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Our Muslim Brethren: the Contribution of Samuel M. Zwemer to Christian Mission

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Our Muslim Brethren: the Contribution of Samuel M. Zwemer to Christian Mission Our Muslim Brethren: The Contribution of Samuel M. Zwemer to Christian Mission LYLE VANDER WERFF "O that Ishmael might live in thy sight" - Abrahamic prayer and the motto of the Arabian Mission of the Reformed Church in America. " . .. I lay down my life for the sheep. And I have other sheep that are not of this fold; I must bring them also, and they will heed my voice. So there shall be one flock, one shepherd" (John 10:15-16). OUR MUSLIM BRETHREN: The Contribution of Samuel M. Zwemer to Christian Mission. Abraham's prayer (Gen. 17: 18) and Jesus' encompassing claims (Jn. 10:15-16) pro­ vide a basis for the Christian's hope for his Muslim neighbor. The vision of God's coming kingdom in the reconciling work of the Messiah must embrace this community which numbers one sixth of the world's population. For centuries Christians and Muslims have dwelt at a distance, intentionally separated by creed and cultural differences, but inas­ much as we live in a universe in which "all things were created" and in which "all things hold together" and in which all things are destined to be reconciled (Col. I: 15-20), the gravitational pull of God's grace in Christ means that even alien communities must ulti­ mately move towards each other. Today we are witnessing increased contact between Muslims and Christians. No longer is this experience confined to those who journey for reason of commerce, diplo­ macy or Christian mission. Such meeting is as commonplace for the inhabitants of Detroit, Houston, Chicago, and Cedar Rapids as for those in west Europe. It is reported that an all-Muslim community is to be built near Abiquiu, New Mexico, at an estimated cost of ten million dollars over the next decade which will feature a seven-domed mosque and a boarding school. Funded by private Saudi Arabian sources, this 600 member set­ tlement, comprised mainly of American converts, has as its purpose the "perpetration" of the Islamic faith through radio and television. The Christian Reformed Church in response to the record numbers of Muslims migrating to the Chicago area has announced that a former missionary to Nairobi, will begin a ministry of outreach to these newcom­ ers. 2 As the Arabian Mission of the Reformed Church in America moves toward its centennial year (founded 1889, adopted by the Reformed Church in America, 1894), members of that denomination have reason to reflect on the challenge of Islam. Fortu­ nately those in the reformed tradition have a wealth of historical experience on which they can draw. The early confrontation of Islam and Christianity beginning in the Seventh Century led to a difficult, sometimes torturous, relationship. The emergence and expansion of the 25 House of Islam was intricately linked to the cultural explosion of the Arab peoples which within a century spread over the Middle East to India a nd westward across Africa and Spain to threaten Europe. Military clash, economical disruption, and religious domina­ tion always bring with it pain, rancor, a nd deep-seated rese ntment. For centuries the contest for lands and peoples further a lienated Christians a nd Muslims. Christians in Europe tried to ignore Islam after the tragic failure of the crusades. Christians under Muslim rulers struggled from their minority communions simply to survive. Islam altered between triumphant expansionism and defensive isolationism. From the Middle Ages to the Protestant Reformation, there were few efforts to heal this legacy of friction . Only as the full implications of the life-reforming Word and Spirit worked their way in the churches of the West, did there emerge an evangelical impulse to fulfill the mission man­ date of Christ. The Nineteenth Century saw a resurgence of the constraining love of Christ which prompted Protestants to reach out towards the Muslim world. Early exchanges between Christian workers and Muslim in India and Indonesia pro­ vided a testing ground for Protestant missions, especiaiJy Anglican and Reformed . The lessons learned were not lost on those who ventured to Islam's heartlands, the Middle East. Even though the caliphate was declining, Islam was in the dominance, holding sway over Latin and Orthodox churches, penetrating every facet of society. Reformed and Anglican missionaries attempted to cope with a mix of factors that produced frustration among even the most dedicated of witnesses. Yet from these labors and lives sacrifically given in Christ's name, comes light concerning a maturer Christian approach to Muslims. The first half of the Twentieth Century saw the best of Anglican and Reformed mission­ ary effort exemplified in the figures of W. H. Temple Gairdner (1873-1928) and Samuel M. Zwemer ( 1867-1952). The focus of this article is on the contributions of the latter with a view to application in the present.3 Samuel Marinus Zwemer was born of Huguenot-Dutch American parentage which