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American Baptist
Telugu Mission in
South Andhra Pradesh
from 1840 to 1962: A
Historical analysis

Faculty Seminar Paper

Presented by Rev.P.S.Chittibabu, Faculty, Department
of History of Christianity
Introduction
The introduction of Christianity in our country influenced its history and determined the
course of its future. During the second half of 19 th century the European rulers especially the
British1 encouraged the coming of the Protestant Christian Missionaries to India. The
missionaries propagated Christianity and built Churches and schools. Churches were built at
many places and the mission of the Church is to serve people in word and deed, like to feed
the hungry, to heal the sick and to educate the uneducated. The Christian ideas influenced the
traditional Indian society to take fresh look at their own set of values. Therefore, Eusebius, a
famous Church historian, wrote that human history as a whole has Jesus, the Christ as its
center.2The missionaries took steps towards transformation of Dalits3 into full-liberated
human beings. Their aim towards Dalits was two-fold: first to enable them to act in solidarity,
and secondly to enable them to act for liberation from the oppressive religious-cultural and
socio-economic situations.
This paper deals in brief about the history of American Baptist Missionary Union endeavors
among Telugu people in South Andhra Pradesh4 and analyze this historical period which
changed the social status of the Telugu people by the medical and educational activity of the
Mission.

1. Beginning of American Baptist Telugu Mission in South Andhra

Pradesh
The American Baptist Missionary Union (A.B.M.U)5 had sent its first missionary for Telugu
people Samuel S. Day to India in 1836 A.D. He proceeded to Madras (present Chennai) in
1837A.D later to Nellore in 1840 A.D.6 He started the American Baptist Telugu Mission at
Nellore. He rented a small bungalow with eight acres of land for this mission with the help of
British Judge Walker. He baptized the first convert Venkatappaiah from Nellore on
27thSeptember 1841.7 He organized the first Telugu Baptist Church on October 12, 1844 8 at
Nellore. Later it named as ‘Lone Star Baptist Church’, called as the mother church of all
Telugu Baptist Churches in Andhra Pradesh.9 From that period, American Baptist
Missionaries played an eminent role and contributed significantly in Evangelization, health
and education of the Telugu people especially for Dalits. 10 Along with Samuel Day, Van
Husen, Douglas (1855-1865) served in the mission. First 27 years they raised the membership
of the church up to 30. After them Lyman Jewett (1849-1874) and John E. Clough (1865-
1905) joined in the mission in 1862 and 1866 respectively. Jewett proceeded to Ongole and
made Ongole as the second Mission station for Telugu Baptists. In 1867, Clough along with
Y.Peraiah,11 the first convert of Ongole Mission, baptized 28 people in one day at
Thallakondapadu village which is now in present Prakasam District. There after Ongole
mission filled with thousands of members in next 20 years. This is because of humanitarian
and humble services of John Clough. Most of the members are belongs to Dalit castes. Later
David Downie (1873-1915) joined the Nellore mission in 1873. He served for 41 years at
Nellore as missionary, also as secretary to Mission Board and Treasurer of the Mission.
During the time of famines in1876-1878 at Nellore, he distributed around 70 lakhs of rupees
as relief to the famine affected people. A.V.Timphany (1868-1876) from Canadian Mission
arrived to Nellore in 1870 and he opened a Mission center at Ramayapatnam near Nellore. 12

1
He developed it as a beautiful mission center by acquiring 117 acres of land and three
bungalows from District Collector. In those buildings first Baptist Theological Seminary
opened for native Christians in 1872 and it was supervised by Rev.Timpany.

2. Education work of the Mission

When missionary work began in Nellore, there was a great need not merely for propagation
of the Gospel but also for changing several social customs and educating people for modern
thinking. Therefore, much of the activity of the missionaries and the greater part of the
finances of missionary societies work contributed to change the life and thought of the people
which are permanent and indelible. 13 Their work includes philanthropic in nature like running
hospitals and dispensaries, schools and colleges. In this task, the American Missionaries
dedicated their life for the uplifting of Telugu people.

