Study Commissions and Edinburgh 1910

About eight study commissions were organized for Edinburgh 1910. Among the eight, three commissions of the Edinburgh conference had a special bearing on the growth of the ecumenical movement in the global South.

• The first Commission was carrying the Gospel to all the Non-Christian world.
• The second commission, “ The Church in the Mission field” stressed the development of what later were called the younger churches. The purpose was clearly to bring self-governing, self supporting churches in every field.
• The eighth commission directly dealt with “ Co-operation and promotion of Unity”.

It would be well worth to read the commission reports

Dr.K. Chatterji at Edinburgh 1910

While many people know about V.S. Azariah, only a few know about Dr. K. Chatterji. Charles Clayton Morrison in Christian Century writes:

A striking contribution is made by Dr. K. Chatterji, a converted Hindu. . . . he states in beautiful and soft English what difficulties a Hindu experiences in becoming a Christian. He had long stumbled at the doctrine of Atonement. The Hindus have a vivid sense of punishment due each individual for his wrongdoing, and it is inconceivable to them that another should suffer for their sins. At a previous session a speaker had called for the preaching of the “old-fashioned gospel in the old-fashioned way.” Dr. Chatterji gives the effective reply. He makes the conference realize the great harm done by unethical representations of the doctrine of the Atonement, and how pathetically missionaries are handicapped who do not appreciate the inner life of the people whose religion they wish to supplant.

(Excerpts from The World Missionary Conference, 1910 by Charles Clayton Morrison Christian Century July 4-11, 1984, p. 660 (reprinted from the July 7, 1910, issue)

Did the Global South make any difference at Edinburgh 1910?

Despite being small in numbers, the Global South did make a notable contribution at Edinburgh 1910. The impact of their contribution is seen in the representation of the global South in the next conference in 1928. At Jerusalem 1928, over twenty five percent of those attending were nationals of the younger churches sent by their own National Christian Councils. And more importantly, the chief focus was no longer the missionary enterprise (foreign missions) but rather the relevant message of the younger churches in the context of non-Christian systems of thought.

John Mott’s willingness to listen: Hallmark of Edinburgh 1910

It was John Mott who invited V.S. Azariah to attend the World Missionary Conference and more importantly to speak at the Conference on “ co-operation between foreign and native workers in the younger churches”. Even though V. S Azariah was hesitant to speak, it was John Mott who convinced V.S. Azariah that certain things need to be said. Mott had asked Azariah to speak out freely and frankly what was on his mind. Such was John Mott’s commitment to “truth-telling”. At the conference, Azariah (honestly) spoke these words:

“ I do not plead for returning calls, handshakes, chairs, dinners and teas as such. I do on the other hand plead for all of them and more if they can be expressions of a friendly feeling, if these or anything else can be the outward proofs of a real willingness on the part of the foreign missionary to show that he is in the midst of the people to be to them not a lord and master but a brother and a friend.”

“ Through all the ages to come the Indian Church will rise up in gratitude to attest the heroism and self denying labors of the missionary body. You have given your goods to feed the poor. You have given your bodies to be burned. We ask for love. Give us friends.”

Not surprisingly, Azariah’s speech revealed a soreness of heat on the part of Indian Christians and a mounting tension between them and the missionaries. Azariah’s speech created quite a stir. Further more, there were serious discussions among the leaders of the conference about reprimanding Azariah. However, Mott’s counsel prevailed.

It is also said that Azariah relented about the tone of his speech at a later date. He said, “’In the light of mature experience I might have done it more circumspectly”.

“Remembering Edinburgh 1910” requires us to give rise to a culture of acceptance wherein things could be said (without any fear and apprehensions) and listened to (without prejudices). What needs to be said needs to be said. Only then can it be discussed so that differences can be sorted out and resolved. ‘Truth-telling’ helps us move forward.

But, we must speak our mind circumspectly (and Christianity) so that it effects healing and not hurts. This is the greatest challenge today, given the culture of political correctness.Is there a culture of willingness to listen to the other? What can we do to nurture a culture of willingness?

The global south at Edinburgh 1910

There were very few members of younger churches (Global South) at Edinburgh. Among the 1200 participants there were only 17 from the “Global South”. About fourteen of these were appointed by missionary societies themselves and the other three were particularly chosen by the Executive committee (in America and Britain). The appointments were made amidst opposition and concern from certain quarters.

That apart, the Asian representatives made significant contributions and challenged several of the assumptions and styles of functioning of Missionaries. They sounded their concern for co-operation and partnership between the missionaries and the “ younger” churches.

• V.Z Azariah (India) spoke about the problem of co-operation between foreign and native workers.
• Rev. Cheng Ching-Yi (China) spoke for a united Church without denominational distinctions.
• K. Ibuka (Japan) criticized the unimaginative missionary transplantation of Western Creeds.
• C.H.Yun (Korea) said that missionaries should consult the local Christians over the distribution of money
• C.C. Wan (China) sharply criticized the dependence of missionaries on colonial governments.