Archive for the ‘History’ Category

Reread, Re-envision

Monday, February 20th, 2012

For more than two centuries [Western power] has provided the framework in which the Western churches have understood their world missionary task. To continue to think in the familiar terms is now folly. We are forced to do something that the Western churches have never had to do since the days of their own birth – to discover the form and substance of a missionary church in terms that are valid in a world that has rejected the power and the influence of the Western nations. Missions will no longer work along the stream of expanding Western power. They have to learn to go against the stream. And in this situation we shall find that the New Testament speaks to us much more directly that does the nineteenth century as we learn afresh what it means to bear witness to the gospel from a position not of strength but of weakness.
-Lesslie Newbigin, The Open Secret[1]

A reframing of missions capable of countering the modernizing tendencies within the mission movement must offer an alternative that is substantial and potent. Such an alternative must come from sources that are more than cultural and religious, especially since these have been implicated in the initiation and justification of Western dominance and control. Surely, if we are to find an alternative, correcting voice, capable of defying the powers that so easily seduce and intoxicate us, we will need to look beyond the familiar to substance that is more than merely political, national, or cultural. Such substance can only be found in Jesus Christ and the scriptures that point to him. (more…)

The Christian Imagination

Monday, November 29th, 2010

At the urging of a friend, I now have in my possession Willie James Jennings’ The Christian Imagination: Theology and the Origins of Race (Yale, 2010).  Jennings will be a holiday companion and guide beyond the boundaries of race, oppression, and citizenship; that is, once grading and graduation are done.  Thank you Joe Bumbulis for the recommendation.

Violent Roots

Monday, October 25th, 2010

Church history recounts too many acts of violence carried out in the name of Christianity.  Self-identifying Christians throughout the ages have employed threats, coercion, censure, shunning, imprisonment, and even torture and murder to force conversions, to enforce particular brands of orthodoxy, and to persecute non-believers.  Those who should have known better did not do better.  Instead, they behaved in ways worst than most non-believers and thus betrayed the cause of Christ. (more…)

Missions and Bath Water

Sunday, August 16th, 2009

‘Throwing the baby out with the bath water’ is a way of saying that in an attempt to rid ourselves of the dirty, bad, or undesirable, we toss out that which is essential or prized.  The idiom is quite graphic.  Imagine a mother lovingly washing her daughter’s face, arms, and hair.  She is careful not to rub too hard but thoroughly washes between fingers, behind ears, and around eyes and mouth.  All the while, she softly reassures the child that she loves her.  Once the mother is done, she takes the tub full of water and baby to back door and toss both into the yard!  We get the message – you don’t throw out something or someone of value just because it sits in that which of no value.  Besides being mentally unstable or out of touch with reality, a mother might throw her child out with bath water because she thinks (wrongly) that the only way to dispose of the nasty water is throw it and its contents into the yard.  The problem is that she cannot differentiate between the value of the child and the filth of the water.

A surprising number of people inside the church feel that the only way to deal with the ugly past of missions is to throw it out with the bath water.  They want to “own up” to the fact that missions was party to some of the ugliest episodes of human history – colonial aggression, slavery, cultural genocide, and power grabs.  For its distractors, missions belongs to an era of unenlightened and even brutish abuse and disregard, motivated by religious naiveté and simplicity.  They insist that in order to be free from this unsavory past, we must distance ourselves from every part of it.  And yet, such an opinion is itself too simplistic and, frankly, is an over-reaction motivated by an attempt to resolve an uncomfortable past.

We must differentiate between value and filth.  Missions is too valuable to throw out for at least three reasons. First, the value of missions can be seen in the myriad of good done by men and women on mission.  In fact, I would say that far more good has been done in the name of missions than bad.  We must not allow ourselves to be blinded to the vast amount of good and noble by dark and unsavory exceptions.

Second, missions is valuable because it is an enactment of the mission of God.  Missions is a human endeavor, carried out by culturally bound and sinful men and women, and thus, it will always be in need of a bath – repentance, refinement and humility.  And yet, in some miraculous way God demonstrates his love, grace, and glory through the human means of missions.