2.1. Purpose of Educational Mission

Education in India considered being in three factors. The first was the indigenous education,
the second British Education or public system of education; and third the Missionary
Education.14Indigenous Education is education carried on by the natives of India according to
their old methods and not conforming to the ordinary rule of the Department of education,
which was only for the high-class people and has primitive in nature. 15Christian Education
had certain evangelistic purposes. The missionaries believe that education under Christian
auspices, pervaded by the spirit and aims of a Christian purpose, is useful and helpful to
social progress and regeneration.16W.A.Stanton of the American Baptist Telugu Mission,
pointed out: “The real purpose of educational missionary work is not merely to educate, nor
merely to remove obstacles and break down barriers, but to win our pupils to
Christ.”17American Missionaries inspired with the ‘Social Gospel’18movement and put their
efforts on Education mission. Education was one of the best means for Christianizing the
social order.19 They also believed in the democratic ideals of education. 20 As John Clough
commented, “an aristocracy of learning, as represented by the Brahmans was foreign to my
way of thinking.”21 In this regard, it may conclude that the purpose of Education Mission in
India is first, spiritual and second is secular. Both objects are dealt with the Christian and Non
–Christian Communities also.22

2.2. Education Mission at Nellore

Alexander Duff, a Scottish missionary is great model for the foundation of many schools and
colleges in India. With the encouragement given by William Carey, an English Baptist
missionary and active support extended by Raja Mohan Roy, a great reformer of Hinduism,
Duff started a school in 1933 at Calcutta in a rented building with five pupils. 23 Samuel Day
and his wife were beginners of the education ministry at Nellore. First, they started a girl’s
boarding school at Nellore in 1840. Mrs. Van Husen, another missionary wife assisted to
Mrs. Day in running the School. 24However, according to history the Free Church of Scotland
established a station at Nellore and run a boy’s school before date. 25The same school was
later taken over by David Downie in 1904 for Rs.1000. This school named Coles Auckmen
Memorial High School. Besides the boarding school, later he had opened several day schools,
which taught in English and as well as Telugu. Samuel Day felt that schools were one of the

2
evangelistic agencies.26 However, the ABMU in Boston was not interested in education
because of financial burden asked Samuel Day in 1850 to close the school. 27 However, the
same order was reverted in 1953 by a team who visited the schools and its progress in 1853.
In spite of the hurdles, the educational work at Nellore was expanded. By the end of 1863,
there were 20 schools with 2000 pupils and 33 teachers. 28David Downie who served from
1873 at Nellore has done a great job in the education field. His wife and daughter Miss Ani
Downie took in charge of the girl’s school. The school upgraded to High school in 1911.The
first twenty- six years of the Mission the development of education in Nellore is a significant
achievement.29 It is reported that there were two schools among Outcastes and expenses
incurred from local churches and Government and the ABMU support the boarding school.
Here is the text of that announcement made by The A.B.M. Girls’ High School, Nellore, on
February 22, 1904:--
THE GIRL’S SCHOOL, NELLORE, TO BE OPENED FEBRUARY 22,
1904.
The Girls’ School will be open to receive pupils on Monday February 22, 1904.
 Applicants will be required to pass an entrance examination into First for in English
 It is our intention to give the pupils as though an English education as possible at the
same time not to neglect their Telugu.
 We are prepared to receive two classes of pupils, namely, boarders and day pupils. In
the classroom, all will have the same advantages.
 In the boarding department, study hours will be under inspection and as far as
possible English will be made the home language of the pupils. We hope to have
attached to the boarding department a training school in which pupils will be given
instructions in Indian housekeeping so that, when they are graduated from the school,
they will not be unfitted for a home life.
 Monthly fees for boarders will be two rupees, besides which parents will be required
to furnish clothing and school supplies.
 Monthly fee for day pupils will be eight annas.30
Then Founder and Principal of the school Miss Frances Tencate has given this
announcement. This evidence is recalling for us that the Spirit of the Past, which is the story
of beginnings and growth of this Institution. 31The school started in the Bucknell Memorial
School (Boys) buildings with three pupils in 1904. The Boys’ school later shifted to Allur. In
1954 the enrollment increased to 404 students. The school has sent up in all 678 candidates
for the S.S.L.C. examination. Of these 189 have become secondary trained teachers, 100
college graduates most of whom were became teachers, 35 doctors, 5o nurses, 3 laboratory
technicians, 1lawyer and 6 welfare officers. The magazine also quoted some remarks from
previous inspections, one among them; Miss M. Dweltz wrote on 3 Sept. 1942, “The School
is the only High School for girls in the District and it is doing efficient and effective work. A
good moral tone is maintained and girls of all classes and creeds are admitted without
distinction. The school is growing year by year in efficiency and popularity.” 32
The above school is one of the living examples to the labors of the Mission. The following
list shows the educational institutions run in Nellore District in Andhra Pradesh under
A.B.T.M.33
Name of the Institution Place Present Position

