India is primarily composed of just two classes when we consider its population in terms of evangelism. The first is the Indian, who must be preached to in the vernacular, according to his own language area; and the second is the comparatively small English-speaking popu lation of the country.
It might be helpful here to subdivide these again in order to clarify the situation. By the term "Indian" we mean the peoples of India—the natives of India; or in other words, the Hindus and the -Mohammedans.
There is, however, one more class that we must not forget. It is the Indian Christians, and though there are only a handful of them in relation to the population of India, they are much in demand among Christian denominations here, as they are borrowed, bought, and sold, as it were, to the highest bidder. The bidding is usually in terms of "curry and rice," India's national diet ! However, it must not be forgotten that among these, as among any so-called Christian bodies in the world, there are many real gems. Adventist evangelism in India neither buys nor sells in this market, but the blood of Jesus Christ through the gospel calls and adopts them as sons and daughters to stay in the family till He shall come.
In the second class, or the English-speaking popu lation of India, there are perhaps three sub divisions. First, the English-speaking Indians, next the Anglo-Indians, and then what you might call the covenanted Europeans; that is, the men who are out here in India on a contract basis.
There is very little difference from the approach of the English-speaking peoples of India and that used in the United States or any European country; though in the case of an Indian who speaks English as well as any Englishman, it has been found that his knowledge of English has not changed his religious ideas at all. On the contrary, he is a more difficult man to handle, for he can express himself on his religious views so much better than his brother, who perhaps is worshiping in a more bigoted than intelligent manner. Nevertheless, when these do take their stand for the truth, they have proved to be a great asset to our English rather than our vernacular churches, even though their mother tongue is the vernacular, and English is a foreign language to them. The mode of approach used in reaching this class is the English effort, though the evan gelist has to bear in mind all the while in his personal contact with them that their outlook is entirely Oriental, very often nationalistic.
Let me speak next concerning the Britisher, if I might use that term, for it would include both the Anglo-Indian and the covenanted European that I have already referred to. In our evangelism for this class of people in India, as stated before, we use exactly the same methods used by the evangelists in the States or in Europe. It so happens that most of my experience has been with English evangelism in India. The religious background of this class is Christian, and this background has been for generations past handed down from father to son along two particular lines of thought; namely, beliefs held by the Church of England and Roman Catholicism. These two predominate in the larger cities of India, where the Britisher lives. He is not found at all in the smaller cities and villages of India. Hence, Eng lish evangelism is possible only in the larger cities of India.
Combined Effort for Two Groups Successful
It has been found of recent days that a combined English and vernacular effort in the larger cities of India is a very profitable arrangement. I will briefly describe what is done in this way. The same tent is used, with the same equipment, but the vernacular evangelist takes the desk after the English evangelist is through with his lecture, with perhaps an interval of about fifteen minutes. During this interval some Indian music is played and some Occidental motion pictures on nature and travel are shown. Indians will walk miles to see these, and afterwards will sit for hours to listen to a speaker.
During the time that the English lecture is in progress, the early corners to the vernacular lectures are seated outside the tent, where seating arrangements have been adequately provided. This outside seating arrangement proves to be a great attraction to the passer-by, who begins to think that something is going on. This is all the more the case when he observes the English-speaking audience coming out of the tent and the vernacular audience taking their place inside the tent. This gives the general effect of intensive activity and encourages the enthusiasm of both audiences. This innovation in evangelism in India is proving to be a success. A short while ago I followed this suggestion on the combined-effort plan, passed on to me by the superintendent of the union, 0. 0. Mattison, and with the Lord's help the result was forty souls born anew into the kingdom.
In the vernacular, evangelism is slow and hard. The bigotry of the people, especially of the leaders, makes the situation difficult. Consider what a man like Mahatma Gandhi says to set the pace for his followers : "There was a time when I was wavering between Hinduism and Christianity. When I recovered my balance of mind I felt that to me salvation was possible only through the Hindu religion, and my faith in Hinduism grew deeper and more enlightened."—In Young India, p. 473.
Can you imagine the tremendous force this statement would carry to thousands who might attend our evangelistic efforts? Here is another: "I must tell you in all humility that Hinduism as I know it entirely satisfies my soul, fills my whole being, and I find a solace in the Thagavad Gita' that I miss even in the sermon on the mount."—Quoted by C. F. ANDREWS in Mahatma Gandhi's Ideas, p. 73.
Consider the weight of that conviction and the force of pressure upon the mind of a deciding and almost converted Hindu. Yet the power of the blood of Christ is a far greater weight. We are facing tremendous times in India. Listen to this statement by an intimate friend of Mr. Gandhi, K. Chandy, formerly executive councilor, Mysore State, and vice-chancellor, Mysore Uni versity: "There is a world of difference between Christ and Gandhi, and Gandhi's influence may not further the interests of the Christian in Swaraj India."
Have you considered the import of this last statement, and especially of the last two words? The whole of India is in a state of commotion at this very moment, and for that reason we are facing tremendous times in India. We hope and pray for men and means, and most of all power to finish the work in this dark land, rightly known as the "Gibraltar of Heathenism."
I might say that A. L. Ham, president of the division, has sounded the call to evangelism long and loud. This call has been heeded, and there is a stir throughout the division. At every meeting you attend you hear the watchword "Evangelize!" Scores of efforts are being launched in the vernac ular, and many of them with very good success. The Lord has put His hand to finishing the work in Southern Asia, as He has done in other parts of the world. The outlook has been dark, but prospects now appear to be bright. The work in India is moving forward, and evangelism is to the front.
