DOCSLIB.ORG

The Legacy of Claudius Buchanan

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Legacy of Claudius Buchanan The Legacy of Claudius Buchanan Wilbert R. Shenk laudius Buchanan has been credited with playing the so as to allow missionaries to enter India. The antimissionary C decisive role in opening India to Christian missions in forces deflected this attempt, but the charter did require the the early years of the nineteenth century.' By the twentieth company to continue to provide chaplains to the expatriate century, however, he was largely forgotten.' Never commis­ Indian civil service and military. sioned a missionary himself, Buchanan worked to break down During his four years at CambridgeBuchanancorresponded the considerable barriers to missionary work that existed until regularly withJohn Newton. In 1792 he dined with Mr. and Mrs. 1813, and he contributed to the development of institutional Charles Grant in Cambridge and heard from Grant, a director of infrastructures that would sustain missions. Buchanan is a wor­ the East India Company, "various accounts of the apostolic spirit thy case study in evangelical activism. of some missionaries to the Indies.:" In 1794 Newton pressed on him the possibility of the India chaplaincy, still the only legal Family and Education basis for evangelical work in British India." Claudius Buchanan was born March 12, 1766, at Cambuslang, A Passion for Mission Scotland. His father, Alexander, was the local schoolmaster. His maternal grandfather, Claudius Somers, was an elder of the Upon graduation from Cambridge in 1795 Buchanan was or­ Cambuslang kirk when George Whitefield preached in the val­ daineddeaconandbecameNewton'scurate. In early1796Charles ley in 1742and thefamily cameundertheswayof the Evangelical Grant got Buchanan appointed a chaplain to the East India Revival. He was his grandfather's pride and joy, and the family Company. That summer the bishop of London, Dr. Porteus, early marked out Claudius for the ministry. In his teens, how­ ordained Buchanan priest for the chaplaincy. Following a brief ever, he turned away from the church. Between 1782 and 1787 he visit to his family in Scotland, he sailed for India in August, spent three terms at the University of Glasgow and then left arriving March 10, 1797, two days before his thirty-first birth­ Scotland. By the time he reached London, he was in dire straits day?At Calcutta the seniorchaplain, theReverend DavidBrown, and had to abandon further travel. Eventually, he got work as who had been in India since 1786, received him cordially. The clerk in an attorney's office. In 1790 his inner turmoil reached a two men worked together harmoniously for the next ten years. crisis. His mother wrote, advising that he seek outJohn Newton, Buchanan was posted to the Barrackpur military garrison, rector of St. Mary Woolnoth. Newton not only led Buchanan to sixteen miles upriver from Calcutta. His next two years were a satisfyingspiritual experiencebuttook a great personalinterest frustrating because the soldiers were totally indifferent to reli­ in him.' gion. He occupied himself with the study of the Persian and Two weeks later Claudius was arrested by the words from Hindustani languages. "Not knowing what may be the purpose Isaiah: "Howbeautiful are the feet of them that preach the Gospel of God concerning me," he wrote, "I have thought it my duty to of peace!" This awakened in him the long-suppressed call to the attend early to the languages of the country.:" Indeed, this gave ministry.' At age twenty-four he wasbeginning to find direction. impetus to much of his work during his years in India. Newton urged him to prepare for the ministry. As a member of In April 1799, he married eighteen-year-old Mary Whish, the evangelicalcircle of movers and shakers, Newtonintroduced who had come out to India with her older sister and aunt. She Buchanan to Henry Thornton, who immediately offered to sup­ bore two daughters but soon became ill with consumption. On port Buchanan while he pursued theological studies. It was decided that Buchanan should go to Cambridge to secure proper credentials for ministry in the Churchof England. The autumnof Buchanan came to India as 1791, at age twenty-five, he entered Queens' College, whose a chaplain, but his passion principal was Dr. Isaac Milner, a respected evangelical. At Cambridge he became one of the "Sims," attending the was rrussions. Sunday evening event Charles Simeon held weekly for earnest students. Simeonalso tutored him in public speaking. Because of his age and sense of obligation to HenryThornton, Buchanandid doctor's advice, accompanied by her two daughters, Mary little else than study. Later he would attribute his chronic poor Buchanan sailed for England in January 1805 to seek medical health to overwork while at Cambridge. treatment. She died en route in June. Already at Barrackpur the The 1790s were a period of ferment and innovation. The health of Buchanan himself was a constant concern. In