Category Archives: Asia

Sundhar Singh — November 4

Asia, The Modern Era (1227-1936), , , , ,

Sadhu Sundar Singh Books E-books - PDF

Bible connection

As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit—just as it has taught you, remain in him. — 1 John 2:27

All about Sundar Singh (1889 – ca. 1929)

Sadhu Sundar Singh was born on September 3, 1889 into a rich Sikh family in Punjab. His mother was a pious woman who had a strong influence in his life. Her prayer was that her youngest son, Sundar, would renounce the world and become a Sadhu (or saintly wise man). She nurtured Sundar Singh in the Sikh and Hindu holy books. Her death when Sundar was only fourteen dealt her son a severe blow. He desperately searched for peace and began reading all sorts of religious books and practicing Yoga. His father put him in a Christian mission school in his village where Sundar developed a profound hatred for Christians. He went to the extent of tearing up a Bible and burning it into pieces.

Lost In despair, Sundar resolved to commit suicide if he failed to get a revelation of the living God. Early in the morning on Dec 18, 1904, he begged God to show him the way of salvation and determined to end his life on the railway track if his prayers were unanswered. At half past four a bright light shone in his room and he had a vision of Jesus. Sundar heard Christ speaking to him, “How long will you persecute me? I died for you, I gave my life for you.” Sundar Singh fell down in worship and surrendered his life to Christ.

This vision forever convinced him that he had seen the true God and it sustained him during the coming persecution. When he cut his long hair to renounce his religion, it was considered as a shame on the whole Sikh community and an unforgivable disobedience. His family poisoned the food he ate and sent him out of the house. He was miraculously saved by the grace of God and timely treatment given by nearby Christian villagers.

Thirty-three days after his baptism at sixteen years old, Sundar Singh began his life as a Christian sadhu. He was distressed to see the Indian church inculcating Western culture, imitating its customs, and failing to present the gospel in Indian terms. Sundar Singh knew that a life of a sadhu was the best way to present the gospel message of Christ to Indians. His yellow robe won him admission into many villages and people listened to him. He wandered barefoot, without any possessions except his thin linen garment, a blanket and a New Testament in Urdu. He preached the Gospel in villages near his home, then he traveled through Punjab to Afghanistan and Kashmir, lands where Christian mission work had hardly begun.

On his travels, Sundar Singh met Samuel Stokes, a wealthy American who came to India to work with lepers and briefly formed and travelled with a Franciscan Friary. Sundar joined with him for some time in ministry. He learned from him the ideals of Francis of Assisi; his life as a preaching friar inspired him.

Sundar Singh was always convinced that the water of life should be offered in the Indian cup. His short stint to equip himself with theological training at St. John’s Divinity College in Lahore in 1909 was largely unfruitful. Sundar considered that religious knowledge of the highest kind is acquired not by intellectual study but by direct contact with Christ. He even surrendered his preaching license from the Anglican church because he did not want to be constrained by a diocese. His call was to be a free agent without holding any office and to take the message of Jesus Christ to all churches and people of all faiths.

Tibet had always been a closed land for Christian missionaries as it was a strong Buddhist nation. Sundar Singh had a special burden for ministry in Tibet. It became his mission field and between 1908-1920 he reportedly made up to twenty risky trips to the country. In spite of stubborn opposition from the Lamas, his message was received in the important town of Tashigang. After returning from a trip to Tibet in 1912 he claimed to have met a guru connected to a Sanyasi (mendicant) Mission who were a secret Christian brotherhood numbering around 24,000. Some detractors loudly criticized what they said was a fantasy.

By 1918 Singh’s fame had spread far and wide and he was flooded with offers to preach all over South India. Thousands of people flocked to his meetings to hear him. He went to Ceylon to conduct powerful meetings six weeks. He was greatly disturbed by the caste system prevailing in these regions and condemned it severely. His ministry extended to Burma, Malaya, Penang, Singapore, China and Japan.

Sundar Singh had the joy of leading his father to Christ in the year 1919. His father sponsored him for his first journey to Europe. Sundar Singh was eager to find out the truth of the accusation that Christianity in the West had lost its splendor. He set off on a tour to England in January, 1920. He stayed in England for three months and went to America and Australia. He addressed huge gatherings everywhere to crowds of all denominations. Sundar Singh found the West to be indifferent to spiritual values and materialistic in their world view. While some people criticized him for his frank judgments, many were challenged and converted by his preaching.

Sundar Singh made a second trip to Europe and visited Palestine to satisfy his long cherished dream of seeing the Holy Land. He preached in most of the European countries to big audiences. It is indeed noteworthy to see an Indian presenting the message of the gospel to the Western world. However, Sundar Singh was disillusioned by the nominal Christianity and immorality of large sections of people in Europe. The Sadhu preferred the hardships of Tibet to the adulation of the Christian countries of the Western world.

Sadhu Sundar Singh experienced numerous miracles in his life which saved him from grave dangers. Once when he was in Tibet in a place called Risar, he was arrested for preaching a foreign religion and cast into a dry well outside the village. The well-pit was foul with rotten bodies and the top cover was locked. For two nights he trapped with little hope of survival. But the third night he saw the cover open and rope being let down and he was pulled up. The Sadhu was convinced that it was an angel of the Lord who helped him. Similarly, he experienced divine help many times when he was beaten up and persecuted.

Sundar Singh also experienced spiritual visions. He was in constant communion with Christ. He received ecstatic gifts from God when he saw visions as frequently as eight to ten times a month which lasted an hour or two. They were not in a dream state and the Sadhu was conscious of what was happening. His spiritual eyes were opened to see the glory of the heavenly sphere and walk there with Christ and converse with angels and spirits. This resulted in severe criticism and he was even called as an impostor and his imaginations as product of a diseased mind. But those who knew the Sadhu personally and witnessed his spiritual life never doubted his sincerity.

In 1923, Sundar Singh bought his own house in Subathu where he rested for almost three years because of heart attacks, trouble with eyesight, ulcers and several other complications which confined him to his home. The busy tours abroad and constant travel and preaching engagements took their toll on him. The Sadhu started contributing to articles in magazine and also writing his own books which amounted to seven thin volumes written in Urdu and translated into English with the assistance of his friends. The bulk of his writings contained messages he received through visions. His writings were influential and touched the lives of many people.

The Sadhu had a burning desire in his heart to visit Tibet again. He was strongly advised not to do so because of his ill health. When he attempted to go to Tibet in 1927, he suffered a severe hemorrhage of the stomach and had to be brought back. In April 1929, at the age of 39, Sundar determined to make another attempt to reach Tibet. He left instructions about his will and bid farewell to his friends. It was his last journey to Tibet and he was never to be seen again. Anxious friends made the efforts to trace him but to no avail. His death added one more mystery to a life which few people completely understood. We remember him on this day, although no one knows when he died.

