The Legacy of William Ward and Joshua and Hannah Marshman A

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The Legacy of William Ward and Joshua and Hannah Marshman A. Christopher Smith

magine an ellipse, with Calcutta and Serampore the focal youngermen whobecame his closest missionary colleagues also I points. A city and a suburban town in pre-Victorian Ben require notice. During the late eighteenth century Ward and the gal, separated from each other by twelve miles of the River Marshmanslived in important Britishports, in contrast to Carey, Hooghly. One British, one Danish. In those locations, a pioneer who never saw the sea before he sailed to India. Ward lived for band of British Baptists worked for several decades after 1800. several years in Hull, which was a key English port for the North Between those fixed points, they sailed several times a week for Sea and thus Germanic and Nordic Europe. The Marshmans various reasons-enough to make one wonder what sort of lived for decades in Bristol, which was a node of the triangular mission enterprise focused on that short axis. Thence developed Atlantic trade in African slaves and sugar. Ward and Marshman a tradition that would loom large in the history of the so-called sailed outto India together in 1799,the latterwith a wife and son, modern missionary movement. the other with neither, although the one who would become his The founding father of the Baptistmission at Serampore was wife also traveled with them on the American, India-bound ship William Carey.' An Englishman who sailed to Bengal in 1793, Criterion. By all accounts, both men had a promising missionary Carey keptresolutely to a twelve-mile stretchof river for 35 years career ahead of them withthe BaptistMissionarySociety (BMS).2 (after 1799) never departing from it. The major portion of his For WilliamWard, thatcareer involved twenty years in India; for missionary service probably occurred in Calcutta, even though Joshua Marshman, thirty-seven. But both were to be outdone by tradition has identified him mostly with Serampore. His urban Hannah Marshman, the mission's matriarch, who bore the heat focus was made possible by the close team of dedicated mission and burden of the day for forty-seven years.' ary colleagues who ran the mission at Serampore during and Unlike Carey, both Ward and Marshman spent a year or after his prolonged periods of absence. And it is on them more in Bible college training for the ministry before they left William Ward and Joshua and Hannah Marshman-that I focus England. Both men took furloughs in Britain in the 1820s. They in this essay. spent significant time with BMS leaders in London and particu The Baptists' missional polarity between Calcutta and larly withChristopher Andersonin Edinburgh, Scotland. Frater Serampore was born out of political and financial expediency in nal bonds with Andersonwere to prove crucial to the fortunes of the early nineteenth century. Working simultaneously in those the Serampore Mission from the mid-1820s onward, when the two centers was apparently crucial to the survival of the Baptist BMS and the Serampore Mission parted company. Carey, in mission in British Bengal. Carey ran his professional literary contrast, never left Bengal. business in the heart of British Calcutta, while the Marshmans and Ward ran schools and industries on their mission estate in Removing the Veil Serampore. In Calcutta, Carey engaged in teaching languages and trans William Ward (1769-1823) was an enterprising young man with lating the Bible (as well as all sorts of otherbooks) at FortWilliam an unusualbackground. His ministry in Bengalwas so irenic that College, a colonial-service establishment that trained young few people have realized that his life there contrasted greatly Britishers to manage the expatriate occupation of Bengal. After with his experience at the grassroots of British politics. During fifteen years of such service there, Carey and his colleagues set the last 150 years, very few have been aware that he had to go about establishing a college of their own in the Danish colonial through a revolution in outlook in the mid-1790s before he could enclave of Serampore. From then on, the work of the Serampore commit himself to full-time Christian service. Mission revolved around two colleges. Their bold collegial ven Since I have written elsewhere on the major change that ture, however, consumed huge amounts of money, to the detri Ward passed through, the focus of the present essay must be on ment of the Baptists' overall mission work in Asia. his mission legacy.' Attention will be paid particularly to his Against this operational background, we may take the mea distinguished service within the Serampore Trio as peacemaker, sureof the characterandmissionaryattainments of Wardandthe personnel manager, pastoral counselor, and publisher." Born in Marshmans. William Carey was the mission's patriarch, around 1769, Ward was brought up in the English town of Derby. His whom many other Baptist missionaries found their place. How father, John Ward, was a skilled carpenter who died before his ever, it is equally true that without the subjects of this essay, children came of age. As for religious influence on his early life, Carey would have achieved much less than he actually did. we are told that William accompanied his devout mother to the Ward and the Marshmans freed him up in a unique way to local WesleyanMethodistchapel. The educationhe received was engage in a specialized ministry that gained public acclaim. very limited, but he developed a studious disposition and be So how did these people converge in mission? Mission came an apprentice to a local printer who engaged in a variety of tradition records that they hadmuch in common and that the publishing and retailing activities. three men functioned together as a remarkable triumvirate, The youthwas promoted to regular employment to II correct along with Hannah. the press" and eventually was entrusted with editing the weekly Yet important distinctions between Carey and the slightly newspaper, the Derby Mercury. This promotion occurred at a time of unusual opportunity for liberal-minded journalists, who A. Christopher Smith, Vice-President for (College) Academics and Professor of were concerned about political developments in Britain and Mission Studies at Providence College, Manitoba, Canada, was formerly across the English Channel. In Derby, Ward became involved in religion program officer of the Pew Charitable Trusts, Philadelphia, and re local social-improvementprojects andbeganto confrontsome of search fellowat the Centrefor the Study of Christianityin the Non-Western the worldly realities of his day. A collector and disseminator of World, Universityof Edinburgh, Scotland. Europeannews, still in his twenties, he functioned as a social and

