Vol. 20, No.4 nternatlona• October 1996 etln• Another World Mission Conference: What Impact?

his issue, which marks the completion of twenty years of publication of papers and reports. This issue of the INTERNATIONAL Tpublication of the INTERNATIONAL BULLETIN, comes off the BULLETIN will helpus appreciate the heritageof 150yearsof world press on the eve of a major world conference on mission and mission conferences and whet our appetites for the outcome of evangelism. "Called to One Hope: The Gospel in Diverse Cul­ Salvador 1996. tures," sponsored by the World Council of Churches, will meet in Salvador, Brazil, November 24-December 3, 1996. It is the eleventh in a series of world missionary conferences that began with Edinburgh 1910. The preparations for this conference echo On Page Edinburgh in that many study groups around the world have 146 World Mission Conferences: What Impact Do been involved for two years or more in examining local issues of They Have? the Gospel and culture, and in drafting materials for illuminating Norman E. Thomas the conference theme at Salvador. We join the conference coordi­ 149 A Prayer nators in praying that through the conference God's people will WCC Conference on WorldMission and "be strengthened in their cultural identity, renewed in their Evangelism Christian life, and equipped for authentic witness in each con­ text" (see "Prayer," p. 149). 155 Response to Norman Thomas On the eve of Salvador, the INTERNATIONAL BULLETIN offers a Charles W. Forman majorreview andevaluationby NormanE.Thomasof theimpact 157 Latin America's Fifth Wave of Protestant of world mission conferences. Charles W. Forman follows with Churches a response to Thomas, adding important detail regarding the Clayton L. Berg, Jr., and Paul E. Pretiz ongoing contributions of selected mission conferences. Some 160 From the Evangelical Alliance to the World readers may find it hard to believe that, as Thomas states, no less Evangelical Fellowship: 150 Years of Unity than eleven mission consultations and prayer conferences, in ten with a Mission countries, were held in 1993 alone. Even more startling is the W. Harold Fuller statistic cited by Forman: there were about 600 ecumenical consultations held between 1948 and 1982-almost twenty per 162 Noteworthy year! 163 The Legacy of Charles Henry Brent What impact have conferences such as these had on the Mark D. Norbeck world Christian mission? Out of his review of nearly a century and a half of Protestant world mission conferences, Thomas 167 Reader's Response identifies eight categories of impact, both immediate and ongo­ 170 My Pilgrimage in Mission ing. He acknowledges what we might well expect, that not all Eugene Heideman impacts of all conferences were positive-as, for example, in the 174 Book Reviews case of the call for a moratorium on missionaries (Bangkok 1973). Both Thomas and Forman lament the decrease in recent years of 182 Index 1993-1996 preconference preparationand studypapersand postconference 192 Book Notes of issionaryResearch World Mission Conferences: What Impact Do They Have? Norman E. Thomas

n May 15, 1806, William Carey, the pioneer Baptist conferences and envisioned for the first time a "Church of Christ O missionary to India, wrote from Calcutta to Andrew in India." The series of still-larger "decennial conferences" for all Fuller, secretary of the Baptist Missionary Society: workers in India began in 1872; these were the first to include Indian pastors as participants. Parallel developments took place The Cape of Good Hope is now in the hands of the English; should among missionaries in other countries and continents. These it continue so, would it not be possible to have a general associa­ conferences resulted in "a greatly heightened sense of Christian tion of all denominations of Christians, from the four quarters of unity," agreements to plan cooperatively in mission (e.g., comity the world, kept there once in about ten years? I earnestly recom­ agreements for the allocation of mission fields within a country), mend this plan, let the first meeting be in the Year 1810, or 1812 at and joint endeavors in medicine, education, Bible translation, furthest. I have no doubt but it would be attended with very important effects; we could understand one another better, and production of Christian literature, and so forth." more entirely enter into one another's views by two hours conver­ Two missionary conferences at the turn of the century were sation than by two or three years epistolary correspondence.1 Edinburgh prototypes. The Madras Missionary Conference (for all India) in 1900 was innovative in both representation and Carey's vision was remarkable, for it took the world church procedure. Instead of a large missionary convention, each mis­ and the ecumenical movementanotherhundred years to achieve sionary society elected or appointed official delegates to repre­ Carey's bold proposal at the World Missionary Conference in sent them. No papers were read. Instead, delegates worked in Edinburgh, Scotland, in 1910.2 nine committees wrestling with problems, drafting resolutions, What has been the impact of world mission conferences? and submitting them to the entire conference for discussion and Now, 190 years after what Carey called his "pleasing dream," action. The 1907 Shanghai Conference, in contrast, blended fea­ and almost 90 years after Edinburgh, it is time to take stock. This tures of both convention and conference models. Although 3,445 overview will be limited to selected Protestant world mission Protestant missionaries in China attended this great Centenary conferences. The first part provides a brief historical overview. Conference of Chinese Missions (almost one-third of the Protes­ The typology of impacts in the second part has been developed tant missionaries in China), only 509 were voting delegates, inductively from the reports of planners and participants in the representing 63 mission societies." conferences themselves. A second stream took place in Europe and North America in the form of large missionary conventions to awaken public support Four Streams to Edinburgh for missions. Embryonic beginnings (New York and London 1854) were followed by successively larger Anglo-American In 1854 the British and American branches of the Evangelical consultations in Liverpool (1860) and London (1878). Two years Alliance sponsored the Union Missionary Convention in New of planning preceded the next convention held in London in 1888 York with Alexander Duff, the well-known missionary from and billed as the Centenary Conference on the Protestant Mis­ India,as keynote speaker. With "theevangelizationof the world" sions of the World. Intentionally international in participation, as its central concern, the convention demonstrated "that Chris­ the 1,579 delegates from 139 different denominations and mis­ tians of every shade of denominational opinion can here find a sion societies represented ten countries of North America and commonground of ChristianPhilanthropy, and for Christian co­ western Europe, although more than 80 percent were from Great operation and effort." In a great public service in the Broadway Britain and the British colonies. Although A. T. Pierson, editor of Tabernacle, with "some hundreds" turned away for lack of the prestigious Missionary Reviewof the World, extolled it as "the space, Duff challenged the convention to "prove that we are one grandestecumenical council ever assembled since the first coun­ in Christian enterprise-one in burning desire and self-sacrific­ cil in Jerusalem," Gustav Warneck, Germany's pioneer ing effort of this world's evangelization." This was the prototype missiologist, lamented that no resolutions touching mission of 150 years of world mission conferences to follow.' issues were allowed. Warneck proposed that henceforth in each W. Richey Hogg delineated four streams of nineteenth­ decade a "General Missionary Conference be held composed of century missionary cooperation that flowed together in 1910 to official delegates from all Protestant missionary societies," with make possible the famed Edinburgh Conference.' The first of a "Standing Central Committee" with power to act between these is missionary-convened conferences held overseas on local, meetings-a vision not realized until Edinburgh 1910. In con­ regional, or national levels to explore issues of mission theory, trast to the 1888 London assembly with its disappointing public practice, and organization. As nineteenth-century missionaries response, theNewYork "EcumenicalMissionaryConference" of met together in India, China, Japan, and the countries of Africa 1900 was by far the largest missionary conference of the century, and Latin America, they experienced a oneness in Christ across with daily crowds overflowing Carnegie Hall and an estimated mission society and denominational lines. By the 1830s those in 170,000-200,000 persons in total attendance, although only 2,500 India met interdenominationally in Bombay, Calcutta, and Ma­ were official delegates from 162 mission boards. During ten days dras. In the 1860s they formed North and South India missionary of meetings 500 platform speakers (but just 8 from younger churches) addressed every conceivable mission topic; inspiring Norman E. Thomas is the Vera B. Blinn Professor of World Christianityat worship and fervent prayer motivated attendees to support United Theological Seminary in Dayton, Ohio. Book Editor of Missiology missionaryeffortsgenerously. "Suchconferences," wroteRobert since 1986, his major work, entitled Missions and Unity: Lessons from E. Speer, "though they serve to do little ... yet serve always to History, 1792-1992, willbepublished byMercer UniversityPress in theseries reveal the great and irresistible movements of the spirit of God."? "The Modern Mission Era, 1792-1992: An Appraisal." A third stream of missionary cooperation in Europe and

146 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH North America is found in mission society associations and their International Bulletin gatherings of mission executives. As early as 1819 secretaries of London-based mission boards formed an association for "mu­ of Missionary Research tual counsel and fellowship." It was this London Secretaries' Association that launched plans for the large interdenomina­ Established 1950 by R. Pierce Beaver as Occasional Bulletin from the Missionary Research Library. Named Occasional Bulletin of Missionary tional mission conferences discussed above. Protestant mission Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH societies in Scandinavia, Netherlands, and Germany formed 1981. parallel organizations, often with more frequent regional or national mission conferences and more cooperative efforts than Published quarterly in January, April, July, and October by their British counterparts. Not until 1893 did mission board Overseas Ministries Study Center secretaries in North America form a permanent association, the 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. Interdenominational Conference of Foreign Mission Boards and Telephone: (203) 624-6672 Societies in the United States and Canada. Later known as the Fax: (203) 865-2857 Foreign Missions Conference of North America, it brought mis­ Editor: Associate Editor: Assistant Editor: sionleaders together in active debate of issues that was expressly Gerald H. Anderson James M. Phillips Robert T. Coote forbidden at the larger missionary conventions. Could the societies speak with a united voice to their na­ Contributing Editors Catalino G. Arevalo, S.J. Gary B. McGee Thomas F. Stransky, C.S.P. tional governments on mission-related issues? The Germansoci­ David B. Barrett Wilbert R. Shenk Charles R. Taber eties were the first to implementWarneck's visionof a "Standing Samuel Escobar Mary Motte, F.M.M. Tite Tienou Barbara Hendricks, M.M. Lesslie Newbigin Ruth A. Tucker Norman A. Horner C. Rene Padilla Desmond Tutu David A. Kerr Dana L. Robert Andrew F. Walls Through the student Graham Kings Lamin Sanneh Anastasios Yannoulatos movements, future mission

Books for review and correspondence regarding editorial matters should be leaders learned skills for addressed to the editors. Manuscripts unaccompanied by a self-addressed, united witness and action. stamped envelope (or international postal coupons) will not be returned.

Subscriptions: $18 for one year, $33 for two years, and $49 for three years, postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ Central Committee" (Ausschuss) empowered to address govern­ scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, ment concerning policies affecting missions in the colonies. By Visa, MasterCard, or International Money Order in U.S. funds. Individual contrast, the Conference of the Foreign Mission Boards in the copies are $6.00; bulk rates upon request. Correspondence regarding sub­ United States and Canada delayed until 1907 the formation of an scriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF executive body to negotiate with governments, arbitrate prob­ MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. lems of field comity, and initiate actions in emergency situations. Advertising: Remaining jealous of their own autonomy, the mission boards Ruth E. Taylor agreed that the new Committee on Reference and Counsel had 11 Graffam Road, South Portland, Maine 04106, U.S.A. no right "to interfere in any way in the internal administration of Telephone: (207) 799-4387 any Board or Society.:" The student movements with their major conferences created Articles appearing in this journal are abstracted and indexed in: the fourth stream of nineteenth-century missionary cooperation Bibliografia Missionaria IBZ (International Bibliography of leading to Edinburgh. Almost without exception, leaders in Christian Periodical Index Periodical Literature) mission cooperation caught the vision and learned skills for Guideto People in Periodical Literature Missionalia unitedwitness and action through the studentmovements."John Guideto Social Science and Religion in Periodica Islamica R. Mott, a founder of both the Student Volunteer Movement Periodical Literature Religious andTheological Abstracts IBR (International Bibliography of Religion Index One:Periodicals (SVM) and the World's Student Christian Federation (WSCF), Book Reviews) described the SVM and the WSCF as "practice games in weaving together the nations and communions."IO It was the student Index, abstracts, and full text of this journal are available on databases movements, rather than the missionary societies, who first orga­ provided by EBSCO, H. W. Wilson Company, Information Access Company, nized on a wide interdenominational basis a federation of na­ and UniversityMicrofilms. Also consultInfoTrac databaseat manyacademic tional movements; meeting at Vadstena Castle, Sweden, in 1895, and public libraries. For more information, contact your online service. five student Christian movements formed the WSCF.

Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors and not necessarily of the Overseas Ministries Study Center. Edinburgh 1910

Copyright© 1996byOverseasMinistriesStudyCenter.All rightsreserved. Edinburgh was first conceived by the Scottish host committee as a greatdemonstration of fervor for, and unityin, mission, follow­ Second-class postage paid at New Haven, Connecticut. ing in the tradition of London 1888 and New York 1900. They POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF could not foresee the consequences of inviting the Conference of MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. North American Foreign Missions Boards to appoint a "Joint ISSN 0272-6122 Sub-Committee." The North American committee took the re­ quest seriously, adding two rising leaders, Robert E. Speer and John R. Mott, to their number. A new model for Edinburgh

October 1996 147 resulted from the 1908 report of the Joint Committee. Concerning Evangelical Foreign Missions Association (EFMA) jointly spon­ the object of the proposed conference, the committee's judgment sored a world missions congress, at which claim was laid to the was that it "should not be devoted primarily to educational and evangelical heritage of Edinburgh 1910. IFMA and EFMA to­ inspirational purposes" but rather should feature "thorough gether accounted for more than 13,000 cross-cultural missionar­ study and consultation by the leaders of the foreign missionary ies; at the Wheaton congress they were represented by 938 forces of the world concerning the large and most vital questions delegates from 71 countries. The congress was hailed by Chris­ of missionaryopportunityand policy." Officialdelegates wereto tianity Today as "the largest ecumenical strategy conference of be restricted to under 1,200, but every Protestant missionary Protestant missionaries ever held in North America."!' Five agency was invited to send official delegates with proportional months later, with support from Billy Graham, that prestigious representation according to the relative size of the missionary journalsponsored the Berlin Congresson Evangelism (1966);this force or budget, including leaders "on the Mission fields." An­ gathering again claimed as the goal of world mission the SVM's other distinctive proposal was that the conference consider re­ watchword, "The evangelization of the world in this genera­ ports from special study commissions working as far in advance tion." The focus on evangelism continued at regional confer­ as possible. ences in Africa, Asia, Latin America, and North America­ An international committee accepted the proposed model, preludes to the InternationalCongress on World Evangelization, naming Mott as general chairman and J. H. Oldham as the held in Lausanne, Switzerland, in 1974 and attended by 2,430 conference's full-time salaried secretary. The price of full Angli­ participants from 150 countries. Two legacies of Lausanne gave can participation was a proviso that questions of doctrine and evangelicals a distinctive unity: the fifteen-point Lausanne Cov­ church polity be excluded where participating societies differed enant provided a theological consensus, while the Lausanne among themselves. A further proviso excluded almost all mis­ Committee for World Evangelization gave permanent leader­ sions to Latin America and Europe, since such missions did not ship. The latter has sponsored successor world conferences, of send missionaries "among non-Christian peoples."n which Pattaya, Thailand (1980), and Lausanne II, Manila (1989), Reflecting on Edinburgh 1910 as the"ecumenical keystone," are the most significant." W. Richey Hogg identified three operating principles as keys to However, the evangelical stream is broad. It includes the its effectiveness: convening only officially appointed delegates, World Consultation on Frontier Missions, held in Edinburgh maintaining broad denominational inclusiveness, and operating (1980), sponsored by the Pasadena ad hoc committee chaired by cooperativelyon essential tasks while neither requiring theologi­ Ralph Winter; the international congresses for itinerant evange­ cal consensus nor compromising any conviction. Fifty years after lists, held in Amsterdam (1983 and 1986), sponsored by the Billy Edinburgh, Oldham, its organizing secretary, judged the ap­ Graham Evangelistic Association; and the Global Consultation pointment by the conference of its Continuation Committee on World Evangelization by the Year 2000 and Beyond (GCOWE (which became the International Missionary Council in 1921) to '95), held in Seoul (1995). be "the decisive event which made possible the growth of the A third stream from Edinburgh has taken the form of focused ecumenical movement."12 study conferences on speciiic topics. Most world mission confer­ ences since 1961 have been devoted more to educational and Three Streams from Edinburgh inspirational purposes than to thorough study and consultation on mission issues. The latter objective instead has become the From Edinburgh flowed three streams of international mission goal of sponsored study conferences. For example, there was the conferences. The first has been called the ecumenical stream. With 1977 consultation in Chiang Mai, Thailand, on dialogue. In 1979, a growing number of participants from the "younger churches," at its meeting in Jamaica, the WCC Central Committee approved the International Missionary Council (IMC) sponsored major missionary meetings at Jerusalem (1928); Tambaram/Madras (1938); Whitby, Canada (1947); Willingen, Germany (1952); and World mission conferences Accra, Ghana (1958). While each had public sessions as well as deliberative meetings of official delegates, Jerusalem and Ma­ since 1961 have been dras, with their multivolume production of preparatory papers devoted more to education and reports, emulated Edinburgh (1910), while the post-World War II meetings had more modest study components. Following and inspiration than to the integration in 1961 of the IMC into the World Council of study and consultation. Churches (WCC) as the latter's mission arm, the tradition of mission conferences has continued: Mexico City (1963); Bangkok (1973); Melbourne, Australia (1980); and San Antonio, Texas "Guidelines on Dialogue with People of Living Faiths and Ide­ (1989), with the 1996 conference to be convened in November, in ologies," reproducing almost word for word the report of the Salvador, Brazil." 1977 study meeting. Chiang Mai, in turn, was but one in a series The second stream is the succession of evangelical world of conferences on that theme held by the WCC. Simultaneously mission conferences that lay claim to Edinburgh's evangelical the Lausanne Committee for World Evangelization (LCWE) fervor for mission and evangelism. In 1960 the Interdenomina­ sponsored its first post-Lausanne consultation, dealing with the tional Foreign Mission Association (IFMA) organized a World homogeneous unit principle (Pasadena, California, 1977), which Missions Conference, held at Moody Church in Chicago. Its was followed by Gospel and Culture (Willowbank, Bermuda, closing statement echoed the rallying cry of the SVM two genera­ 1978), SimpleLifestyle (High Leigh, England, 1980), and Evange­ tions earlier. The IFMA delegates called for "total mobilization lism and Social Responsibility (Grand Rapids, Michigan, 1982). . . . of men and of means [so] that the total evangelization of the These became models for numerous study consultations to fol­ world may be achieved in this generation." Six years later, low, with eleven consultations and prayer conferences in ten meeting at Wheaton College in Wheaton, Illinois, IFMA and the countries in 1993 alone."

148 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Impacts of Mission Conferences spirit of co-operation widens with experience." Although only Protestants participated at Edinburgh, Silas McBee, the Anglican What has been the impact of international Protestant mission vice-chairman, read to the conference the irenic letter of the conferences over the past 150 years? My initial research into the Roman Catholic bishop of Cremona, who commended the intentions of their planners, responses by participants, and later conference's unifying element and noble aspirations and asked: reflections by missiologists leads me to suggest the following "Are not these elements more than sufficient to constitute a eight impacts: uniting in prayer, broadening koinonia, network­ common ground of agreement, and to afford a sound basis for ing for mission, training for ecumenicalleadership, inspiring for further discussion, tending to promote the union of all believers world evangelization, transforming mission theology, deepen­ in Christ?" Twenty-eight years later world mission leaders gath­ ing analysis of mission contexts,and envisioningnewwineskins. ered at Tambaram/Madras (1938); war between China and Evidence of these impacts can be found across both confessional Japan had already engulfed Nanjing, China, the original in­ and generationallines. The examples given below are suggestive tended location for the meeting. D. T. Niles of Sri Lanka (Ceylon) and not exhaustive." called Tambaram a "miracle because at a time when na­ Uniting in Prayer A Prayer tional boundaries were bris­ for the Conference on World Mission and Evangelism tling with guns and when "I havegreatpleasurein meet­ Salvador, Brazil, November 24-December 3, 1996 na tional safetywassupposed ing the members of the Evan­ to depend on being self-con­ gelical Alliance in this place, Gracious God, tained, Christian men and for united prayer and suppli­ who from the day of Pentecost women still held true to the cation," the Rev. J. Leifchild has called to one hope all peoples everywhere convictionthattheybelonged declared to the 1858 meeting through the embodiment of the gospel in diverse cultures: together and to each other." in London. For a hundred grant us, we pray, a vision of your love in Jesus Christ Reflecting backon this legacy years the alliance issued a that embraces within its transforming power during the darkest days of "call to prayer to Christians the rich plurality of the human race. World War II, Archbishop over the world," with the William Temple in his 1942 churches' world mission as a In your grace, enthronement sermon de­ major concern." bless and guide the preparations clared: "God has been build­ Participants at world for the Conference on World Mission and Evangelism in ing up a Christian fellowship mission conferences often Salvador, Brazil, which now extends into al­ strike the same chord. "The that through it your people may be most every nation, and binds heart of Edinburgh was not strengthened in their cultural identity, citizens of them all together its speeches but its periods of renewed in their Christian life, in trueunityand mutuallove. prayer," Hogg wrote. Some­ and equipped for authentic witness in each context. ... the great world-fellow­ times innovative worship ship has arisen; it is the great evoked deep prayerful re­ In the power of the Spirit, new fact of our era; it makes sponses. Participants at the lead them to discern and celebrate itself apparent from time to WCC'sSan Antonio (1989)as­ the wondrous variety of expressions of the Christian faith timein World Conferences.r?" sembly one early morning and the unity that binds them together. Similar aspirations char­ walked symbolically "the acterized evangelical mission way of the cross" from Inspire in your church conferences. Billy Graham, in Gethsemane to Calvary. a rich sharing across cultures opening Lausanne (1974), "The sound of hammering. so that the heritages of all peoples may be offered to you, shared his hope that as a re­ This will be my abiding Triune God, sult of the congress "a new memory of San Antonio'89," who alone are worthy of glory and honour, koinonia or fellowship among wrote one participant, recall­ at all times and in all places, evangelicalsofall persuasions ing how participants "wrote through Jesus Christ. Amen. will be developed through­ our sins of commission and outthe world." This hopewas omission and nailed them to World Council of Churches sorely tested at Lausanne 11/ the cross." At GCOWE '95, Manila (1989). "Inspiration David Bryant led in a "Con­ abounded" as 3,586 partici­ cert of Prayer," and the United Prayer Track encouraged prayer pants gathered from 186countries in a "global camp meeting" to movements beginning at the Korean churches' prayer moun­ rekindle the flame for world evangelization for the final years of tains to focus their prayer ministries "on accomplishing the task this century and beyond. Tensions surfaced, however, both of establishing a Churchfor every people and making the Gospel between middle-aged Western leadership and younger leaders available for every person by the year AD 2000."19 of the Third World churches, and between charismatic and noncharismatic evangelicals. Each group had opportunities to Broadening Koinonia present their mission concerns in workshops and plenary papers butwithout interactions scheduled between them. "Would not a "Co-operation and Unity" was one of eight themes at Edinburgh debate have beenbetter?" John Stott reflected. "Are we evangeli­ (1910).Concerning the value of conferences in the mission field, cal people not now mature enough as a movement to refuse to the study commission concluded: "Missionary workers who sweep our differences under the carpet and instead to insist on have once beendrawntogether are notreadily sundered, and the bringing them into open discussion'"?'

October 1996 149 San Antonio (1989), in contrast, understood conflict as part seminars according to region and language, and among 141 of the quest for unity. The ecumenical conference affirmed that workshops on specific kinds of evangelism. Each participated in the church, as Christ's living body, "demonstrates the power of a "dayof witness" to try outnew skills in street preaching, music, God's love present in the struggles of the poor as they confront drama, and personal faith sharing." their powerfuloppressors." "The hands of all people mustjoin to weave a new world community," the conference Message de­ Inspiring for World Evangelization clared, and Christians mustjoin in "bearingwitness to the gospel through renewed communities in mission."22 Much of the Student Volunteer Movement's early dynamic resulted from the clarion call of its watchword, "The evangeliza­ Networking for Mission tion of the world in this generation." Edinburgh (1910) was John R.Mott's opportunityto inspire notonlystudentsbuttheirelders At its inauguration in 1948, the WCC joined together the older to endorse that lofty goal. The mood was "futurist rather than churches of the North with the younger churches of the South. In eschatological." "The evangelization of nations, the Christianiz­ his opening speech John R. Mott recalled the contribution of ing of empires and kingdoms, is the objectbeforeus," Edinburgh missionconferencesto suchnetworking: "Beginningat theWorld declared. "The workhas to be done now. It is urgent and must be MissionaryConferenceat Edinburghin 1910,at whichtimethere pressed forward at once."28 were only two national or international missionary councils in Berlin (1966) picked up the Edinburgh mantle with the same the world, this vital agency [IMC] has helped establish some priority and urgency. "Our goal is nothing short of the evange­ thirty or more national and international missionary bodies thus lizationof thehumanracein this generation,byeverymeansGod uniting increasingly the forces of leadership of the Older and has given to the mind and will of men," the congress declared in Younger Churches."23 its closing statement." In 1966 evangelicals left the World Congress on Evangelism In 1974 "the evangelization of the world was Lausanne's (Berlin) with a new vision for evangelism on their respective chiefconcern," judged Harold Lindsell. In his opening presenta­ continents. Regional gatherings were held to infuse other na­ tion "Why Lausanne?" Billy Graham called for a return to tionalleaders with enthusiasm for cooperative evangelistic ef­ nineteenth-century zeal for evangelism, and for leaders who are forts. Among the most important new programs were Evange­ biblically oriented, believe strongly in conversion, and are con­ lism in Depth in Latin America and New Life for All in Africa. vinced that the primary mission of the church is to declare the Networking within countries and continents, begun after Berlin, Good News of Jesus Christ. "Evangelism and the salvation ofsouls accelerated as an outcome of increased vision and personal is the vitalmission of the Church.... This is our calling. These are contacts made at Lausanne in 1974.24 our orders," Graham declared. But the emphasis on world evan­ gelization was not simply an academic one at Lausanne. One Training for Ecumenical Leadership Sunday the 4,000 participants joined a crowd of 25,000-40,000 at a mass meeting where Graham preached and hundreds re­ In 1891NathanSoderblom, a youngSwedishLutheran,attended sponded to the invitation to decide for Jesus Christ. In Lindsell's theNorthfieldStudentConferencein Massachusetts. Aftermeet­ judgment, "It was an impressive illustration of mass evangelism ing for the first time students of many denominations, he wrote and a moving demonstration of how the Spirit works when the in his diary: "Lord, give me humility and wisdom to serve the Gospel is preached in all its simplicity and richness.T" greatcause of the free unity of ThyChurch." Outof that ecumeni­ cal seedbed the future leader of the Faith and Order movement Transforming Mission Theology would grow. Again and again ecumenical leaders have testified with Soderblom that world conferences inspired them with Should theological debate be a major focus of world mission ecumenical ideals and tutored them in how to apply those ideals conferences? Edinburgh (1910) answered no. Anglo-Catholics, in cooperative endeavors for mission and evangelism." led by Bishop Charles Gore of the Church of England, agreed to In his opening address at Jerusalem (1928), John R. Mott participate only if no resolution would be allowed involving shared the "organizing idea and very genius" of the assembly­ "questions of doctrine or Church polity with regard to which the that "two great streams of experience, insight, and sacrificial Churches or Societies taking partin the Conference differ among devotion" from the older churches of the North and the younger themselves." Charles H. Brent of the Philippines was among churches of the South "may be blended and united as never those who experienced the "magnanimity" and "constructive before." Jerusalem, as the "first globally representative assembly temper" of the conference despite theological differences. Later of non-Roman Christians," provided a unique training ground he joined with others to launch the Faith and Order movement both for Christian unity and for mutuality in mission." for the very study of issues of faith and polity." To Amsterdam (1986)-the Second International Congress Not all global mission conferences, however, followed for ItinerantEvangelists,sponsoredby theBillyGrahamEvange­ Edinburgh by eschewing theological debate. By the 1960s any listic Association-came 8,160 evangelists (chosen from more attempt to define either sin or salvation in strictly individualistic than 20,000 applicants) plus 2,000 other Christians. Together terms seemed an anachronism to missiologists engaged in con­ they represented some 173 countries and territories, with 78 fronting the challenge of secularization. Choosing the theme percent coming from Two-Thirds World nations. "The primary "Salvation Today" for its Bangkok (1973) conference, the WCC purpose is ... to encourage, to equip, and to motivate the highlighted the following question: "If the word salvation in the evangelists of the world," declared John Corts, the congress's Bible means rescue or liberation, does it include secular, histori­ program director. The nine-day program, designed in response cal, corporate libertation, or must it be limited to individual to feedback from Amsterdam (1983) participants, sought to be 70 liberation from inward bondage to sin, selfishness and bad percent encouragement, 20 percent specific training, and 10 habit?" The conference proceeded to define salvation in four percent motivation. Participants chose among five "how-to" dimensions: for economic justiceagainst exploitation, for human