3
1. B.M.A.B.M.Degree College, Kavali (Un-aided) closed
2. A.B.M.Junior College -do- closed
3. Rajiv Gandhi Memorial Degree College, Nellore working
4. A.B.M.Junior College Kavali closed
5. C.A.M. High School, Nellore working
6. A.B.M.girls High School, Nellore working
7. A.B.M.High School, Udayagiri working
8. A.B.M.Primary School. Nellore working
9. A.B.M.Primary School Kavali closed
Hostels
1. A.B.M.Boarding Home Kavali closed
The reason to close some schools, Y.T. Mitra, education secretary of STBC clarifies,
“Presently our Education Ministry is very much hampered mainly due to present policies of
A.P. Government. Because the Government is not at all taking necessary steps to fill up the
vacant posts due to retirement of teachers. Therefore the mission schools are unable to
compete with corporate schools. Hence the enrollment of students year by year comes down
and maintenance of the schools becomes a financial burden to the Mission Board. Obviously
it leads to closure of some schools and colleges.”34

2.3. Education at Ongole

John Clough, the first missionary at Ongole, achieved significant development in the
educational ministry. In 1867, the first year of his ministry, he writes that 28 outcastes, who
took baptism, ‘were learning to read.’ He further writes, “I expect to keep them here five or
six months and send them back to their villages as teachers and preachers.” 35By the end of
1872 there were 21 schools and 14 teachers at Ongole. Interestingly enough, the reports says
that the schools at Ongole have no longer taught by missionaries or outsiders but by the
teachers from the outcaste. 36In 1880, at Ramayapatnam, a Baptist Theological Seminary
came into being and in next eight years, it prepared 291 teachers cum preachers, and Bible
women assisting 32 missionaries in the development of 26339 Telugu Baptists.37
Schools were established in other Baptist mission centers like Cumbam, Kanigiri
Markapuram, Vinukonda, Donakonda, and later in Kurnool (Kurnool District). The depressed
class once kept away from the high caste people, now able to teach the latter. George Brock,
missionary at Kanigiri (Prakasam District) reports that a few Comaties (business high caste)
attend to our night school to receive education from Y. Peraiah (low caste). He also reports
that Sudra children were attending the mission village schools. 38 The vision of John Clough,
who said that education would be the bridge between the caste people and poor Christians has
realized now.39James Baker (1896-1929) who taken charge of the Ongole Mission after
Clough shown a rapid progress in Education Ministry. He runs 258 village schools and
opened two boarding schools at Ongole both boys and girls. 40It has noted here that the
missionaries paid special attention on the village schools. William Stanton, missionary at
Kurnool, reports in 1904, “There is no more factor in the Christianization of this land than the
village schools…we are multiplying our village schools just as rapidly as we can have
teachers to handle them.”41The growth of educational ministry in the Baptist Missionary
Annual report of 1905:42

4
 634-day village Primary schools with 12,308 pupils43
23 Boarding Schools with 1,761 students
3 High Schools with 824 students
1 Training School with 32 students
2 women Training Schools with 35 students
1 college with 34 Students
1 Seminary with 105 students
Missionaries established hundreds of village schools. Consequently, many Christian teachers
trained in the mission training schools. Therefore, they worked in the Government schools
and grew financially to give better education to the next generation.
One hundred and fifty years after the opening of the First School in Nellore, the Mission
reported as follows:
 three boys’ high schools with 1542 boys and 179 girls on the rolls;
 two girls’ high schools with 388 girls attending;
 one co- educational high school in which there were 153 boys and 77 girls;
 two men’s training schools with teaching 431 men and 21 women;
 two women’s training schools with 193 students;
 20 grammar schools with 2026 boys and 1080 girls;
 694 non-missionary primary schools with 22,256 boys and 13489 girls in
attendance.44
It is significant that primary education had completely passed out of the hands of the Mission
after Independence. Some schools were under the native individuals of the Baptist
Church.45After 1957, the number of the Government schools was increased; the number of
the Mission village schools has reduced to great extent. However, the number of mission
higher educational institutions is much increased. The STBC, which was formed in 1963, the
authority of Administration has transferred to STBC from ABTM.46 The STBC has running
6-degree college, 12 Junior colleges, 13 High schools and 14 Primary schools in present
Nellore, Prakasam and Kurnool Districts in A.P.47The ABTM education mission brought a
great social and economic change in the lives of the poor and out castes in the Telugu Land.
Today there were teachers, doctors, lawyers, officers in the every part of the Indian society
who get the benefit of education through American Telugu Mission Schools. Missionary
education also played a major role among Dalits in encouraging social mobility, eliminating
religious superstition, increasing productivity, and uplifting the status of women. 48

