William Carey (missionary)

2.1. Birth and Family Background

William Carey was born on 17 August 1761, in the hamlet of Pury End in the parish of Paulerspury, Northamptonshire, England. He was the eldest of five children born to Edmund and Elizabeth Carey, who earned their living as weavers. Raised within the Church of England, Carey's father was appointed the parish clerk and village schoolmaster when William was six years old, providing a stable, albeit humble, environment for his upbringing.

2.2. Education and Early Career

From a young age, Carey displayed an inquisitive mind and a strong interest in the natural sciences, particularly botany. He possessed a natural gift for languages, teaching himself Latin through self-study. At the age of 14, his father apprenticed him to Clarke Nichols, a cordwainer in the nearby village of Piddington, Northamptonshire. While working for Nichols, Carey furthered his self-education, teaching himself Greek with assistance from Thomas Jones, a local weaver who had received a classical education.

Following Nichols' death in 1779, Carey began working for another local shoemaker, Thomas Old. In 1781, he married Dorothy Plackett, Old's sister-in-law, in the Church of St John the Baptist, Piddington. Unlike William, Dorothy was illiterate, signing her marriage register with a simple cross. William and Dorothy Carey had seven children: five sons and two daughters, though both girls and one son, Peter, died in infancy. After Thomas Old's death, Carey took over the business. During this period, he continued his rigorous self-study, learning Hebrew, Italian, Dutch, and French, often reading while engaged in his shoemaking work. Carey openly acknowledged his humble origins, often referring to himself as a "cobbler."

2.3. Religious Conversion and Early Ministry

Carey's religious journey led him away from the Church of England. Through the influence of John Warr, another apprentice who was a Dissenter, Carey joined a small Congregational church in nearby Hackleton. He became involved with a recently formed local association of Particular Baptists, where he befriended influential figures such as John Ryland, John Sutcliff, and Andrew Fuller, who would become lifelong friends and collaborators. On 5 October 1783, William Carey was baptised by Ryland, formally committing himself to the Baptist denomination.

In 1785, Carey was appointed as the schoolmaster for the village of Moulton, and was also invited to serve as pastor to the local Baptist church. During this time, his missionary zeal was ignited by reading Jonathan Edwards' Account of the Life of the Late Rev. David Brainerd and the journals of the explorer James Cook. These accounts deepened his concern for propagating the Christian Gospel throughout the world, with John Eliot and David Brainerd becoming his "canonized heroes" and "enkindlers."

3.1. Theological Influences

Carey's commitment to foreign missions was deeply shaped by his theological views, particularly his postmillennial eschatology. Influenced by figures like Jonathan Edwards and the missionary accounts of David Brainerd, Carey developed a strong belief in the Christian duty to evangelize globally. He was a Calvinist and a postmillennialist, holding the optimistic view that the widespread proclamation of the Gospel would usher in a glorious "golden age" of Christian submission before the return of Christ. This theological perspective fueled his missionary zeal and optimistic outlook on the spread of Christianity and the potential for societal transformation worldwide.

3.2. "An Enquiry into the Obligations of Christians"

In 1792, Carey published his seminal missionary manifesto, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens. This concise but powerful book consists of five main parts. The first part provides a theological justification for missionary activity, arguing that Jesus' command to make disciples of all nations (from Matthew 28:18-20) remains binding on all Christians. The second part outlines a history of missionary endeavors, tracing a lineage from the early Church through figures like David Brainerd and John Wesley.

The third section comprises 26 pages of detailed tables, presenting statistics on the area, population, and religious demographics of various countries around the world-figures Carey had meticulously compiled during his years as a schoolteacher. The fourth part addresses common objections to sending missionaries, such as the difficulties of language acquisition or the inherent dangers to life. Finally, the fifth part issues a direct call for the Baptist denomination to form a missionary society and outlines practical means for its financial and operational support. This groundbreaking pamphlet articulated Carey's fundamental principles for missions: a clear Christian obligation, the wise use of available resources, and the importance of accurate information.