150 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH dignity against oppression, for solidarity against alienation, and Envisioning New Wineskins for hope against despair in personal life. Many evangelicals reacted stronglyagainst what they perceived to be a newentirely Newdirections for mission havebeen proposedor highlighted at this-worldly understanding of salvation." successive world mission conferences. Many Edinburgh (1910) At Lausanne (1974) evangelicals sought to counterbalance participants judged "most memorable" a short (seven-minute) the conciliar missiology and to establish the evangelical move­ but powerful speech by Cheng Chingyi (Cheng[ingyi) of China. ment as the "bearer of biblical evangelism." For those of the The youngest delegate present, and one of the few from Asia, Radical Discipleship caucus, however, "biblical evangelism is Cheng welcomed cooperative efforts by the missions in evange­ inseparable from social responsibility, Christian discipleship, lismand educationbutthenspoke plainly: "We hope to see in the and church renewal.T" The fifteen-point Lausanne Covenant, near future a united Christian Church without any denomina­ based on John Stott's well-developed draft, expressed the con- tionaldistinctions." Hiscall for threecomplementaryunities-of nation, of family, and of church-wasto becomea priorityfor the Chinese church and a challenge to denominational Christianity Rodger Bassham marked in the decades to come." One of Cheng's concerns-the selfhood of the church­ the Lausanne Congress as emerged again sixty-three years later at Bangkok (1973) in the lithe highpoint in the moratorium debate. The issue arose from the need felt by church leaders, notablyfrom Kenya and the Philippines,to discover new development of evangelical patterns for mission. In response, the Bangkok report supported mission theology." a cessation of funds and/or personnel for a period and in some circumstances to allow "the receiving church to find its identity, set its own priorities, and discover within its own fellowship the sensus mind and mood of the congress. While the theological resources to carry out its authentic mission." The idea of a orientation remained firmly evangelical, the focus broadened in moratorium was to become a controversial new wineskin in the the affirmation that "world evangelization requires the whole following years." Churchto take the whole gospel to the whole world" (par. 6), and "The unevangelized world consists of large unreached popu­ that "evangelism and socio-political involvement are both part lations," Billy Graham declared at Lausanne (1974). Donald A. of ourChristian duty" (par. 5). Rodger Basshambelieves that the McGavran and Ralph Winter of Fuller Theological Seminary Lausanne Congress marks "the highpoint in the development of followed up with major addresses developing the unreached­ evangelical mission theology."?' peoples strategy for world evangelization. After Lausanne the people-group strategy received overwhelming acceptance." Deepening Analysis of Mission Contexts Conclusion Edinburgh (1910), in its two-year preparatory study process, set the standard for deeper analysis of mission contexts through Planners of every international mission conference face an inher­ world mission conferences. It is Hogg's judgment that "never ent tension. Shall the primary purpose be to inspire and educate before had the paramount problems of the world missionary for mission? Or shall the purpose be to study thoroughly and enterprise been so thoroughly surveyed, studied, and evalu­ reach a new consensus on vital questions of mission thought and ated.T" action? The genius of Edinburgh (1910) planners was that they "Thebalancebetween theinsistenceonpersonalevangelism achieved both goals. One secret of success was their vision of the and the insistence on the redemption of the social order," Will­ conference as the climax of an essential process of study, reflec­ iam Paton declared, was a major achievement at Jerusalem tion, and action that began in 1908 and continued in 1912. The (1928).Concern for the latter was buttressed by trenchant analy­ Edinburgh Continuation Committee, through follow-up confer­ ses of key social problems. A study document entitled The ences, stimulated the formation of missionary councils on na­ Christian Mission in Relation to Industrial Problems in Asia and tional and regional bases, which became building blocks of the Africasensitizeddelegates to the challengeof secularismonthose future ecumenical movement." continents. At Jerusalem (1928)a pioneer studyby J. H. Oldham, Few conferences before or after Edinburgh aspired to or the IMC secretary, entitled Christianity and the Race Problem, achieved such lofty goals. Planners of both San Antonio and introduced issues of race relations for the first time into the world Lausanne II/Manila in 1989 gave priority to attracting partici­ mission agenda." pants from as many churches in mission around the world as Fifty-two years after Jerusalem, "good news to the poor" possible. As a result, 80 percent of official San Antonio delegates became at Melbourne (1980) a "commanding missiological prin­ wereattending theirfirst internationalmissionconference. Build­ ciple for our missionary obedience today." A succession of ing upon previous study and deliberation was judged impracti­ mission leaders from Africa, Asia, and Latin America reinforced cal; education and inspiration became the unspoken goal. Re­ that judgment by Emilio Castro, the CWME's general secretary, flecting on a century of mission conferences in preparation for in presentations to sections called Good News to the Poor and Salvador (1996),FranciscanSisterMaryMottehoped that "outof The Kingdom of God and Human Struggles." the dying and rising experienced in such a diverse and commit­ Six weeks after Melbourne, evangelicals gathered in Thai­ ted gathering, new hope will be born, new spaces of mission will land for Pattaya (1980), the Consultation on World Evangeliza­ be discovered and new challenges to unity among the disciples tion. This follow-up to Lausanne (1974) was designed to include chosen to communicate the good news, will emerge.v" seventeen miniconsultations. Each concentrated on Christian A second inherent tension is between the local and the witness to a particular people and produced a report published global. "It is not easy to stand firm in face of this tension between subsequently as a Lausanne Occasional Paper." the growing fellowship among Christians and the task of each

October 1996 151 ration and collective action-both for global unity and local individual church," Lukas Vischer wrote in 1963. In his judg­ autonomy? In this information age, new possibilities are emerg­ ment, reports of international conferences again and again were ing. Electronicnetworking and the sharing ofinformation through "lacking in penetrating insight and lucid formation." "So many the Internet make possible not merely rapid transmission of contradictions and difficulties remain," Vischer continued, "that information before international conferences but also wide and no real testimony is achieved." The mandate and task "of con­ deep discussion of issues before, during, and after them. The fessing and bearing witness to the truth of Christ in the absolute- Edinburgh (1910) model can be repeated and enhanced. Local study groups in prepartion for international conferences should be the norm rather than the exception. Local groups around the Will conferences in the world can be linked to the international event and even partici­ pate in decision making, through the Internet and teleconferenc­ twenty-first century address ing. Conference planners can include postconference sharing on needs for both inspiration local and regional levels as an important part of the process. Truly we are "on the threshold of a movement of unparal­ and collective action? leled sharing and information interchange.v" Reflections on the impact of past conferences, combined with understandings of the new technologies, will enable future planners to envision ness of its claim" continues to lie with the individual churches. international conferences not as isolated events but rather as Christ's promise of the gift of the Holy Spirit is theirs." components of a larger plan designed to network many persons Is a new model of international mission conferences possible in mission for inspiration, education, creative study of issues, in the twenty-first century? Will it address needs both for inspi­ encouragement, and joint action.

Notes ------­ 1. Quoted in Kenneth Scott Latourette, "Ecumenical Bearings of the 10. Quoted in Hogg, EF, p. 81. Missionary Movement and the International Missionary Council," 11. "Third Ecumenical Missionary Conference (June 1910):Report from in A Historyof the Ecumenical Movement,1517-1948, ed. Ruth Rouse North American Committee" (New York: 31 Jan. 1908), in Mott and StephenC. Neill, 3rd ed. (Geneva: WCC, 1986),p. 355 (hereafter Papers,Yale DivinitySchool Archives, Box214/3373. See also Hogg, cited as HEM). EF, pp. 98-142. No Roman Catholics were invited to participate. 2. Ruth Rouse, "William Carey's 'Pleasing Dream,'" International Re­12. Hogg, "Edinburgh, 1910," p. 346; J. H. Oldham, "Reflections on viewofMissions 38 (1949):181.See P. G. J. Meiring, "WilliamCarey's Edinburgh, 1910," Religion in Life29 (Summer 1960):336. Pleasing Dream," Missionalia 21,no. 3 (1993):219--61, for a projection 13. For summaries and references to official conference documents of of what such a conference might have achieved for South Africa and the pre-1948 period, see Hogg, EF, pp. 244-375, and "Edinburgh to world missionary cooperation. Melbourne," International ReviewofMission47 (July 1978); for post­ 3. Proceedings oftheUnionMissionary Convention Heldin New York,May 1948, see Rodger C. Bassham, Mission Theology (Pasadena, Calif.: 4th and5th, 1854 (New York: Taylor & Hogg, 1854), pp. 22,59; Ruth William Carey Library, 1979). Rouse, "Voluntary Movements and the Changing Ecumenical Cli­ 14. Harold Lindsell, "Precedent-Setting in Missions Strategy," Chris­ mate," in HEM, pp. 319-24; William Richey Hogg, Ecumenical Foun­tianity Today, April 29, 1966, p. 43. See J. O. Percy, ed., Facing the dations (New York: Harper, 1952), pp. 36-39 (hereafter cited as EF). Unfinished Task (Grand Rapids, Mich.: Zondervan, 1961), for the 4. Hogg, EF, is the most complete analysis of conferences up to 1948. report and papers of the IFMA Chicago conference; see Harold See Timothy Yates, Christian Missionin theTwentieth Century (Cam­ Lindsell, ed., The Church's Worldwide Mission (Waco, Tex.: Word bridge: Cambridge Univ. Press, 1994), and Ans J. van der Bent, Books, 1966), for the Wheaton congress. "EcumenicalConferences," in Dictionary oftheEcumenical Movement, 15. See Bassham, MissionTheology, pp. 209-55, and John Stott, "Twenty ed. N. Lossky et a1. (Geneva: WCC Publications; Grand Rapids, Years After Lausanne: Some Personal Reflections," International Mich.: Eerdmans, 1991), pp. 325-36, for conferences in the conciliar BulletinofMissionary Research 19, no. 2 (April 1995):50-55. stream. 16. Reports of the early LCWE consultations are published as Lausanne 5. William Richey Hogg, "Edinburgh, 1910-Ecumenical Keystone," Occasional Papers. See Stott, "Twenty Years." Religion in Life29,no. 3 (Summer 1960):342.See Hogg, EF, pp. 16-35, 17. It is hoped that this typology may stimulate reflections concerning for details of this stream. the impact of mission conferences at national and regional levels, 6. Hogg, EF, pp. 22-23, 27-28. and in other confessional traditions (Roman Catholic, Orthodox, 7. Report oftheEcumenical Conference onForeign Missions, HeldinCarnegie etc.)-areas beyond the scope of this study. Halland Neighboring Churches, April 21 toMay 1 (New York: Ameri­ 18. Evangelical Christendom 12 (1858): 37; Rouse, "Voluntary Move­ can Tract Society, 1900),1:64.See also James E.Johnston, ed., Report ments," p. 321. of the Centenary Conference on the Protestant Missions of the World, 2 19. Hogg, EF, p. 124; Norman E. Thomas, "Ecumenical Directions in vols. (London: Nisbet; New York: Fleming H. Revell, 1889). For Mission: Melbourne to San Antonio," Missiology 18 (April 1990):149; analyses, see Hogg, EF, pp. 35-50, and Thomas A. Askew, "The 1888 Global Consultation on World Evangelization by the Year 2000and London Centenary Missions Conference: Ecumenical Disappoint­ Beyond, GCOWE '95 Participants Book (Seoul: AD 2000 and Beyond ment or American Missions Coming of Age?" International Bulletin Movement, 1995), p. 129. of Missionary Research 18 (July 1994): 113-18. 20. World Missionary Conference 1910 (New York: Revell, 1910), 8:140, 8. Hogg, EF, pp. 51-81. 222-23; D. T. Niles, The World MissionLooks Ahead(New York: SVM, 9. These include (with abbreviations and dates of their founding) the 1939), p. 18; William Temple, TheChurch Looks Forward (New York: Young Men's Christian Association (YMCA, 1844), the Young Macmillan, 1944), p. 2. Women's Christian Association (YWCA, 1854), national student 21. Billy Graham, "Why Lausanne?" in Let the Earth Hear His Voice, ed. Christian movements (SCMs, 1880s and 1890s), the Student Volun­ J. D. Douglas (Minneapolis: World Wide Publications, 1975), p. 34; teer Movement (SVM, 1889), and the World's Student Christian Lyn Cryderman, "Global Camp Meeting," ChristianityToday, Au­ Federation (WSCF,1895).For concise surveys, see Hogg, EF, pp. 81­ gust 18, 1989, p. 39; Stott, "Twenty Years," p. 52. See also Robert T. 96, and Rouse, "Voluntary Movements," in HEM, pp. 324-29. Coote, "Lausanne II and World Evangelization," International Bulle­

152 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Resources for Mission Education ------l

MISSIOLOGICAL EDUCATION FOR THE 21ST CENTURY The Book, the Circle, and the Sandals J. DUDLEY WOODB ERRY. CHARLES VA N ENGEN and EDGAR ELLISTON, Editors Thoughtful and original contributions from 21 missiologists in a volume dedicated to Paul E. Pierson outline an agenda for mission education that will provide lively discussion for years to come. 335 pages $15.00 paper

THE AGITATED MIND OF GOD The Theology of Kosuke Koyama DA LE T. IRVIN and AKINTU NDEE. AKINADE, Editors Theologians from around the world and from diverse traditions explore the work of Kosuke Koyama, one of the key architects of the ecumenical endeavors to contextualize the Christian gospel, particularly in Asia. 250 pages $25.00 hardcover

ANTHROPOLOGY FOR CHRISTIAN WITNESS CHARLES I-I. KRAFT This thorou gh, basic introduction to the study of anthropology for those who plan caree rs in mission or cross-cultural ministry represents the synthesis of a lifetime of teachin g and study by the author of the classic Christianity and Culture. 600 pages $25.00 paper

MISSION IN BOLD HUMILITY David Bosch's Work Considered WILLEM SAAYMAN and KLIPPI ES KRITZINGER, Editors Scholars assess the work of the late South African missiologist David Bosch: as a missiologist, as one who labored courageou sly on behalf of peace and ju stice in his native South Africa, and as the author of the magnum opus Transforming Mission. 250 pages $20.00 paper

PIETY AND RELIGION IN THE PASTORAL LIBERATION AND POWER MEGACITY THEOLOGY FROM ORTHODOXY Muslims and Christians Catholic and Protestant A GLOBAL The Promise and Failures in West Africa Portraits from Latin PERSPECTIVE of Interconfessional LAMIN SANNEH America A Case Method Approach Dialogue PHILLIP BERRYMAN YACOB TESt-AI Sanneh provides a unique I-I. S. WILSON , perspectiv e on historical Focusing on two representa­ TAKATSO MOFOKENG, "Makes skillful analysis of tive " mega-cities," Sao JUDO POERWOWlDAGDO, the bi-Iateral and multi-lat­ patterns of religious interac­ ALICE EVA NS tion in West Africa and their Paulo, Brazil. and Caracas, and RO BERT EVANS eral ecumenical dialo gues of meaning for world Chris­ Venezuela, Berryman intro­ the past 50 years, arguing Brings applicable resourc es tianity and Islam today, duces the people and forces cogently for heightened in five central areas to especially in an area where that are shaping the latest inter-change and discussion Christian leaders around the the confrontation between "reli gious revolution" in between liberational and world struggling with prob­ the two is particularly Latin America. doctrinal orthodoxy." lems of pastoral care . intense. 200 pages $18.00 paper -REV. CANO N PETER B. PRICE 224 pages $ 17.00 paper 140 pages $20.00 paper 196 pages $20.00 paper

ORBIS BOOKS Atbookstores or direct to Dept. FA6, Box 302 M CiVlSA 1-800-258-5838 'W Ma ryknoll. NY 10545-0302 tin ofMissionary Research 14, no. 1 (January 1990): 10-17. tion of Contemporary Evangelical Mission Theology," in New Direc­ 22. Frederick R. Wilson, ed., The San Antonio Report (Geneva: WCC, tionsin Missionand Evangelization, vol. 2, Theological Foundations, ed. 1990), pp. 340,390. For conference comparisons, see Alan Neely and J. A. Scherer and S. B. Bevans (Maryknoll, N.Y.: Orbis Books, 1994), James A. Scherer, "San Antonio and Manila 1989: '... Like Ships in p. 106; C. Rene Padilla, ed., An International Symposium on the the Night?'" Missiology 18, no. 2 (April 1990): 139-48, and Thomas, Lausanne Covenant (Minneapolis: World Wide Publications, 1976), p. "Ecumenical Directions," pp. 149-62. II. 23. "From Edinburgh to Amsterdam," Yale Divinity School Archives, 34. Bassham, Mission Theology, p. 243. J. D. Douglas, ed., Let the Earth Mott Papers, Box 137/2205. Hear His Voice is the official congress report. For an interpretation of 24. Bassham, Mission Theology, pp. 256-90, contains a summary of this the Lausanne Covenant by its drafter, see John R. Stott, TheLausanne regional networking. Covenant: An Exposition andCommentary (Minneapolis: World Wide 25. Quoted in Rouse, "Voluntary Movements," p. 344. See Herbert Publications, 1975). For analysis of the mission theology of Lausanne Reece Coston, [r., "The World's Student Christian Federation as an (1974) in relation to earlier conferences, see Arthur F. Glasser and Ecumenical Training Ground" (Ph.D. diss., Northwestern Univ., Donald A. McGavran, Contemporary Theologies of Mission (Grand 1963), and Hogg, EF, pp. 136-37, for a remarkable roll call of future Rapids, Mich.: Baker, 1983), pp. 118-25; and Bassham, Mission ecumenical leaders present at Edinburgh. Theology, pp. 174-255. 26. Mott, The Jerusalem Meeting of the International Missionary Council, 35. Hogg, EF, p. 117. March 24th-April 8th,1928 (New York and London: IMC, 1928),8:12; 36. Mott, The Jerusalem Meeting, 8:9; J. H. Oldham, Christianityand the W. Richey Hogg, "World Missionary Conferences," in Concise Dic­Race Problem (London: SCM, 1926). For further analysis, see Jerald D. tionaryoftheChristian World Mission,ed. S.Neill,G. H. Anderson,and Gort, "Jerusalem 1928: Mission, Kingdom, and Church," Interna­ J. Goodwin (Nashville: Abingdon Press, 1971), p. 135. tional ReviewofMission67 (July 1978): 277-98. 27. Ron Lee, "Training the World's Evangelists," Christianity Today, 37. Your Kingdom Come (Geneva: WCC, 1980) is the official report from September 5, 1986, pp. 42-43; Tom Dorris, "School for Evangelists," the Melbourne conference. Reflections on the conference are found OneWorld, no. 119 (October 1986): 7-8. J. D. Douglas, ed., TheCalling in Gerald H. Anderson, ed., WitnessingtotheKingdom: Melbourne and ofan Evangelist (Minneapolis: World Wide Publications, 1987) con­ Beyond (Maryknoll, N.Y.: Orbis Books, 1982), and in special issues of tains the conference papers. the International Reviewof Mission 69 (October 1980-January 1981): 28. David J. Bosch, Transforming Mission(Maryknoll, N.Y.: Orbis Books, 377-596, and Missiology 9, no. 1 (January 1981): 23-92. 1991), p. 338; World Missionary Conference, 1910, 8:32. See John R. 38. For a comparison of the Melbourne and Pattaya conferences, see Mott, The Evangelization of the World in This Generation (London: David J. Bosch, "In Search of Mission: Reflections on 'Melbourne' SVM, 1902) for a full presentation of his vision. and 'Pattaya,'" Missionalia 9, no. 1 (April 1981), and Orlando Costas, 29. One Race, One Gospel, One Task: World Congress on Evangelism, Berlin ChristOutsidetheGate(Maryknoll, N.Y.: Orbis Books, 1982), pp. 135­ 1966, 2 vols., ed. Carl F. H. Henry and W. Stanley Mooneyham 61. (Minneapolis: World Wide Publications, 1967), 1:6. See Bassham, 39. W. H. T. Gairdner, "Edinburgh 1910": An AccountandInterpretation of Mission Theology, pp. 220-30, for an analysis of the congress. theWorld Missionary Conference (NewYork: FlemingH. Revell, 1910), 30. Harold Lindsell, "Lausanne 74: An Appraisal," ChristianityToday, pp.184-86. September 13, 1974, p. 25; Graham, "Why Lausanne?" pp. 25, 3I. 40. Bangkok Assembly,pp. 73-74. Bassham, Mission Theology, pp. 161-62 31. Hogg, EF, pp. 112-13, 133-34. contains a concise bibliography of documents in the subsequent 32. John V. Taylor, "Bangkok1972-1973," International ReviewofMission debate on this issue. 67 (July 1978): 367. Bangkok Assembly, 1973: Minutes and Report 41. Douglas, Let the Earth, pp. 32,94-115. (Geneva: WCC, 1973) is the official report. For analyses of Bangkok 42. Hogg, EF, pp. 144-65. (1973), see Arne Sovik, Salvation Today (Minneapolis: Augsburg, 43. "World Mission Conferences in the Twentieth Century," Interna­ 1973), and Bassham, Mission Theology, pp. 92-98. For vigorous cri­ tional Reviewof Mission84 (July 1995): 220. tiques by evangelicals, see Ralph Winter, ed., The Evangelical Re­44. Lukas Vischer, A Documentary History of the Faith and OrderMove­ sponse to Bangkok (Pasadena, Calif.: William Carey Library, 1973), ment,1927-1963(St. Louis: BethanyPress, 1963), p.22;John14:15-26. and Peter Beyerhaus, Bangkok 1973: The Beginning or End of World 45. A. Christopher Smith, "Mission Research and the Path to CD-ROM: Mission? (Grand Rapids, Mich.: Zondervan, 1974). Report on the Global Quest to Share Information," International 33. Efiong S. Utuk, "FromWheaton to Lausanne: The Road to Modifica­ BulletinofMissionary Research 19 (October 1995): 151.

154 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Response to Nonnan Thomas

Charles W Forman

e must thank Norman Thomas for a perceptive and proportions after Vatican II, with its informal links with Protes­ W helpful study of a difficult, yet important, subject. The tant leaders. The fellowship between Catholics and Protestants importance is indicated by the fact that world mission confer­ that took place in and around Vatican II opened the way. Like­ ences continue to be held at frequent intervals, consuming large wise the Wheaton and Berlin conferences of 1966were held after amounts of time and money that could otherwise be put directly the commonalities of evangelicals had been recognized, even into mission work. There is need to consider carefully whether though they had not yet been made evident in assembly. In each these resources would be better spent in the work rather than in case the conference intensified and strengthened the broader conferences about the work. The importance of the question koinonia that had already come into being. increases as the number of conferences increases. Ans van der Another impact that has affected primarily the people par­ Bent has published a book giving the basic facts about six ticipating in the conferences is the one entitled "inspiring for hundred ecumenical consultations held between 1948 and 1982, world evangelization." Indirectly, this impact spreads through and of course more have been held since 1982.1 Not all of these those present to those absent, but it is first and foremost some­ were missionary conferences, but all were related to missions in thing that touches the people who are on hand. This inspirational one way or another. and emotional element has been present in all missions confer­ The great size of the problem indicates the difficulty of ences, inspiring the participants for evangelization. But it maybe dealing with it. How can any coherent judgment be made on so worth pointing out that the inspirational and emotional element largea phenomenon?Evenif ourpurviewis limited strictlyto the has come more to the fore in recent years. Especially since the world missionary conferences, the problem is still an enormous 1960s, conferences have had less the character of deliberative one. There havealwaysbeenpeoplewhodoubtthevalueof these assemblies and more the character of mass celebrations. I was large meetings, saying they are just extravaganzas, and without present at the 1968 Uppsala Assembly of the World Council, a careful study it is difficult to gainsay them.' which was in part a missions conference, and the change in What Norman Thomas has done is to provide that study, character was marked at that time and was a point of consider­ looking at the whole range of world mission conferences. His able contention. Since then the celebratory and inspirational essay lists eight major positive effects flowing from the confer­ mode has become even more prevalent. This may well be a ences. These eight seem to divide into two equal groups. On the reflection of the change in Western culture, the loss of confidence one hand are the effects that operate primarily within the confer­ in reason, the end of the modern age of dominant rationalism ences themselves, making an impact on the people in attendance. launched by Descartes three centuries ago, and the consequent On the other hand are the effects that flow from the conferences rise of postmodernism and deconstruction. Leaders of our cul­ and make their impact more widely on missions in general. I ture more and more seem to recognize the old truth that human would classify the impacts related to prayer, koinonia, inspira­ reason is always tainted by self-interest when dealing with tion, and theology as being primarily internal in their operation, human affairs and therefore cannot be fully trusted. So there are and the other four as being primarily external. The division is not some valid Christian as well as cultural reasons for welcoming a a sharp one, for all effects can be seen to operate partlywithin and partly beyond the conferences. At first glance, the impact Tho­ mas labels "uniting in prayer" would seem to be concerned only with the people in attendance. But then we remember that it was The transformation of apparently during a prayer session at Edinburgh in 1910 that delegates is one of the most Bishop Charles Brent of the Philippines was inspired to start the important impacts of FaithandOrdermovement,whichreachedfar beyondthe people in attendance. interregional conferences. The second impact in Thomas's list, "broadening koinonia," might better be entitled "intensifying koinonia." It is true that at a world mission conference relationships that might have been greater emphasis on inspiration and celebration, though we may only professional become personal, and koinonia is greatly well regret the decline in deliberation and thorough study. strengthened. But much of the broadening of the koinonia had Thomas mentions the splendid multivolume reports that issued already taken place before the conference began; in fact, this is from Edinburgh 1910 and Madras 1938; we regret that such what enabled the conference to be held. So, for example, the thorough reports are less common in our postmodern age. Anglicans were brought into Edinburgh 1910 on a fateful night The impact entitled "transforming mission theology" is in 1908 when J. H. Oldham engaged in an intense, nightlong something that may appear both within and without the confer­ discussion with the crucial High-Church Anglican bishop and ences, but I would like to call attention to its power within them. convinced him that Anglican presence would be appropriate.' People from one tradition or region meeting people from another Thus the broadening took placebefore the conference rather than tradition or region have found themselves challenged in ways stemming from the conference. Similarly Roman Catholic pres­ that transformed their theology. The most important example of ence in ecumenical mission conferences increased to significant this is the way in which delegates from the Third World pressed for change in the outlook of delegates from the dominant West­ Charles W. Forman is Professor of Missions Emeritus, Yale Divinity School, ern world. At Lausanne and at Manila, at Melbourne and at San New Haven,Connecticut. He is the authorof The Island Churches of the Antonio, the largest number of delegates calling for a radical South Pacific: Emergence in the Twentieth Century (Orbis Books, 1982). concern for the poor and a vigorous involvement of missions in

October 1996 155 public affairs and government policies were those delegates who outgrowth of this process, with some twenty volumes published came from the Third World. They often made the Europeans and on various countries and areas.'Similarly the LausanneCommit­ Americans uncomfortable, bringing them to the point where tee for WorldEvangelizationcreatedits StrategyWorkingGroup, they began to change their outlook and to recognize the partiality which investigated the unreached peoples of the world, looking of the views with which they had entered the conference. The again for a better distribution of mission work. It held confer­ Westerners sometimes changed enough to accept positions that ences onthe unreachedpeoplesand,from 1979to 1987,produced made them uncomfortable again when they returned home and a series of studies and listings of such peoples," These studies not faced their home constituencies, who had not shared in this only advanced the analysis of the context of missions but had, transforming experience. The transformation brought about by and still have, an impact on the operation of missions. interregional contacts is one of the most importantimpacts of the The unreached-peoples emphasis was notjustan example of conferences. analyses arising from conferences; it was even more, as Thomas The most important impact comes, I believe, at another reports, an example of another type of impact, that which he point. It is connected with the one Thomas entitles "networking labels "envisioning new wineskins," that is, proposing or high­ for mission." Here we pass from the impacts within the confer­ lightingnewdirectionsin missionthatweresubsequentlywidely ences to those on the mission at large. Thomas speaks explicitly adopted. of the encouragement given for networking in countries and When it comes to new wineskins, I would like to mention continents, butI think we must go beyond what he mentions and what I believe was the most widely adopted and influential new speak of the action taken for establishing ongoing worldwide program proposal to emerge from any world mission confer­ networks of organized mission fellowship and consultation, ence. That was the call sent forth from the Madras conference in continuingthe collaborationbegunat the conference. There were 1938 for a major concentration by missions on the education of just two conferences that did this major work-Edinburgh 1910, the indigenous ministry, which it identified as the gravest need which set up the ContinuationCommittee that led to the Interna­ of missions at that time. As a result, the International Missionary tional Missionary Council, and Lausanne 1974, which set up the Council went to work on the problem. A book on ministerial Lausanne Committee for World Evangelization. Both these bod- education in India and a series of detailed team-surveys of ministerial training in each partof Africa were produced. A large fund was raised and administered by an international committee The call of Madras 1938 for to improve ministerial training in all the developing nations. educating indigenous These efforts attracted further funds and efforts from missions and indigenous churches, so that the whole level and quality of leadership was perhaps the seminary work was raised impressively. I can think of no confer­ most effective proposal of ence proposal for mission work that has been equally effective. It must be acknowledged that we have been considering the any mission conference. points where conferences have proved effective. There have also been points of ineffectiveness, as is always the case in human ies have provided a continuing focus for worldwide fellowship affairs. I think the proposal for a moratorium in missions, which and counsel among missions. Therefore I think we must say that was recommended at the CWME Bangkok Conference in 1972­ these two conferences have had a greater effect on missions than 73 and by the East African group at Lausanne 1974 as well as at have any others. In each case the idea of a continuing structure the All-African Conference of Churches meeting in 1974, is an hadbeenproposedbeforetheconferencebegan,butthe proposal example of a proposal that proved largely ineffective. Another also seemed to arise as a fresh groundswell from the delegates example is the series of consultations labeled "Missionary Struc­ while they were assembled. ture of the Congregation" held by the World Councilin the 1960s, These two conferences also made the greatest contribution which created a great stir at the time but had an effect on no more to another kind of impact in Thomas's list, the one called"deep­ than a handful of congregations. Yet even after allowance is ening analysis of mission contexts." Thomas mentions the analy­ made for some fruitless conference efforts, we must recognize sis carried out in the preparations for Edinburgh, but it was that the raising of new ideas and subjecting them to wide discus­ perhaps even more in the follow-up of the conference that the sion, even if they are eventually rejected, is an important part of analysis took place. As partof the follow-up, national missionary the developing life of missions. councils were organized throughout the mission fields. They Looking over the scene as a whole, certainly Norman Tho­ proceeded to analyze the mission coverage in each nation and mas has shown us enough of the effectiveness of world mission­ arrange for a more complete and rationalized distribution of ary conferences to justify abundantly the continued holding of missionwork. The World DominionSurveysof the 1930swerean such meetings, and therein he has performed a valuable service.

Notes------­ 1. Ans ]. van der Bent, SixHundredEcumenical Consultations, 1948-1982 MissionaryCouncil andIts Nineteenth-Century Background (NewYork: (Geneva: World Council of Churches, 1983). Harper, 1952), p. 113. 2. John Stott implies some doubts about the value of world conferences 4. E.g., Erasmo Braga, TheRepublic ofBrazil(London: World Dominion, in his affirmation of the Grand RapidsConsultationof 1982.See "Ten 1932);Harold W. Storm, WhitherArabia? (London: World Dominion, Years Later: The Lausanne Covenant," in TheFutureof World Evan­ 1936); Eduardo Moreira, Portuguese East Africa (London: World gelization: Unreached Peoples '84, ed. Edward R. Dayton and Samuel Dominion, 1936);and Kenneth G. Grubb, Religion in Central America Wilson (Monrovia, Calif.: MARC, 1984), p. 70. (London: World Dominion, 1937). 3. W. Richey Hogg, Ecumenical Foundations: A HistoryoftheInternational 5. Unreached Peoples (Monrovia, Calif.: MARC, 1979-87).

