Research scholar Rev Justin Edward Abbot

Research scholar Rev Justin Edward Abbot
Rev. Justin Edward Abbot, a Protestant missionary, is credited with authoring 11 books in English and Marathi on the lives and works of the medieval Hindu saints of Maharashtra. Abbot worked as a missionary in Ahmednagar district of Maharashtra for nearly three decades. After his retirement, this missionary returned to his motherland, the United States of America, where he continued his passion for the study of literature of Maharashtrian Hindu saints.
Abbot, who had settled in New Jersey, wrote a series of 11 books entitled 'Poet Saints of Maharashtra'. He wrote biographies of the Maharashtrian saints in English, translated their poetry into English, and thus introduced the rich literary treasure to the western world. This was the first effort to introduce the great Maharashtrian saints like Dnyaneshwar, Eknath, Tukaram and Ramdas to the English readers. This is a major contribution by Rev Abbot.
Abbot was born at Portsmouth in Hampshire in the USA on December 25, 1853. His father was a priest at the American Marathi Mission in Ahmednagar.  Justin, along with his missionary father, had arrived at Rahuri in Ahmednagar district when he was only four years old. Therefore, right from his childhood, Abbot was familiar with Marathi language. Abbot returned to his motherland after his father's retirement. But he opted to be a priest and returned to Ahmednagar as a missionary of the American Marathi Mission in 1881 and stayed there till 1910. Rev. Abbot's love for Marathi language and Maharashtrian culture prevailed throughout his life, even after he left India.
‘Dnyanoday’, launched in 1842, is the oldest surviving periodical in Marathi. Abbot worked for 25 years as the editor of the English section of this English - Marathi weekly published by the American Marathi Mission. During his stay in Maharashtra, he often used to visit the Pune-based research centre, Bharat Itihas Sanshodhak Mandal. There, he read the religious literature by Maharashtrian Hindu poet saints. Astonished by the rich quality of the literature left behind by these sants (saints), he soon fell in love with these poetry collections. The bond of love lasted until his death.
After his retirement, Rev. Abbot settled in America. Ten years later, i.e., in 1920, he returned to Maharashtra along with his wife to study the literature of the Marathi poet-saints. He also wanted to know more about the lives of these great spiritual persons. Therefore, he visited remote places associated with these holy men. The visits to mountainous and other remote places enhanced his admiration and respect for the poet saints. He traveled through the ravines and mountains where Samarth Ramdas, used to camp in the 17th century to experience the lifestyle of this great medieval saint. He visited Jalna and other places in Marathwada region which are associated with his Sant Eknath and his guru, Janardhan Swamy, to recollect incidences in the lives of these saints. He visited for over a month the Pune-based Bharat Itihas Sandhodhak Mandal (Indian Historical Research Association) where he studied Marathi sants; literature.
Unfortunately, Rev. Abbot had to end his Maharashtra tour abruptly and return to his native place alone. While traveling to various places, his wife fell ill and died at Miraj.
These visits helped Rev. Abbot immensely when he later wrote the series of books on Maharashtra’s poet-saints. Only a person with deep respect and admiration for the poet-saints would have taken the trouble to visit those otherwise inaccessible terrains in the 19th century.
The contents of the series of 11 books extend to 4,589 pages. After the demise of Rev Abbot, Rev. J. F. Edwards ran the series.
The 'Maharashtra Saints-Poets' series includes the following eleven books: -
*English translation of chapters 42 and 43 of Bhaktavijay authored by Bhanudas Mahipati.
* English translation of chapters 13 to 24 of Bhaktaleelamrut of Sant Eknath.
*English translation of 23 chapter of Bhikshugin or Anurtaptakarsya of Eknathi Bhagvat.
*English translation of 'Dasopant Digambar', Biography of Shri Dasopant
*English translation of Bahinabai's autobiography and Abhangas
*English translation of Abhangas by saints (Strotramala)
*English translation of chapters from 'Tukaram's Santavijay'
*English translation of Mahipati's Bhaktavijay part 1
*English translation of Mahipati's Bhaktavijay part 2
*Nectar of Indian saints, English translation of some of the chapters of Mahipati's Bhaktaleelamrul
Rev. Abbot's contribution in introducing the Marathi poet-saints to the western world is definitely praiseworthy. What is interesting is that he retained his passion for studying the spiritual literature of these Hindu saints while continuing to function as a Christian missionary. Rev. Abbot himself has explained how he was motivated for this work. He wrote in a preface to his book 'Bhanudas': -
"To make these stories of the Marathi saints available to a large scale, both in India and outside, an English translation is obviously a necessity. And, as I feel that these stories have a moral value, and that they can be used to impress vital truths, the translation of them into English language has been for me a labour, which I have felt worthwhile, and has been a labour of love."
Rev. Abbot had studied Indian philosophy very well. He had read philosophy of Vedanta in Sanskrit. Rev. Abbot wrote in the preface of his book 'Ramdas' that he had discussed about this philosophy with both, the learned people and farmers working in the fields as well as those living in jungles.
'Those who criticised the Marathi saints literature had to change their opinion after reading this literature. Rev Abbot was among those honest and kind-hearted,' S. M. Pinge, a research scholar, has said while admiring Rev. Abbot's work.
'Sankshipta Marathi Vangmaykosh' (Brief encyclopedia of Marathi Literature) too has appreciated Rev. Abbot's approach towards literature belonging to another religion. "Initially Rev Abbot was prejudiced against the Marathi poet saints' literature. However, after studying this literature, he changed his viewpoint and in his mother tongue, he respectfully wrote biographies of these saints, appreciating their literary values. This fact is indeed significant for the students of literature," the encyclopedia has commented.
Rev. Abbot retained his ties with Maharashtra and Marathi even after he returned to his native place. Once, while searching for some rare Marathi books in a London-based institute, The School of Oriental and African Studies, he accidentally found a rare Marathi manuscript. He discovered a manuscript copy of 'Kristapuran' in Marathi in Devanagari script, authored by a Jesuit, Fr. Thomas Stephens in Goa in the beginning of the 17th century. Kristapuran epic is based on the Old and New Testaments. Fr. Stephens had composed it in purely Indian style like the traditional puranas and with theological and philosophical concepts familiar to the Indian masses.
Until Abbot discovered the Devanagari manuscript of Kristapuran in 1920, copies of this acclaimed Marathi epic were available in
