》 봉선서(封禪書)를 보면, 팔신(八神)에 제사지낸 기사가 나오는데, ‘첫째는 천주(天主)로서 천제(天齊)에 제사했다.’ 했으며, 《한서(漢書)》의 곽거병전(霍去病傳)에는 ‘원수(元狩) 1년에 휴도왕(休屠王)이 하늘에 제사하는 금인(金人)을 얻었다.’ 하였고, 김일제전(金日磾傳)에는 ‘휴도왕이 금인을 만들어 천주(天主)에게 제사하였다.’ 하였으니, 천주라는 명칭이 여기서 보인다. 이에 대해 여순(如淳)은 주를 달기를, ‘하늘에 제사할 때 금인(金人)을 신주로 삼은 것이다.’ 하였다. 안사고(顔師古)는 주를 달기를, ‘금인을 만들어 천신(天神)의 상(像)으로 삼아서 제사한 것인데, 지금의 불상(佛像)이 그 유법(遺法)이다.’ 하였으며, 《한무고사(漢武故事)》에 말하기를, ‘곤야왕(昆耶王)이 휴도왕을 죽이고 와서 항복하였다. 그에게서 금인의 신상(神像)을 얻었는데, 상(上)이 이를 감천궁(甘泉宮)에 두었다. 금인은 모두 길이가 1장(丈)이 넘는다. 그들은 제사 때 소나 양 등을 쓰지 않고 단지 향을 피우고 예배만 하였는데, 상이 그들 나라의 풍속에 따라서 제사하게 하였다.’ 하였다. 이런 여러 설들을 근거해 보건대, 안사고의 주에서는 비록 지금의 부처를 이른다고 했지만, ‘천신(天神)’이란 두 글자로 미루어 보면 부처와는 다른 것이다. 아마도 금으로 천주(天主)를 만들어서 제사하기를 오늘날 이 학문을 하는 자들이 천주의 화상을 그려 놓고 예배드리듯이 한 듯하니, 이것이 고금의 변화이다. 흉노의 우현왕(右賢王)이 서쪽으로 서역과 교통하면서 그 교를 받아들여 제사한 듯하다. 또 그들의 책 《진도자증(眞道自證)》에, ‘예수가 태어나자 성모(聖母)가 안고 성전(聖殿)으로 가서 천주대(天主臺) 앞에 바쳤다.’ 하였으니, 천주란 명칭은 한(漢) 나라 애제(哀帝) 이전부터 이미 있었던 것인바, 예수가 천주가 아니라는 것을 알 수 있다.”

하였다.
어떤 사람이 말하기를,

“《열자(列子)》에, ‘상태재(商太宰)가 공자에게 성인에 대하여 물으면서 「구(丘)는 성인이십니까?」 하니, 대답하기를, 「내 어찌 감히 성인이라고 하겠는가.」 하였다. 또 삼황(三皇)ㆍ오제(五帝)ㆍ삼왕(三王)에 대하여 묻자, 모두에 대하여 「성인인지 나는 모르겠다.」 하였다. 상(商)이 말하기를, 「그렇다면 누가 성인입니까?」 하자, 대답하기를, 「서방(西方)에 성자(聖者)가 있는데, 다스리지 않아도 어지럽지 않고, 말을 하지 않아도 스스로 믿으며, 교화하지 않아도 저절로 행하여지니, 너무나 위대하여 사람들이 무어라고 이름을 붙여 형용하지 못 한다.」 하였다.’ 했는데, 부처를 믿는 자들은 이것이 부처를 가리켜 한 말이라고 합니다. 그렇지만 오늘날의 관점으로 보면 천주를 가리켜 한 말인 듯 합니다.”

하므로, 대답하기를,

“황당한 《열자》의 내용을 어찌 믿을 수 있겠는가. 공자가 요(堯) 임금을 칭송하기를, ‘너무나 위대하여 사람들이 무어라고 이름을 붙여 형용할 수가 없다.’ 하였으니, 서방의 성인에 대한 것과 같다. 그런데 오제(五帝)를 성인이 아니라고 하였으니, 그것이 어찌 그렇겠는가.”