156 ImERNATIONAL BULLETIN OF MISSIONARY RESEARCH Latin America's Fifth Wave of Protestant Churches Clayton L. Berg, Jr., and Paul E. Pretiz

isiting a church convention, we found that the Christian Estimating Number of Autochthonous Churches V mariachi band, silver buckles sparkling on black uni­ forms, was the high point of the afternoon. Downstairs, huge In the World Christian Encyclopedia researcher David Barrett sides of beef hung from the ceiling. On the fire were enormous identifies "nonwhite indigenous" churches as a separate stream pots of mole, the traditional hot sauce. The rhythms, the smells of the world Christian community.' Though hardly a proper from the kitchen, the preaching style, and the happy confusion label for some middle-class Latin American autochthonous made the gathering unmistakably Mexican. churcheswithsomevery European-looking people,thechurches The churches represented here had developed entirely out he identifies as "nonwhite indigenous" in Latin America are the of Mexican soil, without any involvement of expatriate mission­ autochthonous churches being addressed in this article. aries. Notonlyin Mexico butthroughoutLatinAmericatoday, in Most of these churches are considered eoangelico (or Protes­ tents, storefronts, former cinemas, factories, and homes, as well tant) in Latin America. On the basis of Barrett's numbers, autoch­ as church buildings, autochthonous congregations are bursting thonous churches in 1980 constituted 40.6 percent of all Protes­ into life by spontaneous combustion. People are coming to know tants in Latin America. The proportions ranged from a meager Christ and are sharing the Good News through the ministries of 2.7 percent in Honduras to 88.9 percent in Chile. Given their rate churches entirely independent of traditional mission influence.' of growth, they may now represent over half of Latin America's In TheGospel People ofLatinAmerica we identified five waves Protestants. The accompanying table, based on more recent of Protestant advance, the fifth being the rise of autochthonous, surveys,summarizesourownestimatesofthe numberofchurches or grassroots, churches.' While much missiological literature and church members of such autochthonous groups. covers the African IndependentChurches, little has beenwritten describing the corresponding phenomenon in the Americas. By "autochthonous" we mean churches that (1) have devel­ Autochthonous Churches and Their Members oped spontaneously, without a history of missionary involve­ as a Proportion of All Protestant Churches in Latin America ment; or (2) were planted by missionary efforts of other Latin American autochthonous churches; or (3) wereformerly mission % of Church related but have broken foreign links and reflect the people's % of Churches Members culture in the deepest sense. Mexico City 55.2 46.6 Medellin, Cali, Cartagena, and The two criteria are autonomy and contextualization. To Barranquilla, Colombia 30.3 35.7 determine whether churches in the category of "formerly mis- Lima, Peru 36.6 30.6 Rio de Janeiro, Brazil 28.3 Sao Paulo, Brazil 35.3 46.1 With their rate of growth, Caracas, Venezuela 33.3 Buenos Aires, Argentina 24.8 25.8 autochthonous churches Guatemala (as a whole) 24.8 25.8 may now represent over half of Latin America's Origins and Variations Protestants. We have spoken of this movement as a "fifth wave" because so many of the churches are of recent origin. However, some have a long history. Perhaps the first autochthonous "churches" in sion related" should be considered autochthonous is admittedly Latin America were the non-Roman Catholic religious societies difficult because it involves an attempt to measure the degree of thatMexicanPresidentBenitoJuarez promotedin the1860s.Jean contextualization. Many so-called indigenized churches follow Pierre Bastian describes how the historic Protestant denomina­ the patterns of the parent mission society. But other groups, tions in Mexico in many cases built upon the foundation of these though formerly mission related, have become truly autochthonous groups.' contextualized and can be considered autochthonous. A case in Early in this century a ripple effect from the 1906 Azusa pointis the MethodistPentecostalChurchin Chile. Autonomous Street Pentecostal revival in southern California gave birth to since 1909, despite its early Methodist background it is univer­ several movements in Mexico, Puerto Rico, Chile, and Brazil. sally recognizedas autochthonousbecauseofits contextualization More recently there have been breakaway groups from historic into Chilean life and culture. Protestant churches, notably the charismatic counterparts to each of the major Protestant denominations in Brazil. Former Roman Catholic charismatic groups that have joined the evan­ Clayton L.(Mike) Berg, [r.,andPaulE.Pretizareveteran missionaries with the gelical stream are also among Latin America's autochthonous Latin America Mission. Both have served in a variety of ministries and churches. And many have arisen spontaneously, such as the responsibilities sincethe1950s, includingBerg asLAM's president andPretiz Apure movement, founded by Aristides Diaz, a Venezuelan asvicepresident. Theirmostrecent joint workis Spontaneous Combustion: cattle dealer who experienced a conversion after purchasing a Grass Roots Christianity, Latin American Style (Pasadena, Calif.: William Bible from a colporteur. Carey Library, 1996). As Ed Rene Kivitz, a Baptist pastor in Sao Paulo, has ob-

October 1996 157 served, older movements tend to be sectarian, isolating them­ attuned to the region's culture than traditional Roman Catholi­ selves from other Protestants." They nlay sacralize their worship cism." patterns or even their hymnals, not admitting any innovation. Another charge is that Latin Pentecostalism (most autoch­ Rigid rules may result in legalistic behavior. The Congregacao thonous groups are Pentecostal) serves merely as an escape from Crista of Brazil is an example. Newer movements may feature the harsh realities of life faced by Latin America's poor. Christian contemporarymusic (sometimesincludingChristianrock), make LaLive's Havenof theMasses perceived these Christians as being heavy use of mass media, and be more permissive in what is on "social strike," refusing to participate in community or politi­ expected of their followers' behavior. Groups such as the Brazil­ cal efforts that might improve their lot and the lot of their ian Renacer em Cristo are attracting many young people. They neighbors.' But the title of a recent book by a group of Dutch often have loose ties to similar groups elsewhere, sometimes anthropologists signals a change in the perspectives of some adopting current trends such as "health and prosperity" con­ observers. Describing current Latin American Pentecostalism, cepts. The Ondas de Amor y Paz (Waves of love and peace) they call it algo masqueopio ("something more than an opiate")." movement in Argentina is another example. In addition to the improvement in individuals' lives, the Gospel Thereareothervariants-for example, theApostolicChurch as preached in these churches is becoming a force that is begin­ of Faith in Christ Jesus (Mexico), which follows the Pentecostal ning to affect society.9 oneness stream regarding the Trinity; the Israelites of the New Not only are social scientists turning around in their judg­ Covenant (Peru), which observes Old Testament feasts and ments. LatinAmerica's evangelicals themselves, especiallythose sacrifices; and the Mitas (Puerto Rico), whose founder claimed to in autochthonous churches, are changing as they abandon the be the incarnation of the Holy Spirit. Because of the pervasive "politics is sinful" posture. Although their political forays are influence of spiritism, many movements in Brazil (e.g., the God sometimes naive, as their numbers grow and as Latin American Is Love Church) emphasize exorcism. Critics feel that this focus, countries are generally recovering democratic systems of gov­ by overshadowing other aspects of Christian faith, weakens ernment, eoangelicos are increasingly forming their own evan­ Christian moral responsibility. Everything evil is blamed on gelical parties and supporting candidates that represent their demons, and every solution is found in exorcism. views. The highly centralized authority of some groups permits themto concentrate their financial powerto buyup TV and radio A Protestant "Popular Religion" stations to proclaim their message, and to purchase cinemas where their congregations can meet. The Igreja Universal del In recentyearsCatholicfolk religion-religiosidad popular ("popu­ Reino de Deus (Universal church of the kingdom of God), in lar religiosity," as it is known in Latin America)-has received Brazil, is a prime example. much attention and analysis. Far from lofty philosophical and Despite the aberrations of some groups, most Latin Ameri­ theological heights of official Catholicism, and equally far from can autochthonous movements form a part of the eoangelico the politically radical views of liberation theology, the down-to­ stream and relate well to other Protestant denominations. The earth practice of Latin America's masses revolves around tan­ giblepracticesandobjects suchas pilgrimagesto shrines, religious fiestas, water from sacred springs, and objects with curative Some autochthonous powers. Some look with disdain upon this popular religion. Others countenance religiosidad popular and hold in prospect the churches may be more possibility of building upon it to lift the masses to a higher and attuned to Latin American more spiritual faith. It has not escaped the attention of many thatLatin America's culture than traditional autochthonous Pentecostalism, with its emphasis on cures and Roman Catholicism. material blessings, may be a Protestant equivalent of Catholic popular religiosity. Observers share the same contrasting per­ spectives-disdain or appreciation. Some see only the crude largestautochthonous singlecongregationin LatinAmerica may manifestations of Protestant "popularreligiosity"; others, thank­ be the Brazil for Christ Church in Sao Paulo, with a hangerlike ing God that the masses are being reached, anticipate a growing building seating more than 20,000 people. The founder, Manoel maturity in these movements. de Mello, broke with Pentecostal tradition by relating to the The charges that Protestant autochthonous movements are World Council of Churches, promoting favored political candi­ susceptible to syncretistic influences is countered by some au­ dates, and displaying a social concern atypical of Pentecostals of tochthonousleaderswhodrawattention to syncretistic "Romish" his time. His son, pastor Paulo Lutero de Mello, is less involved influences in the historic Protestant churches. Such leaders also ecumenically and politically, but he continues to mix a strong point out that historic churches in Latin America pay little social concern with his evangelistic ministry. attention to the demonic and may easily overlook the persistent superstitious or even occult practices of their members. Autoch­ Breaking the Stereotypes thonous groups, in contrast, recognize the existence of the spirit world and demand thatnew converts renounce all non-Christian Latin American Protestants traditionally have been accused of practices. subverting Latin America's unity by introducing religious forms that run counter to Latin culture. Traditional Protestants may A Missiological Challenge well stand accused of such foreignness. But the autochthonous churches-withtheir rhythms, charismaticleaders, passion, per­ Churchesarisingthrough "spontaneouscombustion" poseques­ sonal sacrifice, and openness to the miraculous-are not only tions regarding our missiological task. Since an average of five highly contextualized but, according to some, may be more new evangelical churches are founded each week in Rio de

158 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Janeiro, for example," many of them by groups unrelated to religious periphery, notably so in these autochthonous move­ expatriate mission, is there a need for missionaries from the ments. But as many believers move upward socially and educa­ outside? In such cities missions obviously must realign their tionally, their spiritual needs often require the depth that more priorities. Among other things, they can focus on planting traditional churches offer. In one country pastors affirmed that churches that can be models of worship and outreach for social muchof the growthin the traditional churches was due to people and ethnic groups that autochthonous churches may not yet be whose initial contact with the Gospel was in autochthonous reaching. churches, and who came to the traditional churches looking for The best of the autochthonous movements are models for other spiritual values. To prepare the pastors of autochthonous mission-related movements, and we can profit by studying their churches for the changing needs of their members is a task that patterns of growth and their forms of contextualization. Such could conceivably be assumed by the older churches-but in studies should not be limited to superficial observations of their humility, since not many traditional churches have learned to musical styles and worship forms. The real issue is whether cope with the pressures of modern society and secularism. mission-related churches can understand and adopt the best of a Autochthonous movements bynatureare expansionist. Bra­ pre-Enlightenment worldview that is common to the masses in zilian groups are sending missionaries to Africa. Those in Span­ Latin America. This is a view that is open to the miraculous, to ish-speaking countries are opening churches in North America. God's intervention in daily experience, to biblical confrontation with the demonic, and to a focus in worship that emphasizes reveling in God's presence rather than passive participation in a cerebrally oriented service. Issues arising out of folk At the same time, traditional churches and missions can religions may be central in share their theological experience with autochthonous leaders. missiology in the twenty­ The lay pastor of the small autochthonous storefront church may be too busy because of his secular employment, or too embar­ first century. rassed because of his lack of preparation, to enroll in a formal program of theological education. The leader of a large move­ ment may feel too self-sufficient to bother. But sharing of litera­ Somehow we must learn to tap into the energy of these move­ ture and tapes, developing personal friendships, conducting ments as evangelistic efforts are contemplated, whether on a shortworkshops and courses, as well as offeringmoretraditional local or on a worldwide level. In some places organizers of academic programs at the appropriate time and place, are ways citywide evangelistic movements discover that autochthonous to overcome such barriers. The Pentecostal Bible Institute of churches, because they are not bound rigidly to a denomina­ Santiago, Chile, is directed by a missionary sensitive to the tional program, make more enthusiastic participants than tradi­ situation of autochthonous church leaders, and the institute tional churches. We should not ignore autochthonous church meets an evident need. The Mennonites' experience working leaders in our plans for global evangelism or in our invitation with African Independent Churches demonstrates that the mis­ lists for evangelistic or missiological congresses. sionary task should be more than just "planting more churches We cannot ignore autochthonous churches as we look at the of ourown kind."!' Missions and missionary preparation should future world scene. Given their growth, they are the wave that develop a concern to relate to other parts of the body of Christ, will become increasingly prominent.P Indeed, as Paul Hiebert especially the autochthonous movements, without creating de­ has stated, "There is a growing awareness among mission lead­ pendency and without de-indigenizing them. ers that these issues arising out of the folk religions may be The cutting edge of the church is often at the social and central in missiology in the twenty-first century.r" Notes------­ 1. Adapted from Clayton L. Berg, [r., and Paul Pretiz, Spontaneous International Bulletin of Missionary Research 17 [April 1993]: 76). Combustion: Grass RootsChristianity,LatinAmericanStyle (Pasadena, 7. Christian LaLive d'Epinay, The Haven of the Masses (London: Calif.: William Carey Library, 1996), p. 11. Lutterworth Press, 1969). 2. Clayton L. Berg, Jr., and Paul Pretiz, TheGospel People ofLatinAmerica 8. Barbara Boudewijnse, Andre Droogers, and Frans Kamsteeg, Alga (Monrovia, Calif.: MARC/LAM, 1992). The five waves are (1) the mas que apia (San Jose, Costa Rica: Editorial DEI, 1991). Protestant churches that entered with nineteenth-century immi­ 9. David Martin, Tonguesof Fire(Oxford: Basil Blackwell, 1990). grants; (2) the entry of the conciliar or historic denominations; (3) 10. Rubem Cesar Fernandes, Censo Institutional Evangelical CIN 1992 churches that are the fruit of "faith missions"; (4) missions of newer (Rio de Janeiro: ISER, 1992). denominations, mostly Pentecostal; and (5) the autochthonous 11. David A. Shenk, ed., Ministry of Missions to African Independent churches. Churches (1987) and Ministry in Partnership 'withAfrican Independent 3. David B. Barrett, ed., World Christian Encyclopedia (New York: Ox­ Churches (1991), both published by the Mennonite Board of Mis­ ford Univ. Press, 1982). sions, Elkhart, Indiana. 4. Jean Pierre Bastian, Losdisidentes: Sociedades protestantes y revoluci6n 12. David Barrett's projection of the year 2025 places "nonwhite indig­ en Mexico,1872-1911 (Mexico D.F.: El Colegio de Mexico, 1989). enous" at more than a third of all Protestants and nonwhite indig­ 5. Ed Rene Kivitz, pastorof the AguaBrancaBaptistChurch,Sao Paulo, enous Christians combined (International Bulletin of Missionary Re­ Brazil, 1994. search 20 [January 1996]: 24-25). 6. Karl-WilhelmWestmeierquotes two LatinAmericans,SamuelPalma 13. Paul G. Hiebert, "Popular Religions," in Toward the Twenty-first and Hugo Villela, who affirm that "official Roman Catholicism Century in Christian Mission, ed. James M. Phillips and Robert T. actually runs counter to the religious feeling of the Latin American Coote (Grand Rapids, Mich.: Eerdmans, 1993), pp. 254ff. masses" ("Themes of Pentecostal Expansion in Latin America,"

October 1996 159 From the Evangelical Alliance to the World Evangelical Fellowship: 150 Years of Unity with a Mission W Harold Fuller

ne of the least publicized stories of Christian unity and that already existed "among all who, loving the Lord Jesus O mission celebrates its 150th anniversary this year. The Christ, are bound to love one another."! Evangelical Alliance (EA), which began in 1846, today embraces The remarkable fact is that the Statement of Faith drafted in some 150 million Christians globally through its outgrowth in 1846 has weathered the theological debates of the intervening the World Evangelical Fellowship (WEF). As John Stott has decades and continues as the basis for the doctrinal statement of stated, "The story of the World Evangelical Fellowship, with its WEF, the global organization that grew out of the EA. For a roots in the Evangelical Alliance (which is more than one hun­ century, in the absence of any formal international structure, this dred years older than the World Council of Churches), deserves statement and an annual Week of Prayer were the main visible to be better known." Billy Graham adds, "WEF has been a major connection between national committees of the EA. Not surpris­ force in uniting evangelicals throughout the world."! The evan­ ingly, Britain's EA was the major player, with its international gelical movement, highlightedbythe150th-anniversarycelebra­ connections in the Commonwealth. tions of Britain's Evangelical Alliance in November 1996, makes In the United States, the slavery issue slowed the formation a fascinating study in missiology. Its growth has been fueled by of a national alliance. Although church leaders succeeded in its core characteristic-the evangel, the preaching of the Gospel forming an evangelical alliance following the Civil War, it fal­ worldwide. WEF itself is, in a sense, the bottom line of mission: tered early in the twentieth century. Eventually, in the United churches planted as a result of mission, forming a fellowship to States the Federal Council of Churches was formed; while it help each other disciple the nations. represented mainline Protestants, it did not win over and em­ The world of 1846 was a restive one socially and ecclesiasti­ brace conservative evangelicals." cally. Karl Marx and Friedrich Engels were publicly debating Unfortunately, thefundamentalist controversiesof the 1920s their ideology, preparing to publish the Communist Manifesto (stereotyped by the media in the Scopes "monkey trial" in (1848). Charles Darwin was developing his theory of evolution, Dayton, Tennessee) labeled theological conservatives as reac­ to be published in the next decade. In church circles, the Scottish tionary and anti-intellectual," Responding to the need for a DisruptionandJohn Newman's conversionfrom Anglicanismto positive, pro-activeexpression of unity, the NationalAssociation Roman Catholicism reflected the sectarian unrest of the era.' of Evangelicals was formed in 1942.7 Its leaders soon began to Against that background a contrasting force was at work­ receive strong signs of interest from other countries. Discussions a growing desire on the partof Protestantevangelicals to demon­ between leaders in North America, Europe, and Asia revealed stratespiritual unity. The SecondGreatAwakening (the spiritual that national bodies of evangelicals wanted to connect with each revival of 1791-1842) fed that desire. In Switzerland in the 1830s, otherworldwidebutdid notfeel theologically comfortable in the the church historian Merle D' Aubigne proposed a "fraternal orbit of the World Council of Churches (WCC), formed in 1948. In 1951 at Woudschoten, Netherlands, 91 men and women from 21 countries met as the International Convention of Evangelicals have seen the Evangelicals. They voted to establish the World Evangelical Fellowship." Two Anglican theologians, A. Jack Dain andJohn R. WEF as the organizational W. Stott," provided a biblical outline of the threefold purpose of fulfillment of the original WEF: vision of 1846. 1. The furtherance of the Gospel (Phil. 1:12). 2. The defense and confirmation of the Gospel (Phil. 1:7). 3. Fellowship in the Gospel (Phil. 1:5). confederation." In 1843 a meeting in Scotland commemorating Evangelicals have since looked upon WEF as the organiza­ the 200th anniversaryof theWestminsterAssemblyissued a plea tional fulfillment, on an international basis, of the original vision for closer unity. The same year, Presbyterian William Patton of of 1846-a global umbrella for national alliances. As church NewYork wrote to BritishCongregationalistJohnAngellJames, historian Mark Ellingsen notes, "No history of the Evangelical recommending an interchurch conference to outline the truths Movement canignore the founding of an international organiza­ on which churches agreed.' A series of discussions and prayer tionin 1846,theEvangelicalAlliance (the predecessorbodyof the gatherings led to a General Conference held in London August present-day World Evangelical Fellowship).":" 19 to September 2, 1846. Eight hundred leaders from fifty-two Today WEF, headquarted in Singapore, embraces 150 mil­ "bodies of Christians" in eight nations decided to form a confed­ lion evangelicals in 112 national and regional fellowships repre­ eration under the name "The Evangelical Alliance." The del­ senting an estimated 600,000 churches. A Filipino lawyer/ egates agreed upon a doctrinal statement of basic evangelical clergyman, AgustinJunVencer, is internationaldirector, respon­ views. They pointed out that they were not forming "a new sible to an International Council elected by member bodies." ecclesiastical organization" but expressing the spiritual unity Why Is WEF Not Better Known? W.Harold Fuller is vice-chair ofthe WEFInternational Council andauthorof the updated history of the EA and WEF, People of the Mandate (Carlisle, One reason that WEF is not better known is that it does not U.K.: Paternoster; GrandRapids: Baker, 1996). attempt to make corporate decisions for its members, so it does

160 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH not capture headlines. Instead, it is a rather loosely knit"com­ copublished reports. The two movements are currently examin­ monwealth" of national evangelical fellowships without any ing a closer relationship, while recognizing their distinctives: central power base. For most of its history it has not even had a WEF derives its authority from ongoing evangelical fellowships, permanent international office. Remarkably, this somewhat while Lausanne functions through ad hoc committees."Another amorphous movement-understaffed, minimally funded, and global evangelistic conglomerate, AD2000, often works through scattered throughout the world-has not only survived but also WEF leaders and personnel in national projects. grown in strength. The main reason for WEF's lack of visibility is that it has deliberately adopted a low profile in order to be more What Has WEF Done? effective in its main goal, which is to strengthen its member bodies. Therefore the public is much more likely to be aware of The EA grew out of a strong desire for unity, but there was the national fellowships than of the worldwide body. always the danger that members might "only come together to proclaim 'We are one,'" without doing real work." In its first Why Was the WEF Needed? century the EA was active in defending religious liberty and human rights, but its national bodies were less active in the mid­ From the first, the concept of an evangelical alliance was that"as twentieth century. Today, however, WEF has developed pro­ soon as a sinner accepts Christ as Saviour, he becomes one with grams to help national fellowships become pro-active within all membersof theBodyof Christ throughouttheearth."12In 1846 their societies, through the work of WEF commissions and the founders of the EA placed this principle in the context of its departments: Church and Society, Missions, Prayer and Re­ newal, Religious Liberty, Theology, Women, and Youth. The impact of this effort may be seen in several results.

From the start, the Unity. WEF has helped evangelicals to express visibly their Evangelical Alliance spiritual unity. Because of their emphasis on personal salvation, emphasized unity and not evangelicals tend to be overly individualistic. WEF has increased the recognition of its members that the body of Christ is indeed controversy. global. For Westerners this has produced a healthy antidote to their culturally bred individualism. For non-Westerners it has had a strengthening influence, as they realize they do not stand Statement of Faith. Succeeding generations of members have alone. confirmed the Statement of Faith as expressing the basic, scrip­ Enriching the church. WEF provides a global forum that tural essentials of the Christian faith." enables members to benefit from the exchange of information, When the WCC was formed in 1948, it helped to fulfill the views, concerns, and skills. This has encouraged a greater sense strong desire of the major denominations for a visible, institu­ of accountability and responsibility for one another. tional unity. Many evangelicals were involved in the churches Presence. In many lands, nonevangelical Christianity and that became WCC members. However, as a council of churches, non-Christian faiths have the advantage of a powerbase, leading the WCC did not meet the EA's concept of a global fellowship of to the marginalization and isolation of Christians, especially believers based upon spiritual unity rather than church struc­ evangelicals. The visibility of WEF gives local evangelicals a ture. Many evangelicals felt more at home theologically in WEF, presence that helps secure a hearing in the public forum. formed in 1951 as the EA's global organizational structure. To Social action. The natural reaction of a minority group, such them it represented a biblical ecumenism, transcending partisan as evangelicals find themselves to be in many lands, is to retreat and sectarian boundaries." into defensive isolation. WEF encourages them to find creditable From the start of the EA, the emphasis was on positive unity ways to address their community's needs, such as relief and and not on controversy. In 1951 the EA national organizations development, reconciliation, and special problems such as may that formed WEF specified thatWEF was not to be "in opposition be found, for instance, among women and youth. to any other international or interdenominational organization. Religious liberty. WEF helps to bring international public It seeks to work and witness in a constructive manner, ever opinion to bear on regimes that violate human rights, particu­ maintaining the truth in love."15 Whereas some evangelicals larly religious liberty. As well, the size of its global constituency have at times beenreactionary and defensive, Africantheologian can cause a government to respect local minorities, whether Tokunboh Adeyemo, chairman of the WEF International Coun­ Christian or of other faiths. cil, positions WEF positively. "We do not define ourselves by Mission. Since active witnessing is one of the distinctives of what we are against as much as what we are for," he says. "That evangelicals, WEF helps to motivate, mobilize, and equip mem­ includes the inspiration of the scriptures, the deity of Jesus ber bodies to share the Gospel throughout their nations, and to Christ, salvation by faith alone in the finished work of redemp­ reach across political and cultural boundaries. WEF's global tion provided by Jesus Christ, and the unity of the Spirit among span has helped to change missions from "the West to the Rest" all who confess Jesus Christ as their personal Savior."16 into a reciprocal activity involving the church in every country. Because of its positive, well-defined position, WEF is now The vibrant witness of missions arising in the Two-Thirds World recognized by WCC and other global councils as representing a has helped to revitalize the sometimes weary Western agencies. distinct worldwide constituency. For instance, WEF participates Theology. The study and application of theology has found in the annual Conference of Secretaries of World Christian Com­ new inspiration as non-Western scholars have applied the Scrip­ munities, for purposes of communication. WEF also maintains tures in their own contexts. WEF's Theological Commission has close ties with other evangelical global organizations. The encouraged evangelical scholarship to enunciate unchanging Lausanne Committee for World Evangelism (LCWE, or biblical doctrines in a world marked by relativism and theologi­ "Lausanne") and WEF at times have formed joint task forces and cal compromise.

