Category Archives: Thoughts From Scripture

31 Days of Missionary Stories: William Carey: “Attempt great things for God. Expect great things from God.”

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CareyNo series like this would be complete without mention of William Carey, who is known as the “Father of Modern Missions.” In reading of his life, one cannot help but be struck by the providence of God in preparing and directing him and the perseverance of William Carey in the face of seemingly insurmountable odds.

He was born near Northampton, England in 1761 to a poor weaver. When he was six, his father was appointed a clerk for the Church of England. William loved to read, and in that day most books were only owned by rich people and clergymen; so with his father’s new appointment came many opportunities to borrow books. William was fascinated by tales of explorers and other lands. He was also very quick with languages. He taught himself Latin from an old book of his uncle’s that he found along with an old dusty Latin grammar book his father had found. Later on as a teenager, after finding a book of Greek, he found someone to teach it to him, and quickly picked it up as well.

William completed the schooling available to him at the age of 12 (only those who could afford to continued their formal education beyond that; William’s family could not.) William loved the outdoors and went to work on a farm; however, he got a painful rash on his hands and face whenever he was out in the sun. He tried to continue the work for two years, but finally had to give it up. It is likely that if he had continued on in that labor, he would have remained a poor farmer all his life. Instead, his father apprenticed him to a shoemaker. William was able to work with a book propped up nearby and continued to learn. The other apprentice was a “dissenter” — one who disagreed with much in the Church of England. They had some lively arguments, but in the end William became a dissenter, too, eventually becoming one of their preachers. After a few years, a congregation called him to be their pastor.

William was also able to teach school. His geography lessons spurred not only his love of learning, but his compassion for people in other lands who did not know Christ. His interest grew into a passion which compelled him to action.

Churches didn’t send out missionaries in the late 1700s — at least not Dissenting English churches. Many felt that the “Great Commission” was given to 11 disciples in the New Testament and wasn’t applicable in modern times. At a minister’s meeting, William tried to share his burden and vision for reaching the lost in other lands. He was told by an older pastor, “Young man, sit down! If God wants to convert the heathen, He will do it without consulting you — or me!” He was soundly rebuked as a “miserable enthusiast.” This drove William to study to see if the minister was right, but he became more convinced than ever that they had a responsibility to the heathen. The more he studied about other countries, the more he felt burdened for souls lost in darkness: the more He studied Scripture, the more he saw evidence that the church was indeed called to spread the gospel.

Since the subject caused such dissension in public meetings, he began to talk with other pastors individually. He was urged to write a pamphlet and eventually was able to so, only the “pamphlet” turned into an eighty-seven-page book with a forty-two-word title. It became known as the Enquiry. In it, William addressed some common misconceptions:

Objection: How do we know that this command is still valid? Not even divine injunctions abide forever. They have their periods and pass, like the Levitical law.

Reply: Nay, divine injunctions abide till they have fulfilled their function. Who can think this command exhausted, with the majority of mankind not yet acquainted with Christ’s name?

Objection: But Christ’s command could scarcely have been absolute, seeing they never heard of vast parts of the globe — the South Seas, for example — nor could these be reached. Neither can we think it absolute today, with very large regions still unknown and unopened.

Reply: As they (the apostles) were responsible for going according to their strength into all their accessible world, we are in duty bound to speed into our much enlarged world. Indeed, we ought to be keen to go everywhere for Christ, till all closed doors are open.

Other sections of the book listed the history of missions in the world, the facts as they knew them about the world at the time (including the fact that an estimated 76% or 557 million souls were lost), practical considerations, and the duty of every Christian (to pray, to plod, and to plan).

Soon after his book was published, there was a ministers’ meeting. William brought his book and gave copies to those who were interested. At his opportunity to preach, he chose the text from Isaiah 54:2: “Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes.” He urged the obligation of missions, concluding with the phrase famous to us now, “Brothers, attempt great things for God. Expect great things from God.” Some of the ministers were shaken. Yet later on, in the business meeting, there were no resolutions and no discussion about missions. When the meeting was adjourned, “William leaped to his feet. ‘Is nothing going to be done again?’” He compared them to the ten scouts of Moses. One man moved to reopen for business, and a majority agreed. Within minutes they passed a resolution: “Resolved, that a plan be prepared against the next ministers meeting at Kettering, for forming a Baptist Society for propagating the gospel among the Heathens.”

Opposition still abounded.  Some felt the church could not afford such a thing. Only two dozen of the congregations in their Association approved.

In the next months, William was led to offer himself as their first appointee. His wife flatly refused to go (though she eventually relented, a depression that began when her first baby died continued to grow. She was mentally unstable a good portion of her adult life.) His father was bitterly opposed. The East India Company feared missionaries would interfere with their trade and opposed them; in fact, William could have been arrested and deported except that a Dutch settlement in India took him in.

Though he had many hearers, there were no converts for seven long years. The first convert was bitterly persecuted, but his family and others to turned to Christ instead of away from Him.

William’s facility with languages led to translating the gospel into several. Other missionaries eventually followed, with churches and a school established. Thanks to one man’s perseverance and God’s grace to him, many were saved and a great work was done that not only impacted Carey’s world for God, but continues to have influence on believers today.

William Carey was a shining example of his own motto, “Attempt great things for God. Expect great things from God,” but near the end of his life, when another missionary came to visit him and discuss his work, William said, “You have been speaking about William Carey. When I am gone, say nothing about William Carey — speak only about William Carey’s Savior.”

William died on June 9, 1834. The epitaph on his tombstone reads:

“A wretched, poor, and helpless worm
on Thy kind arms I fall.”

(Some information taken from William Carey, Father of Modern Missions by Sam Wellman.)

(You can see a list of other posts in the 31 Days of Missionary Stories here.)

(This will also be linked to Semicolon‘s Saturday Review of Books.)

31 Days of Missionary Stories: The Cambridge Seven

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In 1883 Harold Schofield, a missionary doctor in China, surveyed the needs of his field and prayed in faith “that God would waken the church to China’s claims, that He would raise up men to preach His word. Above all that He would touch the universities and call men of talent and ability and consecrate them to His work in China. It seemed a prayer absurd enough except to faith” (p. 42). He did know know that God had begun answering his prayer “even while he was yet speaking,” and he didn’t live to see the answer: like those saints in Hebrews 11, he died not having yet received the promises, but God used him in faith and prayer.