2.4. Effects of Missionary Education

2.4.1. Educational rights
A special field where missionary activity had a positive result and influence was in relation to
the Dalits. These large communities from outcastes lived outside the pale of Hindu society.
They were condemned to the meanest type of labors and denied approaches to public
institutions like schools, roads and wells. Here the Missionaries saw a unique opportunity.
They faced considerable failure with the upper castes so they diverted their activities to the
conversion of Dalits and lower castes. In his book, ‘The Foundation of New India,’
K.M.Panikkar writes, “Their success in the way of conversion was only moderate mainly

5
because the untouchable themselves, strange as it may seem, were deeply attached to
Hinduism. However, the call of Christianity had other results. The Christian convert from
unsociability rose in social status”.49The converts have not enforced by the social disabilities
of Hinduism. They got the facilities of free education in mission schools. They have often
provided with employment. Separate schools started for destitute children and adults.
Evening school was also started. In these schools, they learn local languages and English.
Female education was encouraged and separate schools started for boys and girls.50

2.4.2. Development of Vernacular Education

Missionary educational activities helped a lot in the development of the local languages such
as Telugu and Tamil. M.A.Sherrings writes, “Nobody in the early stages of development of
Indian languages paid greater attention to the study of native languages than the
missionaries.51

2.4.3. Benefits in Christian Education

The goal of Christian education, as stated by the 1910 Edinburgh World Conference, was the
conversion of pupils, development of Christian community and the leavening with the
fragrance of Christ in non- Christian community. Sherwood Eddy at the conference spoke
thus:
Education may have conducted primarily with an evangelistic purpose, being
viewed either as an attractive force to bring the youth under the influence of
Christianity or as itself an evangelizing agency.
Education may be primarily edificatory- insofar as the school has for its object the
development of the Christian community through the enlightenment and training of
its members.
Education may be leavening, insofar as though it the life of the nations is gradually
permeated…
… The most important of all the ends missionary education set itself to serve is that
of training those who are to be spiritual leaders and teachers of the men of their own
nation. Whatever limitations of efforts may be necessary in the future, we believe
that nothing should be allowed to prevent the fulfillment of this the first of great
duties.52
The missionaries took these instructions as a challenge. Christian missions and education
proved the most dynamic force in the uplift of dalits. Emphasis on religion as a part of
education has been another result of the work done by mission colleges. Among those
received education Christians outnumbered those of other religious communities. 53 The
number of Christian young men receiving college education was four times as numerous as
Hindus. Relatively eight times as many Christians as Hindus were receiving secondary
education. Sherwood Eddy reports,
‘Protestant missionary societies are conducting 13204 elementary schools, enrolling
946,083 scholars, or about one-ninth of all elementary pupils in India. The 146,729
girls in mission elementary schools furnish more than one-quarter of all girls in the
elementary schools in of India.54’

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The Christian missionaries threw open the doors of education to Dalits. Christian education
has been the means of diffusion of Christian ideas to non- Christian students and among non-
Christian communities of the society. Unconsciously then, a new religious atmosphere and a
new attitude to Christianity has created. Missionary education also contributed to peoples’
conception of Holy God who very moral, and to the fatherhood of God, and fellowship of
man. Christian moral ideas changed the lives of those who became followers of Jesus Christ.
All these imparted a new political, social, economic awareness and new moral values and
religious life. The outcastes were elevated and the transformation of the whole community
has furnished with a striking object lesson with respect to the ability of the Gospel of Christ
to transform and elevate.55 The communities who were living in filth, ignorance, superstition
and devil worship, eating carrion, and confined to the most menial of work, were uplifted and
were gathered today into relatively changed moral communities, centering on Christ, the
Church and the school. Sherwood Eddy observed that Christian education has been reaching
into both the Christian and non-Christian communities. The number of high caste converts
was small in comparison to great mass movements among Dalits. The high caste converts
imparted an incalculable influence upon Christian education, producing Christian literature
and, in fact, furnishing leadership to the Christian movement in India.56

