Edwin Clark- Missionary to Naga of India

Edwin W. Clark and his wife served as missionaries in Nagaland India. “They sailed from Boston on October 20, 1868 in Bark Pearel via Cape of Good Hope under the Missionary Union as Missionaries and Printers. They arrived in Sibsagar in March 1869 and relieved William Ward who had long need of furlough.”1

He (Edwin Winter Clark) was told that an enormous rock, standing vertically and alone and in which dwelt a mighty influential spirit, was up there, and no one must pass that way. Clark kept to the ridge, and to the amazement of his attendants walked back and forth unharmed before the sacred boulder.”2

One of the most striking social characteristics to the western mind was the practice of headhunting. According to Alva Bowers Nagaland was “the paradise of the head-hunters.”3 “They were dubbed by the Assames, ‘head cutters’.”4 “Men were dubbed women or cows until they had contributed to the village skull house.”5

Although the Naga villages were known for their headhunting practices thee was no known case of cannibalism. Some felt that the aspect of “head cutting” among the Nagas has been overemphasized. “The positive remarks wee always left behind or ignored by the missionary and other writers of the Nagas. They in fact over-emphasized the negative aspects and painted the Nagas as the Head Hunters of northeast, India.”6

This tribal animism may at first glance appear to say that the early missionaries would have difficulty bringing the message of Christ to a people of this religion. According to Mrs. Clark this was not the case. “Religiously, these hill people south of Assam. Not being grounded in the old systematized religions of the East, and having no caste, are far more ready to accept the simple story of Jesus of Nazareth.”7

During their stay at Sibsagar the Clarks had opportunity of meeting some Nagas roaming in search of food. Like Bronson the Clarks developed a burden for the Nagas and wrote the Home Mission Board in 1871. “Tribe upon tribe of Nagas are accessible to the Gospel. It is certainly painful for us at Sibsagar to be unable to lift our eyes without seeing these hills and thinking of them who have no knowledge of Christ.”8

Clark sent an evangelist to penetrate the Naga Hills. The evangelist came down with nine others and they were baptized by Clark on November 11, 1872. Clark was at this time not permitted to enter Nagaland by the British Government and his own mission board was hesitant to approve his plan to enter the Naga Hills December 23, 1872. That very day Clark organized the first Baptist Church of Nagaland.

It was an important day in Naga history when the first Baptist Church was formed. It is no wonder Clark knew his calling would henceforth be with the Nagas. “’I believe I have found my life-work,’ exclaimed Mr. Clark, as he entered the old press bungalow on his return from his twelve days’ absence in the wilds of barbarism.”9

The glorious moment for Clark was not without troubles. The village became divided over the new religion. Some felt that Clark could not be trusted because he had the same white face as the British military. The Nagas were opposed to anything that would promote alliance with the encroaching British power. Clark was determined to dedicate himself to the people and trust the Lord alone for protection.

Clark concentrated on developing a good knowledge the language, their character and medicine. These skills proved helpful in soul winning and opened doors in many homes. Clark also would encourage the Nagas to pray for the sick and the recovery of a sick person would lead to a renunciation of animistic sacrifice.

“In 1894 Mulong became the center of missions to further the evangelization of the Naga tribes. Mulong is the first Christian village in Nagaland. Then in a later year Clark moved his mission center to Impur which is presently known as Ao Baptist Arogo Mungdang.”10

In 1905 Clark saw a record one hundred and ninety baptisms. The work was truly blessed of God but Clark saw that better days were yet ahead. “Thirty years ago I took up residence in these Naga hills in a village where some work had been done by a native evangelist. Save at this place, over all these ranges of hills hunt the black pall of heathen, barbaric darkness. Now from some twenty of the fifty or more villages crowning the mountain crests floats the glorious banner of Christ, held by his Naga disciples. The softening twilight of Christianity is here. Soon the broad daylight with its transforming power will reveal a Christianized people.”11

The Nagas were well aware that to accept Christianity would mean drastic changes in their social life. “Adherents of the old, cruel faith were quick to see that the gospel of peace and love would rapidly empty their skull houses and put to rout most of the old customs handed down from forefathers, for whom they held the greatest reverence. The missionaries presence and his teaching had spread like wildfire from mountain peak to peak and everywhere was fostered the suspicious spirit.”12

The Nagas saw the important benefits that Christianity would bring including education and economic benefits, sanitation, but not all were willing to extend open arms to the new missionaries.

