ARTICLE FOR THEOECOLOGY JOURNAL Vol I. Issue 2 (Autumn, 2012)

DAWN OF PROTESTANT CHRISTIANITY IN INDIA: HINDU AWAKENINGS BY BAPTIST MISSIONARY WILLIAM CAREY IN NORTH INDIA& ANGLICAN MISSIONARY GEORGE POPE IN SOUTH INDIA

By Prof. Robert Y. George Ph.D. Science Advisor at the Center for Faith and Culture Southeastern Baptist Theological Seminary Wake Forest, North Carolina

INTRODUCTION

In the final years of the 18th century in India, Mogul domination declined and Protestant Christianity entered the scene with the establishment of European missions primarily from England and some with support from king of Denmark. The Akbar Empire was more lenient for religious freedom than the previous Empires. This atmosphere was conducive for British Christian missionaries to promote what our resurrected Jesus told His disciples to embark on the goals of the “Great Commission.”

This article focuses on two Christian heroes, Baptist missionary William Carey and Anglican missionary George Pope and their extraordinary work in North and South India. The Gospel reached a second but more successful grounding than the first one in the first century AD. When Christianity took its root in India. One of Christ’s apostles, Thomas, also known as doubting Thomas or Didymus (John 20: 28), touched the ribs of resurrected Jesus and journeyed in 52 AD to India from Egypt via Persia to spread the Gospel and establish the first Christian mission in the Malabar Coast, now known as the state of Kerala in the Republic of India.

According to the Act of Thomas (not in the Bible), there was a flourishing trade between Egypt, Arabia and India. A merchant Abbanes bought Thomas as a slave and took him in his ship to Northwest India. He introduced Thomas to the great Indo-Parthian King Gunaphorus who ruled the Indus valley area including Afghanistan and his coins were found in Afghanistan, Greece. Egypt and Arabia. Thomas was appointed as the carpenter in the palace and the king gave him a royal grant to build an annex to the palace. Thomas was a stubborn person and used the money to an act

1 of charity to the poor tribal people and converted them to Christianity. There is evidence from the Persian literature in 226 AD that there was the “Church of the East” which possibly originated in the foundation laid by Thomas in Northwest India. This church became under the jurisdiction of Edessa in Greece, Mesopotamia as part of the archate of Baghdad.

In 52 AD, Thomas escaped from the Northwest India in a trading vessel coming via Socotra and heading to the port of Muzris near the modern day Cochin in Kerala, India. According to the Act of Thomas, King Mahadawa ruled South India in the first century AD and Thomas met the king in Malabar, in the southwest coast of India. He discovered there was a large population of Jewish people there who came to India around 562 BC after the massive destruction of the “First Temple” built by King Solomon in Jerusalem on the Hill of Mariah. Thomas easily communicated with the Indian Jews since they spoke his language Aramaic. Thomas preached along the Periar River and its tributaries and converted about 17,000 people including many from the different Hindu castes (Brahmins, Shatriayas, Vaishnavas and Sutras). Thomas ordained priests and taught the elders. He founded seven and half churches known as the “Ezharapallikal” and erected stone crosses there.

Thomas then moved to the southeast coast of India to Mylapore in Madras (now Chennai) on the Coramandal (east) coast of India. While performing his second mission in Mylapore, he encountered enormous resistance from the upper Hindu caste Brahmin priests who accused him for converting Hindus to Christianity and condemned him. In 72 AD, at Pallavaram (near the present day San Thome Mount) Thomas was stoned by the Hindu Brahmins and finally a Brahmin pushed his spear into the ribs of Thomas and killed him. Thomas thus attained martyrdom in Madras. His body was buried by the fishermen in a village temple on the shore, not too far from the University of Madras where I spent 12 years in the late 1950s and early 1960s. I frequently visited Thomas’ grave because it was walking distance from my hostel. Let us now turn to the second wave of Christianity to India several centuries later in the late 18th and early 19th century.

Part I. William Carey’s Impact In North India on Christian Education

Let me, first of all, quote George Smith from his book, “Life of William Carey”.

