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The modern-day Lottie Moon on life as a missionary in India

An interview with Dr. Rebekah Naylor

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December 27, 2021

Around Christmastime, Southern Baptists are accustomed to hearing about Lottie Moon, the incredible former missionary to China who pioneered the way for many more to take the gospel to faraway lands. Dr. Rebekah Naylor, a former medical missionary to India through the International Mission Board, is referred to by many as the modern-day Lottie Moon. In addition to her many accomplishments overseas, she currently holds the title of the first female distinguished professor of missions and permanent missionary-in-residence at Southwestern Baptist Theological Seminary. Dr. Naylor was kind enough to give us a glimpse into her life as a missionary and heart for the nations. 

Elizabeth Bristow: People often refer to you as a modern-day Lottie Moon. You professed your faith in Christ at age five, and then you felt God calling you to the medical mission field eight years later. So can you describe what that moment was like for you as a 13-year-old girl? How did you sense God’s calling upon your life at this time?

Rebekah Naylor: I had learned about missions my whole life. My father was my pastor, and we prayed for missionaries. I had met missionaries in our home. But it was during a week of foreign mission emphasis in our church that missionaries were speaking. And it was in that week that I just sensed inside of me a direction that this was personal and God wanted me to do this. I could not imagine that I could do something that, in my mind, was huge. How could I do that? And it was [after] several months of prayer — I didn’t tell anyone, even my parents — that I finally said, “OK, Lord, if this is it, I’ll do it.” And immediately all the confusion went away, and there was peace.

EB: You received an undergraduate degree from Baylor in Waco, Texas, and then you completed your medical training at Vanderbilt, in Nashville, Tennessee. Following your surgical training in 1973, you were appointed to what is now the IMB. Then, it was the Foreign Mission Board. You served at the Bangalore Baptist Hospital for 29 years in Bangalore, India. During this time, the hospital expanded and experienced significant growth. Reflecting back over your years serving in Bangalore, what was the most rewarding aspect of your work?

RN: It’s hard to isolate one. Of course, seeing people made well physically, and spiritually, to find wholeness [in] Jesus, would be the most rewarding. Investing in future generations of leadership, discipleship ministries, and modeling leadership, administration, teaching, and clinical care was all very rewarding and continues to be because the hospital today is remarkable. I just could not be more rewarded, especially seeing the leadership that is strong and faithful to the Lord and to the work of the hospital.

EB: What were some of the biggest challenges you faced during your 29 years serving at the hospital?

RN: You know, I tend not to think of [them]. Obviously, there were crises. There were problems. Those are not foremost in my mind because God did so many wonderful things, even in those. Yes, being away from family was probably the hardest thing. I think another challenge was communication. India is a very multilingual country with scores of major languages. In addition, they have dialects of those. So that was always a challenge, because I just wished I could have communicated well with everyone, which wasn’t possible.

EB: Besides serving as a missionary surgeon and professor, you also worked as a strategy coordinator and a church planter for the IMB in Karnataka, India, from 1992–2009. Will you give us a snapshot of that time, when you worked with medical missions and Indian pastors and helped plant 900 churches in that state?

RN: Those churches really came [about] over all the years through the hospital and its outreach through local pastors, church planters, and Indian evangelists. As patients came to the hospital, our chaplains were able to share the gospel with them. Many believed, and they were followed up with in their homes. If the interest was there and they truly believed, then Bible study groups were started, and eventually, house churches. From the beginning, we tried to ensure that they multiplied into surrounding communities. And so, multiplication is how those hundreds were possible. It was a collective effort, with much prayer and much hard work from the pastors, the evangelists, the church planters.

EB: Looking back over the time that you worked in church planting, what was the state of religious freedom like in India? And did you all have to undergo challenges when it came to that?

RN: The Constitution of India allows a person to worship as they choose. And when I went to India, it was possible to share the gospel openly in a village or a community. Over time, that became more restricted. It’s very restricted today, but over the years, it slowly became less open. Showing the Jesus film or sharing the gospel would happen more commonly in a home rather than just out by the well or something. I remember once that some of our chaplains were doing follow-up work in a village and were beaten up when they entered the village. 

The other thing we noticed is that we could no longer get resident visas to live there as missionaries. From about 1980 onward, we couldn’t get those kinds of visas. So that was another restriction. I struggled to keep a medical license. Supposedly, it was not due to my religious affiliation, but I think it probably was. And, the difficulties have continued to increase.

EB: What type of advice would you give to a young woman who is looking to pursue a calling similar to yours — in medical missions. What encouragement would you offer to someone who is praying through that?

RN: Praying through it is the key, and I think the bottom line is submission to whatever God wants you to do without any qualifications put on it. For example, “I’ll go if I have a husband,” or, “I’ll go if this happens or that.” And if we’re totally submitted to what God wants — to stay here or to go some other place — he will direct our paths. He promised that, and God keeps every promise. We have to submit to and trust him in it. That would be my advice and encouragement. Also, stay in God’s Word. Read missionary biographies. Talk to missionaries. Go to conferences. Use every opportunity to know about our world and its needs.

EB: As Christians, how can we support missionaries? How can we better serve them? What are specific things you pray for? 

RN: I pray that they will truly love the Lord with all their heart and mind and soul. I pray that the Spirit will direct them, certainly in the big things, but even daily, for a person that they could meet today. I pray that they will see fruit and be encouraged in their work. Sometimes it’s hard, and so I pray for their encouragement. I pray for them in times of loneliness. I pray for them in times of threat or danger.

God [also] told us to pray for more laborers that he would call from among us and from among the peoples to whom our missionaries have gone. So, praying and certainly giving generously, sacrificially, and cheerfully to support missions communicates to our missionaries that we care and are supporting them, and it encourages them. And, of course, we should be willing to go and our churches should be burdened to send out people from their fellowships. These are all ways that we can really encourage our missionaries.

As we know, the Christmas season is all about giving, because God gave his Son for us. Dr. Naylor’s life and ministry is a perfect example of why it’s important to give to the IMB. We cheerfully give so that we can see the nations cared for and told about the good news of Jesus. Dr. Naylor has a children’s book published about her life that can help you teach your kids about the importance of missionaries and the work of God around the world. All the proceeds from Rebekah: an American Surgeon in India go to the IMB and to missionaries all over our world. This season — and all year long — may we remember to pray for our brothers and sisters who are carrying the gospel, sometimes at a great cost, across the globe. 

For more about Lottie Moon and the IMB, view this article and the IMB’s site

Photo Attribution:

Baptist Press

Elizabeth Bristow

Elizabeth Bristow serves as the press secretary for the ERLC. Elizabeth oversees public relations and media operations for the organization. She received a B.A. in Public Relations and Marketing from Union University in 2010. She is a native of Tennessee and resides in Lebanon, Tennessee, with her husband and two … Read More

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24