October 1996 161 What Is the Future of Evangelicalism? . as to state that evangelicalism "provides global Christianity with a firm theological foundation and motivation for evangelism. It WEF does not pretend to represent all evangelicals. But it does is no exaggeration to suggest that the future of Christianity will maintain the essentials of the evangelical faith, and it shares the depend on this continuing motivation.:"? Wolfhart Pannenberg evangelical vision of being "salt and light" in our world. predicts thatthe next century will have room for only three major Evangelicals face thesame temptations as othermenand women; Christian groups: Roman Catholicism, Eastern Orthodoxy, and they will be taken seriously only as they keep to the scriptural evangelicalism." precept of "speaking the truth in love." "These are bold claims madeby others," says WEF's Veneer. Perhaps just as remarkable as their long history is the phe­ "If they are right, we must assume increasing responsibility to nomenon of evangelicals being on the growing edge in many reach the world for Jesus Christ. We are committed to enable the areas of the world. British theologian Alister McGrath goes so far church to do this in every country."21

Notes ------­ 1. Correspondence to the author from John R.W. Stott, and to the WEF 12. J. B. A. Kessler, A Study of the Evangelical Alliance in Great Britain North American office, Wheaton, Illinois, from Billy Graham. (Goes, Netherlands: Oosterbaan & Le Cointre, 1968), p. 62. 2. John Wolffe, "The Evangelical Alliance in the 1840s: An Attempt to 13. Howard, The Dream,p. 31. Institutionalize Christian Unity," in Voluntary Religion (London: 14. Dutchchurch historianJ. C. Hoekendijkstates that lithe contribution Ecclesiastical History Society, 1986), pp. 333-46. made by the Evangelical Alliance to the ecumenical movement has 3. J. W. Ewing, Goodly Fellowship (London: Marshall, Morgan, & Scott, not been sufficiently appreciated" (quoted in Christien Breman, The 1946). Association of Evangelicals in AfricalAEA] [Zoetermeer, Netherlands: 4. Minutes of the Proceedings of the Conference held at Freemasons' Boekencentrum, 1996], p. 338). Hall, London, 1846. 15. Kessler, A Study of the Evangelical Alliance,p. 97. 5. RuthRouse andStephenNeill, eds.,AHistoryoftheEcumenicaIMovement, 16. Tokunboh Adeyemo, executive director of the Association of 1517-1948 (Philadelphia: Westminster Press, 1967), p. 638. Evangelicals in Africa, in an interview with the author, November 6. Alister McGrath, Evangelicalism andtheFutureofChristianity(Downers 1995. Grove, Ill.: InterVarsity Press; London: Hodder & Stoughton, 1995), 17. In 1980WEF actually proposed a merger with LCWE (Fuller, People p.35. of the Mandate,p. 68). 7. Arthur H. Matthews, Standing Up, Standing Together (Carol Stream, 18. A concern expressed by a Canadian delegate, N. W. Hoyles, at the Ill.: National Association of Evangelicals, 1992). Eleventh International Conference, London, 1907 (Maintaining the 8. David M. Howard traces the early history of WEF in TheDreamThat Unity, report of the conference, p. 151). Would Not Die (Exeter, U.K.: WEF/Paternoster, 1986). 19. McGrath, Evangelicalism and the Future, pp. 12, 165. McGrath is 9. John Stott later drafted the historic Lausanne Covenant, 1974. principal ofWycliffe Hall, Oxford University, and lecturerat Regent 10. Mark Ellingsen, The Evangelical Movement (Minneapolis: Augsburg College, Canada. Publishing House, 1989), p. 116. 20. A. [un Veneer, "The Global Impact of World Evangelical Fellow­ 11. The relationships within WEF are outlined in VISION: The Worldfor ship," from a paper presented at the Overseas Ministries Study Christ(WEFSingapore, 1996).See also W. Harold Fuller, People ofthe Center, New Haven, Connecticut, April 26-28, 1996. Mandate (Carlisle, U.K.: Paternoster; Grand Rapids, Mich.: Baker, 21. Ibid. 1996), Appendix D. Noteworthy Personalia Wycliffe Bible Translators and its affiliate organizations have Paulo, Brazil;jointtreasurers are Martin Conwayand Andrew selected John Bendor-Samuel as president. He began his Kirk, SellyOakColleges, Birmingham, U.K.; general secretary career with Wycliffe as a translator in Peru in 1955, received a is Klaus Schafer, study secretary of the Association of Ph.D. in linguistics from the University of London in 1958, was Protestant Churches and Missions in Germany, Hamburg; Africa AreadirectorofWycliffe's sisterorganization,Summer and Horst Rzepkowski, S.V.D., continues as editor of the Institute of Linguistics (SIL), from 1972 to 1983, and was lAMS journal Mission Studies. executive vice president of SIL from 1984 to 1991. Bendor­ Asbury Theological Seminary, Wilmore, Kentucky, has Samuel will also retain his current role as director of Wycliffe appointed Howard A. Snyder as Professor of History of United Kingdom. Mission. Since1988 he was onthefaculty of UnitedTheological Congratulations and best wishes to Charles W. Forman, Seminary, Dayton, Ohio, where he was Heisel Professor of who will celebrate his eightiethbirthday on December2, 1996. Evangelization and Church Renewal. From 1968 to 1975 he He is the D. Willis James Professor of Missions Emeritus, Yale was a Free Methodist missionary in Sao Paulo, Brazil. Divinity School, and lives in retirement with his wife, Jan, in Hamden, Connecticut. Announcing TheInternationalAssociationfor MissionStudies (lAMS), The Association of Theological Schools in the United meeting in Buenos Aires, Argentina, in April 1996, elected as States and Canada announces the 1997-98 Luce Fellows president: Chun Chae Ok, Professor of Missiology and World Program for full-time faculty in ATS schools. One fellowship Religions, Ewha University, Seoul, Korea; vice president is willbe givenin MissionandWorldReligions. ContactJonathan Paulo Suess, Professor of Missiology, Ascension faculty, Sao Strom: 412-788-6505; e-mail: [email protected]

162 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Legacy of Charles Henry Brent Mark D. Norbeck

n Lausanne, Switzerland, in a section of the Bois de Vaux tion was a severe and joyous task. The Practice of the Presence I cemetery reserved exclusivelyfor distinguished foreigners, ... the love of Jesus Christ, the application to modern life of thereis a 7' x 3' granitegravemarkerwithaneloquentCeltic cross principles by which He lived, and the overwhelmingimportance carved into its top. Etched into the stone are the following words: of the unseen, were instilled into my being in a manner and to a degree from which there is, thirty-five years later, no escape.'? Charles Henry Brent, 1862-1929 In his Boston assignment Brent's Cowley spirituality had a A soldier of Christ practical outlet; indeed, true faith is never fully cloistered. As he A servant of Humanity applied pragmatic Christianity in Boston's slums, he became An Apostle of Christian Unity receptive to the social gospel, then in vogue with urban churches Bishop of the Philippine Islands, 1901-1918 throughout the United States. Bishop of Western New York, 1918-1929 Brent's spiritual growth and social awareness evolved fur­ Chief of Chaplains American Expeditionary Force, 1917-1918 ther after a conflict within the Cowley order ended his monastic President First World Conference on Faith and Order, 1927 career in 1891. Soon thereafter, Brent and another Cowley refu­ gee, HenryMartynTorbert, volunteered to workat St. Stephen's, The epitaphaloneleads oneto conclude thatunderthis stone the Boston City Episcopal mission located in an Irish-Catholic lies the earthly remains of a unique, energetic, multitalented and Jewish ghetto. Together, they built one of the more impres­ leader of the modern church. sive institutional mission churches in Boston's South End. St. But exactlywhowasCharlesHenryBrent? For manyoutside Stephen's physical plant was expanded to include a parish the circle of ecumenical and missionary scholars, Brent remains house, a settlement house, a rescue mission, a lodging house, and an obscure figure. It is hoped that this survey of Brent's life and a wood and coal yard that allowed men to earn money for their legacy will help secure the bishop's place as one of the great meals and housing for the night. All the various ministries of St. Christian statesmen, ecumenists, and missionaries of the early Stephen's, according to its own declaration, were established "to twentieth century. minister to the physical, mental and spiritual needs of people . .. in the loving spirit of Christian neighborliness."! The Making of a Missionary While never an original theologian, Brent read widely and was profoundly influenced by the AnglicanSocialists, especially Charles Henry Brent was born on April 9, 1862, the third of ten J. F. Denison Maurice. In Boston he became friends with Ameri­ children of the Reverend Henry Brent and Sophia Francis Brent. can ChristianSocialistsW. P. D. Bliss andVida Schudder. Hewas Brentgrewup in the small townof Newcastle, Ontario, where his an active member of the Christian Social Union, an organization father was the local Anglican rector. After attending the town's dedicated to gathering economic and social data for experts in public schools and graduating from Trinity College school in the fields of economics and social work. Brent also associated Port Hope, Ontario, Brent enrolled in Trinity College, University of Toronto, and majored in the classics. Graduating in 1884, he moved back to Port Hope and taught school for two years while Brent held that "God never studying privately for the priesthood. In 1886 Brent was or­ dained a deacon in the Anglican Church of Canada. However, considers men apart from, becausetherewereno openingsin his diocese, he left Canadaand but always as part of, a sought employment in the United States. One year later, he was ordained to the priesthood and found work in Buffalo, New great social order." York. Brent's residence in Buffalo was brief, and in 1889 he moved to Boston, where he lived in an Episcopal monastic order, the withnotables in the settlementmovementsuchas RobertWoods. Society of St. John the Evangelist. The Cowley Fathers, as the Yet, his theology of social reform rested on biblical foundations society was popularly known, put Brent in charge of St. and focused on Christ's summaryof the law: "Thoushaltlovethe Augustine's, a small chapel erected to minister to the African­ Lord thy God with all thy heart, and with all thy soul, and with Americans living in Boston's dilapidated West End.' all thy mind. And ... Thou shalt love thy neighbour as thyself." Brentmanaged the assignmentwell, probablybecause of the In his first book, With God in the World (1900), Brent wrote: "The constant support and spiritual discipline he gained while living Master gave a new commandment of love, a commandmentnew in the Cowley community. Historian Michael C. Reilly has notin essencebutrather in intensity and comprehension.... If the suggested that although Brent never took any vows, his three first part of the commandment of love calls us to a study of years with the Cowley Fathers had a profound impact.' Late in theology, the second demands a study of sociology-an old life Brent confirmed that analysis, remarking that his training science under a new narne.:" Brent added, "God never considers withthe Cowley Fathers was "so soundand inspiring thatIcould men apart from, but always as part of, a great social order-a covet it for every young priest." He elaborated: "Daily medita­ social order that is not a concourse of independent units, but a body instinct with life, a society which is not an organization but MarkDouglas Norbeck hastaughthistoryat theUniversityofTexas at £1 Paso an organism." Thus, for Brent, loving one's neighbor had broad and£1 Paso CommunityCollege. Heis currentlya Th.D. candidate at General implications that extended beyond one's immediate friendships Theological Seminary. and were to be applied to the whole of humanity.

October 1996 163 Christ's great commandmentalso had a profound impact on Andrew. However, much of their enterprise disintegrated be­ Brent's thoughts about missions. In 1898 he wrote, "It is so cause the chaplains fell ill or were transferred elsewhere. The thoroughly unnatural for a Christian not to hope and pray and Episcopal Board of Missions sent outtwo priests in 1900 to fill the workfor thewidestconceivableextensionof the Church'sbound­ void. But it was too late. All that was left of the Episcopal mission aries that it is hard to understand how a man can be a sincere in 1902 was a small American congregation worshiping in a Christian and not see this at once." Indeed, Brent concluded that borrowed schoolhouse." through baptism all Christians are called to be missionaries." As he reorganized the missionary diocese, Brent decided The year 1901 was a watershed. There were both personal that the Americans in the Philippines were his first concern. His losses and new opportunities. Brent's mother died, and he be­ goalwas to establisha Christianinfluenceon the colonialgovern­ came financially responsible for a younger sister. Furthermore, ment. It was very important to Brent that American rule be just his friend and colleague, Torbert, also passed away, leaving him and display a sense of disinterested benevolence. Only then in charge of St. Stephen's. At the same time, W. S. Rainsford, could the United States justify its presence in the Philippines. rector of the prestigious and progressive St. George's Episcopal Church in New York City, offered Brent a position on his staff. The University of the South elected him to their faculty, while It was very important to General Theological Seminary, New York, was seriously consid­ Brent that American rule in ering him for the position of dean. Then, quite unexpectedly, Brent was elected missionary the Philippines display a bishop of the Philippines. He was both elated and terrified. sense of disinterested Except for work in Liberia, China, and Japan, the Episcopal Church's missionary record was dismal at best. Indeed, Episco­ benevolence. palians as a whole were generally apathetic about foreign mis­ sions. However, after confiding with close friends and after Only then could it properly fulfill its mission to build a demo­ many days of prayer, Brent accepted the post. He was conse­ cratic and Christian republic in the Far East. cratedmissionarybishopof the Philippinesat EmmanuelChurch, To this end, Brent erected an impressive cathedral in Manila Boston, on December 19, 1901.7 that could seat over one thousand people. To help young Ameri­ cans combat the "vices of the Orient," the Columbia Club, a The Work in the Philippines YMCA-like organization, was founded at the cathedral's parish house. Its facilities included a basketball court, tennis courts, It took eight months for Brent to arrive in the Philippines after his bowling alleys, showers, and a swimming pool; all proved to be consecration. The long interim was due to several months tour­ a great success. At the height of its popularity the club claimed ing the United States and raising funds, developing tentative more than 450 members. plans for the mission, and making important contacts with In the summer capital of Baguio in the mountains of north­ government officials. This time proved well spent. It allowed ern Luzon, two schools were established for American boys and Brent the opportunity to meet President Theodore Roosevelt, his girls so American families would not have to send their children cabinet, and William Howard Taft, the newly appointed gover­ back to the United States for their education. The boys' school nor of the islands. Brent developed lifelong friendships with wasfinanced solely throughBrent'sprivateefforts. In Zamboanga, Roosevelt, Taft, and other prominent officials that eventually on the southern island of Mindanao, another small church was proved beneficial to all. Whenever Brent was outraged by some founded for American civil servants and military personnel. government policy or his mission faced difficulties with minor Among the predominantly Roman Catholic Filipinos of colonial officials, he often found immediate recourse through Manila, Brent drew upon his social gospel experience by estab­ direct access to the highest authorities. In turn, when the colonial lishing a settlement house in the slums of Tondo. The settlement governor or president needed an official or unofficial diplomat, flourished and spawned an orphanage, numerous boys' and Brent often filled that role. girls' clubs, sewing classes, and a profitable secondhand ex­ Brent's holdover in the United States also allowed him time change. An impressive hospital and nurses' training school also to consider a more personal matter. Brent was in love with a trace their origins from a small dispensary established in the young woman identified in his diaries only as Mary. Despite settlement. These projects of social uplift were intended to ad­ their professed love for each other they agreed that it would be dress the physical needs of destitute people. As for their spiritual best not to marry. However, love letters continued between the needs, Brent built a small Filipino chapel and staffed it with a two, and during a stopover in Rome, Brent wrote Mary asking Filipino priest. Nevertheless, he was heavily criticized by the her to be his wife. Though she declined, she continued to send Board of Missionsbecause he refused to "build up a constituency amorous notes to the bishop. When several more marriage by deliberatelydrawinguponthe RomanChurch." Brentfelt that proposals were rebuffed Brent complained, "I have everything by acts of sharing, teaching, and healing, the Episcopalians [Mary's love], yet nothing [no hope of marriage]!" Finally, the exhibited Christ's divine character and his Gospel was implicitly relationship ended on August 29, 1904, when Mary wrote, "an­ proclaimed. If this broughtFilipinos into the Episcopalfold, so be other hand has come into my life.:" Brent responded by immers­ it. However, if the Filipinos returned to the Church of Rome, that ing himself in his work and devoting himself to a life of celibacy. also deserved his benediction. Unlike many evangelicals inside Thus the bishop never married; the resulting loneliness fre­ and outside the Episcopal Church, Brent insisted that the Roman quently left him depressed in later life. communion was an authentic expression of the Christian faith. WhenBrentarrived in the Philippineson August25, 1902,he A third constituency that the Episcopalians worked with in found much missionary work ahead. The Episcopal Church had Manila were the Chinese merchants from Amoy, China. Brent been established in the islands in 1898 by the efforts of several recruited Hobart Studley, a former missionary from the Re­ military chaplains and lay members of the Brotherhood of St. formed Church of America who had years of experience in

164 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH t Asbury Sem inary, we view the w ho le Aworld as a mission field-fro m N ew York to New D elhi. That 's w hy we've devel­ op ed th e only graduate school of mission whi ch teaches mis siological stra tegy for North America and Europe, as well as the "Two­ Thirds" world. A Our inn ovative fitculty instruct from experience, not just th eory. Stude nts are ESJ School Degree Programs: Master of Arts, trained to creatively engage all cultures with the Master of Th eology, Doctor of lYlissiology, Doctor gospel, including th eir own. A At Asbury, y ou' ll of Minist ry and D octo r of Philosophy. learn to see bey ond borders, ove r obstacles and past prejudice to tou ch the total person and entire ASBURY communities with th e grea tness of Christ. A So if THEOLOGICAL y ou 're passion at e abo ut reaching the world - and SEMINARY 204•• N. Lexingto n Ave. • Wi lmore, KY 40 390 -11Yl) your neighbor-prepare for service at Asbury. 1-800-1"-ASBURY or 606- R58-3581 Amoy, to work with the Chinese. Studley was so successful that long-term viability." Thus, several grandiose projects were cre­ the Methodists and Presbyterians eventually turned their own ated that put a severe strain on the mission's finances. work over to the Episcopal Church." Undoubtedly these were glaring deficiencies over which Besides work in Manila, extensive efforts were made to Brent despaired. But to be fair, most of the long sojourns away evangelize pagan head-hunting tribesmen in the mountains of from the islands were unavoidable. The bishop was often called northern Luzon. Three centers of activity were established. In to the United States because of death in his family, poor health, Baguio, Easter School for Igorot boys was organized. Further triennial General Conventions, and the constant need for fund­ north, in Bontoc, a mission church was founded and vigorously raising. Furthermore, in 1903 Brentbecame a leading figure in an evangelized the local Igorots. In addition, the Bontoc missionar­ international crusade against the opium trade. ies wrote the first Igorot grammars, which were quickly pub­ lished by the colonial government. The Antiopium Crusade Between Baguio and Bontoc there stood perhaps the most impressive work of the Episcopalians. At the town of Sagada, Soon after his arrival in the Philippines, Brent discovered that Father John A. Staunton established a church, hospital, sawmill, opium addiction was the islands' most pressing social problem and extensive industrial training school. Brent put particular among the Chinese community and that the malaise was spread­ interest in vocational training. "To train the head of the average ing into the rest of the Filipino population. Brent and other native without training his hand," said Brent, "unfits him rather religious leaders demanded that the colonial government put an than fits him for life."!' end to this evil. In response, the Philippine Commission agreed This same attitude led Brent to establish the Moro Agricul­ to study the matter and formed an Opium Committee to inves­ tural School for Muslims on the southern island of Sulu. Brent tigate how other countries dealt with the problem; Taft ap­ took particular interest in the Moros. He realized that strained pointed Brent to the committee. feelings created by years of Moro resistance to Spanish and then Aftermonthsof researchand traveling, Brentand theOpium American rule would take generations to overcome. Therefore Committee made the following recommendations. First, an im­ instead of proselytizing, the bishop sought ways to provide mediate government monopoly should be placed on the nar­ fellowship between the Westerners and the Moros. He built a cotic. Second, over a three-year period, importation of opium hospital, a settlement house, a press, and a school in Mindanao. would be phased out until it was finally prohibited from the Brent felt the need for mutual understanding was so important islands altogether, except for legitimate medical use. Third, that, when the Board of Missions refused to support his efforts, confirmed addicts would be licensed and given free medical he made the Moro mission his personal enterprise and raised attention. Finally, an antidrug campaign would be launched in money from friends at home. the islands' schools. The Opium Committee's report had a Widespread impact. Evaluation of Mission Strategy Within four years the United States and the Philippines officially prohibited opium. The report was translated and circulated A cursory review of the Philippine Mission in 1914 would leave throughout China, which bolstered its own government's grow­ one with the impression that the diocese was a great success. ing antiopium movement. In England the report reopened the However, there were serious problems that Brent never over­ debate on the morality of the trade and eventually forced Parlia­ came. First, staffing the mission was incredibly difficult. For ment to refrain from using opium exports to finance its Indian example, St. Luke's Hospital in Manila suffered because of the empire. constant turnover of nurses. Often Brent had to recruit army and Brentcontinuedas a keyfigure in the internationalantiopium civil service personnel, many of whom were affiliated with other crusade for the next quarter of a century. Indeed, it was at Brent's denominations. "Trulyitisa greatdisappointment," complained suggestion that the United States organized the first Interna- head nurse Ellen Hicks, "to pretend to be a missionary of the [Episcopal] Church and have only the satisfaction of working in a general nonsectarian Hospital.T" Brent became a leading A second problemwith the missionary district was due to its geographic breadth and its multiethnic diversity. Brent origi­ figure in an international nally envisioned Manila as the center of the diocese, from which crusade against the opium all other ministries would radiate. However, because of the distancebetween the capital and the mission stations in northern trade. Luzon and in the southern islands of Mindanao, travel was often so expensive and perilous that only the Manila clergy could attend the annual convocations. Vincent Gowen, one-time Phil­ tional Opium Conference, in Shanghai, China, in 1909. Brent ippine missionary and critic of the bishop, stated that "it was served as an official representative of the United States and was easier for Brent to get from Manila to San Francisco than from reappointed to The Hague Conference in 1911. He presided at Manila to Zamboanga." In addition,Gowennoted thatevenif the both conferences. After World War I he also participated in two indigenous people from the far-flung stations of the mission did more such conferences. Historian Arnold H. Taylor has written get to Manila for official gatherings, their distinct languages and that Brent's participation in the opium conferences was "fortu­ social customs made communication difficult at best. nate for the antiopium movement as a whole." Brent was a man A third problem within the district was caused by Brent's of great moral conviction, which was coupled with "an ability to frequent absences from the Philippines. He was gone so much analyze issues realistically"; thus, he gave the international that his critics referred to him as "the bishop from the Philip­ movement "the character of a moral crusade."!' Brent's partici­ pines." His absences allowed his staff the freedom to initiate pation in the antiopium crusade made him an international several expensive projects without careful consideration of their figure and statesman.

166 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Faith and Order have to learn to fellowship with one another, to listen sympa­ thetically, and to open themselves to the guidance of the Holy Brent's international celebrity grew in religious circles after he Spirit. Faith and Order, Brent claimed, was an important first attended the 1910 World Missionary Conference at Edinburgh, step in a long pilgrimage to restore the true catholic church." Scotland. Fromthe beginningof his episcopate, Brentwas deeply Brent's leadership was crucial for the success of the first interested in ecumenism. He sincerely believed that the disunion Faith and Order conference. His sense of humor, his diplomatic and competition between the various denominations left non­ skill, and his patience kept the conference from breaking up on Christians bewildered. Even so, Brent had serious misgivings several occasions. Arguably, this was Brent's finest hour, but it about the Edinburgh Conference. He noted the absence of Ro­ was bittersweet. To many of his friends, it was obvious that he man Catholic and Orthodox participation. In addition, he felt the was in poor health. conference's agenda evaded fundamental theological and polity For more than a decade, he had been suffering from recur­ issues that divided Christendom. "It is worse than folly," he ring heart attacks that left him temporarily incapacitated. Al­ wrote, "to pretend that such things matter little or do not matter though dismayed by these spells, Brent refused to cutback on his at all." He felt that unless these issues were frankly addressed, responsibilities. For example, on October 20, 1917, he resigned true unity would always remain illusory." his missionary post in the Philippines, only to begin more stress­ Despite his initial doubts, Brent left Edinburgh a renewed ful duties in Europe as Senior Headquarter's Chaplain of the ecumenist, and he committed himself to mending the tattered American Expeditionary Forces. After the war, Brent assumed seams of the universal church. In October 1910 Brent thus went the postof bishopof Western NewYork, where his schedule was beforethe GeneralConventionofthe ProtestantEpiscopalChurch, so busythat he became notorious for speeding his car throughout asking that it take the lead in planning the first world conference the diocese, going from one appointment to the next. Moreover, on Faith and Order. Brent's proposal was accepted, and for the Brent's last years were filled with nine more trips to Europe. In next ten years an Episcopal commission worked faithfully to 1921 he delivered the Duff Lectures at Edinburgh. He continued keep his dream alive, in spite of the ravages of World War I. to work toward the eradication of the opium trade through the After seventeen years of preparation, finally, on August 3, League of Nations and international conferences. And he helped 1927, a total of 406 delegates, representing 108 denominations, plan and attended Faith and Order and also participated in other met in Lausanne, Switzerland, for the First World Conference on ecumenical gatherings. His heartfinally could not take the strain, Faith and Order. Brent was the unanimous choice for president. and on March 27, 1929, he died in Lausanne, Switzerland. Ironi­ In his opening remarks, he reminded the delegates of the fact that cally, he was en route to the Mediterranean for a much-needed total agreement was not the aim of the conference, nor was a vacation." federation sought. Instead, Brent insightfully warned, true unity By the time Brent died, he had become perhaps the best­ would be a long, agonizing process. Before Christendom's har­ knownEpiscopalclergymansince PhillipsBrooks, and his friends mony could be restored, the various communions would first were many of the secular and clerical leaders from around the

Reader's Response To the Editor:

I am writing in response to Justice C. Anderson's review (July 1995,wrote, "Throughout the book, references to the linguists 1996,p. 129)of Gerard Colby and Charlotte Dennett's Thy Will and their mission are oblique or disconnected afterthoughts Be Done. The Conquest of the Amazon: Nelson Rockefeller and ... the authors would have done better to jettison the ill­ Evangelism in theAge of Oil. Anderson admits the authors' bias fitting missionary sub-plot altogether." Elizabeth A. Cobbs, in against the missionary motifbut calls the book an "instructive a review entitled "Guilt by Association" for ChristianCentury, critique." November 1, 1995, writes, "To call this book's logic specious Wycliffe Bible Translators categorically denies contribut­ would be too complimentary. It is replete with factual errors, ing to cultural genocide, destruction of the environment, and logical inconsistencies, inflated language and historically un­ CIA involvement. A thorough reading of the book reveals no related facts." evidenceofthe truthfulnessofsuchcharges. Colby and Dennett The authors imply SIL involvement in genocide and themselves fail to find any evidence of a link between the destruction of the environment simply by virtue of Bible Wycliffe-related Summer Institute of Linguistics (SIL)and the translation efforts taking place at the same time and in the CIA. They state, "These charges lack proof" (p. 751). same frontier locations as atrocities committedby big business Where SILsends teams, the chances for survival of ethnic and governments. The chief false-link mentioned, however, is groups are bettered. Dr. Ralph Winter, general director of the the supposed association between Townsend and Nelson U.S. Center for World Mission, in speaking recently in refer­ Rockefeller. They never even met! ence to the genocide of Native Americans, said, "Probably no single person in history has had a greater contribution to the Arthur Lightbody reversal of this awful aggression against tribal peoples than PublicRelations Director William Cameron Townsend." Wycliffe Bible Translators USA Pamela Constable in a Washington Post review, May 21, Huntington Beach, California

October 1996 167 world. As stated above, Brent was never an original theologian, diplomacy and law enforcement. Today the international com­ nor was he an innovative mission strategist. Nevertheless, he left munity still struggles to free its citizens from the curse of illicit an indelible markon the modernchurch. Although he lived to see drug use and trade. While defending his participation in the only one Faith and Order conference, his vision continued under antiopium crusade, Brent asked rhetorically: "Can any Christian the able leadership of Archbishop WilliamTemple, BishopYngve afford to abstain not only from that which, directly or indirectly, T. Brilioth of Sweden, and a ContinuationCommittee for another encourages drug abuse, but also from a planned and intelligent nineteen years unti11948, when Faith and Order relinquished its attack upon it?"19 On a deeper level, Brent asked Christians, and independence and became the Commission on Faith and Order indeed all citizens of the world: Are we going to tolerate this evil in the newly founded World Council of Churches. In this new in our midst? If not, how are" we going to eradicate it? This venue, the universal church, which "partly is and wholly hopes remains a fundamental question for the local, national, and to be," continues its work for understanding and wholeness." international community to resolve. Brent's example challenges Brent's legacy also remains alive in current international us to work for viable and humane solutions.

Notes ------1. Alexander D. Zabriskie, Bishop Brent: Crusader for Christian Unity Austin, Texas, reveal only a close mentor/ student relationship that (Philadelphia: Westminster Press, 1948), pp. 28-29. eventually matured into a deep friendship. Without a doubt, Brent 2. Michael C. Reilly, "Charles Henry Brent: Philippine Missionary and and Hall were confidants; however, I am uncertain when such a Ecumenist," Philippine Studies 24 (1976): 323-24. relationship can be classified as homosexual. 3. S. Whitney Hale, "Bishop Brent," ChurchMilitant, April 1959, p. 2. 9. Mark D. Norbeck, "False Start: The First Three Years of Episcopal 4. RobertA. Woodsand Albert]. Kennedy, eds.,HandbookofSettlements Missionary Endeavor in the Philippine Islands, 1898-1901," Angli­ (NewYork: Arno Press; reprint ed., NewYork: CharitiesPublication canand Episcopal History 62 (June 1993): 215-36. Committee, 1911), pp. 134-35. 10. Mark D. Norbeck, "The Protestant Episcopal Church in the City of 5. Charles H. Brent, With God in the World (New York: Longmans, Manila, Philippine Islands, from 1898 to 1918: An Institutional Green, 1900), p. 62. History" (M.A. thesis, Univ. of Texas at El Paso, 1992). 6. Charles H. Brent, "Scrapbook," Brent Papers, Library of Congress 11. William H. Scott, "'An Engineer's Dream'-John Staunton and the (LOC), Box 42. Mission of St. Mary the Virgin, Sagada," in Studies in Philippine 7. Lawrence to Brent, July 15 and July 20, 1901, Brent Papers, LOC, Box ChurchHistory, ed. Gerald H. Anderson (Ithaca, N.Y.: Cornell Univ. 5. Press, 1969). 8. Diaries, 1901-1904, Brent Papers, LOC, Box 1. Brent edited any 12. Hicks to Wood, January 28, 1908, and April 2, 1916, Philippine mention of Mary out of his diaries with ink and a blue crayon, and Papers, Archives of the Episcopal Church (AEC), RG76-30. none of their correspondence survives. Fortunately for the historian, 13. Vincent Gowen, "Philippine Blue-Print," pp. 7-12, Philippine Pa­ the original writing has bled through over the years and much of it pers, AEC, RG76-93. can be read with the aid of a magnifying glass. It is appropriate to 14. Arnold H. Taylor, AmericanDiplomacy and theNarcotics Traffic, 1900­ disclose the bishop's relationship with Mary at this time because of 1939: A Study in International Humanitarian Reform (Durham, N.C.: a recent biography by Douglass Shand-Tucci, Boston Bohemia: 1881­ Duke Univ. Press, 1969), pp. 163-64, 183, 187-88, 192. 1900, RalphAdams Cram: LifeandArchitecture,vol. 1 (Amherst: Univ. 15. Eugene C. Bianchi, "The Ecumenical Thought of Bishop Charles of Massachusetts Press, 1995). Although a biography of Cram, Henry Brent," ChurchHistory 33 (December 1964): 449. Shand-Tucci also touches upon the relationship of Brent with his 16. Ibid., pp. 451-53. Cowley superior Arthur Crawshay Hall; he claims that Brent had a 17. Zabriskie, Bishop Brent, pp. 195-98. homosexual disposition that manifested itself in a life-long "mar­ 18. Ruth Rouse and Stephen C. Neill, eds., A History of the Ecumenical riage of the soul" with Hall (see pages 184-199). Although Shand­ Movement, 1517-1948 (Philadelphia: Westminster Press, 1954), pp. Tucci provides circumstantial evidence for such a claim, the only 427-41. hard evidence of Brent's sexual orientation, noted above, suggests 19. Charles H. Brent, "Annual Convocation Address," Journal of the heterosexual inclinations. Furthermore, all surviving correspon­ Ninth Annual Convocation of the Missionary District of the Philip­ dence between Brent and Hall found in Brent's papers housed at the pine Islands, Philippine Papers, AEC, August 1, 1912, p. 21. Library of Congress and the Archives of the Episcopal Church, in

Works by Charles H. Brent Works About Brent Brent published over twenty books during his lifetime, and a few more Kenton]. Clymer, ProtestantMissionaries in thePhilippines, 1898-1916: An were published posthumously. Most are devotional in nature or col­ Inquiry into the American Colonial Mentality (Urbana: Univ. of Illinois lected works of sermons. Listed below are some of the more substantial Press, 1986) includes important material on Brent. Two essential articles works. are Eugene C. Bianchi, "The Ecumenical Thought of Bishop Charles 1900 With God in the World: A Series of Papers. New York: Longmans, Brent," Church History 33 (December 1964): 448-61; and Michael C. Green. Reilly, "Charles Henry Brent: Philippine Missionary and Ecumenist," 1908 Leadership: TheWilliam Belden NobleLectures. NewYork: Longmans, Philippine Studies 24 (1976): 303-25. Also see Mark D. Norbeck, "The Green. Protestant Episcopal Church in the City of Manila, Philippine Islands, 1908 TheMind of ChristJesus in the Churchof the Living God. New York: from 1898 to 1918:An Institutional History" (M.A. thesis, Univ. of Texas Longmans, Green. at El Paso, 1992); Emma J. Portuondo, "The Impact of Bishop Charles 1915 Adventure for God. New York: Longmans, Green. Henry Brent upon American Colonial and Foreign Policy, 1901-1917" 1915 The Revelation of Discovery. New York: Longmans, Green. (Ph.D. diss., Catholic Univ. of America, 1969); and Leon G. Rosenthal, 1918 TheMount ofVision: Beinga Study ofLifein Termsofthe Whole. New "Christian Statesmanship in the First Missionary-Ecumenical Genera­ York: Longmans, Green. tion" (Ph.D. diss., Univ. of Chicago, 1989). A dated, but still the best, 1930 The Commonwealth: Its Foundations and Pillars. New York: D. biography of Brent is Alexander C. Zabriskie, Bishop Brent: Crusader for Appleton. Christian Unity (Philadelphia: Westminster Press, 1948).

