Discover some of the great women in history that God has used to further his mission into 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.”
Period 5: To the Ends of the Earth, A.D. 1600-2OOO
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.
Period IV: Winning the Saracens? A.D. 1200-1600
The fourth period began with a spectacular, new evangelistic instrument-the Friars-and after the disaster of the prolonged plague would end with the greatest, the most vital, and most disruptive reformation of all. However, the Christian movement had already been involved for a hundred years in the most massive and tragic misconstrual of Christian mission in all of history. Ironically, part of the “flourishing” of the faith toward the end of the previous period led to disaster: never before had any nation or group of nations in the name of Christ launched as energetic and sustained a campaign into foreign territory as did Europe in the tragic debacle of the Crusades. This was in part the carry-over of the Viking spirit into the Christian Church. All of the major Crusades were led by Viking descendants.
While the Crusades had many political overtones (they were often a unifying device for faltering rulers), they would not have happened without the vigorous but misguided sponsorship of Christian leaders. They were not only an unprecedented blood-letting to the Europeans themselves and a savage wound in the side of the Muslim peoples (a wound which is not healed to this day), but they were a fatal blow even to the cause of Greek/Latin Christian unity and to the cultural unity of eastern Europe. In the long run, though Western Christians held Jerusalem for a hundred years, the Crusaders by default eventually gave the Eastern Christians over to the Ottoman Sultans. Far worse, they established a permanent image of brutal, militant Christianity that alienates a large proportion of mankind, tearing down the value of the very word Christian in missions to this day.
Ironically, the mission of the Crusaders would not have been so appallingly negative had it not involved so high a component of abject Christian commitment. The great lesson of the Crusades is that goodwill, even sacrificial obedience to God, is no substitute for a clear understanding of His will. Significant in this sorry movement was an authentically devout man, Bernard of Clairvaux, to whom are attributed the words of the hymn Jesus the Very Thought of Thee. He preached the first crusade. Two Franciscans, Francis of Assisi and Raymond Lull, stand out as the only ones in this period whose insight into God’s will led them to substitute for warfare and violence the gentle words of the evangel as the proper means of extending the blessing God conferred on Abraham and had always intended for all of Abraham’s children-of-faith.
At this point we must pause to reflect on this curious period. We may not succeed, but let us try to see things from God’s point of view, treading with caution and tentativeness. We know, for example, that at the end of the First Period after three centuries of hardship and persecution, just when things were apparently going great, invaders appeared and chaos and catastrophe ensued. Why? That followed the period we have called the “Classical Renaissance.” It was both good and not so good. Just when Christians were translating the Bible into Latin and waxing eloquent in theological debate, when Eusebius, as the government’s official historian, was editing a massive collection of previous Christian writings, when heretics were thrown out of the empire (and became, however reluctantly, the only missionaries to the Goths), when Rome finally became officially Christian… then suddenly the curtain came down. Now, out of chaos God would bring a new cluster of people groups to be included in the “blessing,” that is, to be confronted with the claims, privileges, and obligations of the expanding Kingdom of God.
Similarly, at the end of the Second Period, after three centuries of chaos during which the rampaging Gothic hordes were eventually Christianized, tamed and civilized, Bibles and biblical knowledge proliferated as never before. Major biblical-missionary centers were established by the Celtic Christians and their Anglo-Saxon pupils. In this Charlemagnic renaissance, thousands of public schools led by Christians attempted mass biblical and general literacy. Charlemagne dared even to attack the endemic use of alcohol. Great theologians tussled with theological/political issues, The Venerable Bede became the Eusebius of this period (indeed, when both Charlemagne and Bede were much more Christian than Constantine and Eusebius). And, once again, invaders appeared and chaos and catastrophe ensued. Why?
Strangely similar, then, is the third period. In its early part it only took two and a half centuries for the Vikings to capitulate to the “counterattack of the Gospel.” The “renaissance” ensuing toward the end of this period was longer than a century and far more extensive than ever before. The Crusades, the cathedrals, the socalled Scholastic theologians, the universities, most importantly the blessed Friars, and even the early part of the Humanistic Renaissance make up this outsized 1050-1350 outburst of a Medieval Renaissance, or the “Twelfth Century Renaissance. But then suddenly a new invader appeared-the Black plague-more virulent than ever, and chaos and catastrophe greater than ever occurred. Why?