2 “In 1793 William Carey sailed for India and subsequently translated portions of the Bible into 34 languages, including 6 completed translations of the whole Bible and 23 of the New Testament! He clearly paved the way for the Gospel in that land. Despite taking five years to win his first Indian convert he never lost his faith in the glorious success of the Gospel. Gleanings from his writings show him to be a revival seeker throughout. 'God's cause will triumph.’ 'Christ has begun to besiege this ancient and strong fortress, and will assuredly carry it (through)’; 'He must reign, till Satan has not an inch of territory (left)'. By 1813 more than 500 had been baptized and by his death in 1834 he lived to see 24 gospel churches planted in India and 40 fellow workers engaged in Indian missions.”

Baptist missionary William Carey (1761 – 1834), who founded the first Baptist mission in India in 1814, arrived at Calcutta, India in 1793 from Paulerpury, England. Carey’s childhood and youthful mission began in England before he came to India. He was the fifth child of Edmund and Elizabeth Carey. His parents were weavers in a village in England. William Carey was interested in plants in his childhood and studied botany. He belonged to the Church of England and attended a congregational church. In 1781 he married Dorothy Plackett. He took a job as shoemaker but he later confessed he was really a cobbler and not shoemaker. He then joined the Baptist church in Piddington. He became father of 7 children but unfortunately three of his children (two daughters and a son) died in their childhood. William Carey in his youthful years had a talent to learn many languages including Latin, Greek, Dutch, and German.

In 1782 William Carey was baptized by John Ryland and in 1785 he became a pastor of the Baptist Church in Mouton. He was influenced by reading James Cook’s journal. Carey was convinced that it is the duty of all Christian pastors to spread the Gospel all over the world. In 1789 he became the pastor of the Baptist church in Leicester. During his tenure there, he wrote the book; “An Inquiry Into Obligation of All Christians to Work for the Conversion of Heathens.” Basically this book emphasized the message of Jesus to make disciples of all the world (Mathew 28: 18 – 20). Using Isaiah 54: 2 –3, Carey’s sermon revolved around “Expect Great Things From God; Attempt Great Things For God.”

3 Krishna Pal, a Hindu Bengali gentleman, was the first Indian to be converted by William Carey to Christianity. He belonged to the low Sutra caste. He was looked down and insulted by the high caste Brahmins. However, as a Christian he rejected the caste system and even encouraged his daughter to marry a Brahmin. Inter-caste marriage was a miracle then. The dawn of 19th century witnessed the spread of the gospels. Nevertheless, the real bottleneck was the Indian culture with infant sacrifice and the Surti for the forced death of widows. William Carey (1781 – 1834) learned the Bengali language and translated Bible into Bengali to expedite the spread of gospel into Hinduism. This action paved the way for the slow spread of Christianity amongst Hindus of India and eventually numerous villages built churches for worship. Let me also reproduce below from George Smith’s biography how William Carey encountered his first exposure to primitive Hindu way of life that resulted in cruel death of wife upon the death of her husband.

“On his last visit to Calcutta, in 1799, “to get types cast for printing the Bible,” Carey witnessed that sight of widow- burning which was to continue to disgrace alike the Hindus and the Company’s Government until his incessant appeals in India and in England led to its prevention in 1829. In a letter to Dr. Ryland he thus describes the horrid rite: --

“MUDNABATI, 1st April 1799. --As I was returning from Calcutta I saw the Sahamaranam, or, a woman burning herself with the corpse of her husband, for the first time in my life. We were near the village of Noya Serai, or, as Rennell calls it in his chart of the Hoogli River, Niaverai. Being evening, we got out of the boat to walk, when we saw a number of people assembled on the riverside. I asked them what they were met for, and they told me to burn the body of a dead man. I inquired if his wife would die with him; they answered yes, and pointed to the woman. She was standing by the pile, which was made of large billets of wood, about two and a half feet high, four feet long, and two wide, on the top of which lay the dead body of her husband. Her nearest relation stood by her, and near her was a small basket of sweetmeats called Thioy. I asked them if this was the woman’s choice, or if she were brought to it by any improper influence? They answered that it was perfectly voluntary.

4 I talked till reasoning was of no use, and then began to exclaim with all my might against what they were doing, telling them that it was a shocking murder. They told me it was a great act of holiness, and added in a very surly manner, that if I did not like to see it I might go farther off, and desired me to go. I told them that I would not go, that I was determined to stay and see the murder, and that I should certainly bear witness of it at the tribunal of God. I exhorted the woman not to throw away her life; to fear nothing, for no evil would follow her refusal to burn. But she in the calmest manner mounted the pile, and danced on it with her hands extended, as if in the utmost tranquility of spirit. Previous to her mounting the pile the relation, whose office it was to set fire to the pile, led her six times round it, at two intervals - that is, thrice at each circumambulation. As she went round she scattered the sweetmeat above mentioned among the people, who picked it up and ate it as a very holy thing.