addition, Baptists organized a missionary society in 1792, followed by a to the usual attacks of malaria and dysentery, signs of a heart string of new societies in Europe, Great Britain, and the United condition began to show. States. When the charterof the East India Companywas renewed Buchanan had come to India as a chaplain, but his passion in 1793, William Wilberforce tried to get Parliament to amend it was missions. Although the East India Company charter barred missionary work, Buchanan and his contemporaries refer freely in their writings to "missions" and "missionaries." His first Wilbert R. Shenk, a contributing editor,is Director of the Mission Training conversation with William Carey focused on the best missionary Center, Associated Mennonite Biblical Seminary,Elkhart, Indiana. He served approach to the people of India. Carey cautioned against the as a missionary in Indonesia, 1955-1959, and was a mission administrator, view of an early wholesale conversion of Hindus to the Christian 1963-1990. He is editorof Mission Focus: Annual Review. faitho He said that he was "employed in laying the foundation of 78 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH future usefulness ... translating the Bible into the Bengal tongue."? selves are prop erly the translators" (p.129), while the missionary In a phrase that was prophetic, Buchanan added: "This like supervised ." Of course, neither the missionary nor the native­ Wickliffe's first translati on, may prove 'the father of many ver­ speaker at that time had the tools of lingu istic science, and much sions.' »r o of the wo rk of that generation has not stood up well." At the same time he was sensible of the fact that a less direct Buchanan shared the Serampore enthusiasm for producing approach to evange lization , based on this sober estima te of the as ma ny translations in as many languages as possible.This tactic prospects, might make it more difficult to enlist suppo rt for was buttressed by his almos t boundless confidence in the power missions. Buchanan struggled to find a formulation that was of the Chris tian Scriptures to "w itness" to peo ple, if only they both realistic and compelling." As an heir of the Evange lical were given access (see p. 70). Revival, he put a premium on wholehea rted response to the call In 1806 the Court of Directors in Londo n ordered the college of Jesus Christ." curtailed, and the d epartment of Bible translation was closed . The Buchanan legacy consists of four interlocking roles: Brown and Buchanan had seen this coming and arrange d to have promoter of Bible translation and distribution, architect of an the various language projects taken over by missionary societies. ecclesiastical establishment for Ind ia, publicist and researcher, and ecumenical statesma n. Some of his linguistic Promoter of Bible Translation and Distribution insights were not fully In 1799 Lord Wellesley, the forceful governo r-general of the East appreciated until the Ind ia Company, appointed Buchanan a chaplain to the presi­ dency, which meant that he moved from his Barrackpur exile to twentieth century. Calcutta.Shortl y thereafter Wellesley enlisted Buchanan to draft plans for a college whose main purpose wo uld be to train young Britons for the Indian civil service .This assignment gavefull play Mean while the British and Foreign Bible Society (BFBS), founded to a Buchanan characteristic tha t wa s to show itself repeatedly: in 1804, began providing support to gro ups like the Serampore his flare for bold and visionary planning.The new college would mission . At this time Buchanan's erstwhile cordia l relations wi th offer a complete European curriculum plus the study of the the Baptists were breached when he took decisions wi thout Indian languages, history, customs and manners, Islam and consultation and prop osed a British "Pro paganda" that wo uld Hinduism, with their respective cod es of law. In addition, a have put them under the control of the established church." dep artment of Bible translation-a feature tha t must have ap­ Unsurprisingly, theSerampo re Mission rejected the prop osal out peared curious indeed to the Court of Directors in London-was of hand. to be established . In Buchanan 's words, the object of the college was "to enlighten the Ori ental wo rld, to give science, religion, Ecclesiastical Architect and pure morals to Asia, and to confir m in it the British power and d ominion."!' The College of Fort William opened in Au gu st In 1800 Churc h of England canon law had no provision for the 1800 with David Brown as provost and Claudius Buchanan as extension of the church to terr itories beyond British political vice-provost. Buchananwasalso professorof classicallan guages. jurisd iction. This wa s fully consistent with a Chris tendo m con ­ By 1801 Brown and Buchanan had persuad ed the gove rnor­ cept, which defined the church territorially as coextensive with general to appoint the Baptist William Carey as instructor in the state rath er than missionally.