120 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH political commentator in the English Midlands during Europe's During the next six months, Ward developed good relations revolutionary years (1789-97). with Baptist churches in the Midlands and with BMS leaders During the first half of the 1790s, before coming to faith in such as Fuller and Samuel Pearce. In May 1799 he was "set apart Christ,Wardeditedseveralnewspapersand experienced a num to the work of a Christian Missionary" in the Baptist church of ber of demotions along the way. An outspoken petit bourgeois Olney, which had featured significantly in Carey's ministerial reformer and "rational dissenter," he was involved in the Derby formation. At that memorable service, he declared thatit was not Society for Political Information and composed a number of because of some "new revelation" that he was prepared to serve political manifestos that led to his being prosecuted in London the Lord overseas, nor did he need one. Rather, it was because of for "seditious libel." Perhaps that was why he sought advice the Redeemer's command in Matthew 28:18-20 that he now from radicals in the avant-garde London Corresponding Society ventured forth. (LCS)aroundMarch 1793.This was also the time of a memorable conversationhe hadwithWilliamCareyin the greatmetropolis.6 Leaving the Loom Ward perhaps took some time outin Londonin 1794to study print-typography. At the end of 1795he was appointed full-time Most of the first generation of Baptist missionaries from England editor of the commercial Hull Advertiser and Exchange Gazette. came from humble backgrounds and were enterprising by na Hull was an interesting international port to live and work in, ture. In this respect, Joshua Marshmanwas no exception. He was but, again, after being in office for only nine months, he became bornin 1768to the family of a weaverin a Wiltshire village where an editorial casualty. This happened sometime after he had no more than an elementary education was available. Unlike received baptism in one of the local Particular Baptist churches. Carey and Ward, Marshman was brought up in a Baptist house In March 1797 Ward risked provoking a royalist mob in hold marked by a particularly Puritan type of piety. Like his Derby because he was so concerned to do something practical to future mission colleagues, he was a keen reader. At the age of promote social reform in his partof England.7 His public collabo fifteen, he was happy to accept employment as a bookseller's ration then with the LCS and John Thelwall, a maligned dema porter in the big city of London. Opportunities to advance gogue, resulted in an ugly riot on March 12. This event brought himself did not materialize, however, so he returned home great odium on him and his hapless Baptist brethren in Derby, regretfully and took up his father's trade at the loom. There he and it marked the end of his attempts to effect change in British found the going hard. Nor did much encouragement come his society by secular means. For many months, he lived in fear of way from the strict family church of Westbury. Its leaders re beingimprisoned for his involvementin this debacle. Mercifully, fused to baptizehimas a young adultbecause they felt he had too he was spared punishment. After that, the unemployed young much "head knowledge" and insufficient "heartknowledge," as manbusiedhimselfwithBible studyandruralevangelismin and far as biblical faith was concerned. around Hull. Only in 1791 did the way begin to brighten for Marshman, After these brushes with the law, Ward decided to train for when he was blessed with marriage to Hannah Shepherd. She full-time Christian ministry among the Particular Baptists. The belonged to another pious Baptist family and was to prove a true denomination'sleadersagreed. In 1797local friends arrangedfor helpmeet to him, and more, in quite unexpected ways. Thus he a prosperous Baptistindustrialistin Newcastle to underwrite his turned out to be the only member of the future Serampore Trio theologicalstudies in Halifax,Yorkshire, underDr. JohnFawcett. who gained a capable wife, on the model of Proverbs 31, years Fawcett's Ewood Hall had a reputation of being very supportive before he became a missionary. of the new Baptist mission to Bengal, and it was there that Ward Spurred on by Hannah and new family responsibilities in the early 1790s, Joshua looked about for an opportunity to make better use of his talents. For years he had striven to educate and Ward declared that he was improvehimself. Hoperevived in the beginning of 1794,whenhe prepared to serve the Lod, was invited to become the teacher and master of a school run by the Broadmead Baptist Church in Bristol, some twenty miles not because of some new awayfrom his home. This postin thecity proved to be the making revelation, but because of of him. His outlook on life broadened considerably as he met people whose interests transcended the provincial. Fellowship the Redeemer's command opened up with the creative Baptist leaders of the Bristol Educa in Matthew 28:18-20. tion Society, and he launched out in a part-time college course of study. His minister at Broadmead was Dr. John Ryland, who had baptizedWilliamCarey andhadmovedfrom Northamptonshire was discovered by BMS leaders in the summer of 1798. Three to become president of the denominational academy in Bristol. years earlier Fawcett had written and circulated a pamphlet Talks with him resolved many issues in the young teacher's life, entitled Considerations relative to sending Missionaries among the andJoshua was received into the Broadmead churchby baptism. Heathen, so encouragement was not at all lacking when Ward The following years saw Joshua give his best to studying Latin, began to consider devoting his life to God's work overseas. Greek, and Hebrew, and even some Syriac and Arabic, at the It was probably John Sutcliffe who represented the BMS in Baptist Academy in preparation for future ministry." the first conversation with Ward. The young man subsequently During his twenties, Marshman trod a somewhat different contacted Andrew Fuller, the BMS secretary, expressing his path from Ward. His course was more circumscribed: more "willingness to engage as a Missionary to India.:" Now that confined within a denomination, more focused on collegiate Ward had mellowed enough, he was invited to address the study of ancient languages, and much less concerned about the Kettering Ministers' Meeting in Northamptonshire, on October sociopolitical issues that troubled his nation. Along the way he 16, 1798. Soon after, he was happily accepted for missionary witnessedandgaveLatininstructionto WilliamGrant,a thought service. ful young man (b. 1774)who was strongly influenced by the philo-

