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CHIUS71,4N COflflUrJI 7y

The r ise and p rogres s of " the g l o r i o u s movement" of t h e P r o t e s t a n t C h r i s t i a n

community marked t h e beginning of a new e r a i n t h e s o c i a l and c u l t u r a l h i s t o r y of

I 2 t h e Tamil c o u n t r y . IV&CL $oo-tha o r 7 ~ e c i z ~ w e c L w n a s C h r i s t i a n i t y was

v a r i e d l y a s c r i b e d by t h e Tami l s , had been preached i n t h e l o c a l d i a l e c t s of t h e

peop le . C o l l e g e s were e r e c t e d i n Europe f o r t r a i n i n g m i s s i o n a r i e s ; and t e a c h i n g

t h e l anguages t h a t were necessa ry f o r them e s p e c i a l l y Tamil and t h e P o r t u g u e s e

3 which was t h e &yuu # ~ C U Z C C L throughout t h e Coromandel Coas t . From t h e beg inn ing

t h e m i s s i o n a r i e s found f a v o u r a b l e c o n d i t i o n s f o r preaching t h e gospe l a t Madras

and ne ighbour ing p l a c e s . The growth of c o n g r e g a t i o n s was s t a r t l i n g , communi t ies

doubled and t h e n doubled a g a i n i n a p r o g r e s s i o n t h a t con t inued unabated f o r more

t h a n a c e n t u r y . The r a t e of conve r s ions r a p i d l y a c c e l e r a t e d i n t o a mass

movement. New o u t b u r s t s o f conve r s ions swept a c r o s s t h e Tamil c o u n t r y .

1 tr Good i n s t r u c t i o n , " London Miss ionary Report(London : 1868) , p .124.

2 "True s c r i p t u r e , " Wesleyan Methodis t Miss iona ry S o c i e t y Miss ionary N o t i c e s ,

I V , No.130(JuPy, 1824) ,p.290. During de N o b i l i ' s time i t was c a l l e d ,&nunu Vedum, o r S p i r i t u a l Law, Cronin , A P e a r l t o India(Lond0n: Rupert-Davis, 1959)

3 A s i a t i c J o u r n a l , NS XIII, No.87(March, 1837) , p . 169.

4 Hough, The His to ry of C h r i s t i a n i t y i n India(London : See ley , Rurns ide , See ley ,

MDCCCXLV) , pp . l07 , 108-120, 230, 250-255, 326, 379, 440, 475, 633 r e s p .

m e new k i n d of contagion was carried from Tranquebar to Yadras 5

and Rarnanathapuram and thence to Tinnevelly, Arcot and Kongu land. Mass conver-

sions i n a particular areas created a dangerous monopoly of a particular caste

of people. Nadars were dominant i n Tinnevelly and Kanyakumari Church, Vellalas

in Tan jore, Pallars i n Tiruchirapalli , Parayars i n Madras and Arcot regions.

These communities responded freely to the missionary and became converted i n 6

large numbers, of ten whole vil lages.

FORMATION OF TAMIL PROTESTANT CHRISTIAN CONGREGATION

It had been the practice in the Tamil Church, when a body of enquirers

showed a disposition to give up their religion to embrace Christianity a cate-

chist was sent to reside among them. If they were few in number, he taught the

young as well; where many came over, a school master was also appointed. Should

no catechist be available an i t inerant catechist in the neighbourhood visited

them in some convenient house of one of the best disposed of the leading men or

7 a hired house. For instance, the Danes and Germans a t Tranquebar and Rajanai-

8 cken a t Ramanathapuram offered room for conducting Christian services. When

the room soon became insufficient for their accomodation, the congregation b u i l t

the church. I n several villages the members bui l t thatched ha l l s . Though the

humblest one, it possessed the special a t t ract ion of being their own.

5 Pearson, Memoirs of Swartz(London: J. Hatchard and son, 1834) ,T,p.16 & 20.

Caldwell, A History of Tinnevellv(1982; rept . Delhi: Asian Publishing Editorial Service) ,p.246, also Infra , p .

7 Mullens, Missionary Labour in India(London : 1863) , p p ,110-1 11,

8 S.P.C.K(ed.), Notices of Madras and Cuddalore i n the l a s t centurv from the Journals and Letters of the ear l ier Missionaries(Missionary Notices),

(London: Longman and Co., 1858),p.10; M.C.M.R., VIII, No.g(Sep. 1841),pb131

One v i l l a g e was t a k e n a s t h e n u c l e u s and a l l a round i t s m a l l c o n g r e g a t i o n s were

formed. The c a t e c h i s t t o o k t h e f l o c k i n p r o c e s s i o n from t h e v i l l a g e s t o t h e

9 c e n t r e t o a t t e n d s e r v i c e s and t h e y sang s o n g s accompanied by drums.

When t h e n e o p h y t e s a c c e p t e d C h r i s t i a n i t y , e a c h f a m i l y was c a l l e d up i n

o r d e r by t h e i r hea then names; t h e n t h e c a t e c h i s t r e a d t h e i n t r o d u c t o r y s e r v i c e ,

and t h e m i s s i o n a r y asked t h e catechumens w h e t h e r t h e y w i t h a l l t h e i r h e a r t s

renounced h e a t h e n i s m , b e l i e v e d a l l t h e a r t i c l e s of C h r i s t i a n f a i t h , and w e r e

r e s o l v e d t o l i v e i n o b e d i e n c e t o t h e d o c t r i n e o f C h r i s t . Then t h e f a t h e r , m o t h e r ,

t h e c h i l d r e n and a l l t h e members o f t h e f a m i l y , k n e l t down t o g e t h e r , and he 7 0

b a p t i z e d them as one of t h e c a t e c h i s t s pronounced t h e i r C h r i s t i a n names. R u l e s

were formed f o r catechumens f o r t h e i r e n r o l m e n t a s members of t h e c h u r c h . When

a p p l i c a t i o n s f o r i n s t r u c t i o n from many v i l l a g e s were r e c e i v e d t h e y were a s k e d

t o e x e c u t e a c o v e n a n t . The headmen and o t h e r l e a d i n g v i l l a g e r s a t t e s t e d t h e i r I I

s i g n a t u r e s . They were t o renounce h e a t h e n i s m and make a r e q u e s t t o b e r e c e i v e d

under C h r i s t i a n i n s t r u c t i o n . The agreement i n c l u d e d a p a r t f rom o t h e r p r o v i s i o n s ,

a promise t o a t t e n d d a i l y morning and e v e n i n g w o r s h i p , c e s s a t i o n f rom work on

s a b b a t h and s e p a r a t i o n from t h o s e who would n o t l e a r n t h e t r u e Vetham o r t h e

t r u e s c r i p t u r e and from a l l who opposed t h e i r f a i t h . I f a n y one b a c k s l i d e d and

l e f t t h e c o n g r e g a t i o n and t h e v i l l a g e , t h e y s h o u l d r e f u n d what was r e c e i v e d i n

t h e wayof a i d . I n T i n n e v e l l y , t h e u s u a l a g r e e m e n t was t o pay t e n r u p e e s t o t h e

c h a r i t y box i f one of t h e b a c k s l i d e d was r e a d m i t t e d . No p e r s o n was a d m i t t e d

t o t h e ca techumen ' s c l a s s w i t h o u t a c e r t i f i c a t e f rom t h e c a t e c h i s t o f t h e

v i l l a g e . The catechumens were g i v e n s u f f i c i e n t time s o a s t o make s u r e t h a t t h e y

had l e a r n t and k e p t t h e r u l e s of t h e c h u r c h . 72

Western , The E a r l y H i s t o r y of t h e T i n n e v e l l y Church(T.S., B a n g a l o r e :1930), p.101

Emerson, C h r i s t i a n i t y i n Ceylon(L0ndon : J o h n Murray, 1850) ,p.65.

" M i s s i o n a r y I f e r a l d , XL(1844) ,p.220

' 2 ~ e p o r t of Devasagayarn, Dec., 9, 1845, M.C.M.R., XII I (1846) ,p .79 .

RISE OF PROTESTANT TAMIL CHRISTIAN VILLAGES

A distinguished fea ture of the ear ly Protestant Chris t ian missions was

the formation of vi l lages for the exclusive settlement of Protestant Chr i s t ians . 13

The term "Christian village" was f i r s t employed by the Tinnevelly Chr i s t i ans , *

although it was in vogue during M. Swartz's time, t o designate those l i t t l e 14

companies, who renounced heathenism and were sca t te red in various places.

In course of time i t was adopted by others . But,as misunderstanding i n respec t

t o t h e . r e a l character of the work appeared from the use of the term, it had been

15 dropped and the phrase "vi l lage congregations" took i ts place.

The f i r s t Shanars were baptized a t a place ca l led Shanmukhapuram near the

place now cal led Kadatchapuram. The new Chris t ians found themselves exposed t o

annoyance from others. Their l i t t l e prayer house was twice pulled down and they

were obliged to assemble t o worship under a t r e e . Therefore, they determined

to abandon the v i l l age . A piece of land was purchased near the Adaiyal, where

a well was dug and a l i t t l e church erected. As t h i s l i t t l e set t lement was

the f i r s t place in Tinnevelly which could be ca l led a Chris t ian v i l l age , it 16

received the name Mudalur , "F i r s t town".

The converts had to be removed from places where the influence of the non-

Christians and the d i f f i cu l t y of exercising Chris t ian d i s c ip l i ne had been grea t .

The d i s t i n c t customs and manners of Chr i s t i an i t y , the need fo r protect ion from

the persecution of the non-Christians and the des i re of the missions to develop

L e t t e r of Andrevs t o Rev. Mac Farlane, Collector of Chingelput D i s t r i c t , 19th Nov . 1894(MS. , M.C .C. Archives, Tambaram) ; C. I .M .R . , VII , No. 6( 1849),p. 250.

14 Swartz, C.F., l e t t e r t o S.P.C.K., Jan. 1786 i n Early His t0ry~p.93 .

15 c.I.M.R., op. c i t . - " Calduell , Tinnevelly , p .246 .

model Christian vil lages encouraged the rapid development of Christian s e t t l e -

17 ments. These Christian vi l lages were l i k e " c i t i e s of refuge1' in the troubled

times. 1'8

Many Christian vi l lages sprang up i n Tinnvelly during M. Rhenius time i n

1826 and 1827 and in the following years when Christians increased in number. 19

It was a movement, a continuous process which spread a l l over the Tamil country.