Carey further articulated his pro-missionary stance in a sermon, famously known as the "Deathless Sermon," based on Isaiah 54:2-3. In this sermon, he repeatedly used the epigram that would become his most famous quotation: "Expect great things from God; attempt great things for God."

3.3. Founding of the Baptist Missionary Society

Despite initial resistance to the idea of organized missionary efforts, Carey's persistence and compelling arguments eventually prevailed. In October 1792, the Particular Baptist Society for the Propagation of the Gospel Amongst the Heathen was founded. This organization, later known as the Baptist Missionary Society (BMS), included Carey, Andrew Fuller, John Ryland, and John Sutcliff as its charter members.

Following its establishment, the society focused on practical matters, including fundraising and determining the initial field for their missionary endeavors. They decided to support Dr. John Thomas, a medical missionary who had previously been in Calcutta and was then in England raising funds. It was agreed that Carey would accompany Thomas to India, marking the practical launch of their overseas mission.

4.1. Journey to India and Initial Challenges

In April 1793, Carey, his eldest son Felix, and Dr. John Thomas, along with Thomas's wife and daughter, set sail from London aboard a British ship. Initially, Carey's first wife, Dorothy, who was pregnant with their fourth son and had never ventured far from home, refused to leave England. However, before their departure, she consented to join them, provided her sister Kitty could accompany them.

Their voyage was delayed at the Isle of Wight when the ship's captain received word that transporting unauthorized missionaries to Calcutta would endanger his command, as it violated the trade monopoly of the British East India Company. Consequently, the captain sailed without them, forcing Carey and his family to wait until June. Thomas eventually found a Danish captain willing to offer them passage. By this time, Dorothy had given birth and reaffirmed her decision to travel to India with her sister. They finally landed in Calcutta in November 1793.

During their first year in Calcutta, the missionaries faced the immediate challenge of finding means to support themselves and a suitable location to establish their mission. They began to learn the Bengali language to facilitate communication with the local population. A friend of Thomas, who owned two indigo factories, offered positions as managers. This led Carey and his family to move west to Midnapore. For six years, while managing the indigo plant, Carey completed the first revision of his Bengali New Testament and began to formulate the foundational principles for his missionary community, which included communal living, financial self-reliance, and the training of indigenous ministers. During this period, his son Peter died of dysentery, a tragedy that, combined with other stressors, led to Dorothy suffering a severe nervous breakdown from which she never fully recovered.

4.2. Serampore Mission and the "Serampore Trio"

As the missionary society in England continued to send more missionaries to India, the East India Company remained hostile to their presence. This forced the new arrivals to settle in the Danish colony of Serampore. Among the new missionaries were John Fountain, William Ward (a printer), Joshua Marshman (a schoolteacher), David Brunsdon (one of Marshman's students), and William Grant (who died shortly after his arrival). Carey joined them in Serampore on 10 January 1800.

Once settled, the mission acquired a large house capable of accommodating all their families and a school, which served as their primary means of support. Ward established a print shop using a secondhand press Carey had obtained, and began the crucial task of printing the Bible in Bengali. In August 1800, John Fountain died of dysentery. By the end of that year, the mission celebrated its first convert, a Hindu named Krishna Pal. They also successfully garnered the goodwill of the local Danish government and Richard Wellesley, who was then the Governor-General of India.

In May 1799, William Ward, along with Hannah Marshman and Joshua Marshman, arrived from England and joined Carey in his work. These three men-Carey, Marshman, and Ward-became famously known as the "Serampore trio," forming one of the most renowned missionary teams in history. Serampore quickly became a vital mission base and a central hub for translation, education, and printing activities.

