Yishu Das: Witness of a Convert by Ravi Tiwari (IJFM 18:4, Winter 2001, p. 170) —Reviewed by H. L. Richard
Yishu Das Tiwari (1911-1997) is one of the fascinating figures of 20th century Indian church history, and this account of his life and work compiled by his son allows the reader entry into the world of this Brahmin convert to Christianity.
The book is in six rather distinct parts. The first gives some autobiographical pieces by Y.D. Tiwari (YDT), including a record of interviews the son (compiler) had with his father in his last weeks of life. The second part gives some writings of YDT, particularly on John’s gospel. Part three, at just over 100 pages the largest section of the book, is a biography of YDT by his son. Part four gives eleven tributes by other friends and acquaintances. Part five gives Ravi Tiwari’s theological reflections. Part six is three
appendixes giving a chronological table, the text of the citation from Serampore College honoring YDT, and a family tree.
There are errors of grammar and spelling on almost every page of this book, and there are more serious internal conflicts of fact as well. The fifth section entitled “Theology of a Convert” has very little relationship to Y. D. Tiwari’s story and is rather an imposition into the text. But despite such weaknesses this is a volume of great interest and value for all who are interested in the Hindu-Christian interface.
Tiwari faced rather extreme persecution in the early 1930s when he was drawn towards Christ. His family went to the extent of having him placed in an institution for the mentally ill, and while there he had a vision of Christ which deeply impacted his entire life even though he rarely spoke of it. (His own account of his conversion in chapter one of this book makes no mention of it, nor did he mention it to this reviewer in a discussion to be noted shortly.) The principal of the Christian College learned of his being so institutionalized and had the clout to see that he was released.
The baptism of Tiwari in January of 1935 is recounted with some hints of
uncertainty. Page 187 in a missionary’s reminiscences recounts that “he went to Poona, to an Anglican brotherhood, and thereafter (sic) some time he was baptised by immersion at his request. A little before my return from furlough he came back to Agra, recalled by a bogus telegram telling him that his wife was seriously ill. News of his baptism reached Agra and the home was bolted and barred against him.” The compiler of this volume, in his biographical section, says this about the time of baptism, “I do not have much information to construct the events that took place from January 1934 to January 1935, which forced him to go for Baptism and officially become the (sic) part of the Church” (p. 103).
Barbara Noreen, in her authoritative history of the Christa Seva Sangha Ashram in Pune (the “Anglican Brotherhood” referred to above) gives more light on YDT’s baptism. She writes that he was with the ashram “for a time from 1934….where he was prepared for baptism and subsequently baptised” (A Grain of Wheat Sown in India, privately published, n.d., p. 167; the ISPCK edition of this work published in 1994 (Crossroads of the Spirit) contains an edited account of this same material on page 195.) In a private interview with this reviewer in the last days of 1992, YDT gave a somewhat different account of his baptism. This is my report of his account written less than
a week after the interview:
He was baptised in a rush when called home due to the illness of his wife; his missionary friends thought the illness a ruse to get him home and keep him from baptism. So he was baptised, sent home, and (as predicted) thrown out. (On my questioning he said that he found that his wife was indeed sick.)
Tensions and discrepancies such as the above are minor issues compared to the tensions and discrepancies that come into the life of a high caste convert to Christianity. The value of this book lies in this area, and thoughtful readers will provides precious little reflective analysis and contains no call for change yet the imperative need for change should be apparent to all who read with sensitivity. Two striking points will illustrate this.
YDT’s story makes much of advice he received shortly after his baptism from
- F. Andrews: “Deenabandhu [CFA] advised him not to break relations with his family and the people of the land; continue to have the links with the religious, cultural and political movements that were taking place in the country, and, for heaven’s sake, not to confine yourself within the fold of mission compounds”(p. 113). While there is no doubt that YDT tried to follow this advice, his interactions with Mahatma Gandhi being a fascinating illustration, yet in the end it is clear that his life focused on mission com- pounds far more than on normal activities in Indian society.
Doubtless YDT felt this himself. In his final weeks his son probed for any regrets regarding his decision to follow Christ. Without hesitation YDT affirmed Christ as his “Lord and Master” whom he would not exchange. But a second question brought a striking reply:
What about leaving family, friends and community, would you have followed the same course? His answer was as straight as the other but thought provoking, “I would have not joined the Christian community.” He did not elaborate, and could not be provoked to elaborate (p. 104).
Tiwari turned to Christ under mentors who prided themselves on cultural and religious sensitivity, yet their track record with converts is no better than that of narrow conservatives who ignore or despise Indian culture and religion. The liberal theological currents that run through this volume will disturb conservative readers, but the sociological blindness that afflicts both conservative and liberal—forcing many “converts” to lament (like YDT) late in life when it is too late to change—should cause still greater disturbance. Tiwari could not be truly incarnate in Indian life and live as a Christian, nor can this be done today by those who wish to follow Christ from high caste Hindu families. Tiwari’s record thus is a call for change in missiological paradigms; who will heed and act?
- H.L. Richard is an independent researcher focused on the Hindu-Christian encounter. He has published numerous books and articles including studies of key figures like Narayan Vaman Tilak (Following Jesus in the Hindu Context, Pasadena: William Carey Library, 1998), Kalagara Subba Rao (Exploring the Depths of the Mystery of Christ, Bangalore: Centre for Contemporary Christianity, 2005), and R. C. Das (R. C. Das: Evangelical Prophet for Contextual Christianity, Delhi: ISPCK, 1995).