Was God dissatisfied with incomplete obedience? Or was Satan striking back each time in greater desperation? Were those with the blessing retaining it and not sufficiently and determinedly sharing it with the other nations of the world? More puzzling, the plague that killed one-third of the inhabitants of Europe killed a much higher proportion of the Franciscans: 120,000 were laid still in Germany alone. Surely God was not trying to judge their missionary fire. Was He trying to judge the Crusaders whose atrocities greatly outweighed the Christian devotional elements in their movement? If so, why did He wait several hundred years to do that? Surely Satan, not God, inflicted Christian leadership in Europe so greatly would not Satan rather have that happen than for the Crusaders to die of the plague?
Perhaps it was that Europe did not sufficiently listen to the saintly Friars; that it was not the Friars that went wrong, but the hearers who did not respond. God’s judgment upon Europe then might have been to take the Gospel away from them, to take away the Friars and their message. Even though to us it seems like it was a judgment upon the messengers rather than upon the resistant hearers, is this not one impression that could be received from the New Testament as well? Jesus Himself came unto His own, and His own received Him not, yet Jesus rather than the resisting people went to the cross. Perhaps Satan’s evil intent - of removing the messenger - God employed as a judgment against those who chose not to hear.
In any case, the invasion of the Bubonic plague, first in 1346 and every so often during the next decade, brought a greater set-back than the Gothic, the Anglo-Saxon or the Viking invasions. It first devastated parts of Italy and Spain, then spread west and north to France, England, Holland, Germany and Scandinavia. By the time it had run its course 40 years later, one third to one half of the population of Europe was dead. Especially stricken were the Friars and the truly spiritual leaders. They were the ones who stayed behind to tend the sick and to bury the dead. Europe was absolutely in ruins. The result? There were three rival Popes at one point, the humanist elements turned menacingly humanistic, peasant turmoil (often based in justice and even justified by the Bible itself) turned into orgies and excesses of violence. “The god of this world” must have been glad, but out of all that death, poverty, confusion and lengthy travail, God birthed a new reform greater than anything before it.
Once more, at the end of one of our periods, a great flourishing took place. Printing came to the fore, Europeans finally escaped from their geographical cul de sac and sent ships for commerce, subjugation and spiritual blessing to the very ends of the earth. And as a part of the reform, the Protestant Reformation now loomed on the horizon: that great, seemingly permanent, cultural decentralization of Europe.
Protestants often think of the Reformation as a legitimate reaction against the evils of a monstrous Christian bureaucracy sunken in decadence and corruption. But it must be admitted that this reformation was much more than that. This great decentralization of Christendom was in many respects the result of an increasing vitality which-although this is unknown to most Protestants-was just as evident in Italy, Spain and France as in Moravia, Germany and England. Everywhere we see a return to a study of the Bible and the appearance of new life and evangelical preaching. The Gospel encouraged believers to be German, not merely permitted Germans to be Roman Christians. Nevertheless, that marvelous insight was one of the products of a renewal already in progress. (Luther produced not the first but the fourteenth translation of the Bible into German.) Unfortunately, the marvelous emphasis on justification by faith-which was preached as much in Italy and Spain as in Germany at the time Luther loomed into view-became identified and ensnarled with German nationalistic (separatist) hopes and was thus, understandably, suppressed as a dangerous doctrine by political powers in Southern Europe.
It is merely a typical Protestant misunderstanding that there was not as much a revival of deeper life, Bible study and prayer in Southern Europe as in Northern Europe at the time of the Reformation. The issue may have appeared to the Protestants as faith vs. law, or to the Romans as unity vs. division, but such popular scales are askew because it was much more a case of over reaching Latin uniformity vs. national and indigenous diversity The vernacular had to eventually conquer.
