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.

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 courage to speak your mind

“ 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.”

V.S. Azariah is best known for his lines, ” we need friends” at the World Missionary Conference in Edinburgh. His passionate plea for friendship on equal terms and the sharing of responsibility with complete equality created quite a stir. However, he had the courage to speak his mind. In fact, V. S Azariah had initially refused to accept Mott’s invitation to speak on the topic: Co-operation between foreign and native workers in younger churches.

V.S Azariah did not want to neither suppress the truth (thus be an hypocrite) nor wanted to hurt the feelings of the gathering (run the risk of being misunderstood). However, he did speak his mind, on the insistence of John Mott.

In a world of political correctness it is easy to play to the galleries. But, that would not help us move forward. V.S Azariah and John Mott show us the way forward (particularly at Edinburgh 2010). We need to have the courage like V.S Azariah to speak our heart and mind.

We need to encourage (like John Mott) and help differing perspectives be heard and resolved. For long, We have heard only ourselves and it would be enriching to listen to the views from the other side. To this end we must commit ourselves. We need friends – to hear and be heard, to feel and be felt, to hold hands in partnership as we seek to engage the the gospel with the contemporary world.