This being ended, and she having mounted the pile and danced as above mentioned (N.B.--The dancing only appeared to be to show us her contempt of death, and prove to us that her dying was voluntary), she lay down by the corpse, and put one arm under its neck and the other over it, when a quantity of dry cocoa-leaves and other substances were heaped over them to a considerable height, and then Ghee, or melted preserved butter, poured on the top. Two bamboos were then put over them and held fast down, and fire put to the pile, which immediately blazed very fiercely, owing to the dry and combustible materials of which it was composed. No sooner was the fire kindled than all the people set up a great shout--Hurree-Bol, Hurree-Bol, which is a common shout of joy, and an invocation of Hurree, or Seeb. It was impossible to have heard the woman had she groaned, or even cried aloud, on account of the mad noise of the people, and it was impossible for her to stir or struggle on account of the bamboos which were held down on her like the levers of a press. We made much objection to their using these bamboos, and insisted that it was using force to prevent the woman from getting up when the fire burned her. But they declared that it was only done to keep the pile from falling down. We could not bear to see more, but left them, exclaiming loudly against the murder, and full of horror at what we had seen.” In the same letter Carey communicates the information he had collected

5 regarding the Jews and Syrian Christians of the Malabar Coast.

Jews and Christians were confined to the west coast of India, mainly around Cochin, a port city where the Portuguese explorer Vasco Da Gama (1469 – 1524) first came in 1498, and revisited for second time in 1502 and then came again at the invitation of king Zomon of Calicut in 1524 for the third time and died in Calicut, India. In the late 16 th century India, Portughese converted many Hindus to Catholicism, mostly in Goa. Converted Catholic Christians from Hinduism were protected by the ‘Goa Inquisition’ (1560 to 1774). In the east coast of India, Hindus were far more dominant and Protestant Christianity met severe resistance from Hindu Brahmins. However, William Carey befriended Hindu leaders (see photo below) while preaching the Gospel to Hindus and converting them to Christianity. My father Rev. Robert Simon, in the period between 1930 and 194o) practiced the same techniques as William Carey, befriending Hinhu Brahmin leaders (see photo below) in the staunch Hindu areas around Trichendur to build Christian Churches in villages like Sankaran Koil and Arumuganehri along the coast of the Bay of Bengal.

Photos above showing William Carey working with Hindu Brahmins (left) in North India and Rev. Robert Simon, my father and an associate of Bishop Stephen Neil, seated with Hindu Brahmins (photo on right) who cooperated in the efforts for building new Christian Anglican churches in Hindu- dominated villages in South India.

6

William Carey brought his family to India but his wife found conditions in Calcutta not conducive. She was unhappy, resisted her husband’s missionary activities, resented and then became ill and insane. Carey remarried when his wife died and his second wife Charlotte Rhumohr was Danish and an intellectual. The British East India Company did not support Carey’s mission and therefore, he joined with Danish and received the encouragement of Richard Wellesley, the Danish Governor General of India. In 1827, the King of Denmark gave a Royal charter to build the famous Serenpore College in Alipoore, Kokata where William Carey performed his missionary work and also translated Bible into many Indian languages. He also founded the ‘Agri Horticultural Society’. When his second wife died after 13 years of marriage, he married for the third time a widow Grace Hughes. Carey is called the father of the modern protestant mission in India with the Baptists taking the lead and then followed by other denominations.

7

Serenpore College for Theological Education in India.

EVOLUTION OF BAPTIST CHRISTIANITY IN INDIA

A simple but elegant narration of the beginning and growth of Baptist mission in India can be seen in a book entitled “Our Gold Mine” by Ada C. Chaplin written in 1879. This book contains 17 chapters and a total of 416 pages. I had the fortune to read Chapter # 1 on ‘Darkness before Dawn’, Chapter 2. Brahmanism and its Adventures, Chapter 13. Assam Brahmins (Ada refers these high caste Indians as the “Yankees of India”) and this is where the first Indian Nidhi Levi became converted to Christianity. in June 1867, there were 8 converted Christians in a Church that was founded in the village of Ongole in Assam, Chapter 14. The Telugus (People of the Andhra Pradesh of today) and the final chapter 17 on “Prophecy in Poetry”. I was impressed by the stanza below of the long poem in this concluding chapter:

“God’s great mystery of grace Its mighty pathway holds, And it is like the budding rose of June Its beauteous life unfolds.”