This book details the answer to that prayer. The subtitle of The Cambridge Seven by John Pollock is “The True Story of Ordinary Men Used in No Ordinary Way,” an apt title.

A fairly short book at only 111 pages, it details the Lord’s leading in the lives of seven young men from their conversions to their departure for China with a brief synopsis at the end about what happened to each of them. C.T. Studd, M. Beauchamp, S.P. Smith, A.T. Polhill-Turner, D.E. Hoste, C.H. Polhill-Turner, W.W. Cassels were all Cambridge students who felt called to offer their lives as missionaries to China. They were from different backgrounds: some were wealthy, some were in the military, some were collegiate athletes — one of them a household name in his day; some were more “ordinary.” They were of varying abilities and gifts. Yet as God called them one by one, and it became known, and they shared their testimonies of salvation and surrender over England and Scotland, God used them in a remarkable way before they ever even got to China.

For many of them, the first stirrings toward faith in Christ came when D. L. Moody and Ira Sankey held meetings in England. Some of “their friends thought it a great joke that two uneducated Americans should be coming to preach to the University” (p. 29). But the Holy Spirit worked through His servant and His Word to convict their hearts and bring them to Himself. Others came from Christian families yet were only nominal believers until the Lord began to draw them to a closer fellowship and surrender to Himself.

Some of their families supported them: others strongly resisted the idea of their sons going to a foreign mission field, at least at first.

I appreciated the caution and care with which they approached their call. As D. E. Hoste “began to feel the urge to devote himself to the gospel. Nothing else seemed worthy,” his father “refused. He pointed out how recent was Dick’s faith, and reminded him that, though nothing could break its reality, the intensity of his emotions might be transient. To rush, on impulse, to such a binding decision would be foolishly wrong and might afterwards be regretted” (p. 43). C. T. Studd was listening to an address about the needs of China and “thought for a moment of rising in his place and offering for China on the spot. But he felt ‘people would say I was led by impulse.’ When the meeting ended he slipped away by himself and prayed for guidance” (pp. 69-70). I wince sometimes in our modern-day meetings when a speaker seems to feel he has to compel people down the aisle or else they’ll miss the will of God for their lives forever afterward. That may be true in some cases — there are moments of crisis when we need to make a decision for the Lord without hesitation. But as a general rule I’d rather people take time to pray and make sure their call is really of God than to respond to man-made pressure mistaken for the Holy Spirit’s.

China was not an easy field to go to then, if indeed it ever was. Some of these men were laying aside personal wealth and the possibility of brilliant careers and social prominence. But as they shared their call, they did not do so with woebegone countenances. They did not make it seem like a sacrifice: they made it seem like a joyous privilege. Perhaps that contagious joy was one of the things that drew a number of people to give their all to the Lord in their wake. Hudson Taylor, founder of the China Inland Mission through which they would be working, even allowed them to wait past their appointed time of departure because they were being called to more meetings in the British Isles to speak: he recognized that God was doing something unusual through them.

C. T. Studd is perhaps the most well-known of the seven in our day. One of his most well-known quotes is at the end of this section:

I had known about Jesus Christ’s dying for me, but had never understood that if he died for me, then I didn’t belong to myself. Redemption means ‘buying back,’ so that if I belonged to Him, either I had to be a thief and keep what wasn’t mine or else I had to give up everything to God. When I came to see that Jesus Christ had died for me, it didn’t seem hard to give up all for HIM. It just seemed common, ordinary honesty.

(You can see a list of other posts in the 31 Days of Missionary Stories here.)

(This will also be linked to Semicolon‘s Saturday Review of Books.)

31 Days of Missionary Stories: Dr. John Dreisbach, Modern Missionary Statesman and Surgeon

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During the last week of November, 2009, one of God’s great missionary statesmen of our times passed on to be with his Savior and to be reunited with the wife he had missed for nine years. Dr. John Dreisbach passed away at the age of 87, just a few weeks after being diagnosed with acute myelogenous leukemia.

John DreisbachBettie DreisbachI was fortunate to have attended the same church as the Dreisbachs for fourteen years. I had heard of them for years before that. Thirty years ago when I was a student at BJU, Dr. John and Bettie Dreisbach were legendary even then. The first time I heard Dr. John speak, a somewhat short, soft-spoken, grey-haired man who was not what you would call a dynamic speaker, I thought, “Is this the man I have heard so much about?” But oh, what a heart for God and for missions! His wife, Bettie, was, I’d say, a little feistier than he was, but they were both unfailingly kind, humble, gentle people who were completely sold out to do whatever God wanted.

One of my fondest memories of Dr. John was from a church picnic when, for some reason, all the missionary men on deputation or furlough (there were several in that church) were asked to don a headpiece with long dog ears attached and sing, “Do your ears hang low?” Though at first none of the men looked thrilled to be asked, Dr. John wagged his ears to the song along with the best of them. My oldest son still remembers a time Dr. John spoke in chapel and flung out a massive rolled-up snake skin that unfurled several rows over the heads of the children. I also remember when Mrs. Dreisbach spoke to the ladies about how to encourage an interest in missions in the home. They both possessed merry hearts and quick smiles. They were both genuine, transparent people who would cringe at words like “great” and “legendary” being applied to them, yet those words are not intended to magnify them but rather to show the extent to which God used them.

From Dr. Dreisbach’s memorial service I gleaned the following biographical information presented by Gospel Fellowship Association’s director, Dr. Mark Batory:

John was only four when his father and brother were killed by a lightning strike. John’s brother was fifteen years older and had been planning to be a missionary, and John immediately felt his brother’s mantle had fallen on him like Elijah’s had on Elisha. He was brought to conviction, repentance, and salvation at a revival meeting, partly because of a continuing temptation he experienced to steal marshmallow cookies from his uncle’s store.