Pieces of lands were e i ther hired or purchased generally a t a very t r i f l i n g

price. Bare f i e l d s were occupied. Certain vi l lages were purchased with the .,

20 money of donors. The government also alloted lands. Biblical names were

usually given t o Christian vi l lages . However, v i l lages l i k e Dohnavur and

Sawyerpuram(Tinnevel1y d i s t r i c t ) were named a f t e r the donors. Some eponymous

names l i k e Andrewpuram(Ching1eput d i s t r i c t ) and Tucker Aiyerpuram(Tinnevel1y

d i s t r i c t ) were also adopted in honour of the church leaders. In some places

separate v i l lages were established for separate castes. The prospect of communal

l i f e was not possible in those vil lages. 21

Besides the "mission compound system" had a lso been adopted by several

missions i n every mission s ta t ion. They collected the i r converts i n l i t t l e

pUJJCa (br ick) houses near the mission compound. They were better called a s

"Bungalow Surandal ," "Bungalow Ponneivelai" and "Bungalow Dohnavur" . They made

a kind of cantonment. Instead of going on as usual doing farming or business,

making shoes, weighing out grain and following h i s honest trade and profession

in the c i t y or v i l lage , or s t a r t i n g one, the convert found, himself moved a mile

l 7 Grey, Memoir of John Thomas(London : E l l i o t Stock, 1904) , p p , 5940 . 18

Appasarny , The Centenary History of the C .M.S. in Tinnevellv(l923) ,p .46 .

" Arcot Mission, ~ u b i l e e , 1853-1903(Vellore : 1905) ,p .67.

'O Free Church Report(l893) ,p. 13.

I' Potrs, Brit ish B a ~ t i s t Yission i n India. 1793-1837(Cmhridge : 1967) ,p .17 .

from contact with his country men. However, the converts were immediately under 22

the eye of the missionary and could meet him daily for Christian worship.

The establishment of Christian vil lages and mission compounds did not find

favour with a l l missionaries. M. Swartz contended that in the event of commo-

t i o n , Christian villages would be burnt down. On the other hand, where there

were some Christiansresiding in a v i l lage , the whole d i s t r i c t could become 23

acquainted with the counsel of God for the i r salvation. It was also argued

that it was cruel and inhuman t o segregate converts from those who gave b i r t h ,

Li4 watched over and brought them up. Besides the national character and want of

independence were sacrif iced. The missionary was expected to get employment

for them otherwise procure support. Confusion rather than a growing se l f - re l i -

ance was the outcome, Outside, antagonism was the resul t of the Christ ian

segregation. Other people saw thei r fellows deserting the i r re l ig ion, breaking

the i r social t i e s to put themselves under the sp i r i tua l and material domination 25

of foreigners.

Despite criticism from cer ta in quarters, the tendency t o form such

vil lages continued unabated. M. Andrew established settlements i n Chingleput

26 d i s t r i c t . In 1909, Christian Kuravar vil lages were established a t Salem.

Lr! Murdoch, J . , Missionary Manual(Madras : 1864) , p .311.

'j Pearson, Memoirs of C.F.Swartz, 11, p ,228.

24 Letters of Venkataramiah and Ra jahgopaul , g. , XIII, No. 13(June, 1854) ,p . 109,

25 Chandler, Seventy Years in the Madura Mission(Baston : n.d.) , p . 193.

26 Pittendrigh and Meston, Missions of the United Free Church of Scotland (Edinburgh: U.F.C. , 1907) ,p,81.

To m a i n t a i n d i s c i p l i n e among them code r u l e s were a l s o drawn up and s t r i c t l y 27

e n f o r c e d .

Convers ions i n t o t h e new r e l i g i o n b r o u g h t r a d i c a l c h a n g e s . D i s t u r b a n c e s

i n o u t e r l i f e as w e l l a s t h e i n n e r s p i r i t , i s o l a t i o n from t h e o l d e n v i r o n m e n t ,

t i e s and c l a i m s , r e s u l t e d i n a p e r i o d of u n s e t t l e m e n t , As a measure o f m i t i g a - . . ..

28 t i o n new s e t t l e m e n t s took p l a c e . Even f a r away f rom T i n n e v e l l y a s e t t l e m e n t

o f C h r i s t i a n s : c a l l e d a s " T i n n e v e l l y s e t t l e m e n t " was founded near K o r a k a p e t t a h

29 i n Madras. M i g r a t i o n of C h r i s t i a n s meant s p r e a d i n g o f t h e g o s p e l .

Y e t , t h e e s t a b l i s h m e n t o f C h r i s t i a n v i l l a g e s and s e t t l e m e n t s r e s u l t e d

i n comple te freedom o f worsh ip from t h e i r t y r a n n i c a l h i g h e r c a s t e masters 30

and communal harmony w i t h i n t h e C h r i s t i a n v i l l a g e . A s e n s e of o n e n e s s

1 : d e v e l o p e d among t h e v i l l a g e r s b e l o n g i n g t o d i f f e r e n t c a s t e s and v i l l a g e s .

;Mudalur was burn t down between 1804 and 1805 and t h e whole v i l l a g e o f

N a z a r e t h went t o h e l p . I n 1845 , N a l l u r was under p e r s e c u t i o n and C h r i s t i a n s

of K u r u v a n k o t t a i and Alankulam, went and h e l p e d them. T h i s s o l i d a r i t y

went a l o n g way i n i m p r e s s i n g t h e minds o f t h e p e o p l e of t h e n e i g h b o u r i n g

v i l l a g e s . Among Kuravars o f E l i z a b e t h p e t and M u t t a m p a t t i t h e c r i m e rate

d e c r e a s e d t o a s u r p r i s i n g e x t e n t , and on s e v e r a l o c c a s i o n s t h e v i l l a g e r s 3 1

t h e m s e l v e s r e p o r t e d c a s e s o f t h e f t , and gave t h e o f f e n d e r s o v e r t o a u t h o r i t i e s .

27 Madras District G a z a t t e e r s , Salem I , P a r t I l p . 1 0 2 .

Whitney, Salem mission,^ .59.

29 F i n l a y , "Migrat ion of C h r i s t i a n s , " u., 11.3.1899; C.M.R., X I I I ( 1 8 4 9 ) ,p .121.

30 C h r i s t a d o s s , D.A., H i s t o r y of S a w y e r ~ u r a m , p . 5 4 ,

31 Madras D i s t r i c t G a z e t t e e r , ' Salem. ?p. C i t ,

DEVELOPXEIENT OF THE ECCLESIASTICAL ORGANISATION

THE MISSIONARY

A s t h e P r o t e s t a n t Church communities grew l a r g e , s o n a t u r a l i y d i d t h e

complexi ty of i t s o r g a n i s a t i o n . The mis s iona ry kep t i n touch wi th a 1 1 t h e

c o n g r e g a t i o n s h e had founded, g i v i n g them a d v i c e and v i s i t i n g them when h e c o u l d ,

As y e t t h e r e were no p r i e s t s o r church o f f i c i a l s o f any k i n d , and t h e s i m p l e

ceremonies and meetings d i d n o t r e q u i r e t h e s e r v i c e s of men s e t a s i d e f o r p u r e l y

r e l i g i o u s d u t i e s . The a f f a i r s of t h e churches were managed by e l d e r s , a c t i v e

men i n t h e congrega t ion who took t h e i n i t i a t i v e i n m a t t e r s o f C h r i s t i a n i t y .

B u t , a s e v e r more c o n g r e g a t i o n s were organized and it was r e a l i s e d t h a t

t hey might d r i f t a p a r t bo th i n d o c t r i n e and i n p r a c t i c e s i f l e f t t o t h e m s e l v e s ,

it became c l e a r t o t h e l e a d e r s t h a t some kind of more e l a b o r a t e o r g a n i z a t i o n

was n e c e s s a r y t o keep them u n i t e d . Within t h e congrega t ions t h r e e h i e r a r c h i e s

d i f f e r e n t i t a t e d themselves i n t h e p rocess of t ime: deacons and e l d e r s whose t a s k

was t o g i v e h e l p t o C h r i s t i a n s i n t h e i r o r d i n a r y d a i l y a f f a i r s and e s p e c i a l l y

t o t a k e c a r e of t h e a d m i n i s t r a t i o n of c h a r i t y ; m i n i s t e r s o r p r i e s t s a s s i s t e d

by c a t e c h i s t s who looked a f t e r r e l i g i o u s a f f a i r s of t h e church; and t h e

mis s iona ry who a c t e d a s an o v e r s e e r .

Thus t h e s t a t e of t h e m i s s i o n s i n t h e Tamil coun t ry i n t h e e a r l y p e r i o d

resembled t h e moderate ep i scopacy o f t h e second c e n t u r y . Each m i s s i o n a r y was 32

e q u a l t o t h e b ishop i n h i s own congrega t ion . I n each s t a g e o f t h e m i s s i o n

he had h i s own d i f f i c u l t t a s k , How t o sow t h e seed at t h e commencement, how

t o d e a l w i t h t h e t e n d e r b l a d e when i t f i r s t sp rou ted t h e s o i l , how t o shelter

IL C. 1 .M.R . , VII, No .6 ( June , 1849) , p . 42 .

the growing plant af terwards, so tha t i t might not be dwarfed or d i s t o r t ed a s

i t expanded, what to prune, where t o abstain from pruning - these were problems,

which successively demanded so lu t ion , and much study for thought and prayer.

In b r i e f , the missionary was the "cherisher of the poor," and "the fa ther and 3 3

mother" of the missions. The missionary along with the catechis t v i s i t ed

v i l l ages and towns by walk or 4 4 (bullack-cart) or by riding a horse alone.

After pitching h i s t en t a t the periphery of the place he met the poor and needy,

comforted them and preached the gospel.

On the missionary's a r r i v a l he had t o learn Tamil i f he had not already

learn t i t . Meanwhile he had to serve the mission and a s s i s t i t . I f there was

more than one missionary, the senior missionary usually acted as the chief of

the missionary s t a t i on . But there was no d i rec tor over funtioning of another

3 4 missionary. The missionaries consulted each other in the most f r iendly manner

on a l l a f f a i r s . They held spec ia l weekly meetings among themselves. They made

enquiry i n to any personal difference and had correspondence with missionaries

i n other s t a t i ons . A copy of t h e i r minutes was sent t o the parent soc ie ty

yearly. Besides, they had weekly general meetings a t which the ca t ech i s t s and

3 5 school-masters attended. A senior missionary took the chair . The women of

a mission were cal led "Assistant missionaries". 36

Decisions were taken only a f t e r de l ibera t ions by the majority votes of the

missionaries. When they were evenly divided, l o t s were cas t f o r deciding such

1 J Ramachandran, C.E., Tamil Society in the Seventeenth century(Ph.D. Thesis,N.P.,

? I Madras University, Nov . 1974) , p . 228.

j5 Taylor, A Memoir, Appendix , p . i.

36 Chandler, Madura Mission, p ,306.

questions. The catechists and school masters had no right of franchise.

In the Madura mission, women missionaries were given voting right only i n

1894. However, the r ight of voting in missionary meetings was limited to those

male and female members who had passed thei r f i r s t examination i n the vernacular.