Load more

Recommended publications
  • The Church Missionary Society and the Christians of Kerala, 1813-1840
    Half-Brothers in Christ: The Church Missionary Society and the Christians of Kerala, 1813-1840 by Joseph Gerald Howard M. A. (History), University at Buffalo, State University of New York, 2010 Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the Department of History Faculty of Arts and Social Sciences Joseph Gerald Howard 2014 SIMON FRASER UNIVERSITY Fall 2014 Approval Name: Joseph Gerald Howard Degree: Master of Arts (History) Title: Half-Brothers in Christ: The Church Missionary Society and the Christians of Kerala, 1813-1840 Examining Committee: Chair: Aaron Windel Assistant Professor of History Paul Sedra Senior Supervisor Associate Professor of History Derryl MacLean Supervisor Associate Professor of History Mary-Ellen Kelm Supervisor Professor of History Laura Ishiguro External Examiner Assistant Professor Department of History University of British Columbia Date Defended: August 28, 2014 ii Partial Copyright Licence iii Abstract In the 1810s, the Church Missionary Society (CMS) established the College at Cottayam in south India to educate boys intended for the priesthood in the local, indigenous church. While their goal was to help the church, their activities increased British power in the community. The results of CMS involvement included increasing interference of British officials in matters internal to the Malankara Church (e.g., episcopal succession), tacit recognition of the authority of colonial courts to resolve disputes in the church, and the fragmentation of the St. Thomas Christian community. These effects reshaped the church into something more consistent with British Christianity and more subject to British rule. Keywords: British Empire; Christianity; India; mission iv Dedication In memory of M.
    [Show full text]
  • REPORT on ACTIVITIES in CREATING AWARENESS and COOPERATION AMONG ORTHODOX and EVANGELICAL CHURCHES in INDIA Fr
    REPORT ON ACTIVITIES IN CREATING AWARENESS AND COOPERATION AMONG ORTHODOX AND EVANGELICAL CHURCHES IN INDIA Fr. Dr. Jossi Jacob Holy Trinity Theological College, Addis Ababa The history of the interactions between the Orthodox Church in India and the Evangelical Traditions goes back to early nineteenth century. In spite of the ruptures and tremors of the past the relationship and interactions had reaped mutual benefits too. We could trace in-numerous events of mutual interactions which happened in the nineteenth, twentieth and twenty first centuries. Several of the events had gone without any written records. I would like to particularly highlight the travels made by two of our luminary bishops to the western countries in the first half of the twentieth century. Those visionary leaders of the Church travelled extensively in the western European countries to make contacts and interactions with the Churches of Protestant traditions. In turn they had visitors from these respective Churches visiting the Malankara Orthodox Church and staying in the monasteries which these two bishops had found. There attempts were before the formal inception of the international ecumenical bodies. Later on the founding of the World Council of Churches, in the inception of which the Orthodox Church in India has played a role too, has added momentum to the fraternal ties between the traditions. Exploring to the early part of the 19th century, it is made clear that the cooperation in the beginning was mainly made in publishing the Holy Scripture, and in promoting western form of education in Keralite1 society. Later it has developed into theological higher education.