He studied medicine with an eye toward being a medical missionary. He wanted his future wife to be already called to Africa before they met rather than just following his call. One day when he was uncharacteristically late to a Bible study, he came in to hear several students giving their testimonies. His ears perked up when he heard one young lady tell of her call to go to Africa, and though he could only see the back of her head, he knew she was the one for him.

Dr. John and Bettie were married in Panama in 1947. Dr. John had been a farm boy and hadn’t been to many weddings. He and Bettie had planned to be married at the end of an evening worship service at the church they had been attending. There were no typical wedding frills: no special wedding clothes, no attendants, no wedding pictures, and so forth. He was at that time on staff at a Panamanian hospital known for its work with leprosy patients, and the only vehicle available to him was the ambulance, so he took his new bride back to the leprosarium in the ambulance. Their house was built up on stilts, and some of the local men came and played drums underneath their house. The Dreisbachs dropped some candy down to the musicians, for which they delightedly played all the more. They then dropped some money down to them, hoping that would thank them and encourage them to stop, but they played all night long.

The Dreisbachs went to Nigeria in 1948 and worked in a leprosy hospital. Though they did outstanding medical work (Dr. John pioneered a surgery to restore usefulness to lepers’ hands and feet by using tendons from other parts of their bodies to replace the constricted ones, and he won many awards for his work), they considered their primary mission sharing the gospel. Dr. John was not a man given to exaggeration; he was very careful in what he said, but he estimated that about 25% of all those who came to the hospital left with faith in Christ.

They had been on the mission field in Nigeria for several years when, becoming concerned about compromise in their mission board and sensing a need for a change, they accepted an invitation from BJU in 1964 to come to be the campus physician and to develop a curriculum for medical missions. They also founded Project Compassion, medical missionary apprenticeship teams made up of nurses and others who had some kind of medical training. They took Project Compassion teams to 12 different countries over a period of 25 years to serve in medical evangelistic mission works.

Beyond the NightThey took a leave of absence from BJU to spend 8 years ministering to nomadic tribes people in the Sahara Dessert. The BJU film Beyond the Night comes from these years.

In 1990 Dr. John joined the staff of Gospel Fellowship Association. His beloved wife Bettie passed away in 2000 after 52 years of marriage. He continued to take missions trips to Africa, primarily to Cameroon. He had wanted to develop medical clinics there but was told by the government he was too old. He went as a consultant because his primary mission was to share the gospel.

When Dr. John was finally told he could no longer travel because of his health, Dr. Batory suggested they tape a series of lessons in the Hausa language that could be used among the Hausa-speaking people in Cameroon. Dr. John had prepared 15 short lessons and preparations were underway to video tape his presenting these lessons. At the trial run, a faulty tape recorded only 30 seconds of the first lesson. Discouraged at first, Dr, Batory came to realized that God did not want to replace Dr. John with tapes or discs; God wanted people to take up the mantle.

Some years ago I had the opportunity to reconnect with the Dreisbachs when they were at a missions conference at a church we were visiting. I’ll never forget his speaking on the verse, “Can God furnish a table in the wilderness?“ (Psalm 78:19), and then sharing many instances of times God had provided in seemingly impossible circumstances. Neither will I forget the poem he read at that time, when he was in his 70s, titled, “Would you?”

If you had been to heathen lands
Where weary souls stretch out their hands
To plead, yet no one understands,
Would you go back? Would you?

If you had seen the women bear
Their heavy loads, with none to share
Had heard them weep, with none to care,
Would you go back? Would you?

If you had seen them in despair
Beat their breasts and pull their hair
While demon powers filled the air,
Would you go back? Would you?

If you had seen the glorious sight
When heathen people seeking right
Had turned from darkness to the light,
Would you go back? Would you?

If you had walked through Afric’s sand
Your hand within the Saviour’s hand
And knew He’d called you to that land,
Would you go back? Would you?

Yet still they wait, that weary throng.
They’ve waited, some, so very long.
When shall despair be turned to song?
I’m going back. Wouldn’t you?

– Author unknown

So far as I know, no one has written a biography of the Dreisbachs yet, but I hope someone does. May God raise up many like him to take his place.

Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.  Luke 10:2

(Edited by Priscilla Dreisbach)

(Photos courtesy of the Dreisbach society at FlickR)

(You can see a list of other posts in the 31 Days of Missionary Stories here.)

31 Days of Missionary Stories: Eric Liddell: Olympian and Missionary

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liddell The world knows the name Eric Liddell as the winner of the gold medal for the 400 meter race in the 1924 Olympics (portrayed in the film Chariots of Fire). Many know, further, that he did not originally train for that race: he had trained for the 100 meter race, but, dismayed to find that the race was to be held on Sunday, the Lord’s day, he refused to run it and was allowed to switch to the 400 meter. Perhaps fewer still know that he was born to missionary parents and went back to China as a missionary himself.

The biography Eric Liddell by Catherine Swift (Men of Faith Eric Liddell(series, Bethany House Publishers) details his parents’ testimony and early experiences in China. (Incidentally, this book includes the best concise exposition that I have ever read of the famed Chinese Boxer Rebellion, in which many missionaries were killed or driven from China.) Eric was born Jan. 16, 1902, in Tientsin in North China. His parents were originally from Scotland: Eric’s first visit there occurred during his parents’ first furlough when Eric was five.

At this time missionary children were usually educated in boarding schools, so Eric and his older brother Robbie stayed behind at the London Missionary School when their parents went back to China. Eric was thin, in frail health, and very shy at first, but flourished under the headmaster’s practice of his motto, “Healthy minds in healthy bodies.” Although gaining confidence and overcoming much of his shyness, he remained a relatively quiet personality. He began attending voluntary Bible classes in his teens, never taking part in the discussions, but thinking over them when he was alone.

He played cricket and rugby well and especially enjoyed running (interesting since there was concern during an early childhood illness that he might never run), winning many athletic honors: yet he was known for his humility and his not letting any of it go to his head.
Eric had a rather odd running style: “He had a habit of running with his head rested back on his shoulders, gazing up at the heavens instead of where he was going. His knees came right up as though he was trying to hit his own chin, and he lifted his feet far too high off the ground. His arms waved about sporadically and his fists punched at the air, making him look more like a boxer than a runner.”