168 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Women and men fromarou a.~e attending Fuller Theologic b e~ome effective pastors, lead ,an e ers. These graduate students will be amo t his generation's world changers. Fuller's School ofWorld Mission is unique. Its sixteen faculty members offet·the possibility ofspecialization in many areas, and its students, coming fro.m m()r.~ than sixty-five countries and even more denomina­ tions, will make your studies an incredibly enriching experience. Academic programs at the master's and doctoral levels offer extraor­ dinary opportunities for church leaders and missionaries to study, reflect and do research on a variety ofaspects of the missionary task. Ifyou are considering graduate training in cross-cultural studies or world mission, consider Fuller. For more information about Fuller's School of,World Mission, call or write today. We'll be happy to answeryour questions. Call 1-800-235-2222 and ask for Admis­ sions at ext. 5400, or write Office ofAdmissions Fuller Theological Seminary 135 North Oakland Avenue Pasadena, California 91182 FULLER THEO.lOGI€AL SliMINARY Schoo/ of Wor/d'Mission

------My Pilgrimage in Mission Eugene Heideman

pilgrimage calls up visions of a person intentionally on true, and the beautiful (eros); and as forgiving, redeeming love A a long and difficult journey to a holy place or spiritual (agape). We have four children, the third of whom has Down's goal. In that sense it is difficult to think of my journey as a syndrome. Her presence in our family has heightened recogni­ pilgrimage. From the time of my birth in Plymouth, Wisconsin tion of the good news that God's love reaches out to each of us (at a hospital cost of $52.50), I have been loved into being by because we are here in his creation, regardless of how we are Christian parents, uncles and aunts, neighbors and friends. They valued in the economic, political, and cultural systems of this reared me in an atmosphere of grace and acceptance in family, world. church, and community. The community of my youth was a place in which God was present. Worship in church, work in the Netherlands and Canada: Ecumenical Apostolate cheese factory and grocery store, and competition at the softball stadium represented one integrated whole. Doctoralstudiesin theologyat the NationalUniversityof Utrecht, The journey has proceeded since my teens with a sense of in the Netherlands, under A. A. van Ruler during the years 1954­ calling rather than as a search. It has been more of a call to rest in 56, provided a theological basis for an understanding of church the Lord's direction than to engage in a wrestling with the and culture that has undergirded my theology of mission. Those powers of this age or the search for a specific mission in life. Calls were great years in the life of the Netherlands Reformed Church. to serve have come often as a surprising change of direction in It rejoiced in its faithful witness during the German occupation ministry as our family moved from Canada to India, from India in World War II. The World Council of Churches had been to Iowa, then to Michigan, and finally to New York. A doctorate inauguratedin Amsterdamin 1948.Several of its leaders, suchas in dogmatic theology has mutated into the broad spectrum of an W. A. Visser't HooftandHendrikKraemer, werewiththe World academic and ecclesiastical generalist. Council of Churches in Geneva. Hans Hoekendijk was teaching The warm evangelical Reformed faith of boyhood was to be in Utrecht. The new Reformed church order was providing the challenged by study in Iowa at Central College, a liberal arts church with a sense of direction and new freedom of purpose. collegecloselyassociated with the Reformed Churchin America. The church was defined in terms of its apostolate or mission in Truth began to fragment as I read Plato, Descartes, Kant, and the world. It was to be a church turned inside out, with a passion other philosophers at the same time as I took courses in Bible. for social justice, a calling to proclaim the Gospel, and a search for World historywasmore complex thanthe historyof a small town the full unity and catholicity of the church. in Wisconsin. The role of religion in public life was becoming In the decade and a half following World War II the Dutch more open to question than it had been in the American Protes­ government entered into immigration agreements with coun­ tant era before World War II. Later experiences in cross-cultural tries suchas Canada, the Republic of South Africa, and Australia. international environments only served further to increase the These agreements enabled those countries to gain a well-trained sense of the broken nature of the world in which we live. The work force while furnishing a measure of relief for a severe housing shortage in the Netherlands as it was rebuilding follow­ ing the damages of the war. The Netherlands Reformed Church God reaches out to each of simultaneously entered into agreements with churches in the Reformed tradition in those countries concerning the reception us, regardless of how we of its emigrating members. The Reformed Church in America as may be valued in the well as the United Church in Canada became partners with the Dutch church in helping settle new immigrants into Canada. systems of this world. After twice refusing invitations to serve in Canada, I accepted a call to serve as "missionary pastor" in the First Reformed Church in Edmonton, Alberta, beginning in January 1957. unity of truth under God was to become an eschatological The theology of the ministry of the church as apostolate concept that enables one to wait upon the Holy Spirit to lead us became a matter of daily practical concern in Edmonton. The into all truth, even while confidently affirming that Jesus Christ church had to reach out to assist annually between sixty and is the way, the truth, and the life. eightyfamily or individualimmigrantunits to resettlein Canada. Familyrelationships playacrucialrole in my understanding Pastoral ministry included assisting people to find living quar­ of mission and faith. Mary Menninga, a fellow studentat Central ters and employment, to overcome language barriers, and to College, and I were married in 1952 following her graduation understand theeducationalsystemand the immigrationbureau­ from college and my first year at Western Theological Seminary, cracy. Culture shock, unemployment, stress in family life, and in Holland, Michigan. She has constantly taught me to be sensi­ loss of self-esteemcalledfor pastoralcare, especiallyamongmen, tive to the needs of people around us and to keep in touch with when a licensed butcher had to work as a night janitor, a former the daily practical necessities of life on earth. Marriage and newspaper editor became a copy reader, and a father of eight family has become a central point of theological understanding remained unemployed. The unity of the church became an issue, and reflection, particularly in recognition of the threefold nature not only in regard to relationships with congregations of other of love as friendship (philos); as the appreciation of the good, the denominations, but especially within the congregation. People who would seldom have interacted with each other in the Neth­ Eugene Heideman, Secretary for Program, Reformed Church in America erlands now found themselves living together in one congrega­ (retired), wasa Reformed Church missionary in South India. tion.

170 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The whole issue of contextualization in mission had to be tions and Christian organizations. We lived in the bungalow in faced in the ministry with immigrants in Edmonton. As Chris­ which Dr. IdaScudderhadbegunthatmedical mission. Through tians in the Reformed tradition, Dutch immigrants had a strong life in that setting, and assignment for a time to be pastor of St. conviction that they had to be servants of God in Canadian John's Church, which served the medical community, we came society. The Gospel had to take on Canadian forms in their to appreciate an even wider range of Christian community. An ministry. But no question was more to be debated than what it is understanding of the unity of the church as a gift of Christ and an to become "Canadian" where breakfast cereal boxes are printed article of faith, and of ecumenism as a call to be "comprehensive in English on one side and French on the other. One had to deal without compromise," has been a guiding principle for us. with the issue of the international character of the church in Assignment to be the director of the Tamil-language Lightof relation to contextualization. The Reformed Church in America Life Bible correspondence course and of the India Home Bible was based almost exclusively in the United States. Would it be League entailed major involvement in evangelistic outreach in willing to accept Canadian perspectives into the denominational Madras State (now Tamil Nadu), The correspondence course stance and identity? enrolled approximately 25,000 persons per year, of whom 85 In an immigrant situation, one learns again that human percent were Hindu and 5 percent Muslim. Between200,000 and beings are not isolated individuals, even in an Age of Enlighten­ 500,000 Bibles and Scripture portions were sold annually. Be­ ment, when individualism is said to run rampant. While faith is cause there was considerable debate among advocates of one or and must be personal, it is seldom individual. Language as a another method of evangelism, a survey was conducted among communal and covenantal reality holds us in its grasp, with the persons who had converted and been baptized. The finding of result that people feel a need to worship God in their mother the survey was that no one method by itself is adequate and that tongue, using their own cultural forms. most of the converts had been reached by nine or ten methods It was in the Netherlands and Canada that Mary and I really learned that we are Americans. We had both grown up in communities that were still consciously Dutch in character. Living outside U.S. borders, we came to feel the undercurrents of We lived in the bungalow , resentment in Europe against American power and America's in which Dr. Ida Scudder ways of doing things. While Americans often forget that there is a border between the two countries, Canadians never do. We had begun her medical came to understand that as long as we are willing to carry U.S. mission in Vellore. passports, we can never fully divorce ourselves from the deci­ sions and actions of our country and our culture. While we can celebrate the good aspects of our national heritage, we must prior to their decision. The one common element was that in confess that our nation's sins are also our personal sins. In our almost every case there had been an encouraging relationship missionary situation we can never overcome the tension be­ with a friend or relative. At about the same time, the Christian tween being an ambassador of Christ and at the same time a Institute for the Study of Religion and Society held a conference representative American. of about twenty-five persons who had converted to Christianity. The conference was called to hear their response to whether the India: Participation in Nation Building God of Jesus Christ to whom they now prayed was the same as or different than the god to whom they had prayed prior to their Missionary service from 1960 to 1970 in the Madras Diocese, conversion. The persons attending divided, with about half Church of South India, was a great privilege. We entered India saying thatJesus was the sameGod and halfdenying thathe was. just thirteen years after the country had gained independence The issue of indigenization of the Gospel, as it was then and after the Church of South India had come into being in one called, was a central concern for many. Churchbuildings were at of the outstanding success stories of the ecumenical movement. times erected on the pattern of Hindu temples; Tamil lyrics were Many of the older missionaries had retired or left, and vigorous more popular than Western hymns in village congregations. Indian leadership was providing direction to the church and its Efforts to indigenize the basic liturgy of the church were being related institutions. With the encouragement of Indian leaders made. Yet such efforts had their limits. To incorporate more such as Paul Devanandan and M. M. Thomas, the church under­ Hindu metaphors could alienate those with a Muslim back­ stood one of its tasks in India to be Christian participation in ground. The leading political party was opposed to "Brahman­ nation building. The Diocese of Madras was fully committed to ism" and was attempting to replace Sanskrit roots by older pure that task as it managed and strengthened hundreds of village Tamil words, similar to attempts to replace Latin-root words by schools, many high schools, several colleges, and a wide range of Anglo-Saxon English. medical, agricultural, technical, and other development projects. It was in India that we learned that we were among the rich In bringing together Anglican, Reformed, Presbyterian, of the world. An unforgettable experience was on our first Congregational, and Methodist churches, the Church of South American Thanksgiving Day, when we with a number of other India had agreed upon a thirty-year period of growing together, Americanmissionariesmetto havea mealtogether.Whileseated on the assumption that our unity in Christ is prior to any historic, on a veranda eatingourThanksgivingfeast, I looked outandsaw divisions in the church. All of the confessions and liturgical four beggars on the lawn watching us eat. The old parable of the traditions of the entering churches were to be respected in the rich man and Lazarus took on new meaning and has remained new church. Its constitution ruled that the church was to be with me to this day as the reality of the world in which I live. "comprehensive without compromise." The Diocese of Madras In India we had to learn to live among the poor as forgiven assigned us to live and work in Vellore, the site of the Christian sinners. Charity that is done out of a sense of guilt is likely to be Medical College and Hospital, the leading medical facility in damaging both because it fosters paternalism and dependency India, cooperatively supported by more than fifty denomina­ andbecause it is so subject to the whimof the momentrather than

October 1996 171 thoughtfulfaithfulness to humanneed. Fortunately,duringthose almost instantaneous. Air travel became relatively inexpensive. years the church had gained considerable experience with em­ These advances in transportation and communication facilities powering the poor, and we could work with the church in were bringing about a sea change in how a larger number of meeting human developmental needs. We would be helped people could become directly involved in cross-cultural mission. further in later years by the advocates of liberation theology with In the first two decades following World War II the ecumeni­ its emphasis on being in solidarity with the poor as crucial in cal network of cooperating churches and councils developed by making resources available. the major denominations was clearly the most efficient means of carrying out long-term international mission and mission com­ Mission in the American Academy munication. In the 1980s the ecumenical communication struc­ tures were slow by comparison with the potential for rapid and Faced withthe necessity to returnto the United States to meetour direct information flow between churches and individuals who daughter's need for special education, an offer to teach at our were eager for personal involvement in mission outreach. Until alma mater, Central College, was accepted. There for six years I my retirement I continued to face a dilemma confronting many taught courses in religion and philosophy and also served much administrators in mission. On the one hand, one desires to of the time as college chaplain. While one does not normally encourage the witness of those who, facilitated by modern com­ consider teaching in a church-related college as "mission," the munications and transportation channels and endowed with cultural dynamics of the American scene were very much a part financial resources, have a vision for direct and immediate of college life. In the early 1970s the antiwar movement was very involvement in mission in other countries. On the other hand, I strong on campus, and the Great Society programs were still tried to resist such outside initiatives when they might result in providing funds for those who wished to be socially involved undercutting the longstanding patterns of self-reliance of our following graduation. Psychology and sociology majors drew partners in mission in other countries. the largest numbers of students on campus. The 1980s was also the decade in which AmericanChristians A major challenge in the role of chaplain was conducting finally began to be aware of the existence of vital Christianity in worship and preaching at Sunday morning worship on campus. Asia and Africa. Many had traveled broadly and made Christian Now the task was to contextualize the Gospel into the language friends living in other continents. At the same time, it was the of American culture and academic life. Here the challenge was to decade in which they became aware of immigrant Asian Chris­ communicate the Gospel to those who view themselves as cul­ tian churches in North America. They saw Hindu temples and tured and mature-those who are the rich young rulers (Mt. Muslim mosques erected as well as the arrival of other religions, 19:16-23)-whoneed it justas muchas thepoorand the"sinners" new and old. They now discovered what Asian Christians had (Mt. 9:10-13). I had first become conscious of the need to preach known all along-the Christian faith must be lived in a radically clearly to the "mature" in India when I was pastor of congrega­ pluralistic world, and Christians cannot avoid living in dialogue tions filled with well-educated leaders in society and in their with neighbors of other faiths. professions. It is one thing to preach weekly to the Mary Somehow,althoughthe forms of theissues in missionchange, Magdalenes and the publicans of society; it is more challenging the issues themselves tend to remain. In decades of extremely to tell the Good News to those who are seeking to become the rapid change, I found myself going back repeatedly to a question rich, young educated rulers and respected leaders of society. In that had to be faced everywhere: What is the Good News? To an myyears at CentralCollege,where it was constantly necessary to immigrant in Canada, it was the apartment and job located with translate theological language into sociological and psychologi­ assistance from the church and the opportunity to worship God cal terminology, I faced a task as formidable as it was for an in church in one's own language in a new country. To a patient American to preach in the Dutch language in Canada or in the at the Christian Medical Hospital in Vellore, it was the healing Tamil language in India. hand of a doctor or nurse. To a person being treated for leprosy, Following our time at Central, I was on the faculty at West­ it was acceptance into a Christian community and restoration ern Theological Seminary in Holland, Michigan, for six years, into the life of a family. To a murderer on death rowin theVeIlore where I could at last feel that my theological language was being prison, it was the message of forgiveness of sins. To a famine­ understood. The issue for mission now was whether anyone stricken person in Ethiopia, it was a small bag of grain, a blanket, outside the theological community really understood it. and water purification tablets. In the nineteenth century Jesus had been sung about triumphantly as Christ for the nations; in Mission Administration in New York home missions Jesus had been understood to be like a mother, sweetly and tenderly calling her wandering boy to come home. Serving as secretaryfor World Mission and directorof Reformed In our century we have known him as the man for others, as the Church World Service with the Reformed Church in America liberator, as the savior who came and will come again and as the from 1982 to 1994 required that I visit once again all of the issues servant who suffers in solidarity with others, and as a nurturing in mission that had become paramount at one time or another Sophia who overcomes gender and arrogant patriarchy. It is this over the decades. During those twelve years international long­ Jesus, universally and locally present with the Good News for distance telephone service to isolated areas greatly improved; each person, who continues to call me in the journeyof faith, love, fax, computers, and e-mail made international communications and hope.

172 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH '~=NOW OU~!~~~~~ t~~~!:!n!:~~~~~!d !~~!!t~~~~~Wing ~ in bOOkS::t ~ . ­

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TO ORDER Send check or money order in U.S. funds to: WILLIAM CAREY LIBRARY, P.O. Box 40129, Pasadena, California 91114 Add $2.00 for handling. California residents add 7.25% for tax .. L.A. County add $8.25%. To place your order using MASTER CARD or VISA phone TOLL FREE I-800-MISSION (647-7466) Prices are subject. to change without notice. Call 1-800-777-6371 for a complete catalog. Book Reviews Indigenous Responses to Western Christianity.

Edited by Steven Kaplan. New York: New York University Press, 1995. Pp. x, 183. $40.

Well knownfor his studieson the Falashas, gestive, and at times overlapping, teenth century; by Daniel H. Bays on the Steven Kaplan, along with six fellow es­ typologies: toleration, translation, assimi­ True Jesus Church, a Pentecostal example sayists, here explores the metamorphosis lation,Christianization,acculturation,and of indigenous Chinese Christianity dur­ of Western missionary Christianity incorporation. Ensuing chapters directly ing the earlier third of this century; and by through its appropriation by peoples of or indirectly elaborate this point. Erik Eric van Young, entitled "The Messiah Peru, Mexico, Africa, India, Sri Lanka, Cohen explores "the process of mutual and the Masked Man: PopularIdeologyin Thailand, China, and Japan. Each demon­ adaptationofChristianityand indigenous Mexico, 1810-1821"-all illustrate the es­ strates that any faith-tapestry must inevi­ religions in Thailand" (p. 29), concluding sentialcoherenceof the book's thesis: both tably and necessarily incorporate local that the interfacing of the two cultures Christian thought and praxis are pro­ fibers and manifest the tastes and tem­ simultaneously issued in the Chris­ foundly conditioned by local contexts, peraments of indigenous artisans; that tianization of local culture and in the undergoing a metamorphosis at least as Christianity is at once the prisonerand the indigenization of Christianity; Jan profound as the conversion its Western liberatorof culture;that conversionacross Szeminski shows that the Catholic doc­ emissaries aimed to produce. cultures is dynamically and profoundly trine of original sin was never able to -Jonathan J. Bonk reciprocal. supplant the extantInca understanding of In the first chapter,arguing thatWest­ sin but was itself significantly modified. ern missionary roles in the Africanization Subsequent chapters-by John F. Jonathan J. Bonk is Professor of Global Christian of Christianity are neither as inconsider­ Howes on UchimuraKanzo's understand­ Studies, Providence Theological Seminary, able nor as monolithic as popularly ing of the relationship between Christian Otterburne, Manitoba, Canada. Hespentanumber thought, Kaplan traces the contours of and state in the Japanese postwar context; ofyears in Ethiopia asthesonofmissionaries andas their variegated contributions through by D. Dennis Hudson on Tamil Hindu a missionary himself. applicationof six broad, dynamicallysug- responses to Protestants in the late nine-

Christian Mission: A Case Study Thomas's Classic Texts, and now Neely's Approach. Case Study Approach. -Scott W. Sunquist ByAlan Neely.Maryknoll,N.Y.:OrbisBooks, 1995. Pp. xx, 295. Paperback $20. Scott W. Sunquist is Associate Professor of World "Case studies ... facilitate our under­ related concepts. Next, Neely gives a help­ Mission and Evangelism, Pittsburgh Theological standing of others, and even more impor­ ful introduction of how case studies arose Seminary. Hepreviously served eightyears atTrin­ tant, they assist us in understanding our­ and how they are to be used. With the ity Theological College in Singapore. selves" (p. xx), With over twenty years of extensive use of stories, critical incidents, experience using case studies in teaching and case studies in theological education mission, most recently at Princeton Theo­ today, it was a wonderful decision of the logical Seminary,AlanNeelyis well quali­ writer and the editors to include both fied to make this evaluation. The value of "The Case Study Approach to Teaching The Church in Africa: 1450-1950. using case studies in theological educa­ and Learning" (pp. 13-19) and four ap­ tion today is generally accepted, but as pendixes, which provide guidance in the ByAdrianHastings. Oxford: Clarendon Press, Neely notes, the use in teaching about writing and using of case studies. 1994. Pp. xiv, 706. $110. Christian mission is still very much ne­ A very high standard is set in the glected. This volume will go a long way eighteen case studies recorded in this vol­ In the book under review, Adrian toward filling that lacuna and should en­ ume. Each study begins with an explana­ Hastings, who is professor emeritus at courage others to contribute their own tion of the context (often including social, Leeds Universityin England, has returned case studies. It is a joy to see that this is not political,and religious considerationsand to a subject he has treated before and merely a volume of stories, but it is a a map), followed by a bibliography, the expounded it with fresh eyes and in a nicely conceived and carefully produced case itself, study questions, and finally, lively style. By placing his own personal textbook on the use of case studies for suggested biblical texts for reflection. The stamp on the subject, he gives the book its teaching Christian mission. studies are all engaging and frustrating, distinctive flavor. Neely understands the use of case coveringissuesofsyncretism,ecumenism, The bookis structured into three main studies in mission as a matter of under­ money, and relations with other faiths chronological periods: the medieval, cov­ standing context and contextualization. among others. Orbis Books has now pro­ ering 1450 to 1780; the era of abolition, Following Luzbetak's definition of cul­ vided us with a trinity of texts eminently from 1780to 1890;and the era of missions, ture, there is a tightly worded eight-page usefulin teachingChristianmission: David from 1890 to 1960.The medieval period is discussion of contextualization and its Bosch's Transforming Mission, Norman dominated by the history of Christianity

174 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH in Ethiopia and the Kongo, a history abroad in that cause, but never before had Samuel Ajayi Crowther, James "Holy" Hastings develops in its Orthodox and a global movement arisen in which such Johnson, and Herbert Macaulay, a color­ Roman Catholic forms. What is striking representative Africans could playa role ful nationalist hero whose mother used to here is how medieval Christianity con­ so natural to their experience and circum­ dress him "in a suit of purple velvet ceived itself and was conceived in territo­ stances and so effective to the purpose, a knickerbockers with a purple velvet coat rial terms, not simply by incorporating situation with enormous, and as yet un­ and shiningsilverbuttons" (p, 341).These lands and territories into the church's foreseen, unsettling implications for the so-called recaptive Africans, Westernized sphere of influence, but by co-opting the colonialismthat would emerge later. Thus and Christianized, would form the crucial state machinery as the engine of evangeli­ a straighthistorical line can be traced from bufferbetween an ascendant, exploitative zation and as the unit of religious identity. the anti-slaverycampaignsofemancipated Western colonialism and a weakened Af­ Christianity, in turn, would be co-opted slaves like Olaudah Equiano, Ottobah rican continent, more brokers and media­ by the state to enforce political and social Cugoano, Paul Cuffee, and David George tors than collaborators. It was, it could be cohesion. Both Ethiopia and the Kongo to patrioticand nationalist champions like argued, by their agency that the tribes of conformed to this medieval pattern of Christianization, both sharing in the po­ litical appropriation of the religion that, by the same token, came inevitably to be affected by political developments. Histo­ rians are united in the view that such a medieval version of religious territorial­ ity possessed little promise for Africa, and THE PEW CHARITABLE TRUSTS that, by the nineteenth century, medieval Catholicism in the Kongo and elsewhere vanished almost without trace, though Research Advancement Grants for Projects EthiopianChristianity survived, if merely on Christian Mission and World Christianity imprisoned now by its own national cir­ cumstances. Hastings would add the im­ position by Rome of the rule of priestly The Religion Program of The Pew Charitable Trusts invites celibacy as another cause for the failure of proposals for large-scale projects that will enhance team medieval Catholicism. research and publication in studies of Christian Mission and The era of abolition, from 1780 to non-Western Christianity. Grants will be made on a 1890,was also phase 1 of the era of Chris­ tian missions in Africa, and the two shared competitive basis for two- to three-year collaborative projects chronology for better than fortuitous rea­ that will contribute significantly to the advancement of sons. The campaign to abolish the slave scholarship on cross-cultural mission and/or the development trade, finally won in 1807,was the engine of Christianity in the southern and eastern continents. Grants that moved the modern missionary move­ will range from $50,000 to $100,000 (U.S.) per year. ment, especially the Protestant missions. We could, in fact, argue that Africa emerged into modern history on the back Projects should be directedby one or more established scholars, of this missionary movement. It was dur­ have access to appropriate research facilities, involve scholars ing this period that the geography of the from two or more regions of the world, and contribute to the continent, especially its great riverine and lacustrine systems, was mapped, its rich intellectual and cross-cultural vitality of the global Christian ethnic andlinguisticheritagedocumented, movement. Projects that are interdenominational and its political systems observed and re­ interdisciplinary and that elicit significant contributions from corded, its religious traditions and cul­ the non-Western world are particularly welcome. Two or three tures described in ethnographic studies, grants will be awarded at the end of 1997, subject to the quality and its mineral and natural wealth tar­ geted for development and control. of proposals received and the availability offunds. The evangelical movement, which played such a prominent role in the anti­ The deadline for receiving initial proposals (maximum four abolition campaign, realized that moral pages) for 1997 Research Advancement Grants is May 1, 1997. sentiments alone would not be enough to respond to the powerful pro-slavery For further information and instructions please contact: planter interest in Parliament and society at large. So the movement looked to em­ Geoffrey A. Little, Coordinator pirical evidence and the marshaling of Research Advancement Grants hands-on experience to dislodge preju­ Overseas Ministries Study Center dice and undermine slave-based market arguments. One strategy deployed by the 490 Prospect Street abolitionists was to recruit Africans who New Haven, Connecticut 06511-2196 themselves had been enslaved but were U.S.A. now free and whose voice would add an Tel: (203) 865-1827 authentic, concrete dimension to the con­ Fax: (203) 865-2857 troversy. Hastings describes this strategy E-mail: [email protected] at great length. There had, of course, been Africans in earlier periods who wrote and campaigned against slavery and traveled

October 1996 175 Africa w ere spared the "trail of tears" that the West had elsewhere reserved for the World Mission indigenes, as with the native Indians of No rth and South Am eri ca. Rethink your understanding of mission. Prepare to work in other In th e third period d escribed by Hastin gs, th e period from 1890 to 1960, cultures or at the very edges of your own. Earn a degree or spend the peri od that wa s phase 2 of missio ns in a productive sabbatical. Study with the imaginative and resource ful Africa, we come upon what might becalled missionar ies and missiologists on Catholic Theological Union's faculty. the signature tune of Afri can Christianity, namely, the rise and proliferation of Afri­ call Independent Churches led by charis­ Claude-Marie Barb our Johr: Kaserow, MM mati c religio us figures noted for their ap­ Stephen Bevans, SVD Jam es Okoye, CSS/J peal to dreams, prayer, and healing. Inde­ Eleanor Doidge, LoB Jamie Phelps, Of' pendenc y, as the phenomenon is known, Gary Riebe-Estr ella, S VD Ana Maria Pineda, RSM was the African resp onse to Christianity, Archimedes Fornasari, MCC! Rober! Schreiter, CPpS first, to its excess ive European po litica l and cultura l baggage, and, second, to the Anthony Gillins, CSSp Roger Schroeder, S VD crea tive stim ulus of the African environ­ men t itself. In its political tem per, Ind e­ pend ency splintered off into varieties of CONTAC T: Eleanor Doidge , LoB "Ethio p ia nism, " that is, into forms of pro­ 5401 South Cornell Avenue, Chicago, Illinois 60615 USA test defin ed by racial and political con­ 312.753.5332 or FAX 312.324.4360 cerns. In its essentially religious temper, Independency assu med the tones and color of "Zionism," that is, charismatic and revivalist expressions that show con ­ Catholic Theological Union sid erable con tinuity and overlap with African religions and by virtue of which Christianity was tran sformed radically Member of the Chicago Center/or Global Ministries into an Afric an religio n. Gi ve n Hast in gs's p er spective on Christianity, one could say the cen tral issue for Africa is in the nature of the tra nsiti on from a ter ritorial, Scholastic church ot th e medi eval period to eva n­ ge lical, volu ntarist forms of the religion , Learn Another from the concordat approach to mission to Ind ep enden cy and lay agency. What Language on emerge d subseque ntly in African Chris­ tianity as its hallmark ma y be describ ed as its Christolog ical emphasis, or at an y rate Your Own! its uncommon devotion to the Jesu s of Learn to speak a forei gn langu age flue ntl y on Scripture and history, ra ther than th e cos­ yo ur own and at yo ur own pace with what are co nsidered the fine st in-d epth co urses mic Christ of Scholas tic theology. available. Many were developed by the For eign Service Institute ofthe U.S. Department of State for dip lomatic personnel who must learn a langu age quickly and tho rou ghl y. Hastings' s book is a confident, self­ Emphasis is on learn ing to speak and to understand the spoken language. A typical co urse assured presen tati on of the subject and of (equivalent to a co llege se mester) inc ludes an album of I 0 to 12 audio-ca ssettes ( 10 to 18 th e enor mous literature th at has grow n hours), rec ord ed by native -born spe akers, plus a 250-pa ge textbook. Some ofour courses . especially since abo ut 1960. Anyone w ho D Arabic, Saudi $185 D German I $185 D Latin $160 D Sorbo-Croatian $ \95 seeks gu idance on th e broad, gener al D Egyptian $185 D GermanII $155 D Latvian $185 D Slovak s185 course of Christianity in mod ern Africa D Bulgarian $245 D Greek $ 185 D Lithuanian $135 D Spanish I $1S5 cannot go far wrong in looking to th e D Cantonese $185 D Haitian Creole $225 D Mandarin $ 185 D Spanish II $ 165 book. There is, however, an irony in the D Catalan $185 D Hebrew $255 D Norwegian $125 D Swedish $135 fact th at, priced at $110 with no African D Czeeh $ 125 D Hungarian $195 D Persian $185 D Swahili $225 conces sion, th e book is a virtua l intellec­ D Danish $ 135 D Italian $185 D Polish $185 D Tagalog $295 tu al no-go ar ea for Afric ans, altho ugh the D Duteh $125 D Japanese $185 D Portuguese $215 D Thai $195 availability in Africa itself of sim ilar but D Estonian $295 D Khmer $225 (Brazilian) D Turkish $195 far less expensive conti nent-w ide studies D French [ $185 D Korean $195 D Romanian $ 1J5 D Ukrairnan $ I95 should mitigate the problem of Africa's D French " $215 D Lakota $185 D Russian $225 D Urdu $135 disfran chisement from accounts of its own D Vietnamese $125 heritage. You can order now with a full 3-week money-back guarantee: - Lamin Sann eh Call toll-free 1-800-243-1234, fax (203) 453-9774, e-mail:[email protected] Or clip this ad and send with your name and address and a check or money order-or charge to Lamin Sanneh, a contributing editor, is the D. any major credit card, by encl osing card number, expiration date, and your signature. Ask lo r Willis[antes ProfessorofMissionsand WorldChris­ our free 56-page Whole World Language Catalog with courses in 96 languages. Our 25th year. tianity at Yale Divinity School, New Haven, Con­ necticut. aUDla.~aAIJm A ud io-Foru m, Room 3709, 96 Broad Street, THE LANGUAGE SOURCE G uilford, CT 06437 (20 3) 45 3-9794