Exception was made only in the case of married women who though they did not

pass these examinations, could vote. Resolu~ions were entered i n a minute 3 7

book. A f a i r copy was transmitted to the parent society.

A missionary i s properly speaking a minister of the gent i les . On h i s p a r t ,

nothing could be done with s in i s t e r ends, or by unlawful means, viz. by worldly

promises, g i f t s of money, power of the c i v i l magistrate, or conniving a t some

heathenish ceremonies, and superst i t ions. On the contrary, he had to examine

carefully and enquire into the motives and views of everyone that offered t o be

a proselyte. He was the ultimate court of appeal in any matter and maintained

Christian discipline and t r ied to change thei r character. He se lec ted, appointed f b

or dismissed catechists and ordained ministers, confirmed and celebrated 38

Eucharist. He prevented the marriage of h i s congregation members with heathens,

denounced idol worship, received new members, suspended or excommunicated back-

s l iders . The missionary handled the finance, suspended the payment of pensions

to widows and the children of the deceased catechis ts and even refused bur ia l

i f the members violated the church rules.

The primary duty of the missionary was to decide upon the s i t e of h i s

central s tat ion or missionary residence i f there was no s t a t ion reserved for him.

I n the f i r s t place, when the missionary arrived newly on the f i e l d he resided

somewhere, and the question of location was decided soon; but the question

/ Taylor, A Memoir, Appendix, p . ii .

j8 It is unfortunate that when M. Rhenius asserted h i s authority to confirm and ordain, his decision was rejected. T t led to a "great schism," which en- ded on ly a f t e r h i s death. Penny, Church i n Madras, III,p.6.

g e n e r a l l y a r o s e a second t ime f o r d e c i s i o n , a f t e r e x p e r i e n c e and thrown l i g h t

upon t h e g e n e r a l c h a r a c t e r of t h e d i s t r i c t . Sma l l e r towns were g e n e r a l l y chosen

a s t h e s t a t i o n s of t h e m i s s i o n a r i e s . V i l l a g e s o r towns wi th a l a r g e h e a t h e n 3 9

p o p u l a t i o n were avoided.

I n 1813, t h e C h a r t e r of t h e company was renewed by v i r t u e of which

m i s s i o n a r i e s became l e g a l l y e n t i t l e d t o go t o t h e Tamil coun t ry . The Madras

Government i s s u e d p a s s p o r t s t o t h e m i s s i o n a r i e s . When t h e s u r r o g a t e b i shop

was a p p o i n t e d , he was e n t r u s t e d w i t h t h e c h a r g e of i s s u i n g l i c e n c e s t o t h e

m i s s i o n a r i e s l i m i t e d t o t h e p a r t i c u l a r d i s t r i c t s i n which t h e y worked. So 40

t h e i r freedom was curbed.

Following t h e i s s u e of c h a r t e r t h e p a r e n t s o c i e t y r e o r g a n i s e d i t s sys t em

of a d m i n i s t r a t i o n . It e s t a b l i s h e d d iocesan and d i s t r i c t commit tees t h r o u g h o u t

G r e a t B r i t a i n . The s o c i e t y r e s o l v e d t o ex tend its a t l m i n i s t r a t i o n i n I n d i a

s o a s t o have d i r e c t s u p e r v i s i o n of t h e mis s iona ry work. The p l an was i n t r o -

duced i n t h e C a l c u t t a d i o c e s e th rough t h e i n f l u e n c e of Bishop Midd le ton .

A d i s t r i c t committee was formed at Madras on t h e 2 1 s t August , 1819. Richard

C l a r k e was i ts f i r s t s e c r e t a r y . The committee i n c l u d e d laymen. The c o n f e r e n c e

minu tes of 14 th J u l y , 1824 shows t h a t t h e r e were n i n e members u n c l u d i n g t h e

4 1 s e c r e t a r y . Archdeacon E. Vaughan was t h e commissary and t h e i r head .

The Madras d i s t r i c t committee became t h e pay m a s t e r s of t h e m i s s i o n a r i e s

i n t h e M a d r a s presidency,who t h e n c e f o r t h d e c l i n e d from t h e honourab le p o s i t i o n

of a g e n t s , d i r e c . t l y from t h e C h r i s t i a n Knowledge S o c i e t y , t o t h a t of s u b o r d i n a t e

" C. I.M. R. , VII , No. 11 (November, 1850) , p .445. 40 u., XII, No. l39(July , 1813) ,pp.413-438; Rhenius , Ffemoir of C.T.E.Rhenius,

,a p. 312.

4 1 Taylor, A Memoir,p.l35.

to the control of a lay committee a t Madras. The missionaries submitted the i r

annual reports to the Madras d i s t r i c t committee and a copy was sent to the 42

secretary a t home, The proceedings were reported to theGovernor-inCouncil.

Special and branch committees were also established in the missionary centres

for carrying in to ef fect the socie ty ' s l ibe ra l intentions. A post of c l e r i c a l

superintendent, i n charge of the services and ceremonies was established. In 4 3

1817, M. Peter Rottler became the f i r s t c l e r i ca l superintendent of the society.

Inspi te of the establishment of the society 's d i s t r i c t committees t o

control and coordinate the a c t i v i t i e s of the missionaries, the independent

position of the missionaries had not ceased completely. The licence granted

to them by the Bishop, granted them sp i r i tua l authority independently of the

d i s t r i c t committee and of the society as a whole,and th i s meant that they could

act independently of the society. For instance even such an inf luencia l

metropolitan bishop as Reginald Heber could not take a decision on a question 4 4

l ike caste,but referred the matter to a plebiscite of a l l missionaries.

Besides, the home committee engaging the services of a missionary, presenting

him for ordination and sending him out to India, implied that it had confidence

in him. Many of them were honorary missionaries. They came out a t t h e i r own

expense and served the Master without throwing any financial burden upon

the socie t ies with which they were committed. Naturally, they commanded respect

with the society as well as the bishop, who himself was surely a paid

4 5 eccles ias t ica l head who had t o be amenable t o the secular authori ty.

4r -* Ibid 9 pp ,138, 194, 262-263. 43

For a brief account of h i s l i f e , Kingsley Arasakumar ,P., "Rev. Rott ler , the Christian Missionary, h i s contributions to Natural science ," - L.N. Government College Magazine, Vol . XVII(1984) ,pp.6-7.

44 Richter, Ju l ius , A History of Missions i n India, trans. Sydney A. Moore

45 (Edinburgh: Oliphant Anderson and Ferr ier , 1908), p , 169. &. , XXII, No.87(1837) ,p.210; M .G.F . , Eccl., 4 t h & 9th Nov. 1886.

THE MINISTERS

T h e f i r s t Tamil P r o t e s t a n t C h r i s t i a n P a s t o r , Aaron, was o r d a i n e d on

t h e 2 8 t h of December 1733 and t h e f o u n d a t i o n of a Tamil P r o t e s t a n t P a s t o r a t e

46 was l a i d . Another Tami l , Diego, was o r d a i n e d on Chr is tmas day o f 1741. I n

t h e e a r l y pe r iod t h e German m i s s i o n a r i e s d i d n o t fo l low any f i x e d mode of

s e r v i c e of o r d i n a t i o n . The pe r son who was i n v e s t e d w i t h t h e m i n i s t e r i a l

f u n c t i o n s was i n a w h o e robe w i t h f u l l f l owing s k i r t s , and r e a c h i n g t o t h e

f e e t . The s e r v i c e began w i t h a d i s c o u r s e , preached by a m i s s i o n a r y f o r t h e

b e n e f i t of t h e Europeansp resen t . The m i s s i o n a r i e s next performed t h e s e r v i c e

of c o n s e c r a t i o n i n Tamil . The newly o r d a i n e d p r i e s t d e l i v e r e d a d i s c o u r s e

and h i s e x p o s i t i o n showed t h a t be was " c a l l e d " by God. The sermon ended , h e 4 7

took t h e Lord ' s Supper i n company wi th c a t e c h i s t s under h i s c h a r g e .

The appointment of Tami l s a s p a s t o r s had i t s e f f e c t s upon t h e h i g h - c a s t e

Hindus a l s o . They r e s p e c t e d him w i t h g r e a t e r honour. It was a f u r t h e r p roof

of t h e m i s s i o n a r i e s ' r e g a r d f o r t h e Tami l s . The m i s s i o n a r i e s n o t o n l y gave

them books i n t h e i r own l a n g u a g e s , b u t had even c o n f e r r e d t h e o f f i c e of t h e

C h r i s t i a n m i n i s t r y .) H i s o r d i n a t i o n s t i m u l a t e d t h e o t h e r c a t e c h i s t s t o i n c r e a s e

t h e i r e x e r t i o n . The o r d a i n e d p a s t o r s were a d m i t t e d t o t h e s o c i a l m e e t i n g s

of t h e m i s s i o n a r i e s f o r mutual c o n f e r e n c e and p r a y e r . Each P a s t o r ' s c h a r g e

c o n t a i n e d many C h r i s t i a n communicants, r e s i d i n g i n v a r i o u s towns and v i l l a g e s .

They moved among t h e s c a t t e r e d f l o c k s l i k e a p r i m i t i v e p a s t o r , per forming

d i v i n e s e r v i c e on t h e Lord ' s day a l t e r n a t e l y a t t h e p r i n c i p a l s t a t i o n s and

46 Taylor, A Memoir.p.61.

Hough, The Hi s to ry of C h r i s t i a n i t y i n I n d i a , p . 2 8 9 ,

vis i t ing Christians i n the smaller v i l lages during the week. A t the g rea t

f e s t i v a l s of the church they went to the nearest s t a t i o n , where the pas tors

celebrated the Lord's Supper. The arrangement was made in such a manner t h a t

4 8 in the course of the year, a l l had an opportunity to communicate. After the

appointment of the Bishop i n Madras in 1333, the ordination was invested by him

and the missionaries, except the Lutheran missionaries, ceased t o ordain persons,

Those ~ h o claimed t h i s authori ty were relieved from the church du t i e s and t h i s 4 9

step raised a storm in Tinnevelly.

In the early period when the Sudras formed the majority of the C h r i s t i a n

community, the missionaries were not in favour of ordaining low-caste men,lest

Christians of higher caste might avoid coming i n contact with any of them.