During Eric’s college years he became well known for his running. At one point some students began evangelistic work in the area and had a particularly hard time reaching the men. One student thought of asking Eric to speak, thinking what fame he had would attract the men. Though he hated “the limelight,” Eric agreed to go. He very quietly and humbly spoke of God and his love for Him and trust in Him. That experience awakened in him a desire to more openly share His Lord with others and began a public ministry.

When Eric began training for the 1924 Olympics in Paris, it never occurred to him that the match would be held on Sunday, as well as two relays he could have competed in. When he saw the schedule, long before the event, he simply felt he could not participate and violate his convictions and dishonor the Lord and His Day. He did not make a big fuss about it — but others did. He received much criticism and was even accused of being a traitor to his country. The authorities tried to get the schedule changed, to no avail, then they asked Eric to compete in the 200 and 400 meter races instead. On Wednesday of the Olympic Games, Eric ran in the 200 meter race, winning a bronze medal, which no Scotsman had even done. Then on Friday, as he was leaving his hotel for the 400 meter race, his regular masseur handed him a slip of paper. Later in a quiet moment, Eric unfolded the paper to read, “In the old book it says, ‘He that honors me I will honor.’ Wishing you the best of success always.” This reinforced to Eric the word he had been resting on, “Whosoever believeth in me shall not be ashamed,” and encouraged him. To everyone’s surprise, he not only won the gold medal in that race, but set a new world record.

Just a few weeks later he publicly announced his plans to be a missionary in China, teaching at a college in the city in which he was born. He spent another year in England, holding campaigns and studying theology.

Eric ministered in China for several years, married, had two daughters and was expecting a third while unrest brewed: nationalists and Communists were fighting each other while the Japanese were creeping in. Eventually the Japanese gained control of their area and were talking about sending all missionaries to internment camps. Eric sent his wife and daughters to Canada. The Christians who were left found creative ways to get around the ban on church services, such as inviting each other to “tea” on Sundays. Just a few weeks before Eric expected to leave, all British and American missionaries were sent to an internment camp several miles away. Eric quietly ministered there in many ways. In another book, A Boy’s War, David Michell, who was a boy in the internment camps at the time, tells of his memories of “Uncle Eric,” as he was known to the children. Eric fell ill and gradually grew worse: eventually he and others knew from his symptoms that he had a brain tumor. His last words were, “It’s complete surrender,” a phrase he had used often in his life and ministry.

The world was stunned to learn of Eric’s death at the age of 43 just a few weeks before World War II ended. Memorial services were held in many places. His life still reaches out even now, nearly 60 years after his death, as an example of quiet, humble servitude and a life that honors God.

Here is a video of Eric Liddell’s and Harold Abraham’s races in the 1924 Olympics:

And this is pretty neat: Day of Discovery took Liddell’s three grown daughters back to China for the first time since their father had sent them to safety in 1941:

One quote of Liddell’s that I have in my files is “Circumstances may appear to wreck our lives and God’s plans, but God is not helpless among the ruins.” I don’t remember the context in which he said these words, but they are a fitting epitaph to his life.

(You can see a list of other posts in the 31 Days of Missionary Stories here.)

(This will also be linked to Semicolon‘s Saturday Review of Books.)

31 Days of Missionary Stories: Spirit of the Rainforest: A Yanomamo Shaman’s Story

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I reviewed this book a few years ago, but I felt that I must include it in this series. This is a current missionary story published in 2000.

rainforest.jpgJungle Mom (who now blogs at Livin’ la Rita Loca) is a missionary that our church in SC supported, and she recommended to me the book Spirit of the Rainforest: A Yanomamo Shaman’s Story by Mark Ritchie. If I understand correctly, the Yanomamo territory bordered the Yekwana Indians that the she and her husband worked with, and the they knew many Yanomamo and their ways and some of the people in this book.

This book is not for the faint of heart, however. It is not gratuitous, but it is graphic and very frank in its dealings with demonism, violence, and the treatment of women. It is told through the eyes of “Jungleman,” a powerful shaman. It is interesting to see things through his perspective (told by him to the author, who wrote them down and confirmed the incidents with others).

He tells first of all of the Yanomamo policy of revenge. Any incident calls for revenge from the family or village sinned against, which usually involves a raid on the offending village, clubbings, and capture and group rape of women. The extent of the raid can vary — in some cases two opposing warriors take turns clubbing each other over the head or across the chest. In more serious offenses every male is killed and the remaining women are assaulted multiple times and then carried off to become wives of the raiding village. If a captured woman tries to run away, she is beaten or killed. Children of the raided village are often brutally killed, occasionally captured.

Such raids did not satisfy the revenge, however: it sparked more revenge. Any remaining men or any relatives who lived in other villages were then expected to exact revenge on the raiding village. A war once begun never stopped. In between raids, villages were afraid to go out into their gardens or out to find food, always fearful of an ambush. Sometimes they broke up camp and wandered in the jungle looking for food. Sometimes mighty warriors woke up with nightmares, haunted by the cries of those that they killed. Yet they could never admit this: fierceness was the most valued characteristic in a Yanamamo male.

Gradually white nabas (their word for non-Yanomamo) began to appear in the jungle. They “talked like babies” but sometimes had useful things to trade. The Indians quickly learned, however, through hard trial and error, that all nabas were not the same. Some were interested in trading, some were interested in helping, but some were evil and interested in exploiting (they knew some earned money by taking and selling pictures of them [one even told them to take off their clothes so the pictures he took and sold would be more “authentic”] and stories about them, but there were others whose exploitation was much, much worse). There were a few, however, who said they were followers of the one the Yanomamo regarded as the great enemy spirit. They said the Indians misunderstood Him, that He loved them and had a better way to live. The Yanomamo were naturally suspicious, but they kept interacting with them because of the items they would trade or because of the medical help, and later because of the peace they exhibited. Jungleman and others’ spirits became troubled every time they were near the village where the nabas lived and begged the shamans not to ‘throw them away.”

