Commission 1: Carrying the gospel to the Non Christian World

Of the Eight Commissions at Edinburgh 1910, Commission One dealth with “Carrying the Gospel to all the Non-Christian World”. The Commission was chaired by John R Mott, General Secretary of the World’s Student Christian Federation, New York.

The Report of the comission was divided into four parts.

1. The opportunity and urgency of carrying the Gospel to all the Non-Christian world.
2. Survey of the non-Christian world.
3. Factors in carrying the Gospel to all the Non-Christian world;
4. Findings.

V.S. Azariah and the Spirit of Nationalism

Why did V. S. Azariah speak what he did at Edinburgh 1910? Every one is a product of his social location/s. About this time,the spirit of nationalism found its expression among Indian-Christian leaders. Boyd contends, ” Meanwhile a strong feeling had arisen among Indian Christians that work of evangelism should not be left to only foreign organizations, with the result that in 1903 the Indian Missionary Society (IMS) of Tinnelveli was founded under the leadership of V.S. Azariah and A.J. Appasamy while in 1905 came the foundation of the National Missionary Society (NMS) of India, both of them staffed and supported entirely from within India. (Robin Boyd, Indian Christian Theology, p. 87 -88). It is no surprise that V.S. Azariah spoke of indigenous efforts at the International Arena.

Hidden Springs of Edinburgh 1910

I found this interesting remark about the hidden springs of leaders of Edinburgh 1910 in the book India and the Ecumenical Movement[ D. A. Thangasamy, India and the Ecumenical Movement, CLS: Madras, 1973], p. 35

The hidden springs of this movement into the world are to be found in the willingness of the more earnest disciples of Christ to live in close communion with God and to learn and fulfill His will for man and his society. It is said of John R. Mott for example that he wrote ten times as many letters to ask for prayers as he wrote to ask for money for any ecumenical programme or project. It is also significant that of the many writings of J.H. Oldham, the best known is his Devotional Dairy. Thus ecumenism is not mere intellectual planning for development in the Church and the World, but the fruit of the deep concern to be God’s people for both learning the message of the grace and power of God and for being at the same time channels for them.

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.