As the prejudices of the Tamils were to be taken in to account the ordinat ion

of the pious Rajnaicken a s p r i e s t was not accepted by the missionaries desp i t e

the recommendations of the home au thor i t i e s because when a l'ariar was ordained

the Sudras hesitated t o receive the Lord's Supper administered by him and i t

diminished the regard of Christ ians of higher cas te for tha t sacred o f f i c e . 50

The missionaries r ight ly f e l t that the cas te prejudices had snapped the

v i t a l i t y of the ins t i tu t ions of the clergy. Thus A.D. Ponniah of t h e Methodist

church a t Negapatinam ra ther refused to enter the ministry than to give up h i s r.I J I

caste. A Sudra pr ies t refused t o l ive i n a v i l l age with h i s own congregation,

who were Christian P,ariars, and went to l i v e i n another v i l lage where a l l were

48 Ibid p . 2 5 1 , -* 9

49 InLau, p ,39

50 S .P.C .K. (ed . ) , Records of Ramnad Mission, p -64 ,

r -? J I

Finlay, G.G., Holdsworth, W.W., The History of the Wesley Methodist Missionary Society, V(London : Epsworth Press, 1924) , p . 137.

52 Hindu S u d r a s . V e l l a l a and o t h e r c a s t e clergymen were employed a t l a r g e

C 3 2 J

churches t o marry and bury t h o s e of t h e i r own c a s t e s . Besides t h e f i r s t deacon

ordained i n Anglican o r d e r s was a s t aunch champion of c a s t e p a r t y i n Madras. 5 4

The c a s t e keeping c l e r g y even prevented P a r i a r s becoming C h r i s t i a n s .

The P r o t e s t a n t C h r i s t i a n m i s s i o n a r i e s fo l lowed many of t h e p r a c t i c e s of

t h e p ioneer C a t h o l i c m i s s i o n a r i e s i n r e s p e c t of t h e i r c l e r i c a l i n s t i t u t i o n s .

The C a t h o l i c m i s s i o n a r i e s c o u l d remain i n c o n t a c t wi th c a s t e C h r i s t i a n s o n l y 55

on c o n d i t i o n t h a t they d i d n o t go i n t o i h e houses of t h e P a r i a r s . The P a r i a r s

had s e p a r a t e p r i e s t s t o a t t e n d t o t h e i r s p i r i t u a l needs . The pcuzdwza5L

appointed by M. Nob i l i looked a f t e r t h e low c a s t e members. They were e x c l u s i -

vely ded ica ted t o t h e use of t h e P a r i a r s and had no d e a l i n g s w i t h t h e S u d r a s . 56 f

The Brahmin s a n y a s i a t t e n d e d t o t h e Sudras . But t h e s e i n s t i t u t i o n s were f o r b i -

dden by Pope Clement XI ( A .D . 1649-1721) and h i s B u l l was con£ irmed by Pope 5 7

Benedic t X I V (A.D.1765-1758)But t h e s e o r d e r s were never honoured by t h e C a t h o l i c 5 8

m i s s i o n a r i e s .

I n o r d e r t o remove c a s t e from t h e P r o t e s t a n t C h r i s t i a n Church, Bishop 59

Wilson a t tempted t o remove c a s t e p r a c t i c e s among t h e P r o t e s t a n t c l e r g y .

He o rde red t h a t t h e coun t ry c l e r g y should r e c e i v e e r r a n d o r b u s i n e s s , o f

whatever c a s t e . The congrega t ion was t o - admit i n t o t h e i r houses t h e p r i e s t s

52 Shar rock , South I n d i a Miss ion , p. 188. 5 3

I.C.Q.R., I I I ( C a 1 c u t t a : October , 1895) ,p .422. 54

Oddie, G . A . , S o c i a l P r o t e s t i n l k ~ l j a ~ p . 5 1 . 5 5

Div ien , E , , Development of Tamil S o c i e t y i n Pondicherry ,pp.210,211.

56 Rajamanickam, Robert de N o b i l i , p p . l l l , 118resp .

57 Dubois, Abbe, J.A., L e t t e r s on t h e S t a t e of C h r i s t i a n i t y i n I n d i a ( r e p t . New Delhi : Associa ted P u b l i s h i n g House, n.d .) ,p.6.

58 Hough, James, A Reply t o t h e l e t t e r s o f t h e Abbe Dubois(London: L.B.

59 See ley and Son, 1824) , p . 56. Eateman, The L i f e of Bishop Wilson.pp.436 and 448.

who were d u l y a p p o i n t e d t o i n s t r u c t them. The c o u n t r y p r i e s t s h o u l d r e m a i n i n

t h e v i l l a g e where t h e r e were i n f e r i o r c a s t e s . I n T a n j o r e , t h r e e o u t o f

f o u r p r i e s t s who r e f u s e d t o comply w i t h t h e r e g u l a t i o n s were r e l i e v e d o f t h e i r

6 0 d u t i e s . Dismissed c l e r g y m e n s e n t a memorandum t o t h e r e s i d e n t o f T a n j o r e and

t h e n t o t h e Governor of Madras and f i n a l l y t o t h e Governor-General o f I n d i a b u t was

61 of no a v a i l . The Bishop s t o o d f i r m i n h i s r e s o l v e .

Although c a s t e p r a c t i c e s were e x t i n g u i s h e d among t h e c l e r g y , t h e caste

s p i r i t l i n g e r e d on. S t e p s were t a k e n t o remove t h e c a s t e s p i r i t . The c l e r g y ' ,

were r e q u i r e d t o p a r t a k e f o o d p r e p a r e d by P a r i a r s . When t h e y f a i l e d t o comply

w i t h t h e r e g u l a t i o n s t h e y w e r e d e p r i v e d o f t h e r i g h t t o conduc t s e r v i c e f o r

6 2 a s e a s o n . C a s t e c o n s c i o u s n e s s was made a b a r r i e r f o r appoin tment i n t h e

c h u r c h . They had t o s i g n a form o f d e c l a r a t i o n on c a s t e b e f o r e t h e y c o u l d

be p r e s e n t e d by t h e Madras c o r r e s p o n d i n g commit tee t o t h e b i s h o p as f i t

6 3 p e r s o n s f o r o r d i n a t i o n . I n 1900 t h e c o n f e r e n c e of m i s s i o n a r i e s d e c l a r e d

t h a t " i n no c a s e s h o u l d a n y p e r s o n who b r e a k s t h e law of C h r i s t by o b s e r v i n g

c a s t e h o l d any o f f i c e i n c o n n e c t i o n w i t h t h e Church". When t h e P a r i a r c o n v e r t s

i n c r e a s e d i n number P a r i a r p r i e s t s were a l s o o r d a i n e d . They s t a r t e d s e r v i n g

t h e S u d r a s a s w e l l .

Much e f f o r t was t a k e n t o s t r e n g t h e n a n d e l e v a t e t h e I n d i a n c l e r g y .

The c h u r c h had n o t f u r n i s h e d a d e q u a t e a t t r a c t i o n i n s a l a r y and i n o p p o r t u n i t y

60 Memor ia l s from t h e d i s m i s s e d C h r i s t i a n s e r v a n t s o f t h e T a n j o r e , Consu l - t a t i o n , 3 0 t h May 2728(1) ; f u r t h e r a d d r e s s e s , 2 4 t h J u n e , l 5 t h J u n e , 2 4 t h J u n e , 5 and 6, p u b l i c 1834.

61 M.R.C .I., VII, No.6(June , 1 8 4 9 ) , p .249.

62 R o b e r t s , C a s t e , i n its r e l i g i o u s a n d C i v i l c h a r a c t e r opposed to C h r i s t i a -

n i t y b e i n g a s e r i e s o f documents(London :Longman, Brown, Green Longmans, MDCCCXLVII) ,P. 146 .

6 3 ~ e p o r t o f . t h e M i s s i o n a r y C o n f e r e n c e h e l d a t Madras, 19W(\tadrao: 7he rfetho- d i s t P u b l i s h ~ n g House, l Y W ) , p . 1 4 ,

t o t h e b e s t t r a i n e d of t h e C h r i s t i a n y o u t h , n o r c o u l d i t e v e r c o m p e t e w i t h

6 5 government s e r v i c e i n t h e f o r m e r p a r t i c u l a r s . The s a l a r i e s o f t h e m i n i s t e r s

were p a i d from t h e S o c i e t y 'S Fund. With t h e growth of t h e Tami l C h u r c h ,

SdCLi - S m g m o r Church Fund , w i t h a Tami l s e c r e t a r y and a Cornni t t ee was

e s t a b l i s h e d i n t h e c h u r c h e s . The European m i s s i o n a r y o f t h e d i s t r i c t b e i n g

p r e s i d e n t and t r e a s u r e r . A D i s t r i c t Church Fund was e s t a b l i s h e d as a u x i l i a r y

wherever t h e r e were n a t i v e p a s t o r s o r c a t e c h i s t s . The Tamil m i n i s t e r had been

employed as a s s i s t a n t t o European m i s s i o n a r i e s i n t h e i r g e n e r a l d u t i e s .

Men o f l i b e r a l e d u c a t i o n were employed l i k e European m i s s i o n a r i e s i n e v e r y

work. The l o c a l Church Fund p a i d h a l f o f t h e i r s a l a r y . E f f i c i e n t c a t e c h i s t s

were a p p o i n t e d a s p a s t o r s . They were n o t e d u c a t e d i n E n g l i s h . The D i s t r i c t

Church Fund p a i d h a l f of t h e i r s a l a r y . When t h e n a t i v e c o n g r e g a t i o n s u p p o r t e d

n a t i v e c l e r g y m e n , i t became i n d e p e n d e n t o f t h e M i s s i o n S o c i e t y and o f t h e

m i s s i o n a r y of t h e d i s t r i c t . T h i s s y s t e m proved a t u r n i n g p o i n t a s it marked 6 6

t h e b e g i n n i n g of a n i n d e p e n d e n t Church i n t h e Tami l c o u n t r y .

S l o w l y , t h e I n d i a n p a s t o r s had been e l i m i n a t i n g t h e E n g l i s h men.

By 1912 t h e r e were e i g h t y T a m i l c l e r g y a s a g a i n s t s e v e n t y E n g l i s h a n d t h e

6 7 European h i s s i o n s t a t i o n s c o u l d n o t be more t h a n f o r t y . T h e s e were s e l f -

g o v e r n i n g Tamil L o c a l B o a r d s , b u t t h e Chairmen o f t h e C e n t r a l B o a r d s s t i l l

had t o be E n g l i s h . I n 1912, t h e Tami l m i n i s t e r , A z a r i a h became t h e B i s h o p of

Dornakka l . The g r e a t c a u s e o f t h e s u c c e s s o f m i s s i o n a r y a c t i v i t i e s i n t h e

T a m i l c o u n t r y was due t o t h e a v a i l a b i l i t y o f good p a s t o r s and p r e a c h e r s and

t h e i n c e s s a n t t e a c h i n g and p r e a c h i n g o f t h e g o s p e l f rom t h e e a r l y t i m e of 68

t h e Church.

i l /

J o n e s , J .P. , The Year Book of Missions i n I n d i a ( M a d r a s : C.L.S., 1912) ,p .175 .