took seriously the Calvinistic traditions of the Reformed Church in America.4 While completing his theological studies at New Brunswick Seminary, he along with two fellow students, James Cantine and Philip T. Phelps, and professor John G. Lansing conceived a plan for the evangelization of Arabia ( 1889). When the denomination at first hesitated to underwrite this vision, they went to congregations in northwest Iowa, South Dakota and Minnesota for support. This "Arabian Syndicate," as it was called, continued to provide resources long after the program was fully incorporated in the Reformed Church in America ( 1894). Zwemer pioneered in the founding of evangelistic, educational and medi­ cal work in Basrah (Iraq), Bahrain, Muscat (Oman), and Kuwait during the first phase of his career in the Arabian Gulf (1891-1912). In 1912 he accepted a call from the United Presbyterian Church to work in Cairo ma king it a center for the study of Islam and the production of Christian literature. During the sixteen years spent in Egypt, he worked closely with temple Gairdner of the Church Missionary Society (Anglican). A third phase of his ministry took him to Princeton Theological Seminary in 1928 where he taught history of religions and Christian missions. From this base, he joined Hendrick Kraemer in the debates of the International Missionary Conference at Madras ( 193 8). Widely respected as an Islamic scholar, Zwemer also participated in the Edinburgh Conference 26 (1910), edited The Muslim World (1911-1947), and traveled extensively in behalf of Mus­ lim evangelization. What are the insights to be extracted from the life and thought of Samuel M. Zwe­ mer? What does this prominent son of the Reformed tradition suggest to those who are concerned about the Christian obligation to their Muslim neighbors? Church and Mission Mission to Muslims must be church based, according to this Reformed churchman. For Zwemer the church's correct self-understanding must precede effective witness, and reciprocally only as she engages in mission can she become what God intended. The church is elected, called into being, that she might be God's witnessing agent among the nations. The founders of the Arabian Mission were convinced that the whole church must take seriously the evangelization of the Muslim world. Initially they were frustrated when the· Reformed Church in America lacked funds for this new beginning. Nevertheless, Zwemer plowed ahead rallying a group of congregations ready to answer the call. He was true to the cry that the church must be "ever reforming" according to the biblical mandates. Much of Zwemer's energy was spent in arousing the church to an awareness of its task. He organized the Cairo Conference ( 1906), served as field secretary of the Reformed Mission Board ( 1907), and was the first candidate secretary of the Student Volunteer Movement ( 1908), crisscrossing college campuses to recruit missionaries of the caliber of Dr. Paul W. Harrison. Ever alerting his home church to new possibilities, he attended the Student Volunteer Movement Convention in Rochester (January 1910) and the historic assembly at Edinburgh (1910), and began to edit The Moslem World. Back in Bahrain, he prepared for the Lucknow Conference, a tour of India, and the YMCA Conferences in Bombay and Calcutta ( 1911). Such was the pace set by this one who advocated that the task of mission belongs to the whole church. Zwemer saw the formation of indigenous churches as the goal of mission. Although he never had the privilege of serving as a local pastor because of his larger role as an ecumenical evangelist and student of Islam, his vision portrayed the church as the local manifestation of the Kingdom of God. He avoided the errors of many evangelical para­ church agencies which fail to make any enduring impact on Muslims because of a weak ecclesiology. Evangelism must result in the visible manifestation of the body of Christ. The church is ever object and agent, end and instrument of mission even though the ultimate source of mission remains God. It is his glory that is declared by the whole enterprise. Zwemer learned considerably from Temple Gairdner, his Anglican colleague in Cairo, about the strategic role played by indigenous congregations. Gairdner's stress on the incarnational "presence" of Christ's body foreshadows the excellent work of Kenneth Cragg.s Gairdner helped flesh out a church life which balanced worship and song, fellow­ ship, healing, and witness. His liturgical and musical contributions held appeal for both Muslims and Orthodox Christians. For example, in the drama of worship he would occa­ sionally prostrate himself before the communion table in Oriental fashion. With the CMS 27 he worked to nurture Arab congregations and pastors. Gairdner had written that: The grand aim should be to raise up a truly militant, evangelical, and there­ fore evangeli stic Church, however small , a truly Catholic Church with power to absorb and unify the most diverse elements, and gifted with historical order and reverent, inspiring, and liturgical services.
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