Quotes

  • The Indian Seer lost God in Nature; the Christian mystic, on the other hand, finds God in Nature. The Hindu mystic believes that God and Nature are one and the same; the Christian mystic knows that there must be a Creator to account for the universe.
  • One day after a long journey, I rested in front of a house. Suddenly a sparrow came towards me blown helplessly by a strong wind. From another direction, an eagle dived to catch the panicky sparrow. Threatened from different directions, the sparrow flew into my lap. By choice, it would not normally do that. However, the little bird was seeking for a refuge from a great danger. Likewise, the violent winds of suffering and trouble blow us into the Lord’s protective hands.
  • Should I worship Him from fear of hell, may I be cast into it. Should I serve Him from desire of gaining heaven, may He keep me out. But should I worship Him from love alone, He reveals Himself to me, that my whole heart may be filled with His love and presence
  • From my many years experience I can unhesitatingly say that the cross bears those who bear the cross.
  • “In a Tibetan village I noticed a crowd of people standing under a burning tree and looking up into the branches. I came near and discovered in the branches a bird which was anxiously flying round a nest full of young ones. The mother bird wanted to save her little ones, but she could not. When the fire reached the nest the people waited breathlessly to see what she would do. No one could climb the tree, no one could help her. Now she could easily have saved her own life by flight, but instead of fleeing she sat down on the nest, covering the little ones carefully with her wings. The fire seized her and burnt her to ashes. She showed her love to her little ones by giving her life for them. If then, this little insignificant creature had such love, how much more must our Heavenly Father love His children, the Creator love His creatures!”

More

  • Biography by Phyllis Thompson
  • Nine minutes of reading with nice music.
  • A Ken Anderson (1917-2006) film from 1969. (Liam Neeson’s first role was as “Evangelist” in Anderson’s Pilgrim’s Progress. )

What do we do with this?

Sundar Singh is still misunderstood. Westerners have combed his writings for flaws and syncretism. He may have veered toward Swedenborgian ideas and back. He may have turned the gospel in Hindu and Buddhist directions. He has been called a Universalist. He was an evangelist in Sadhu clothing. You’ll have to decide what orthodoxy means to you. Singh was less interested in orthodoxy than in getting the gospel to Indians, who knew more about Western culture than they did about Jesus.

What is your evangelism like? Do you have a strategy (or just a criticism about the strategies of others)?

Ask God for a vision of his presence and a call that is worth giving your life to completely.

Candida — October 2

Asia, Forerunners (33-1226)
Bishapur, Palace, Mosaic of a lady with flowers
Mosaic of a lady with flowers — Bishapur Palace (ca. 260 CE)

Bible connection

Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. — Matthew 5:10

All about Candida (ca. 280)

The Sassanian Empire lasted from 224-637, mainly in present-day Iraq and Iran. The ruins of  Ctesiphon, its capital, are about 20 miles south of Baghdad. Its leaders generally championed Zoroastrianism. Nevertheless, Christianity steadily grew, partly due to deportation of several hundred thousand Christian inhabitants of Roman Syria, Cilicia and Cappadocia by Shapur I (240-270 AD), the king who famously captured the Roman Emperor Valerian in 260.

New cities and settlements were built in fertile but sparsely populated regions such as Khuzistan (east of the Tigris/Euphrates delta in Iran) and Meshan (the delta area in Iraq). Many Christians were employed in big construction projects. The city of Ahvaz (now an Iranian city of over a million people) soon became a significant cultural and educational center with its famous library and University of Gundishapur, home to scholars from all over the empire, including many Christians and Jews. The university is still operating — it is about a 3-hour drive east from Basra in Iraq. The area also became the center of silk production with many Christians involved in every aspect of production.

During the reign of Vahran II (276-293AD) persecution against Christians erupted. One of  Vahran’s Christian concubines, Candida (also Qndyr’ or Qandira), was caught up in it. She became one of the first Persian Martyrs.

The persecutions were supported and even promoted by the powerful Zoroastrian high priest Kartir who in one inscription declared that Ahriman (the adversary of the main Zoroastrian deity, Ahura Mazda) suffered great blows:

“and the Yahud (Jews), Shaman (Buddhists), Brahman (Hindus), Nasara (Nazarenes), Kristiyan (Christians), Makdag (Baptists) and Zandik (Manicheans) were smashed in the empire, their idols destroyed, and the habitations of the idols annihilated and turned into abodes and seats of the gods.”

The following excerpt is from the translation of Candida’s martyr story by Sebastian P. Brock in “A Martyr at the Sasanid Court under Vahran II: Candida” — Analecta Bollandiana 96 (1978), 167-181.  According to Brock, Candida’s dialogue with the king is embellished, but he does not doubt the basic historicity of the record.  Regardless, the account is a reminder that Christian faithfulness often entails persecution. If we love Jesus there will be suffering.

Here are excerpts from The Martyrdom of Candida that give you the gist of her story:

Because of her astonishing beauty the king, on seeing [Candida], became enamored of her and gave orders that she should enter his bed-chamber; and he took her as a wife . . .

The blessed girl held on to her faith because she had been brought up by her parents as a Christian, and so she preserved her modesty and her faith intact. Even when she had the title of a king’s wife she demonstrated her true faith in God all the more, and she used to preach her Lord, our Lord Jesus Christ, openly to her companions and maids.

It was then that a pretext for her enemies was found, and they plotted to lay an accusation against her on the grounds of her faith, – for all her companions conformed to the king’s will and religion. And because they could find nothing else against her, apart from the pretext of her faith in God, they found an opening against her (in this), and spoke against her to the king, telling him: The one whom you love more than all the rest of us does not conform to your way of thinking but serves her own god and invokes him. Her companions accused her with these words, and when the king learnt this, he gave orders that she should enter his bed-chamber. Because of his love for her, he asked the believing girl in a wheedling way: What is your religion?

She told him: I learnt the truth and the faith from my parents; for I am a Christian, and I serve my Lord Jesus Christ, and I confess God his Father. I have nothing else beside his holy name. The king said to her in answer: You see how I love you above all my other wives, and you have honor in my kingdom, be obedient to me and abandon your religion in favor of mine; worship the Sun and the Fire, and honor the Water, so that my love for you may increase and I shall add to the honor you receive and make you chief queen in my realm.

The blessed girl…courageously and with joy told him: “Keep your honors, and give your position of authority to your wives who conform to your religion; for I believe in the true God, and I will not abandon Jesus Christ, or forsake his religion . . . I will not do your will in this, because the God whom I serve is the God of gods and Lord of lords who made heaven and earth and everything that is in them. In this I shall not be led astray, for all things created are guided by his decree.

Because the king’s love for Candida was so great, he was patient at her words, and kept on asking her many times in cases she might conform to his will. The more he used blandishments on her, the greater courage did she acquire, astonishing the king with the living words of the scriptures.

When he saw that all his blandishments were unsuccessful and that he could not turn her from her faith (in this way), he turned to terrible threats against her, hoping that she might abandon her firm position (or the truth), and swore by his gods that if she did not do his will he would destroy her in a horrible way.

On hearing these words from the king, she put on against him the armor of the strength of Christ and told the king: “Just as your blandishments were unable to bring me down from the truth of my faith, neither will your threats lessen my intent. Do with me whatever you like; don’t hold back, for I believe in my Lord Jesus Christ; he give me endurance against all your threats, and bring me to the kingdom of heaven.”

Then the wicked man gave orders that she be put in irons, and he had her hands and feet upon in fetters: a collar was put round her neck, and he gave orders that she should be given just enough bread and water to keep her alive, in case she might be frightened and do the king’s will . . . He learnt, however, that she was increasing all the more in her service of Christ and in the firmness of her faith, with the result that she was not even eating the food that was sent to her, but was serving (God) in prison in prayer and fasting.

