DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0530
wrs.
520 Modern Theism. Rammohun Roys successors.
abstracted from all idea of shape and form, and without any-
second, as set forth in the Vedas.
Of course such a form of monotheistic teaching—including
as it does the doctrine of metempsychosis (punar-janma)—is
repudiated by the various Brahma Samajes, and even by the
Adi Samaj of Calcutta. Nor would Dayananda himself
admit an identity of teaching with the Brahma Theistic
movement. Nevertheless he is doing undoubted good by
his uncompromising opposition to the later developments of
Hinduism, including the whole circle of Puranic mythology.
And let us not be slow to acknowledge the good results
likely to flow from all this agitation in Indian religious
thought—all this upheaval of old ideas, all this change in
religious life—due to the various Theistic movements. Still
less let us regard with suspicion the efforts of these modern
Theistic Reformers, as if they were unfavourable to the
progress of Christian truth. We may be quite sure that men
like Debendra-nath Tagore, Keshab Chandar Sen, and the
other leaders of the chief Theistic churches, are doing good
work in a Christian self-sacrificing spirit, though they may
fall into many errors, and may not have adopted every single
dogma of the Nicene or Athanasian Creeds.
Let us hold out the right hand of fellowship to these noble-
minded Patriots—men who, notwithstanding their undoubted
courage, need every encouragement in their almost hopeless
struggle with their country's worst enemies, Ignorance, Pre-
judice, and Superstition. Intense darkness still broods over
the land—in some places a veritable Egyptian darkness thick
enough to be felt. Let Christianity thankfully welcome and
wisely make use of every gleam and glimmer of true light,
from whatever quarter it may shine.
520 Modern Theism. Rammohun Roys successors.
abstracted from all idea of shape and form, and without any-
second, as set forth in the Vedas.
Of course such a form of monotheistic teaching—including
as it does the doctrine of metempsychosis (punar-janma)—is
repudiated by the various Brahma Samajes, and even by the
Adi Samaj of Calcutta. Nor would Dayananda himself
admit an identity of teaching with the Brahma Theistic
movement. Nevertheless he is doing undoubted good by
his uncompromising opposition to the later developments of
Hinduism, including the whole circle of Puranic mythology.
And let us not be slow to acknowledge the good results
likely to flow from all this agitation in Indian religious
thought—all this upheaval of old ideas, all this change in
religious life—due to the various Theistic movements. Still
less let us regard with suspicion the efforts of these modern
Theistic Reformers, as if they were unfavourable to the
progress of Christian truth. We may be quite sure that men
like Debendra-nath Tagore, Keshab Chandar Sen, and the
other leaders of the chief Theistic churches, are doing good
work in a Christian self-sacrificing spirit, though they may
fall into many errors, and may not have adopted every single
dogma of the Nicene or Athanasian Creeds.
Let us hold out the right hand of fellowship to these noble-
minded Patriots—men who, notwithstanding their undoubted
courage, need every encouragement in their almost hopeless
struggle with their country's worst enemies, Ignorance, Pre-
judice, and Superstition. Intense darkness still broods over
the land—in some places a veritable Egyptian darkness thick
enough to be felt. Let Christianity thankfully welcome and
wisely make use of every gleam and glimmer of true light,
from whatever quarter it may shine.