    [Show full text]
  • Download Book
    "We do not to aspire be historians, we simply profess to our readers lay before some curious reminiscences illustrating the manners and customs of the people (both Britons and Indians) during the rule of the East India Company." @h£ iooi #ld Jap €f Being Curious Reminiscences During the Rule of the East India Company From 1600 to 1858 Compiled from newspapers and other publications By W. H. CAREY QUINS BOOK COMPANY 62A, Ahiritola Street, Calcutta-5 First Published : 1882 : 1964 New Quins abridged edition Copyright Reserved Edited by AmARENDRA NaTH MOOKERJI 113^tvS4 Price - Rs. 15.00 . 25=^. DISTRIBUTORS DAS GUPTA & CO. PRIVATE LTD. 54-3, College Street, Calcutta-12. Published by Sri A. K. Dey for Quins Book Co., 62A, Ahiritola at Express Street, Calcutta-5 and Printed by Sri J. N. Dey the Printers Private Ltd., 20-A, Gour Laha Street, Calcutta-6. /n Memory of The Departed Jawans PREFACE The contents of the following pages are the result of files of old researches of sexeral years, through newspapers and hundreds of volumes of scarce works on India. Some of the authorities we have acknowledged in the progress of to we have been indebted for in- the work ; others, which to such as formation we shall here enumerate ; apologizing : — we may have unintentionally omitted Selections from the Calcutta Gazettes ; Calcutta Review ; Travels Selec- Orlich's Jacquemont's ; Mackintosh's ; Long's other Calcutta ; tions ; Calcutta Gazettes and papers Kaye's Malleson's Civil Administration ; Wheeler's Early Records ; Recreations; East India United Service Journal; Asiatic Lewis's Researches and Asiatic Journal ; Knight's Calcutta; India.
    [Show full text]
  • Book Reviews
    Numen 60 (2013) 135–154 brill.com/nu Book Reviews Protestantisch-westliche Mission und syrisch-orthodoxe Kirche in Kerala. Von den Anfängen bis 1840. By Reinhold Wagner. Wiesbaden: Harassowitz Verlag, 2011. 197 pp. ISBN 978–3447064279 (pbk.) Reinhold Wagner’s book is a welcome and well-researched study of a less- known chapter of the history of India. It focuses on the relations between the Syriac Orthodox Church in Kerala and Protestant missionaries in the eigh- teenth and nineteenth centuries (1750–1840). The study draws from rich docu- mentation, analyzed in much detail by the author, and provides a precise picture of the complex relations between Protestant missionaries from the Anglican Church Missionary Society (CMS) and the Syrian Orthodox Christians. In an opening chapter of the book (pp. 3–18), the author discusses the early contacts between Protestant missionaries and the Syriac Church of Kerala at the time of the Dutch occupation of the region. One of the fijirst documents about the South Indian Christian communities that was handed over to a Prot- estant group is a report written in Dutch and dating from approximately 1715. This text aside, Protestant missionaries based in Tranquebar had few relations with the Christian communities on the coast of Malabar. In a memorandum of 1810, and against the opinion of Anglican circles, two German missionaries expressed a reticence to hire members of Syriac Orthodox clergy as fellow mis- sionaries. This is a good example of the ambiguity of relations between Protes- tant missionaries and Syrian Orthodox Christians — an ambiguity that would persist during the whole period covered by the present book.
    [Show full text]
  • VOL 36, ISSUE 3 on Race and Colonialism WELCOME to THIS EDITION of ANVIL
    ANVIL Journal of Theology and Mission Faultlines in Mission: Reflections VOL 36, ISSUE 3 on Race and Colonialism WELCOME TO THIS EDITION OF ANVIL ANVIL: Journal of Theology and Mission Lusa Nsenga-Ngoy VOL 36, ISSUE 3 2 ANVIL: JOURNAL OF THEOLOGY AND MISSION – VOLUME 36: ISSUE 3 THE EDITORIAL While it is premature to assess the legacy of this year in history, we can certainly agree that 2020 has brought to the fore the imperative need to revisit the past, paying particular attention to societal and systemic fractures adversely impacting the lives of many around the globe. In the wake of George Floyd’s murder, millions of people took to the streets of our cities demanding radical change, and calling for the toppling of an old order and its symbols of power, objectification and commodification. This issue of Anvil is inspired by a willingness to Harvey Kwiyani’s article offers us a crystal-clear view of offer an introspective response to this global wave how white privilege and white supremacy have provided of protest calling for racial justice and asking with the buttresses for empire and have made mission in insistence whether black lives do indeed matter in our their own image. To illustrate this, he movingly weaves societies and institutions. It felt imperative to ask the his own story from his childhood in Malawi to living in question of Church Mission Society and its particular George Floyd’s city of Minneapolis to now forming part contribution to the subject both in its distant and more of the tiny minority of black and brown people who contemporary history.