176 INTERNATIONAL B ULLETINO F MISSIONARY R ESEARCH Mission and Democracy in Africa: cut. It will be of considerable value to all The Role of the Church. African Christians promoting more just and democratic societies. ByRobert K.Aboagye-Mensah. Accra, Ghana: -Paul Gifford Asempa Publishers, 1994. Pp. xix, 164. Pa­ perback. No price given. Paul Gifford is Leverhulme Research Fellow, De­ partment of Theology and Religious Studies, the At the time of writing, Aboagye-Mensah its ownstructures and leadership are fully UniversityofLeeds, England. A New Zealander, he was director of research for the Christian democratic. conducted research for theAll AfricaConference of Council of Ghana, which, after the ban on The author wrote the book as a visit­ Churches, 1989-92. political activityin Ghana was lifted in the ing scholar at the Overseas Ministries early 1990s, set up a project called The Study Center in New Haven, Connecti- Church, Ecumenism, and Democracy. The project was intended to provide political education for Christians with a view to facilitating a democratic culturein Ghana. The council, in probably the finest such project on the whole continent, has pro­ duced considerable impressive material, and this book maintains the standard of APPLICATIONS INVITED FOR excellence. Mission and Democracy in Africa is RESEARCH GRANTS IN written clearly and simply, pitched at the MISSION AND WORLD CHRISTIANITY level of an intelligentlayperson. It is firmly rooted in Ghanaian-evenAkan-history and culture, although this should not be The Overseas Ministries Study Center, New Haven, taken to mean that the book has no rel­ Connecticut, U.S.A., administers the Research Enablement evance outside Ghana. The author's treat­ Program for the advancement of scholarship in studies of ment of Akan traditional society shows that there were great elements of popular Christian Mission and Christianity in Asia, Africa, Latin participation within African society. The America, and Oceania. Grants will be awarded on a people were consulted, played a great competitive basis in the following categories: part in choosing their own leaders, could criticize and contribute suggestions, and Postdoctoral book research and writing projects could even depose a leader not governing justly. A drawback in traditional societies, Field research for doctoral dissertations however, was the lack of individual free­ Small-scale missiological consultations dom. The author argues that here the im­ pact of missionaryChristianity was mani­ Planning grants for major interdisciplinary festly beneficial, for it fostered the research projects individual's independence. Aboagye-Mensah goes on to argue that the communal values of Africa's tra­ The Research Enablement Program is designed to foster scho­ ditionalsocieties must ensurethatAfrica's larship that will contribute to the intellectual vitality of the struggling democracies avoid the exces­ Christian world mission and enhance the worldwide under­ sive individualism of Western democra­ standing ofthe Christian movement in the non-Western world. cies. He confronts squarely the question Projects that are cross-cultural, collaborative, and inter­ of ethnocentism, which has bedeviled disciplinaryare especiallywelcome. The deadline for receiving African politics for so long. He finally treats the role of Christian virtues (like 1997 grant applications is November 28,1996. For further justice, temperance, courage,wisdom, and information and official application forms please contact: above all love) in building up a demo­ cratic society. At each step of the argu­ Geoffrey A. Little, Coordinator menttheauthoruses examplesfrom across Research Enablement Program the continent, both historical and contem­ Overseas Ministries Study Center porary, and is strong in biblical warrants. 490 Prospect Street Most of his emphasis is on the personal contribution of a Christian. New Haven, Connecticut 06511-2196, U.S.A. Aboagye-Mensah does not raise the Tel: (203) 865-1827 issue of IIcivil society"-the institutions Fax: (203) 865-2857 betweenthe family and the state-interms E-mail: [email protected] of which so much of the debate about democratization is conducted today. This This program is supported by a grantfrom is perhaps a lack. The church, as the great­ est single element within civil society in The Pew Charitable Trusts. most sub-Saharan countries, could make a great contribution here, inculcating democraticvirtues, through ensuring that

October 1996 177 Evangelicals and Catholics Together: Toward a Common Mission.

Edited by Charles Colson and Richard John Neuhaus. Dallas,Tex.:Word Publishing,1995. Pp. xxxv, 236. Paperback $14.99.

This volume brings together not only the convergences and differences surround­ statement of the meeting of North Ameri­ ing the doctrine of justification. can Catholics and evangelicals held in If a future meeting is envisioned, it September 1992 but also elaborates some would seem necessary to include some of of the main issues raised . Charles Colson, the issues that have not been treated .First, an evangelical, and Richard Neuhaus, a while the emphasis on the issue of abor­ Catholic, both felt it was necessary for tion is important, it should occasion a Catholics and evangelicals to come to­ wider discussion of the cluster of pro-life gether to discuss some of their common issues. Second, there is a need to examine concerns: cooperation in prison ministry, in greater depth the problem of pro-life issues, the charismatic ren ewal, proselytism. Third, this initiative should and the conflicts surrounding evangeliza­ be related to the work that has gone be­ Christianity in China tion in Latin America. fore. One looks in vain for a reference to From the Eighteenth In the essays included, Charles Colson The Evangelical-Roman Catholic Dialogue treats of the influence of the Enlighten­ on Mission, 1977-1984, edited by Basil Century to the Present ment on American religious life. George Meeking and John Stott (Grand Rapids, Edited by Daniel H. Bays Weigel discusses the effect of various Su­ Mich.: Eerdrnans, 1986). Finally, Catho­ "This work is unique in that it premeCourt decisions as imposinga gov­ lics-andindeedsomeevangelicals- may subjects the history of ernment-enforced secularism on Ameri­ be uneasy with some of the negative refer­ Christianity in China to rigor­ can public life. Mark Noll describes the ences to the wider ecumenical movement. historical and religious standoff between One may wonder if the minimizing of the ous historical investigation. No evangelicals and Catholics from the Ref­ bilateraldialogues and ofcooperation with other work on the subjec t can ormation to the end of World War II and the World Council of Churches is the price compare even remotely with it the dramatic shift that occurred after that of this evangelical-Roman Catholic dia­ in depth and breadth of docu­ time. Avery Dulles expresses the view logue. If this is the case, some Catholics mentation and in analysis. The that of the six models of unity he summa­ may feel it is too high a price to pay. volume is a benchmark work rizes, that ofspiritualecumenism and soli­ -Joan Delaney, M.M. on Christian life in China in darity in action would seem the most ap­ the context of a changing propriate. J. I. Packer attempts to dispel Joan Delaney, M.M., was the Catholic consultant indigenous society." some of th e concerns expressed by evangelicals and lays out the basic tenets onmissionatthe World CouncilofChurches,Geneva, - K. C. Liu, from 1984 to 1990. University of California, Davis of evangelical belief. In the final essay Richard Neuhaus details the theological $55 .00 cloth American Images of China, 1931-1949 T. Christopher Jespersen Ferdinand Verbiest (1623-1688): Jesuit Missionary, Scientist, In the 1930's and 1940's, the Engineer, and DIplomat. prevalent American view of China was that of a friendly, EditedbyJohn W. Witek, S.J. Nettetal:Steyler democratic, and increasingly Verlag,1994.(MonumentaSerica Monograph Christian state. This book Series 30.) Pp. 602. No pricegiven. shows how the notion of the Chinese as aspiring Americans Ferdinand Verbiest was one of the most three-hundredth anniversary ofVerbiest' s helped shape American op in­ prominent Jesuit missionaries who served death. The results of that symposium are ion and policies tow ard Asia in seventeenth-century China, and yet his published in this collection, although an for almost twenty years . exact claim to greatness has remained unfortunate six-year delay in publication ambiguous. He was clearly not a seminal has dated some of the articles. $39.50 cloth force in the mission in the manner of M. The collection is divided into six top­ Ricci, nor did he possess the charismatic ics: (1) Verbiest in Europe, (2)scientist, (3) presence of his precedessor in the math­ engineer,(4)diplomat, (5)missionary,and ematical sciences, A. Schall. His thinking (6) impact in China and Europe. Since the did not have the creativeforceofJ.Bouvet, range of Verbiest' s work makes him a nor did he master Chinese texts in the difficult figure to assess, the symposium's manner ofJ.de Prernare. In order to better approach is probably well suited to en­ define Verbiest's achievements, thirty compassing this breadth, particularly in scholars from fourteen countries were in­ its more technical aspects. And yet the vited to a symposium held in Louvain on effort is not as successful as it might have September 12-16, 1988, to celebrate the been because of an editorial failure to

178 I NT ERN ATIONAL B ULLETIN OF MISSIONA RY R ESEARCH summarize the central issues presented in best kn own for his com me nta ries on in God's schem e of red emption, and Ro­ these articles and to orga nize them in a Philippians and Colossians and Philemon. man s 15:14-33 summarizes how Paul car­ manner that effectively elucidates these Here he see ks to discover what in Paul's ried out his commission. Romans 1:1-17 issues. The reader is not presented with experience was unique and w ha t could shows that the logic of the Gos pe l is what any editorialclarification of what is surely legitimately be appropriated today. In the link s Paul and other Christians . Paul's one of the most important questions process, he addresses the related problem exa m ple (1 Co r 8:1-11:1) provides another treated in this collection, namely, Was that there are relatively few texts in which connection, and Ephesians 6 is a Pauline Verbiest a man who serious ly combined Paul ur ges his churches to evange lize. "commission ." Finally, O'Brien sugges ts the roles of missionary and scientist? Or O'Brien follow s the sound practice ofcom­ that there is so little in Paul's letters about was he essentially a mis sionary who used menting on what he conside rs key pas­ the need to eva nge lize becau se Paul fo­ science only to advance Christianity in sages. cuses on the dynamic sprea d of the Gos­ China, much like Ricci used mnemonic Ga latians 1:1-17 and Ephesians 3:1­ pel rather than its proclaimers (2 Thess. techniques to interest the Chinese literati 13respectively reveal Paul's call and place 3:1- 2), and that Ephesians 6 shows that all in this forei gn religion? The article by Professor U. Libbrecht, the former chairholder in Chinese stud ies at the University of Louvain and former Urban Ministry in directorof the Ferdinand Verbiest Project, the United States, leads the charge in debunking "the ro­ manticized image of Verbiest [that] was 1945-1985 created in the West" (p, 55). Libbrecht "This book is must-reading for argues that for Verbiest "science wa s only all pastors and church leaders a vehicle for religion" (p. 59) and that he in racial and ethnic communities shouldbe regarded foremostas a mission­ confronting the challenges of our ary rather than a scien tis t (p. 64). cities. It will provide knowledge Libbrecht's arguments are not flawl ess; leading to an auth entic voc ation of servanthood mini stry within theyappear to be ba sed on dated research, the city." and his is the only contribution amo ng the -Thomas J. Hoyt Jr. thirty-one in this collection that lacks an y footnote documentation of his sour ces. Libbrecht's criticisms of Verbiest are not new, and the other art icles in this collec­ tion effectively rebut several (though not Churches, Cities, and all) of them. In contrast to the ed itorialweaknesses in the organization and commentary, the Human Community more technical editorial tasks have been well handled by J. W. Witek, whose me­ Edited by Clifford J. Green ticulousness as a scholar is well known. The book is handsomely produced and "Thi s stu dy of the post-World W ar II urban ministries of te n den omin ation s is bound with sixty-nine illustrations and an par ticularly welcome and instructive. Th e autho rs. all veterans of urban ministry indexcontaininga Chinese character glos­ programs. offer cand id appra isals of th eir own and o the rs' strategies to e ngage sary. In sum, this collection enli ghtens us th e parish with the metropolitan realities of urb an Ame rica." on some of the complexities of an eminent - Alan Geyer seventeenth-century European mission­ ary to China while falling short in resolv­ "Anyo ne inte re st ed in th e work of th e church in th e city will abso lute ly want ing the question of whether Verbi est be­ to read th is book. .. .Th e last chapter alone is wo rth th e price of th e bo o k. It longs to the first rank of early China Jesu­ contains o ne of the most ex tensive bibliographies o n urb an minist ry to be fo und its. anywhe re ." - David J.Frenchak -D. E. Mungello "In a wo rld w he re th e gap between the 'w ell-off' and th e poor con tinues to D. E. Mungello is Associate Professor of History increase and wh ere public policy issues of co mmitme nt and co mpass ion fo r all and Director of Asian Studies, Baylor University, of God 's childre n are at th e heart of th e struggle for th e Ame rican soul , this Waco, Texas. book is invaluable ." _ Valerie Russell

"These stories of ministry bring us face to face with o ur cu rrent ta sks, helping us to look back in o rde r to loo k forwar d, to see th e possibilities of me tropol itan ministry in th e coming era.Th is is a bo ok for pastors and laypeopl e w ho care abo ut th eir citie s and the futu re of Christ ian minist ry." - Gibson Winter Gospel and Mission in the Writings of Paul: An Exegetical ISBN 0-8028-4208·9 • 392 pages' Paperback' $25 .00 and Theological Analysis. At you r bookstore, o r call 800-253-7521 Fax 616-459 -6540 By P.T.O'Brien.Grand Rapids,Mich.:Baker, 1995. Pp. xio, 161. Paperback $9.99. 60481~ The author, vice-principalofMooreTheo­ \~ WM. B. EERDMANS PUBLISHING CO. logical College in Sydney, Australia, is _ I 255 JEFFERSON AVE. S.E./ GRAND RAPIDS, MICHIGAN 49503

Octob er 1996 179 Christians were involved in the procla­ churches' thinking on mission than would extraordinarily concrete, mentioning in mation. appear from this book. The book is clearly detail persons and experiments that oth­ Given the author's assumptions about written and could prove useful in study erwise might be easily forgotten. Pauline authorship, the texts chosen are groups. During 1965-75, an average of 1,046 probably as good as one can do. First --)\brahamJ.~alherbe Dutch Catholic missionaries were active Corinthians 8:1-11:1 is the most apt, but it in the countries studied (Tanzania, Kenya, stillfallsshortofbeinga mandateto preach. Abraham J. Malherbe, a South African, is the Uganda, and Malawi), The study is so The exegesis is responsible, without quite Buckingham Professor Emeritus ofNew Testament detailed because it profited from an initia­ answering the author's questions. One Criticism andInterpretation atYaleDivinitySchool. tive called Komlvlissie Memoires of the might have expected eschatology to have He retired in 1994 and livesin Hamden, Connecti­Dutch Catholic Mission Council to inter­ been more of a factor in Paul's and his cut. view Dutch missionaries systematically, gathering the data as oral history. De Jong refers to 70 of those interviews besides the 500 written works documented in his bib­ liography. The author describes the pre­ VaticanIIdevelopment among them from De uitda~ing van Vaticanum II in a sometimes total condemnation of Afri­ Oost-Afrika: De bi.jdrage van can religion to their later policies of trans­ Nederlandse missionarissen aan de lation, substitution, assimilation, and fi­ doorvoering van Vaticanum II in nally christening.A gradual inculturation Tanzania, Kenya, Uganda en process was vindicated by the Vatican II Malawi, 1965-1975. outcome, though initially only apprehen­ sively continued by an indigenizing By A. H. de [ong. Kampen: Uitgeverij Kok, church, in which missionaries often be­ 1995. Pp.xii, 196. Paperback. No price given. came pastoralauxiliaries, having lost their original calling. Deuitdagingvan Vaticanum IIinOost-Afrika en politiek in Oostelijk Afrika (Mission and --J. G. Donders, ~.)\fr. is volume 30 in the series Church and politics in Eastern Africa) and De Theology in Context by the Catholic Uni­ missionaire opleiding van de Nederlandse J. G.Donders, formerly chairman oftheDepartment versity of Nijmegen in the Netherlands. missionarissen (The missionary training of of Philosophy, University of Nairobi, is presently Two other volumes by de Jong--a Holy Dutch missionaries). Chair ofMissionandCrosscultural Studies,Wash­ Ghost father presently professorin church While most studies on the reception ingtonTheological Union,Washington, D.C. Heis history in Tanzania--were entitled Missie of Vatican II are generalizing, this one is a Dutch member of theMissionaries of Africa.

RE9NUM BOOK.,S ]NTERNATJONA1 Publj£hjn8 R.e~ource~ on Church }]j££jon from global Per£pecrjve£ JUNE RELEASE Douglas Petersen, Ph.D. People often suppose Pentecostals assemblies. But now thev are also bereft either of an articulate theolo­ reflecting on who they are, what Not By Might Nor By gy or social concern. This readable their standpoint is, what they have and scholarly book, focused on Latin achieved and where they hope to Power: A Pentecostal American Pentecostalism, shows go. Dr. Petersen shows that Tl1eology of Social the presence of both. Dr. Petersen is Pentecostalism has long and essen­ himself one of the Pentecostal lead­ tially indigenous roots and knows Concern ill Latin ers able and ready to be a partner in just how it seeks personal empower­ America debate. ment and social betterment. Pentecostals originally found David Martin Emeritus Professor of Sociology their voices and so announced their London School of Economics, existence in the worship of their own London University

FORTHCOMING Regnu111 Books International will .:. Kwame Bedaiko, Theology and Everett Wilson, Ph.D. make available to North America the Identity .:. Vinay Samuel and Chris Sugden. Strategy of the Spirit: best ofRegnum Books International Oxford, England, including: eds .. AD 2000 And Beyond: A J. Philip Hogan and Tile Growth Mission Agenda. A Festschrift for .:. Philip Sampson, Vinay Samuel and oftile Assemblies ofGod John STott Chris Sugden,eds., Faith and Worldwide, 1960-1990 Modernity Re8nurn Books Jnterrahonal .:. Klaus Fiedler, The Story of Faith 17951 Cowan, #101 • Irvine, CA 92714 • USA Missions phone 714-752-1392· fax 714-752-1393

180 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Unique Christ in Our Pluralist World.

Edited by Bruce ]. Nichols. Grand Rapids, Mich.: Baker, 1994. Pp. 288. Paperback $14.99.

These twenty-two collected essays, origi­ brings universal hop e nowbutalso jus tice arrange d a more intentionally dialogicfor­ nally given in Manila at the 1992 gather­ for all in the eschaton. mat to bring out the variety of positions ing of the Wor ld Evange lical Fellowship , Most essays are su pported with help­ taken by evangelicals today. Even so, the provide insight into the state, quality, and ful footnotes,which are useful to the read er book is good reading for any who desire diversity of evangelical theo logical reflec­ who desires to asse mble a bibliogr aphy of to sample the theology of evangelicals tion on the subject of the uniqu eness of materials for furthe r study . On e might from around the wo rld. Christ and the implications of this belief have wished that the editors would have - James F. Lewis for severa l contemporary issues. The chapters are a rich mosaic of the va ried bu t generally harmo nious wa ys eva ngelicals un derstan d and legitimate ""c k ristian•..t h ·~()I .o~ . ·pro c £I~IS · from t i~·.~. rP;,,'l t>·'l Christological uniqueness. The first four essays interact vigorously with the theo­ v ic' ti~m tb~t t he ki ngg9m . ptGod,is ' .~~o\yn li ri ~ ,n& logical inadequaci es of religio us plural­ ... t hrolJg h Jesll ~ . In. thi s a c cs ~si1:>l e , ~l ea r C0 tl si d e~~b ism, such as that of Professors Hick and tr e~ tJ:1 Cl ~ ' Knitt er. More than one author sounds a Paul .Rp wn Glifford syggS.§ts.'bow conv' call for evangelicals to do a better job of ~a~be§lls t a i I1 ~clbo th j ~readiIlg the g9~pe~s ..~ . articulating an evangelica l theology of . ~ tl 9ag~tl9 ~ he . ~qrld ~ ro ll nd . u s .H e . sh ow ~ . 2 t,I t 9 f . religion, thou gh the essays do not see m to advance that cause in substantive ways. ~~ ~lJ h 9 f ex pe l' i S tl c e that the ~ nh ere n~ paradox o Two sets of three cha pte rs each take .·, t h T ~ ~ n &d orl1 , on Ce tl tl ?er-· . up the top ics of the cha llenge of moder­ nity and the difficulties eva nge licals have s~~od, rbecomesareso~rce . with godless political ideologies. In the g fj s t re ~ g t h i l"l 9 u ~.•human context of mod ern theories of knowled ge, Miroslav Volf offers a cha lle nge to . relati0I?: sh ips and of h op e .. evangelicals to rethink the myth of episte­ .'j; in .ou.l' i pproach to ·God ." mological certitude and calls for them to acknowledge that the "peregrine nature " BRlJCE CHILTON of Christian existence implies the provi­ siona l nature of Christia n knowledge" (p, 104). The WEF "Manila Declaration," pre­ sented at the begin ning of the book,seems to pa rtly ado pt this position wh en it states: "As proclaimers of the gospel, we claim ;,:: .....,:r::.::::.:,':: :::>:: :.- : '; on ly a provisional certainty" (p, 20). It is ' ; ;' l' J:1 i s 81 ay r~?oJ~ worth followi ng the tension between this t.O··be the and the more absolutist position of some ~ os ~ ,~~Po t~ ~fltan? iqter.­ other essayists. Two essaysdealwith tension between '·T ~ .~~ ~ g " £9.g k 9 ~ t h .e ds.ca0e the poles of church un ity and diversity in i on . h ~l e i n g tis tptlnger­ the context ofdiscussing classical and con­ S~a l1 cl h.o~t be ~in gd () n;. tem porary Christological und erstand ing...... •••... The four essays on peace and justice re­ of God relates to our secular world :" flect on the role evangelicals sho uld play in applying ideals about Chr ist's unique­ - GERALD H. ANDERSbl\i·•.•.. . ness in the real wo rld of human hur ts and suffering. The fina l essays include reflections on an evangelical vision of the future un­ d er the title "The Un ique Christ as the Hope and Jud ge ofthe World." Primacy is given to a un iqu e, incarnate, and resur­ rected Christ attested to by history who

Jam es F. Lewis is Associate Professor of World Religions at Wheaton College and Graduate School II\\Wjif~I~J~~£~~. i in Wheaton, Illinois. Formerly he served as a mis­ __ '. sio/wry with theChristian andMissionaryAlliance 255 JEFFERSON AVE. S.E. /GRANDRAPIDS, M149503,; i in Vietnam(7967- 70) and professorof Religionsat Union Biblical Seminary in Pune, India(7977- 81).

October 1996 181 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH CUMULATIVE INDEX-VOLUMES 17-20 January 1993 through October 1996

Vol. 17 is 1993; 18 is 1994; 19 is 1995; 20 is 1996 (Pages 1-48 arein theJanuary issue; pp.49-96 arein theApril issue; pp.97-144 arein theJuly issue; pp.145-192 arein the October issue.)

ARTICLES Abineno, Johannes [Ludwig Chrysostomus], [Obituary], 19:117. Enklaar, Ido H. [Obituary], 19:117. Adeney, David [Obituary], 18:157. Evangelist or Homemaker? Mission Strategies of Early Nineteenth­ Amu, Ephriam [Obituary], 19:67. Century Missionary Wives in Burma and Hawaii, by Dana Anastasios Yannoulatos: Modern-Day Apostle, by Luke A. Veronis, Robert, 17:4-10. 19:122-128. Ferrin, Howard W. [Obituary], 17:75. Anderson, Norman [Obituary], 19:67. Fifteen Outstanding Books of 1992 for Mission Studies, 17:33. Annual Statistical Table on Global Mission, 1993, by David B. Barrett, Fifteen Outstanding Books of 1993 for Mission Studies, 18:37. 17:22-23. Fifteen Outstanding Books of 1994 for Mission Studies, 19:33. Annual Statistical Table on Global Mission, 1994, by David B. Barrett, Fifteen Outstanding Books of 1995 for Mission Studies, 20:37. 18:24-25. Fishing in the Neighbor's Pond: Mission and Proselytism in Eastern Annual Statistical Table on Global Mission: 1995, by David B. Barrett, Europe, by Miroslav Volf, 20:26-33. 19:24-25. Forman, Charles W. [80th birthday greetings], 20:162 Annual Statistical Table on Global Mission: 1996, by David B. Barrett, Forty-five Years of Turmoil: Malawi Christian Churches, 1949-1994,by 20:24-25. Andrew C. Ross, 18:53-60. Archival Sources in Britain for the Study of Mission History: An Outline From the Evangelical Alliance to the World Evangelical Fellowship: 150 Guide and Select Bibliography, by Rosemary Seton, 18:66-70. Years of Unity with a Mission, by W. Harold Fuller, 20:160-162. Author's Reply [toH. L.Richard],bySusanBillingtonHarper,19:174-175. From Missions to Mission to Beyond Missions: The Historiography of Bachmann, E.Theodore [Obituary], 20:100. American ProtestantForeign Missions Since World War II, by Baeta, Christian G. [Obituary], 19:67. Dana L. Robert, 18:146-162. Betsey Stockton: Pioneer American Missionary, by Eileen F. Moffett, Gensichen, Hans-Werner [80th birthday greetings], 19:28. 19:71-76. Goff, James E. [Obituary], 19:67. Broomhall, Anthony James [Obituary], 20:100. Good News, Bad News: North American Protestant Overseas Personnel Can a House Divided Stand? Reflections on Christian-Muslim Encoun­ Statistics in Twenty-Five-Year Perspective, by Robert T. Coote, ter in the West, by Lamin Sanneh, 17:164-68. 19:6-13. The Challenge of Islamic Fundamentalism for Christians, by David A. Guiness, Henry W. [Obituary], 20:100. Kerr, 17:169-73. Historical Archives in Chinese Christian Colleges from Before 1949,by The Charismatic Movement in Nigeria Today, by Matthews A. Ojo, Peter Tze Ming Ng, 20:106-108. 19:114-118. Hockin, Katherine B. [Obituary], 18:18. Chinese Christianity and China Missions: Works Published since 1970, Hunt, Everett N., Jr. [Obituary], 20:100. by Jessie G. Lutz, 20:98-106. Inculturation: A Difficult and Delicate Task, by Peter Schineller, S.J., The ContinuingLegacy ofStephenNeill, by EleanorM.Jackson, 19:77-80. 20:109-112. "Count the Worshipers!" The New Science of Missiometrics, by David B. Interreligious Dialogue: A View from Asia, by Michael Amaladoss, S.J., Barrett, 19:154-160. 19:2-5. Crusade or Catastrophe? The Student Missions Movement and the First Ironies of Indigenization: Some Cultural Repercussions of Mission in World War, by Nathan D. Showalter, 17:13-17. South India, by Susan Billington Harper, 19:13-20. Dandeson Coates Crowther and the Niger Delta Pastorate: Blazing Is Ecumenical Apologetics Sufficient? A Response to Lesslie Newbigin's Torch or Flickering Flame? by Jehu J. Hanciles, 18:166-172. "Ecumenical Amnesia," by Konrad Raiser, 18:50-51. Defining Syncretism: An Interim Report, by Robert J. Schreiter, C.PP.S., Jansen Schoonhoven, Evert [Obituary], 19:117. 17:50-53. Jerusalem '95: Yeshua for Israel, by Lausanne Consultation on Jewish Doctoral Dissertations on Mission: Ten-Year Update, 1982-1991, by Evangelism, 19:169-169. William A. Smalley, 17:97-125. Language and Culture in the Development of Bible Society Translation The Drum, the Church, and the Camera: Ham Mukasa and C. W. Theory and Practice, by William A.Smalley, 19:61-71. Hattersley in Uganda, by Terry Barringer, 20:66-70. Latin America's Fifth Wave of Protestant Churches, by Clayton L. Berg, Ecumenical Amnesia, by Lesslie Newbigin, 18:2-5. Jr. and Paul E. Pretiz, 20:157-159. The 1888 London Centenary Missions Conference: Ecumenical Disap­ The Legacy of Horace Newton Allen, by Wi [o Kang, 20:125-128. pointment or American Missions Coming of Age? by Thomas A. The LegacyofHenryG. Appenzeller, by Edward W. Poitras, 18:177-180. Askew, 18:113-118. The Legacy of Charles Henry Brent, by Mark D. Norbeck, 20:163-168. The Empty Basket of Presbyterian Mission: Limits and Possibilities of The Legacy of Claudius Buchanan, by Wilbert R. Shenk, 18:78-84. Partnership, by Stanley H. Skreslet, 19:98-104. The Legacy of Amy Carmichael, by Eric J. Sharpe, 20:121-125. Encounters with "Culture" Christianity, by Wilbert R. Shenk, 18:8-13. The Legacy of Donald Fraser, by Jack Thompson, 18:32-35. The Enigmatic Patriarch of the Kingdom of Barnum, by Paul Jenkins, The Legacy of J.C. Hoekendijk, by Libertus A. Hoedemaker, 16:166-170. 19:107-109. The Legacy of Jacob [ocz, by Arthur F. Glasser, 17:66-71.