66 S.P.G. ~ e p o r t ( 1 8 6 . S ) ,pp.131 P 138.

67 Palmer , R., A L i t t l e T o u r i n Ind ia (L0ndon : Edward Arnold , 1913) , p . 109.

68 . A J 9 NS XXII, No.87(March9 1837) ,p .167.

THE CATECHISTS

An impor t an t f e a t u r e o f t h e Tamil Miss ion i s , t h e e x t e n s i v e use it ma6e

6 9 of Tamil c a t e c h i s t s i n r e l i g i o u s i n s t r u c t i o n . When t h e mis s ion work was

s t a r t e d on ly a few i n t h e c o n g r e g a t i o n c o u l d r ead and it was d i f f i c u l t t o convey

t h e i d e a s t o t h e l i s t e n e r s . The custom t h e n was t o use ca t ech i sm v e r y f u l l y

i n t h e c o u r s e of t h e sermon. Owing t o t h e d i s s e m i n a t i o n of knowledge th rough 70

v e r n a c u l a r s choo l s t h e c o n g r e g a t i o n d i d unde r s t and t h e d i s c o u r s e s and sermons .

S t i l l t h e need f o r c a t e c h i s i n g was f e l t . I n i t i a l l y , t h e m i s s i o n a r i e s t h e m s e l v e s

l aboured much i n c a t e c h e s t i c a l work. With t h e h e l p of t h e s c a n t y l i t e r a t u r e t h e y

had, t hey f i r m l y grounded t h e c h i l d r e n and o t h e r s i n t h e knowledge of t h e b i b l e

s t o r i e s and of C h r i s t i a n d o c t r i n e . They produced some Tamil l i t e r a t u r e f o r t h e 7 1

purpose. But a s t ime e l a p s e d , t h e i r l a b o u r s m u l t i p l i e d and c a n d i d a t e s became

numerous and it was no t p o s s i b l e f o r t h e m i s s i o n a r i e s t o do t h e e n t i r e m i s s i o n

work.

T h e r e f o r e , one of t h e p r i n c i p a l l a b o u r s o f a mis s iona ry was t o t r a i n young

Tamils a s f u t u r e c a t e c h i s t s . Whenever they met a promis ing you th , t h e y s p a r e d

.72 n e i t h e r p a i n s nor e f f o r t and exhor t ed him t o q u a l i f y f o r t h e work. Abel , t h e

f i r s t c o n v e r t , of t h e p ionee r mis s iona ry Z ieganba lg , was as u s u a l i n t h e e a r l y

days of t h e Tamil Miss ion , suppor t ed by t h e m i s s i o n a r y , t r a i n e d and made 7 3

a c a t e c h i s t . He was t h e f i r s t P r o t e s t a n t C h r i s t i a n c a t e c h i s t . I n 1727 , some

of t h e newly bapt ized c o n v e r t s were employed i n p r e p a r i n g t h e ca techumens f o r

6 9 A.J., NS XXII, No .87(March, 1837) , p .67. -

70 I n t e l l i p e n c e r , IV(Ju1y , 1868) , p .211.

71 Rajarigam, The H i s t o r y of Tamil C h r i s t i a n Li tera ture(? ladras : 1958) ,p .38 .

72 S.P.G. Report(1854),p.132.

7 3 @, 1 ~ ~ 2 8

t h e r e g u l a r i n s t r u c t i o n s . L a t e r o n , t o a t t e n d t o t h e p u b l i c c a t e c h i z i n g s

of t h e n o v i a t i a t e s , t h e m i s s i o n a r i e s drew up a s e r i e s of q u e s t i o n s on t h e

fundamenta l d o c t r i n e s and t h e d u t i e s of C h r i s t i a n i t y and e n t r u s t e d them t o

o f f i c e r s who were o f f i c i a l l y c a l l e d c a t e c h i s t s .

I n t h e e a r l y pe r iod a c a n d i d a t e ' s C h r i s t i a n knowledge and e x p e r i e n c e was

t h e only c r i t e r i o n f o r h i s appointment . They were t o have p r o f i c i e n c y i n t h e

knowledge of t h e i r ho ly r e l i g i o n , s o a s t o e n a b l e them t o d i s c o u r s e w i t h t h e i r

74 countrymen concerning i t s . t r u t h and impor tance . I n t h e second p h a s e , t h e

c a n d i d a t e s f o r t h e p o s t of c a t e c h i s t s were g i v e n t r a i n i n g i n t h e c h u r c h .

Every church of t h o s e days was a c o l l e g i a t e church hav ing a r e g u l a r s e r v i c e f o r

t r a i n i n g f o r t h e church o f f i c e s . The c a n d i d a t e s l e a r n t e v e r y t h i n g by m e m o r i t e r ,

by hav ing i t o f t e n r e p e a t e d t o them and by t h e i r own r e p e t i t i o n . The c a t e c h i s t s

had been adv i sed t o f o l l o w a b e t t e r method of c a t e c h i z i n g t h e c h i l d r e n . The

church ca t ech izm exp la ined by way of q u e s t i o n s and answers wi th s c r i p t u r e p r o o f s ; 7 5

a c o l l e c t i o n by Lewis was t r a n s l a t e d f o r t h e purpose .

The i r r e g u l a r i t y of t h e whole, from an e c c l e s i a s t i c a l p o i n t of v iew,

was c o n s i d e r a b l e . More among them were s p e c i f i c a l l y r e c r u i t e d , a f t e r a d i s t i n c t

a s c e r t a i n i n g of f i t n e s s n o t on ly by t h e f a v o u r of a m i s s i o n a r y , b u t by t h e v o i c e

of t h e peop le . Because of t h e i r i m p e r f e c t knowledge as w e l l as t h e p e r s e c u t i o n 76

which fo l lowed , many of t h e b a p t i z e d l a p s e d soon a f t e r w a r d s i n t o hea then i sm.

T h e r e f o r e , t h e r e was g r e a t need f o r p rope r t r a i n i n g of p e r s o n s a s p i r i n g f o r

t h e o f f i c e of c a t e c h i s t s . The Archbishop of Can te rbury encouraged them t o p l a n

74 M i s s i o n a r i e s Z ieganba lg and Grundler le t ter t o S.P.C.K., T r a n q u e b a r , 23rd

Sep ., 1712, m., I X , No. lOG(August, 1810) , p ,666.

75 T a y l o r , A Mernoir,p.l29.

76 I b i d 9 pp.101, 341, 342 rep.

for the t raining of youngmen. Seminaries were establ ished i n every leading 7 7

missionary centre . Rules were formed and t ex t books prepared. The candidates

for the o f f i ce of ca tech is t s received t he i r ea r ly education i n the boarding

school, and passed subsequently through a course of higher t ra in ing i n the

Preparandi In s t i t u t i on . When boys were taken in to a boarding school a t ten or

twelve, they were well grounded i n Grammar, Arithmetic, Geography, Holy

Scriptures , and then a t eighteen or nineteen years of age were sent t o Seminary

to pursue,under competent t eachers , a course of study which las ted th ree or

four years longer, where History, Natural Philosophy, Theology and other branches

were taught, and i t was expected t ha t the ca tech is t s should be men of superior 78

attainments. Great care was taken with t he i r t r a in ing , se lec t ion and supervi-

s ion, and i n the 1860s. the day came when the best of them became the ordained

pastors of se t t l ed congregation.

In course of time, d i f f e r en t designations were given fo r diverse category

of ca tech is t s according t o t h e i r s t a t u s , posi t ion and salary i n the hierarchy of

church bureaucracy. There were pr incipal and subordinate ca t ech i s t s in s t a t i o n s 79

comprising towns and v i l lages and famil ies . The inspect ing or superintending

ca tech is t s resided i n the missionary s t a t i on which was the pr inc ipa l s t a t i o n

in the mission d i s t r i c t . I n the American Madura Mission u n t i l 1850, the only

designation they received was nat ive a s s i s t an t s . In tha t year, they were divided

in to two denominations of s t a t i o n helpers and v i l l age ca t ech i s t s . The ca t ech i s t

was usually called as Upucle~ . i , , a Sanskrit term, equivalent t o nearly Doctor of

Divinity. Upudui is a sacredotal teacher of the Vedas. The Cathol ics , ca l led

the cas te catechis t a s Up&e,iicuz, in to 4Ldu i t i n e r a n t c a t ech i s t s who were

77 "A Seminary, as it technical ly s ty led , but which i n r e a l i t y was a theologi-

c a l and t raining col lege fo r ra i s ing up a properly qua l i f i ed , na t ive agency."

Sherring, The History of Protestant Missions i n India(London :Tuber and

Co., 1875) ,p .375 , 78

C.O., 0p. c i t . 79

A.J., NSIV, No.Z(Feb., 1831) ,P.75. -

80 t r a v e l l i n g from p l a c e t o p l a c e , each wi th a s p e c i a l g i f t . F i n a l l y , f o u r

g r a d e s of c a t e c h i s t s emerged i n t h e Tamil P r o t e s t a n t Church. if'&m o r

o r d a i n e d p r e a c h e r , /2Lzwwryi l i c e n t i a t e ; p c ~ t i r c l g ~ ~ ~ ~ r e l i g i o u s t e a c h e r ; and

upucl~ ,5 i , c a t e c h i s t . However, t h e s e t i t l e s were not widely o r s y s t e m a t i c a l l y

used. A s tudy of t h e r e c r u i t m e n t of c a t e c h i s t s shows t h a t Roman C a t h o l i c and

Hindu f a m i l i e s f u r n i s h e d v a l u a b l e workers t o t h e P r o t e s t a n t Tamil Church from

g e n e r a t i o n t o g e n e r a t i o n . They belonged t o d i f f e r e n t p r o f e s s i o n s , c a s t e s , 81

b i r t h p l a c e s and p l a c e s of e d u c a t i o n . These c o n d i t i o n s had impor t an t r e s u l t s . *

The c a s t e s t h a t had very few c a t e c h i s t s among them f o r many y e a r s were t h e P u l l a

caste i n Tan jo re and Madura M i s s i o n s , S h a n a r s i n T innve l ly and P a r i a r s i n A r c o t

and Madras r e g i o n s . The T a n j o r e S u d r a C h r i s t i a n s were appointed at Veperp and 82

T i n n e v e l l y f o r a n u m b e r of y e a r s . T h e c a t e c h i s t s o f T a m i l c o u n t r y w e r e

a l s o s e n t ab road . The r e c r u i t m e n t was r e f l e c t e d i n t h e wide d i s t i n c t i o n of t h e 83

community, a l l over t h e c o u n t r y . The v a r i e t y of occupa t ions r e p r e s e n t e d

i n t h e worke r ' s f a m i l i e s had a l s o been reproduced i n t h e Mission community,

w i th t h e r e s u l t t h a t t h e d i f f i c u l t y of f i n d i n g employment f o r new c o n v e r t s

had been m i t i g a t e d . 8 4

The o f f i c e of c a t e c h i s t was v e r y anomalous. Much bod i ly l a b o u r devolved

on t h e c a t e c h i s t . The p reach ing fo l lowed p a s t o r a l v i s i t s and they by d e g r e e s

o b t a i n e d s e c u l a r i n f l u e n c e . They e x e r c i s e d d i s c i p l i n e over t h e members o f t h e

c h u r c h , They d i f f e r e d from t h e few o r d a i n e d Tamil m i n i s t e r s only i n wan t ing

t h e i r s u p e r i o r p i e t y , and i n n o t be ing pe rmi t t ed t o a d m i n i s t e r t h e L o r d ' s Supper ,

80 C r o n i n , P e a r l t o I n d i a , p . 168.

8' Murdach, I n d i a n Miss iona ry Manual(Madras: Caleb F a s t e r , 1870). pp .98, 296. 82

T a y l o r , A Memoir , p -61.