Ada talks about the encounters of Baptist missionaries with Indian Brahmins in Chapter 13 on Assam, the northeastern state in India under the foothills of the mighty Himalayas in the north. The Brahmins told the

8 Baptist: “This is the Kali Yuga. Your religion is good for you. My religion is good for us here in India”. We Brahmins must accept the rules of our caste. You see, I am a Brahmin and therefore, I cannot work since I do not belong to the working class or caste and I am a temple priest. If I become a Christian, I shall starve. I also want you to show me your God whom I can see to believe”. The author Ada Chaplin also writes about the cost involved in converting Hindus to Christianity in page 382: “In 1829 in the world there were 215,000 Baptist converts (in 47 societies in the world) and this was the result of 39 years of missionary work, at a rate 5538 converts per year, at a cost of $1.5 M per year in the beginning and that became $ 5 M per year as the Baptist mission grew in India in the 19th century.”

With the coming of CMS (Christian Missionary Society) and SPG (Society for the Propagation of Gospel), missionaries form the Anglican Church from Church of England and Church of Scotland arrived in India. With the Baptists under attack by the mid-19th century Campbellism (founded by Thomas and Alexander Campbell in America) and the consequent emergence of ‘Churches of Christ” as an offshoot of Baptists, there was a decline of Baptist Christianity. In India, British missionaries dominated the scene in 19th century and early 20th century until India became independent on August 15, 1947.

Part II. Impact of British Missionary Rev. Dr. George Uglow Pope on Vernacular Education in SPG Villages (South India) and Consequent “Creation Care” Implication:

George Uglow Pope was born on April 24, 1820 in Prince Edwards Island in Nova Scotia, Canada. At the age of 19, the youthful and energetic Pope came to India to do Christian missionary work in the SPG mission. He settled in a small Christian village Sawyerpuram in the southern most tip of India, not too far from the village Megnanapuram where I was born and grew up. My wife Chandra and I got married in 1964 in the Holy Trinity Church in Sawyepuram which is now the seat of the Pope College of Arts and Science and Pope Engineering College, both institutions founded and named in honor of Rev. Dr. G. U. Pope.

In 1814, Mr. Thomas Sawyer, a wealthy Anglo-Indian working for the East India Company, owned the entire land that the village Sawyerpuram occupies now. He donated this vast area on a desert like red soil with lots of Cashew- nut tress and palmarah tress to develop a Christian seminary for

9 George Pope to develop and teach the gospel to the local Tamil-speaking community. Pope was just 24 years old and he founded the Sawyerpuran Seminary in 1844. One of the emphases of Pope’s mission was medical evangelism. In 1854, St. Raphael’s Hospital was built in Sawyerpuram. However, Bishop Caldwell took the steps later to move the Seminary close to the seacoast Town Tuticorin in 1977.

Rev. Dr. Pope devoted his time in mastering the Tamil language grammar and wrote basic books in Tamil. Most amazing contribution of G.U. Pope is his 1886 translation of the “Thirukral” by Valluvar who lived at the time Christ’s decuple Apostle Thomas lived in Myilapore in 55-72 AD. Pope called his book “The Sacred Kural”. Pope lived until he was 88 and died in India in 1908. A statue of Pope was erected along along with famous Indian patriot like Mohandas Gandhi in the popular ‘Marina Drive’ in Chennai (figure below) in recognition of his missionary service and his great contributions to the rich and ancient Tamil language. I spent a decade 1954 to 1964) through my higher education from baccalaureate to doctorate in the city of Madras, frequently walking in the ‘Marina Drive’ that leads to San Thome where the remains of Apostle Thomas is housed in the Catholic Cathedral by the sea.

Statue of Pope in Chennai (Madras).

10

Rev. Dr. George U. Pope as author of the English translation of the book on “Thirukural”

Trinity Church in Sawyerpuram where Rev. Dr. George U. Pope preached

11

REV. DR. POPE’S THESIS ON CHRISTIAN INFLUENCE ON GREAT TAMIL SAINT THIRIVALLUVAR OF MYLAPORE (SAN THOME):

Santhome is also known as Mylapore where precisely in the fist century AD once of the 12 decuples of Jesus Christ came to preach the gospel to the local Hindu people. According to the British missionary George Pope, Thomas’ missionary work must have laid the seed for the great Tamil Saint and poet who wrote the “Thiru Kural” in the late first century or second century AD. It is still a controversy when exactly the Thirukural, which laid the foundation for 3 different themes of the ancient Indian culture (Bhakti or Ethics, Wealth or Materialism and Love or Pleasure).