4.3. Early Missionary Work and Converts

The "Serampore Trio" established several schools, including those for European children, and taught Bengali to British East India Company officials, enabling the mission to sustain itself financially. A key focus was on Bible translation, and within 30 years, they had translated the entire Bible into six languages and portions into 26 others.

The conversion of Hindus to Christianity raised significant questions for the missionaries regarding the retention of caste distinctions among converts. In 1802, Krishna Pal's daughter, a Shudra, married a Brahmin. This wedding served as a public declaration that the church repudiated caste distinctions, promoting social equality within the Christian community.

In 1801, Brunsdon and Thomas passed away. That same year, the Governor-General founded Fort William College, an institution dedicated to educating civil servants. Carey was offered and accepted the position of professor of Bengali. His colleagues at the college included pundits, whom he consulted to refine his Bengali New Testament. One of his colleagues, Madan Mohan, taught him Sanskrit. Carey also authored grammars for Bengali and Sanskrit, and began translating the Bible into Sanskrit.

4.4. Social Reform Activities

William Carey was a staunch advocate for social reform in India. He used his influence with the Governor-General to campaign against and ultimately help stop the practices of infant sacrifice and suttee (the immolation of widows). After consulting with pundits and determining that these practices had no basis in Hindu sacred writings, Carey actively worked towards their abolition, with suttee finally being abolished in 1829. He was also instrumental in campaigning against other harsh treatments of women, infanticide, and abortion, highlighting his deep commitment to humanitarian causes, justice, and the welfare of vulnerable populations.

Beyond these critical social issues, Carey also contributed to the practical development of India. In 1820, he founded the Agri Horticultural Society of India at Alipore, Calcutta. This initiative aimed to improve agricultural methods in India, including the importation of fruit trees from England, reflecting his broader dedication to the nation's progress.

4.5. Personal Life and Family Struggles

Carey's personal life in India was fraught with significant challenges, particularly concerning his first wife, Dorothy. After their arrival in India, Dorothy suffered a profound nervous breakdown from which she never recovered. Her debilitating mental condition meant she was unable to contribute meaningfully to the mission and became an additional burden. Despite urgings from friends and colleagues to commit Dorothy to an asylum, Carey recoiled at the thought of the treatment she might receive and chose to keep her within the family home, even though this meant exposing their children to her frequent rages.

The impact of Dorothy's illness on their children was severe. Joshua Marshman, upon meeting Carey's four sons in 1800, was appalled by their condition. Aged 4, 7, 12, and 15, they were described as unmannered, undisciplined, and uneducated, largely due to Carey's neglect amidst his overwhelming work. Hannah Marshman, along with Joshua and William Ward, took it upon themselves to bring the boys back into a structured life, providing them with discipline, instruction, and compassion. It was largely through their efforts, rather than Carey's, that his sons grew into useful individuals.

Dorothy Carey died in 1807. A year later, in 1808, Carey remarried to Charlotte Rhumohr, a Danish member of his church. Unlike Dorothy, Charlotte was Carey's intellectual equal, and they shared a partnership for 13 years until her death in 1821. Tragically, his eldest son, Felix, also died in 1821. In 1823, Carey married for a third time to a widow named Grace Hughes.

As the Missionary Society grew, internal dissent and resentment began to surface. Newer, less experienced missionaries replaced the older generation and were often unwilling to adhere to the communal living arrangements that had been established. Some even demanded separate houses, stables, and servants. Unaccustomed to the rigorous work ethic of Carey, Ward, and Marshman, these new missionaries perceived their seniors, particularly Marshman, as dictatorial, assigning them tasks they disliked.

The death of Andrew Fuller, the Society's secretary in England, in 1815, and his replacement by John Dyer, a bureaucrat who attempted to reorganize the Society along business lines and micromanage the Serampore mission from England, exacerbated these tensions. The differences proved irreconcilable, leading Carey to formally sever ties with the missionary society he had founded. He left the mission property and moved onto the college grounds, where he lived a quieter life until his death on 9 June 1834. During this period, he continued revising his Bengali Bible, preaching, and teaching students. The couch on which he died is now preserved at Regent's Park College, the Baptist hall of the University of Oxford.