When the king heard this . . . he said to her: “Aren’t you ashamed to prefer irons to gold, to seek ill-treatment in place of luxury, and to desire prison rather than the palace?” But the handmaid of Christ told the king in a loud voice: “These irons that you see me in are more desirable than a necklace of your pearls, because I have been thrown into them for the sake of Christ. Ill-treatment of (my) love for him is preferable to me than (all) your luxuries, and prison for his name’s sake is much better than your palace.”

With these words she inflamed the king’s anger. He gave orders that she be stretched out. They removed the irons and stripped the clothes from her body, and stood her stretched out naked in front of him, while four men flayed her. When they had struck her so many times that her blood ran, the king gave orders that she be put in the collar and taken around the city in chains, in case she might feel shame over the disgrace of her nakedness . . . When they had taken her around the city during the whole day, her courage increased all the more.

The king then ordered (one of) her breasts to be cut off . . . When they did this to her and made her go round the city streets, the blessed girl still gave thanks and praise to her Lord . . . When he saw her he said “Aren’t you ashamed at all this? Give in to me and I will give orders for you to be healed, and you shall have your (old) position of honor.” But the blessed girl told him: “You have no greater honor than this to give me, for you have already honored me with two different honors: first you have stripped me naked and flayed me, and secondly you have given me this gift from my own body into the palm of my hand.”

The king said to her: “If you rejoice in these gifts, I will give you another. At which he gave orders that her other breast be cut off . . . .

Here the manuscript begins to deteriorate

But the face of this disciple of Christ was radiant with joy, and her mouth was full of laughter and praise. She said with a loud voice: “I am going to (my) wedding feast [     ] sing for me with songs of thanksgiving [     ] and with hymns [     ] today, but in the world which does not pass away I have been betrothed . . .

Candida’s story was preserved in Nicomedia (an area in Turkey east of what is now Istanbul), a central area for the early development of the church. In that part of Syria, Christians emphasized reverence for martyrs. The Martyrdom of Candida  is part of a manuscript with two other Nicomedian martyr accounts. The Chronicle of Seert (ninth century) preserves the only other record of her story. Given how scarce surviving records are, hers must have been considered an important story to remember.

The story of Candida follows the the general structure of the new genre of martyrdom stories developing in Nicomedia. 1) the Christian is brought to the attention of the authorities. 2) They are tempted to abandon their faith. 3) They are charged, often because they refuse to worship the empire’s deity. In the case of women, their refusal to marry is often the crime (as a threat to the economy and family, and to the subjugation of women). 4) The interrogation results in vehement refusal to comply. 5) The martyr is tortured and eventually killed. The narrative is sprinkled with miracles.

Candida does not have a saints day in the church, nor do we know her death day, so we placed her on Zoroastrian Jashan of Mihr (Celebration of Mithra), also known as Mehregan, October 2.  This celebration  was observed by the 4th century AD and a form of it continues today. In a predominantly Muslim Iran, it is one of several pre-Islamic festivals that continue to be celebrated by the public at large.  Mithra was Roman Emperor Constantine’s (272-337) god until he added on Christianity.

More

Present-day lovers of Iran map out the legend of the Sassanian Empire:

Scholarly article on Candida.

History of the Early Church in Persia [Link].

Video that goes beyond her era:

What do we do with this?

Let your mind wander to Iraq and Iran. The territory where the two nations meet has always been a battle ground. Rome, then Europe, then the U.S. have been successive invaders from the “west.” In the middle of the turmoil, Christianity took root and survives. One of the reasons it became attractive was because women of faith, like Candida, violated oppressive societal norms from the highest status to the lowest. Their innate freedom to be their true selves inspired faith in the Savior who freed them.

Consider how you look at the Middle East. Are all your thoughts clouded by the politics of empire or seeded with the inspiration of faith?

As with all the martyrs who are part of our transhistorical body, Candida’s death begs the question, “How do I resist the worship of the domination system’s gods?”

John Chrysostom — September 14

Asia, Forerunners (33-1226)

Bible connection

Through him you have confidence in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

Having purified your souls by your obedience to the truth for a sincere love of the brethren, love one another earnestly from the heart. You have been born anew, not of perishable seed but of imperishable, through the living and abiding word of God; for

“All flesh is like grass
and all its glory like the flower of grass.
The grass withers, and the flower falls,
but the word of the Lord abides for ever.”

That word is the good news which was preached to you. —1 Peter 1:21-25

All about John Chrysostom (c. 349 – 407)

John of Antioch was nicknamed Χρυσόστομος (Chrysostomos, anglicized as Chrysostom), which means “golden-mouthed” in Greek, because he was famous for being eloquent. He not only preached frequently, he was also among the most prolific authors in the early Church. He is known as one of the “church fathers.” As Archbishop of Constantinople (seat of the Roman Empire at the time) he was known for his denunciation of abuse of authority by both church and political leaders, as well as his emphasis on worship and prayer.  

John was raised in Antioch, a leading intellectual center of his day, by his widowed mother, Anthusa. She was a devoted Jesus follower. His tutor, Libanius, was not a Jesus follower but was a famous rhetorician who had taught in both Athens and Constantinople.

After his education, like many devout men of his day, the spidery John (he was short, thin, and long-limbed) entered monastic seclusion. His ascetic practice was so strenuous, he damaged his health. He was forced to return to public life. He quickly went from lector to deacon to priest at the church in Antioch.

In Antioch, Chrysostom’s preaching began to be noticed, especially after what has been called the “Affair of the Statues.” In the spring of 388, a rebellion erupted in Antioch over the announcement of increased taxes. Statues of the emperor and his family were desecrated. Imperial officials responded by punishing city leaders, killing several. Archbishop Flavian rushed to Constantinople, over 800 miles away, to beg the emperor for mercy. In Flavian’s absence, John preached to the terrified city: “Improve yourselves now truly, not as when during one of the numerous earthquakes or in famine or drought or in similar visitations you leave off your sinning for three or four days and then begin the old life again.”

When Flavian returned eight weeks later with the good news of the emperor’s pardon, John’s reputation soared. From then on, he was in demand as a preacher. He preached through many books of the Bible, though he had his favorites: “I like all the saints, but St. Paul the most of all—that vessel of election, the trumpet of heaven.” In his sermons, he denounced abortion, prostitution, gluttony, the theater, and swearing. About the love of horse racing, he complained,

“My sermons are applauded merely from custom, then everyone runs off to [horse racing] again and gives much more applause to the jockeys, showing indeed unrestrained passion for them! There they put their heads together with great attention, and say with mutual rivalry, ‘This horse did not run well, this one stumbled,’ and one holds to this jockey and another to that. No one thinks any more of my sermons, nor of the holy and awesome mysteries that are accomplished here.”

His large bald head, deeply set eyes, and sunken cheeks reminded people of Elisha the prophet. Though his sermons (which lasted between 30 minutes and two hours) were well attended, he sometimes became discouraged:

“My work is like that of a man who is trying to clean a piece of ground into which a muddy stream is constantly flowing.” At the same time, he said, “Preaching improves me. When I begin to speak, weariness disappears; when I begin to teach, fatigue too disappears.”