To me there were several major benefits to this book. One was the fascinating look into Yanomamo culture. One was the immense power of the gospel to miraculously change lives in those who receive it. It was thrilling to read of those who came to believe and how they changed and grew and began to understand the ways in which they had been deceived.

Another major value of this book is the truth that these “primitive” peoples are not living happy lives frolicking in an idyllic Eden. I don’t know if you realize this, but there is a large and growing segment of the population who believes that such people should be left alone to Western influence all together and especially Christianity. As I said in another post months ago, these people deserve as much chance as anyone else has to hear the gospel and have the choice to change their ways.

The following is an interview between “Doesn’t Miss” (their name for the author), Keleewa, the missionary who interpreted, and a Yanomamo called Hairy on pages 180-183:

“The naba wants to know why you want to change the way you live out here in the jungle,” Keleewa said to Hairy after Doesn’tMiss talked.

Hairy was surprised at the question. “Because we’re miserable out here. We are miserable all the time. The people from Honey [predominantly Christian village] came here and made peace with us many seasons ago and their village keeps getting better. We want that for us. If it means throwing spirits away and getting new ones, we will do it. [This is not something said lightly. Many were under the impression that they would be killed if they tried to get rid of their spirits.] But we need someone to teach us these new ways.”

Hairy didn’t have spirits because he was not a shaman. But he followed everything the spirits told his shaman. I knew my spirits would be very irritated if Hairy quit following the spirits. No one who has killed as often and as long as Hairy could ever stop it…

Doesn’t Miss talked with Keleewa for a while. Keleewa paused and thought how to say what the naba said. Then he told Hairy, “He says there are many people in his land that don’t think that he, or any of us, should be here helping you at all. They say that you’re happy here and that we should leave you alone. He wants to know what an experienced killer like you would say to them.”

Hairy grew even more serious. “I say to you, please don’t listen to the people who say that. We need help so bad. We are so miserable here and our misery never stops. Night and day it goes on. Do those people think we don’t suffer when bugs bite us? If they think this is such a happy place out here in the jungle, why aren’t they moving here to enjoy this beautiful life with us?”

Doesn’t-Miss was quiet. Then he got out of his hammock and walked down the trail…When he was too far away to hear, Hairy said to Keleewa, “Is he stupid? Doesn’t he have eyes? Can’t he see these lean-tos we call houses? Can’t he see us roam the jungle every day, searching for food that isn’t here, so we can starve slower? Can’t he see that our village is almost gone, that this move we are making now is our last hope to stay alive?”

Keleewa was slow to answer. He knew Hairy wouldn’t understand what he was about to say. “Most nabas think just like him,” Keleewa told Hairy, and shook his head because he knew he couldn’t explain why.

“Nobody’s that stupid,” Hairy snapped. “They must hate us. They think we’re animals.”

Later Hairy asked Keleewa what they had to do to get a white naba to come to their village and live with them and teach them about Yai Pada (God), offering to clear an airstrip. Kelweewa promised that if they cleared an airstrip someone would come. That day Hairy and his people began clearing the jungle, and Hairy “remembered the wife he had killed. ‘I don’t want to treat women like that any more,’ he thought. ‘I don’t want my children to be killers like me. I want them to follow the spirit of this man of peace. I want us all to be free of our past. I want to sleep again’” (p. 230).

Another time (page 202) an antro (Yanomamo word for the kind of naba who took pictures of them and wrote about them) scolded an Indian named Shortman:

“Don’t you ever speak to me in Spanish! You are a Yanomamo and will always be a Yanomamo. You have no business throwing away your true ways and trying to copy nabas with their clothes, watches, motors, and now even changing to Spanish! Don’t ever speak to me in Spanish again! You want to talk to me? Use Yanomamo.”

“What’s that in your lower lip there?” Shortman asked…

“That’s my wad of tobacco,” the antro answered.

“Where did you learn to chew tobacco that way?” asked Shortman.

“I learned it from your people.”

“You saw us chew tobacco that way and you tried it and you liked it. So you copied us, didn’t you?”

“That’s right,” the antro said, with some pride in his Indian ways.

Shortman shrugged. “If you can copy us,” he paused with a puzzled look, ”then we can copy you.”

Somehow the shamans could “see” when another person had spirits, and they had identified some of the evil nabas as having spirits that the nabas themselves didn’t know about. At one point when Shoefoot, leader of Honey village, came to America with the author, he “identified the signs and symbols of many of the spirits right here in our ‘civilized’ culture. He has no problem understanding the Columbine High School massacre or any other killing spree. The spirits of anger and hatred that own and drive a person are spirits he has known personally. He knows what it means to kill under the influence of something or someone. So when a student asks…”Why can’t you get rid of your spirits without converting to Christianity?’ his answer is simple. ‘I don’t know any other way to get rid of the spirits that are destroying us. And no other shaman does, either’” (p. 251).

(You can see a list of other posts in the 31 Days of Missionary Stories here.)

(This will also be linked to Semicolon‘s Saturday Review of Books.)

31 Days of Missionary Stories: Amy Carmichael and Singleness

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If you’ll indulge me one more anecdote from the life of Amy Carmichael, the following vignette is excerpted from a chapter entitled “Singleness Is a Gift” from the book On Asking God Why by Elisabeth Elliot.

Amy CarmichaelWith all her heart she determined to please him who had chosen her to be his soldier. She was awed by the privilege. She accepted the disciplines.

Loneliness was one of those disciplines. How–the modern young person always wants to know–did she “handle” it? Amy Carmichael would not have had the slightest idea what the questioner was talking about. “Handle” loneliness? Why, it was part of the cost of obedience, of course. Everybody is lonely in some way, the single in one way, the married in another; the missionary in certain obvious ways, the schoolteacher, the mother, the bank teller in others.

Amy had a dear co-worker whom she nicknamed Twin. At a missions conference they found that in the posted dinner lists, Twin and a friend named Mina had been seated side by side.

