ave the new political consciousness. The writer, it should be added,
says some plain things about the need of social reform.

[Sidenote: Three dynamical elements of Christianity.]

As proved by observation in India, the dynamical elements of
Christianity may be briefly enumerated as follows. Monotheism, tending
more and more to the distinctively Christian idea of God, Our Father, is
commending itself, and being widely accepted. Secondly, in a remarkable
degree, Jesus Christ Himself is being recognised and receiving general
homage. In a less degree, and yet notably, the Christian conception of
the Here and Hereafter is commending itself to the minds of the
new-educated Hindus. In the new religious organisations also, the
Christian manner of worship and of public worship commends itself almost
as a matter of course. In none of these spheres am I describing the
outcome of visible conflict or of any loud controversy. Rather,
Christianity brought close to the religious instincts and the religious
ideas of India has been like a great magnet introduced among a number of
kindred but non-magnetised bodies lying loosely around. In the presence,
simply, of these dynamical elements, or in contact with them, Indian
religious thought is becoming polarised. Towards and away from the same
great points, Indian religious thought is setting. These dynamical
elements of Christianity, and the illustration of their power, will be
considered in the following chapters.

Of the elements of Christianity that have proved themselves dynamical,
we may note the natural order in which they have come. The order in
which I have stated them is the order in which they asserted themselves,
first "God Our Father," then "Jesus Christ Himself." First, of this
world in which we find ourselves, when our _minds_ awake, we must have
some satisfying conception. The belief in one God, in Him for whom we
can find no better name than "Our Father," approved itself to awakened
India, to the _intellectually_ enlightened, and in the first place to
small groups of enlightened men in the large towns, the centres of
modern education and Christian influence. Then came an advance of a
different nature altogether. To those spiritually minded and more
intense men who needed a religious master, a hero, to whom their
_hearts_ might go out, there came, after certain obstacles had been
broken down, some knowledge of the actual historical Jesus Christ. The
first stage satisfied t