Missionary activities in India
There are two views among scholars about the origin of Christianity in India. According to one, the foundation of the Christian church in India was laid by Saint Thomas, one of the twelve Apostles of Jesus. The other view would ascribe the arrival of Christianity in India to the enterprise of Christian merchants and missionaries belonging to the East Syrian and Persian churches. But it has been widely believed that India was St. Thomas’ sphere of work. As Cardinal Tisserant says there was a very ancient evangelization started by St. Thomas, the Apostle and mainly in South India.
The Charter act of 1833 approved the permanent presence of missionaries in India and made provision for Anglican hierarchy at Calcutta. With the expansion of the British Empire missionaries began to arrive and Christianity began to spread by establishing dioceses at Madras and Bombay. Ever since there existed a renewed cooperation between the missionaries and the colonial power in helping one another in their missions.
By the end of the eighteenth century a new wave of the spirit of evangelization permeated Protestant Churches. In 1792 the English Baptists organised the first Anglican mission Baptist Missionary Society.
Later Protestant missionary operations were undertaken on a large scale by LMS ( London missionary society) and CMS ( Church mission society). Alongside the older societies there have come into the field a bewildering number of missionary organisations. The characteristic feature of nineteenth century missions was the enthusiasm for the multiplication of missionary efforts. The priority of the colonial missions was conversion. Conversion of individual souls was considered the sole end of mission. To a European missionary non-Christian religions and Eastern cultures were non-slavific and that Christianity alone would redeem them. The British rule had provided favourable atmosphere and necessary infrastructure for the missions to work even in the remotest mountain villages without confronting much opposition. Julius Richter says that, it would be hard to find any land possessing so great an attraction for the missionary societies.
After the Charter of 1833 was renewed, missionaries were allowed freely to come to India. Missionary teams became powerful and their style of work changed. By this time a new set of missionaries rooted in ‘the iconoclastic zeal of extreme Protestantism’43 began to arrive. These missionaries, soon through letters, reports and stories, created a very distorted image about the people and culture in India. They were imbued with the western ‘imperial sentiments’ and the sense of cultural superiority and agreed with Charles Grant, the spokesman of the Evangelicals in England, that it was not any inborn weakness that made Hindu degenerate but the nature of their religion. For the evangelicals India was in darkness and would need the light present in the western world.
The Evangelicals and other mission societies made a combined attempt to change the policy of the British Government and demanded the introduction of legal and social reforms in India. It was thus that William Bentick in March 1835 issued his resolution intended mainly to promote European literature and science and utilize funds mainly for English education. The study of Indian literature and oriental works was admitted to be of little intrinsic value and the opinion was that these literatures inculcate the most serious errors on the subjects. Also the customs and traditions and the religious beliefs of the subject people were considered by the missionary educators and their societies in England as a sign of depravity and futility. The remedy was the introduction of English education.
Alexander Duff, Scottish missionary and leading educator whose ideas can be considered representative of the majority of missionaries in the nineteenth century, thought that though Hindu philosophical discourse contained lofty terms in its religious vocabulary what they conveyed were only vain, foolish and wicked conceptions. According to Duff, Hinduism spread like a dark universe where all life dies and death lives. The Christian task for him was to do everything possible to demolish such a gigantic fabric of idolatry and superstition. Needless to say, such an attitude prevented any positive encounter between Christianity and Indian culture. Duff, Buchanan, Trevelyan, Macaulay and others had great influence on the missionary thinking. The missionaries and civil servants who came to India were so prejudiced that they did not see anything good in India society.
The missionaries and their societies subscribed to the view that civilizing the Indian people would prepare the primitive religious people to embrace Christianity. Nineteenth century Protestant missiology could be understood against the background of Christianisation and civilizing as two sides of the same coin. Missions were unwilling to understand the complexities of Indian cultural variants. Deeply entrenched in them was a sense of superiority of European civilization and that coloured their approach to people of other cultures and religious faiths. The missions and colonial administrators asserted that Hinduism would die away soon and the whole nation could be civilized and Christianised. English education was a means towards this goal. That is to facilitate change from exterior to interior, from trade to religion, a cultural revolution for the betterment of the natives by disseminating knowledge of Christianity and make them loyal to the British 
The comment of Arthur Mayhew is worth mentioning: “The evangelical supporters of Anglican mission were far more interested in the dissemination of the Bible and baptismal statistics than in any measure for the general enlightenment of India”50. The primary interest of the Raj was to keep control over India. The dominant interest of missions was to work for the conversion of Indians to Christianity. But in the colonial situation they found themselves in need of one another and so mutual support was but natural.
Although the missionaries worked hard and suffered a lot for bringing education and awareness of social justice to the people living in the rural areas of India, as they were associated with the colonialimperial powers, the significance of their selfless service was either overlooked or misunderstood.
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