Introduction

The Christ

of the

Indian Road

E. Stanley Jones

The Christ of the Indian Road

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Digital edition published and distributed by Abingdon Press in 2014

ISBN: 978-0-687-06377-2

MANUFACTURED IN THE UNITED STATES OF AMERICA

CONTENTS

PREFACE

PERHAPS a few words of caution may be helpful 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 interpretation 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 has tried to be scrupulously 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 confronts us. If we are to meet it, we must boldly follow the Christ into what are, to us, untried paths. 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 A UTHOR .

Sitapur, U. P., India.

PREFACE TO THE SIXTH EDITION

SOME of my readers have observed the absence from this book of certain notes usual in missionary textbooks. Where, they ask, are the child-widows, the caste system with its compartmentalized and consequently paralyzed life, the six million sadhus roaming through India finding little and contributing less; is Hinduism only a philosophical system—is there not a popular 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 contempt 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 insisting 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 ourselves.” The secret was that they did it.

Third. I have tried to lay the foundations for 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 latter mass movement in which there is a turning of these dumb millions to Christ. In spite of statements to the 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 Christian 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 unabated vigor. As the physical atmosphere becomes saturated with moisture and heavy to the point of precipitation so the spiritual atmosphere 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 A UTHOR .

INTRODUCTION

CLEARING THE I SSUES

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 be 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 unconscious 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 complex. 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 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 Civilization, 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 vitalized. 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 before Jesus’ coming; I would inwardly feed upon it as Jesus did. But the 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, “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 objections 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 distinction? 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, culminating 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 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 clarified. On the Mount of Transfiguration, Moses, representing the law, and Elijah the prophets, talked with Jesus, the New Revelation. The Jewish 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 beautiful 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 are not more Christian in the West is understandable 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-sacrifice, 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 desired dignity. But to ask him to come to do it would be receiving a bounty at the hands of another. He decided that the only thing consonant with his honor would be to conquer Constantinople and compel the Patriarch to baptize him. He would then stand as dictator and not as suppliant. That was actually carried out. Constantinople was captured and the Patriarch forced to baptize him. Thus Russia became Christian! Is it to be wondered at that domination still continues in the West in spite of Christianity? It came in with it.

Another. The Saxons, a warring tribe of Europe, were practically compelled by Charlemagne 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 fighting 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 Pilgrim Fathers to religious liberty in America went on her next trip for a load of slaves. The good ship “Jesus” 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 civilization, India has seen a Figure who has greatly attracted her. She has hesitated in regard 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 dawning 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 civilization and replace it with your own? Do you mean that your message is Christ without any implications that we must accept Western civilization? I have hated Christianity, but if Christianity is Christ, I do not see how we Indians 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 Western 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 and Jesus “can be called nothing less than a discovery 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 spiritual race of the world may accept Christ as Christianity, 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.

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 subiect race may come its clarification and revivification. Some of us feel that the next great spiritual impact upon the soul of the race is due to come by way of India.

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