While Paul had not demanded that the Greeks become Jews, nevertheless the Germans had been obliged to become Roman. The Anglo-Saxons and the Scandinavians had at least been allowed their vernacular to an extent unknown in Christian Germany was where the revolt then reasonably took place. Italy, France, and Spain, which were formerly part of the Roman Empire and extensively assimilated culturally in that direction, had no equivalent nationalistic steam behind their reforming movements and thus became almost irrelevant in the political polarity of the scuffle that ensued.
However - here we go again - despite the fact that the Protestants won on the political front, and to a great extent gained the power to formulate anew their own Christian tradition and certainly thought they took the Bible seriously, they did not even talk of mission outreach. Rather, the period ended with Roman Europe expanding both politically and religiously on the seven seas. Thus, entirely unshared by Protestants for at least two centuries, the Catholic variety of Christianity actively promoted and accompanied a world-wide movement of scope unprecedented in the annals of mankind, one in which there was greater Christian missionary awareness than ever before. But, having lost non-Roman Europe by insisting on its Mediterranean culture, the Catholic tradition would now try to win the rest of the world without fully understanding what had just happened.
But why did the Protestants not even try to reach out? Catholic missionaries for two hundred years preceded Protestant missionaries. Some scholars point to the fact that the Protestants did not have a global network of colonial outreach. Well, the Dutch Protestants did. And, their ships, unlike those from Catholic countries, carried no missionaries. This is why the Japanese - once they began to fear the Christian movement Catholic missionaries planted-would allow only Dutch ships into their ports. Indeed, the Dutch even cheered and assisted the Japanese in the slaughter of the budding Christian (Catholic) community.
Period III: Winning the Vikings, A.D. 800-1200
No sooner had the consolidation in Western Europe been accomplished under Charlemagne than a new menace appeared to peace and prosperity. This new menace - the Vikings - would create a second period of at least semi-darkness to last 250 years. These savages further north had not yet been effectively evangelized. While the tribal invaders of Rome, who created the First Dark Ages, were rough forest people, they were, for the most part, nominally Arian Christians. The Vikings, by contrast, were neither civilized nor even lightly Christian. There was another difference: the Vikings were men of the sea. This meant that key island sanctuaries for missionary training, like Iona, or like the offshore promontory of Lindisfarne (connected to the land only at low tide), were as vulnerable to attacking seafarers as they had been invulnerable to attackers from the land. In this new period both of these mission centers were sacked more than a dozen times, their occupants slaughtered or sold off as slaves. It seems unquestionable that the Christians of Charlemagne’s empire would have fared far better had the Vikings had at least the appreciation of the Christian faith that the earlier barbarians had when they overran Rome. The very opposite of the Visigoths and Vandals who spared the churches, the Vikings seemed attracted like magnets to the monastic centers of scholarship and Christian devotion. They took a special delight in burning churches, in putting human life to the sword right in the churches, and in selling monks into slavery. These depraved people even sold into North African slavery the raided daughters of nearby antagonistic Vikings. A contemporary’s words give us a graphic impression of their carnage in “Christian” Europe:
The Northmen cease not to slay and carry into captivity the Christian people, to destroy the churches and to burn the towns. Everywhere, there is nothing but dead bodies, clergy and laymen, nobles and common people, women and children. There is no road or place where the ground is not covered with corpses. We live in distress and anguish before this spectacle of the destruction of the Christian people.
No wonder the Anglican prayer book contains the prayer, “From the fury of the Northmen, O Lord, deliver us.” Once more, when Christians did not reach out to them, pagan peoples came after what the Christians possessed. And once more, the phenomenal power of Christianity manifested itself: the conquerors became conquered by the faith of their captives. Usually it was the monks sold as slaves or Christian girls forced to be their wives and mistresses who eventually won these savages of the north. In God’s providence their redemption became more important than the harrowing tragedy of this new invasion of barbarian violence and evil which fell upon God’s own people whom He loved. After all, He spared not His own Son in order to redeem us! Thus, again, what Satan intended for evil, God used for good.