July 1999 121 sophical currents that swirled through Britain after the French After running headlong into trouble, the young Christian Revolution. This young man tossed about between Deism, firebrands began to wonder whether they had compromised all Arianism, and atheism until he at last settled for Socinianism. At thatCareyhad strivenso hard to achieve in Bengal. Greatwas the that point, he met Marshman, who stoutly defended scriptural sense of anticlimax, therefore, whenWard, as the group'sspokes teaching on Christ's atonement. The end result was one of the man, traveled to Kidderpur to report what had happened. (Did most "intellectual" conversions that an evangelical missionary it revive memories of the way he had made life difficult for experienced during the first seventy years of "the modern mis Baptists in Derby a couple of years earlier?) How unpleasant to sionary movement."!" Thereafter, Grant was baptized and be bear bad tidings to Carey, when all Ward had ever wanted to do came a memberofthe Broadmeadchurchalongwithhis newfound was encourage his esteemed senior in his great work! He must friend. have found it difficult to urge the pioneer to join them in This relationship had an unforeseen impact on Marshman's Serampore, when that meant abandoning the new mission base life. Grant became so interested in reports from Dr. Ryland and in Kidderpur, in which so much had been invested. Carey the BMS's Periodical Accounts of Carey's mission endeavors in agonized over givingup his meansof self-support (via the indigo faraway India that he offered his services to the society. At that business), whichcouldbe exploitedwithout incurringexpatriate time, Ryland was looking out for promising young men who fury. He eventually relinquished his indigo site, althoughhe had could strengthen the evangelistic enterprise there; thus he and no idea how he and the large new missionary group could ever Grant played an important role in encouraging Marshman also survive financially in Serampore. to devote himself to the mission cause. Another shock to the enterprise was the death of Grantfrom fever, only two weeks after the party set foot in Serampore. Launching Out Marshman was stunned. He was acutely aware that he himself might never have left England in Christ's service, but for his Few BMS candidiates ever set sail for "the Indies" so soon after young friend's lead. Yet that was how Providence worked to volunteering for service as did Marshman and his courageous bring the key members of the future Serampore Mission to wife. Only a few weeks after making that decision in 1799, they, gether. the Grantfamily, William Ward, and several others embarked as a group for Bengal. Yet they were probably better prepared for Marriage in the Mission taking such a step than was Carey's party six years earlier. The 1799 contingent had the benefit of sound advice from Charles Two years after arriving in the "city of refuge" (Serampore), Grant (no relation to William Grant), an evangelical official Ward married Mary Tidd Fountain, the young widow of mis recently returned from India who had inside knowledge of the sionary John Fountain. She had sailed out with the 1799 party to workings of the East India Company, and more. They also sailed marry Fountain, William Carey's erratic assistant, but John had with the aid of counsel from Baptist mission leaders, who had died before their first anniversary and the birth of their only son. learned much in recent years about supporting missionary work At this point Mary receives rare mention in some of the biogra overseas. phies or histories of the Serampore Mission. She set a precedent In May 1799 Ward testified that he was ready to leave his wherebywidows of deceased BMSpersonnelvoluntarilyremar homelandfor India, countinghis life as nothingfor the sake of the ried within the Baptist mission community, instead of returning Gospel (Acts 20:24). His peers were of much the same mind. to Britain. That was one of the ways in which they sought to give During their long voyage out on the American ship, they read their best to support the advance of missionary work overseas. much. Ward wrote tellingly in his journal: "Thank you, ye William and Marynever had a sonof their own, but they did Moravians: you have done me good. If I am ever a missionary have severaldaughters. Wardsubsequentlyactedin loco parentis worth a straw, I shall owe it to you under our Saviour." as a much-appreciated "uncle" to younger members of the so The missionpartyof thirteenincludedfive childrenand took called Serampore missionary family. During his early years as a four and a half months to reach British Bengal. Little did they missionary, he exercised a special ministry in mentoring and anticipate the shocks they would encounter soon after arrival. befriending Felix Carey, William Carey's most wayward son, The first surprise was not a little due to the mission recruits' lack andJohn Marshman, his other colleague's only son. Both of these of judgment. They were in high spirits when the Criterion sailed youths took many years to decide to follow in the footsteps of into the estuarynear Calcutta early in October 1799. As Christian their missionary parents. activists who had little sympathy for the British establishment, In contrast with Ward's experience, Marshman's life was they dared to venture into forbidden, occupied territory, where altogether turned aroundbyhis wifebefore he left his homeland. the native populace had exceedingly few opportunities to hear Born in Bristol, England, in 1767, Hannah Shepherd became a the Gospel. (In this bold business, Carey had been their forerun Baptist long before she met Joshua Marshman. After their mar ner, but, encountering the hostility of .the British East India riage, Hannah took him in hand. She urged him to develop Company officials, he had found it prudent to establish himself proficiencyas a schoolteacherandpreacherandobjectedstrongly in rural Kidderpur, wherehe managed anindigobusiness). Alas, to Joshua's toying with the idea of their emigrating to North the new arrivals, instead of presenting themselves as assistants America. Neither was missionary service overseas a calling to for Carey's indigo business, as advised, openly declared their which she aspired,but divine providence overruled, and under missionarypurpose. A stormof officialindignationconsequently the auspices of the BMS,they arrived in Bengal in 1799 with their broke out against them. To escape it, they fled for refuge upriver, young son, John. to a Danish "trading factory" that was notorious as a haven for Ever resourceful, Hannah promptly set up a fee-paying Europeans anxious to evade British law-Serampore! This was boarding school in Serampore for Anglo-Indians. This would the tiny Danish enclave of Fredericksnagore, known by Hindus provide vital funds for the welfare of the Baptist missionary as Srirampur or Shreeramupoora, located about twelve miles up community by the Hooghly. With her strong character and the Hooghly River from Calcutta. indefatigable commitment to Christian service, she soon shoul