And third, without missions the church becomes too established and secure in itself.  Much of the reason for rejecting missions is that it is not respectable, or it is unsophisticated.  Missions is an embarrassment.  The church needs missions because of its embarrassment and offense.  Through participation in missions, we are reminded that we are a pilgrim people, exiles, sojourners, and witnesses of someone far greater than ourselves.

Who am I to dismiss, vilify, or reject missions?  I am merely a broken, and yet redeemed, man invited to participate in God’s movement toward humanity.  God’s mission uses me – my dirty bath water and all – to reveal his love, grace and glory to the world.

A time of theological renaissance

Saturday, May 16th, 2009

Today I begin a summer-long sabbatical study in which I will be reading like a mad man and hopefully get some writing done.  I plan to post throughout the summer, and thus share with you, challenging, provocative, disturbing quotes and thoughts that I stumble across.  The first of these is from an essay by Andrew Walls regarding what the church in Africa could bring to us …

“The Western theological academy is at present not well placed for leadership in the new situation.  It has been too long immersed in its local concerns and often unaware of the transformation that has taken place in the church.  It is often hugely ignorant of the world in which the majority of Christians live, their social and religious contexts, and the history and life of the churches.   Its intellectual maps are pre-Columbian; there are vast areas of the Christian world of which they take no account.  Nor are its products always readily transferable outside the West.  Western theology is, in general, too small for Africa; it has been cut down to fit the small-scale universe demanded by the Enlightenment, which set and jealously guarded a frontier between the empirical world and the world of spirit.  Most Africans live in a larger, more populated universe in which the frontier is continually being crossed.  It is a universe that comprehends what Paul calls the principalities and power.  It requires a theology that brings Christ to bear on every part of the universe, making evident the victory over the principalities that Paul ascribes to Christ’s triumphal chariot of the Cross.  The new age of the church could bring a theological renaissance with new perspectives, new material, new light on old problems, and a host of issues never faced before.” Walls, “The Great Comssion 1910-2010,” in Considering the Great Commission: Evangelism and Mission in the Wesleyan Spirit.  Edited by W. Stephen Gunter and Elaine Robinson (Nashville: Abingdon Press, 2005), 19.

The Hope of Missions

Tuesday, April 14th, 2009

David Bosch ends his magisterial study of missions by concluding …

“Throughout most of the church’s history [mission's] empirical state has been deplorable.  This was already true of Jesus’ first circle of disciples and has not really changed since.  We may have been fairly good at orthodoxy, at ‘faith’, but we have been poor in respect to orthopraxis, of love.”  (Transforming Mission, 519)

Bosch’s words are a reminder that the kingdom of God comes via the feeble witness of weak, broken, and flawed individuals who even though they find it hard to love as they should continue in the hope that God’s love will be found in every word spoken and each act of kindness.  The hope of missions remains – God is love and his love reigns despite our imperfect motivations and deplorable means.

Women!

Thursday, April 9th, 2009

Jeffrey Cox, Professor of History at the University of Iowa, in an article entitled “What I have Learned from Writing The British Missionary Enterprise from 1700” (International Bulletin of Missionary Research, April 2008), distills a number of his conclusions from his study of and book on British missions.  Below is a quote from the article that coincides with and reinforces a salient point Dana Robert makes in her new book (see my post of March 31). 

A majority of missionaries were women. Specialists in the field know this, but I still find audiences that are surprised to hear it, largely because the image of the missionary is almost entirely male. The problem in mission historiography is to establish the role of the wives of male missionaries as missionaries in their own right, which they were from the very first days of overseas missionary effort. There is a hidden clause, however, in most generalizations about nineteenth-century missions: “not counting the wives.” That unspoken exclusion makes it difficult to count the true number of women missionaries, but it is not impossible to make plausible estimates.

Women!

Unwritten Stories

Tuesday, March 31st, 2009

In the second half of Christian Mission: How Christianity Became a World Religion, Dana Robert highlights crucial themes in mission history.  In a section entitled ‘Women as Missionaries’, she notes-

Around the globe, more women than men are practicing Christians. Measured by regular church attendance, pilgrimages, prayers at home, fund-raising, and teaching children about faith, Christianity is a women’s religion. The ratio of female to male Christians is approximately two to one. Within Catholicism, sisters outnumber brothers and priests by more than 50 percent. Yet because the priests, preachers, theologians, public leaders, and famous missionary entrepreneurs are typically male, the crucial roles of women in mission remain buried in the unwritten stories of human relationships. In the late nineteenth and twentieth centuries, in both Catholicism and Protestantism, the majority of missionaries were women.  However, until recently overview histories of mission have scarcely analyzed women’s roles or acknowledged that women typically make up the majority of active believers (p. 118).