하였다.
어떤 사람이 말하기를,

“지금 듣건대, 그 학을 하는 자들이 교사(敎師)로 대부(代父)를 삼고, 천주가 대부(大父)이므로 천주를 대신하여 가르침을 베푸는 자를 대부(代父)라고 하는 것이다. 천주의 자리를 설치해 놓으며, 배우는 자들이 목에다 석 자 되는 깨끗한 천을 걸고는 손으로 정수리를 씻는데, 이것이 마테오[瑪竇]가 말한 성수(聖水)로서 마음의 때를 씻는 것이라고 합니다. 또 촛불을 밝히고는 배우는 자들이 엎드려서 지금까지의 잘못을 모조리 열거하면서 뉘우치는 뜻을 전하고, 또 입교(入敎)한 이후에는 다시는 잘못을 저지르지 않겠다는 뜻을 말하며, 또 별호(別號)를 정한다고 합니다. 이런 것들은 어떻습니까?”

하므로, 대답하기를,

“이것은 전적으로 불씨(佛氏)가 하는 양태이다. 불씨에 법사(法師)니 율사(律師)니 하는 것이 있으며, 팔을 그을러서 참회하거나 관정(灌頂)하는 의절(儀節) 등이 있으니, 이것과 무엇이 다른가. 그래서 내가 그들의 습속은 성인의 가르침을 익힌 우리 중국 사람들이 행할 것이 못 된다고 여기는 것이다.”

하였다.
어떤 사람이 말하기를,

“마테오 리치가 말하기를, ‘영혼에는 세 가지가 있으니, 생혼(生魂)ㆍ각혼(覺魂)ㆍ영혼(靈魂)이 그것이다. 초목은 생혼만 있고 각혼과 영혼은 없으며, 금수는 생혼과 각혼은 있으나 영혼은 없는데, 사람에게는 생혼ㆍ각혼ㆍ영혼이 다 있다. 생혼과 각혼은 형질(形質)에서 나오는 것이므로 의존하던 형질이 없어지면 생혼과 각혼이 함께 없어지지만, 영혼은 형질에서 나오는 것이 아니기 때문에 사람이 죽더라도 없어지지 않고 그대로 남아 있다.’ 하였는데, 이 설은 어떻습니까?”

하므로, 대답하기를,

“우리 중국에도 그런 설이 있다. 《순자(荀子)》에, ‘물이나 불은 기운은 있지만 생명은 없고, 초목은 생명은 있지만 지각은 없으며, 금수는 지각은 있지만 의리는 없다. 그런데 사람은 기운ㆍ생명ㆍ지각ㆍ의리를 모두 가지고 있으므로 세상에서 가장 귀중한 존재가 된 것이다.’ 하였는데, 이 말을 진서산(眞西山)이 《성리대전(性理大全)》에 표출(表出)하였다. 서사의 말은 이것과 대체로 같지만, 영혼이 죽지 않는다는 말은 석씨와 다름이 없는 것으로서, 우리 유자가 말하지 않는 바이다.”

하였다.
어떤 사람이 말하기를,

“근래에 어떤 상사생(上舍生)이 석전(釋奠)에 참석하려고 하자 천학을 하는 그의 친구가 말리면서 말하기를, 무릇 거짓 형상을 설치해 놓고 지내는 제사는 모두 마귀가 와서 먹는다. 어찌 공자의 신이 와서 먹을 수 있겠는가. 인가(人家)의 제사도 역시 그렇다. 나는 비록 풍속에 따라서 하고는 있지만, 마음으로는 그것이 망령된 것임을 알기 때문에 반드시 하늘을 우러러 어쩔 수 없이 하고 있다는 뜻을 천주에게 묵묵히 아뢴 뒤에야 지낸다.’ 하였다고 하니, 예(禮)를 거스르고 가르침을 무너뜨림이 이보다 심한 것이 어디 있겠습니까?”

하므로, 대답하기를,

“이 역시 서사의 말이다. 그런 말을 하는 자는, ‘조상 중의 선한 자는 하늘에 있으니 결코 제사를 먹으러 올 리가 없고, 악하여 지옥에 떨어진 자는 비록 오고 싶다 하더라도 올 수 있겠는가.’라고 말한다. 이것은 성인이 제례(祭禮)를 제정한 뜻과는 같지 않으니, 그대가 예를 거스르고 가르침을 무너뜨릴 것을 걱정한 말은 참으로 옳다. 또 하나 가소로운 것은, 지금 이 학을 하는 자들이 천주의 형상을 걸어놓고 예배하고 기도하는데, 이 또한 하나의 거짓 형상이니 역시 일종의 마귀인 셈이다. 성호 선생이 이른바 ‘갖가지 영이(靈異)한 일들이 마귀에게 덮어씌인 데서 나온 것이 아님을 어떻게 알겠는가.’라는 말은, 선생이 이미 그런 사실을 알고 있었다는 것을 입증한다. 그렇다면 변환(變幻)하여 헤아리기 어려운 마귀라는 것도 선을 가장하여 세상을 미혹하게하는 자가 있어서 이로써 낮은 백성들을 우롱하는 것인데, 서사가 여기에 현혹되어 높이 떠받들고 있으니 어찌 가소롭지 않겠는가. 그들의 말을 들으면 거짓 천주가 있다고 하는데, 이 또한 마귀의 환롱(幻弄)일 것이다. 거짓 천주라고 가칭하였다면 거짓 형상에 의탁하지 못 할 것이 있겠는가.”