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STUDENTS Call our O ffice ofAdmissions national leaders on campus from more than 1-800-AFULLER www.fuller.edu 60 countries and over 100 denominations CURRICULUM 135 N. Oakland Ave. Pasadena, CA 91182 strong core of theology ofmission with 15 concentration s COMMITMENT FULLER THEOLOG ICAL SEMINARY strongly evangelical, committed to biblical SCHOOL OF WORLD MISSIO N authority PROGRAMS M.A., Th.M., D.Min., D .Miss., Ph.D., continuing education, combining resident and extension studies dered extensive responsibilities there. She becamea sturdypillar translation. He is cut out exactly for sitting doggedly to such an of support to her own family of six, to William Carey's turbulent immense work. But he is not cut out for an itinerant, for talking to family, to a series of missionary widows, and to many orphans enquirers, for watching over and regulating 100 little things (both native and missionary) over dozens of years." She man belonging to a Mission Settlement where there are 20 or 30 native aged scores of domestic servants from many castes, controlled brethren, who must be advised with, admonished, watched ten derly and encouraged in a holy walk. Brother Carey can pursue communityexpenses,organizedanddirectedelementaryschools one thing with the greatest steadiness, industry and patience.... for native girls, and served as counselor to Bengali and British But he is not cut out for embracing a multiplicity of objects, and women. She served industriouslyfor forty-seven years inBengal regulating a machine which has many important parts and com and outlasted the first generation of Baptist missionaries, dying binations. In many important instances his advice has done much at the age of eighty. She was the onewho had to pick up the slack for the Mission, for he is possessed of great prudence. But he is not in Carey's domestic affairs. She was the rock that supported cut out for seizing on opportunities, pursuing advantages, and missionary widows who felt particularly vulnerable, not least in pushing on a work with zeal. the face of BMS policy, which disallowed the appointment of women as missionaries. An unsung heroine, she never was Thus a substantial amount of the daily operation and manage appointed or formally recognized by the BMS as one of its ment of the Serampore Mission became Ward's responsibility. missionaries, though she was held in high esteem by all at In the Danish entrepot, Joshua Marshman developed and Serampore and was granted a personal allowance by them. In administered various educational projects to render the new truth, the Serampore mission hardly could have survived with Baptist mission self-supporting. He managed various sectors of out her ministry and herculean contributions. That is why she the Serampore mission estate during Carey's prolonged spells of came to be known by Baptists in Bengal as the mother of the duty in Calcutta. With anironconstitutionand formidable drive, Serampore Mission." he outlived his comrades and vigorously challenged young Hannah was very influential in spurring her menfolk on to missionary recruits to exert themselves in evangelizingIndia. He be achievers. Herhusband'sbosomfriend, WilliamWard, was of became a good friend of Henry Martyn and Christopher Ander the opinion that "inmost family things [Joshua was] ... ruled by son and ended up as a strong defender of British government in his wife." The redoubtableladymanagedto restrainherhusband India. somewhat from his tendency to go to extremes. And their able A formula struck by Carey sheds important light on son John owed his scholarly formation to her-a debt he was to Marshman's personality, as well as on the characters of the other repay to Serampore in ample measure after the 1820s. Unfortu members of theSeramporeTrio. In May1810Careywroteto John nately, however, little was ever recorded of Hannah's life, since Ryland: the focus in Christian circles two hundred years ago was pre dominantly on what male leaders achieved." Marshman ... is all eagerness for the work [of making Christ known]. Often I have seen him when we have been walking together, eye a group of persons, exactly as a hawk looks on his Service at Serampore prey, and go up to them with a resolution to try the utmost strength of gospel reasons upon them. Often have I known him Ward and Marshman proved to be the sort of yokefellows that engage with such ardour in a dispute with men of lax conduct or the forty-year-old Carey (1761-1834) had longed for since he deistical sentiments, and labour the point with them for hours arrived in Bengal. Marshman became a close, lifelong colleague together without fatigue, nay more eager for the contest when he who saw him through to his dying day. About him, Carey wrote left off than when he begun [sic], as has filled me with shame. In in 1800, several weeks after their first meeting: "Bro. Marshman point of zeal he is a Luther and I am Erasmus. is a man from whom I have great expectations." He is "a prodigy of diligence and prudence ... ; learning the language is mere play Such comments suggest that Carey was the "dove" and Joshua to him; he has already acquired as much as I did in double the Marshman the "hawk" of the Serampore band. Clearly, effusive time." apologetics was not something that a quiet plodder like Carey Ward, for his part, was the most accomplished printer was cut out for. Only a rugged individual-a Luther-with an journalist that the BMS accepted for missionary service any iron constitution could be so insistent, "instantin season and out where during Carey's lifetime. He became indispensable to the of season." Serampore Mission between 1800 and 1823 as a practical admin I have explored Carey's estimation of Marshman's person istrator, printing press manager, a cross-cultural trainer, and ality at length elsewhere." Marshman's tendency to act in ways pastoral counselor. One of William Carey's closest companions, like Martin Luther became particularly evident whenever the he produced Serampore's strategic Form of Agreement in 1805, Serampore Mission was challenged to "contend earnestly for various missiological documents, and a classic text on Hindu the faith." Marshman came over as a fiery theological debater. mythology. Never was that clearer than when the Serampore Baptists felt Ward's life was influenced greatly by the decisions that threatened by Raja Ram Mohun Roy and Abbe J. A. Dubois in William Carey made for himself. The fact that "the father of the India. Again, it was Marshman who became the lightning rod mission" spent so much time away from Serampore every year for clashesbetweenthe senior andjuniorBaptistmissionaries in over three decades is particularly noteworthy in this regard. the 1810s, and between the BMS and the Serampore Mission in Carey's demanding professional duties at the East India the 1820s. Ward dared to observe as early as 1805: "Bro. Company's Fort William College, in Calcutta, meant that the Marshman is a most important acquisition and a good help to burden of mentoring native evangelists plus managing person the Mission ... in his ardent zeal. But he is too volatile, and has nel and all sorts of troubleshooting fell largely on others' shoul too much quicksilver in him." ders. Ward reflected this arrangement when he wrote in 1805: Joshua's theology and working style had a particularly Puritan slant. Unlike Carey and Ward, he was ever ready to Brother Carey is half his time at Calcutta, and his soul is in contend in theological, institutional, and political defense of

