Reform although that was by far their intention. This was the result of the Renaissance in Bengal, which he agrees was sparked by missionary activity.Professor Geoffrey A. Oddie wrote a book on a particular missionary, Rev. James Long, who was largely concerned with social reform in India. “Padre Long” as he was called and is still remembered, did not fit into the same mold as his contemporaries. First of all, it is important to not that Long arrived in Calcutta in 1840. He was, then, the second wave of mission work, so to speak. The remarkable thing about Long, was his acclimatization to Bengal. Oddie does a fabulous job tracing the evolution of Long’s educational theology through the process of trials, errors, and experiences.Originally sent to Calcutta to oversee the Christian Mission Society (C.M.S) Head Seminary, Long was immediately put in charge of elevating the efficiency of an English Vernacular School geared toward non-Christians. (Apparently, the Seminary never opened.) Upon arrival, Long shared the same views as Duff who believed in English only as the medium of education. Shortly thereafter he agreed with Duff in the greater importance of teaching than preaching and the strategy of destroying the students’ faith in Hinduism through rooting out prejudice which would naturally prepare the path for the acceptance of Christianity. In short, Oddie shared the most popular beliefs among his contemporaries. However, even as early as three years into the ministry, Long noted a few discrepancies in the prevailing thought, eventually becoming very disappointed in the outcome of its implementation. In 1849, when the opportunity arose, Long resigned his position as superintendent of the English school in Calcutta so that he could devote time to a mission located at Thakurpukur. Here he experimented with vernacular education. Long lived here among the people in a house that was built for his fami...
