Bartholomäus Ziegenbalg

Bartholomäus Ziegenbalg (10 July 1682 – 23 February 1719) was a member of the Lutheran clergy and the first Pietist missionary to India.

Quotes

• [They] lead a very quiet, honest and virtuous life infinitely outdoing our false Christians and superficial pretenders to a better sort of religion.
  • quoted from Malhotra, R., Nīlakantan, A. (Princeton, N.J.). (2011). Breaking India: Western interventions in Dravidian and Dalit faultlines

Quotes about Ziegenbalg

• Yet he considered it his duty to destroy idol worship, and wrote how he had destroyed idols in a prominent goddess temple. The Hindus were described as ‘being deeply affected with the sight so foppish a set of Gods’, and he proudly ‘threw some down to the ground, and striking off the heads of others’. He wanted to demonstrate to the ‘deluded’ Hindus that ‘their images were nothing but impotent and still idols, unable to protect themselves and much less their worshippers’. The most remarkable part of this incident was that the Hindus who gathered at the scene of destruction were agitated, but did not allow their agitation to turn violent. One man he described as a ‘pagan school teacher (upadhyayan )’ calmly entered into a theological debate and proceeded to show the missionary the folly of his actions. He concluded the debate by pointing out to the missionary that from the point of view of absolute being, all forms of matter are constructions of Maya, and that the pottery images the missionary broke were merely symbols.
  • Malhotra, R., Nīlakantan, A. (Princeton, N.J.). (2011). Breaking India: Western interventions in Dravidian and Dalit faultlines

• For the last category of religions, Ziegenbalg used the word ‘heathen’ as equivalent to ‘pagan’ or ‘gentile’. It denoted non-monotheistic people and connoted ‘ignorant’ and ‘uncivilized’. All heathens, Ziegenbalg said, are under the rule of the devil, whom they worship as a god. He leads them into idolatry and superstitious rites. The devil is the father of them all, but they have divided into many sects and in Africa, America, and East India, they differ in their gods and teachings. 7
  • Hudson, Dennis D. — Protestant Origins in India: Tamil Evangelical Christians, 1706-1835. Grand Rapids MI: Wm. B. Eerdmans Publishing, 2000. as quoted in Malhotra, R., Nīlakantan, A. (Princeton, N.J.). (2011). Breaking India: Western interventions in Dravidian and Dalit faultlines

• It was neither the powerful English nor the Dutch, but the Danes who sent the first Protestant mission to India, — to Tranquebar, an insignificant locality which they possessed in India. Zeigenbalg, the first missionary who reached India in 1706, candidly confessed that his mission had little success. He pointed out that the Christians in India were “so much debauched in their manners”, and “so given to gluttony, drunkenness, lewdness, cursing, swearing, cheating and cozening” and “proud and insulting in their conduct”, that many Indians, judging the religion by its effect upon its followers, “could not be induced to embrace Christianity”. Only a few poor or destitute persons were converted, and they had to be fed and maintained by the mission. When Ziegenbalg wanted to convert the upper classes by argument, he failed miserably. “In a notable debate held under the auspices of the Dutch in Negapatam, Ziegenbalg disputed with a Brahmin for five hours, and far from converting the Brahmin, the missionary came away with an excessive admiration for the intellectual gifts of his adversary”.(150)
  • RC Majumdar, ed., Volume 10: British Paramountcy and Indian Renaissance, Part 2 [1818-1905]

• Zeigenbalg’s missionary effort was typical of Christian missionary enterprise in India during the eighteenth century. No doubt the number of converts steadily increased and churches were founded in different parts of India. But it was the remittance from Europe that supplied the cost of building churches and feeding the congregation. Abbe Dubois (1,765-1848) published, at the end of the eighteenth or beginning of the nineteenth century, his Letters on the State of Christianity in India . In these he “asserted his opinion that under existing circumstances there was no human possibility of so overcoming the invincible barrier of Brahminical prejudice as to convert the Hindus as a nation to any sect of Christianity. He acknowledged that low castes and outcastes might be converted in large numbers, but of the higher castes he wrote: ‘Should the intercourse between individuals of both nations, by becoming more intimate and more friendly, produce a change in the religion and usages of the country, it will not be to turn Christians that they will forsake their own religion, but rather to become mere atheists.” (150-1)
  • RC Majumdar, ed., Volume 10: British Paramountcy and Indian Renaissance, Part 2 [1818-1905]