124 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Baptistmissionworkin Bengal. Quite possibly, he took to heavy Calcutta in 1837 at the end of the pre-Victorian mission era. duty literary skirmishing by default, out of fear that Carey could In 1814 Carey had reported to Fuller that Marshman was not be counted on to take a lead in that area-and perhaps could fiercely protective of his children. Four years later, Carey re notafford to do so. At times, it seemed to Marshman as if the very corded that his colleague had been attacked by young BMS future of God's work at Serampore depended on himself acting missioners for maneuvering to have his son, John, accepted as a as its champion. But the effectiveness of his righteous contention member of the Serampore Mission. The Marshman family in was often questioned by others, including his peers. particularwascriticizedbyBMSreinforcementsfor its ambitious In the ways of Providence, defenders of Christian faith are designs to enhance its status through key involvement in the obliged at times to retreat from the public fray for extended Serampore Mission and College. Carey had to admit in 1816 that periods. Thus both Marshman and Luther spent a significant Joshua had a "foible of dragging himself and his children more portion of their lives in seclusion, translating the Word of God into publicconversationthanis desirable."However,Serampore's into a major contemporary language. Luther produced his Ger patriarch had no time for cheap attempts to vilify his veteran man Bible while secluded in the Wartburg (1521-22), while partner. Thus Carey concurred with the sturdy rebuttals that Marshman undertook his cherished project-the translation of Marshman's sonJohn provided in response to his father's British the Scripturesinto Chinese-inthe sanctuaryofSerampore, even detractors." though it was thousands of miles away from his intended read ers! Ever eager to "take all Asia for Christ," Marshman engaged Missiological Writings in the daunting task of translating the Bible into the complex tongue of a country that he never visited, a tongue he himself On the literary front, William Ward and Joshua Marshman did never spoke well. Fourteen years he devoted to translating The produce some writings thathave merited attention from mission Works of Confucius (1809), producing a dissertation on Chinese scholars. After gaining muchexperiencefrom evangelisticforays phonology (1809) and a Chinese grammar (Clavis Sinica, 1814), andencounters withvarious types of "Hindoos" in Bengal, Ward and translating the Bible into Chinese. The last-named turned formulated what might be called the Serampore mission's "the out to be a "white elephant" for a number of reasons that were ology of evangelism." His ability in drafting statements of pur stated quite candidly by his devoted son, John, and by Andrew pose reached back to his days in the moderately radical reform Fuller and William Ward. In Marshman's case, enthusiasm, movement in Derby. On Saturday, October 5, 1805, he reported dogged determination, and hard work very much needed to be in his journal: "At oureveningcouncil I delivered to each [of the] tempered by judicious, collective decision-making. Perhaps he brethren a copy of a Form of Agreement respecting the Principles expected to achieve too much from translating the Bible into a upon whichwe think it our duty to act in instructing the Heathen. I language in which he had never been immersed-in contrast to wished much that we should leave to our successors something the experience of his counterpart, Robert Morrison. It was left to like this and therefore drew it up, read it to the Brethren, and to William Carey to do for an Asian language something similar to night gave to each a copy for their corrections and additions." what Luther achieved for German. This theologically oriented position paper was a milestone. It But Marshman was valuable, beyond question. The contrasted with Carey's 1792 Enquiry,which had been written in Serampore veterans had much in common in terms of their Britainby a personwho lacked missionary experience. The Form convictions and mission goals. Needing each other so much in ofAgreementwas earthed in very different circumstances. It was the face of mountains of work and severe opposition, they produced to provide expatriates with guidelines for effective remained true to each other, regardless of personal differences. cross-cultural ministry. Ward and his brethren referred to them selves as "instruments of God in the great work of Human Redemption." They were profoundly aware that their evangelis Carey confessed that tic achievements were still verylimited and wonderedhow short their lives might be in the taxing climate of monsoon Asia. Thus Marshman was "naturally a they forged ahead to promote "winning methods" for the work little tortuous, but ... a more of "drawing men to the shores of eternallife."16 Their goal was specific: not merely to propagate Christianity, but to bring "the excellent and holy man does heathen" to Christ. not exist in the Mission." In the 1805 Form ofAgreement, Ward and his mission partners focused initially on using "means" to gain the natives' attention. They spurred themselves and mission agents on in language Thus Carey could confess to his British brethren on several study and urged them to acquire "all the information we can of occasions between 1811 and 1818, against junior Baptistmission the snares and delusions in which these heathen are held.... To aries' caricatures of Marshman: "He is naturally a little tortuous, know their modes of thinking, their habits, their propensities, but . . . a more excellent and holy man does not exist in the their antipathies, the way in which they reason about God, sin, Mission." And again, although "I believe a certain kind of holiness, the way of salvation, and a future state; to be aware of crooked policy is natural to him, ... Bro. M's excellencies are such the bewitching nature of their idolatrous worship, feasts, songs, that his defects are almost concealed by them, and I believe him &c.,is of the highestconsequence." The missionaries agreed that to be one of the finest friends that the Mission ever had." That is the "Hindoos" should be treated respectfully, because "the real why Carey prayed that "the Mission may never stand in want of conquests of the Gospel are those of love." But they also declared: one like him." Joshua was cofounder of Serampore College "all around us are perishing, and ... we incur a dreadful woe if (1818), was responsible for most of its administration, and lec we proclaim not the glad tiding [sic] of salvation." tured on various historical and theological subjects. He served as The mission's prayer was that their enterprise would be Serampore's chief spokesman in exchanges between the BMS established on a firm foundation, that the spirit of the pioneer and the Serampore Mission between 1815 and 1827. He died in mission-team would be perpetuated, and that many pitfalls