Roman script only. Fr. Stephens had wished that this volume in Marathi be published in Devanagari script. However in those days, printing technology for Devanagari script was not developed. Hence, 'Kristapuran' was published in Roman script in Goa which was then under the political control of the Portuguese. This rare and precious piece of Marathi literature in a foreign script had not reached Marathi readers in Maharashtra for couple of centuries after its publication.
Rev. Abbot compared this Devanagari manuscript with the copy of 'Kristapuran' in Roman script. He concluded that the Devanagari manuscript discovered at the institute must have been a copy of 'Kristapuran' written by Fr. Stephens himself.
Abbot gave this information about the discovery of the rare manuscript and his conclusion in a letter published in the English daily, The Times of India, in 1925. This letter is reproduced here:
Mr. Justin E Abbot's letter to The Times of India
Sir,
A discovery which it has been my good fortune to have very recently made will be of much interest to many in India, to students of Marathi literature, and especially to Mangalore and Southern Konkan Christians. In searching for such Marathi manuscripts as may have found their way to England and the continent, I took occasion to visit the School of Oriental Studies at Finsbury Circus, London. Sir Denis Ross, Director of the School, kindly put in my hands a catalogue of manuscripts that had belonged to the library of William Mersden, who a century ago, had made a large collection of coins and Oriental books when in India; many of the latter having been obtained from the Archives in Goa. This library was given by Mr. Mersden to the Kings College, London in 1853, but in 1916, came into the possession of the School of Oriental Studies. The catalogue of manuscripts belonging to this Mersden collection included only a few in the Marathi language, but as my eye fell on the titles of two, with entries made by Mr. Mersden as follows:
''The Adi of First Puran, a Christian work in the Mahratta language and Nagari character appearing to contain an exposition of the Old Testament'' ''The Deva Puran or Divine History, a Christian work in the Mahratta language and Nagari character appearing to contain an exposition of the New Testament or History of Christ'': I recognised at once that these must contain the original text in Devanagari character of ''The Christian Puran'' edited by J L Saldhana and published at Mangalore in 1907, but which is in Roman character. Comparing the two side by side, gave absolute proof of the relation of these two texts. I had thus before my eyes the original text in Devanagari character of Thomas Stevens' work at the end of the 16th century or beginning of the 17th, and in a form much more worthy of his scholarship and mastery of the Marathi language, than that represented by ''The Christian Purana'' in Roman character. The proofs are conclusive that the Mangalore edition represents not the original Devanagari text. The text of this Devanagari manuscript is in far purer Marathi. It has, so far as I could gather from a necessarily hasty examination, very little of the Konkani elements in words and idioms. Instead of using the Portuguese theological and ecclesiastical terms, it uses the dignified Sanskrit formation, Dyanasana for Bautisma, Tritva for Trindad, Devadravya for sacrament, Nava Granth for Novo Testament, Shri Guru for Padre Guru, etc. Chapter 22nd of the Mangalore text is an interpolation, the original editor of that particular text having felt the necessity of justifying to Hindu and Christian objectors Christ's miracle of turning water into wine. There are thus 59 chapters in the Mangalore text and 58 in the original Devanagari text. For theological and ecclesiastical reasons also the editor of the original Mangalore text has interpolated words and even verses. In transliterating, he has used the Konkani pronunciation of Sanskrit and Marathi words that in the Devanagari text are in their pure form. It would thus appear that the editor of the original Mangalore text desiring to make the reading of the Puran easier for those unfamiliar with the Devanagari character and more understandable in its theological and ecclesiastical terms, used his opportunity freely, transliterated the original Devanagari in Roman character, and, made such changes of the text in language and contents as he deemed useful for his purpose. The manuscript itself is in two volumes differing in handwriting. A guess would say both volumes are at least 200 years old. That the Deva Puran is a copy of an elder copy is evident from the fact that the copyist, while a careful and an expert writer, occasionally omitted a letter, a word, and in one instance, a whole verse, which however, he restored in the margin, the hand-writing of both text and correction being the same. The Devanagari text has the usual form of an Indian Puran, ending in ''iti Mahapurane'' or ''Iti Deva-Purane'', etc, which the Mangalore text does not do. In the 'Adi Puran' there are 4,035 verses, in the 'Deva-Puran', 6,686 making a total of 10,721 verses. It will now be possible to edit the original Devanagari text of this interesting work of Thomas Stevens, the first Englishman who is believed to have made his way to India, born about 1549, arrived in Goa 1579 and died in 1619.
Justin E Abbot Summit N. J. U.S.A. Lausanne, Switzerland, Aug 17, 1925.''
In 1956, Shantaram Bandelu, a teacher from Ahmednagar College, edited a Devanagari script of 'Kristapuran.'  The dream of the epic writer, Fr. Stephens, to publish Kristapurana in Devanagari script was at last fulfilled, albeit three and half centuries after his death.
However Bandelu did not agree to the conclusion drawn by Abbot that the Devanagari script found in the Mersdon Collections was a original copy of the Devanagari manuscript written by Fr Stephens himself.
When Fr. Hans Staffner, a Jesuit priest, came to know about the article written by Abbot in The Times of India, he searched for the Devanagari manuscript of Kristapuran at the School of Oriental and African Studies in London and also obtained a microfilm of this rare manuscript. He obtained two prints from the microfilm. One of these two prints is kept at the Jaykar Library of University of Pune and the other one is at the library of the Snehasadan, a Jesuit institute in Pune. In 1996, Fr. Caridad Drago compiled a new Shreyas edition of 'Kristapuran' based on the editions found in the Mersden Collection and edited by Bandelu. So far, the scholars have not been able to establish the exact age of the Mersden edition of Kristapuran.
Rev. Abbot died on June 19, 1932. This great missionary had made will, directing distribution of his rich assets to various institutions in India and elsewhere. Veteran research scholar Mahamahopadhyay Datto Vaman Potdar who wrote any entry on Rev. Abbot in Bharatvarsheeya Arvacheen Charitrakosh –(Indian biographical encyclopedia (1818 to 1945), has said that it is indeed incredible that the Protestant missionary donating his assets to Indian institutions.
Abbot donated $3 lakh to various bodies, of these, $1.40 were donated to Indian organizations. Bharat Itihas Sanshodhak Mandal in Pune where he had studied Marathi sants’ literature was the non-Christian organisations which received the highest donation which was $30,000. The funds were given to the research organisations to construct its premises for collections of rare, historical Marathi books.