“Well, I was very glad that dear Mina should have Twin,” Amy wrote to her family, “and I don’t think I grudged her to her one little bit, and yet at the bottom of my heart there was just a touch of disappointment, for I had almost fancied I had somebody of my very own again, and there was a little ache somewhere. I could not rejoice in it. . .I longed, yes longed, to be glad, to be filled with such a wealth of unselfish love that I should be far gladder to see those two together than I should have been to have had Twin to myself. And while I was asking for it, it came. For the very first time I felt a rush, a real joy in it, His joy, a thing one cannot pump up or imitate or force in any way. . .Half-unconsciously, perhaps, I had been saying, ‘Thou and Twin are enough for me’–one so soon clings to the gift instead of only to the Giver.”

Her letter then continued with a stanza from the Frances Ridley Havergal hymn:

Take my love, my Lord, I pour
At Thy feet its treasure-store.
Take myself and I will be
Ever, only, all for thee.

After writing this, Amy felt inclined to tear it out of the letter. It was too personal, too humiliating. But she decided the Lord wanted her to let it stand, to tell its tale of weakness and of God’s strength. She was finding firsthand that missionaries are not apart from the rest of the human race, not purer, nobler, higher.

“Wings are an illusive fallacy,” she wrote. “Some may possess them, but they are not very visible, and as for me, there isn’t the least sign of a feather. Don’t imagine that by crossing the sea and landing on a foreign shore and learning a foreign lingo you ‘burst the bonds of outer sin and hatch yourself a cherubim.’ “

Amy landed in India in 1897 and spent the first few years in itinerant evangelism. She began to uncover a secret traffic in little girls who were being sold or given for temple prostitution. She prayed that God would enable her find a way to rescue some of them, even though not one had ever been known to escape.

Several years later, God began to answer that prayer…and in a few years Amy Carmichael was Amma (“Mother”) to a rapidly growing Indian family that, by the late 1940s, numbered about 900. In a specially literal way the words of Jesus seemed to have been fulfilled: “Everyone who has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life” (Matthew 19:29).

In answer to a question from one of her children who years later had become a close fellow worker, Amy described a transaction in a cave. She had gone there to spend the day with God and face her feelings of fear about the future. Things were all right at the moment, but could she endure years of being alone?

The Devil painted pictures of loneliness that were vivid to her years later. She turned to the Lord in desperation. “What can I do, Lord? How can I go on to the end?”

His answer: ”None of them that trust in me shall be desolate” (from Psalms 34:22 KJV). So she did not “handle” loneliness–she handed it to her Lord and trusted his Word.

“There is a secret discipline appointed for every man and woman whose life is lived for others,” she wrote. “No one escapes that discipline, nor would wish to escape it; nor can any shelter another from it.”

Her commitment to obedience was unconditional. Finding that singleness was the condition her Master had appointed for her, she received it with both hands, willing to renounce all rights for his sake and, although she could not have imagined it at the time, for the sake of the children he would give her–a job she could not possibly have done if she had had a family of her own.

Many whose houses, for one reason or another, seem empty, and the lessons of solitude hard to learn, have found strength and comfort in the following Amy Carmichael poem:

O Prince of Glory, who dost bring
Thy sons to glory through Thy Cross,
Let me not shrink from suffering,
Reproach or loss .…

If Thy dear Home be fuller, Lord,
For that a little emptier
My house on earth, what rich reward
That guerdon* were.

 *recompense; something earned or gained

 (You can see a list of other posts in the 31 Days of Missionary Stories here.)

Other posts about Amy Carmichael:

Isn’t “No” an Answer?
What We Wanted All the Time.
Missionaries’ Letters to Mothers.
It’s the Little Things.
The Melting Point.
“Thy Calvary Stills All Our Questions”
From the worlding’s hollow gladness.
Make Me Thy Fuel.
Shadow and Coolness.
With All Our Feebleness.
Amy Learns to Die to Self.
A Book of Amy Carmichael Poems.

31 Days of Missionary Stories: Amy Carmichael Learns to Die to Self

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I mentioned Amy Carmichael yesterday: she was one of the first missionaries I ever read  about, and her life has had a tremendous impact on me as well as on most who read about her. She would have been appalled at the thought of any attention directed toward her, but a look at her life is reveals what it is to walk closely in love and obedience to God. She was a missionary from Ireland who worked in India from 1895 to 1951 without a furlough.

One of the lessons from her life that has stayed with me over the years (in my mind, at least: it is still far from being worked out in practice as often as it should be) comes from her earliest days in India. In Amy Carmichael of Dohnavur, author Frank L. Houghton records that Amy wrote that one of the group of missionaries she first worked with was

unfair and curiously dominating in certain ways and words. One day I felt the “I” in me rising hotly, and quite clearly — so clearly that I could show you the place on the floor of the room where I was standing when I heard it — the word came, “See in it a chance to die.” To this day that word is life and release to me, and it has been to many others. See in this which seems to stir up all you most wish were not stirred up — see in it a chance to die to self in every form. Accept it as just that – a chance to die.

“And [Jesus] said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23). Often we think of dying to self in the big, martyr-like ways. Yet it is in those everyday situations where, as Amy aptly put it, the “I” in us “rises hotly” that we need to deny self.

(You can see a list of other posts in the 31 Days of Missionary Stories here.)

31 Days of Missionary Stories: With All Our Feebleness

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Hebrews 11 is sometimes called the hall of fame of faith or the Christian Hall of Fame, telling of the victories and triumphs of various people in the Bible. But verse 36 has a rather startling turn: “and others…” were tortured, tried, stoned, made to wander in deserts. That doesn’t sound very victorious. But they all “obtained a good report through faith,” though they  had “received not the promise” yet (verse 39).

amy-carmichael-2Probably many Christians are more familiar with the name of Amy Carmichael than of some of the other missionaries I’ve mentioned in this series. Most know that she was missionary to India. She began a rather robust itinerant evangelistic ministry with a group of other women, but when God began bringing children her way whose families were going to sell them to temples for illicit purposes, she gradually became convinced that He would have her care for these children, though it meant a drastic change in her ministry and lifestyle. Over time a whole compound known as Dohnavur was developed.

What some may not know is that she was an invalid for the last 20 years or so of her life. She remained in India, still in charge of Dohnavur, still encouraging, advising, praying, and writing, but she was in much pain and had limited mobility those years. In Amy Carmichael of Dohnavur by Frank Houghton, he includes this poem before telling of this part of her life:

Two glad services are ours,
Both the Master loves to bless.
First we serve with all our powers–
Then with all our feebleness.

