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It wasn't a waste of time.

- pius viking (4 months ago)

William Carey

William Carey "Expect great things; attempt great things." At a meeting of Baptist leaders in the late 1700s, a newly ordained minister stood to argue for the value of overseas missions. He was abruptly interrupted by an older minister who said, "Young man, sit down! You are an enthusiast. When God pleases to convert the heathen, he'll do it without consulting you or me." That such an attitude is inconceivable today is largely due to the subsequent efforts of that young man, William Carey. Plodder Carey was raised in the obscure, rural village of Paulerpury, in the middle of England. He apprenticed in a local cobbler's shop, where the nominal Anglican was converted. He enthusiastically took up the faith, and though little educated, the young convert borrowed a Greek grammar and proceeded to teach himself New Testament Greek. When his master died, he took up shoemaking in nearby Hackleton, where he met and married Dorothy Plackett, who soon gave birth to a daughter. But the apprentice cobbler's life was hard—the child died at age 2—and his pay was insufficient. Carey's family sunk into poverty and stayed there even after he took over the business. "I can plod," he wrote later, "I can persevere to any definite pursuit." All the while, he continued his language studies, adding Hebrew and Latin, and became a preacher with the Particular Baptists. He also continued pursuing his lifelong interest in international affairs, especially the religious life of other cultures. Carey was impressed with early Moravian missionaries and was increasingly dismayed at his fellow Protestants' lack of missions interest. In response, he penned An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens. He argued that Jesus' Great Commission applied to all Christians of all times, and he castigated fellow believers of his day for ignoring it: "Multitudes sit at ease and give themselves no concern about the far greater part of their fellow sinners, who to this day, are lost in ignorance and idolatry." Carey didn't stop there: in 1792 he organized a missionary society, and at its inaugural meeting preached a sermon with the call, "Expect great things from God; attempt great things for God!" Within a year, Carey, John Thomas (a former surgeon), and Carey's family (which now included three boys, and another child on the way) were on a ship headed for India. Stranger in a strange land Thomas and Carey had grossly underestimated what it would cost to live in India, and Carey's early years there were miserable. When Thomas deserted the enterprise, Carey was forced to move his family repeatedly as he sought employment that could sustain them. Illness racked the family, and loneliness and regret set it: "I am in a strange land," he wrote, "no Christian friend, a large family, and nothing to supply their wants." But he also retained hope: "Well, I have God, and his word is sure." He learned Bengali with the help of a pundit, and in a few weeks began translating the Bible into Bengali and preaching to small gatherings. When Carey himself contracted malaria, and then his 5-year-old Peter died of dysentery, it became too much for his wife, Dorothy, whose mental health deteriorated rapidly. She suffered delusions, accusing Carey of adultery and threatening him with a knife. She eventually had to be confined to a room and physically restrained. "This is indeed the valley of the shadow of death to me," Carey wrote, though characteristically added, "But I rejoice that I am here notwithstanding; and God is here." Gift of tongues In October 1799, things finally turned. He was invited to locate in a Danish settlement in Serampore, near Calcutta. He was now under the protection of the Danes, who permitted him to preach legally (in the British-controlled areas of India, all of Carey's missionary work had been illegal). Carey was joined by William Ward, a printer, and Joshua and Hanna Marshman, teachers. Mission finances increased considerably as Ward began securing government printing contracts, the Marshmans opened schools for children, and Carey began teaching at Fort William College in Calcutta. In December 1800, after seven years of missionary labor, Carey baptized his first convert, Krishna Pal, and two months later, he published his first Bengali New Testament. With this and subsequent editions, Carey and his colleagues laid the foundation for the study of modern Bengali, which up to this time had been an "unsettled dialect." Carey continued to expect great things; over the next 28 years, he and his pundits translated the entire Bible into India's major languages: Bengali, Oriya, Marathi, Hindi, Assamese, and Sanskrit and parts of 209 other languages and dialects. He also sought social reform in India, including the abolition of infanticide, widow burning (sati), and assisted suicide. He and the Marshmans founded Serampore College in 1818, a divinity school for Indians, which today offers theological and liberal arts education for some 2,500 students. By the time Carey died, he had spent 41 years in India without a furlough. His mission could count only some 700 converts in a nation of millions, but he had laid an impressive foundation of Bible translations, education, and social reform. His greatest legacy was in the worldwide missionary movement of the nineteenth century that he inspired. Missionaries like Adoniram Judson, Hudson Taylor, and David Livingstone, among thousands of others, were impressed not only by Carey's example, but by his words "Expect great things; attempt great things." The history of nineteenth-century Protestant missions is in many ways an extended commentary on the phrase.