하였다.
어떤 사람이 말하기를,

“도교(道敎)ㆍ불교 및 서사들이 마귀란 말을 많이 하는데, 마귀는 과연 어떤 신이기에 천주도 막지 못하여 악을 행하도록 내버려 두는 것입니까?”

하므로, 대답하기를,

“그 설은 이렇다. 처음에 천주가 명하여 순신(純神)을 만드니 그 품성이 지극히 아름다웠다. 이를 아홉 등급으로 나누어 천주의 명령을 받들도록 했기 때문에 이름을 천신(天神)이라 하였다. 또 거대한 신이 있었는데, 오만하고 자신이 제일인 양하여 천주와의 인연을 끊고 악신(惡神)의 괴수가 되었으므로 천주가 지옥에다 떨어뜨리고 이름을 마귀라 하였다. 그런데 천주가 그를 잠시 놓아주어서 선인의 공력을 단련시키고 악인의 죄를 응징하도록 한 것이다. 선인의 공력을 단련시킨다는 것은 천주가 마귀를 시켜서 선인을 유인하여 악한 일을 하라고 시켜보아서 그 공부가 어떤가를 시험한다는……. 이하 원문 빠짐”

하였다.
어떤 사람이 말하기를,

“지금 그대의 말을 들어보니 천학이 이단인 것은 의심할 여지가 없습니다. 우리 유학의 명덕(明德)과 신민(新民)의 공부는 모두 현세를 가지고 말한 것인데, 서사(西士)의 선을 실천하고 악을 버리는 일은 모두 후세를 위해서 말한 것입니다. 사람이 이 세상에 태어난 이상 응당 현세의 일에 힘을 다하여 그 최선을 추구할 따름이지, 어찌 털끝만큼이라도 후세의 복을 기대하는 마음을 가져서야 되겠습니까. 그들의 학으로 들어가는 문로(門路)는 우리 유학과 크게 달라서 그 뜻이 전적으로 한 사람 개인의 사적인 욕망에서 나온 것이니, 우리 유자의 공정한 학문이 어찌 이와 같겠습니까. 이제부터는 응당 그대의 말로써 표준을 삼겠습니다.”

하므로, 내가 듣고 웃었다. 손이 물러간 후에 그와 문답한 것을 써서 이 글을 만들었으니, 혹시라도 세상의 교화에 보탬이 있을까 하는 바람에서이다. 을사년(1785, 정조 9) 가평일(嘉平日)에 우이자(虞夷子)가 쓰다.
천학문답(天學問答) 부록(附錄) 어떤 사람이 물러갔다가 다시 와서 묻기를,

“지금 이 학을 하는 자들이 흔히 성호 선생도 이 학을 했다고 하는데 그것이 사실입니까?”