In early 398, John was seized by soldiers and taken to the capital, where he was forcibly consecrated as archbishop of Constantinople. His kidnapping was arranged by a government official who wanted to adorn the church in the capital city with the Church’s best orator. Rather than rebelling against the injustice, John accepted it as God’s providence. And rather than soften his words for his new and prestigious audience—which now included many from the imperial household—John continued themes he preached in Antioch. He railed against abuses of wealth and power. Even his lifestyle itself was a scandal: he lived an ascetic life, using his considerable household budget to care for the poor and build hospitals.

He continued preaching against the great public sins. In a sermon against the theater, for example, he said,

“Long after the theater is closed and everyone is gone away, those images [of ‘shameful women’ actresses] still float before your soul, their words, their conduct, their glances, their walk, their positions, their excitation, their unchaste limbs … And there within you she kindles the Babylonian furnace in which the peace of your home, the purity of your heart, the happiness of your marriage will be burnt up!”

His lack of tact and political skill made him many enemies, both in the imperial family and among fellow bishops. For complex reasons, Theophilus, the archbishop of Alexandria, was able to call a council outside of Constantinople and trump up charges of heresy against John. He was deposed and sent into exile by Empress Eudoxia and Emperor Arcadius. He was taken across the plains of what is now Turkey in the heat of summer, and almost immediately his health began to fail. He was visited by loyal followers, and wrote letters of encouragement to others:

“When you see the church scattered, suffering the most terrible trials, her most illustrious members persecuted and flogged, her leader carried away into exile, don’t only consider these events, but also the things that have resulted: the rewards, the recompense, the awards for the athlete who wins in the games and the prizes won in the contest.”

On the eastern shore of the Black Sea, at the edges of the empire, his body gave out and he died.

Thirty-four years later, after John’s chief enemies had died, his relics were brought back in triumph to the capital. Emperor Theodosius II, son of Arcadius and Eudoxia, publicly asked forgiveness for the sins of his parents. He was later given the title “Doctor of the Church” because of the value of his writings (600 sermons and 200 letters survive).

Quotes:

  • “It is foolishness and a public madness to fill the cupboards with clothing and allow men who are created in God’s image and likeness to stand naked and trembling with cold, so that they can hardly hold themselves upright.
    Yes, you say, he is cheating and he is only pretending to be weak and trembling. What! Do you not fear that lightning from Heaven will fall on you for this word? Indeed, forgive me, but I almost burst from anger.
    Only see, you are large and fat, you hold drinking parties until late at night, and sleep in a warm, soft bed. And do you not think of how you must give an account of your misuse of the gifts of God?” — 21st homily on 1 Corinthians
  • A comprehended god is no God.
  • Hell is paved with priests’ skulls.
  • Slander is worse than cannibalism.
  • You received your fortune by inheritance; so be it! Therefore, you have not sinned personally, but how know you that you may not be enjoying the fruits of theft and crime committed before you?—Epist. i. ad Tim., 12
  • Let all partake of the feast of faith. Let all receive the riches of goodness. Let no one lament their poverty, for the universal kingdom has been revealed. Let no one mourn their transgressions, for pardon has dawned from the grave. Let no one fear death, for the Savior’s death has set us free.
  • As it is not to be imagined that the fornicator and the blasphemer can partake of the sacred Table, so it is impossible that he who has an enemy, and bears malice, can enjoy the holy Communion. I forewarn, and testify, and proclaim this with a voice that all may hear! ‘Let no one who hath an enemy draw near the sacred Table, or receive the Lord’s Body! Let no one who draws near have an enemy! Do you have an enemy? Draw not near! Do you wish to draw near? Be reconciled, and then draw near, and touch the Holy Thing!’…We are commanded to have only one enemy, the devil. With him never be reconciled! But with a brother, never be at enmity in thy heart. —Homilies on the Statues, Homily XX

More

Bio and recitation of “The Resurrection” in this video

One of his famous works: Divine Liturgy of Saint John Chrysostom

Works online [link]

John is very controversial for some of his teaching that goes against modern sensibilities:

What do we do with this?

Maybe John was writing for posterity, but that is doubtful. Most of us would not want all our writings collected and then dissected by later generations. What we said in our 20’s might not match what we said in our 40’s! Had John lived, he might have changed some of his views.

Most of what you think and say is probably worth hearing, however. You may not have a golden tongue, but you should probably speak up with what you’ve got. John’s fearlessness made him influential for Jesus.

Teresa of Kolkata — September 5

Asia, Europe, This century (1937-2024),

Teresa of Kolkata

Bible connection

Read Matthew 25:31-46

Then the righteous will answer him, “Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?”

The King will reply, “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.”

All about Mother Teresa

Teresa of Kolkata introduced herself by saying, ”By blood, I am Albanian. By citizenship, an Indian. By faith, I am a Catholic nun. As to my calling, I belong to the world. As to my heart, I belong entirely to the Heart of Jesus.” She was born Agnes Gonxha Bojaxhiu on August 26, 1910 in Skopje, which was then part the Ottoman Empire (now capital of the Republic of North Macedonia). She took her first religious vows in 1931, her solemn vows in 1937 while teaching in Calcutta (the now-corrected anglicization is Kolkata).

In 1936, while traveling through India, Sister Teresa received her call to help the poor while living among them. She began a new work in 1948. She had already learned Bengali, but she went further. She made her ”habit” a white sari with blue trim and became an Indian citizen while getting some basic medical training. In 1950, she began an order that became the Missionaries of Charity with 13 nuns (now over 5,000 worldwide). In 1952, she converted an old Hindu temple into the first Home for the Dying, a site for free hospice care. She died of heart problems in 1997 after being a prolific fund raiser, Nobel Peace Prize Winner, missionary, author, and advocate for the global poor.

“In the West we have a tendency to be profit-oriented, where everything is measured according to the results and we get caught up in being more and more active to generate results. In the East—especially in India—I find that people are more content to just be, to just sit around under a banyan tree for half a day chatting to each other. We Westerners would probably call that wasting time. But there is value to it. Being with someone, listening without a clock and without anticipation of results, teaches us about love. The success of love is in the loving—it is not in the result of loving. ”—from A Simple Path: Mother Teresa

More

Video at Nobel Prize.org [link]

Interview with Malcolm Muggeridge and Mother Teresa. Muggeridge’s book Something Beautiful for God and film made Teresa famous. [link]

An article about the letters that reveal her “dark night:” Mother Teresa: A Saint Who Conquered Darkness

Video from Kenyan TV upon her sainthood ceremony. [link]

What do we do with this?

It is amazing how Mother Teresa, a small, simple woman from India, managed all the media attention devoted to her. She spoke to powerful people with an undiluted gospel message of love. Literally millions of people were enriched.

Consider her example. Do you think you need to be respected by famous people to be successful? Or are you content to pick up the dying and do what you can do? Rest in Christ for a minute and be simple—nothing more or less than who you are, dependent on Jesus, embraced by love.

Umeko Tsuda — August 16

Asia, The Modern Era (1227-1936)

Bible Connection

“Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.”

He also told them this parable: “Can the blind lead the blind? Will they not both fall into a pit? The student is not above the teacher, but everyone who is fully trained will be like their teacher. — Luke 6:38-40 NIV

All about Umeko Tsuda (1864-1929)

Umeko Tsuda believed all women in Japan should have equal access to higher education and that only education could help improve women’s status in the country.