    [Show full text]
  • UNIT 2 COLONIAL DISCOURSE* Indological Discourses
    UNIT 2 COLONIAL DISCOURSE* Indological Discourses Structure 2.0 Objectives 2.1 Introduction 2.2 The Colonial Perspective 2.3 The Missionary Perspective 2.4 The Administrative Perspective 2.4.1 Census and Survey 2.4.2 Villages and Cities 2.5 Influence of Discourse on Sociology of India 2.6 Let Us Sum Up 2.7 References 2.8 Specimen Answers to Check Your Progress 2.0 OBJECTIVES After studying this Unit, you will be able to: discuss the study of Indian society and culture through systematic organisation of knowledge under the colonial rule; differentiate between the Missionary and the Administrative views under the Colonial Perspective on Indian society; and explain the specific influences of the colonial discourse in shaping the sociology of India. 2.1 INTRODUCTION In the previous unit, on Indological discourse, you learnt about how the Indological perspectives provided concepts, theories and framework, which emerged from the study of Indian civilisation by different scholars. They primarily adopted a historical and comparative approach. Their understanding of Indian society and its structure is largely based on their study of classical texts and literature, such as the Vedas, Upanishads and the Puranas. One View of Indian society derived from the study of texts with the help of Brahman scholars and presented Indian society as fixed, stagnant and timeless and with no socio-cultural variations. Indian society was seen as a set of rules which every Hindu followed. In this unit you will learn about the colonial discourse, i.e. the perspectives given by scholars on society in India during the colonial period when the Britishers ruled over India.
    [Show full text]
  • The Indian Christians of St. Thomas
    THE INDIAN CHRISTIANS OF ST THOMAS A SANCTUARY IN THE MIDST OF THE HEATHEN BY W. J. RICHARDS D. D. (Qatnell Hntnersitg %Iibtacg Jtlfata, UStta Inrb BOUGHT WITH THE INCOME OF THE SAGE ENDOWMENT FUND THE GIFT OF HENRY W. SAGE 1891 Cornell University Library DA 163 .RSI Ind an Christians of St. Thomas : otherw 3 1924 029 361 379 olln The original of tliis book is in tlie Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029361379 The Indian Christians of St. Thomas Thk Most Rkv. Mar Thomas Athanasius. The Second Reforming Metrnn or Metropolitan. Succeeded 1877. Died 1893. THE INDIAN CHRISTIANS OF ST. THOMAS OTHERWISE CALLED The Syrian Christians of Malabar A Sketch of their History, and an Account of their Present Condition, as well as a Discussion of the Legend of St. Thomas BY The Rev. W. J. RICHARDS, D.D. Thirty-Jive years CMS. Missionary to the Hindus in Trtwancore etiui Cochin Hon. Chaplain to tJie Bishop With a Preface by EUGENE STOCK, Esq. Author of TJu History of the Church Missionary Society ^ LONDON BEMROSE & SONS LIMITED, 4 SNOW HILL, E.G. AND DERBY 1908 — This little book is dedicated to HIS GRACE THE RIGHT HONOURABLE AND MOST REVEREND RANDALL THOMAS DAVIDSON, D.D., Lord Archbishop of CEinterbmy, Primate of All England—the friend of the Assyrian Christians as a token of humble respect ; and to the RIGHT REVEREND NOEL HODGES, D.D., Rector of St. Cuthbert's, Bedford, Assistant Bishop of Ely and Honorary Canon of the Cathedral, during fifteen years Bishop of Travancore and Cochin — the constant friend of the Jacobite and the Reformed Syrians of Malabar (partly of the same stock as the Assyrians) — in acknowledgment of the greatest possible kindness received from his lordship by the Authoi PREFACE AT the request of my friend, the author of this book, I write these few lines to introduce him and his work.