Nothing else the soul uplifts,
Save to serve Him night and day,
Serve Him when He gives His gifts–
Serve Him when He takes away.

~ C. A. Fox

Elisabeth Elliot said of limitations, “For it is with the equipment that I have been given that I am to glorify God. It is this job, not that one, that He gave me.” The limitations that we think are hindering our ministry are often the very thing God uses to shape our ministry for Him.

One day Amy received a shipment of tracts for the ill. As she read them, they just did not do anything for her. As she pondered that, she realized it was because they were written from well people telling sick people how they ought to feel. Over many years she had written notes of encouragement to various ones in the Dohnavur Hospital (named, in the descriptive Indian way, Place of Heavenly Healing), and some of these were compiled in a book titled Rose From Brier. They are rich in their spiritual encouragement and insight, partly precisely because they were written by one who had shared in the fellowship of sufferings.

In another of Amy’s books, she wrote the following:

This prayer was written for the ill and for the very tired. It is so easy to fail when not feeling fit. As I thought of them, I also remembered those who, thank God, are not ill and yet can be hard-pressed. Sometimes in the midst of the rush of things it seems impossible always to be peaceful, always to be inwardly sweet. Is that not so? Yet that and nothing less is our high calling. So the prayer is really for us all.

Before the winds that blow do cease,
Teach me to dwell within Thy calm;
Before the pain has passed in peace,
Give me, my God, to sing a psalm,
Let me not lose the chance to prove
The fulness of enabling love,
O Love of God, do this for me;
Maintain a constant victory.

Before I leave the desert land
For meadows of immortal flowers,
Lead me where streams at Thy command
Flow by the borders of the hours,
That when the thirsty come, I may
Show them the fountains in the way.
O Love of God, do this for me;
Maintain a constant victory.

Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
II Corinthian 1:3-5

God hath caused me to be fruitful in the land of my affliction.
Genesis 41:52b

(You can see a list of other posts in the 31 Days of Missionary Stories here.)

31 Days of Missionary Stories: How to minister to a culture that values treachery?

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peace childI first encountered Peace Child by Don Richardson several years ago in the Reader’s Digest Book Section. I cut it out and kept it, and some years later in college I also saw a film based on the book. I bought a new copy of the book after learning that these events took place in Indonesia, “next door” to where a missionary worked whom we knew and supported.This missionary knew Don and some of the people he ministered to.

In the early 1950s, many tribes in the jungles of Indonesia were totally unevangelized and virtually untouched by the modern world. Though “primitive,” they were not at all unintelligent: they had developed many skills for living in the jungle and had many legends and elaborate rituals ripe with meaning that had developed over the years. The Sawi, whom Don Richardson came to work with, were headhunters and cannibals, as were many of the other tribes. The Lord opened the doors for these people to accept the missionaries through their thinking at first that white people (whom they called Tuan) weren’t quite human, though they knew they were different from the spirits, through rumor that the Tuan could “shoot fire” (with guns), and through gifts the missionaries brought of such things as axes, which could fell a tree in four strokes, whereas the hand-made stone axes required about 40 strokes.

Three communities or villages settled around the new Tuan. Don spent hours listening to them, learning their language and their customs, and trying to tell them of God’s truth about creation, the entrance of sin, the promise of Deliverer, and the life of Christ. But the Sawi weren’t used to listening to tales about other cultures and grew bored…until Don’s narrative got to Judas. They listened intently to the story of Judas’s close relationship with Christ and his betrayal. They whistled with admiration. In their culture treachery and deception were virtues, the admirable stuff of legends. They valued not just cold murder, but the “fattening with friendship” of an unsuspecting victim, then delighted in telling about the look of astonishment on his face when he realized they were about to kill and eat him. They thought Judas was the hero of the story. Don was astonished and chilled and tried to explain that the betrayal was evil, that Jesus was the Son of God. But he couldn’t get through. Don and his wife Carol knew that God had some way to reach this culture and “set [themselves] to hope for some revelation.”

The next day fighting broke out between the different villages. That day and in the days to come, Don urged peace. Sawi villages usually kept some distance from each other, and Don realized that by having three villages come together to settle near him, the villagers were constantly being provoked to battle. Finally he felt that he should leave and settle somewhere else so that the Sawi would not end up destroying themselves. The Sawi protested they did not want Don to leave. Discussions began and leaders from both factions came to Don to assure him they would make peace.

The next day, the Sawi groups solemnly gathered. Don witnessed, to his amazement, a man from each of the warring groups bring one of his own children, with the mothers weeping, and exchange the children. Those in one group who would accept the child as a basis for peace were called to come and lay hands upon him, and the process was repeated in the other group. Then each child was taken to his new adoptive home. In a culture of violence and treachery, “at some point the Sawi had found a way to prove sincerity and establish peace…If a man would actually give his own son to his enemies, that man could be trusted.”

Don was horrified that his call for peace had caused this to happen, but soon began to see the parallels between the Sawi “peace child” and God’s sacrifice of His own Son. He began to tell them that Jesus was God’s own Peace Child to all men. Judas lost his status as hero because harming a peace child was one of the worst things someone could do. They began to see the inadequacy of their “best,” because peace in their culture only held as long as the peace child lived. When he died, old animosities could revive. But because Jesus rose again and was eternal, the peace He gave could never die.

It took many months for understanding and conviction to sink in, and even then they were afraid of angering the demons by departing from tradition. But when God enabled Don and Carol to revive a Sawi tribesman who was near death, the Sawi took this “as proof that the tuan’s God was powerful” and many began to believe.

Eventually more than half of the Sawi became believers, their language was reduced to writing, they were taught to read, the New Testament was translated, and some of the Sawi became teachers to their own people. Praise the Lord!!

As I have written before, some will criticize any attempt of other cultures to contact or influence primitive tribes. But, really, just as in the case of the Waodani (previously known as Aucas), if no one had stepped in, the Sawi would most likely have eventually ceased to exist, because each treacherous act of one group against another would set off a series of revenge battles with many more being killed. The Richardsons were careful not to try to impose a Western church upon the Sawi culture but to bring the gospel into theirs.

