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International
Bulletin july 2002 Human Rights and Christian MissionFour years ago the world celebrated the fiftieth anniversary of the United Nations� Universal Declaration of Human Rights. Measured by the standards of that document, Christian mission has contributed considerably to the enhancement of human rights. When William Carey arrived in India to preach the Gospel, he immediately joined in the struggle to end the practice of sati, widow burning. He started newspapers and printed books to stimulate and enlarge Indian vernacular writing and readership, thereby helping to ignite India�s literary renaissance. In 1964, in the waning days of colonialism in Africa, anthropologist Paul Bohannan paid tribute to missionary schools: �Whatever any individual Westerner may think of the missionary edifice, every African knows that it is to missionaries that they owe the beginning of the African educational system� (Africa and Africans, p. 235). Later anthropologists have explored ways in which missionaries, if unwittingly, planted the seeds of national consciousness that challenged and ultimately doomed colonial domination, bringing into increasingly sharp relief colonialism�s intrinsic suppression of human rights. As surgeon Paul H. Brand�s �My Pilgrimage in Mission� reminds us, Christian missionaries went to India and elsewhere to bind up wounds and minister comfort to the neediest of the needy. They founded teaching hospitals that trained thousands of indigenous physicians and nurses. On another front, Frank Laubach worked ceaselessly for the spread of literacy. Thus have missionary labors contributed to human well-being and enlarged awareness of human rights. But this self-awareness must be tempered with humility, for as contributing editor Charles R. Taber reminds us in our lead article, the various inventories of human rights inevitably fall short of the ideal. The human rights project articulated in the United Nations� Universal Declaration betrays its Western orientation: it is individualistic, legalistic, and defensive. An authentic and comprehensive understanding of human rights, Taber argues, must be grounded in the larger recognition of the inherent dignity of every person being made in the image of God. Taber�s analysis contains both challenge and reassurance. The recognition he calls for is imperfectly incarnated in even the most exemplary missionary practice. But as long as admittedly imperfect missionary life and service are fundamentally aligned with faith, hope, and love, and as long as missionaries insist that the greatest of these is love the Gospel will produce the peaceable fruit of righteousness, quietly but inexorably transforming the human condition from bottom to top. Also in this issue, Sherron K. George examines shifting religious alignments within Brazil today and that country�s emergence as a missionary-sending country. In our Legacy series, Joyce E. Winifred Every-Clayton shows that a central feature of the legacy of Robert Reid Kalley, Scottish missionary to Brazil, is his quiet, persistent effort to expand the bounds of religious freedom, and hence human rights. |
July 2002 In
the Image of God: The Gospel and Human Rights
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revised 05-29-2002