하므로, 내가 대답하기를,

“내가 병인년(1746, 영조 22)에 처음으로 선생을 찾아 뵈었는데, 선생이 경사(經史)의 여러 설에 대하여 담론한 것은 빠뜨린 바가 없다고 할 만하였다. 끝에 가서 서양학(西洋學)에 대하여 말하였는데, 선생이 말씀하기를, ‘서양 사람들 중에는 대체로 이인(異人)이 많아서 예로부터 천문(天文)의 관측, 기기(器機)의 제조, 산수(算數) 등의 기술은 중국이 따라갈 수 없었다. 그래서 중국인들이 이런 일들을 모두 호승(胡僧)에게 비중을 두었으니, 주자(朱子)의 설을 보더라도 이를 알 수 있다. 지금의 시헌역법(時憲曆法)은 백 대가 지나더라도 폐단이 없을 것이라 말할 수 있는데, 세월이 오래 지나면서 역가(曆家)의 역수(曆數)에 차이가 생기는 것은 전적으로 세차법(歲差法)에 대한 요지를 터득하지 못해서 그런 것이다. 나는 항상 서국의 역법은 요 임금 때의 역법에 비할 바가 아니라고 생각해 왔다. 이 때문에 더러 헐뜯는 자들이 나를 보고 서양학을 한다고 말하니, 어찌 가소롭지 않은가.’ 하였다. 내가 인하여 묻기를, ‘양학(洋學)도 학술로써 말할 만한 것이 있습니까?’ 하니, 선생이 ‘있다.’고 하고, 이어서 삼혼(三魂)의 설 및 영신(靈神)이 죽지 않는다는 설, 천당과 지옥의 설에 대하여 말하였다. 그리고는 말하기를, ‘이것은 분명 이단으로서 전적으로 불씨(佛氏)의 별파(別派)이다.’ 하였다. 당시에 들은 것이 이와 같다. 그 뒤에 내가 다시 물은 일이 있었는데, 대답하기를, ‘천주의 설을 나는 믿지 않는다. 귀신도 지속(遲速)의 차이가 있으므로 하나 하나가 같은 것이 아니다.’ 하였으며, 또 말하기를, ‘《칠극(七克)》은 바로 사물(四勿)의 각주(脚註)와 같은 것이다. 그 말 가운데 대개 폐부를 찌르는 말이 많기는 하지만, 이것은 단지 문인(文人)의 재담(才談)이나 아이들의 경어(警語)에 불과한 것이다. 그러나 그 황탄(荒誕)한 말들을 제거하고 경어만을 요약한다면 우리 유자(儒者)의 극기(克己) 공부에 얼마간의 도움이 없지는 않을 것이다. 이단의 글이라 하더라도 그 말이 옳으면 취할 뿐이다. 군자가 사람들과 더불어 선을 행하는 데에 있어서 어찌 피차의 구별을 두겠는가. 요는 그 단서를 알아서 취해야 할 것이다.’ 하였다. 그리고 선생이 또 《천학실의(天學實義)》의 발문을 지었다. 위에 보인 글을 참고하라. 지금 선생이 나와 더불어 문답한 말 및 이 발문을 가지고 본다면 과연 선생이 천학을 존신(尊信)하였다고 할 수 있겠는가. 이것은 무식한 젊은 자들이 자신들이 빠져들어갔다는 것 때문에 사문(師門)까지 끌어다가 이를 합리화하려는 것이니, 거리낌이 없는 소인들이라 할 수 있겠다. 다행히 내가 지금 살아 있어서 그 시비를 가릴 수 있었기에 망정이지, 나마저 죽었더라면 후생들이 틀림없이 그 말을 믿었을 것이다. 그랬더라면 어찌 사문(斯文)의 큰 수치가 아니었겠는가.”

하였다.
어떤 사람이 또 묻기를,

“성호 선생이 일찍이 마테오 리치[利瑪竇]를 성인이라고 했다 하여, 이들 무리 중에 핑계삼아 말하는 자들이 많습니다. 그것이 사실입니까?”

하므로, 내가 듣고 나도 모르게 실소(失笑)하면서 대답하기를,

“성인에도 여러 유형이 있는바, 부자(夫子)와 같은 성인도 있고 삼성(三聖)과 같은 성인도 있으므로 한 마디로 뭉뚱그려 말할 수가 없다. 옛사람이 성(聖)자를 풀이하기를, ‘통명(通明)함을 일러 성이라 한다.’ 하였으니, 광대(光大)하여 화성(化成)하는 성과는 서로 같지 않다. 선생이 그런 말을 했는지 나는 모르겠으니, 혹시 했는데 내가 잊어버린 것인가? 그러나 가령 했다고 하더라도 그것은 서사의 재식(才識)이 통명(通明)하다고 이를 만함을 말한 것에 불과하다. 그것이 어찌 요순(堯舜)ㆍ주공(周公)ㆍ공자(孔子)와 같은 성인으로서 허여한 것이겠는가. 근일에 사람들이 흔히 모인(某人)을 성인이라고 하는데, 그 모인은 나도 본 사람이다. 선생이 설사 그런 말을 했다고 하더라도 그것은 모인의 유에 불과한 것이다. 어찌 진짜 성인이겠는가. 아아, 우리의 도가 밝혀지지 않아 사람들은 각자 자기의 좁은 소견을 가지고 스스로 옳다고 여기면서도 깨닫지 못한다. 그리하여 후생(後生)을 그르치기까지 하면서도 이를 알지 못하니, 참으로 안타까운 노릇이다. 달리 무슨 말을 더 하겠는가.”

