SWEDISH MISSIOLOGICAL THEMES SVENSK MISSIONSTIDSKRIFT

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492 Tormod Engelsviken following motto: “Prayer and pains, through faith in Jesus Christ, will do anything”. Tragically, the Indian settlements were destroyed in war and the Moheecans eradicated so that nobody today is using their Bible translation. The missionaries of Pietism It was the movement of Pietism that overcame the denial of the missionary obligation that was dominant among the leading Lutheran theologians during the Orthodox period. The most important centre of Pietism in Germany was the city of Halle where August Hermann Francke was the leader. It was from here that the first Lutheran missionary movement with lasting effects started. Since the Germans did not have any colonies and therefore could not send out their own missionaries on the basis of the principle cuius regio eius religio, it was the Pietistic Danish king Fredrik IV who sent the two German pastors from Halle, Bartholomeus Ziegenbalg and Heinrich Plütschau as missionaries to the Danish colony of Trankebar in South-India. In addition to serve the Danish colonists they should also do mission work among the Hindu Tamils who lived in the colony. They departed in 1705. This Danish-German Trankebar mission became pioneering for Protestant mission in India and set a pattern for Protestant mission generally, with emphasis on preaching of the gospel in the vernacular – with sensitivity to the local culture and religion -, Bible translation, educational work, work among the poor and sick and the establishment of a local church with its own clergy. In line with Pietistic spirituality the missionary work also aimed at a decisive personal conversion experience as requirement for baptism and incorporation in the church. 25 In the second decade of the eighteenth century the Norwegian pastor Thomas von Westen (“The Apostle of the Same people”) made several mission journeys to the Lapps or Same people in Northern Norway, and in 1721 another Norwegian clergyman, Hans Egede (“Greenland’s Apostles”) left Bergen for Greenland as royal merchant and missionary. These two opened the Norwegian Protestant mission enterprise which would not gain real strength, however, until the next century when Pietistic revivals swept the country and became a strong Christian grassroots movement. Typical of 24 Neill 1973:225-226 25 Neill 1973:228-231
The Missionary Task of the Church 493 this early Protestant mission supported by the state, was that missionary service was seen as a pastoral ministry and only pastors were sent out. This was also the main pattern for most Protestant mission far into the nineteenth century, when an increasing number of lay artisans and professionals went out as missionaries. 26 The largest and most dynamic Pietistic missionary movement within the Lutheran church was, however, not characterised by this clerical understanding of missionary service. The mission work of the Moravians, who from the beginning in 1732 during a period of 150 years sent out over 2,000 missionaries, and during the first 30 years more missionaries than the whole Protestant church had done during the preceding 200 years, was founded by a layman, Count Nicolaus von Zinzendorf. He had in 1722 allowed a group of religious refugees from Moravia to settle on his estate and form a community that got the name Herrnhut. Characteristic of the Moravians and their mission was zealous preaching of the crucified Christ and a total surrender to the will of the Lord. 27 Within the Moravian communities missionary service was not limited to a well-educated ecclesiastical elite or tied to the political power structure. The missionaries went out as groups consisting of people with different professional backgrounds, often artisans and farmers, who then established a Christian community on the mission field which was engaged in harvesting the “first fruits” of individuals from all peoples. 28 The Moravian communities both in Germany and in the mission field were self-supporting. This principle, which also later was followed by many “faith missions”, would naturally in some instances cause problems and hardships for the missionaries, but in other cases it enabled the mission to continue even when support from the home country failed due to lack of missionary interest, or when colonial administrators, businessmen or local authorities tried to put hindrances in the way of the missionaries. The relative independence of the mission of the sending church could therefore be of great help to the mission in times of crisis. 26 Walls 2002:215ff. See below. 27 Tiplady 2000:505 28 Berentsen 1994:116. Also in the mission movement of the nineteenth century the idea that a missionary group should consist of pastors as well as artisans and farmers who should support the mission materially was quite common. See for instance the ideas of the German Hermannsburg Mission, Arén 1978:108. It was drawing on older models of missionary service and in some sense anticipates the modern “tentmaking movement”.
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Swedish Missiological Themes, 91, 4
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Missionary Self-Understanding in a
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Introduction Swedish Missiological
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Missiology Today 625 of Jesus Chris
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Missiology Today 627 salvation” (
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Gender, Race and Religion in Nordic
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SWEDISH MISSIOLOGICAL THEMES SVENSK MISSIONSTIDSKRIFT

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