Christianity was of major importance as far as integrating the once warring Naga tribes as can be seen from the British military report. “An American Baptist Missionary, The Reverend Clark, has for some years past settled in the Naga village of Molar Kay, south of Amguri, and his labours are apparently bearing fruit in leading to the settlements of blood feuds, and a desire on the part of those villages which have come under his influence to live at peace with their neighbors.”13

It must be noted that it was Christianity that brought an end to the practice of headhunting. Although the results were dramatic they were not always immediate in the early days of mission efforts. “In short the government did not get the hoped for benefit of tribal pacification that was the primary motive behind the early support of missionary efforts.14

Clark’s vision for Nagaland came true. We can see the broad daylight of a Christianized people from the growth statistics:15

________________ ____________ _______________ __________________
Year Net growth Rate of Growth Native Preachers
1890-1900 307 409% 12
1900-1910 246 195% 90
1910-1920 3,697 328% 100
1920-1930 12,749 264% 250
1930-1940 18,738 107% 250
1940-1950 41,233 114% 145
1950-1960 4,173 5% 140
____________ ____________ ___________ ______________

It should be noted that during this period (1890-1960), that the number of foreign missionaries was never above ten. “By 1980 the Naga population was 572,742 and the Baptist population was 185,987 according to the Baptist Atlas; Nashville, Tennessee: Broadman Press, 1980.”16

Today Nagaland is known for its church movement. Nagaland is still growing spiritually in reaching out to people who need the message of Jesus Christ. The main denomination of Nagaland today is the American Baptists. There are some other denominations, but they are only the minority.

_________________________________________________________________________

1 Kijung L. Ao, Nokinketer Muncgchen (Impur: Nagaland, Ao Baptist Arogo Mungdang, 1972.
2 M. M. Clark, A corner of India (Philadelphia: American Baptist Publication Society, 1907) page 59
3 A. C. Bowers, Under Headhunters’ Eyes (Philadelphia: Judson Press, 1929), Page 195.
4 Clark, A Corner in India, page 1
5 Ibid, page 47.
6 Jamir, A Study on Nagaland, page 12
7 Clark, A corner of India, page 57
8 Jamir, A Study on Nagaland, page 15
9 Clark, A Corner in India, page 15
10 Jamir, A Study on Nagaland, page 18
11 Ibid., page 168
12 Ibid., page 17
13 F. S. Downs, Christianity in North East India (Delhi, Ispeck: 1976, page 81)
14 Ibid., page 82
15 Tegenfelt, A Century of Growth, page 296
16 Joseph Puthenpurakal, Baptist Missions in Nagaland (Calcutta: Firma KLM, 1984) page 255

William Carey- Father of Modern Missions

                                            

It is no overstatement to call William Carey- ” The Father of Modern Missions.”  This paper was delivered in India on November 11, 2008 on the 215th anniversary of Carey’s arrival in India. At the William Carey Day Celebration we looked at Carey’s influence on Modern mission.

William Carey was born, August 17, 1761. He was baptized in 1783 at the age 22.

Dr. John Ryland wrote in his diary, “This day baptized a poor young shoe-maker.” That young shoe-maker in Northampton, England was William Carey. 1

John Ryland not only Baptized Carey in the River Nen, he encouraged Carey in the ministry, sold him theology books and became his associate in forming the Baptist Missionary Society.

It was John Ryland Sr. the father of the man who baptized Carey that became the catalyst that launched Carey in becoming the father of modern missions.

He was the one who thundered with a frown at the Baptist association meeting, according to the account of John Marshman son of the Joshua Marshman of the Serampore trio, Young Man, sit down. When God pleases to convert the heathen, He will do it without your aid or mine.” This is what led Carey to write his thoughts down.

William Carey did sit down. He sat for three years making mission maps in his cobbler shop and writing one of the most influential mission treatise of all time published in 1792: An Enquiry into the Obligations of Christians to use Means for the Conversion of the Heathens.

Carey was 26 years old when Dr. Ryland told him to sit down. Now at age 29 he stood up in a meeting of the same association where he was told to sit down.

This time he preached his now famous missions sermon (the so-called Deathless Sermon), using Isaiah 54:2-3 as his text, in which he repeatedly used the phrase which has become his most famous quotation: “Expect great things from God; attempt great things for God.” This sermon is considered the foundation of Baptist Mission.

But the Baptist Missionary Society still did not come together after Carey wrote his Enquiry and preached this sermon. One more step was necessary.

“But when the assembled ministers came to discuss forming a mission society, the old feelings of doubt and hesitation predominated. They were about to separate without any decisive result.

Carey seized Andrew Fuller by the hand in an agony of distress, and inquired whether “they were again going away without doing anything? There was a resolution for a plan at next meeting for forming “A Society for propagating the Gospel among heathen.” 2: Marshman Page 15

Carey launched The Particular Baptist Society for Propagating the Gospel among the Heathen (now BMS World Mission) in October 1792 with himself, Andrew Fuller, John Ryland, and John Sutcliff as charter members.

The formation of the society was a three pronged effort by Carey;
1. Writing and publishing of his Enquiry.
2. Preaching the Deathless Sermon and
3. Pressing Andrew Fuller into action when no action was imminent.

But beyond all this, Carey took great risks and despite tremendous obstacles Carey himself became the first missionary appointed by the newly formed BMS. He and his family landed in Calcutta November 11, 1793. At Serampore, near Calcutta, Carey set up his mission station and translated the Bible, composed grammars and dictionaries, set up a printing press, and opened a training college. The BMS developed a support system, dispatched more missionaries to India, and expanded its work into other nations.