July 1999 125 would be avoided as the work passed into the hands of younger of Christianity in India. The first "Reply" was to a pamphlet by men. Whether their manifesto actually achieved this result is John Bowen, a former civil servantin Indiawho held thatmission open to debate. It was superseded quietly several times between promotershad givendistorted accounts of the country,its people, 1807and 1820.In fact, it never received muchpublicityin Britain and their religions in order to increase support for their mission and proved to be much more of a statement of intent than a ary enterprise. Marshman rebutted Bowen's accusations force reflection of actual achievements. With the benefit of hindsight, fully and produced a biblical critique of Hindu idolatry en route. it might be judged to have been a modest working paper that No doubt he was concerned to protect Serampore's image back systematized mission principles for those who would follow in in Britain, but again, overanxiety to set the record straight pre the pioneers' steps. vented the authorfrom makinga constructive contributionto the Ward is better known for his voluminous A View of the ad hoc debate. His second "Reply" was to a one-time Catholic History, Literature, andMythologyoftheHindoos: includingaminute missionary, a copy of whose Letters had been sent to Serampore description of theirmanners andcustoms, and translations from their by the distinguished evangelical Anglican Charles Grant, who principal works, whichpassed throughfive editions and a number requested an answerin 1825"withoutdelay." Marshmantreated of reprints, under various titles, between 1806 and 1863, in both this as an urgentmatterbecauseRam Mohunhadappealedto the India and Britain. The immense time and energy he invested in skeptical Letters as incontrovertible evidence against Serampore. producing and revising this magnum opus reflected the high Dubois contended that it was worse than futile to try to convert priority that the Serampore Trio placed on missionaries coming Indians by broadcasting the Holy Scriptures. What stung the to terms with Indian culture." Baptists to the quick was the way in which the quality of their But what did Ward achieve by his Orientalist studies? What translations was ridiculed. This attack seems to have unnerved did his phenomenal descriptive tomes do to encourage Western Marshman, for he ended up producing a vehement broadside emissaries to get under Indian skins and into their confidence? that did the Christian cause no credit. And to what extent was the thinking of new recruits influenced Crisis in the early 1820s triggered off another publication by them as they decided how to approach India's peoples? These from the private Baptist press at Serampore. Its initial title, are questions that remain to be explored carefully elsewhere." Thoughts on Missions to India (1825), was unpretentious; its sec In 1820 Ward and his partners noted that "the Hindoos ond edition, though, was more to the point, entitled Thoughts on themselves, amidst very much which is positively evil, have Propagating Christianity MoreEffectually AmongtheHeathen (1827). precepts in their books which a Christian would not be The booklet is a striking example of pre-Victorian missiological dishonoured by observing"; yet they were rather pessimistic theorizing. First and foremost, it appealed for comprehensive aboutthe possibility of makingmuchuse of suchpotentialpoints spiritual renewal and organizational restructuring within the of contact." This tone is apparent in their dispatches back to BMS.The Thoughts called rather idealistically for the recovery of Britain, in whichconfrontationin a crusadingmode continued to the disinterested, voluntarist, apostolic, and personalist style of dominate the missionary agenda, in spite of vows to avoid operations that the Trio had enjoyed in part before 1815. In its controversial language when preaching the Gospel. This com second edition, it was published along with a sermon cut from bativeness appears in Ward's forthright Account of the Writings, the same cloth, entitled "The Christian Spiritwhichis essential to Religion, andManners oftheHindoos (1811),whichwas"approved the triumph of the Kingdom of God." Its author was the Trio's by his two elder colleagues" and by some outspoken evangelical bosom friend, Christopher Anderson of Edinburgh, whose theo Dissenters. But Ward was by no means an undiscriminating logical convictions were very much in line with Ward's." Since iconoclast. Witness the public recommendation he made in 1818 Ward had died, Anderson had acted as Serampore's vital"third for setting up a museum-like pantheon of Hindu images and man," eventhoughhe neverleft the BritishIsles. During1826and sculptured monuments in London, England!" 1827he had spentmuch time in heart-to-heartconversation with But 1823 signified the end for Ward. He had just begun Marshmanwho was then on extended furlough in Scotland. This writing a treatise on the character of a Christian missionarywhen association led to their joint publication, in which they put his life was cut short." forward their newly crystallized convictions for the future run Marshman was slower to go to print than was his deceased ning of the Serampore Mission. Thus the Thoughts functioned as colleague. Between 1822 and 1825, he wrote some "occasional a statement of intent and proved to be Serampore's "swansong." pieces." Well known in his day was his missionary riposte, A The booklet quickly slipped into oblivion. Nevertheless, similar Defence ofthe DeityandAtonementofJesus Christ, in Replyto Ram proposals emphasizing the work of the Holy Spirit and faith in mohunRoyofCalcutta (1822).Raja Ram Mohun was an inquiring missionary work were brought forward again in Britain decades Hindu intellectual who had several conversations with the Bap later, triggering a new era of independent "faith missions." tist missionaries and then produced a pamphlet entitled The Little else from Joshua Marshman's penneeds consideration Precepts of Jesus, which Marshman feared would "completely here. Nor is there anything on the literary side to record from mislead some Indians as to the essence of Christianity." A heated Hannah. Shewasfar too busyin hervitalsupportrole at Serampore literary exchange followed. Marshman used the language of to have time to put pen to paper. For everyone in her hard conventional Calvinistic theology, stating his case in a fairly pressed mission, writing for publication was a luxury for which systematic, Western manner. Opposinghim, Ram Mohun cham it was very difficult to make time. pioned "natural theology" and, as if he were a demythologizer, blithely discarded parts of the New Testament that testified to Mission Legacies Christ's supernatural nature. But the debate went nowhere. Other works that shed light on Marshman's theological/ Unlike Carey, Ward was privileged to pay an extended visit to mission perspective include his 1822 Replyto "Missionary Incite Britain, the continent of Europe, and the United States before ment,andHindoo Demoralization; includingsome observations onthe death terminated his term of service in India. The purpose of his political tendency ofthe means taken toevangelize Hindoosthan" and visitbetweenspring1819andMay 1821wastwofold: to helphim his 1824 Replyto Abbe J. A. Dubois's gloomy Letters on the State recuperate physically, and to raise funds for the extremely costly