2.4.4. Present Scenario

Though our Constitution assures compulsory education unto the age of 14, the poor cannot
afford to send their children to schools since the present scenario is grim. The Government,
especially the state Governments, is never in favor of new appointments in both colleges and
schools. In this situation, the students have to pay for their education, which is impossible for
the poor. Soon even the Government aid will shrink and aided schools practically becomes
self –financing institutions. Already for a few years, many new courses initiated in the
colleges have been self- financing. On the other hand, the UGC fixes the scale of pay for the
faculty but the Government does not pay the faculty. The result is that students have to pay
for everything, which is enormous burden on the parents of the students, especially the poor
and the marginalized.57

2.4.5. Need of Action

Our education should be affordable to the poor as today there are so many corporate schools
founded and run efficiently by other Hindu Missions and religious societies. Their aim is to
over throw the Christian Missions. Stephen Neill remarks, “It may be said that imitation is
the form of flattery and that the other missions aims to undercut Christianity by doing better
than the Christians the very things which have their inspiration in the Christian gospel and
not in the Hindu scriptures.”58 Hence, our focus and preference should be still on the poor and
the disadvantaged. Of course, they cannot come with money to pay but we have to find
money for them. We have to create Corpus fund if we want to ensure their future education.
We have to motivate them of the opportunities they would have for their upward mobility in
the society. We should initiate and accompany them for their political, social, or even
religious rights. Moreover, we have to revamp our educational system in this direction. There
should be new breeze in the arena of education and there should be a paradigm shift in our
system of imparting education.59 The literary rate in A.P. in 2009 is 60% and among Dalits it

7
is 45% only.60We have to make bold step to start somewhere to reach the Divine goals of the
Missionaries.

3. Medical Mission
The first Medical Mission started in 1886 by the ABTM. Dr. E. J .Cummings was the first
Doctor who served in Ramayapatnam in 1892. At Nellore Dr.Ida Faye started the Hospital in
1892.The new hospital at Nellore which is named as Baptist Christian Hospital, inaugurated
in 1897 by Downie. Dr.Lena Benjamin served from 1902 to 1942. Besides this at Ongole
Clough Memorial Hospital was inaugurated in 1916.The Medical board report of 1984
mentioned that there were two general hospitals, one nursing school and one health center is
operating under the mission. The remarkable contribution of the Christian Missions in health
has some unique and specific characteristics:-1) options for the poor and reaching the
unreached, 2) holistic outlook on health, 3) respect for the life and regard for Christian ethical
principles and 4) Pastoral care and spiritual assistance.61

3.1. Need of Medical work in Missions

In this regard, it is an inevitable mandatory to any Mission field or Organization to encourage
the Medical mission. John C. Berry, a missionary in American Board of Commissioners for
Foreign Missions, suggests the following in support of medical Missions:62
i. the Mission Hospital is always necessary for the best work of the missionary physician.
The benefits arising from the presence of intelligent Christian physicians on the mission field
are appreciated by no class of people more than by native pastors and evangelists.
ii. The establishing of a medical school on the mission field encourages the broad interests of
Christian education. If Young men of Christian families who studied in mission schools are
obliged to procure their medical degrees in Christian medical schools then their quality of life
will not pollute.
iii. The help which both the hospital and medical school may be made to afford to the
principle of self-support.
Some recommendations
During the second half of 20th century the complexity of the Christian Missions has changed
not only in India all over the world. 63The Telugu Baptist Churches also de-centralized in the
tripartite formula of self-supporting, self- governing and self-propagating. Every church had
its own programme of evangelization. Hence the Missionary organization has become
inaction in evangelical and social activities. The STBC is unable to cope with the other
Protestant Church organizations like CSI, Lutheran and Methodist in running the educational
and medical institutions. The following recommendations, which we need to implement for
the development of the Christian community:
1) Every village church should take the responsibility of the elementary education of the
Christian children of the congregation. Because there are villages, where there is no
school in Dalit hamlets. Government schools providing mid-day meals to encourage
attendance but the quality of education has neglected by these schools. Hence, ‘where
there is a church there is a school’ policy to be adopted.
2) The present day education not only for literacy, its aim should be education for life. 64
Therefore, while establishing the colleges more emphasis to be given to the technical

8
 education. Students who finished his college education should have the ability to
stand on his feet.
3) For the development of the economic conditions of the poor and middle class
Christians opening of a Co- Operative Bank is helpful to the Church and Mission.
4) For Theological and Higher Education a constitutional fund to be accumulated
through collecting of education cess from all town baptist churches.
These are some recommendations, which may help the Telugu Baptist Church to
regenerate the education and medical mission among Telugu people.