Poet Thiruvalluvar was evidently one of the great geniuses living in South India and he was a venerated’ sage giving the Tamil people’s law giver like Moses did in the days of the Egyptian Pharaohs in the BC (Before Christ). Thiruvalluvar, did not belong to the priestly high caste of Brahmins (so also Mohandas Gandhi). Thiruvaluvar belonged to the low caste of weavers but he did not believe in the caste system of the Hindu religion and culture. Rev. George Pope also began in 1840 his missionary work in Mayilapore, which literally means “Town of Peacocks”. (Myial means peacock and pore means town). This place is built around temples surrounded by groves and cocoanut palm gardens along the seashore. For the Christians it is a place of significance sine Saint Thomas lived there in apostolic age in first century AD and was martyred by the violent act of a fanatic Hindu piercing his heart with a spear. Thomas was buried there, now located in his grave inside the San Thome cathedral. There were also Armenian and Portuguese missionaries who came to preach after the demise of Thomas. It is possible Thiruvalluvar was influenced by the Christian Ethics. Also, there is some link to possible impact of the teaching of Gautama Buddha (Jain religion) who preceded the time of Thomas in India in the 3ed century BC. Presumably the Christian influence on Thiruvalluvar was far more pronounced as seen from the following words of Rev. George Pope: “It is undoubtedly a noteworthy fact that from this Mayilapore, on which the eyes of Christendom have ever rested as the one sacred spot in India of Apostolic labor, comes the one Oriental book, much of whose teaching is an echo of the ‘Sermon on the Mounts” (Mathew Chapter 5).

12 The name of the Valluvar’s book ‘Kural’ is given to this great Indian Tamil poet’s one and only work par excellence which consists of 133 chapters, each containing 10 couplets (of 2 limes), thus numbering 2660 lines. Kural means “short’ or dwarf. Tradition declares that Thiruvalluvar composed his kurals at the request of his neighbors in order that the Tamil people might have a vedam of the Aryan invaders into north India. When Valluvar completed the book Kural, he took the book to Madura, the great center of learning in South India (like the city of Alexandria in the Greek Empire) which was founded during the Pandian Kingdom during the rule of King Vamca Cekhara Pandian who then established the distinguished college of 48 scholars (professors) of high caste to promote the Tamil language. According to the Tamil legend, God bestowed on this college a diamond bench only the renowned 48 poet scholars can sit ((see Wilson’s sketch of the Kingdom of Pandya). When the book of the Kurals of Valluvar (low caste) was placed on this diamond bench, the whole bench disappeared, leaving the learned pundits (48 professors) afloat in the Lotus-tank.

Rev. Dr. George Pope clearly established in his book THIRUKURAL that he wrote translating into English all the 2650 kural (Pole, Drew, Lazarus and Ellis, 1982, published by the South India Saiva Siddhantha Works, Madras) he following fact: Rev Pope writes conclusively as follows: “Valluvar evidently lived at San Thome as an ‘eclectic’ that Christian influences were at the time at work in the neighborhood of Mayilapore (San Thome) and that many passages in kurals were strikingly Christian in their spirit, I can not feel any hesitation in saying that the Christian scriptures were among the sources from which the poet Valluvar derived his inspirations.” The Sanskrit work ‘Bhakti’, according to Pope, is introduced in India as a consequence of Christian influence, possibly by the missionary work of St. Thomas.

Rev. Dr. Pope sums up the benefits from Thirukural into the three parts of this treatise: Virtue (Ethics), Wealth (Materialism, Wars, Poverty under the suppression of the poor by the wealthy), Pleasure (Enjoyment, Sexuality, Immoral acts), The fourth part is presumably not included in Kural and this may be the part Valluvar wanted as a second treatise but never happened. This part is about Heaven (Moksha). Pope felt that the poet left deliberately this incomplete or perhaps the poet refrained from dealing with “Moksha”.