References: -
1)  'Europeanancha Marathicha Abhyas Va Seva' (Marathi) -- Author, publisher - S. M. Pinge, 24 B, Cantonment, Aurangabad, Maharashtra, Distributors - Venus Prakashan, Pune. (1959)
2) Bharatvarsheeya Arvacheen Charitrakosh – Marathi (Indian biographical encyclopedia (1818 to 1945), edited by Siddheshwarshatri Chitrao, Publishers: Bharatvarsheeya Charitrakosh Mandal, Shaniwar Peth, Pune-2 (1946)
3) 'Dnyanodayachya Panantun Maharashtrachya Prabodhanacha Magova –(1842 - 1992)'  (Marathi)  Editors - Sudhir Sharma and Vijaya Punekar, Publisher - Dnyanoday Trust, Juhi, Pathardi Road, Bhingar, Ahmednagar 414 002 (1997)
4) 'Sanskhipta Marathi Vangmay Kosh (Arambhapasun 1920 Paryantacha Kalakhand) (Marathi) Editors - Jaya Dadkar, Prabha Ganorkar, Vasant Abaji Dahake and Sadanand Bhatkal, Publishers - Harsha Bhatkal, G. R. Bhatkal Foundation, 35 C/ Pandit Madan Mohan Malaviya Marg, Mumbai 400 034 (1998)
5) 'Kristapuran' – Fr. Thomas Stephens, Shreyas edition, Editor Fr Caridad Drago, Popular Prakashan Pvt. Ltd. 35 C/ Pandit Madan Mohan Malviya Marg, Tardeo, Mumbai - 400034, (1996)

