The Creators of Sunday Schools

Anilkumar Belvadi
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Abstract

Chapter 3 situates American missionaries in the colonial Indian context. When they arrived in India (legally after 1833), annual missionary salaries, as early as in the 1840s, were in the range of $700 to $1,000, or thirty-five times average Indian earnings. They wrote of their large personal household establishments, which included spacious villas, retinues of several categories of servants, and transportation by way of palanquins or horses. Further, they socialized with British officers and their families. The chapter shows that missionaries were a part of the powerful ruling colonial elite, their caritative commitments and message of Christian humility notwithstanding. They reconciled these contradictions by offering their listeners the rationale that Christianity led to prosperity and a higher state of civilization. They observed the simultaneous existence of agricultural productivity and peasant poverty, and were unable to provide for themselves an explanation for the starkness of the contrast. As the evidence shows, missionaries attributed to the material depredations of the Indians their moral failures rather than the rapacious logic of colonial rule. This causal analysis provided missionaries with the justification for extending their evangelical message to a broader program of civilizational reform. Every element of their interaction with the poverty-stricken population around them began to be seen as an opportunity for moral and spiritual correction. Missionaries began to look upon themselves as builders and transformers of society rather than as mere carriers of a personal, religious message. The chapter ends with an American missionary’s reflections on finding systematic ways of educating Indians on the need for civilizational change.
主日学的创造者
第三章将美国传教士置于印度殖民地的背景下。当他们到达印度时(1833年后合法),早在19世纪40年代,传教士的年薪就在700美元到1000美元之间,是印度平均收入的35倍。他们在书中描述了他们庞大的私人家庭设施,包括宽敞的别墅,几类仆人的随从,以及用轿子或马匹运输的交通工具。此外,他们还与英国军官及其家属交往。这一章表明,传教士是强大的殖民统治精英的一部分,尽管他们有谨慎的承诺和基督教谦卑的信息。他们通过向听众提供基督教带来繁荣和更高文明状态的基本原理来调和这些矛盾。他们观察到农业生产力和农民贫困同时存在,却无法为这种鲜明的对比提供解释。证据表明,传教士将他们的道德失败归咎于印第安人的物质掠夺,而不是殖民统治的贪婪逻辑。这种因果分析为传教士提供了将福音信息扩展到更广泛的文明改革计划的理由。他们与周围贫困人口互动的每一个因素都开始被视为道德和精神矫正的机会。传教士开始把自己看作是社会的建设者和变革者,而不仅仅是个人宗教信息的传播者。这一章的结尾是一位美国传教士对如何找到系统的方法教育印第安人认识到文明变革的必要性的思考。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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