In 1978, historian Michael Hart wrote a book entitled, The One Hundred: A Ranking of the Most Influential Persons in History. Translated into over fifteen languages, Hart stirred controversy by giving the honor of Most Influential Person in History to Muhammad. He states, “My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both religious and secular levels.”[1] Who was this man that one out of every four people in the world see as the final prophet of God?[2]
Singleness does not have to be an obstacle to going — it can be your greatest gift in serving.
Sacrificial giving does not have to begin once you have a ‘real job.’ Consider building the habit of giving into your life now!
Gladys once made this comment to a friend, “I wasn’t God’s first choice for what I’ve done for China. There was somebody else. I don’t know who it was — God’s first choice. It must have been a man — a wonderful man, a well-educated man. I don’t know what happened. Perhaps he died. Perhaps he wasn’t willing. And God looked down and saw Gladys Aylward.”
Annie rallied churches to give more, pray more, and do more for reaching people for Christ. In 1934, in recognition of Annie’s pioneering efforts to raise support for missionaries as well as her lifelong passion for God’s work, Southern Baptists began an Easter offering for Mission that has supported thousands of missionaries who evangelized the lost and ministered to the needs of millions of people around the world.
Throughout the history of the Church, it has always been the most ardent lovers of Jesus who have felt the greatest need for more of His presence. Surely it is with this class of saints that Count Zinzendorf belongs. For Zinzendorf, loving fellowship with Christ was the essential manifestation of the Christian life. Throughout the Count’s life, “His blessed presence” was his all consuming theme. He had chosen from an early age as his life-motto the now famous confession; ”I have one passion; it is Jesus, Jesus only.”
The period from 1600 to 2000 began with European footholds in the rest of the world. Apart from taking over what was relatively an empty continent by toppling the Aztec and Inca empires in the Western hemisphere, Europeans had only tiny enclaves of power in the heavily populated portions of the rest of the non-Western world. By 1945, Europeans had achieved virtual control over 99.5% of the non-Western world. This would not last. The peoples inhabiting the colonial empires had grown significantly in knowledge and initiative, just as the Goths had grown strong outside the bounds of the Roman Empire. The Second World War mightily distracted the Western nations from their colonial hold on the rest of the world. That did it. Nationalism exploded.
Twenty-five years later, the Western nations had lost control over all but 5% of the non-Western population of the world. This 1945-1969 period of the sudden collapse of Western control, coupled with the unexpected upsurge of significance of the Christian movement in the non-Western world, I have elsewhere called “the twenty-five unbelievable years.” If we compare this period to the collapse of the Western Roman Empire’s domination over its conquered provinces of Spain, Gaul and Britain, and to the breakdown of control over non-Frankish Europe under Charlemagne’s successors, we might anticipate - at least by the logic of sheer parallelism-that the Western world itself will soon be significantly dominated by non-Westerners.
With some reason, ever since the collapse of Western power became obvious ,during “the twenty-five unbelievable years”, there have been many who have decried the thought of any further missionary effort moving from the West to the non-Western world. Perhaps they have confused the inappropriateness of political control with a need to cut ties of faith in any further foreign missions.
The true situation is actually very different. In fact, the absence of political control for the first time in many areas has now begun to allow non-Western populations to yield to the Kingdom of Christ without simultaneously yielding to the political kingdoms of the Western world. Here we see a parallel to the Frankish tribal people accepting the faith of Rome only after Rome had lost its military power. This new openness to Catholic Christianity continued among the Anglo-Saxons, Germans and Scandinavians up until the time when the emergence of strong papal authority, mixed with power politics, became a threat to legitimate national ambitions, and led to a Reformation which allowed nationalized forms of Christianity to break away.
The present spectacle of a Western world flaunting the standards of Christian morality in more obvious ways than ever may dissuade non-Christian nations from embracing the Christian faith; but it may also tend to disassociate the treasure of Christian ideals from a Western world which has, until this age, been their most prominent sponsor. When Asians accuse Western nations of immorality in warfare, they are appealing to Christian values, certainly not the values of any nation’s pagan past. In this sense, Christianity has already conquered the world. No longer, for example, is the long-standing Chinese tradition of ingenious torture likely to be boasted about in China nor highly respected anywhere else, at least in public circles.