182 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Legacy of Lewis Bevan Jones, by Clinton Bennett, 17:126-129. A Prayer, by World Council of Churches, Conference on World Mission The Legacy of Lars Peter Larsen, by Eric J. Sharpe, 18:119-125. and Evangelism, 20:149. The Legacy of W. A. P. Martin, by Ralph R. Covell, 17:28-31. Prepositions and Salvation, by Kenneth Cragg, 17:2-3. The Legacy of Lottie Moon, by Catherine B. Allen, 17:146-52. Proselytism, Mission, and the Bible, by Eugene P. Heideman, 20:10-12. The Legacy of Karl Gottlieb Pfander, by Clinton Bennett, 20:76-81. Protestant Theological Education in the Former Soviet Union, by Mark The Legacy of John Philip, by Andrew C. Ross, 18:28-31. Elliott, 18:14-22. The Legacy of Pius XI, by Josef Metzler, O.M.L, 17:62-65. Reader's Response [to Justice C. Anderson], by Arthur Lightbody, The Legacy of John Ritchie, by G.Stuart McIntosh, 19:26-30. 20:167. The Legacy of Ruth Rouse, by Ruth Franzen, 17:154-58. Readers' Response [to David Barrett], by Arden G. Sanders, 20:60-61. The Legacy of Friedrich Schwager, by Karl Muller, S.V.D., 18:125-130. Reader's Response [to Susan Billington Harper], by H. L. Richard, The Legacy of Charles Simeon, by John C. Bennett, 18:72-77. 19:174-175. The Legacy of William Taylor, by David Bundy, 18:172-176. Readers' Response [to Jan.1996 theme issue], by Eric J. Sharpe, 20:61. Levesque, Joseph, P.S.S. [Obituary], 20:100. Readers' Response [to Robert R. Von Oeyen, Ir.l. by Stanley H. Skreslet, Lyall, Leslie [Obituary], 20:100. 20:60. Max Warren: Candid Comments on Mission from His Personal Letters, Readers' Response [to Stanley H. Skreslet], by Robert R. Von Oeyen, Jr., by Graham Kings, 17:54-58. 20:60. Mission and Democracy in Africa: The Problem of Ethnocentrism, by Reply to Clifton Kirkpatrick, by Stanley H.Skreslet, 19:105-106. Robert Aboagye-Mensah, 17:130-133. Reply to Konrad Raiser, by Lesslie Newbigin, 18:51-52. Mission and the Issue of Proselytism, by Cecil M. Robeck, [r., 20:2-8. Research Enablement Program Grant Awards for 1992, 17:74-75. Mission and Proselytism: A Middle East Perspective, by David A. Kerr, Response to David A. Kerr, by Gabriel Habib, 20:22. 20:12-22. Response to Norman Thomas, by Charles W. Forman, 20:155-156. Mission Research and the Path to CD-ROM: Report on the Global Quest Response to Stanley Skreslet, by Clifton Kirkpatrick, 19:104-105. to Share Information, by A. Christopher Smith, 19:146-152. Response to Miroslav Volf, by Leonid Kishkovsky, 20:31-32. Murray T.Titus: Missionary and Islamic Scholar, by Carol Pickering, The Riddle of Man and the Silence of God: A Christian Perception of 19:118-120. Muslim Response, by Kenneth Cragg, 17:160-63. My Pilgrimage in Mission, by H. D. Beeby, 17:24-26. Rycroft, W. Stanley [Obituary], 18:75. My Pilgrimage in Mission, by Arnulf Camps, O.F.M., 20:33-36. Scotchmer, David G. [Obituary], 19:67. My Pilgrimage in Mission, by Gerald E. Currens, 19:21-23. State of the World's Children: CriticalChallenge to ChristianMission, by My Pilgrimage in Mission, by Charles W. Forman, 18:26-28. Bryant L. Myers, 18:98-102. My Pilgrimage in Mission, by Eugene Heideman, 20:170-172. The Student Foreign Missions Fellowship over Fifty-Five Years, by H. My Pilgrimage in Mission, by Eugene Hillman, C.S.Sp., 18:162-166. Wilbert Norton, Sr., 17:17-21. My Pilgrimage in Mission, by Creighton Lacy, 19:161-164. The Study of Pacific Island Christianity: Achievements, Resources, My Pilgrimage in Mission, by W. Dayton Roberts, 19:110-112. Needs, by Charles W. Forman, 18:103-112. My Pilgrimage in Mission, by James A. Scherer, 20:71-76. Stuhlmueller, Carroll, C.P. [Obituary], 18:75. My Pilgrimage in Mission, by David M. Stowe, 20:118-121. Sundkler, Bengt [Obituary], 19:117. My Pilgrimage in Mission, by John V. Taylor, 17:59-61. Themes of Pentecostal Expansion in Latin America, by Karl-Wilhelm My Pilgrimage in Mission, by Ralph D. Winter, 19:56-60. Westmeier,17:72-78. Myklebust, Olav G. [90th birthday greetings], 19:28. Toward a Global Church History, by Wilbert R. Shenk, 20:50-57. Needs and Opportunities in Studies of Mission and World Christianity, Twenty Years After Lausanne: Some Personal Reflections, by John Stott, by William R. Burrows, 19:172-178. 19:50-55. Nineteenth-Century Single Women and Motivation for Mission, by United States Catholic Missioners: Statistical Profile, U.S. Catholic Mis­ Lydia Huffman Hoyle, 20:56-64. sion Association, 17:9. Noteworthy, 17:30, 74-75, 167; 18:18-19, 74-75, 156-157; 19:28, 66-67, van der Linde, Jan Marinus [Obituary], 19:150. 116-117,150, 20:18-19,72-73, 100, 162. Watanabe, Sadao [Obituary], 20:100. The Parliaments of the World's Religions: 1893and 1993,by Alan Neely, A White Man's Burden, 1994, by H. Dan Beeby, 18:6-8. 18:60-64. Wodarz, Donald M. [Obituary], 19:28. Pentecostal Phenomena and Revivals in India: Implications for Indig­ World Mission Conferences: What Impact Do They Have? by NormanE. enous Church Leadership, by Gary B. McGee, 20:112-117. Thomas, 20:146-154. Pew Charitable Trusts Announcement (missions research programs), 17:74-75. CONTRIBUTORS OF ARTICLES

Aboagye-Mensah, Robert-Missionand Democracyin Africa: The Prob­ __A White Man's Burden, 1994, 18:6-8. lem of Ethnocentrism, 17:130-133. Bennett, Clinton-The Legacy of Lewis Bevan Jones, 17:126-129. Allen, Catherine B.-The Legacy of Lottie Moon, 17:146-52. __The Legacy of Karl Gottlieb Pfander, 20:76-81. Amaladoss, Michael, S.J.--Interreligious Dialogue: A View from Asia, Bennett, John C.--The Legacy of Charles Simeon, 18:72-77. 19:2-5. Berg, Clayton L., Jr. and Paul E. Pretiz-Latin America's Fifth Wave of Askew, Thomas A.--The 1888 London Centenary Missions Conference: Protestant Churches, 20:157-159. Ecumenical, Disappointment or American Missions Coming of Bundy, David--The Legacy of William Taylor, 18:172-176. Age? 18:113-118. Burrows, William R.--Needs and Opportunities in Studies of Mission Barrett, David B.--Annual Statistical Table on Global Mission, 1993, and World Christianity, 19:172-178. 17:22-23. Camps, Arnulf, O.F.M.-My Pilgrimage in Mission, 20:33-36. __Annual Statistical Table on Global Mission, 1994, 18:24-25. Coote, Robert T.--Good News, Bad News: North American Protestant __Annual Statistical Table on Global Mission: 1995, 19:24-25. Overseas Personnel Statistics in Twenty-Five-Year Perspective, __Annual Statistical Table on Global Mission: 1996,20:24-25. 19:6-13. __"Count the Worshipers!" The New Science of Missiometrics, Covell, Ralph R.-The Legacy of W. A. P. Martin, 17:28-31. 19:154-160. Cragg, Kenneth-Prepositions and Salvation, 17:2-3. Barringer,Terry-TheDrum,the Church,andthe Camera: HamMukasa __The Riddle of Man and the Silence of God: A Christian Perception and C.W. Hattersley in Uganda, 20:66-70. of Muslim Response,17:160-63. Beeby, H. Dan--My Pilgrimage in Mission, 17:24-26. Currens, Gerald E.--My Pilgrimage in Mission, 19:21-23.

October 1996 183 Elliott, Mark--Protestant Theological Education in the Former Soviet Raiser, Konrad--Is Ecumenical Apologetics Sufficient? A Response to Union, 18:14-22. Lesslie Newbigin's "Ecumenical Amnesia," 18:50-51. Forman, Charles W.--My Pilgrimage in Mission, 18:26-28. Richard, H. L.--Reader's Response [to Susan Billington Harper], __Response to Norman Thomas, 20:155-156. 19:174-175. __The Studyof Pacific Island Christianity: Achievements, Resources, Robeck, Cecil M., Jr.-Mission and the Issue of Proselytism, 20:2-8. Needs, 18:103-112. Robert, Dana L.--Evangelist or Homemaker? Mission Strategies of Early Franzen, Ruth-The Legacy of Ruth Rouse, 17:154-58. Nineteenth-Century Missionary Wives in Burma and Hawaii, Fuller, W. Harold-From the Evangelical Alliance to the World Evan­ 17:4-10. gelical Fellowship: 150 Years of Unity with a Mission, 20:160­ __ From Missions to Mission to Beyond Missions: The Historiogra­ 162. phy of American Protestant Foreign Missions Since World War Glasser, Arthur F.-The Legacy of Jacob [ocz, 17:66-71. II, 18:146-162. Habib, Gabriel-Response to David A. Kerr, 20:22. Roberts, W. Dayton--My Pilgrimage in Mission, 19:110-112. Hanciles, Jehu J.--Dandeson Coates Crowther and the Niger Delta Ross, Andrew C.--Forty-five Years of Turmoil: Malawi Christian Pastorate: Blazing Torch or Flickering Flame? 18:166-172. Churches, 1949-1994,18:53-60. Harper, Susan Billington--Author'sReply [toH. L.Richard], 19:174-175. __ The Legacy of John Philip, 18:28-31. __Ironiesof Indigenization: Some CuIturalRepercussionsof Mission Sanders, Arden G.-Readers' Response [to David Barrett], 20:60-61. in South India, 19:13-20. Sanneh, Lamin-Can a House Divided Stand? Reflections on Christian- Heideman, Eugene P.-My Pilgrimage in Mission, 20:170-172. Muslim Encounter in the West, 17:164-68. __ Proselytism, Mission, and the Bible, 20:10-12. Scherer, James A.-My Pilgrimage in Mission, 20:71-76. Hillman, Eugene, C.S.Sp.--My Pilgrimage in Mission, 18:162-166. Schineller, Peter, S.J.-Inculturation: A Difficult and Delicate Task, Hoedemaker, Libertus A.--The Legacy of J. C. Hoekendijk, 19:166-170. 20:109-112. Hoyle, Lydia Huffman-Nineteenth-Century Single Women and Moti­ Schreiter, Robert J., C.PP.S.-Defining Syncretism: An Interim Report, vation for Mission, 20:58-64. 17:50-53. Jackson, Eleanor M.--The Continuing Legacy of Stephen Neill, 19:77-80. Seton, Rosemary--Archival Sources in Britain for the Study of Mission Jenkins, Paul--The Enigmatic Patriarch of the Kingdom of Bamum, History: An Outline Guide and Select Bibliography, 18:66-70. 19:107-109. Sharpe, Eric J.-The Legacy of Amy Carmichael, 20:121-125. Kang, Wi Jo-The Legacy of Horace Newton Allen, 20:125-128. __The Legacy of Lars Peter Larsen, 18:119-125. Kerr, David A.-The Challenge of Islamic Fundamentalism for Chris­ __ Readers' Response [to Jan.1996 theme issue], 20:61. tians,17:169-73. Shenk, Wilbert R.--Encounters with "Culture" Christianity, 18:8-13. __Mission and Proselytism: A Middle East Perspective, 20:12-22. __The Legacy of Claudius Buchanan, 18:78-84. Kings, Graham-Max Warren: Candid Comments on Mission from His __ Toward a Global Church History, 20:50-57. Personal Letters, 17:54-58. Showalter, Nathan D.-Crusade or Catastrophe? The Student Missions Kirkpatrick, Clifton--Response to Stanley Skreslet, 19:104-105. Movement and the First World War, 17:13-17. Kishkovsky, Leonid-Response to Miroslav YoU,20:31-32. Skreslet, Stanley H.--The Empty Basket of Presbyterian Mission: Limits Lacy, Creighton--My Pilgrimage in Mission, 19:161-164. and Possibilities of Partnership, 19:98-104. Lausanne Consultation on Jewish Evangelism--Jerusalem '95: Yeshua __ Readers' Response [to Robert R. von Oeyen, [r.], 20:60. for Israel, 19:168-169. __ Reply to Clifton Kirkpatrick, 19:105-106. Lightbody, Arthur-Reader's Response [toJustice C. Anderson], 20:167. Smalley, William A.-Doctoral Dissertations on Mission: Ten-Year Up­ Lutz, Jessie G.-Chinese Christianity and China Missions: Works Pub­ date, 1982-1991,17:97-125. lished since 1970,20:98-106. __LanguageandCulturein the DevelopmentofBibleSociety Transla­ McGee, Gary B.-Pentecostal Phenomena and Revivals in India: Impli­ tion Theory and Practice, 19:61-71. cations for Indigenous Church Leadership, 20:112-117. Smith, A. Christopher--Mission Research and the Path to CD-ROM: McIntosh, G.Stewart--The Legacy of John Ritchie, 19:26-30. Report on the Global Quest to Share Information, 19:146-152. Metzler, Josef, O.M.I.-TheLegacy of Pius XI, 17:62-65. Stott, john-Twenty Years After Lausanne: Some Personal Reflections, Moffett, Eileen F.--Betsey Stockton: Pioneer American Missionary, 19:50-55. 19:71-76. Stowe, David M.-My Pilgrimage in Mission, 20:118-121. Muller, Karl, S.V.D.--The Legacy of Friedrich Schwager, 18:125-130. Taylor, John V.-My Pilgrimage in Mission, 17:59-61. Myers, Bryant L.--State of the World's Children: Critical Challenges to Thomas, Norman E.-World Mission Conferences: What Impact Do Christian Mission, 18:98-102. They Have? 20:146-154. Neely, Alan--The Parliaments of the World's Religions: 1893 and 1993, Thompson, Jack--The Legacy of Donald Fraser, 18:32-35. 18:60-64. U. S. Catholic Mission Association-United States Catholic Missioners: Newbigin, Lesslie--Ecumenical Amnesia, 18:2-5. Statistical Profile, 17:9. __ Reply to Konrad Raiser, 18:51-52. Veronis, Luke A.--Anastasios Yannoulatos: Modern-Day Apostle, Ng, Peter Tze Ming-Historical Archives in Chinese Christian Colleges 19:122-128. from Before 1949,20:106-108. V01£, Miroslav-Fishingin the Neighbor'sPond: MissionandProselytism Norbeck, Mark D.-The Legacy of Charles Henry Brent, 20:163-168. in Eastern Europe, 20:26-31. Norton, H. Wilbert, Sr.-The Student Foreign Missions Fellowship over Von Oeyen, Robert R., Jr.-Readers' Response [to Stanley H.Skreslet], Fifty-Five Years, 17:17-21. 20:60. Ojo, Matthews A.--The Charismatic Movement in Nigeria Today, Westmeier, Karl-Wilhelm-Themes of Pentecostal Expansion in Latin 19:114-118. America, 17:72-78. Pickering, Carol--Murray T.Titus: Missionary and Islamic Scholar, Winter, Ralph D.--My Pilgrimage in Mission, 19:56-60. 19:118-120. World Council of Churches, Conference on World Mission and Evange­ Poitras, Edward W.--The Legacy of Henry G. Appenzeller, 18:177-180. lism-A Prayer, 20:149. Pretiz, Paul E. and Clayton L. Berg, Jr.-Latin America's Fifth Wave of Protestant Churches, 20:160-162. BOOKS REVIEWED Aboagye-Mensah, Robert K.-Mission and Democracy in Africa: The 136. Role of the Church, 20:177. Anderson, Gerald H., et al., eds.--Mission Legacies: BiographicalStudies Aerts, Theo, ed.--The Martyrs of Papua New Guinea: 333 Missionary of Leaders of the Modern Missionary Movement, 19:179-180. Lives Lost during World War II, 19:139. Anderson, Gerald H., Robert T. Coote, and James M. Phillips, eds.­ Allen, Hubert J. B.-Roland Allen: Pioneer, Priest, and Prophet, 20:135- Mission in the 1990s, 17:79.

184 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Anthony, Michael J., ed.-The Short-Term Missions Boom: A Guide to Byrne, Lavinia, ed .--The Hidden Journey: Missionary Heroines in Many International and Domestic Involvement, 20:37-38. Lands, 19:131-132. Arbuckle, Gerald A.--Refounding the Church: Dissent for Leadership, Cameron, Nigel M.de S., ed .--Dictionary of Scottish ChurchHistory and 18:132. Theology, 18:183. Ardener, Shirley, Fiona Bowie, and Deborah Kirkwood, eds.--Women Cantwell Smith, Wilfred--What Is Scripture? A Comparative Approach, and Missions: Past and Present Anthropological and Historical 18:182-183. Perceptions, 19:131. Carman, John B.--Majesty and Meekness: A Comparative Study of Ariarajah, S. Wesley--Gospel and Culture: An Ongoing Discussion Contrast and Harmony in the Concept of God, 19:133-134. within the Ecumenical Movement, 19:129. Carmody, Brendan P.-Conversion and Jesuit Schooling in Zambia, _ _ Hindus and Christians: A Century of Protestant Ecumenical 17:187. Thought, 17:36-37. Carrier, Herve, S.J.--Evangelizing the Culture of Modernity, 19:46. Arias, Mortimer, and Alan johnson-The Great Commission : Biblical Chan, Kim-Kwong and Alan Hunter--Protestantism in Contemporary Models for Evangelism, 19:32-33. China, 18:131-132. Aritonang,Jan Si--Mission Schools in Batakland (Indonesia), 1861-1940, Clifford, Paul Rowntree--An Ecumenical Pilgrimage, 19:132. 19:92-93. Clouse, Robert G., Richard V. Pierard, and Edwin M. Yamauchi-Two Aries, Siga--Theological Education for the Mission of the Church in Kingdoms: The Church and Culture Through the Ages, 18:185. India: 1947-1987,with Special Reference to the Church of South Coakley, J. F.--The Church of the East and the Church of England: A India, 18:36-37. History of the Archbishop of Canterbury's Assyrian Mission, Baker, Jason D.-Christian Cyberspace Companion, 20:131-132. 18:89-90. Barbosa da Silva, Antonio--Is There a New Imbalance in Jewish-Chris­ Coffin, Alvin M.-The Rise of Protestant Evangelism in Ecuador, 1895­ tian Relations? 18:90. 1990, 20:85. Barker,John-Christianityin Oceania:Ethnographic Perspectives,17:81. Colby, Gerard, with Charlotte Dennett-Thy Will Be Done. The Con­ Barnes, Michael-Christian Identity and Religious Pluralism: Religions quest of the Amazon: Nelson Rockefeller and Evangelism in the in Conversation, 17:90-91. Age of Oil, 20:129. Baur, John-Two Thousand Years of Christianity in Africa: An African Colson, Charles and Richard John Neuhaus, eds .-Evangelicals and History, 62-1992, 20:130-131. Catholics Together: Toward a Common Mission, 20:178. Beck, James R--Dorothy Carey: The Tragic and Untold Story of Mrs. Conn, Harvie M.-The American City and the Evangelical Church: A William Carey, 18:184-185. Historical Overview, 20:87. Beckmann, David, et al.- Friday Morning Reflections at the World Constable, Nicole-Christian Souls and Chinese Spirits:A Hakka Com­ Bank: Essays on Values and Development, 17:80. munity in Hong Kong, 20:45. Bediako, Kwame--Theology and Identity: The Impact of Culture upon Cook, Guillermo, ed .--New Face of the Church in Latin America: Be­ Christian Thought in the Second Century and Modern Africa, tween Tradition and Change, 19:83-84. 18:88-89. Covell , Ralph-The Liberating Gospel in China: The Christian Faith Beeby, H.D.-FromMoses and All the Prophets:A Biblical Approach to Among China's Minority Peoples, 20:139-140. Interfaith Dialogue, 17:88. _ _ Mission Impossible: The Unreached Nosu on China's Frontier, Bevans, Stephen B.--Models of Contextual Theology, 18:131. 17:83. Bevans, Stephen B., and James A. Scherer, eds .--New Directions in Cox, Alva I., [r., John B. Lindner and Linda-Marie Delloff--By Faith: Mission and Evangelization. Vol. 2: Theological Foundations, Christian Students Among the Cloud of Witnesses, 18:140. 18:181. Cox, Harvey-Fire from Heaven: The Rise of Pentecostal Spirituality Billington, Antony, Tony Lane, and Max Turner, eds .-Mission and and the Reshaping of Religion in the Twenty-first Century, Meaning: Essays Presented to Peter Cotterell, 20:94. 20:82. Block, David--MissionCultureon the Upper Amazon: NativeTradition, Cragg, Kenneth-Faith and Life Negotiate: A Christian Story-Study, Jesuit Enterprise,and Secular Policy in Moxos, 1660-1880,19:136. 20:82. Blumhofer, Edith L.--Aimee Semple McPherson: Everybody'S Sister, _ _ To Meet and to Greet: Faith with Faith, 18:92-93. 19:83. Crockett, William V., and James G. Sigountos-Through No Fault of Boff, Leonardo-New Evangelization: Good News to the Poor, 17:174. TheirOwn? The Fate ofThose Who Have NeverHeard, 17:93-94. Bolioli, Oscar L., ed.--The Caribbean: Culture of Resistance, Spirit of Cummins, J. S.--A Question of Rites: Friar Domingo Navarrete and the Hope, 19:84-85. Jesuits in China, 18:186-187. Bonk, Jonathan J.-Mission s and Money: Affluence as a Western Mis­ David, M. D.-The YMCA and the Making of Modern India (A Cente­ sionary Problem, 17:44. nary History), 17:141. _ _ The Theory and Practice of Missionary Identification: 1860-1920, Deats, Richard, ed .--Ambassador of Reconciliation: A Muriel Lester 17:34-35. Reader, 18:137. Borrmans, Maurice-e-Cuidelines for Dialogue Between Christians and Deck, Allan Figueroa, S.J., ed .-Frontiers of Hispanic Theology in the Muslims: Interreligious Documents 1,17:88. United States, 20:84-85. Bosch, David J.-Believing in the Future: Toward a Missiology of de Jong . A. H.-De uitdaging van Vaticanum II in Oost-Afrika: De Western Culture, 20:88-89. bijdrage van Nederlandse missionarissen aan de doorvoering Bossiere, Yves de Thomaz de--jean-Francois Gerbillon, S.J.(1654-1707). van Vaticanum II in Tanzania, Kenya , Uganda en Malawi, 1965­ Mathematician de Louis XIV. Premier superieur general de la 1975,20:180. Mission francai se de Chine, 19:93-94. Delloff, Linda -Marie, John B. Lindner, and Alva I. Cox, Jr.--By Faith: Bowie, Fiona, Deborah Kirkwood, and Shirley Ardener, eds.--Women Christian Students Among the Cloud of Witnesses, 18:140. and Missions:Past and Present Anthropological and Historical Dempster, Murray A., Byron D. Klaus, and Douglas Petersen, eds.­ Perceptions, 19:131. Called and Empowered: Global Mission in Pentecostal Perspec­ Boyack, Kenneth, ed.--The New Catholic Evangelization, 18:40-41. tive, 17:184-85. Braaten, Carl E.-No Other Gospel! Christianity Among the World's Dharmaraj, Jacob S.--Colonialism and Christian Mission: Postcolonial Religions , 17:137-38. Reflections, 18:132-133. Bradshaw, Bruce--Bridging the Gap: Evangelism, Development, and Dickson, Kwesi A.-UncompletedMission:ChristianityandExclusivism, Shalom, 19:43-44. 17:86-87. Brown, Stuart-The Nearest in Affection : Towards a Christian Under­ Douglas, J. D., ed .-NewTwentieth-Century Encyclopedia of Religious standing of Islam, 20:86. Knowledge, 17:82. Burrows, William R., ed. --Redemption and Dialogue: Reading Downs, Frederick S.-History of Christianity in India. Vol. 5, pt. 5: Redemptoris Missioand Dialogue and Proclamation, 19:91. Northeast India in the Nineteenth and Twentieth Centuries,

October 1996 185 17:179. Henkel, Willi, O.M.I., ed.--Bibliographia Missionaria LVI--1992. Dussel, Enrique, ed.--The Church in Latin America, 1492-1992,18:40. 18:133-134. Dyrness, William A.--Emerging Voices in Global Christian Theology, -----' ed.--Ecclesiae Memoria: Miscellanea in onore del R. P. Josef 19:89. Metzler, O.M.I., Prefetto dell'Archivio Segreto Vaticano, 18:39. Elgvin, Torleif, ed. --Israel and Yeshua: A Festschrift, 19:40. Hiebert, Paul G.-Anthropological Reflections on Missiological Issues, Elmer, Duane--Cross-Cultural Conflict: Building Relationships for Ef­ 20:93-94. fective Ministry, 19:40. Hillman, Eugene--Toward an African Christianity: Inculturation Ap­ Emilsen, William W.--Violence and Atonement: The Missionary Experi­ plied, 18:138. ence of Mohandas Gandhi, Samuel Stokes, and Verrier Elwin in Hinnells, John R.-Who's Who of World Religions, 17:92-93. India before 1935, 19:184-185. Holwerda, David E.--Jews and Israel: OneCovenantor Two? 19:181-182. Epstein, Daniel Mark--Sister Aimee: The Life of Aimee Semple Hood, George-Neither Bang nor Whimper: The End of a Missionary McPherson, 18:91. Era in China, 17:175. Espey, John--Minor Heresies, Major Departures: A China Mission Boy­ Hunter, Alan, and Kim-Kwong Chan--Protestantism in Contemporary hood, 19:137-138. China, 18:131-132. Evans, Alice Frazer, Robert A. Evans, and David A. Roozen, eds.--The Hunter, George G., III--How to Reach Secular People, 18:43-44. Globalization of Theological Education, 19:129-130. Hutchison, William R.,andHartmutLehmann, eds.--ManyAre Chosen: Evans, Robert A., Alice Frazier Evans, and David A. Roozen, eds.--The Divine Election and Western Nationalism, 19:87-88. Globalization of Theological Education, 19:129-130. Ion, A. Hamish-TheCross and the Rising Sun: The CanadianProtestant Federschmidt, Karl H.--Theologie aus asiatischen Quellen. Der Missionary Movement in the Japanese Empire, 1872-1931,17:33. theologische Weg Choan-Seng Songs vor dem Hintergrund der __ The Cross and the Rising Sun. Vol. 1: The Canadian Protestant asiatischen okumenischen Diskussion, 19:183. Missionary Movement in the Japanese Empire, 1872-1931;Vol. Fernando, Ajith-The Supremacy of Christ, 20:141. 2:The British Protestant Missionary Movement in Japan, Korea, Ferris, Robert W.-Renewal in Theological Education: Strategies for and Taiwan, 1865-1945,18:134. Change, 17:41-42. Isichei, Elizabeth-A History of Christianity in Africa: From Antiquity Fiedler, Klaus--The Story of Faith Missions, 19:91-92. to the Present, 20:135. Fischer, Friedrich Hermann-Der Missionsarzt Rudolf Fisch und die Jackson, Robert H., and Erick Langer, eds.-The New Latin American Anfange medizinischer Arbeit der Basler Mission an der Mission History, 20:134. Coldkuste (Ghana), 17:39. Jenkinson, William, and Helene O'Sullivan, eds.-Trends in Mission: Frizen, Edwin L., Jr.-Seventy-Five Years of IFMA, 1917-1992: The Toward the Third Millennium, 17:84-85. Nondenominational Missions Movement, 17:186. Johnson, Alan, and Mortimer Arias--The Great Commission: Biblical Garrard-Burnett,Virginia, and DavidStoll, eds.--Rethinking Protestant­ Models for Evangelism, 19:32-33. ism in Latin America, 19:39. Jongeneel, J. A. B.-Missiologie. Vol. 1: Zendingswetenschap; Vol. 2: Garrison, V. David-The Nonresidential Missionary: A New Strategy Missionarie theologie, 17:136-37. and the People it Serves, 17:32. __Philosophy, Science, and Theology of Mission in the 19th and 20th Geisler, Norman L., and Abdul Saleeb--Answering Islam: The Crescent Centuries: A MissiologicalEncyclopedia. Part 1:The Philosophy in Light of the Cross, 19:37. and Science of Mission, 19:182-183. George, Timothy--Faithful Witness: The Life and Mission of William Kaplan, Steven, ed.-Indigenous Responses to Western Christianity, Carey, 18:84. 20:174. Gifford, Paul, ed.-The Christian Churches and the Democratisation of Kenyon, John A., and John A. Siewert, eds.--Mission Handbook 1993-95 Africa, 20:136-137. USA/Canada Christian Ministries Overseas. 15th ed., 18:38-39. Gill, Kenneth D.--Toward a Contextualized Theology for the Third Kimball, Charles-Striving Together: A Way Forward in Christian­ World, 19:134-135. Muslim Relations, 17:183. Gilliland, Dean S.-The World Forever Our Parish, 17:42. Kirkwood, Deborah, Fiona Bowie, and Shirley Ardener, eds.--Women Gilliland, DeanS.,CharlesVan Engen, andPaulPierson,eds.--The Good and Missions: Past and Present Anthropological and Historical Newsofthe Kingdom: Mission Theologyfor the Third Millenium, Perceptions, 19:131. 18:86-87. Klaiber, Jeffrey-The Catholic Church in Peru, 1821-1985: A Social Gittins, Anthony J.--Bread for the Journey: The Mission of Transforma­ History, 17:180-81. tion and the Transformation of Mission, 19:36-37. Klootwijk, Eeuwout--Commitment and Openness: The Interreligious Goizeta, Roberto S.-Caminemos con Jesus: Toward a Hispanic/Latino Dialogue and Theology of Religions in the Work of Stanley J. Theology of Accompaniment, 20:93. Samartha,18:41-42. Gonzalez, Justo L.-Mafiana: Christian Theology from a Hispanic Per­ Kool, A. M.--God Moves in a Mysterious Way: The Hungarian Protes­ spective, 20:84-85. tant Foreign MissionMovement (1756-1951),18:141-142. Goodman, Martin-Mission and Conversion: Proselytizing in the Reli­ Krieger, David J.-The New Universalism: Foundations for a Global gious History of the Roman Empire, 20:86-87. Theology, 17:36. Grafe, Hugald-Historyof Christianityin India. Vol.4, pte2:Tamilnadu Kroeger, James-Interreligious Dialogue: Catholic Perspectives, 17:88. in the Nineteenth and Twentieth Centuries, 17:91. __ Living Mission: Challenges in Evangelization Today, 20:83. Grundmann, Christoffer H.--Gesandt zu heilen! Aufkommen und Krummel, John W., ed.-A Biographical Dictionary of Methodist Mis­ Entwicklung der arztlichen Mission im neunzehnten sionaries in Japan: 1873-1993,20:129-130. Jahrhundert,17:183-84. Kung, Hans, and Karl-Josef Kuschel, eds.--A Global Ethic: The Declara­ Gutierrez, Gustavo--Las Casas: In Search of the Poor of Jesus Christ, tion of the Parliament of the World's Religions, 19:33-34. 19:32. Kuschel, Karl-Josef, and Hans Kung, eds.--A Global Ethic: The Declara­ Hamnett, lan-Religious Pluralism and Unbelief: Studies Critical and tion of the Parliament of the World's Religions, 19:33-34. Comparative, 17:35. Lai, Pan-Chiu--Towards a Trinitarian Theology of Religions: A Study of Harley, C. David--Preparing to Serve: Training for Cross-Cultural Mis­ Paul Tillich's Thought, 19:44-45. sion, 19:185-186. Lambert, Frank-"Pedlarin Divinity": GeorgeWhitefield and the Trans­ Hastings, Adrian-The Church in Africa: 1450-1950,20:174-176. atlantic Revivals, 1737-1770,20:137-138. Hedlund, Roger E.-The Mission of the Church in the World: A Biblical Landau, Paul Stuart-The Realm of the Word: Language, Gender, and Theology, 17:42-43. Christianity in a Southern Africa Kingdom, 20: 41. Hefner, Robert W., ed.--Conversion to Christianity: Historical and An­ Lane, Tony, Antony Billington, and Max Turner, eds.-Mission and thropological Perspectives on a Great Tradition, 19:43. Meaning: Essays Presented to Peter Cotterell, 20:94. Henderson, Lawrence W.--The Church in Angola: A River of Many Langer, Erick, and Robert H. Jackson, eds.-The New Latin American Currents, 18:141. Mission History, 20:134.

