By Stephen Neill
This e-book, a sequel to Bishop Neill's A historical past of Christianity in India: The Beginnings to 1707, lines its topic from the dying of Aurunzib to the so-called Indian Mutiny. The historical past of India when you consider that 1498 is of an important war of words of cultures and religions. considering that 1757, the executive half during this disagreement has been performed via Britain; and the Christian missionary company, particularly on its academic aspect, has had a vital function. This booklet depicts with admirable equity all of the a variety of sorts of Christian religion that experience made touch with India. during this quantity, the Indian voice within the controversy starts off sincerely to be heard. Bishop Neill had was hoping it'd be heard much more truly in a 3rd quantity tracing the tale to Independence in 1947 and the formation of the Church of South India during which he himself performed so in demand an element. regrettably, he died earlier than he might write it.
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Extra info for A History of Christianity in India: 1707-1858 (Vol 2)
The two worked well together in mutual confidence and fellowship. There was little to guide the missionaries in the enterprise which they had undertaken. There were no Lutheran precedents. What they knew of Roman The Period of Ziegenbalg 31 Catholic missions was from their point of view more likely to serve as a warning than as an inspiration. For the most part the new envoys had to depend on their own resources - on what they could learn from the Scriptures and on a steady process of adaptation to changing circumstances.
Pliitschau was cast in a very different mould. Six years older than his colleague, sober, rather slow, he was cut out to be an admirable follower but not a leader. The two worked well together in mutual confidence and fellowship. There was little to guide the missionaries in the enterprise which they had undertaken. There were no Lutheran precedents. What they knew of Roman The Period of Ziegenbalg 31 Catholic missions was from their point of view more likely to serve as a warning than as an inspiration.
They had, indeed, been ordained by the bishop of Zealand, but not to any ministry recognised by the Church of Denmark. They had no church and no congregation. It was to be feared that they would interfere with the monopoly of ministration claimed by the chaplains. There were two churches in Tranquebar - the Zion church, built in 1701 by the efforts of the Danish inhabitants for their own use, and a Roman Catholic church of rather earlier date. The first Roman Catholics in the place had been of the fisher caste.