It seems to me that the telling of the worldwide advance of Christianity from the vantage point of relationships and home, hospitality and social change rather than institutional power and privilege may produce a history of the faith in which women are the chief witnesses.  And yet, as Robert points out, these stories remain buried within relationships and not in the ecclesiastical records or institutional ruins.  There is the history written by those who dominated and won, and there are the stories of the faith winding their way through families and marriages, school rooms and marketplaces.  The history of Christianity is woefully incomplete without these women and their unwritten stories.

Steadfast hope

Thursday, March 26th, 2009

Two weeks before he was burned at the stake in 1415, Jan Hus penned these words in a letter to friends…

O holy Lord Christ draw near to us, we cannot follow Thee.  Give us a strong and willing spirit, and when the weakness of flesh appears, let Thy grace go on before us, accompany and follow us, accompany and follow us. For without Thee we can do nothing, least of all suffer a cruel death for Thy sake.  Grant a willing spirit, a fearless heart, true faith, steadfast hope, perfect love, that for Thy sake we may, with patience and joy, surrender our life. Amen. (cited in E. Schweinitz, The History of the Church Known as the Moravian, or the Unitas Fratrum …,1901, 70)

I am not in a prison cell this morning awaiting execution, but Hus’ prayer reminds me to have a fearless heart, true faith, steadfast hope, and perfect love in the midst of whatever is outside my door or in my heart.  Whether I die a cruel death or suffer through difficult change, perplexing relationships, or disappointments, a surrendered life and the accompanying presence of Christ is my only hope.

Exploding at the Edges

Sunday, March 22nd, 2009

Dana Robert’s new book has finally arrived.  Christian Mission: How Christianity Became a World Religion (Wiley-Blackwell, 2009, 192 pages) recounts the history of Christian missions but not from a strict partisan perspective or as a mono-toned description of western institution and theology.  Rather, Robert presents missions as “a central process in the formation of Christianity as a world religion” (p. 2).  Missions gives strength and vitality to the faith through its multi-lingual and multi-cultural expressions right from the beginning (p. 17) and expands as it provides “catalyst for identity-formation” (p. 2) for the various peoples, locales, and cultures it encounters.  “Cultural fluidity” and translatability, Robert maintains, are the engines for the expansion of the Christianity into a worldwide religion.

Alternative histories, especially those written from a western and/or denominational orientation, give the impression that the success of Christianity is due to one type of Christianity triumphing over errant forms.  In this attempt to frame the success of Christianity as the rise of orthodox faith, other ‘Christianities’ are characterized as heresy and dismissed from the main storyline, or they are not mentioned at all.  Such a one-sided interpretation of missions and Christianity is being revised by African, Latin American, and Asian historians, as well as westerners, such as Andrew Walls, Philip Jenkins, and Dana Roberts.  The story is truly much broader and more diverse than we’ve been taught.

Christian Mission belongs on your list of books to read.  When read along with Philip Jenkin’s The Lost History of Christianity, one cannot help but see the expansion of Christianity as greater than western colonialism or a religion exported from Britain, Germany, and America.  Until you get your copy of Robert’s book, here is an enticing excerpt.

But the story of Christianity around the world is not that of a simple, linear progression.  To become a world religion, Christianity first had to succeed on the local level.  Specific groups of people had to understand and shape its meaning for themselves.  What in totality is called a “world” religion is, on closer observation, a mosaic of local beliefs and practices in creative tension with a universal framework shaped by belief in the God of the Bible, as handed down through Jesus and his followers. … growth takes place at the edges or borderlands of Christian areas, even as Christian heartlands experience decline.

Robert’s history reminds me that I as go forth in mission I must do more than replicate my particular denomination and its theological formulations.  I am to proclaim Jesus Christ and then trust the Spirit to bring understand and hope from within every language, culture, and locale.  Robert and others give me hope that as I witness the demise of Christianity at what has been its center, it is exploding at the edges of the world.