Fr Matthew Lederle, inter-religious dialogue

Contribution of Christian Missionaries in India

Author : Camil Parkhe

19. Fr. Matthew Lederle, a proponent of inter-religious dialogue

This incident dates back to 1966. A function was organised in Pune to release a collection of hymns written by the medieval Maharashtrian poet-saint Sant Tukaram. The then Speaker of the Maharashtra State Assembly, Balasaheb Bharde, was in the chair. Bharde, a freedom fighter, was also an authority on Marathi sants' literature and was a veteran kirtankar. The compere announced, "and now Father Matthew Lederle will speak on Sant Tukaram's Gatha (hymns)."


Following the announcement, a European stood up to speak. He was wearing a kurta- pajama. Most of the audience expected him to speak in English. However, Fr.Lederle began speaking in Marathi. The audience was shocked to hear him talking in fluent Marathi, commenting and analysing Tukaram's famous A bhangas - 'Shevatacha Dees Goad Whawa' (Let the last day be sweet one), in a lucid manner.

Fr. Lederle said - "Sant Tukaram has said 'Let the last day be sweet and a memorable one'. It is my prayer too. On reaching heaven, I will request Sant Tukaram to sing those Abhangas, in his melodious voice. I am indeed deeply impressed by his Abhangas."

The person appreciating Sant Tukaram's Marathi Abhangas was not only German but also a Christian priest. The German was also fascinated by the spiritual works of other Hindu saints like Sant Dnyandeo and Sant Namdeo.