But this worldwide transformation has not come about suddenly. Even the present, minimal attainment of worldwide Christian morality on a tenuous public level has been accomplished only at the cost of a great amount of sacrificial missionary endeavor (during the four centuries of Period Five), missionary labors which have been mightier and more deliberate than at any time in 2,000 years. The first half (1600-1800) of this fifth period was almost exclusively a Roman show. By the year 1800 it was painfully embarrassing to Protestants to hear Roman missionaries writing off the Protestant movement as apostate simply because it was not sending missionaries. But by that same year, Roman missionary effort had been forced into sudden decline due to the curtailment of the Jesuits, and the combined effect of the French Revolution and ensuing chaos which then cut the European economic roots of Catholic missions.
However, the year 1800 marks the awakening of the Protestants from two-and-a-half centuries of inactivity, if not theological slumber, in regard to missionary outreach across the world. During this final period, for the first time, Protestants equipped themselves with organizational structures of mission comparable to the Catholic orders and began to make up for lost time. Unheralded, unnoticed, and all but forgotten in our day except for ill-informed criticism, Protestant missionary efforts in this period, more than Catholic missions, led the way in establishing throughout the world the democratic apparatus of government, the schools, the hospitals, the universities and the political foundations of the new nations. Rightly understood, Protestant missionaries, along with their Roman Catholic counterparts, are surely not less than the prime movers of the tremendous energy that is mushrooming in the Third World today. Take China, for example. Two of its greatest modem leaders, Sun Yatsen and Chiang Kaishek, were both Christians. Teng Hsiao-Ping’s “Four Modernizations” were principal emphases of the Western mission movement in China. Missions had planted a university in every province of China, etc.
But, if the Western home base is now to falter and to fail as the tide is reversed through the rising power of its partially evangelized periphery (as is the pattern in the earlier periods), we can only refer to Dawson’s comment on the devastation wrought by the Vikings-that this will not be a “victory for paganism.” The fall of the West will, in that case, be due in part to a decay of spirit. It will also be due to the pagan power in the non-Western world emboldened and strengthened by its first contact with Christian faith. It may come as a most drastic punishment to a Western world that has always spent more on cosmetics than it has on foreign missions-and lately ten times as much.
From a secular or even nationalistic point of view, the next years may be a very dark period for the Western world. The normal hopes and aspirations of Christian people for their own country may find only a very slight basis for optimism. But if the past is any guide at all, even this will have to be darkness before the dawn. The entire Western world in its present political form may be radically altered. We may not even be sure about the survival of our own country. But we have every reason to suppose from past experience that the Christian, biblical faith will clearly survive in one form or another.
We can readily calculate that during the 20th century, Westerners dropped from 18% to 8% of the world population. But we cannot ultimately be pessimistic. Beyond the agony of Rome was the winning of the Barbarians. Beyond the agony of the Barbarians was the winning of the Vikings. Beyond the agony of the Western world we can only pray that there will be the defeat of Satan’s power holding millions of people hostage in thousands of peoples-peoples which have too long “sat in darkness” and who “shall see a great light” (Matt 4:16). And we can know that there is no basis in the past or in the present for assuming that things are out of the control of the Living God.
If we in the West insist on keeping our blessing instead of sharing it, then we will, like other nations before us, have to lose our blessing for the remaining nations to receive it. God has not changed His plan in the last 4,000 years. But how much better not to focus on how to retain but to strive intentionally to extend that marvelous “blessing”! That way “in you and in your descendants all of the peoples of the world will be blessed.” This is the only way we can continue in God’s blessing. The expanding Kingdom is not going to stop with us (although it may leave us behind). “This Gospel of the Kingdom must be preached in the whole world as a testimony to all peoples, and then shall the end come” (Matt 24:14). God can raise up others if we falter.