I would warn that the first several pages of the book describes a pretty ghastly deception and murder of one man to show by example what the Sawi culture was like. It is not gratuitous but it is graphic. I think this book would be perfectly suited for reading as a family or a class as well as for personal reading, but parents and teachers might want to preview that chapter to determine its appropriateness for the age level and personalities of their children. But I think anyone who reads it will get a glimpse into a missionary’s journey through adjustment to a different culture, perplexity in determining how best to share the gospel, the darkness of a culture without the Lord, and the amazing way God opens hearts and understanding to His truth. Stories like this are a part of the glorious fulfillment of the day John prophesied in Revelation 7:9-10: “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.”

A few years ago I searched for and found a copy of the film I had seen back in college, Peace Child, on DVD. I enjoyed watching it again. I am amazed at how much of the story they packed into a 30-minute film. I can’t express what it does to my heart to see former cannibals at the end of the film singing gospel songs. Then last year I came across this neat video of Don and his sons going back to visit the Sawi 50 years after that first visit.

(You can see a list of other posts in the 31 Days of Missionary Stories here.)

31 Days of Missionary Stories: Whom God Has Joined

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kuhn.jpgI mentioned Isobel Kuhn yesterday. her books By Searching and In the Arena are primarily autobiographical and contain some details about her marriage, but Whom God Has Joined focuses entirely on her relationship with her husband. It was originally titled One Vision Only, and the main part of it was Isobel’s own writings sandwiched in-between biographical remarks by Carolyn Canfield. It has been long out of print and was just reprinted not too long ago without Canfield’s part.

It begins with their first notices of each other at Moody Bible Institute and the attraction they felt despite their determination not to get “sidetracked” by the opposite sex.

As they got to know one another and grew in affection, John graduated from college first and went to China. At first they were interested in different areas of China, but the China Inland Mission assigned him to the area she was interested in. When he wrote to propose, she knew what her answer would be, yet she spread the “letter out before the Lord” with a problem. She wrote, “John and I are of very opposite dispositions, each rather strong minded. Science has never discovered what happens when the irresistible force collides with the immovable object. Whatever would happen if they married one another? ‘Lord, it must occur sooner or later. Are You sufficient even for that?’” The verse the Lord gave her was Matthew 6:33: “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”

Isobel was assigned and sent to China where they were to be married. One of the first problems they faced was that there were two ladies with very different personalities who each took charge of “helping” the young couple with their wedding plans — and neither plan was what the young couple wanted. God enabled them to very graciously navigate that situation without offending either party.

Isobel wrote in a very engaging way that lets us know missionaries are “of like passions” as we are. We feel like we are right there with her feeling what she is feeling. She not only had the adjustments of marriage but the adjustments of a new culture. Though she was ready and willing for both, sometimes it still threw her for a short while. One example was in her natural “nesting” as a new wife. The CIM way was to live directly with the people as they did, and Isobel was willing for that. She did have a few things to pretty up her home a little bit — nothing extravagant. She was excited to receive her first women guests, and as she began to talk with them, one blew her nose and wiped the stuff on a rug; the other’s baby was allowed to wet all over another rug. Isobel knew that they were not being deliberately offensive: those were just the customs of the country people in that time and place. Yet, naturally, resentment welled up and she had a battle in her heart. She wrote, “If possessions would in any way interfere with our hospitality, it would be better to consign them to the river. In other words, if your finery hinders your testimony, throw it out. In our Lord’s own words, if thine hand offend thee, cut it off. He was not against our possessing hands, but against our using them to holds on to sinful or hindering things.”

In their early marriage they had disagreements over the couple who were their servants (in primitive cultures it was not unusual for missionaries to employ helpers for the many tasks that would have taken up so much time). They were not only lazy, but helped themselves to some of the Kuhn’s own things. John was slower to see it because he had always gotten along fine with them before he was married. At one point when Isobel brought up something the man had not done, hoping for John to correct him, John instead sided with him against her. Angry and resentful, Isobel walked out of the house, not caring where she went, just to get away from it all. Gradually she came to herself and realized she was in a little village as darkness was nearing. In that time and culture that was not done: “good women were in their homes at such an hour.” She felt as if the Lord were saying to her, “You have not considered Me and My honor in all this, have you?” and then convicting her that she had not even invited Him into the situation. She confessed that was true, asked Him to work it out, and went home. And He did.

Isobel was more artistic and exuberant by nature, and once when she was telling a story she mentioned that it was “pouring rain.” John corrected her, saying it was “merely raining.” She was indignant that her story was being interrupted by such a minor detail and said, “I didn’t stop to count the raindrops.” He replied that that was just what she should do. He felt she exaggerated and wanted to break her of it. He began “correcting” her prayer letters and stories and began to use the catch-phrase, “Did you count the raindrops?” It was discouraging and distressing to her and she felt it had a stilted effect on her writing. She tells how over time the Lord used this to help her husband appreciate his wife’s gift of imagination and expression and helped her to be more accurate. She comments,

Similar situations are not uncommon among all young couples. If we will just be patient with one another, God will work for us…Until the Lord is able to work out in us a perfect adjustment to one another, we must bear with one another, in love…With novels and movies which teach false ideals of marriage, young people are not prepared to ‘bear and forbear.’ They are not taught to forgive. They are not taught to endure. Divorce is too quickly seized upon as the only way out. It is the worst way out! To pray to God to awaken the other person to where he or she is hurting us, to endure patiently until God does it: this is God’s way out. And it molds the two opposite natures into one invincible whole. The passion for accuracy plus a sympathetic imagination which relives another’s joys and sorrows—that is double effectiveness. Either quality working unrestrained by itself would never have been so effective. But it cost mutual forgiveness and endurance to weld these two opposites into one! Let’s be willing for the cost.

With humor and poignancy Isobel tells of further challenges and adjustments in the midst of ministry and growing love for each other and growth in the Lord.

(You can see a list of other posts in the 31 Days of Missionary Stories here.)

(This will also be linked to Semicolon‘s Saturday Review of Books.)