5.1. Bible Translation and Linguistic Achievements

Carey dedicated immense effort to the study of not only the common Bengali language but also numerous other Indian vernaculars and the ancient root language of Sanskrit. In collaboration with the Fort William College, he undertook the translation of Hindu classics into English, beginning with the Ramayana. His most significant linguistic achievement was the translation of the Bible into Bengali, Oriya, Marathi, Hindi, Assamese, and Sanskrit, with portions translated into many other dialects and languages. For 30 years, Carey served as a professor of Bengali, Sanskrit, and Marathi at Fort William College. In 1805, he published the first book on Marathi grammar.

The Serampore Mission Press, which Carey founded, is notably credited as the only press that "consistently thought it important enough that costly fonts of type be cast for the irregular and neglected languages of the Indian people." Carey and his team produced a wide array of publications, including textbooks, dictionaries, and classical literature, serving primary school children, college students, and the general public. This included the creation of the first systematic Sanskrit grammar, which served as a model for subsequent publications. In his lifetime, the mission printed and distributed the Bible, in whole or in part, in 44 different languages and dialects.

5.2. Publications and Writings

Carey's intellectual output was extensive, encompassing various pamphlets, books, and edited works that showcased his dedication to disseminating knowledge.

His notable pamphlets include:

• An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (1792): A manifesto that called on Particular Baptists to engage in foreign missions.
• Dialogues Intended to Facilitate the Acquiring of the Bengalee Language (1818): A book designed to help individuals learn the Bengali language.

Among his significant books are:

• Serampore Letters (1892): A collection of previously unpublished correspondence between Carey and others with John Williams, spanning from 1800 to 1816.
• Hortus Bengalensis (1814): A botanical work that Carey edited and published.
• Flora Indica (1832): Another botanical publication that Carey edited and published.

Additionally, The Journal and Selected Letters of William Carey compiles his writings on the value of missions, mission strategy, and mission support. Beyond these, Carey also translated various literary and sacred writings from their original Sanskrit into English, making them accessible to a wider audience.

5.3. Establishment of Serampore College

In 1818, the Serampore Mission founded Serampore College with the dual purpose of training indigenous ministers for the burgeoning church and providing education in the arts and sciences to all individuals, regardless of their caste or country of origin. This initiative reflected Carey's vision for a self-sustaining and locally led Christian community in India.

The college received a significant endorsement in 1827 when Frederick VI, the King of Denmark, granted it a royal charter. This charter officially recognized Serampore College as a degree-granting institution, making it the first such university in Asia. This landmark achievement underscored Carey's commitment to higher education and his foresight in establishing an institution that would contribute to intellectual development in India for generations.

5.4. Botanical Interests

William Carey harbored a lifelong passion for botany, which he actively pursued alongside his missionary and linguistic endeavors. In 1820, he founded the Agri Horticultural Society of India in Alipore, Calcutta, demonstrating his enthusiasm for the natural sciences and his desire to apply scientific knowledge for the benefit of Indian agriculture.

He was entrusted with the maintenance of the Botanical Garden at Calcutta when William Roxburgh was on leave, further cementing his involvement in the field. His contributions to botany were recognized when the plant genus Careya was named in his honor, a lasting tribute to his engagement with and knowledge of the natural world. In 1823, he also became a member of the Linnean Society of London, a prestigious scientific society dedicated to the study of natural history.

6.1. Eschatology and Postmillennialism

William Carey was a Calvinist and a prominent postmillennial eschatologist. This theological viewpoint, which posits that the second coming of Christ will occur after a "millennium" during which the world will be converted to Christianity and experience a golden age of peace and righteousness, significantly fueled his missionary zeal. Carey believed that the widespread proclamation of the Gospel would usher in this glorious era of global Christian submission. This optimistic outlook on the spread of Christianity and the potential for societal transformation animated his entire missionary enterprise, providing a strong theological foundation for his relentless efforts to evangelize and reform.