Conclusion
According to E.H.Carr, “history is an un-ending dialogue between the present and the
past.”65History of American Baptist Telugu Mission in South Andhra Pradesh started in 1840
and ended in 1962 but it is still maintaining a co-relation with Telugu people. The arrival of
American Baptist Missionaries to Nellore is an event of great ecclesiastical and historical
significance. They learned the local language and then able to evangelize the entire Nellore
and Districts. The missionaries over threw the miserable conditions of illiteracy and
ignorance of the people of the reason by giving them Gospel of Jesus Christ as well as
education and helping the poor in their needs. They made success through running boarding
schools, medical schools and other philanthropy work. If we look back at their education
mission how they opened village schools to improve the life condition of the outcastes. These
channels have helped to spread the Christian ideals of truth, love your God and neighbor
amongst many who will always remain Hindus. John E. Clough in his last days wrote about
his people: “A new day was coming. Young men and women, trained in our institutions, were
making themselves felt with their fresh strength. They brought in new ideas, new methods
and a new spirit. Western thought was pulsating in the India of today, and touched this
younger generation, whose parents had risen from a bondage that was almost serfdom. The
leaders of the old days, who had endured the most of a social uprising among their people,
were beginning to bend the load of the years. Some of them saw their own sons taking their
places, educated as they had longed to see them. The fathers had not suffered in a thankless
task. God had granted to them according to the desires of their hearts.” 66 This regards to the
missionary work among the outcastes, it has really led to changes, which are permanent and
fundamental. Hence, we have to insist every contemporary faithful leader, pastor and member
of the church to hold on the same spirit of the early Missionaries to empower the Dalits,
women and other oppressed people through regenerating the educational, medical institutions
in our society. We must recollect the words of James S.Dennis, “Social results are rather of a
secondary and indirect character, and are conditioned upon a measure of success in the
transformation of individual lives and their visible organization in institutions is
representative of Christian principles.” 67Jesus Christ came to this World ‘to seek and save the
lost,’ (Luke.19:10), through His Church and Mission. His church and mission are the visible
edification on His crucified and resurrected body, which he offered for the liberation of the
suffering people. The present Telugu Baptist Church, other Christian Churches, Missionary
Organizations and leaders should rededicate themselves for the betterment of the suffering
and oppressed people in the present society.