Meeting Christ in Aslan

Over the next five years, the seven installments of C.S. Lewis’s The Chronicles of Narniaseries will turn seventy. Generations of children have found delight in stepping through the wardrobe door to this mythical world, filled with magic, meaning, and a whole cast of fantastic characters. Still, in the end, the appeal of The Chronicles comes back to a single character. Aslan, the Great Lion, who calls the children into Narnia, plays the central role in each adventure. It’s not exactly correct to call Aslan an “allegory” of Jesus. Lewis might prefer that we instead think of Aslan as Christ transposed into a Narnian key, a Creator and Lord fit for a world primarily inhabited by talking animals. Throughout The Chronicles, Aslan often emphasizes that he really is a lion and not an illusion or symbol. “Touch me,” he tells one character in “The Horse and His Boy”. “Smell me. Here are my paws, here is my tail, these are my whiskers. I am a true Beast.” True to Lewis’s genius and his love of myth, Aslan’s purpose in calling children from our world into Narnia is the same as Lewis’s purpose in writing The Chronicles. Through the Great Lion, Lewis gives us a glimpse of the character of the Savior and King he called “myth become fact,” and whom Scripture calls “the Lion of Judah.” Two moments in the Narnia series are particular favorites of my colleague Shane Morris, and illustrate Aslan’s mission with particular clarity. One takes place during the third Chronicle (the fifth in publication order), “The Horse and His Boy.” Shasta, the main character, has ridden through the night and is lost in the mountains. Having grown up in a foreign country and just returned to Narnia, he doesn’t realize he is royalty. After running and riding for his life for so long, he’s tired and discouraged, and concludes that he must be the unluckiest boy alive. Suddenly, a great Voice confronts him out of the darkness, and asks to know his sorrows. A very frightened Shasta, not knowing what else to do, relays how he and his companions fled from their captors across the desert, how fear and danger have stalked them at every turn, and how he’s been threatened by at least four lions. “There was only one lion,” replies the Voice. “But he was swift of foot.” Aslan reveals that he was the lion, and that his intervention at these crucial moments saved the boy’s life, as well as the lives of his fellow travelers and his native kingdom. What Shasta saw as bad luck was Aslan’s providential paw guiding him through danger toward his rightful throne, and even introducing him to his future wife. The second scene takes place at the end of “The Voyage of the Dawn Treader.” Lucy, Edmund, and Eustace have just come to the edge of the world after months at sea. The rest of the characters have gone home or paddled into Aslan’s Country, and the three children are left alone. They encounter Aslan on a grassy shore, who’s taken the form of a lamb and invites them to breakfast. There, he tells the children that it’s time for them to go home and, for Edmund and Lucy, there will be no returning to Narnia. They don’t take the news well. “It isn’t Narnia, you know,” cries Lucy. “It’s you. We shan’t meet you there. And how are we to live, never meeting you?” “But you shall meet me, dear one,” Aslan replies. “But there I have another name. You must learn to know me by that name. This was the very reason why you were brought to Narnia, that by knowing me here for a little, you may know me better there.” Like Jesus revealing Himself to His disciples at the breaking of bread, here Lewis has Aslan shed the disguise to allow readers to fully recognize him. When Aslan reveals his role in Shasta’s story, it brings to mind how Jesus, on the road to Emmaus, revealed to His disciples everything concerning Himself in the Law and Prophets. It’s no wonder that, like those disciples, many who have met Aslan in The Chronicles of Narnia have also felt their hearts burning within them. Seventy years on, C.S. Lewis’s stories deserve every bit of their status as classics, filled as they are with spiritual treasures for young and old alike. But the lion’s share of the credit goes to Aslan. In him we meet a character too good to be just a story. And, like Lucy, we long to know his true name—not in spite of the mane and tail, but because of them. Publication date: October 20, 2021 John Stonestreet

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