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A missiological call has appropriately been sounded for year and a half after his return, and in the prime of life, Ward rediscovery of the legacy of "ambassadors of Christ" such as succumbed abruptly to a virulent form of cholera." William Ward and the Marshman family. During the funeral service in Serampore, Marshman lauded As for Joshua, it maybe said that he was a rudimentary, pre his highly esteemed brother for his trusted role as pastor to "the Victorian mission strategist-a lay theologian who was dedi pastors of the infant [Baptist] churches raised up inIndia."24 This cated to winning people in Asia for Christ. No mere armchair role, no other at Serampore could ever fulfill. But Ward's ex scholar, he poured himself out in the cause of making an impact tended furlough in Britain had borne some unexpected fruit for for Christ in the volatile circumstances of British South Asia and his bereft colleagues. In Edinburgh he had bonded with Christo beyond. From his deep, practical involvement in expatriate pher Anderson, a Baptist pastor with a warm evangelical missions, he challenged the British-based BMS to become less Calvinist heart who was an active promoter of missions far and metropolitan in outlook, to make space for creative decentraliza wide. Withtheologicalconvictionsverymuchin line withWard's, tion and to foster operational flexibility on the mission field. he became the Serampore Trio's partner, notwithstanding the Therein lay his legacy; it must be admitted, however, that his oceans that separated them from one another. Without his judi impact on mission thinking in Britain was much less than that of cious counsel, in the gracious spirit of William Ward, Marshman Carey or Ward. wouldhave fared far worsein his controversies withtheLondon But not everyone can claim the limelight on center stage. based leaders of the BMS.Not for nothing did this loyal Scot call Neither Joshua nor Hannah Marshman was granted such a his newborn son William Ward Anderson, on learning of the position, but neither did they expect it. For them, the key issue premature death of his beloved friend. was to be faithful to Christ's cause in evangelizing the lost. The weight of responsibilities that had rested on Ward's Reflecting this attitude, it was reported from Serampore in shoulders at Serampore were such that, when he passed away, 1825thatHannah,whowasnownearingthe age of sixty, wasstill required by the mission's "pecuniary embarrassments" to "toil as severely as ever, to contribute to the support of the mission." After Ward's untimely She did so as a leader who was indefatigable in mission-utterly committed to the welfare of an enterprise that has been charac death, Carey and terized rather exclusively as the fruit of three men's labors. A Marshman wondered how most creative, versatile, and influential woman, she was a pillar of strength in a mission that passed through exceedingly stress their enterprise could ful times. As such, she merits profound recognition. continue much longer. Joshua knew that he could not have asked for a truer friend. Norcould he haveprayedfor a more dedicated or moreproactive partner. In her day, there was no female precedent in missions Carey and Marshman wondered how their enterprise could from whomshe could drawinspiration. She wasnotdeterredbut continue much longer. Serampore's stalwart operations instead forged ahead and became, in local parlance, the mother manager and chief pastoralmentor, and the headof theircollege's of the Serampore Mission, a designation that paralleled the theology department, was no more." He had been the one who appellation "father of the Serampore Mission" given to William had taken the lead in their practical, pioneering reflection on Carey. In giving this title to Hannah, the Serampore community mission in southern Asia, ever since he had started producing gave credit where credit was due. annual reports on the state of their mission in 1809.26 Thus one would underline the propriety of understanding So Ward was laid to rest, only to slip from the memory of the Serampore Mission from more than one elliptical perspec succeeding generations. Since then, his missiologicallegacy has tive. Notes------ 1. A.ChristopherSmith, "WilliamCarey,1761-1834:ProtestantPioneer 1790s, with extensive citation of sources, see A. Christopher Smith, of the Modem Mission Era," in Mission Legacies: Biographical Studies "WilliamWard,Radical Reform, andMissionsin the 1790s,"American of the Leaders of the Modern Missionary Movement, ed. Gerald H. Baptist Quarterly 10, no. 3 (1991): 218-44. This article altogether Anderson et a1. (Maryknoll, N.Y.: Orbis Books, 1994),pp. 245-54; A. supersedes E. Daniel Potts's essay "William Ward: The Making of a Christopher Smith, "Mythology and Missiology: Towards a Missionary in the Eighteenth Century," in Bicentenary Volume Methodology for Understanding the Serampore Trio and Their (Serampore College, West Bengal, 1993), pp. 27-34 (based on his Mission," in Carey's Obligation and India's Renaissance, ed. J. T. K. unpublished paper presented at Serampore College in January Daniel and R. Hedlund (Serampore College, India, 1993),pp. 45-85. 1986). A short and simple biographical sketch of the premissionary 2. From the turn of the century, this project was clear to Carey and stage in Ward's life has been provided by Samuel Stennett, Memoirs leadersof the BaptistMissionarySociety (BMS).In the 1790sthe BMS of the Lifeof the Rev. WilliamWard (London, 1825). was known as the Particular Baptist Society for Propagating the 5. "Serampore Trio" is the popular, shorthand term used by mission Gospel Amongst the Heathen. The simpler designation, Baptist promoters and historians to refer to the close partnership of William Missionary Society, was adopted and used from 1800 onward. Carey, William Ward, and Joshua Marshman, who codirected the 3. See my chapter on Hannah and Joshua Marshman, and another on Serampore Mission in Bengal between 1800 and 1823. WilliamWard,in TheBritish Particular Baptists, 1638-1910, ed. Michael 6. JohnC. Marshmanprovideda thought-provokingaccountof Ward's A. G. Haykin (Springfield, Mo.: Particular Baptist Press, 1998). early career between 1789 and 1797 in his Lifeand Times of Carey, 4. For a much fuller account of Ward's life and checkered career in the Marshman, and Ward, Embracing the History of the Serampore Mission