Tsuda Umeko was a Japanese educator who founded Tsuda University. She was the daughter of Tsuda Sen, an agricultural scientist. At the age of 7, she became Japan’s first female exchange student, traveling to the U.S. on the same ship as the Iwakura Mission, the government’s exploration tour of Western culture.

Tsuda was born in 1864 in Edo, present-day Tokyo. Four years later, the collapse of the Tokugawa shogunate gave way to the Meiji period (1868–1912), when a new, young Japan sought to modernize its political, social, economic, cultural, and religious systems. In this era, Christian women came to play an important role in Japanese society.

While in the United States, Tsuda lived with Charles Lanman, the secretary of the Japanese legation, and his wife, Adeline, both of whom were committed Episcopalians. Inspired by their faith, Tsuda also embraced Christianity and was baptized.

When she turned 18, Tsuda returned to Japan and worked as a children’s tutor there. She soon returned to the United States to pursue an education at Bryn Mawr College, in a Philadelphia suburb, majoring in biology and education. During her second stay stateside, Tsuda became convinced that the only way to improve women’s status in Japan was to give them the same opportunity to enter higher education as men.

“Oh, women have the hardest part of life to bear in more ways than one. … Poor, poor women, how I long to do something to better your position!” she wrote in a letter to Adeline Lanman.

Existing schools for Japanese girls and women aimed only to educate them to be submissive wives, sisters, and daughters at home, whereas education for boys and men was far more comprehensive. Tsuda soon established the American Scholarship for Japanese Women to provide financial aid to women studying in the United States who would return to Japan to lead in developing women’s education. Some of them became influential political and educational leaders in Japan during and after the Meiji period.

Such inequality in educational opportunities was also why she founded Joshi Eigaku Juku, the Women’s Institute for English Studies, in 1900. The Tokyo-based school afforded women equal opportunities to pursue higher education in the liberal arts. After World War II, the Women’s Institute became Tsuda University, which is now one of the most prestigious institutes of higher education for women in Japan. Tsuda also became the first president of the Japanese branch of the World Young Women’s Christian Association (YWCA) in 1905.

For all her accomplishments, Tsuda was not immune to discouragement:

“There is a great work to be done, but the laborers are indeed few. God bless the cause, and bless and keep us all. I wonder if I can ever do any good. … It is tiresome work, and I am not used to it all yet, and I don’t know how to work best for the Master’s cause,” she confessed in another letter to Adeline.

Tsuda’s legacy remains strong today. She was ranked one of the top 20 most prominent Japanese women in a 2019 survey by national magazine Tokyo Weekender, and her face will appear on the ¥5,000 bill starting in 2024.

As Tsuda wrote, “Somehow God seems to be opening the future [in] some way, and he has given me such a strange, wonderful, uncommon-place life, thus far, that it seems as if the future could not be merely useless.”

More

Bio from Japan Society of Boston  [link]

What do we do with this?

Can you imagine who you would be if your family had sent you to a new country when you were seven years old?

Tsuda might have married an American and settled into a nice, wealthy life in the Philadelphia suburbs. Instead, she went back to Japan and threw herself against the limits of her traditional society. She broke down many barriers. No doubt her faith encouraged her, like Jesus, to give what she had been given for the lives of others.

Peter and Paul — June 29

Asia, Forerunners (33-1226),
El Greco — 1587-1592. In the Hermitage in St. Petersburg (once appeared on a USSR stamp).

Bible connection


There were others who were tortured, refusing to be released so that they might gain an even better resurrection.  Some faced jeers and flogging, and even chains and imprisonment.  They were put to death by stoning; they were sawed in two; they were killed by the sword. They went about in sheepskins and goatskins,destitute, persecuted and mistreated— the world was not worthy of them. They wandered in deserts and mountains, living in caves and in holes in the ground.

These were all commended for their faith, yet none of them received what had been promised, since God had planned something better for us so that only together with us would they be made perfect. — Hebrews 11:35-40

All about Peter and Paul

The feast of these two great spiritual ancestors is celebrated on the same day, June 29th. Tradition holds that Peter and Paul were martyred in June of the year 67 A.D. (in some traditions, on the very same day), while living and ministering in Rome during the reign of the infamously brutal Emperor Nero.

This day became an important feast on the Christian calendar to solemnize the memory of their martyrdom. It was highlighted in the 4th century when Christianity became the dominant religion of the Roman Empire. According to tradition, Romulus and Remus were the hero-twin founders of pre-Christian Rome. The rise of Christianity in the 4th century inserted Peter and Paul in their place.

The two great leaders of the first church do not appear to have had a consistently harmonious relationship (like most of us!). On the one hand, there was a confrontation between them at the Syrian city of Antioch over whether a community of both Christian Jews and Christian non-Jews (Gentiles) should all observe Jewish kosher food rules or not. Here is Paul’s report on the dispute:

Until certain people came from James, he [Peter] used to eat with the Gentiles. But after they came, he drew back and kept himself separate for fear of the circumcision faction. And the other Jews joined him in this hypocrisy, so that even Barnabas was led astray by their hypocrisy. — Gal. 2:12-13 NRSV

This is strong language. Paul accuses Peter of being two-faced: abiding by Jewish dietary laws when pressed by his fellow Jews but freely ignoring them when in Gentile company.

On the other hand, Peter made mildly negative comments on Paul. They are not as harsh in terms of name-calling, but they criticize Paul’s letters in a sweeping manner:

So also our beloved brother Paul wrote to you according to the wisdom given him, speaking of this as he does in all his letters. There are some things in them hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other scriptures. — 2 Pet. 3:15-16 NRSV

Lamp of Peter and Paul in a boat from the Medici collection belonging to lamp originally given to Valerius Severus, a member of a powerful Roman family, in honor of his conversion to Christianity

How did fourth-century Christians reconcile Peter and Paul to become the hero-twins of Christian Rome?

The two fourth or fifth-century artifacts above show how Peter versus Paul became Peter and Paul. The objects correlate with the efforts of Pope Damasus I, who sought to raise the profile of the Church (and the papacy) in fourth-century Rome.

The first item is a bronze hanging lamp in the shape of a ship under sail. It shows Paul standing in the prow piloting the ship, with Peter seated in the stern at the tiller. Together, they are guiding the church through the sea of life. Who is more important, the one piloting or the one steering?

Early 5th century ivory belt buckle discovered beneath the cathedral of Castellammare di Stabia, a city near Naples, Italy.

The second is an ivory belt buckle. It shows Paul to the viewer’s left and Peter to the right rushing toward one another and into a full embrace. Peace, reconciliation, and apostolic harmony are fully established.

The New Testament does not record the deaths of Peter or Paul, or any of the Apostles except for James the son of Zebedee (Acts 12:2). But their martyrdom is clearly anticipated. From an early date it has been said that both Peter and Paul were killed at Rome at the command of the Emperor Nero, and buried there. As a Roman citizen, Paul would probably have been beheaded with a sword. It is said of Peter that he was crucified head downward, upon his request. Their churches, St. Peter’s Basilica and St. Paul Outside the Walls , in Rome, were built on the respective locations of their martyrdom and burial. In the dome mosaic above, from Paul Outside the Walls, he is at Jesus’ right hand and Peter at His left.