9
10
1
The British Government had three roles. First that of trader, second that of ruler and then that of a Christian propagandist.
See, A.Jayakumar, History of Christianity in India: Major Themes (Kolkata; SCEPTRE, 2013),113.
2
T.S.V. PrasadaRao, Christianity in India; A Historical Summary (Guntur: Shrushtee Graphics, 2006),64.
3
The Dalits in our country are having a number of other divisions at the regional and State level. They were called as
Chahra in Punjab, Bhangi or Lal-Beghi in North India; Mahar in Maharastra (central India), Mala and Madiga in Telugu,
Pariyan in Tamil and Pulayan in Malayalam (South India). They were also called by other identies like Depressed Classes,
Scheduled Castes, Adi-Dravidians and Harijans. Today in our country the term ‘Dalit’ has been using for these people. A
Marathi Social reformer Jyothirao Pule and Baba SahebAmbethkar used it to describe the outcastes and untouchables as the
oppressed and broken victims of caste-ridden society. See, James Massey, “Historical Roots’ in Indigenous People:
Dalits;Dalit Issues in Today’s Theological Debate, Edited by James Massey (Delhi: ISPCK, 2006), 6.
4
During the 19th century South Andhra districts, presently Nellore, and Prakasham (Ongole), were under the jurisdiction of
Madras presidency. Nellore was the headquarters for the administration of the entire Southeast Telugu area. G.N. Reddy,
“Telugu” in The Cultural Heritage of India Vol.I. Languages and Literature,edited by Suniti Kumar Chatterji (Calcutta: The
Ramakrishna Mission Institute of Culture, 1991), 624.
5
The American Board of Commissioners for Foreign Missions (USA) was founded on June 27, 1810 in Massachusetts under
the leadership of Samuel J.Mills (1783-1818), AdoniramJudson (1788-1850) along with a group of William College
students to send missionaries for India. Williston Walker, A History of the Christian Church (NewYork: Charles Scribner’s
Sons, 1959), 509.
6
John E. Clough,Social Christianity in the Orient (New York: The Macmillan Company, 1914), 3.
7
David Downie, The Lone Star: A History of the Telugu Mission of The American Baptist Foreign Mission Society
(Philadelphia: A.B.P.S, 1893), 39.
8
A.T.Fishman, For This Purpose;A case Study of the Telugu Baptist Church in its Relation with the South India Mission of
the American Foreign Mission Societies, (Madras: 1958),2.m
9
Downie, Lone Star…, 40.
10
The object of the American Board of Commissionaires for Foreign Missions was, “to devise, adopt, and prosecute ways
and means for propagating the Gospel among those who are destitute of any knowledge of Christianity.” See,
SushilMadhavaPathak, American Missionaries and Hinduism (Delhi: MunshiramManohalal, 1967),35.
11
YerraguntlaPeraiah belongs to a Dalit caste from Tallkondpadu village in Ongole District. He was popular as Raja Yogi, a
cult guru in Hindu religious group. After hearing the Gospel of Jesus Christ through Pastor Clough, he converted and his
two hundred followers also accepted Jesus Christ. He served for 31 years as preacher in Ongole Baptist Mission. J.E.
Clough, Social Christianity in the Orient…, 92.
12
Thomas S. Shenston, Telogoo Mission Scrap Book (Branford: Expositors Book and Job Office, 1888), 42.
13
Rajaiah D. Paul,”Missionary Activity in Present-Day India,”in Revolution In Missions, edited by Blaise Levai (Vellore:
The Popular Press,1957 ),8.
14
Huzinga, Missionary Education in India (Boston: A.B.M.U., 1909), 5,6.
15
D.A.Jeyakumar, History of Christianity in India,SelectedThemes;revised& Enlarged Edition (Madurai:The T.T.S.
Press2007),37.
16
Henry Huzinga,Missionary Education in India…,6.
17
Pathak, American Missionaries and Hinduism…, 142.
18
The later years of the nineteenth century The liberal Theology was developed by Albrecht Ritschl (1822-1889). In his
chief theological work,The Christian Doctrine of Justification and Reconciliation,.Ritchl asserts that the Christian life is
essentially social. Hence Redeemer, redeemed, and the redeemed community are inseparable conceptions. He says The
Gospel is an ellipse with two foci: justification and reconciliation, and the kingdom of God. This theology later developed
as “social gospel” by Washington Gladen (1836-1918) and Walter Raushenbush (1861-1918). Protestants in British and the
American Christians focused the social gospel attention on the corporate aspects of modern life and on the achievement of
social justice. Great attention was devoted to the relations between capital and labor, and shortening the working day
dedicated to the building of the kingdom of God on earth. The social gospel was especially prominent in the life and work
of the Presbyterians, Baptists, and Methodists of the North, and Congregationalists and Episcopalians. Courses on social
ethics were added to seminary curricula, and denominational departments of social action were found under social
influence. A number of social settlements in underprivileged areas were founded and social emphasis was strongly felt on
the mission field, agriculture, medical and educational missions were expanded. See Walker, Historyof the Christian
Church…, 494,518.
19
Clough, Social Christianity in the Orient…, 318.
20
Pathak, American Missionaries and Hinduism…, 143.
21
Clough, Social Christianity to the Orient..., 118.
22
Huzinga, Missionary Education in India…, 95.
23
C.B. Firth,An Introduction to Indian Church History (Delhi:ISPCK, 1998), 182.