하였다. 이날에 다시 쓴다.

[주D-001]백련사(白蓮社) : 원(元) 나라 때 한산동(韓山童) 부자(父子)가 만든 백련교(白蓮敎)를 말하는 듯함. 진(晋) 나라 때 혜원법사(慧遠法師)가 결성한 백련사는 미륵불이 아닌 미타불(彌陀佛)을 모셨으며, 순수한 종교 단체로서 반란을 일으킨 일이 없음.
[주D-002]곤륜탄조 : 홀륜탄조(囫圇呑棗)의 잘못인 듯하다. 홀륜(囫圇)은 물건의 온전한 상태를 말하는데, 대추를 씹지 않고 통째로 삼키면 그 맛이 단지 쓴지 알 수 없듯이, 어떤 학설이나 학문을 받아들임에 있어 그 내용이 어떤 것인지를 분석 파악하지 않고 막연한 상태로 받아들이는 것을 홀륜탄조라 함

정종대왕(正宗大王) 9년 을사(1785), 선생의 나이 74세. ○ 2월에 소남 윤동규의 행장(行狀)을 찬하다.
○ 3월에 천학고(天學考)와 천학문답(天學問答)을 짓다.
천주학(天主學)이 서양(西洋)에서 나와 중국으로 흘러든 지가 이미 여러 해가 되었으며, 또 그에 관한 서적이 중국으로부터 우리 나라로 전해짐에 나이 어린 후배들이 그 속으로 많이 빠져드니, 선생이 이를 걱정스럽게 여겼다. 이에 천주학의 내력을 서술하여 천학고를 짓고, 천주학의 시비(是非)를 변석하여 천학문답을 지어 보여 주었는데, 모두 몇천 마디이다.
다른 사람에게 보낸 편지는 대략 다음과 같다.

“서양 사람들이 제아무리 장황하게 말하여도, 이는 모두가 석씨(釋氏)가 밟고 지나간 조잡한 발자취로서, 논리의 정미함에 있어서는 도리어 석씨 쪽에도 미치지 못하고 있네. 그러니 차라리 달마(達摩)나 혜능(慧能)의 식심(識心)이니 견성(見性)이니 하는 말을 따를지언정, 어찌 밤낮없이 간절히 기도하기를 무당이나 다름없이 하는 서양 사람들이 하는 짓을 따라서야 되겠는가. 그렇게 해서 과연 지옥(地獄)가는 것을 면한다고 하더라도 뜻이 있는 선비는 하지 않을 것이네. 그런데 더구나 우리 유학(儒學)을 하는 사람들이겠는가. 이는 성문(聖門)의 도깨비요 유림(儒林)의 해충들로서 하루 속히 쫓아내야 할 것이네.