    [Show full text]
  • Claudius Buchanan: Scotland's First Missionary to the Jews
    CLAUDIUS BUCHANAN: SCOTLAND'S FIRST MISSIONARY TO THE JEWS JOHNS. Ross, GREYFRIARS FREE CHURCH OF SCOTLAND, INVERNESS THE REVIVAL BACKGROUND Jonathan Edwards, the great American Congregationalist theologian, saw revival movements such as the Great Awakening of the eighteenth century as part of a spiritual continuum, dating back to Pentecost, whereby Christian life is, from time to time, renewed and reinvigorated. 1 He held that God's work in the world was advanced not so much by the ordinary work of the Christian ministry, but by the extraordinary work of God's Spirit: Though there be a more constant influence of God's Spirit always in some degree attending his ordinances, yet the way in which the greatest things have been done towards carrying on this work, always have been by remarkable effusions, at special times of mercy .... 2 In his work A History of the Work of Redemption (1774) Edwards represented the revivals of the mid-eighteenth century as precursors of yet greater blessing to be experienced throughout the world, culminating in the millennium.3 This theory empowered by spiritual renewal resulted in evangelistic and missionary commitment. Indeed, during the 1742 Cambuslang revival somec people testified that they only found freedom in prayer when they 'ceased to be self-regarding and preoccupied with their own concerns' and prayed for the salvation of the wider world. 4 Cf., e.g., J. A. De Jong, As the Waters Cover the Sea (Kampen, 1970), pp. 119-21; I. H. Murray, The Puritan Hope (Edinburgh, 1971), pp. 48-55; David J. Bosch, Transforming Mission (Maryknoll, 1995), p.
    [Show full text]
  • 1994-02-Ibmr.Pdf
    Vol. 18, No.2 nternatlona• April 1994 etln• Culture and Religion­ and Missionary Expertise t was a chance remark offered by a distinguished church Missions and missionaries play an important partin helping I historian: "I appreciate the INTERNATIONAL BULLETIN. Today us understand one another in global context, even as they help it is clearly the missiologists who are leading the way in helping the peoples of the world find one another in the reconciling love us understand cultureand religion." This observationfinds fresh of Jesus Christ. evidence in our current issue. "Forty-five Years of Turmoil: Malawi Christian Churches, 1949-1994," by Andrew Ross, illuminates the religious and cul­ tural dynamics that have producedoneof Africa's mostvigorous On Page movements for self-government. Of course, not all missionaries 50 Is Ecumenical Apologetics Sufficient? A in Malawi would have been capable of providing in-depth Response to Lesslie Newbigin's "Ecumenical cultural insight. But in any case, missionary and church opinion Amnesia" was not consulted at midcenturywhenthe decision was madeby Konrad Raiser the British government to incorporate Malawi in a white-con­ trolled federation. The resulting turmoil illustrated the destruc­ 51 Reply to Konrad Raiser tive powerof miscued appraisals of the Malawiancharacter. Had Lesslie Newbigin the political powers been as informed and as sensitive as some of 53 Forty-five Years of Turmoil: Malawi Christian the senior Scots Presbyterian missionaries to intertribal dynam­ Churches, 1949-1994 ics and to the cross-tribal solidarity that had been produced by Andrew C. Ross three generations of evangelism and education, perhaps the 60 The Parliaments of the World's Religions: 1893 futile attempt to impose a white-dominated federation might and 1993 have been avoided.