128 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH (London, 1859), 1:93-107 (henceforth cited as Life& TimesofCMW). 17. Life & Times ofCMW, 1:456-57. Thataccount, however, is misleadingand chronologicallymixed-up. 18. Evaluations available thus far include Allan Davidson, "The 7. See TheAnnual Register; or,aViewoftheHistory,Politics, andLiterature DevelopmentandInfluenceof the MissionaryMovement'sAttitudes for theYear1797 ([London], 1797), "Chronicle" section, March 24, pp. TowardsIndia, 1786-1830" (Ph.D. diss., Univ. of Aberdeen, Scotland, 19-20. This annual British reference work, edited by F. C. and J. 1973), pp. 334-43; and C. Sen Gupta, The Christian Missionaries in Rivington, was referred to popularly as Rivington's Annual Register. Bengal, 1793-1833 (Calcutta: Firma K. L. Mukhopadhyay, 1971), pp. 8. Thereis no evidenceof Careyeverhavingrequestedthe BMSto track 62-75. Ward down. See An Account of the Life,Ministry, and Writings of the 19. Thus Joshua Marshman wrote five years later: "The destruction of late Rev. John Fawcett (London, 1818), pp. 284-93, 306; BMS, Hindooism [and "Boudhism"] ... is perhaps the greatest work of "Resolutions of the Committee Met at Northampton, Sept. 20, 1798," mercy which remains for God to accomplish for man" (Joshua in Periodical Accounts of the BaptistMissionary Society1, no. 5 (1799): Marshman, Reply toAbbeJ. A. Dubois'sLetters. . . [Serampore,1824], 418-19 (cf.1,no. 6 [1800]:499, 509-10); W. O. Simpson, "Biographical pp. 205-06); Marshman, Thoughts on Missions to India (Serampore, Introduction" to Ward's ViewoftheHistory, Literature, andMythology 1825), p. 2. of the Hindoos, 5th ed. (Madras, 1863), pp. 2-3. 20. For Ward's recommendation, see his View of the History, Literature, 9. Life & Times of CMW, 1:99-107; Norman S. Moon, "Caleb Evans, and Mythology of the Hindoos (1818), 1:1xix-lxx; also the 4th edition Founder of the Bristol Education Society," BaptistQuarterly24, no. 4 (1822),l:clxxiii--elxxiv), whichsuggeststhatthe projectideaendured (1971): 183-85. for several years. See A. Christopher Smith, "Mythology and 10. Stuart Piggin, Making Evangelical Missionaries, 1789-1858: The Social Missiology: A MethodologicalApproachto the Pre-VictorianMission Background, Motives, and Training of British ProtestantMissionaries to of the Serampore Trio," International ReviewofMission83 (1994):451 India(Abingdon, Oxford: Sutton Courtenay Press, 1984), pp. 63-64. 75. 11. Sunil Kumar Chatterjee, Hannah Marshman: The First Woman 21. A. Christopher Smith, "The Edinburgh Connection: Between the Missionaryin India (Hooghly, West Bengal: Sunil Kumar Chatterjee, Serampore Mission and Western Missiology," Missiology: An 1987);Rachel Voigt (Hannah's daughter), "Memoir of Mrs. Hannah International Review 18, no. 2 (1990): 187-88. Marshman'sEarlierYears." Among all herotherwork, Hannahgave 22. Smith, "The Edinburgh Connection," pp.194-201; cf. Ward, Farewell birth to twelve children, six of whom died in infancy (Life & Timesof Letters (1821), nos. 2, 10, 17-18,26. CMW, 2:520). 23. Toward the end of his furlough, Ward wrote Farewell LetterstoaFew 12. Technically, the term "Serampore Mission" (capital M) refers to the Friends in Britain and America on Returning to Bengal in 1821. This missionat Seramporerunby Careyandhis colleaguesindependently small book reflected on the decadence of Hinduism, summoned of the BMS, incipiently from 1800, increasingly from 1813, and Christians to give themselves to world evangelization, focused on a particularly after the schism in 1827. The designation "Serampore spirituality of utter commitment, and identified encouraging mission" (lower case m) is a more generic reference to the mission. missionary successes that had occurred in Bengal. He also wrote 13. See the selected bibliography on her at the end of this essay. Reflections for Every Day in the Year (1822) while returning to Britain 14. A. Christopher Smith, "Echoes of the Protestant Reformation in from America. Baptist Serampore, 1800-1855," Baptist Review of Theology/La Revue 24. JoshuaMarshman,"DivineGracethe SourceofAll HumanExcellence: Baptistede Theologie (Cambridge, Ont.) 6, no. 1 (1996): 28-61. A Sermon Occasioned by the Death of the Late Rev. William Ward," 15. A. Christopher Smith, "British Recruits for Serampore, 1800-1825," Serampore, March 1823, p. 51 (in BMS microfilm reel no. 53). The Baptist Review of Theology/La Revue Baptistede Theologie 2, no. 2 25. Serampore College included a divinity department but was not (1993): 4-35. constituted as a divinitycollegeor seminary"for Asiatic Christians." 16. The Form of Agreement is reproduced in Periodical Accounts of the See Life& TimesofCMW, 2:168-70, 260,463,484-85; StephenC. Neill, BaptistMissionarySociety3, no. 16 (1806):193-211; GeorgeSmith, The A History ofChristianity in India,1701-1858 (Cambridge: Cambridge Life of William Carey, D.D. (London, 1885), pp. 441-50; and A. H. Univ. Press, 1985), 2:204. Oussoren, WilliamCarey: Especially HisMissionaryPrinciples (Leiden: 26. As can be seen in the BMS's Periodical Accounts 4, no. 21 (1810): 97 A. W. Sijthoff, 1945), pp. 274-84. 118.

Bibliography------ Selected works by and About William Ward "William Ward's Missionary Journal, 1799-1811" (transcribed by E. theOperations oftheSerampore Missionaries, Bengal (1827).He also produced DanielPotts) exists as a typewrittenmanuscriptin the BaptistMissionary an edited version of thirty-two of William Carey's letters from the Society Archives; some of his letters and papers also appear in the BMS turbulent period of 1815 to 1828, under the title Lettersfrom the Rev. Dr. archives housed in Regent's Park College, Oxford, England. Carey(1828). Ward's History,Literature, andMythologyoftheHindoos went through Popularaccountsof Marshman's life havebeenwrittenby G. Winfred five editionsand a number of reprints, undervarious titles,between1806 Hervey, The Story of Baptist Missions in Foreign Lands (St. Louis, Mo., and 1863, in both India and Britain. His Farewell LetterstoaFewFriends in 1884),chap. 23, and W. H. Carey, OrientalChristianBiography, Containing Britainand Americaon Returning to Bengal in 1821 went through several Biographical Sketches and Death-Bed Scenes of DistinguishedChristiansWho editions (in London) in 1821. Have Livedand Diedin the East (Calcutta, 1852), 3:257-65. John Fenwick, A simple introductory biography was produced by Ward's friend of Newcastle-upon-Tyne, privatelyprinted Biographical Sketches ofJoshua SamuelStennet, entitledMemoirsoftheLifeoftheRev.WilliamWard,2d ed. Marshman, D.D. (1843). (1825). For an illuminating study of Ward's life before he became a missionary, see A. Christopher Smith, "William Ward, Radical Reform, Selected Works About Hannah Marshman and Missions in the 1790s," AmericanBaptist Quarterly 10 (1991):218-44. The only publications of any note on Hannah Marshman are Sunil Kumar Chatterjee's simple work Hannah Marshman: The First Woman Selected Works by and About Joshua Marshman Missionary in India (Hooghly, West Bengal: Sunil Kumar Chatterjee, Some of Marshman's letters, papers, and publications are in the archives 1987), and Rachel Voigt's "Memoir of Mrs. Hannah Marshman's Earlier of the Baptist Missionary Society, housed in Regent's Park College, Years" (unpublished manuscript, n.d.) (Voigt was Hannah's daughter). Oxford, England. Other than polemical pamphlets, Marshman wrote The latter manuscript is held in the BMS Archives, Regent's Park Hints RelativetoNative Schools (1816),ThoughtsonPropagating Christianity College, Oxford. Another popular account of her life appears in W. H. More Effectually Among the Heathen (1827), and a BriefMemoir Relativeto Carey, Oriental Christian Biography 3:485-88.

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