무릇 도가(道家)에서 노군(老君)을 존경하는 것이나, 석씨들이 석가(釋迦)를 존경하는 것이나, 서양 사람들이 예수[耶蘇]를 존경하는 것이나, 그 뜻은 다 한 가지이네. 서양 사람들의 학문이 뒤에 나왔으면서도 도가나 석씨보다 더 높은 자리를 차지하고 싶어서 무상(無上)의 천주(天主)를 내세웠네. 그리하여 제가(諸家)들로 하여금 아무 소리 못 하게 하면서 천자(天子)를 끼고 제후(諸侯)를 호령하듯이 하고 있으니, 그 계책이 역시 교묘하기도 하네.
내가 그들의 책을 대충 보았더니 흠집 투성이라서 책 안에 있는 말들이 망녕스럽고 허탄스러워 성현을 헐뜯은 것이 한두 군데가 아니었네. 그러면서 하는 말이 참된 길이 어디에 있는지 아무도 모르고 있다고 하고 있으니, 어쩌면 이렇게도 꺼림이 없단 말인가. 그런데도 우리 유자들이 이를 분명하게 변석하여 배척하지 못하고, 도리어 옷깃을 여민 채 손을 묶고 앉아 있으니, 모르겠거니와 거기에 무슨 확실하고 분명한 이치가 있어서 그런 것인가. 대개 서양 사람들은 실로 이류(異類)가 많아서 총명과 재변, 기예와 법술에 있어서 중국으로서는 따라갈 수 없기 때문에, 사람들이 많이 거기에 굴복되어 그들의 학문까지 믿게 되었다고 하지만, 어찌 그럴 리가 있겠는가.
그들의 학설이 황당무계하고 괴상망측하기로는 실로 저 노씨와 석씨 이가(二家)와 조금도 다를 것이 없네. 그런데 지금의 유자들은 노씨와 석씨는 이단(異端)으로 배척하면서도 도리어 이쪽은 참된 학문이라고 하고 있네. 사람들의 마음이 미혹되어 빠져드는 것이 이 지경에까지 이르렀으니, 이는 바로 세도(世道)의 부침(浮沈)과 학문의 사정(邪正)이 나뉘어지는 하나의 큰 전기라고 하겠네.
아, 이 세상에 인류가 살아온 지 이미 오래이네. 그런데 기화(氣化)의 운행에 따라 풍속이 각박해지고 인심이 야박해져서, 태평한 날은 적고 혼란한 날은 많으며, 군자의 도는 소멸하고 소인의 도가 자라며, 정학(正學)은 꺼져 가고 사설(邪說)이 판을 치네. 그리하여 시대가 흐르면 흐를수록 점점 더 못된 데로만 내려가니, 이 얼마나 답답한 일인가.
서양의 예수[耶蘇]란 이름은 바로 세상을 구제한다는 뜻인데, 높이 떠받드는 것은 천주이고, 선을 권장하고 악을 징계함에 있어서 천당과 지옥의 설을 만들어 놓은 것은 저 노씨나 석씨와 같네. 그들이 사람들을 꾀어내기 위해 하는 말은 기껏해야 천주, 천당, 지옥으로, 큰 뜻은 단지 이것일 뿐이네.
이제 내가 그들의 말에 따라 해명해 보겠네. 저들이 천주가 있다고 하면 우리에게도 천주가 있네. 천주는 상제(上帝)를 말하는 것일진대, 《시경》, 《서경》에서 상제를 말하였네. 성인(聖人)이 하늘을 말한 것은 분명한 문(文)이 있으니, 어찌 실제로 없는 것을 가상해서 말한 것이겠는가.
그들이 천당이 있다고 말하면 우리에게도 천당이 있네. 《시경》에 이르기를, ‘문왕이 오르내리며 상제 곁에 계신다네.[文王陟降 在帝左右]’라고 하였고, 또 ‘삼후가 하늘에 계시는도다.[三后在天]’라고 하였으며, 《서경》에도 이르기를, ‘많은 선대의 어진 임금들이 하늘에 계신다.[多先哲王在天]’라고 하였네. 이미 상제가 계신 바에야 어찌 상제가 사는 곳이 없겠는가.
또 저들이 지옥이 있다고 하는데, 나로서는 지옥의 형벌이 성왕(聖王)이 형벌을 만든 뜻과는 달라 몹시 의심이 가네. 성왕은 미연에 방지하기 위하여 형벌을 두었으니, 그 얼마나 인자한가. 그런데 저 지옥의 형벌이란 것은, 살았을 때는 무슨 짓을 하든지 내버려 두었다가 죽은 뒤에야 그 영혼에게 죄를 소급해서 따지니, 이는 백성들을 죄망(罪網)으로 그물질하는 것과 무슨 다름이 있겠는가. 지금 그들의 책을 보건대, 이른바 지옥의 형벌이란 것이 자못 인간 세상의 형벌과는 비교가 안 되네. 지극히 인자하여야 할 상제의 마음이 어쩌면 그리도 참혹하고 모질단 말인가.
그들은 또 ‘사람들의 영혼은 영원히 존재하면서 선악을 행한 데 따른 보복을 받는다.’고 하는데, 만약 그들의 주장대로라면 인류가 지구상에 태어난 이래로 그 수가 아주 많은데, 지옥과 천당이 제아무리 넓다고 해도 그 영혼들을 어디에 수용할 것인가. 인간 세상을 두고 미루어 말하더라도, 그 옛날부터 지금까지 사람들이 다 죽지 않고 살아 있다면 사람들의 숫자가 아주 많을 것인데, 이 세상에 다 수용할 수 있겠는가. 일찍이 불가의 서적을 보니 ‘바리[鉢] 하나 위에 보살 60만을 수용한다.’고 하였는데, 그것이 과연 이와 같다는 것인가. 이것은 물론 망녕된 말이네. 그러나 굳이 배척할 것 없이 그들의 말에 따라 말해 보겠네.