Augustine of Hippo (354 – 430) writes in Sermon 295:

Both apostles share the same feast day, for these two were one; And even though they suffered on different days, they were as one. Peter went first, and Paul followed. And so we celebrate this day made holy for us by the apostles’ blood. Let us embrace what they believed, their life, their labors, their sufferings, their preaching, and their confession of faith.

More

Reflections on the day from the Franciscans.

The 80’s movie with Anthony Hopkins as Peter. [Clip with Nero!]

PBS Empires documentary.

About the Cathedral Basilica of Saints Peter and Paul in Philadelphia

What do we do with this?

Martyrdom is a spiritual gift which few desire. But the church was founded and continues to stand strong because of people who give their lives of for the cause, regardless of the opposition.

Appreciate the brave people who have safeguarded and delivered the faith to you.

Ponder the opposition that threatens you and how Jesus will strengthen you to stand in the face of evil.

Alopen — June 21

Asia, Forerunners (33-1226)
The Christian missionary Alopen and the Emperor Taizong, China. The first recoreded Christian missionary to reach China, arriving in 635. Educational card, late 19th or early 20th century.

Bible connection

“I see clearly now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him.” — The Apostle Peter tells the Gentile Roman centurion Cornelius in Acts 10: 34-35

“Stele to the Propagation in China of the Luminous Religion of Daqin.” Daqin was what the Chinese called the Roman Empire or Syria in particular.

All about Alopen (c. 635)

Above is The Nestorian Stele on its Tortoise Pedestal (added after its find), in Beilin Museum, Xi’an, China. The monument is a stone slab erected in 781 AD during the Tang dynasty (618-907) documenting about 150 years of Christian history in China. The writing is in Chinese and Syriac. The stele was buried in 845, probably during religious persecution, and unearthed in the late Ming dynasty (1368 to 1644) around1623.

Emperor Taizong (or Tai-tsung) of Tang first heard about Jesus Christ from a Persian monk, A-lo-pen (his Chinese name — Chinese: 阿罗本 pinyin: Āluóběn), who walked all the way to the capital of China (today’s Xi’an) to bring the gospel to the Chinese. He was probably sent by Patriarch Ishoyahb II of Baghdad, who also sent missionaries to Iran, Afghanistan, Ubzekistan, and India. Most likely, Alopen had been ordained a bishop because he was able to appoint men to pastor the churches he founded. What little we know about his arrival in China and the history of the work that followed is recorded on the stele.

In 635 Alopen stood before Emperor Taizong and presented him with a New Testament. He is the first missionary we know of who travelled the Silk Road all the way to China.

The stele says:

In the time of the accomplished Emperor Tai-tsung, the illustrious and magnificent founder of the dynasty, among the enlightened and holy men who arrived was the most-virtuous Olopun, from the country of Syria…

Observing the azure clouds, he bore the true sacred books; beholding the direction  of the winds, he braved difficulties and dangers. In the year of our Lord 635 he arrived at Chang-an; the Emperor sent his Prime Minister, Duke Fang Hiuen-ling; who, carrying the official staff to the west border, conducted his guest into the interior; the sacred books were translated in the imperial library, the sovereign investigated the subject in his private apartments; when becoming deeply impressed with the rectitude and truth of the religion, he gave special orders for its dissemination.

In the seventh month of 638 the following imperial proclamation was issued:

Right principles have no invariable name, holy men have no invariable station; instruction is established in accordance with the locality, with the object of benefiting the people at large. The greatly virtuous Olopun, of the kingdom of Syria, has brought his sacred books and images from that distant part, and has presented them at our chief capital. Having examined the principles of this religion, we find them to be purely excellent and natural; investigating its originating source, we find it has taken its rise from the establishment of important truths; its ritual is free from perplexing expressions, its principles will survive when the framework is forgot; it is beneficial to all creatures; it is advantageous to mankind. Let it be published throughout the Empire, and let the proper authority build a Syrian church in the capital in the I-ning May, which shall be governed by twenty-one priests.

The “Nestorian” church

Alopen was of “the Church of the East.” The Syrian church forged a different identity from the Eurocentric church of the Roman Empire. It was called the “Nestorian” Chruch by the Roman Church. So the Christians who went to China were Nestorians — at least by Roman Catholic definition.

Nestorianism was named after the Christian theologian Nestorius (386–450), Patriarch of Constantinople from 428 to 431. Nestorius was rebuked by the Councils of Ephesus (431) and Chalcedon (451) for his argument about the nature of Jesus as human and divine. His main contention was that Mary should not be called Theotokos (Mother of God), since that undermines the true human nature of Jesus. He argued she should be called Mother of Christ, which he considered more orthodox in that Mary bore a human in whom God dwelled as in a temple. The Councils both affirmed that Jesus, both God and human was born by Mary and his dual natures are inseparable.

They said the natures were inseparable as in “hypostatic union” (from the Greek: ὑπόστασις/hypóstasis, translated “person, subsistence”). This is the technical term in Christian theology that won the Christology battle to describe the union of Christ’s humanity and divinity. His nature is one hypostasis, or individual personhood. The views of Nestorius were a fine point of understanding hypostasis, not an assertion of exclusive natures in one person. It was not his intent to elevate the human nature. But the Councils decided otherwise. He said: The Word, which is eternal, and the Flesh, which is not, came together in a hypostatic union, “Jesus Christ.” Jesus is both fully human and fully God, of two ousia (essences) but of one prosopon (person).

Elements of the break-off church did develop theology that resembled the thinking the Councils condemned. A brief definition of Nestorian Christology could be: “Jesus Christ, who is not identical with the Son but personally united with the Son, who lives in him, is one hypostasis and one nature: human.”(Wiki).  Both Nestorianism and Monophysitism (which says the Human nature of Jesus was subsumed by the divine) were condemned as heretical at the Council of Chalcedon.

Nestorius developed his Christological views as an attempt to understand and explain rationally the incarnation of the divine Logos, the Second Person of the Holy Trinity, as the man Jesus. He had studied at the School of Antioch where his mentor had been Theodore of Mopsuestia. Theodore and other Antioch theologians had long taught a literalist interpretation of the Bible and stressed the distinctiveness of the human and divine natures of Jesus. Nestorius took his Antiochene leanings with him when he was appointed Patriarch of Constantinople by Byzantine emperor Theodosius II in 428.

Nestorious’ role as Patriarch was taken away and he returned to his monastery. His followers, however, applied his name to an Eastern branch of the Christian family tree. The Church of the East first blossomed in Edessa (now Urfa, Turkey) and in the well-known theological school of Nisibis (today’s Nusaybin, Turkey), where the famous poet Ephrem served as deacon. It continued to thrive in what is now eastern Turkey and Iraq.

The Church of the East is often known as the Nestorian Church, even though its connections with Nestorius are tenuous at best. The name is probably due to the fact that this church refused to recognize the 431 Council of Ephesus where Nestorius was condemned for his views on the two natures of Christ. For the most part, however, the reason for their refusal was probably more cultural rather than theological. It was a way to assert the church’s independence from the Byzantine Empire, being part of the upstart Sasanian Empire. While it’s true that Nestorianism spread to the eastern regions, many scholars agree that defining the Church of the East as Nestorian is unfair.