13 CONCLUDING STATEMENT

Undoubtedly, the missionary work of William Carey laid the foundation for Protestant Christianity in North India and likewise, the missionary work of George Pope laid the foundation for Christianity in South India. These two dedicated men stood the test of Hindu orthodoxy and mythology. They merged with the locals by not only speaking their vernacular tongue, tow great languages in India, Bengali and Tamil, but also mastering these complex Indian languages to the extent they wrote authoritative grammar books on these languages. Christianity took a stronger root in Tamil Nadu because Carey mission as a Baptist did not witness many other Baptist missionaries to come to North India to nourish what Carey did. However, in South India there was a power wave of Anglican missionaries pouring into India after the days of George Pope and this wave included such Christian luminaries like Bishop Heber, Rev. Dr. Miller (who founded Madras Christian College (my alma mater), Rev. Morgosis, Bishop Caldwell, Bishop Stephen Neil and Bishop Newbegin (to name a few).

The evolution of Christianity in South India took precisely the right road to reach unity, which C.S. Lewis (1952) would call “Mere Christianity.” and N. T.Wright. the archbishop of Durham will call “Simply Jesus” and Jesus as the King (Wright, 2011a & b). When India became independent in 1947 the two big branches of Christianity in South India, namely Society for Propagation of Gospel (SPG) and the Christian Missionary Society (CMS) made fundamental step to get united to form the Church of South India (CSI). British missionary and Christian visionary Leslie Newbegin played a key role in this process and also became the ‘Bishop of Madurai Diocese’ and then ‘Bishop of Madras Diocese’ where I first met him at Madras Christian College (my alma mater).

Unfortunately, the evolutionary direction of protestant Christianity in the United States took a direction exactly the opposite of what took place in India. What happened in S. India is the ‘top-down trend’, branches uniting to the trunk and root, rather than ‘bottom-up” with branches ramifying and resulting in more denominations. Daughrity (2008) wrote about the Indian mission of Bishop Stephen Neil who spent many years in Tirunelveli Diocese of South India and became the Bishop of Tirunelvelly Diocese where he built the CMS High School in a small Christian village Megnanapuram (literally meaning a town of real wisdom). This school, where I spent 8 years studing, became a beacon of attraction for Christian,

14 Hindu and Muslim students and laid a strong foundation for good behavior, service to community and ‘Christian Creation Care’ (CCC) with development of gardens, planting tress along roads and teaching Sunday classes to rural illiterate people about hygiene and water quality in village tanks and wells. I have earlier described the creation care missionary works of both Bishop Stephen Neil and Bishop Leslie Newbegin (George, 2012). Daughrity (2011) recently discussed ‘Churches of Christ’ in India.

ACKNOWLEDGEMENT

I had the pleasure of meeting Dr. Dyron Daughrity, Associate Professor in Pepperdine University, Malibu, California when he came to Wake Forest, North Carolina for a brief vast to the Southeastern Baptist Theological Seminary July 11 to 14, 2012. Dyron has visited India several times and wrote his doctoral thesis on the Christian mission of a towering personality Bishop Stephen Neil who spent his time (1925 – 1944) in the same locations Rev. Dr. George Uglow Pope spent about century before. I wish to thank Dr. Daugrity for his comments on the first draft of this paper. He also wrote to me that he has “great passions about the growth of Christianity in India.”

Meeting of two minds: Dr. Robert George (Lt), Science Advisor to Center For Faith and Culture, SEBTS and Dr. Dyron Daughrity, Associate Professor at Pepperdine University in Malibu, California (Rt). Photo Taken

15 on July 13, 2012 at Appleby Hall. Southeastern Baptist Theological Seminary, Wake Forest, North Carolina.)

REFERENCES

Daughrity, D. 2008. Bishop Stephen Neil: From Edinburgh to South India. New York – Peter Lang Publications.

Daughrity, D. 2011. Churches of Christ in India: Two Profiles, Discipliana. A Journal of Stone-Campbell History.

George, R. Y. 2012. Theoecology – Definition: Christian Creation Stewardship In A Changing World. Theoecology Journal Vol I Issue # 1: 1 – 24.

Lewis, C.S. 1952. Mere Christianity. Harper Collins Publishers. Pp116.

Wright, N. T. 2011a. Simply Jesus: A New Vision of who He was, what He did and why He matters. Harper One, Harper and Collins Publishers.

Wright, N. T. 2011 b. How God becam e King: The Forgotten Story of The Gospels. Harper One, Harper and Collins Publishers.

16