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(THE MISSIOLOGY of JOHANNES LEPSIUS) by ANDREAS BAUMANN Submitted in Accordance with the Require JOHANNES LEPSIUS’ MISSIOLOGIE (THE MISSIOLOGY OF JOHANNES LEPSIUS) by ANDREAS BAUMANN submitted in accordance with the requirements for the degree of DOCTOR OF THEOLOGY in the subject MISSIOLOGY at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF DR J REIMER JOINT PROMOTER: PROF DR NA BOTHA OCTOBER 2005 ****************** Statement Student-Number: 3309-804-2 I declare that Johannes Lepsius’ Missiologie (The Missiology of Johannes Lepsius) is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references. Lörrach (Germany), 26th Oktober 2005, Andreas Baumann 2 Zusammenfassung Johannes Lepsius’ Missiologie (The Missiology of Johannes Lepsius) by Andreas Baumann Degree: Doctor of Theology (DTh) Subject: Missiology Promoter: Prof Dr J Reimer Joint Promoter: Prof Dr NA Botha Forschungsgegenstand dieser Arbeit ist Johannes Lepsius’ Missiologie. Aufgabe der Untersuchung ist es, die wichtigsten missiologischen Auffassungen und Überzeugungen von Johannes Lepsius aus der Vielzahl seiner veröffentlichten Schriften zu erheben und sie dann erstmals systematisiert in einem Ge- samtüberblick darzustellen. Die Besonderheit besteht dabei darin, dass sich die Missiologie von Johan- nes Lepsius nur aus der Zusammenschau von zahlreichen Einzeläußerungen erschließen lässt, die sich zumeist in kleineren Aufsätzen und Zeitschriftenartikeln finden lassen. Somit ist es notwendig, seine einzelnen Schriften in ihrem jeweiligen – auch biographischen – Kontext wahrzunehmen und zu inter- pretieren. Aus der Aufarbeitung der theologischen Grundlagen von Johannes Lepsius’ Missiologie, sei- ner Ansichten bezüglich der Missionsarbeit unter Muslimen und einiger weiterer spezieller missiologi- scher Fragestellungen wird deutlich, dass Johannes Lepsius trotz durchaus vorhandener Parallelen zu anderen missiologischen Entwürfen in theologischer und missiologischer Hinsicht als eigenständiger Denker zu betrachten ist. Die Kenntnis der missiologischen Überzeugungen, die hinter Lepsius’ so viel- fältigen missionarischem, theologischem, sozialdiakonischem und politischem Wirken stehen, macht es möglich, seine äußerlich so wechselhafte Biographie besser zu verstehen. Darüber hinaus bietet seine Missiologie – besonders sein Reich Gottes-Verständnis – interessante Impulse für die heutige missiolo- gische Diskussion, insbesondere was die Frage nach dem Verhältnis von Missionsauftrag und gesell- schaftlichem Engagement betrifft. Key Terms: Mission, Missiologie, Missionstheologie, Missionsgeschichte, Mission unter Muslimen, Johannes Lep- sius, Johannes Awetaranian, Deutsche Orient Mission, Armenischer Hilfsbund, Deutschland, Armenien, Bulgarien, Türkei, Potsdam, Berlin, Urfa, Gemeinschaftsbewegung, Jungtürken, Reich Gottes, Escha- tologie, Mission und soziale Verantwortung. 3 Summary Johannes Lepsius’ Missiologie (The Missiology of Johannes Lepsius) by Andreas Baumann Degree: Doctor of Theology (DTh) Subject: Missiology Promoter: Prof Dr J Reimer Joint Promoter: Prof Dr NA Botha The object of this research work is the missiology of Johannes Lepsius. The task of the investigation is to collate the most important missiological opinions and beliefs of Johannes Lepsius from the large number of his published writing and then to present them in a systematic overview for the first time. They are characterised specifically by the fact that the missiology of Johannes Lepsius can only be de- veloped from an overview summary of numerous individual statements which are generally to be found in smaller papers and journal articles. Therefore it is necessary to appreciate and interpret his individual writings in their specific – and also biographical – contexts. From the reworking of the theological prin- ciples of Johannes Lepsius’ missiology, his views on mission work amongst Muslims and some other special missiological questions, it becomes clear that Johannes Lepsius – despite existing parallels with other missiological models from a theological and missiological point of view – is to be viewed as an independent thinker. The knowledge of the missiological beliefs which underpin Lepsius’ very varied missionary, theological, socio-diaconical and political activities makes it possible to have a better un- derstanding of his biography that from the outside seems so incoherent. His missiology – especially his understanding of the Kingdom of God – also offers interesting inputs for today’s missiological discus- sions, especially as far as the question of the relationship between missionary work and social commit- ment is concerned. Key Terms: Mission, Missiology, Theology of Mission, History of Mission, Missionary Work among Muslims, Jo- hannes Lepsius, Johannes Awetaranian, Deutsche Orient Mission, Armenischer