He, along with Fr. Guy Deleury, a French Jesuit, and Achyutrao Apte, a social worker and a founder of the Vidyarthi Sahayyak Samiti, had established Snehasadan Ashram, an institute for inter-religious dialogue on the banks of the river Mutha in Pune. Since his arrival in India and ordination as a priest, he had chosen the historic Pune city for his work. He learnt the local language, started interacting with the local people and started inter-religious dialogue to help people appreciate and understand each other.

Many people found it strange and sometimes, a bit suspicious, that a Catholic priest was not only taking keen interest in Hindu philosophy and forms of worships but also attempting to adopt some Hindu traditions and concepts, which did not contradict his Christian beliefs.

Lederle was born in Germany on 13 March 1926. Adolf Hitler, the Nazi leader, had assumed political power in Germany. Having won power in Germany, Hitler planned to invade other nations in Europe and its neighbourhood. As per the then prevalent proscription rule in Germany, it was his duty to serve in his country's army for some time. Young Matthew Lederle, like all other able bodied youths of his country, was compelled to join the army and follow the diktats of their Nazi leaders.

The wild ambitions of Hitler and other fascist leaders led to the outbreak of the Second World War. Young Lederle, along with other German soldiers, fought the battle against the Allied forces led by America. The Second World War ended with the defeat of the Nazis. Unable to face his impending humiliation, Hitler committed suicide. The squad in which Lederle served comprised of 85 soldiers but when the cease-fire was announced, it was left with only three soldiers including Lederle.

After the cease-fire, the Allied forces captured Lederle as a prisoner of war. His first attempt to escape from the prisoners' camp failed but he succeeded in his second attempt. He fled stealthily from the camp and swam across a river in the biting cold of the winter. Later, he disguised himself and reached his home safe and sound.

After the hostilities of the war had subsided, Lederle opted for a different path. He joined the Society of Jesus in 1949 to become a priest and within two years he opted for the Pune-Goa Jesuit vice-province in India as the place for his life's mission. He was merely 26 years old when he reached India.

While continuing his studies for priesthood, Lederle for some days stayed at Sangamner, Rahata and Kendal in Ahmednagar district and took lessons in Marathi language. He was ordained a priest in Pune in 1957.

He was by now well versed in Marathi, having obtained a post-graduate degree in Marathi of the University of Pune. He also secured a doctorate of the University for which his thesis was 'Philosophical trends in modern Maharashtra.' Lederle lived in Pune for almost 25 years.

India is a birthplace of four religions, Hinduism, Jainism, Buddhism and Sikhism. Islam and Christianity have also originated in Asia. Though St Thomas, an apostle of Jesus Christ, preached Christianity in Kerala 2,000 years back, the gospel reached the other parts of India much later with the arrival of western missionaries. This has led to a widespread misconception that Christianity is a western religion and that all its followers are deeply influenced by western culture, lifestyle and ideology.

Fr. Lederle was of the opinion that local culture and Christian doctrines and beliefs can be compatible, they need not be contradictory in all respects. In his lectures and writings, he emphasised that an Indian Christian can practice his religion without giving up the local culture. This was the principle of inculturation advocated strongly by the Catholic Church especially after the second Vatican Council held in the early 1960s.

For example, Fr. Lederle maintained that a married Maharashtrian Christian woman need not give up the local tradition of applying kumkum on her forehead or wearing colourful bangles on her wrists. These local cultural traditions have nothing to do with religious beliefs or doctrines and the local people should be encouraged to continue them even after their conversion to Christianity, he argued.

The second Vatican Council, convened by Pope John XVIII ushered in fresh reforms in the Catholic Church. This council, attended by the Church's theologians and leaders from all over the world, also changed the perspective of the Catholic Church towards other religions. This Council strongly advocated dialogues with other religions and encouraged appreciation of certain principles and cultural practices found in other religions, which were not necessarily against the Christian doctrines and faith. Fr Lederle's Snehasadan in Pune was established as an ashram for inter-religious dialogue.