The official language of the Church of the East was Syriac (a form of Aramaic), one of the first languages in which the Scriptures were translated. By the eighth century, this church had spread over much of Asia and Arabia, becoming the most widely spread churches in the world.

More

A reading of the Stele:

Translation of Nestorian Stele [link]

The early Chinese church is further revealed in the Jesus Sutras, discovered in 1900 in the Dunhuang oasis on the Silk Road [link]. The Jingjiao Documents, also known as the Nestorian Documents or the Jesus Sutras, are a collection of Chinese language texts connected with the 7th century mission of Alopen, and the 8th century monk Adam. The manuscripts date from between 635, the year of Alopen’s arrival in China to around 1000, when the cave at Mogao near Dunhuang in which the documents were discovered was sealed. By 2011, four of the manuscripts were known to be in a private collection in Japan, while one was in Paris. Their language and content reflect varying levels of interaction with Chinese culture, including use of Buddhist and Taoist  terminology.

The day Alopen died is unknown. This collection uses offical saints days or death days to honor each member of our cloud of witnesses. We’ve placed Alopen’s day on June 21 to reflect the summer of love between China and the missionaries from Syria.

What do we do with this?

This history of the church is commonly unknown in the United States, mainly because the church and the nation see through a Eurocentric lens. The churches of the Sasanian Empire (Persia) rejected that lens in the 400’s. In welcoming their history, we become part of the true, transhistorical, transnational Body of Christ.

Emperor Taizong was remarkably open. Alopen and his companions were amazingly brave and bold. Whoever made the stele was very skilled and eloquent. The historians who have complied the mysteries of the past and the scholars who keep presenting them are honorable. The whole story of this missionary is full of brilliant, faithful people. Let’s celebrate them and appreciate the gifts each of us brings to the present story of Jesus, too.

Hudson Taylor — June 3

Asia, Europe, The Modern Era (1227-1936)

Bible connection

Don’t you know that those who serve in the temple get their food from the temple, and that those who serve at the altar share in what is offered on the altar? In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel.

But I have not used any of these rights. And I am not writing this in the hope that you will do such things for me, for I would rather die than allow anyone to deprive me of this boast. For when I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel! If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me. — 1 Corinthians 9:13-17

All about Hudson Taylor (1832-1905)

In 1853 a small boat left Liverpool with Hudson Taylor on board, a gaunt and wild-eyed 21-year-old missionary. He was headed for a country that was just coming into the European/American Christian consciousness: China. By the time Taylor died a half-century later, China was viewed as the most fertile and challenging mission field of all and thousands volunteered annually to serve there.

Taylor was born to a Methodist couple fascinated with the Far East who had prayed for their newborn, “Grant that he may work for you in China.” Years later, a teenage Hudson experienced a spiritual birth during an intense time of prayer in which, as he later put it, life stretched out “before Him with unspeakable awe and unspeakable joy.” He felt called to China. He spent the next years in frantic preparation, learning the rudiments of medicine, studying Mandarin, and immersing himself ever deeper into the Bible and prayer.

His ship arrived in Shanghai, one of five “treaty ports” China had opened to foreigners following its first Opium War with England. Almost immediately Taylor made a radical decision (as least for Protestant missionaries of the day): he decided to dress in Chinese clothes and grow a pigtail (as Chinese men did). His fellow Protestants were either incredulous or critical.

Taylor, for his part, was not happy with most missionaries he saw: he believed they were “worldly” and spent too much time with English businessmen and diplomats who needed their services as translators. Instead, Taylor wanted the Christian faith taken to the interior of China. So within months of arriving, and the native language still a challenge, Taylor, along with Joseph Edkins, set off for the interior, setting sail down the Huangpu River distributing Chinese Bibles and tracts.

When the Chinese Evangelization Society, which had sponsored Taylor, proved incapable of paying its missionaries in 1857, Taylor resigned and became an independent missionary; trusting God to meet his needs. In 1861, he became seriously ill (probably with hepatitis) and was forced to return to England to recover. In England, the restless Taylor continued translating the Bible into Chinese (a work he’d begun in China), studied to become a midwife, and recruited more missionaries. Troubled that people in England seemed to have little interest in China, he wrote China: Its Spiritual Need and Claims. In one passage, he scolded, “Can all the Christians in England sit still with folded arms while these multitudes [in China] are perishing—perishing for lack of knowledge—for lack of that knowledge which England possesses so richly?”

Taylor became convinced that a special organization was needed to evangelize the interior of China. He made plans to recruit 24 missionaries: two for each of the 11 unreached inland provinces and two for Mongolia. It was a visionary plan that would have left veteran recruiters breathless: it would increase the number of China missionaries by 25 percent. He was wracked with doubt about the dangers his plan presented. But at the same time he despaired for the millions of Chinese who were dying without the hope of the gospel. While walking along the beach on day, his gloom lifted:

“There the Lord conquered my unbelief, and I surrendered myself to God for this service. I told him that all responsibility as to the issues and consequences must rest with him; that as his servant it was mine to obey and to follow him.”

His new mission, which he called the China Inland Mission (CIM), had a number of distinctive features, including this: its missionaries would have no guaranteed salaries nor could they appeal for funds; they would simply trust God to supply their needs; furthermore, its missionaries would adopt Chinese dress and then press the gospel into the China interior. Within a year of his breakthrough, Taylor, his wife and four children, and 16 young missionaries sailed from London to join five others already in China working under Taylor’s direction.

Taylor continued to make enormous demands upon himself. He was accused of being a tyrant and people left for other missions. Yet by 1876, with 52 missionaries, CIM constituted one-fifth of the missionary force in China. Because there continued to be so many Chinese to reach, Taylor instituted another radical policy: he sent unmarried women into the interior, a move criticized by many veterans. But Taylor’s boldness knew no bounds. In 1881, he asked God for another 70 missionaries by the close of 1884: he got 76. In late 1886, Taylor prayed for another 100 within a year: by November 1887, he announced 102 candidates had been accepted for service.

His leadership style and high ideals created enormous strains between the London and China councils of the CIM. London thought Taylor autocratic; Taylor said he was only doing what he thought was best for the work, and then demanded more commitment from others:

“China is not to be won for Christ by quiet, ease-loving men and women,” …“The stamp of men and women we need is such as will put Jesus, China, [and] souls first and foremost in everything and at every time—even life itself must be secondary.”

Taylor’s grueling work pace, despite poor health ended in a breakdown in 1900. He also lost his wife and four of his eight children by living like the Chinese. Between his work ethic and his absolute trust in God (despite never soliciting funds, his CIM grew and prospered), he inspired thousands to forsake the comforts of the West to bring the Christian message to the vast and unknown interior of China. Though mission work in China was interrupted by the communist takeover in 1949, the CIM continues to this day under the name Overseas Missionary Fellowship (International).

More

OMF biography 

Four-minute YouTube bio [link]

Chinese pilgrimage to Barnsley, birthplace of Hudson Taylor [link]

What do we do with this?

What do you think of Taylor’s passion for evangelism? In some ways he was strikingly anticolonial. In some ways he was self-destructively obsessive. What do you do with that? What do you think God thinks of Hudson Taylor?

