Mr. Mozoomdar is at present the best-known representative of the Brahmo Somaj, that is, the best-known in America, which he has visited several times, and where he has published now three books. But in India we believe he belongs to one of the smaller of the four fragments into which the Somaj, never large, has become split up, and has a very insignificant following. The Brahmos for the lust thirty years have attracted considerable attention, due, not to their numbers, which have always been small, But to the ability of a ...
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Mr. Mozoomdar is at present the best-known representative of the Brahmo Somaj, that is, the best-known in America, which he has visited several times, and where he has published now three books. But in India we believe he belongs to one of the smaller of the four fragments into which the Somaj, never large, has become split up, and has a very insignificant following. The Brahmos for the lust thirty years have attracted considerable attention, due, not to their numbers, which have always been small, But to the ability of a few leaders and the uncertainty as to whereunto the movement might grow. But their most prominent man, Baboo Keshub Chunder Sen, sorely disappointed the expectations of his friends, and it is now abundantly clear that the movement has no future. The membership of the Somajes, or assemblies, is composed of Bengalis who have been educated in the English government schools, have thus lost faith in orthodox Hinduism with its manifest absurdities and revolting abominations, but for various reasons is unwilling to enroll themselves in the Christian Churches. The alternative, so generally embraced by the similar class in Japan, of becoming outright infidels, docs not suit these young men of India; for, like the mass of their countrymen, they are strongly religious, and some kind of a religion they must have. So they have invented one less humbling to their pride of intellect and pride of race than the Christianity brought to them by foreigners-an eclecticism, combining, as they claim, the best features of all faiths and on terms of perfect fellowship with all. This they call Brahmoism, from Brahm, the supreme being, "the one without a second," of whom all the gods in the Hindu pantheon are manifestations. It cannot be called a form of Christianity, although it is clearly the outcome of the * impact of Western civilization upon Eastern minds. Nor is it a form of Hinduism, for it has even less sympathy with the Brahmans than it has with the missionaries. It is a curious conglomerate, more nearly allied, probably, with a certain class of Unitarians in America than with any other religionists under the sun, but not fitted to benefit the masses of India. On the cover of this book concerning the Spirit of God is the flag of "The New Dispensation" - as this particular wing of the Brahmos like to call their system-bearing the emblems of the three religions, Mohammedanism, Hinduism, and Christianity. This sufficiently shows from what standpoint the work is written and makes any extended comment needless. The author says, "Christ does not supplant or abolish the prophets and incarnations of other religions, but they all and each have their place in him; he completes and reconciles them." "In the Brahmo Somaj the essence of Hinduism makes peaceful reconciliation with the essence of Christianity." But if any one procures the book in the hope of ascertaining just what these essences are and just how they are reconciled he will be disappointed. Plenty of mysticism there is in the volume, and some excellent meditations of a devout sort, but of clear thought or important ideas very little. "All scriptures find acceptance with us," says the author, "all prophets find honor, allegiance, and imitation." He who "accepts" the Koran and the Vedat in the same sense in which he receives the New Testament is not a teacher of spiritual things to whose utterances the Christian people of America will care to give much heed. When there is so much that is better why should one wish to meddle with the worse? -"Methodist Review," Vol. 76 [1894
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