Every year thousands of pilgrims from different parts of western Maharashtra undertake a pilgrimage on foot to the Vitthal temple at Pandharpur in Solapur district. This annual pilgrimage, called Vari, is one of the important religious traditions of Maharashtra. Fr Lederle once joined the Varkaris in Pune, mingling with the men and women, mostly from rural areas, singing bhajans to the accompaniment of the cymbals and mrudungs as they walked for 11 days to cover the 180 km distance to Pandharpur. This was his way of trying to understand and appreciate the local tradition of pilgrimage.

When he shifted to Panaji as the provincial of the Goa-Pune Jesuit province in 1985, I had interviewed him as a reporter for the local newspaper, The Navhind Times. Before I arrived at the Jesuit House for the interview, Fr. Lederle had scribbled some notes on some issues to make my work easier. The interview was mainly based on the Catholic Church's inculturation policy, his pet topic. I have still preserved those notes.

"Inculturation means," Fr. Lederle wrote, “that a religion, here Christianity, wishes to become a part of a culture, to promote what is good in a culture, not to destroy it. This recognises that there are many good things in a culture, society, religion and it is worthwhile to know it and to benefit from it. Now people know much more about each other, they live close together, we have become much more of a one family. So we have to find ways to live together as friends and brothers and sisters - not as enemies. It is important that those who believe in God should give support to each other, so that modern society is not without God."

"Inculturation is also based on the understanding that, as Pope John XXIII said, it is better to praise what is good than condemn what is evil. Naturally, there are times when we have to condemn evils in society, also in our own."

On the issue of why Christianity is interested in Christianity, he wrote: “Christianity looks at Jesus Christ, its founder, and accepts him as Divine Lord and Saviour. He became fully human in his own nation and culture, the Jewish nation. Christians, therefore, see it as their task not to become all like Jews but to be fully members of their own respective culture, to become Europeans in Europe, Japanese in Japan, and Indians in India. Christianity was born in Asia; when it came to Europe, for example, it became in many of its cultural forms very much European."

Often, people belonging to different religions and sects are totally ignorant about each other's religious beliefs and traditions although they may have lived as neighbours in harmony for several years. Throughout his life, Fr. Lederle strived for inter-religious dialogue and cooperation, for helping people to understand one another's religious values, ideologies and culture. This was one of the goals of the Snehasadan ashram founded in 1969.

In a preface to Lederle's book, 'Christian Paintings in India through the centuries', veteran artist Jyoti Sahi has said: "One is struck by how deeply Fr. Lederle had committed himself to a post-Vatican II Council understanding of the Church in the world. It is also this concern for the Indian Church, lived in humble local parishes that drew Fr. Lederle to reflect deeply on the role of ashrams in the church. Lederle's concern with Indian Christian art must be seen within the context of his interest in the inculturation of the Church generally. This also led to his involvement in the Christian ashram movement. For him the important point about ashrams was not so much the Guru, or the search for the Absolute, but a deep and meaningful dialogue with people of other faiths, particularly Hindus in the Indian context. He liked to make his retreat with people of different faiths. Once he chose as his retreat the nature-cure ashram of Acharya Vinoba Bhave's brother near Poona. Another time, he went to Shanti Niketan. For his 'dialogue' was not just on the verbal level: it was something to be lived in the community."

After his elevation as provincial of the Goa-Pune province in 1985, he had to move to Panaji, the capital of Goa, the headquarters of the then Goa-Pune Jesuit province. Fr. Lederle had come to be so closely identified with Pune that when he moved to Goa, the editor of the Panaji-based Marathi daily 'Gomantak', Narayan Athawale, wrote an editorial 'Welcome to a Punekar (Puneite) in Goa'. (Athavale was later elected as a Shiv Sena nominee from Mumbai to the Lok Sabha).

When he was in Pune, Fr. Lederle and his Snehasadan ashram had developed close association with eminent personalities from different fields. These personalities included socialist stalwarts like S. M. Joshi, Achyutrao Patwardhan, former High Commissioner to U. K. Nanasaheb (N. G.) Goray, and former Union Minister Mohan Dharia. While describing Fr. Lederle's personality, senior humourist P. L. Deshpande had said - 'There are some people who take a place in your heart in their first meeting itself. Fr. Lederle was a philosophy scholar. Though born in Germany, due to his humanitarian attitude, he became a citizen of the entire world. Such personalities are indeed beyond the stamp of citizenships on passports!'