Hilfsbund, Germany, Armenia, Bulgaria, Turkey, Potsdam, Berlin, Urfa, Fellowship Movement, Young Turks, Kingdom of God, Eschatology, Mission and Social Responsibility 4 Vorwort Mehr als zehn Jahre ist es nun her, dass ich in der Bibliothek des Theologischen Seminars St. Chri- schona auf das Jahrbuch der Deutschen Orient-Mission von 1903 Ex Oriente Lux stieß. Zum ersten Mal begann ich damals einige Artikel aus der Feder von Johannes Lepsius zu lesen. Bald war ich gepackt von der inhaltlichen Tiefe, der Schärfe der Formulierungen, der leidenschaftlichen Hingabe an die Mis- sion, aber auch von der Aktualität der Ausführungen nach nun fast einem Jahrhundert. Seitdem hat mich Johannes Lepsius begleitet: Eine missionsgeschichtliche Seminararbeit während meines M.A.-Studiums und ein Zeitschriftenartikel über die Entstehung der Deutschen Orient Mission sind seitdem entstanden. Außerdem fühlte ich mich gedrängt, auf die Durchführung eines Gedenktages anlässlich des 100. Jah- restages der Begründung der Deutschen Orient-Mission und des Beginnes der Armeniermassaker am 30. September 1895 hinzuwirken und diesen durchzuführen. Doch erst mit der Aufnahme meines Dok- toralstudiums ergab sich die Möglichkeit die Hintergründe und das missiologische Grundgerüst von Jo- hannes Lepsius Missionsdenken in seiner Breite zu erforschen. Viel habe ich gelernt von Lepsius, manches Mal ihn bewundert, manches Mal auch verwundert den Kopf geschüttelt. Ich bin dankbar für die hinter mir liegenden Jahre einer echten Auseinanderset- zung mit Johannes Lepsius, die mir geholfen hat, mein eigenes missiologisches Profil zu schärfen. Danken möchte ich zuerst Prof. Dr. Johannes Reimer, der die Arbeit als Erstbetreuer begleitet hat. Besonderer Dank gilt auch Christof Sauer, der mir nun schon über Jahre hinweg immer wieder hilf- reiche Anmerkungen hat zukommen lassen und die Arbeit gegengelesen hat. Weiter ist Prof. Dr. Her- mann Goltz zu danken für zahlreiche mündliche und schriftliche Hinweise und für die Möglichkeit des Zugangs zum Lepsius-Archiv in Halle. Oliver Drescher danke ich für das Überlassen von zahlreichen Kopien und dafür, dass er mich ermutigt hat, den „Staffelstab der missiologischen Lepsius-Forschung“ von ihm wieder aufzunehmen. Danken möchte ich außerdem Herrn Dr. Ulrich Bister für den Hinweis auf die Zeitschrift MBEM, Herrn Werner Beyer vom Archiv des Allianzhauses in Bad Blankenburg, sowie den Mitarbei- tern der Universitätsbibliothek Basel und des Archivs des Berliner Missionswerkes. Stellvertretend für alle die in den vergangenen Jahren unterstützend hinter mir und meiner Fa- milie gestanden haben, wollen wir unseren Eltern danken und den Mitgliedern unserer Gemeinde, der Evangelischen Stadtmission Lörrach. Ein besonderer Dank gilt auch Johann Peter und Valerie Knobloch für ihre Unterstützung. Zuletzt möchte ich meiner Frau Martina danken; denn ohne ihr geduldiges Mittragen wäre diese Arbeit niemals möglich gewesen. 5 In der vorliegenden Arbeit folgt die Rechtschreibung den für den Zeitraum 1. August 1998 bis 31. Juli 2005 maßgeblichen Regeln der Deutschen Rechtschreibung (vgl. Dudenredaktion (Hg.) 2000. Duden – Band 1: Die deutsche Rechtschreibung, 22. völlig neu bearbeitete und erweiterte Aufl. Mannheim: Du- denverlag). Um eine bessere Identifizierbarkeit zu ermöglichen, folgt die Schreibung von Orts- und Eigennamen in der Regel den Originalquellen (vgl. die einleitenden Anmerkungen in der Bibliographie). Bibelzitate wurden entnommen: Die Bibel – Elberfelder Übersetzung (Rev. Fassung). 2000. 8. Aufl. Wuppertal: R. Brockhaus. Beim Nachweis von Zitaten und Literatur verwende ich die von der UNISA vorgeschriebene Harvard- Methode und folge dabei den Regeln von: Sauer, Christof 2004. Form bewahren: Handbuch zur Har- vard-Methode. (GBFE-Studienbrief 5). Lage: Gesellschaft für Bildung und Forschung in Europa e.V. (vgl. die einleitenden Anmerkungen in der Bibliographie). 6 Inhaltsverzeichnis Abkürzungen 12 1 Einleitung 14 1.1 Gegenstand ..................................................................................................................................14 1.2 Aufgabe .......................................................................................................................................17 1.3 Quellen ........................................................................................................................................19 1.4 Forschungsstand ..........................................................................................................................19 1.5 Zugang.........................................................................................................................................23 1.6 Überblick.....................................................................................................................................24
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