In the previous hundred years, Charlemagne’s scholars had carefully collected the manuscripts of the ancient world. Now the majority were to be burned by the Vikings. Only because so many copies had been made and scattered so widely did the fruits of the Charlemagnic literary revival survive at all. Once scholars and missionaries had streamed in peace from Ireland across England and onto the continent, and even out beyond the frontiers of Charlemagne’s empire. Under the brunt of these new violent invasions from the north, the Irish volcano which had poured forth a passionate fire of evangelism for three centuries cooled almost to extinction. Viking warriors, newly based in Ireland, followed the paths of the earlier Irish peregrini across England and onto the continent, but this time ploughing waste and destruction rather than new life and hope.
There were some blessings in this horrifying disguise. Alfred the Great, a tribal chieftain (“king”) of Wessex, successfully headed up guerrilla resistance and was equally concerned about spiritual as well as physical losses. As a measure of emergency, he gave up the ideal of maintaining the Latin tongue as a general pattern for worship and began a Christian library in the vernacular - the Anglo-Saxon. This was a decision of monumental importance which might have been delayed several centuries had the tragedy of the Vikings not provided the necessity which was the mother of this invention.
In any case, as Christopher Dawson puts it, the unparalleled devastation of England and the Continent was “not a victory for paganism” (p.94). The Northmen who landed on the Continent under Rollo became the Christianized Normans, and the Danish who took over a huge section of middle England (along with invaders from Norway who planted their own kind in many other parts of England and Ireland) also were soon to become Christians. The gospel was too powerful. One result was that a new Christian culture spread back into Scandinavia. This stemmed largely from England from which came the first monastic communities and early missionary bishops. What England lost, Scandinavia gained.
It must also be admitted that the Vikings would not have been attracted either to the churches or to the monasteries had not those centers of Christian piety to a great extent succumbed to luxury. The switch from the Irish to the Benedictine pattern of monasticism was an improvement in many respects, but apparently allowed greater possibilities for the development of an unchristian opulence and glitter which attracted the greedy eyes of the Norsemen. Thus, another side-benefit of the new invasions was their indirect cleansing and refinement of the Christian movement. Even before the Vikings appeared, Benedict of Aniane inspired a rustle of reform here and there. By 910, at Cluny, a novel and significant step forward was begun. Among other changes, the authority over a monastic center was shifted away from local politics, and for the first time beyond anything previous whole networks of “daughter” houses arose which were related to a single, strongly spiritual “mother” house. The Cluny revival, moreover, produced a new reforming attitude toward society as a whole.
The greatest bishop in Rome in the first millennium, Gregory I, was the product of a Benedictine community. So also, early in the second millennium, Hildebrand was a product of the Cluny reform. His successors in reform were bolstered greatly by the Cistercian revival which went even further. Working behind the scenes for many years for wholesale reform across the entire church, he finally became Pope Gregory VII for a relatively brief period. But his reforming zeal set the stage for Pope Innocent III, who wielded greater power (and all things considered, greater power for good) than any other Pope before or since. Gregory VII had made a decisive step toward wresting control of the church from secular power - this was the question of “lay investiture.” It was he who allowed Henry IV to wait for three days out in the snow at Canossa. Innocent Ill not only carried forward Gregory’s reforms, but had the distinction of being the Pope who authorized the first of a whole new series of mobile mission orders - the Friars.
Our First Period ended with a barely Christian Roman Empire and a somewhat Christian emperor - Constantine. Our second period ended with a reconstitution of that empire under a Christianized barbarian, Charlemagne, who was devoutly and vigorously Christian. Can you imagine an emperor who wore a monk’s habit? Our third period ends with a pope, Innocent III, as the strongest man in Europe, made strong by the Cluny, Cistercian and allied spiritual movements which together are called the Gregorian Reform. The scene was now an enlarged Europe in which no secular ruler could survive without at least tipping his hat to the leaders in the Christian movement. It was a period in which European Christians had not reached out in missions, but they had at least with phenomenal speed grafted in the entire northern area, and had also deepened the foundations of Christian scholarship and devotion passed on from the Europe of Charlemagne.
The next period would unfold some happy and unhappy surprises. Would Europe now take the initiative in reaching out with the Gospel? Would it sink in self-satisfaction? In some respects it would do both.