선한 자에게 상을 내리는 천당이 있으면 역시 악한 자에게 벌을 내리는 지옥도 있다는 것은 혹 그럴 수도 있네. 그러나 천당과 지옥을 그 누가 보았는가. 전기(傳記)에 남아 있다거나 민속(民俗)에 전해지는 것과 같은 데에 이르러서는, 이는 결국 황당무계한 말이니 논외로 쳐야 할 것이네.
《진서(晉書)》에 보면 왕탄지(王坦之)가 승려 축법사(竺法師)와 학문을 가지고 사귀는 친구로 지냈는데, 일찍이 천당과 지옥에 대한 의심이 있었네. 이에 먼저 죽은 자가 와서 알려 주기로 서로 약속하였는데, 하루는 축법사가 와서 하는 말이 ‘나는 이미 죽었다. 지옥에 관한 설은 사실이 아니다. 그러니 다만 부지런히 도덕을 닦아 하늘로 올라가는 것이 마땅하다.’ 하였네. 그렇다면 이는 지옥이 없다는 말이 아니겠는가.
그러나 이것은 말할 만한 것이 못 되네. 지옥이 있고 없는 것에 대해서는 많은 말이 필요 없고 단지 ‘성인은 괴력난신(怪力亂神)을 말하지 않는다.’고 한 말만 있으면 되네. 괴(怪)란 드물게 있는 일을 말하고, 신(神)이란 무형의 물체를 말한 것으로, 드물게 있는 일이나 무형의 물체에 대해 계속 말하게 되면 그 폐단이 장차 어디에 이르겠는가. 이 때문에 성인이 이에 대해서 말하지 않았던 것이네. 우리 유자(儒者)들이 상제를 섬기는 도리로써 말하면, 상제가 내려주신 성품과 하늘이 명하신 성품은 모두 하늘에서 품부받은 것으로서, 나에게 고유한 것이네. 《시경》에 이르기를, ‘상제가 네 곁에 계시니 네 마음에 의심을 두지 말라.[上帝臨汝 無貳爾心]’ 하였고, 또 ‘상제를 대한 듯이 하라.[對越上帝]’고 하였고, 또 ‘천명을 두려워하라.[畏天命]’고 하였는바, 이 모두가 우리 유자들의 계구(戒懼), 근독(謹獨), 주경(主敬), 함양(涵養)의 공부가 아닌 것이 없네. 상제를 높이 받드는 도가 어찌 이보다 더한 것이 있겠는가. 이는 서양 사람들의 말을 기다릴 것도 없이 자명한 일이네.
가슴 아픈 일은 서양 사람들이 상제를 자기들의 사주(私主)로 생각하면서 중국 사람들은 상제를 모른다고 하는 것이네. 그들은 반드시 하루에 다섯 번 하늘에 예배하고 7일에 한 번 재소(齋素)하고, 밤낮으로 기도하여 지은 죄를 용서해 달라고 비는데, 그런 다음에야 비로소 하늘을 섬기는 실제적인 일이 되니, 이는 불가(佛家)에서 참회(懺悔)하는 일과 다를 것이 뭐가 있는가.
우리 유가의 학문은 광명정대하기가 마치 높고 넓은 천지(天地)와 같고, 천지를 비추는 해나 달과 같아서 털끝만큼도 가리워져 있거나 보기 어려울 만큼 모호한 것이 전혀 없네. 그런데 어찌하여 이 길을 버려 두고 도리어 참된 길이 저쪽에 있다고 하는 것인가.
그들의 학설에 말하기를, ‘이 세상은 현세인데, 현세의 화복(禍福)은 잠시일 뿐이다. 어찌 만세(萬世)를 두고 고락(苦樂)을 받는 후세(後世)의 천당과 지옥의 화복에 비하겠는가.’라고 하는데, 나는 이에 대해서도 할 말이 있네. 천주가 이 세상에 상계(上界), 중계(中界), 하계(下界)의 삼계(三界)를 만들어 상계에는 상계대로의 일이 있고, 중계와 하계에도 각각 일이 따로 있네. 이른바 상계와 하계의 일은 인간으로서 헤아릴 수 있는 일이 아니네. 중계에서 사람들이 하는 일로 말하면, 인간 노릇을 하는 길은 수기(修己)와 치인(治人) 그것뿐이고, 수기와 치인하는 일은 모두 책에 있네. 만약 그에 의지하여 행한다면 자연 행할 만한 도리가 있을 것이네. 그러니 이른바 서학에서 말하는 세상을 구제한다는 술법이 어찌 이것보다 낫겠는가.
그들은 명분은 비록 세상을 구원한다고 하지만, 속 내용은 오로지 개인의 사욕을 위한 것으로, 도교나 불교와 다를 것이 없네. 그들이 말하는 세상을 구원한다는 것은 성인의 명덕(明德)이나 신민(新民)의 일과는 공사(公私), 대소(大小)의 차이가 과연 어떠한가. 그 말류의 폐단은 장차 없는 것을 있다고 하고 허한 것을 실하다고 속여 온 세상을 환망(幻妄)의 영역으로 몰아넣고 말아 인심을 선동할 것이네. 그리하여 후세에는 이른바 연사(蓮社) 같은 무리들이나 미륵불(彌勒佛)을 사랑하는 자들이 반드시 꼬리를 물고 일어나서 요적(妖賊)의 효시(嚆矢)가 되어 난리가 그칠 날이 없게 될 것인바, 못된 짓을 창안한 죄를 반드시 받게 될 것이네.
우리가 이미 이 현세에 태어났으면 당연히 현세의 일을 하면서 경전에서 가르친 대로 따라 행하면 그만이네. 천당과 지옥이 나에게 무슨 상관이 있겠는가. 설령 어떤 사람이 이들을 일망타진할 계책을 세워서 몸을 망치고 이름을 더럽히게 될 경우, 그때 가서 천주가 능히 구원할 수 있겠는가. 아마도 천당의 즐거움을 미처 누리기도 전에 이 세상의 화가 먼저 이를 것이네. 그러니 삼가지 않을 수 있겠으며, 두려워하지 않을 수 있겠는가.”