83 -* C .O IX, No . lOl(August , 1818) , p ,667: Chand le r , Madura Miss ion , p .95.

84 Viswanath, Brahrnachari,"Christianity i n South I n d i a , " i n C h r i s t i a n i t y i n Tndia(Madras : Vivekananda Kendra Prakashan , 1979) , p .146, -

They were virtually almost presbyters. In a way the office of catechis t was

a kind of appreticeship to the off ice of priesthood,because catechis ts were

ordained as priests. Aaron, the f i r s t Protestant Christian Tamil pr ies t was

ordained in the Lutheran mode i n 1733 and formerly he was an evangelist.

Sathianathan, the f i r s t Tamil catechist and the f i r s t Tamil priest of Tinne-

velly was ordained in 1790 by Missionaries Jenicke and Kohloff. Christian 8 5

David episcopally ordained f i r s t pastor was himself a catechist.

The catechists had significant part in the church administration. They

were directed, with regard to burials in the Tamil congregation, to deliver

into the hands of the minister a written information, in which was to be expres-

sly mentioned the Christian name of the deceased as well as the corresponding

number of baptism in the church register. One of the catechists was to attend

a t the house of mourning, and one was to wait with the signing children a t the

gate of the burial ground. Catechists alone were to distribute betel a t the 86

i!i&c&tu, or putting on of turbans a f te r mourning, I n l ike manner they came

to notify to the minister on Friday of baptisms which were to be performed on

the following Sunday. He accompanied the missionary i f the baptism was conduc-

ted i n the member's house. In the absence of the missionary, he was instructed 8 7

to conduct baptismal and burial services,

The catechists also had certain judicial authority. They se t t led

8 5 M.C.M.R., XXXII, No.S(May, 1865), p . 131,

86 "Instruction for the catechist ,Vepery Mission," 5th January, 1810, Taylor, A Memoir, pp .206 and 214.

R7 " I

Graul , K . , Explanations concerning the Principles of the Leipzig Mission- ary Society with regard to the Caste (tuestion(Madras: Athenaeum Press, 1851) , p . 1 4 .

differences among the believers and avoided law su i t s as much as possible.

The matter was f i r s t submitted to the catechists and thereaf ter , i f necessary 88

the matter was forwarded t o the committee of catechists. The sa le of books

was also a regular part of their duties. The number of books they sold was

either a proof of their diligence, or an exposure of their negligence, b u t in

89 a l l cases it was a great help to the work of preaching.

90 It was made a rule that catechists should marry educated g i r l s .

Young catechists were made to wait to get trained g i r l s . The boarding 9 1

schools were a source of supplying educated g i r l s to the catechists.

92 They were discouraged from marrying heathen g i r l s . Caste was not a bar from

becoming catechists, b u t the Par ia r catechists were not trained i n the early 93

period when he was expected to serve Sudras. When the catechists mixed with

9 4 the heathens they were dismissed.

The Protestant Christian Church took much care to protect the in t e re s t s

of the catechists family. The deceased ca techis t s ' children were given free

board and education u n t i l they attained the age of fourteen years subject to

the condition that the children would maintain their good character, The

missionary was given power to suspend the payment to the children

88 Free Church Report(1896) , p . 15.

V /

M.C .M.R., XXXI, No. 11 (November, 1864), p. 378.

9 7 Chandler, The Madura Mission ,p.230.

/ L

His brothers, Memoirs of Bisho~ Daniel Corrie(London : 1847), p ,591. 9 3

Richter, Missions i n India, p . 167.

94 S.P.G. Report(1858) ,p.134.

by a resolution of the quarterly meeting. The allowance was t o be continued

to the son or daughter provided they were brought up under the care of the

95 9 6 missionary. Eksides to help the i r widows a Widow's Fund was created.

The catechists of the early Protestant Christian Church exercised

varied functions and in f a c t , t h e y acted as defacto presbyters in the church.

Besides as chairmanof the panchayat they assumed secular authority a s well .

Yet most of them were caste ridden and not firm in removing cas te . They led 9 7

the caste feuds, and took sides even against the missionary. Tne "Tinnevelly

Schism," raised doubts regarding the in tegr i ty and character of the ca tech i s t

Bishop Daniel Corrie accused tha t the catechis ts were trusted but betrayed

the con£ idence placed in them by the missionaries. B u t Archdeacon Robinson's 98

investigation restored the dignity of the o f f i ce of ca techis t . In 1839, the

Madras Correspondi-ng Committee found that many of them were qui te u n f i t for

thei r work and came to the conclusion that the system was radical ly wrong.

Therefore, Bishop Spencer suggested that a l l ca techis ts should be l icensed and

come under the direct authority of the bishop. The Corresponding Committee

objected t o itand insisted tha t as the missionaries were appointed by the parent

society and were licence holders from the bishop, they should be allowed to

reappoint the catechists . However, both s ides agreed tha t only men of character

alone be appointed as catechists . Great care was taken with the i r t r a in ing ,

selection and supervision. The day had come when the best of them became the

ordained pastors of se t t led congregations. The system of ca tech i s t s became 99

beneficial to the cause of Protestant Tamil Christ ian Missions.

9 5 96 s.P.G.Report(l843) ,p.141. M.C.M.R., X, No.9(1843),p.139.

9 7 98 M.R.C.I . , VIII(1850) ,p.233. Penny, The Church in Madras, I11 ,pp.8-9.

99 Simpson, W.B., "The Madras Dis t r i c t Meeting," Q., NS 11, No .8(March, 1888) ,p.314.

THE ORGANISATION OF THE CHRISTIAN VILLAGE ~MIYISTRATION

With regard to the administration of the worldly matters of the Protes tant

Christian congregation in the towns and v i l l ages ,a self-supporting and s e l f -

controlled council of elders was established. -.When the Christians including

the headmen joined the mission, the missionary in cooperation with the headmen

100 usually appointed the panchayat(literal1y a council of f ive ) . Usually the

101 catechist was the chairman of. the panchayat. 4s a resul t of th i s arrangement

the Tamil Protestant Tamil Christian communities functioned as " s p i r i t u a l

democracies ." 102

The panchayat elders were annually elected by the whole congregation, votes

were given individually to a l l communicant members. The votes were a l so given

under cover, or in sealed c h i t s , in order that the voting might be more f ree .

Members who led a bad l i f e were excluded from a r ight of voting for the choice

of elders. Every elder who was to be appointed should have a t l e a s t two-thirds

of the votes of the congregation. However, an election took place being guided,

not so much by the moral or rel igious qual i f ica t ions of the persons, as by t h e i r

standing, or respectabil i ty in l i f e . L i s t s of contenders were c i rcu la ted . - 103

The elected persons were confirmed in the church.

The elders of the congregation had t o confine the i r labours only to the

congregation and the outward comfort of the members, From the motives of t rue

love of God, and a sincere wish to obey H i m , sprang the need to help the poor

and needy, to rel ieve the oppressed, t o judge the fa ther less , and plead

loo * , A.J XX, No.33(August, 1835) , p .234.

lo' Cotton, The Tinnevelly Missian(Ca1cutta : 1884), p .54. 102

Free Church Report(Madras: 18961, p. 15. '03 -e PI H ) XI(1844) ,pp.209,221.

for the widow. Tney were tobe careful tg . f ind out the best means of knowing how

to support orphans and such members wh?. by reason of old age, and sickness, - ,

were not able to provide for themselveg;., and for t h i s purpose they had to keep

a register of the poor and also an account,of how alms were t o be divided.

The elders had to investigate with impar.tiality and faithfulness such cases,

which, members of the congregation might ,bring for their decision. But i t . .

always was thei r f i r s t endeavour to recogcile one brother with another; and

where reconciling means could f a i l , to decide according to truth and conscience.

The elders could not i n f l i c t corporal pupishment, In cases where f ines were . -

thought to be due penalty, these were to b e paid to the above mentioned, as 104

support for the poor, The court of elders, se t t led cases, which drew punish-

ment such as f ines , s t r ipes or compensat+on and not capital offence. Their

decisions with the endorsement of the missionary, were generally accepted, and

thus the d i f f i cu l ty was adjusted without >formal appeal to a government magistr-

105 ate , The aid of the missionary was a t times sought by those i n authori ty in

106 se t t l ing troublesome legal cases.

The few elders of the council were-called flddwrihmm, They were an 107

executive body, and the police of the vil lage. As there was breakdown of law

and order due to pol i t ica l uncertainty in- the Tamil country i n the early part

of the nineteenth century, there was a $:ortion of magisterial power vested in

the missionary as the head of h is community, The Protestant Christiansof the

104 Instruction for the Elders of t.&! Vepery Congregation, Taylor, A Memoir, p.209-210 resp.

'05 Dennis, J.S.. Christian Mission ;and Social Propress(ku York: Fleming Ravel1

Company, MDCCCCVI ) , P ,313. 104

Pearson, Memoir of the C .F, Swar~z, I , p. 221 and 247 resp, 707 . - .

S.P.G. Report(London: Society, 1830) , p , c v ,

day in their peculiar customs a t marriages, baptisms, and funerals were very

similar to the heathens. There had a t that time, a very adequate exercise of

divine ordinances, and the marshall, with his batton and scourges was almost

the only discipline. A strong valiant person was selected among the congrega-

t ion and bestowed with the baton of office, a sort of wooden baton having

the date of a year insribed on i t . M. Gericke gave one called Bastion the

batton of off ice. He was s ix feet t a l l . For the boldness and tact that he d i s -

played on several occasions, he was given the baton of office. By t h i s v i r tue

a Christian could be stopped in the s t r ee t , called to summary account and i f

708 a whipping were ordered, there were persons to give it.

A group of villages formed a Christian d i s t r i c t . A t the d i s t r i c t head-

quarters resided the minister and the missionary. There was the ~Vgcya SaBcL

or Council of Justice or Commune, consisting of catechists and ministers. They

could get the services of members of the congregation called as elders.