The news of Carey’s accomplishments and his missionary appointment spread. A group of students at Andover College in the USA known as the Brethren were greatly influenced by Carey. This group of aspiring missionaries met after classes. They would pray, sing, and often times read aloud from the Serampore Circular about the work of William Carey which was published by the English Baptist Mission.

Two of the Brethren would be inspired to become missionaries they were; Adoniram Judson and Luther Rice. They hungrily read the marvelous accounts of William Carey, Dr. Thomas, and the other missionaries who left England to spend their lives in India.

Luther Rice sailed on a separate ship than Judson and his wife. After studying the Scriptures for several weeks alone on the ship Luther Rice came to a decision that believers baptism by immersion was the biblical pattern of scripture.

Finally the two ships arrived in India. William Carey was there to meet Luther Rice and Adoniram Judson. Small and balding, Carey wasn’t impressive in his physical appearance but the power of God exuded from him.

Also, Adoniram Judson studied the scriptures on baptism in preparation for a meeting with Carey. Adoniram and Anne Judson became convinced over the weeks of study and prayer that believer’s baptism was the New Testament mandate and determined to be baptized by immersion when they arrived in India. In God’s providence, Luther Rice would come to the same conclusion separately from them.

To their amazement both men found that the other had engaged in a similar investigation into baptism during the voyage as they traveled on the other ship. Knowing they would have to face William Carey and his Baptist ideals, they had studied their Greek New Testaments during the trip. While they were looking for arguments to refute Carey what they found was undeniable evidence from God’s Word that the Baptists were right on this issue. Now the Judsons announced their intention to be baptized by Carey.

Judson’s studies led him to become a Baptist. At Carey’s urging of American Baptists to take over support for Judson’s mission, led to the foundation in 1814 of the first American Baptist Mission board, the General Missionary Convention of the Baptist Denomination in the United States of America for Foreign Missions, later commonly known as the Triennial Convention. Most American Baptist denominations of today are directly or indirectly descended from this convention.

So at the encouragement of Carey on October 23 of 1812, Luther Rice wrote home to the Congregationalist mission board that had sent him. He told them that his study of baptism had brought to him the “conviction that those persons only, who give credible evidence of piety, are proper subjects; and that immersion is the only proper mode of Christian baptism.” So Judson was baptized by William Ward in Calcutta India in September and Luther Rice on November 1st.

Luther Rice went home to organize Baptists in supporting missions. By the end of 1813 there were seventeen mission societies through the work of Luther Rice stretching from Boston to Georgia. The Triennial Convention in 1835, 21 years since its first meeting in Philadelphia membership had grown from 8,000 to 600,000. The Convention supported 25 missions and 112 missionaries

William Carey died June 9, 1834 at the age of 72, but his influence continued. In 1836 Missionaries of the Triennial Convention (USA) began to work in Andhra Pradesh with its Telugu-speaking people in 1836, and today the Samavesam of Telugu Baptist Churches has 475,000 members.

Also in 1836, missionaries of the Triennial Convention started a mission in Assam in the northeast and soon expanded into Nagaland and Manipur. Baptists became very numerous in these states. In 1950, the Council of Baptist Churches of North East India was formed, but today about 550,000 Baptists are to be found in the northeast.

William Carey met and influenced Henry Martin who translated the Urdu Bible and worked among Urdu speaking Muslims. Carey inspired John Mott and the Student volunteer movement.

The simple gravestone of Carey reads:

                        William Carey D.D., Born 17 August 1761.
                                            Died: 9 June 1834.

                        A wretched poor and helpless worm.
                                     On thy kind arms I fall.

We remember Carey the Father of Modern Missions and his Great influence. The Dying words remember were, remember not Carey, remember Carey’s Lord. We may not honor his first request. We simply must remember Carey. But we should honor the second request. Remember Carey’s Lord.

Prayer:  Jesus died for India and the people Carey served and loved.

_____________________________________________________________________

1. A Baptist Page Portrait Luther Rice http://www.siteone.com/religion/baptist/baptistpage/portraits/rice.htm

2. The Life and Times of Carey, Marshman, and Ward Embracing the History of the Serampore Mission. John Clark Marshman. 2 vols. London: Longman, Brown, Green, Longmans & Roberts, 1859. : http://www.wmcarey.edu/carey/jcmarshman/lifetimes.htm

3. Adonirum Judson
http://en.wikipedia.org/wiki/Adoniram_Judson

4. Luther Rice
http://www.siteone.com/religion/baptist/baptistpage/Portraits/print/print_rice.htm

5. Henry Martin
Glimpses of Christian History
Glimpses #96: Henry Martyn: Forsaking All for Christ
http://chi.gospelcom.net/GLIMPSEF/Glimpses/glmps096.shtml

6. Perspectives on the World Christian Movement, article; Four Men, Three Eras, Ralph Winter