24
Fishman, For This Purpose…, 21.
25
A. Sherring,The History of Protestant Missions in India: From Their Commencement in 1706-1881(London; The
Religious Tract Society, 1884), 445.
26
Sherring, The History of Protestant Missions…, 445.
27
W.G.Carder,“Pioneer Christian Foundations and Outreach at Nellore,” IndianChurchHistoryRevewVol.vii, No.2
(1973):121-135.
28
The Baptist Missionary Magazine, Vol.44, No.7 (July 1864), 254.
29
Fishman, For This Purpose…, 23.
30
Anaa is equal to six paisa.
31
D.C Roberts, “ A Brief Review of the Fifty Years 1904-1954”,The Golden Jublee, A.B.M.High School, Nellore 1904- 1954
souvenir (Nellore: Vyaya Press, Nellore ),3-11.
32
Roberts…, 21.
33
Joseph Ravela, A History of the Telugu Baptist Churches (American Baptist Telugu Mission) (Hyderabad: Ravela
Joseph,2003), 263.
34
Joseph Ravela, A History of the Telugu…, 265.
35
The Baptist Missionary Magazine, Vol.50, No.7 (1870), 57.
36
The Baptist Missionary Magazine, Vol.56, No.2 (February 1876), 51.
37
Fishman, For This Purpose…, 25.
38
American Baptist Telugu Mission, Annual Report (1893), 79.
39
Clough, Social Christianity in the Orient…, 117.
40
Fishman,For this Purpose…, 32.
41
American Baptist Telugu Mission, Annual Report (1904), 141-142.
42
Fishman,For This Purpose…, 30.
43
Pattern of the Schools:- Primary Schools begins with !st class to 5 th class, Secondary or High School -6 th to 11th class,
Higher Elementary Schools- 1st to 8th class.
44
American Baptist Telugu Mission, Annual Report(1955), 80.
45
Fishman,For This Purpose…, 36.
46
The Samavesam of Telugu Baptist Churches(STBC) was formed in 1963. It is a registered organization consisting of
1,214 independent Baptist Churches. These are the Churches founded by American Baptist Telugu Mission from 1836 to
1962.The American Baptist Foreign Mission Society, which changed its name into Baptist International Ministries (BIM),
recognized the STBC as its partner in India. The STBC runs Educational Institutions, Hospitals, Health clinics and one
theological seminary. The STBC is the present organizing body of Telugu Baptist Churches. It is registered society and
having all authority on the properties of the ABTM. It is a representative member of the WCC and NCCI. The American
Baptists under the name of BIM had a mutual agreement with STBC. The Telugu Baptists who were the adherents of
American Baptist Missionaries are 10 million in number and they are witnessing to Lord entire India.
See, http://En.wikipedia.org/wiki/telugu Christian#cites_note-oikomeni.org.19. (23-08-18)
47
Telugu Baptist Churches SamaveshDeepika, “Annual Report of Telugu Baptist Churches VidyaParishath, (March, 1988),
1-4.
48
Huizinga,Missionary Education in India..., 106.
49
K.M. Panikkar, The Foundations of New India (London: George AllenUnwin Ltd, 1963),50.
50
Huizinga,Missionary Education in India…, 96.
51
M. A. Sherring, to The History of Protestant Missions in India: From their Commencement in 1706to 1881 (London: The
Religious Tract Society, 1884), 465.
52
Eddy,G. Sherwood, The students of Asia,(London: Religious Tract Society, 1916),179-180.
53
Huizinga,Missionary Education in India…,96.
54
Sherwood, The Students of Asia...,179-180.
55
Huizinga, Missionary Education in India...,99.
56
Sherwood, the Student of Asia..., 182.
57
Francis P.Xavier, “Future of Education,” in Education as Mission, edited by L.Stanilas (Delhi: ISPCK, 2004), 199.
58
Stephen Neill, The Story of the Christian Church in India and Pakistan, (Michigan: William B.Erdamans Publishing Co.,
1970), 127.
59
Xavier, “Future of Education”,..., 199-200.
60
Report of Committee for consultations on the Situation in Andhra Pradesh, (December 2010),125.
61
Alex Vadakumthala, “Contribution of the Christian Community in Health Care in India,” IndianChristian Directory,
2006 (Kottayam: RastraDeepika Ltd, 2006), 72.
62
John C. Berry, “Medical Missions; Training of Native Helpers,” Ecumenical Missionary Conference, New York-1900
Vol, IV, Part I v(New York: American Tract Society, 1900), 225-226.
63
In 1820 the ‘theology of Charismas’ begins in Germany by two Catholic theologians, J.A.Moehler and M.Scheeben. They
depicted that the church as a charismatic body constituted and enlivened body by the Holy Spirit. They stress on the unique
action of the Holy Spirit in the formation of Christian life. They stress on new doctrines of Christian faith that is human
liberation from sin is only possible through acquiring and exhibition of Spiritual gifts after Baptism. They taught that any
social problem in the society is ignorable because Christians are not belonging to this world. Therefore we have to endure
sufferings, humiliations. Any material benefit does not satisfy the indwelling Spirit of Christ. See, Vinson Synan, The
Holiness- Pentecostal Tradition; Charismatic Movements in the Twentieth Century (GrandRapids, Michigan: William
B.Eeradamans Publishing Company, 1997), 238.
64
Various Authors, “The Social Revolution in East Asia,” in Christianity and the Asian Revolution, edited by Rajah
B.Maniikam (New York: Friendship Press, 1954), 3-112.
65
E.H.Carr, What is History (New York: Vintage Books,1961), 6.
66
Clough, Social Christianity to the Orient…, 385.
67
James S. Dennis, Christian Missions and Social Progress; A Sociological Study of Foreign Missions Vol.I(New York:
Fleming H. Revell Company, 1897), 24.