 

천학문답

조선 후기의 학자 안정복(安鼎福)이 쓴 천주교 비판서.

[내용]

안정복은 이벽(李檗)·권철신(權哲身)·권일신(權日身)·정약전(丁若銓)·정약종(丁若鍾)·정약용(丁若鏞) 등 당시의 남인 소장학자들이 유교적 정학(正學)을 하였으면서도 사학(邪學)인 한역서학서(漢譯西學書)를 가까이 하여 사교(邪敎)에 빠져 들어감을 안타까이 여겨, 그들의 미혹을 깨우치고자 『천학고(天學考)』와 함께 이 책을 편술한다고 하였다.

총 31항에 걸쳐 문답형식으로 천주학이 사학임을 주장하는 척사론(斥邪論)을 전개하고 있다. 즉, 천학(천주교)은 현실을 문제 삼지 않고 오로지 내세의 천당 지옥설을 믿어, 사람을 황당한 지경에 빠뜨리고 있다.

그러면서 아침저녁으로 지옥의 고통을 면하고자 자기 잘못을 빌고 용서를 구함이 무당이나 불가와 다를 바 없다고 비판한다. 또한 유가에서 불가와 묵가(墨家)를 배격하고 있음과 같이, 천주교의 망발됨을 가려 배격하지 않을 수 없다고 역설하였다.

한편, 천학의 근본설인 당옥설(堂獄說)·현세론(現世論)·삼구설(三仇說)·원조론(原祖論)·야소구속론(耶蘇救贖論)·영혼론(靈魂論) 등에 대해서 유교의 세계관·인생관에 입각, 일일이 논박하였다.

그리고 천학을 하는 자들이 조상제사를 비판하면서도 자신들은 천주상(天主像)을 걸어 놓고 기축(祈祝)하고 있음은, 결국 천학이 무부무군(無父無君)의 사학인 까닭이라고 결론지음과 동시에, 유학만이 정학임을 재삼 강조하고 있다.

이와 같은 그의 벽위사상(闢衛思想)은 그 뒤에 쏟아져 나오는 유가적 척사론의 사상적 배경으로 크게 작용하였을 뿐만 아니라, 천주교에 대한 박해에 이론적인 근거를 제공한 결과를 가져왔다.

 

[참고문헌]

• 『순암문집(順菴文集)』
• 『한국교회사(韓國敎會史)의 탐구(探究)』(최석우, 한국교회사연구소, 1982)
• 「천주교(天主敎)의 초기전파(初期傳播)와 그 반향(反響)」(한우근, 『한국교회사논문집』 1, 한국교회사연구소, 1976)

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