Church members from the branch centres took the appeal. Unless there were very

evident symptoms of misleading brought to the missionary's notice by the succum- 709

bing party, he seldom interfered, The missionary's influence on Protestants

i n h is own d i s t r i c t being much greater than that of any other person, he acted

as the f ina l Court of Appeal within the mission d i s t r i c t . However, further

appeal' could be taken t o the c i v i l court.

The following t r i a l was conducted by the Vepery Nyuya Sdui on

12th January 1820. When the decision of the council was not acceptable, appeal

was taken to the Madras Supreme Court. Pariburnam Mariammal, Chinnasawamy ' s

widow complained against Muttoosawamy P i l l a i , the brother-in-1 aw , that he had

. \* ., Murdoch, Missionary Manual , p . 311.

l u x

Taylor, A Memoi'r , pp .97, 98.

depr ived h e r of a house , which belonged t o t h e e s t a t e , l e f t t o h e r by t h e

t e s t a m e n t of h e r deceased husband. A copy of t h e t e s t amen t was p roduced .

It was s igned by f o u r w i t n e s s e s . From t h i s document it appeared t h a t Chinnasa-

wamy had been i n p o s s e s s i o n o f two houses ; one e r e c t e d by h i m s e l f , t h e o t h e r

be ing an i n h e r i t a n c e , from h i s f a t h e r Arulappen. Muttoosanamy acknowledged

t h a t he had only a s s i s t e d h i s b r o t h e r i n t h e b u i l d i n g of t h e former of t h e s e

houses . Consequent ly , he had no c l a im over t h e house.

The enqu i ry was done i n t h e p re sence of t h e m i n i s t e r s of t h e c o n g r e g a t i o n ;

t h e c a t e c h i s t s D e i r i a P i l l a y , T i r u c i l u v a i Wat i e r , Sandappen; a d j o u r n e d t o

Wednesday next which was t h e n i n e t e e n t h of January . When t h e w i t n e s s e s were

h e a r d , a l l agreed t o t h e e x i s t e n c e of a t e s t a m e n t , made by t h e deceased Arulappen

on behal f of h i s c h i l d r e n ; whereby t h e house , No.15, J e s s o r e , was l e f t t o

Cninnasawamy t h e husband o f t h e p l a i n t i f f .

Ten days l a t e r , Muttoosawamy P i l l a i s e n t a l e t t e r from h i s a t t o r n e y

s t a t i n g t h a t he was no t w i l l i n g t o submit t o t h e d e c i s i o n of t h e c o n g r e g a t i o n ,

b u t was d i sposed t o b r i n g t h e c a s e b e f o r e t h e c o u r t . These two l e t t e r s

t o g e t h e r w i th a copy of t h e t r a n s a c t i o n s , conce rn ing t h e c a u s e , as t h e y were

w r i t t e n down above, had been forwarded t o R . C l a r k e , S e c r e t a r y t o t h e Madras 110

d i s t r i c t committee. The c a u s e was recommended by C leghorn (P , C l e g h o r n , t h e n

110 Tay lo r , A Memoir, pp . 206-208.

a b a r r i s t e r i n t h e Supreme C o u r t ) t o t h e c a r e of lawyer Neal.

S u c h a k i n d o f work was bu t a waste of time. It had , however, been

a p r i n c i p l e i n t h e mis s ion t o se t t le d i f f e r e n c e s w i t h i n i t , and a v o i d law

s u i t s a s much a s p o s s i b l e . I n most c a s e s t h e d e c i s i o n w i t h t h e endor semen t I l l

of t h e mis s iona ry was g e n e r a l l y accep ted i n t h e c i v i l c o u r t .

The e l d e r s and c a t e c h i s t s expected t o a c t i n confo rmi ty w i t h t h e m i n i s t e r s .

772 The consequence was t h a t t h e m i n i s t e r s had e s t a b l i s h e d an hpehiwn h/ze/Lio.

E l d e r s were e c c e l e s i a s t i c a l l y termed Moopar. Yet t hey e i t h e r t ook o r

r e c e i v e d , s e c u l a r l y t h e s t y l e of Dh~~/1mc~ lbLthun ( F i t man). The p e o p l e obeyed

them and acqu iesced w i t h t h e i r d e c i s i o n s . The m i s s i o n a r y found them a

t roublesome body t o d e a l w i t h . D e s p i t e t h e s e d e f e c t s , t h e Panchayat sys t em

was f r e q u e n t l y u t i l i s e d i n such c a s e s a s i t was a well known and p o p u l a r 773

m e t h o d o f s e e k i n g t h e s o l u t i o n of d i s p u t e s i n t h e C h r i s t i a n communi t i e s .

The mis s iona ry was r e l i e v e d from e n t e r i n g i n t o w o r l d l y a f f a i r s of t h e

c o n g r e g a t i o n . The r e s u l t was t h a t e v e r y t h i n g was working smoothly t h e r e

th roughou t t h e y e a r .

717 Dennis , Op. c i t .

11 2 Penny, F. , The Church i n Madras(London ,: John Murray, 1922), 111, p . 5 .

11 3 Glads tone , "The C a t e c h i s t , " i n B u l l e t i n of t h e Church H i s t o r y Associ -

a t i o n of India(September , 1965), p. 17.

DEVELOPMENT OF TAMIL PROTESTANT CHRISTIAN FORM OF krORSHIP

The beauty of C h r i s t i a n worsh ip , i ts calm, p i o u s o u t l o o k , d i f f e r e d from

t h e worship of non-Chr is t ians . I ts s i m p l i c i t y , c o r p o r a t e worship and s i n g i n g ,

t h e h i g h e r motive about God i t developed, indeed drew t h e people i n a way t o

C h r i s t i a n i t y . A t Mudalur, b e f o r e t h e church s tood a b u i l d i n g l i k e a p igeon-

house , w i t h a l a r g e ke t t le -drum t o summon Lhe c o n g r e g a t i o n . Its sound was hea rd 114

deep i n t o t h e palmyra woods. I n s e v e r a l c h u r c h e s , b e l l s were r l n g i n g a l l t h e

115 t ime. Dai ly and a s w e l l as on sabba th , s e r v i c e s were . conducted - i n a l l t h e

congrega t ions . They came t o t h e church one a f t e r a n o t h e r , wi th t h e u s u a l

C h r i s t i a n s a l u t a t i o n s , " i ' w z c u ~ h ~AOGWR, " meaning, " P r a i s e be t o God".

The custom was t h a t a l l members of t h e c o n g r e g a t i o n of t h e d i s t r i c t assembler1

whenever t h e i r mi s s iona ry v i s i t e d t h e v i l l a g e . This a f f o r d e d both t h e 11 6

miss iona ry and c a t e c h i s t o p p o r t u n i t i e s t o t e a c h t h e peop le .

There were one o r two f u l l s e r v i c e s weekly, b e s i d e s t h e Sunday s e r v i c e s ,

i n every s t a t i o n , where a mis s iona ry r e s i d e d , when t h e e n t i r e s e r v i c e f o r t h e

day was r e a d , and a sermon preached. A t t h e o r d i n a r y morning and even ing

p r a y e r s conducted by t h e n a t i v e t e a c h e r s i n t h e v a r i o u s v i l l a g e s of a d i s t r i c t ,

t h e y were c o n t e n t w i th a b b r e v i a t i o n of p r a y e r s t o g e t h e r w i th t h e Psa lms , o r one

of t h e l e s s o n s and a b r i e f c a t e c h i s a t i o n o r e x p o s i t i o n . I n g e n e r a l women a l o n e

a t t e n d e d p r a y e r s i n t h e morning, when t h e men were o u t a t work i n t h e f i e l d s

174 Robinson, R ing le t aube , t h e R i sh i (She f f i e l d : L.M.S . , 1902) ,p .72.

775 F r e e Church ~ e ~ o r t ( 1873) , p . 197

1 1 6 ~ . ~ . ~ . ~ . , XXIII, No .10(0ctober, 1856) ,p.7.

and t h e men a l o n e i n t h e e v e n i n g , a f t e r t h e work of t h e day was o v e r , when

t h e women were engaged i n p r e p a r i n g t h e even ing meal , t h e p r i n c i p a l meal of

t h e day. A l l c h i l d r e n , however, a t t e n d e d both morning and even ing s e r v i c e s ,

and t h e r e were a few o l d e r peop le h e r e and t h e r e . I n t h e a f t e r n o o n , a l l were

p r e s e n t , b o t h o l d and young, and b i b l e c l a s s e s were conducted. Adu l t rnales and 117

f ema les who were unable t o r e a d , r e c e i v e d o r a l i n s t r u c t i o n .

The e l d e r s were t o see t h a t a l l t h e members of t h e i r f ami ly a t t e n d e d

t h e church s e r v i c e . The c a t e c h i s t ma in ta ined a n a t t e n d a n c e r e g i s t e r . He r e a d

t h e list of members a t each s e r v i c e on t h e s a b b a t h and p laced a mark o p p o s i t e

t h e name of t h o s e p r e s e n t . These l is ts were examined and r e w r i t t e n e v e r y s i x

months. On examina t ion , t h e name o f t h o s e who were very i r r e g u l a r , u n l e s s t h e r e

was s u f f i c i e n t r eason f o r t h e i r i r r e g u l a r i t y , were t aken o u t of t h e list, p l a c e d 718

a t t h e end of t h e book, and a n a c c o u n t k e p t of t h e i r a t t e n d a n c e . I f they

improved i n a t t e n d a n c e , t h e y were r e e n t e r e d i n t h e l i s t . Such d i s c i p l i n e though

i t c o u l d d i m i n i s h t h e number i n t h e c o n g r e g a t i o n had a wholesome e f f e c t upon

t h e p e o p l e . C a t e c h i s t s and t h e m i s s i o n a r y were c a r e f u l i n m a i n t a i n i n g r e g u l a r

a t t e n d a n c e of t h e members. Once , fou r women were r e g u l a r b u t d i d n o t a t t e n d

f o r sometime. They were w a i t i n g f o r " a lucky month" t o begin w i t h and

promised a f t e r t h e a d v i c e o f M. P e t t i t t o a t t e n d r e g u l a r l y . To one of t h e

c o n g r e g a t i o n he r e f u s e d a d m i t t a n c e f o r n o t be ing a t peace w i t h a r e l a t i v e , and 119

s h e immedia te ly went and s e t t l e d t h e q u a r r e l . A widow of a poor man who d i e d

r e f u s e d t o go t o t h e church even a f t e r s i x months i n semblance of sorrow. Being

c o n t r a r y t o t h e s o u l and t h e c o n g r e g a t i o n i n g e n e r a l , s h e had t o be abandoned.

11 7 Murdoch, Miss ionary Manual , p .280.