7.1. "Father of Modern Missions"

Carey spent 41 years in India without returning to England. Although the number of direct converts during his lifetime was relatively small-around 700 in a nation of millions-he laid an impressive and enduring foundation for Bible translations, education, and social reform. His pioneering work earned him the title "father of modern missions" and "India's first cultural anthropologist."

His extensive teaching, translations, writings, and publications, along with his educational establishments and influence in social reform, are widely regarded as having "marked the turning point of Indian culture from a downward to an upward trend." Carey's vision was transformative; he saw India not as a foreign land to be exploited, but as "his heavenly Father's land to be loved and saved." He advocated for understanding and controlling nature rather than fearing or worshipping it, and for developing one's intellect instead of suppressing it as mysticism might teach. He emphasized the enjoyment of literature and culture, rather than shunning it as maya. His passionate insistence on change was a driving force behind the founding of the Baptist Missionary Society, which became a model for future missionary organizations.

7.2. Impact on Indian Society and Culture

Carey's impact on Indian society and culture was multifaceted. He was a pioneer in education, establishing Sunday Schools where children learned to read using the Bible as a textbook. In 1794, he opened what is considered the first primary school in India, funded at his own expense. The public school system he initiated later expanded to include girls, a revolutionary concept in an era when female education was largely unthinkable. His work is credited with laying the groundwork for what became the Christian Vernacular Education Society, which provided English-medium education across India.

However, historical analyses, including those by scholars like Comaroffs, Thorne, Van der Veer, and Brian Pennington, suggest that reports by Carey and his colleagues must be examined within their evangelical and colonial contexts. These reports, often written under conditions of extreme poverty, epidemics, and resentment from both the Indian populace and European officials, sometimes constructed a view of Indian culture and Hinduism that was shaped by their missionary goals. Pennington notes that missionaries, plagued by anxieties and fears, and preaching to often indifferent or hostile crowds, sometimes expressed their misgivings by fabricating a Hinduism "crazed by blood-lust and devoted to the service of devils."

Carey also recommended that his fellow Anglo-Indians learn and interpret Sanskrit in a manner "compatible with colonial aims," believing that a superior knowledge of the subject was necessary to gain the ear of those they sought to convert. Some Indian historians, such as V. Rao, have suggested that Carey lacked tolerance, understanding, and respect for Indian culture, reportedly describing Indian music as "disgusting" and associating it with practices "dishonorable" to God. Such attitudes, while reflecting the prevailing views of some European missionaries of the time, impacted the literature authored by Carey and his colleagues. Despite these criticisms, his efforts to bridge cultural divides and promote social equity through education and social reform remain a significant part of his legacy.

7.3. Institutions and Memorials

William Carey's enduring recognition is reflected in the numerous institutions, schools, and universities named in his honor around the world. These include:

• William Carey Christian School (WCCS) in Sydney, Australia.
• William Carey International University, founded in 1876 in Pasadena, California.
• Carey Theological College in Vancouver, British Columbia.
• Carey Baptist College in Auckland, New Zealand, and in Perth, Australia.
• Carey Baptist Grammar School in Melbourne, Australia.
• Carey College in Colombo, Sri Lanka.
• William Carey University, founded in Hattiesburg, Mississippi in 1892.
• Carey Mission and school in the western frontier of Michigan, founded by Baptist missionary Isaac McCoy in 1822.
• The William Carey Academy of Chittagong, Bangladesh, which offers education from kindergarten to grade 12.
• The William Carey Memorial School, a co-educational English-medium school in Serampore, Hooghly.
• William Carey International School, an English-medium school established on 17 August 2008 in Dhaka, Bangladesh.