Fr. Lederle had not confined his work to any particular field. He had associated himself with literature, philosophy, theology, social counseling and arts. He encouraged modern Indian Christian art. The Indian Christian art has its own unique style and hence it has its own place in Indian art. One of its motivators was Fr Lederle himself. He encouraged many Christian and non- Christian artists like Gemini Roy, Jyoti Sahi, Sister Claire, for projecting Christian theology in the framework of Indian culture and philosophy. Lederle through the 'Art India' organisation in Pune, got Christmas greeting cards prepared, depicting Jesus Christ in a saffron gown, Mother Mary draped like an Indian woman and incorporating Indian symbols like Swastika, oil lamps, lotus and rangolis artistically. He made these cards popular both in India and abroad.

In his book 'Christian Paintings in India through the centuries', Lederle has discussed the Indian Christian art form since the last 2,000 years. He delivered lectures on Indian Christian art during the commemoration lectures series organised by Heras Institute of Indian History, Mumbai; in 1984.These lectures were compiled in a book, which was published after his demise.

In this lecture series, Lederle threw light on Christian art forms in Kerala during ancient times, in Goa during the medieval times, the one in Mughal courts, and even the contribution by Christian and non-Christian artists like M. F. Hussain in the twentieth century.

In keeping with the principle of inculturation, Fr. Lederle believed the Christian form of worship and lifestyle should be blended with the local culture. He wrote in his book 'Christian Painting in India': "Christianity goes back to an historic event, to a founder who lived in a specific time in a specific country, who ate the food of his region, spoke the language of his people, was inter-woven into the total human context. When the question came up of whether Christ should be painted in Indian style as regards colour of his skin, hair, dress, etc., some felt by so doing so one would betray the historic roots of this religion. Would one, for example, paint Alexander in the dress of an Indian warrior? Or would a Hindu who goes to the west portray Krishna, Shiva in western dress? The question is not too irrelevant. Christ for Christians is not only a human person; he is the object of their devotion and adoration. But again this is exactly why presentations of Christ through the centuries have been adapted to various cultures and trends and as gifted artists saw him in their intuition. Christians were not only and not primarily concerned with the Jesus of History but about the Jesus of their Faith. It is the Christ through whom they pray and whom they know is present in their hearts. Besides art has never been a photographic presentation of an event. As there grew a deepened awareness that the roots of the Christian people are in their own respective country, whether in Asia, Africa or any other continent, and a conscious identification with the whole of the respective country, this would show itself also in art." (Pages 71 and 72)

Christian art in Goa is definitely Portuguese-inspired, but it has incorporated Indian elements created to a large extent by Indian artists, says Fr. Lederle. He wrote in his above-mentioned book: "We have claimed the Greek-inspired Gandhara art and the various Islam-inspired forms of art as Indian, namely the figure of Buddha and the building of the Taj Mahal. Even if we admit that the art of Goa is somewhat aloof from the broader Indian contest, we have neglected to claim Indo-Portuguese baroque as belonging to the heritage of Indian traditions. There is every right to do this! And in doing this a beautiful new stream is added to the broad river of Indian culture. (Page 53)

Lederle insisted that the lifestyle of persons in his 'Snehasadan' ashram should be like persons living in a hermitage. Since Snehasadan was located in Shaniwar Peth, a central part of Pune, meals in Snehasadan were always pure vegetarian in keeping with the food habits of the majority people in the neighbourhood. He also appealed that all the dealings in this ashram should be in the local language, Marathi. Fr. Lederle had wished that there should be at least a 100 ashrams run by the Catholic churches in the country and these should completely blend with the local religion and culture. There should be an interaction on ideological and intellectual level with people from different religions.