    [Show full text]
  • Renaissance Church Facades of Kerala: Seeds of Cross Cultural Alliances
    International Journal of Science and Research (IJSR) ISSN: 2319-7064 ResearchGate Impact Factor (2018): 0.28 | SJIF (2019): 7.583 Renaissance Church Facades of Kerala: Seeds of Cross Cultural Alliances Rakhi Mariam Johnson Architect, City Futures Design Collaborative, Thottakkattukara, Aluva, Kerala, India Abstract: The dissemination of the Renaissance ideas from Italy to other parts of the world including India happened through wars, colonization, evangelization, missionary works and immigration of artists. The classical style was seen as exotic and used tremendously after colonization of India by Portuguese. We find a significant number of classical European architecture in the coastal as well as the interiors of Kerala which resulted from Portuguese influence in which the Jesuit missionaries played an important role. The resulting architecture adapted to the climate as well as the aesthetics of the region. The paper tries to understand the dissemination of Renaissance church facades to Kerala by missionaries and artists. The missionaries conceived church facades as special architectural theaters to carry out their proselytizing. The paper studies the façade of few Renaissance churches of Kerala and tries to draw parallels from the Renaissance churches of Europe. Keywords: Colonial Church, Kerala church architecture, Portuguese Church, Portuguese Kerala 1. Introduction façade (St. Mary‟s Orthodox Church, Kalloopara). Churches th built during the 17 century were often copies of what Jesuits The term Renaissance implies a conscious revival of the and Franciscan missionaries had made in Portugal and Spain, Greco-Roman style (2002, Fletcher). Brunelleschi (1377- so the baroque style soon made its way throughout the world. 1446) is credited with originating the Renaissance style.
    [Show full text]
  • The Cuttack Mission Press and Early Oriya Printing
    THE CUTTACK MISSION PRESS AND EARLY ORIYA PRINTING GRAHAM W. SHAW REFERENCES to early printing in the distinctive script ofOriya, the Indo-Aryan vernacular of Orissa, the region of India to the south-west of Bengal (fig. i), are very scarce indeed.^ The attention of scholars has naturally enough tended to focus upon Bengal in the context of early printing in northern India, especially in view of the remarkable achievements of the Serampore Mission Press under the famous trio of William Carey, Joshua Marshman, and William Ward.^ In this article I have attempted to redress the balance a little by tracing the development of early printing in Oriya and in particular the setting up of the first printing press in Orissa itself, some of the earliest products of which are to be found in the British Library's Oriya collection, in the Department of Oriental Manuscripts and Printed Books.^ British contact with Orissa dates back as far as 1633 when factories were established at Hariharpur and Balasore on the Bay of Bengal,"* and prior to that the Danes, Dutch, and particularly the Portuguese had all been active in the area.^ It was not, however, until 1803 that Orissa came under formal British rule as a result of the Marquis of Wellesley's campaigns against the Marathas then still paramount in central India. In 1805-6, Dr. Claudius Buchanan, a Chaplain to the Presidency of Bengal and Vice- Provost of Fort William College, visited Orissa and its shrines in the course of one of his tours collecting information on Hindu sects and their practices as well as on the various Christian churches established in the subcontinent.^ In 1816 the General Baptist Mis- sionary Society was formed,"^ largely due to the zeal of the Revd.
    [Show full text]
  • Copyright © 2014 James Ryan West All Rights Reserved. the Southern
    Copyright © 2014 James Ryan West All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. EVANGELIZING BENGALI MUSLIMS, 1793–1813: WILLIAM CAREY, WILLIAM WARD, AND ISLAM A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by James Ryan West May 2014 APPROVAL SHEET EVANGELIZING BENGALI MUSLIMS, 1793–1813: WILLIAM CAREY, WILLIAM WARD, AND ISLAM James Ryan West Read and Approved by: __________________________________________ Thomas J. Nettles (Chair) __________________________________________ Michael A. G. Haykin __________________________________________ George H. Martin Date______________________________ I dedicate this dissertation to my family: Danielle, David, Sally, and John West; James and Joy West; Danny and Judy Henley. Thank you for your support. TABLE OF CONTENTS Page LIST OF ABBREVIATIONS .......................................................................................... viii PREFACE .......................................................................................................................... ix Chapter 1. INTRODUCTION ..................................................................................................1 The State of Carey-Ward Scholarship ................................................................2
    [Show full text]