118 M.F XXTII, No,389(London: S.P.G., 1888),p.152. ' 9

119 M.C.M.R., VIII, No. l (January , 1841) , p .4 .

The c a t e c h i s t was s e n t t o h e r . When she r e fused t o a t t e n d , t h e mis s iona ry

f i x e d a day, when s h e f a i l e d t o a t t e n d , h e r name was e ra sed from t h e a t t e n d a n c e

r e g i s t e r . She was r e fused r eadmiss ion when i t was h e r d e s i r e t o a t t e n d t h e 7 20

church s e r v i c e . Tne m i s s i o n a r i e s working among l abour c l a s s e s found it d i f f i -

c u l t t o conduct d a i l y worship as t h e congrega t ion members both young and o l d 727

were engaged i n l a b o u r throughout t h e day.

When t h e b a c k s l i d e r s a p p l i e d f o r readmiss ion a w r i t t e n agreement was s i g n e d

and pecun ia ry o f f e r i n g c o l l e c t e d as t h e c o n d i t i o n of t h e i r r eadmiss ion i n t o t h e I22

congrega t ion . Anamei, a church member i n ~ i n n e v e l l i , , absented h e r s e l f from

church e v e r s i n c e h e r husband went t o Ceylon two y e a r s ago. She s h u t h e r s e l f

up i n h e r house. She admi t t ed t h a t h e r a c t i o n was no t r i g h t . On t h e mis s io -

I23 n a r y ' s p e r s u a s i o n she jo ined t h e p raye r i n t h e evening and was r e g u l a r .

P r i o r t o t h e i n t r o d u c t i o n of t h e common p raye r by M. R o t t l e r , t h e o l d form of

d i v i n e s e r v i c e i n Tamil was t h e r ead ing of a l e s s o n from t h e Old Tes tament ;

t h e s i n g i n g of a hymn; a g a i n a l e s s o n from t h e New Testament , and a p raye r

724 wi thou t u s i n g any v i s i b l e form, ano the r hymn, and t h e sermon. Lfany pe r sons

had palmyra l e a f , i n t h e i r hands w r i t i n g t h e sermon i n Tamil short-hand w i t h

t h e h e l p of t h e i r o n pen. I n t h e mids t of t h e d i s c o u r s e t h e p reache r put

q u e s t i o n s t o h i s congrega t ion and they responded wi thou t h e s i t a t i o n i n one

vo ice . T h i s was deduced from M. Zieganbalg , who proved its u s e from long exper-

i ence . The h a b i t of r ead ing sermons was unknown. To p reach , f o u r t h i n g s were

n e c e s s a r y , a p e r f e c t knowledge of t h e language, a cop iu u d o m , a power

7201bid., pp.3,4 r e s p . 121

Lewis, Goudie , p .SO.

I L L

M.C . M . R . , XX , No.f(July , 1853) , p ,166,

'" M.C .M .R. , XXVI(1859) , p ,168. 124

C.0 VI, ~o.5(Majr, 1807),pe200. *

t o write and speak f l u e n t l y , and a c o r r e c t pronouncia t ion . The s e r v i c e was 725

c losed wi th a p raye r , a hymn, and bened ic t ion . There was a g r e a t s i m p l i c i t y i n

t h i s method, and an approach t o t h e mode of s e r v i c e was t h a t it t r i e d t o o s e v e r l y

t h e p h y s i c a l powers of t h e o f f i c i a t i n g m i n i s t e r s ; i f t h e r e was on ly one ; b u t t h e

l e c t o r s were u s u a l l y c a t e c h i s t s . B e s i d e s , t h e e d i f i c a t i o n of t h e c o n g r e g a t i o n by

prayer depended on t h e g i f t s o r q u a l i f i c a t i o n of t h e m i n i s t e r . However, h o l i -

nes s and solemni ty pervaded t h e church s e r v i c e s of t h e Tamil P r o t e s t a n t cornmu-

n i t y . Archdeacon Robinson was a s ton i shed t o see a s p i r i t u a l c o n g r e g a t i o n a t

Tan j o r e . "I have seen no congrega t ion ," remarked t h e Archdeacon, "even i n

Europe by whom the response of t h e l i t u r g y a r e more g e n e r a l l y , o r c o r r e c t l y

made, o r where the Psalmody i s more d e v o t i o n a l and c o r r e c t . Tne e f f e c t was more

than e l e c t r i c , it was a deep and t h r i l l i n g i n t e r e s t , i n which memory, and hope ,

and joy mingled with t h e devo t ion of t h e hour , t o h e a r , s o many v o i c e s , b u t

l a t e l y rescued from t h e p o l l u t i n g s e r v i c e s of t h e pagoda, j o in ing i n t h e f i n e

and heavenly music of t h e E a s t e r n Hymn and t h e hundredth Psalm, and u t t e r i n g

t h e l o u d "Amen" a t t he end of every p raye r . For t h e last t en y e a r s I have

longed t o wi tnes s scenes l i k e t h i s , b u t t h e r e a l i t y exceeds a l l my e x p e c t a t i o n s I26 .. . . . . . Gladly would I exchange y e a r s of common l i f e f o r one such day a s t h i s . "

When t h e s e r v i c e was over t h e members g a t h e r e d around o u t s i d e t h e c h u r c h ,

shook hands and t a l k e d . It was u s u a l t o s e e t h e p i c t u r e s q u e groups wending 127

t h e i r hands, and thewomen i n twos and t h r e e s behind. Apart from t h e r e g u l a r 128

s e r v i c e s , Sunday schools and c o t t a g e p raye r meet ings were he ld . They were

I L /

Arthur , A Mission t o Mysore, p .204.

126 Robinson, Thomas, The Las t Days of Heber(Madras : Robert J e n n i n g s and

and William Chaplain, 1831 ) , p .252. I L I

Murdoch, Missionary Manual, p .282. 128

F r e e Church R e ~ o r t ( 1 8 7 3 ) , p ,201,

conducted i n r o t a t i o n i n t h e houses of t h e members of t h e c h u r c h o r i n

t h e houses of t h e prominent catechumen. \Wile l e a v i n g t h e p r e s e n c e

729 of a m i n i s t e r t h e Tamil C h r i s t i a n s r e c e i v e d h i s b l e s s i n g s . An E n g l i s h

c l e r g y man who v i s i t e d t h e P r o t e s t a n t churches i n I n d i a was s u r p r i s e d t o n o t e

t h e s p i r i t u a l advancement made i n t h e Tamil churches and e x c l a i m e d , "Bengal

130 was e x a c t l y a hundred y e a r s behind Tanjore i n s p i r i t u a l matters."

So f a r we have concerned with t h e rise and development of t h e Tamil

P r o t e s t a n t C h r i s t i a n Church, C h r i s t i a n c o n g r e g a t i o n s were e s t a b l i s h e d i n

v i l l a g e s and towns. To look a f t e r t h e i r worldly m a t t e r s panchaya t s were

o r g a n i s e d . The s p i r i t u a l m a t t e r s of t h e community were a l s o e s t a b l i s h e d . Its

o f f i c i a l s , t h e c l e r g y , s e c u l a r and r e g u l a r , a l l c u l m i n a t i n g i n t h e m i s s i o n a r y

and bishop. But why d id t h i s g r e a t i n s t i t u t i o n e x i s t ? The purpose of t h e

Church, according t o its own t e a c h i n g , was t o f o l l o w t h e i n s t r u c t i o n s o f i t s

d i v i n e founder , J e s u s C h r i s t , i n s a v i n g s o u l s . Bes ides f o r t h e a d m i n i s t r a -

t i o n of t h e sac ramenta l system, t h e p r i e s t h o o d was i n d i s p e n s a b l e . It was

t h e miss ionary-pr ies t who guided t h e s h i p of t h e P r o t e s t a n t Church i n t h e

n i n e t e e n t h cen tury and gave a fo rmal shape t o t h e i n s t i t u t i o n s of t h e

m i n i s t e r , c a t e c h i s t and church worship. He waded away m n y of t h e h u r d l e s

such a s t h e ques t ion of c a s t e and s u c c e s s f u l l y e s t a b l i s h e d t h e Church.

729 C.M.R., XVIII, No.8(August, 1861) , p .247; His b r o t h e r s , L i f e of

Reginald Heber , p ,121.

130 A Clergy man, "A Journey from Bengal t o Cape Cornorin," m, VI, No .10(1807), p.335.

The P r o t e s t a n t C h r i s t i a n community became a r e l a t i v e l y open community,

a t l e a s t where C h r i s t i a n s were concerned and r ank ing w i t h i n t h a t community,

became i n c r e a s i n g l y i n terms of a pe r sons q u a l i t i e s and behav iour -educa t ion

and s t y l e of l i f e - r a t h e r t h a n o n e ' s c a s t e o r i g i n s ' . T h i s i s n o t t o s a y ,

on t h e one hand, t h a t c a s t e f e e l i n g s d i e d on t h e s p o t . C a s t e f e e l i n g s of

s u p e r i o r i t y have con t inued down t o t h e p r e s e n t day. Nor is i t t o deny, on

t h e one hand, t h a t c o n v e r t s from c e r t a i n c a s t e s were never a d m i t t e d t o t h e

p r i e s t h o o d , and were n o t t r e a t e d unequa l ly by t h e m i s s i o n a r i e s . N e v e r t h e l e s s ,

under t h e P r o t e s t a n t m i s s i o n a r i e s , f a m i l i e s could come up by a c q u i r i n g t h e

necessa ry a t t r i b u t e s o f h i g h e r r a n k i n g , and cou ld be admi t t ed t o t h e p r i e s t h o o d

and t o l e a d e r s h i p i n t h e c o m u n i t y . Consequent ly , though t h e P r o t e s t a n t

C h r i s t i a n s o c i e t y d i d n o t become perhaps e n t i r e l y C h r i s t i a n i n t h i s a r e a o f

L i f e , a C h r i s t i a n t y p e of s o c i a l founda t ion was l a i d .

But m i s s i o n a r y , C a t e c h i s t , p a s t o r s were on ly p a r t o f t h e i n s t i t u t i o n a l

i n f r a s t r u c t u r e . Beyond them were v a r i o u s v o l u t a r y a s s o c i a t i o n s and an

ind igenous c u l t u r a l e t h o s such a s ~ha,vnu Sculyu..~ ( N a t i o n a l P h i l a n t h r o p i c S o c i e t y ) ,

S h d i Sungcun(Peace S o c i e t y ) , t h e Suui,,henhu Fmm!Poor Fund) , t h e Widow's

Fund, t h e N a t i o n a l Miss iona ry S o c i e t y and i)e,iardhai ( P i l g r i m s ) . By means

of s u c h ind igenous a s s o c i a t i o n s a s t h o s e c o n g r e g a t i o n s of t h e Tamil c o u n t r y

developed a s t u r d y independen t s e l f - r e l i a n c e from t h e Miss ioa ry S o c i e t i e s .