The moral and ethical dilemmas posed by advancements in modern medicine are not those of the stateside practitioner alone. It’s not only the doctor at the medical center who puts someone on an artificial kidney who faces them, or the surgeon who selects a patient for an organ transplant, but also the medical missionary.
If it be true that second century Christians sometimes formed themselves into burial clubs in order to achieve a type of organization legal under Roman law, then that fact could give the Czechs, the Basques, and other oppressed minorities today some good ideas on how to run an underground church in an unconventional form.
American missionaries to the Turkish Empire first went to work among Muslims and Jews, and to revive Near Eastern Christians.
Are some of our American and British structures for ministerial training inadequate for the younger churches? Are the schools on the mission field really facing the social, cultural and spiritual problems that are innate to their soil? Does our theological education effectively aid a virile and effective growth in the church?
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