Fr. Lederle motivated many artists to draw pictures on Christian themes with the background of Indian culture. Senior artist Jyoti Sahi in his preface to the book 'Christian Paintings in India through the centuries' has written a detailed account of the same. Paying tribute to Lederle, Sahi has written:

"Thinking of Fr. Lederle's attitude towards art and culture, one is impressed by the breadth of his vision, his truly universal Catholic outlook. He was deeply committed to the church, but there was nothing narrow or sectarian about him. He was a very friendly man. And I do believe that herein lies key to his character - he was one of those whom, we could call a "Universal Brother". Fr. Lederle wanted art to be an expression of that universal brotherhood - a real dialogue between people of different cultures. He did not appreciate just Indian culture; he was a lover and an admirer of his own Western culture. In Europe he showed to me treasures of Western Christian art with the same joy that in India he had shared with me the paintings of Angelo da Fonseca. It was his capacity for enthusiasm that always impressed others. He wanted to appreciate and admire everything. He was interested in modern Indian art, but he realised that it was not enough just to go back to the past. Being a good historian he knew that it is essential to discover the link with the past to feel part of a tradition. However, we must also respond creatively to the present and realise that one of the essential elements of being historical creatures is the uniqueness of our present situation, which demands from us a radically new approach to the culture and times in which we live."

Paying tributes to Fr. Lederle, Sahi says that “in trying to outline Fr. Lederle's personal contribution to the growth of Indian Christian art, I would like to mention that for many of us artists he was a "Father" in a very special way. Fr. Lederle's approach to art and artists has been essentially a pastoral one. His close friendship with artists like Angelo da Fonseca, Sr. Genevieve and Sr. Claire has been a constant source of encouragement to these and many other artists, including myself. I can say that I would never have been able to contribute my own creativity to the Church if it had not been for the constant care and guidance of Fr. Lederle. In this way, he had not only helped many artists, but also encouraged them to make a creative and fulfilling contribution to the life of the Church in India."

Fr. Lederle's ashram - Snehasadan- became a centre in Pune for cultural, religious and social interaction. Although, the Jesuits were running this ashram, Fr. Lederle allowed the use of the hall and other facilities to all irrespective of their religion, caste, or ideology. The main objective of the ashram was inter-religious harmony and interaction. A nominal fee was charged for its use. Thus various institutions and organisations in Pune working in the fields of theatre, art, literature etc. got a platform for their activities. Therefore, many amateur theatre groups could organise the first shows of their experimental plays in Snehasadan. Even after Fr. Lederle's demise, Snehasadan has continued its tradition of patronage to such organisations and individuals.

Fr. Lederle's concern for inter-religious dialogue and exchange can be best highlighted by the last few sentences in his above-mentioned book. He says: "It is the ideal that religion and art be not separated but meet in a creative endeavor. It is a hopeful sign that a church in Dadar, Bombay, has been designed by the well-known architect, Charles Correa, and that the commission for the painting of the ceiling was given to the outstanding painter, M. F. Hussein. Charles Correa is a Catholic and M. F. Hussein is a Muslim!"

It was expected that after he moved to Goa as the provincial of the Goa-Pune diocese, Fr. Lederle would work there for inter-religious harmony and inculturation among the local Christians. Goa was under Portuguese regime for almost 450 years and as a result, the local Christian community was heavily influenced by the Western culture. Like other States in the country, here, too there was little religious and cultural interaction and exchange among different communities. Lederle however did not have an opportunity to offer his contribution in Goa on this front. He had taken over as the Jesuit Provincial on June 21, 1985. Almost a year later, on June 8, 1986, he died of a heart attack while swimming at Calangute in Goa. His mortal remains were brought to Pune - the city with which he had come to be identified - and interred.

References:

1. 'Christian Paintings in India through the Centuries', by Matthew Lederle (S.J.) Heras Institute of Indian History and Culture, St. Xaviour's College, Mumbai, 400 001 and Gujarat Sahitya Prakash, Anand, Gujarat 388 001

2. 'Uttung' (Marathi)- Camil Parkhe, Pushpa Prakashan Ltd, Pune (June 1993).