ng Christians, to
seek for something better and higher. This is what we should expect. In
the many schools and colleges of the land the subtle metaphysics of the
East is supplanted by the modern philosophy of the West; their own
bewildering ancient rules of logic are replaced by the more rational
processes of the West. So that every university matriculate and graduate
of India is today crammed with ideas, and trained in methods of thinking,
which make a belief in practical Hinduism and in much of its philosophy an
impossibility, if not an absurdity.

Thus we see in that land today a number of movements and organizations
which are a protest against orthodox Hinduism and are carrying the people,
in thought and sympathy, from the past to the present, from the old to the
new. Most of these movements are merely half-way houses between Hinduism
and Christianity. They are with faces more or less turned towards the
light and possess the progressive spirit which, in some cases, cannot fail
of landing their members, at no distant date in the Christian fold. For
instance, we have in western India the _Prartanei Somaj_ (prayer society);
in north India the _Arya Somaj_ (Aryan society), and in Bengal the _Brahmo
Somaj_ (society of God).

These are healthy movements, away from a general, old-fashioned view of
religious things. Take, for example, the Brahmo Somaj. Though not as large
in membership as the Arya Somaj it represents more culture and power.
Nearly all the members are men of education and of western training, and
represent much more influence than their number (4,000) would suggest.
Their new faith is an eclecticism. It has adopted a little of Hinduism and
of Buddhism and of Mohammedanism and a great deal of Christianity. The
movement, especially that progressive branch which was under the
leadership of Protab Chunder Mozumdar, is largely Christian in drift and
spirit. Mozumdar accepts Christ, though not in the fullness of belief in
His divinity or in His atoning work; nevertheless with an amount of
appreciation, affection, devotion and loyalty not met even among many
Western Christians today. His book on "The Oriental Christ" is full of
appreciation and reveals a wonderful knowledge of the eastern Christ from
an Eastern standpoint. I shall not be surprised to see the members of this
society landing, at an early date, through a full confession of Christ, in
membership of the Christian Church.

In the meanwhile it is disapp