The Lord’s mission also ended in Jesus’ “untimely” death. Do you think we are called to imitate him in some way?

Are you aware of a people group who need to hear the truth about Jesus? Are you called to do anything about that?

Pandita Ramabai — April 5

Asia, The Modern Era (1227-1936),

Pandita Ramabai Sarasvati 1858-1922 front-page-portrait.jpg

Bible connection

Shout for joy, you heavens;
    rejoice, you earth;
    burst into song, you mountains!
For the Lord comforts his people
    and will have compassion on his afflicted ones.

But Zion said, “The Lord has forsaken me,
    the Lord has forgotten me.”

“Can a mother forget the baby at her breast
    and have no compassion on the child she has borne?
Though she may forget,
    I will not forget you! — Isaiah 49:13-15

Ramabai on an Indian post stamp

All about Pandita Ramabai (1858-1922)

The Pentecostals & Charismatics for Peace & Justice name Pandita Ramabai  as one of their favorite saints of all time. She was an Indian activist, evangelist and one of the first modern Pentecostals. Over a hundred years before Malala Yousafzai, she campaigned for women’s right to education, and she was extremely active in helping the poor and those oppressed under the Hindu caste system.

Born in a Brahmin (highest caste) family in south India, in what is now the state of Karnataka, she started to study at an early age and learned Sanskrit along with sacred Hindu texts, astronomy, physiology and more. This was controversial for a woman to do, but her father encouraged her as he saw how much she was learning about society, religion and activism. She came to be called by the honorific title “pandita” which denotes an Indian scholar.

In 1883 she went to England and taught Sanskrit at an Anglican monastery in Wantage. She met Jesus there. “I realized,” she later wrote, “after reading the fourth chapter of St. John’s Gospel, that Christ was truly the Divine Saviour he claimed to be, and no one but He could transform and uplift the downtrodden women of India.”

As she returned to her home country, she bought a piece of land outside Pune and started a Christian social community for young widows called Mukti, Sanskrit for liberation. She also helped people who were orphaned, disabled or homeless. When a famine hit India in 1896, Ramabai rescued over a thousand people and brought many of them to the Mukti mission.

In 1905, Mukti was transformed by an outpouring of the Holy Spirit. Hundreds were saved at the community, and they prayed, worshiped and studied the Word of God in ecstasy. Miracles started to happen as the Holy Spirit gave gifts to the girls at Mukti. This happened at the same time as the mighty Azusa Street revival was going on in Los Angeles. The groups somehow got in touch with each other, no doubt by God’ grace. In the January 1908 edition of Azusa Street’s paper The Apostolic Faith, this report from Ramabai was provided:

“One Sunday, as I was coming out of the church, after the morning service, I saw some girls standing near the door of a worker’s room. They seemed greatly excited and wondering. I soon found out the cause. A girl was praying aloud, and praising God in the English language. She did not know the language.”

Many Pentecostal leaders, went to Mukti and witnessed the amazing outpouring among the poor and marginalized. The Mukti community became the cornerstone of Indian Pentecostal mission, like Los Angeles was in the United States and Oslo in Europe. Thousands were blessed through what God was doing there. Ramabai continued to preach the Gospel, save the poor and campaign for women’s rights in the power of the Holy Spirit until she died on this day in 1922.

More

  • For a more detailed biography of Ramabai’s amazing life, check out Christianity Today’s article about her.
  • Here is a nice promotional video from Mukti today:

  • Here is another video with nice pics but probably not in your language. [video]

What do we do with this?

Pray: Lord, help me become as passionate about You and the poor as Pandita Ramabai was, and let her example be an inspiration to many.

Pray for the needy in India and around the world. Thank God for people able to creativly beg the wealthy for money to care for the poor.

Consider again what you think and feel about the movement of the Holy Spirit in the world. It has been counterfeited, monetized and corrupted by power-hungry and greedy people. Does that casue you to disown it? Or does that make it ongoing work even more miraculous?

Xi Shengmo — February 19

Asia, The Modern Era (1227-1936)

Xi Shengmo

Bible connection

And I am convinced that nothing can ever separate us from God’s love. Neither death nor life, neither angels nor demons, neither our fears for today nor our worries about tomorrow—not even the powers of hell can separate us from God’s love. — Romans 8:38

All about Xi Shengmo (Pastor Xi, 1836-1896)

The Confucian scholar Xi Zizhi became a Jesus follower after a failed attempt to pass the provincial level exams in Taiyuan, Shanxi. As he exited the examination hall, he received several gospel tracts as well as an invitation to contribute to a collection of essays on general moral and religious topics. This process was devised by British missionaries, Timothy Richard and David Hill, as a means of opening up gospel discussions with Chinese elites. Xi submitted several winning entries in the essay competition. When he visited the missionaries to collect his prize, he was asked by Hill to serve as his secretary and Chinese language tutor. Xi accepted and his new foreign friend soon helped him overcome his opium habit.

Cambridge Seven

Xi became a Christian, changed his name to Xi Shengmo (“Xi, the overcomer of demons”), and returned to his hometown to convert his traditional Chinese medical dispensary into a church and opium refuge for others seeking to overcome their addictions. He was the first indigenous pastor in Shanxi province, immortalized in Geraldine Taylor’s biography, Pastor Hsi: Confucian Scholar and Christian. Xi was fiery, and while he did at times get into conflict with foreign missionaries, a long string of China Inland Mission (CIM now OMF) missionaries (including many of the famous Cambridge Seven) served effectively under his direction. His opium refuge played an important role in the early development of the indigenous Protestant church in Shanxi.

Xi Shengmo also wrote numerous Chinese Christian hymns, which were considered more to the liking of the local people than the hymns introduced by the missionaries. But perhaps the most notable thing about him was the way in which he led the Christian missionary work in his area. The general pattern was for Western Christians to enter an area, raise up churches and then train local people as pastors and evangelists. Xi Shengmo took hold of the work with such skill and energy that the missionaries stood aside, to a considerable extent, as he established clinics and churches.

One of the towns where he worked was Hwochow (modern Huaxian) in Shansi. After his tenure, Mildred Cable, Evangeline and Francesca French worked there as missionaries for 21 years until they left in 1923. “The ramifications of the Church under the direction of the Chinese Pastorate, in immediate succession to the foundation as laid by Pastor Hsi … were the joy and gratification of the whole community.” (Through Jade Gate and Central Asia; by M. Cable & F. French, p. 16).

Quote

At this time I still smoked opium. I tried to break it off by means of native medicine, but could not; by use of foreign medicine, but failed. At last I saw, in reading the New Testament, that there was a Holy Spirit who could help men. I prayed to God to give me His Holy Spirit. He did what man and medicine could not do; He enabled me to break off opium smoking. So, my friends, if you would break off opium, don’t rely on medicine, don’t lean on man, but trust to God. —Transcribed oral testimony of Xi Shengmo from Days of Blessing in Inland China.

More

Entry from the Biographical Dictionary of Chinese Christianity

What do we do with this?

From failure and addiction, Xi was called to make a big difference. He even overcame the “foreign devils” and exercised his own authority. He says it is all because he trusted Jesus. Does his example move you to get beyond something in yourself and get into the mission of Christ in the world in some expanded way?