186 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Larom, MargaretS.,ed.--Claimingthe Promise: AfricanChurchesSpeak, F. Andrews, 1904-14, 17:38-39. 19:141. O'Connor, Daniel, ed.--Din-Sevak: Verrier Elwin's Life of Service in LaVerdiere, Eugene, ed.--A Church for All Peoples: Missionary Issuesin Tribal India, 18:138-139. a World Church, 19:38. Ogden, Schubert M.-Is There Only One True Religion or Are There Lehmann, Hartmut, and WilliamR.Hutchison, eds.--Many Are Chosen: Many? 17:135-36. Divine Election and Western Nationalism, 19:87-88. Padgett, Alan G., ed.--The Mission of the Church in Methodist Perspec­ Lernoux, Penny, with ArthurJones and Robert Ellsberg--Hearts on Fire: tive: The World Is My Parish, 18:41. The Story of the Maryknoll Sisters, 18:135-136. Padinjarekuttu, Isaac-The Missionary Movement of the Nineteenth Lethbridge, Christopher--The Wounded Lion: Octavius Hadfield, and Twentieth Centuries and Its Encounter with India: A 1814-1904.PioneerMissionary, Friend of the Maori and Primate Historico-Theological Investigation with Three Case Studies, of New Zealand, 19:138. 20:42-43. Levison, John R., and Priscilla Pope- Levison--Jesus in Global Contexts, Palmer, Donald C.-Managing Conflict Creatively: A Guide for Mis­ 18:42-43. sionaries and Christian Workers, 17:43. Lewis, James F., and William G. Travis--Religious Traditions of the Parshall, Phil-Inside the Community: UnderstandingMuslimsThrough World, 18:43. Their Traditions, 20:91-92. Lindner, John B., Alva 1. Cox, Jr. and Linda-Marie Delloff--By Faith: Paterson, Gillian--Whose Ministry? A Ministry of Health Care for the Christian Students Among the Cloud of Witnesses, 18:140. Year 2,000, 19:93. Linthicum, Robert C.-Cityof God, City of Satan: A Biblical Theology of Pendergast, Mary Carita, S.C.-Havoc in Hunan: The Sisters of Charity the Urban Church, 17:44. in Western Hunan, 1924-1951,17:39-40. Lodwick, Kathleen L.--Educating the Women of Hainan: The Career of Phillips, James M., and Robert T. Coote, eds.-Toward the Twenty-First Margaret Moninger in China, 1915-1942,19:141-142. Century in Christian Mission, 17:174. Luo Zhufeng, ed., translated by Donald E. MacInnis and Zheng Phipps, William E.--The Sheppards and Lapsley: Pioneer Presbyterians Xi'an--Religion Under Socialism in China, 18:91-92. in the Congo, 18:36. Lutz, Jessie G.-Chinese Christianity and China Missions: Works Pub­ Pierard, Richard V., Robert G. Clouse, and Edwin M. Yamauchi--Two lished since 1970,20:98-106. Kingdoms: The Church and Culture Through the Ages, 18:185. Mahoney, John D., S.S.C.-Mission and Ministry in Fiji, 10:36-37. Pierson, Paul, CharlesVan Engen, and DeanS.Gilliland, eds.--The Good Mariz, Cecilia Loreto--Coping with Poverty: Pentecostals and Christian News of the Kingdom, 18:86-87. Base Communities in Brazil, 19:82-83. Pinnock, Clark H.--A Wideness in God's Mercy: The Finality of Jesus Martey, Emmanuel--African Theology: Inculturation and Liberation, Christ in a World of Religions, 18:44-45. 18:139-140. Pinola, Sakari--Church Growth: Principles and Praxis of Donald A. McAlpine, Thomas H., Facing the Powers, 18:45. McGavran's Missiology, 19:135. McIntosh, Hamish--Robert Laws: Servant of Africa, 18:183-184. Pope-Levinson, Priscilla-Evangelization from a Liberation Perspec­ Miller, [on-The Social Control of Religious Zeal: A Study of Organiza­ tive,17:32. tional Contradictions, 19:87. Pope-Levison, Priscilla, and John R. Levison--Jesus in Global Contexts, Moffett, Samuel Hugh-A History of Christianity in Asia. Vol. 1:Begin­ 18:42-43. nings to 1500, 17:178-79. Powell, Avril Ann-Muslims and Missionaries in Pre-Mutiny India, Moran, Gabriel-Uniqueness: Problem or Paradox in Jewish and Chris­ 20:43-44. tian Traditions, 17:185. Pranger, Jan Hendrik-Dialogue in Discussion: The World Council of Moran, J. F.--The Japanese and the Jesuits: Alessandro Valignano in Churches and the Challenge of Religious Plurality Between1967 Sixteenth-Century Japan, 19:32. and 1979, 20:39. Morrison, Dane-A Praying People: Massachusett Acculturation and Professors of the Pontifical Urban University (Rome)--Dizionario di the Failure of the Puritan Mission, 1600-1800,20:138-139. Missiologia, 19:85. Morse, Merrill-Kosuke Koyama: A Model for Intercultural Theology, Pui-Lan, Kwok-Chinese Women and Christianity, 1860-1927,17:134. 17:140-41. Rae, Simon--Breath Becomes the Wind: Old and New in Karo Religion, Mulder, Dick, Ge Speelman, and Jan van Lin, eds.--Muslims and Chris­ 19:136-137. tians in Europe: Breaking New Ground. Essays in Honour ofJan Raheb, Mitri--I Am a Palestinian Christian, 19:178-179. Slomp,19:88. Ranger, Terence-Are We Not Also Men? The Samkange Family and Mungello, D.E.-The Forgotten Christians of Hangzhou, 20:44-45. African Politics in Zimbabwe, 1920-64,20:140. Nasimiyu-Wasike, A., and D. W. Waruta, eds.--Mission in African Raupp,Werner,ed.--Missionin Quellentexten: GeschichtederDeutschen Christianity: Critical Essays in Missiology, 19:35-36. Evangelischen Mission von der Reformation bis zur Neely, Alan-Christian Mission: A Case Study Approach, 20:174. Weltmissions-konferenz Edinburgh 1910, 19:36-37. Neill,Stephen-God'sApprentice:The AutobiographyofBishop Stephen Reid, David-New Wine: The Cultural Shaping of Japanese Christian­ Neill, 17:142. ity,17:38. Netland, Harold A.-Dissonant Voices: Religious Pluralism and the Renault, Francois--Cardinal Lavigerie: Churchman, Prophet, and Mis­ Question of Truth, 17:177-78. sionary,19:85-86. Neuhaus, Richard John, and Charles Colson, eds.-Evangelicals and Renck, Giinther-ContextualizationofChristianityand Christianization Catholics Together: Toward a Common Mission, 20:178. of Language: A Case Study from the Highlands of Papua New Newbigin, Lesslie--Proper Confidence: Faith, Doubt, and Certainty in Guinea, 17:87-88. Christian Discipleship, 19:180-181. Riggans, Walter-Yeshua Ben David: Why Do the Jewish People Reject __Unfinished Agenda: An Updated Autobiography, 20:36. Jesus as Their Messiah? 20:133-134. __A Word in Season: Perspectives on Christian World Missions, Rivera, Luis N.-A Violent Evangelism: The Political and Religious 19:128-129. Conquest of the Americas, 17:176. Nichols, Bruce J.,ed.-The UniqueChristin OurPluralistWorld, 20:181. Roberts, W. Dayton--Patching God's Garment: Environment and Mis­ Nielsen, Niels-Revolutions in Eastern Europe: The Religious Roots, sion in the Twenty-First Century, 19:34-35. 17:45-46. Roozen, David A., Alice Frazer Evans, and Robert A. Evans, eds.--The Nienkirchen,CharlesW.--A. B.Simpsonandthe PentecostalMovement: Globalization of Theological Education, 19:129-130. A Study in Continuity, Crisis, and Change, 18:141. Rosales, Gaudencio B., and Catalino G. Arevalo, eds.-For All The O'Brien, David J.--Isaac Hecker: An American Catholic, 18:93-94. Peoplesof Asia: FederationofAsianBishops' Conferences Docu­ O'Brien, P. T.-Gospel and Mission in the Writings of Paul: An Exegeti­ ments from 1970 to 1991, 17:185. cal and Theological Analysis, 20:179-180. Ruokanen, Miikka-The Catholic Doctrine of Non-Christian Religions: O'Connor, Daniel-Gospel, Raj and Swaraj: The Missionary Years of C. According to the Second Vatican Council, 17:139-40.

October 1996 187 Rzepkowski, Horst-Lexikon der Mission: Geschichte, Theologie, Taber, Charles R.-The World Is Too Much with Us: "Culture" in Ethnologie,17:138-39. Modern Protestant Missions, 17:85-86. Saleeb, Abdul, and Norman L. Geisler--Answering Islam: The Crescent Tang, Edmond, and Jean-Paul Wiest, eds.--The Catholic Church in in Light of the Cross, 19:37. Modern China: Perspectives, 18:135. Samartha, S. J.-One Christ-Many Religions: Toward a Revised Taylor, William David, ed., Internationalising Missionary Training: A Christology,17:36. Global Perspective, 18:45. Sampson, Philip, Vinay Samuel, and Chris Sugden, eds.--Faith and ----' ed.--Kingdom Partnerships for Synergy in Mission, 19:41-42. Modernity, 19:89-90. Thangaraj, M. Thomas-The Crucified Guru: An Experiment in Cross­ Samuel, Vinay, Philip Sampson, and Chris Sugden, eds.--Faith and Cultural Christology, 20:92. Modernity, 19:89-90. Thomas, NormanE., ed.-ClassicTexts in Mission and World Christian­ Sanders,John-N0 OtherName: An Investigationintothe Destinyof the ity: A Reader's Companion to David Bosch's Transforming Mis­ Unevangelized, 17:93-94. sion,20:38-39. Sandoval, Moises-i-On the Move: A History of the Hispanic Church in Thomas, M. M.-My Ecumenical Journey, 1947-1975, 17:79. the United States, 17:34. Thorogood, Bernard, ed.-Cales of Change: Responding to a Shifting Sanneh, Lamin--Encountering the West. Christianity and the Global Missionary Context: The Story of the London Missionary Soci­ Cultural Process: The African Dimension, 19:82. ety, 1945-77, 20:83-84. Scherer, James A., and Stephen B. Bevans, eds.--New Directions in T'ien Ju-K' ang--Peaks of Faith: Protestant Mission in Revolutionary Mission and Evangelization. Vo1.2: Theological Foundations, China, 18:87-88. 18:181. Tiersma, Jude, and Charles Van Engen, eds.--God So Loves the City: Schreiter, Robert J., ed.-Faces of Jesus in Africa, 17:185-86. Seeking a Theology for Urban Mission, 19:186-187. Schultze, Quentin J.-Internet for Christians, 20:131-132. Tomko, [ozef Cardinal, preface by--Dizionario di Missiologia, 19:85. Seton, Rosemary, compiler--Guide to Archives and Manuscript Collec­ Tracy, David-Dialogue with the Other: The Inter-religious Dialogue, tions in the Library, School of Oriental and African Studies, 17:88-89. 19:90-91. Travis, William G. and James F. Lewis--Religious Traditions of the Shank, David A.--Prophet Harris, the "Black Elijah" of West Africa, World, 18:43. 19:130-131. Ucko, Hans--Common Roots--New Horizons: Learning About Chris­ Sharpe, Eric J.-Nathan Soderblom and the Study of Religion, 17:84. tian Faith from Dialogue with Jews, 19:184. Shenk, David W.-Cod's Call to Mission, 20:141-142. Ustorf, Werner--Christianized Africa--De-Christianized Europe? Mis­ Shenk, Wilbert R.-The Transfiguration of Mission: Biblical, Theologi­ sionary Inquiries into the Polycentric Epoch of Christian His­ cal, and Historical Foundations, 17:181-82. tory, 18:186. __ Write the Vision: The Church Renewed, 20:88-89. vanderLaan,Cornelis-SectarianAgainstHis Will: GerritRoelof Polman Sherman, Amy L.-Preferential Option: A Christian and Neoliberal and the Birth of Pentecostalism in the Netherlands, 17:89. Strategy for Latin America's Poor, 17:182-83. Van Engen, Charles-Cod'sMissionary People: Rethinking the Purpose Shorter, Aylward-The Church in the African City, 17:37. of the Local Church, 17:80. __ Evangelization and Culture, 19:139-141. Van Engen, Charles, DeanS.Gilliland, and Paul Pierson, eds.-- The Good Shourie, Arun-Missionaries in India: Continuities, Changes, and Di­ Newsof the Kingdom: MissionTheologyfor the ThirdMillenium, lemmas, 20:40. 18:86-87. Siewert,John A., ed.-Directory of Schools and Professors of Mission in Van Engen, Charles and Jude Tiersma, eds.--God So Loves the City: the U.S.A. and Canada, 20:42. Seeking a Theology for Urban Mission: 19:186-187. Siewert,John A., and John A. Kenyon, eds.--Mission Handbook 1993-95 van Lin, Jan, Ge Speelman, and Dick Mulder, eds.--Muslims and Chris­ USA/Canada Christian Ministries Overseas. 15th ed., 18:38-39. tians in Europe: Breaking New Ground. Essays in Honour of Jan Sinclair, John H.-Juan A. Mackay: Un escoces con alma latina, 17:177. Slomp,19:88. Sindima, Harvey J., The Legacy of Scottish Missionaries in Malawi, Verkuyl, J.--Met Moslems in Gesprek over het Evangelie, 19:42. 18:84-85. Veronis, Luke Alexander-Missionaries, Monks, and Martyrs: Making Smith,Wilfred Cantwell--What Is Scripture? A Comparative Approach, Disciples of All Nations, 20:132-133. 18:182-183. Ward, W. Rleginald]-The Protestant Evangelical Awakening, 17:134­ Snyder, Howard A.--EarthCurrents: The Struggle for the World's Soul, 35. 19:182. Waruta, D. W., and A. Nasimiya-Wasike, eds.--Mission in African Speelman, Ge, Jan van Lin, and Dick Mulder, eds.--Muslims and Chris­ Christianity: Critical Essays in Missiology, 19:35-36. tians in Europe: Breaking NewGround. Essays in Honour of Jan Weber, Charles W.--International Influences and Baptist Mission in Slomp,19:88. West Cameroon, 18:136-137. Stanley, Brian-The History of the Baptist Missionary Society, 1792­ Webster, John C. B.--A History of the Dalit Christians in India, 18:85-86. 1992, 17:178. Wetzel, Klaus-Kirchengeschichte Asiens, 20:136. Steffen, Paul-Missionsbeginn in Neuguinea: Die Anfange der Wiest, Jean-Paul, and Edmond Tang, eds.--The Catholic Church in Rheinischen, Neutendettelsauer und Steyler Missionsarbeit in Modern China: Perspectives, 18:135. Neuguinea, 20:89-90. Witek, John W., S.J., ed.-Ferdinand Verbiest (1623-1688): Jesuit Mis­ Stoll, David,and VirginiaGarrard-Burnett,eds.--RethinkingProtestant­ sionary, Scientist, Engineer, and Diplomat, 20:178. ism in Latin America, 19:39. Wuthnow, Robert--Christianity in the Twenty-firstCentury: Reflections Stults, Donald Leroy-Developing an Asian Evangelical Theology, on the Challenges Ahead, 18:36. 17:40. Yamauchi, Edwin M., Robert G. Clouse, and Richard V. Pierard--Two Sugden, Chris, Vinay Samuel, and Philip Sampson, eds.--Faith and Kingdoms: The Church and Culture Through the Ages, 18:185. Modernity, 19:89-90. Yates, Timothy--ChristianMissionin the TwentiethCentury,18:181-182. Sugirtharajah, R. S., ed.--Frontiers in Asian Christian Theology: Emerg­ Yu, David C., compiler--Religion in Postwar China: A Critical Analysis ing Trends, 19:139. and Annotated Bibliography, 19:45. Sullivan, Francis A.-Salvation Outside the Church? Tracing the His­ Zorn, [ean-Francois-Le grand siecle d'une mission protestante. La Mis­ tory of the Catholic Response, 17:180. sion de Paris de 1822 a1914, 18:37-38. Sullivan, Richard E.-Christian Missionary Activity in the EarlyMiddle Zwiep, Mary-Pilgrim Path: The First Company of Women Missionar­ Ages, 20:90-91. ies to Hawaii, 17:134. Swidler, Leonard, Lewis John Eron, Gerard Sloyan, and Lester Dean­ Bursting the Bonds! A Jewish-Christian Dialogue on Jesus and Paul, 17:40-41.

188 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH FACULTYPOSITION REVIEWERS Evangelism and Global Mission OMSC Louisville Presbyterian Theological Seminaryis seekinga fa culty membertoteachintheareas ofevan­ January 1997 Aboagye-Mensah, Robert, 17:185-86; 20:136­ gelism and global mission. This person will occupy 137. the William A. Benfi eld Professorship of Evangelism Ahrens, Th eod or, 19:139. Whom Shall I Send? andGlobal Mission. Anderson, Brooks A., 19:34-35. Applicantsshouldhave a Ph.D.or comparable de­ Anderson, Gerald H., 17:82, 135-36, 178-79; 18:36,1 83; 19:90-91,132-33,1 82-183;20:42, greeinmissiologyoranotherappropriatefieldoftheo­ 129-130. logicalstudy. Applications will also beconsidered Anderson, Justice C, 20:129. fromdegree-candidates who arein the final stages of Arana, Pedro Q ., 17:177. theirwork. Applicationsfrom womenand from minor­ Bailey,J. Mart in, 17:45-46; 19:178-179; 20:131­ ityracial-ethniccandidates areespecially encouraged. 132. Thisperson willbeexpectedtoteachM.Div., M.A., Bays, Daniel H ., 17:134; 18:91-92, 131-132. MAC.E.,MAM.F.T.,Th.M.,andD.Min.students.This Becken, Hans-Iurgen, 17:183-84. fac ultymember shouldbeabletorelatethehistory and Beeby, H. Dan, 18:182-183; 20:88-89. theologyofevangelismand globalmissiontocontem­ Bennett, Clinton, 18:92-93; 20:43-44. porary issues confronting the church's witness in the Bergquist, James A., 19:185-186. United States andother partsofthe world. Parishex­ Berthron g, John, 18:41-42. perienceinthiscountryorinothercountries isstrongly Blumhofer, Edith L., 18:90-91. desirable. Bonk.jonathan l., 18:86-87, 20:174. This personshould have a stronginterest in pre­ Bow ers, Joyce M., 18:184-185. paring candidatesfo rtheChristianministry. This per­ Branson, Mark Lau , 20:87. son should becommitted tohelping students under­ Join Seminarians from across North Brekus, Catherine A., 19:83. stand the church'sevangelicalandecumenical calling America, missionaries from several and to rel ating evangelism and global mission with Bromley, H. Myron , 17:87-88; 19:136-37. nations, plus international students and other areas ofthe theologicalcurriculum. Brown, G. Th ompson, 19:141-42. church leader s from Asia, Africa, and Ran k isnegotiableon the basis ofexperience; ap­ Bryan, Antho ny 5., 20:83-84. Latin Americ a, to explore global issues Burrows, William R, 17:139-40; 19:85. pointment willbegin in the fall of1997. of church and mission. Cosponsored Campbell, William 5., 17:40-41. LouisvilleSeminary fo llows EEOguidelinesandaf­ Carbonnea u, Robert E., C P., 18:135. firmative action procedures. Send dossiersand a list by OMSC and 25 seminaries. Credit Carey, E. F., 17:33. of references to President JohnM. Mulder, 1044 Alta available through the seminaries. Carro ll, Ewing G., [r. , 17:83. VistaRoad, Louisville, KY40205-1798. James M. Phillips, Associate Director Cha pman, Colin, 17:90-91. Deadline:January I, 1997. OVERSEAS MINISTRIES STUDY CENTER Clea ry, Edward L., O.P., 19:32. ····lii·• 490 Prospect St., New Haven, CT 06511 Clifford, Pau l Rowntree, 19:89-90. L O UI SVILL E ~ ~j SE M IN A R Y [email protected] Cly mer, Kenton J., 19:87-88, 184-185. Cogswe ll, James A., 19:182. Co ns tantelos, Deme trios J., 20:90-91. Cook, Guillermo, 17:176; 19:39. MARYKNOLL LANGUAGE INSTITUTE Copeland, E. Luther, 17:38. RESPONDING TO THE CHALLENGES OF MISSION IN THE 90s Cos ta, Ruy 0 ., 17:34. Cotte rell, Peter, 17:42-43; 20:141. The basic aim of the Maryknoll Language Institute is Covell, Ralph R, 20:45. to assist Church personnel in the acquisition of Cragg, Kenneth, 20:94. communicative proficiency in language skills in the Cri m, Keith , 17:92-93. context of mission. David son, Allan K., 19:138. Davies, R E., 17:178. Dehn, Ulrich M., 19:183. • Basic Courses: Spanish, Quechua, Aymara Dekar, Paul R , 18:137. 22 weeks starting every January and July. Delaney, Joan , M.M., 20:178. • Intennediate/Advanced Courses: Donders.] ,G., M.Afr., 18:40-41; 19:36-37;20:83, 6 weeks six times a year. 135,1 80. • On-going Orientation Program: Pastoral vision Downs, Frede rick 5., 18:36-37. of Church documents of CELAM: Latin American Drummond, Richard H., 17:36, 140-41. history, culture; basic Christian communities; Dunch, Ryan, 20:139-140. role of women in Latin America. Dyrness, William A., 17:41-42. • Rich Liturgical Life. Elme r, Duane, 17:43. • Pastoral Theological Reflection Groups; Elwo od , Dou glas, 17:40. .~ pastoral situations; involvement with local people: Ernilsen, William W., 18:138-139. orphans. street children, homeless women in Escob ar, Samuel, 17:32, 180-81. Cochabamba. Ewert, D. Merrill, 18:45. • Professional StalTwith mission experience; well trained Bolivian instructors. Fieldsend, John H., 17:185. • Living QuartersIHousing with Bolivian families or local religious communities in Forman, Charles W., 20:36-37. which target languages are spoken. Fugmann, Gernot, 20:89-90. Frykenberg, Robert Eric, 18:85-86. LOCATION: COCHABAMBA,BOLlVlA IN THE HEART OF LATIN AMERICA Fuller, W. Harold, 17:37; 19:91-92. For further information and a brochure write to: Ge nsichen, Han s-Werner, 20:136. Geyer, Alan, 17:80-81. Registrar Gifford, Paul, 20:177. Instituto de idiomas Gittins, Anthony J., c.s.se, 19:38. Casilla 550 Glasser, Ar thur F., 19:181-182. Cochabamba, BOLIVIA Gohee n, Michael, 19:43-44. Tel. (all) 591-42-41521 Gonzalez , Justo L., 20:93. Fax (all) 591-42-41187

October 1996 189 Greenway, Roger S., 17:44. Mbiti, John, 18:43. Shaull, Richard, 19:82. Gros, Jeffrey, F.S.C., 17:88-89. McCarthy, William D., M.M., 18:40. Shenk, Wilbert R., 19:135; 20:135-136. Grundmann, Christoffer, 17:39. McClung, L. Grant, 17:184-85. Smalley, William A., 20:93-94. Guder, Darrel L., 17:80. McConville, William, 17:180. Smith, A. Christopher, 17:134-35;18:84. Guider, Margaret Eletta, O.S.F., 20:38-39. McGraw, Gerald E., 18:141. Smith, Simon, S.J., 19:89. Haight, Roger, S.J., 19:91. McIntosh, G. Stewart, 19:136. Snoek, [ohan M., 19:184. Harakas, Stanley S., 20:132-133. Miller, Roland E., 17:183. Spindler, Marc R., 18:186. Hastings, Adrian, 19:85-86;20:130-131. Mitchell, Bill, 20:85. Starn, John, 17:174. Hendrick, John R. "Pete," 18:36. Moreau, A.Scott, 19:41-42. Stockwell, Eugene L., 19:128-29;20:82. Hiebert, Paul G., 17:85-86. Muenstermann, Herbert a.,19:93. Sugden, Christopher, 18:44-45. Hillman, Eugene, C.S.Sp., 18:139-140. Mulholland, Kenneth B., 19:83-84. Sundermeier, Theo, 17:136-37. Hogg, William Richey, 17:79. Mungello, D. E., 20:178-179. Sunquist, Scott W., 20:174. Holwerda, David E., 20:133-134. Murray, Jocelyn, 17:142. Sweeney, Douglas A., 20:137-138. Hooker, Roger, 17:36-37. Neely, Alan, 19:33-34, 137-38, 179-180. Taber, Charles R., 17:35; 18:37-38,136-137. Hultkrantz, Ake, 17:84. Neville, Robert Cummings, 17:137-38. Taylor, William D., 17:32. Hunsberger, George R., 18:43-44. Norris, Frederick W., 18:185. Thangaraj, M. Thomas, 19:129-30. Janzen, John M., 18:141. Okorocha, Cyril C., 19:32-33. Thomas, Norman E., 17:44; 20:140. Jones, Richard J., 19:37. Oosthuizen, G.C., 20:41. Thompson, Jack, 17:34-35;18:84-85. Jones, Tracey K., Jr., 18:132. Parshall, Phil, 20:86. Thurber, L. Newton, 18:140. Jongeneel, J. A. B., 17:89, 138-39. Perez, Pablo E., 20:84-85. Tienou, Tite, 18:88-89. Karotemprel, Sebastian, S.D.B., 17:179; Phillips, James M., 18:134. Trulear, Harold Dean, 19:186-187. 19:139. Pierard, Richard V., 19:36, 87. Tucker, Ruth A., 19:131-32. Kauffman, Christopher J., 18:93-94. Pobee, John S., 19:82. Ukpong, Justin S., 19:141. Kedl, Aloysius, O.M.I., 18:39. Pope-Levinson, Priscilla, 17:182-83. Unsworth, Virginia, S.C., 17:39-40; King, Gail, 20:44-45. Poston, Larry A., 19:133-34. 18:135-136. Kings, Graham, 18:89-90;19:43. Raheb, Mitri, 20:91-92. Van Engen, Charles, 18:181; 19:134-35. Kirby, Jon P., S.V.D., 18:138. Rajashekar, J. Paul, 20:92. Vandervelde, George, 19:42,88. Kirk, Andrew, 17:86-87. Reapsome, Jim, 20:37-38. Vassiliadis, Petros, 20:87. Klaiber, Jeffrey, S.J., 20:133-134. Riggans, Walter, 18:90. Verstraelen, Frans J., 17:187. Kraft, Charles H., 18:131. Robbins, Bruce W., 20:39. Walker, Andrew, 19:129. Kroeger, James H., M.M., 17:84-85, 185; Robert, Dana L., 17:134, 174; 19:131. Webster, John C. B., 17:91. 18:133-134;19:35-36. Rommen, Edward, 18:43. West, Charles C., 17:79; 19:180-181. Lacy, Creighton, 17:141. Ross, Andrew C., 18:183-184;19:32. Whaling, Frank, 17:36. Lamb, Christopher, 20:82. Roxborogh, John, 17:93-94. Wheeler, Rachel, 20:138-139. Landrey, J. Paul, 18:38-39. Russell, Horace a.,19:84-85. Whiteman, Darrell L., 17:81-82; 19:46. Lewis, James F., 20:181. Sanneh, Lamin, 19:130-31;20:36, 174-176. Wilson, Samuel, 17:186. Lingenfelter, Sherwood, 19:139-41. Scherer, James A., 17:181-82; 18:141-142, Wisely, Thomas N., 17:177-78. MacInnis, Donald, 17:175-76;19:45. 181-182. Witek, John W., S.J., 18:186-187;19:94. MacLennan, Ronald B., 19:44-45. Schreiner, Klaus H., 19:92-93. Woo, Franklin J., 18:87-88. Malherbe, Abraham J., 20:179-180. Schrotenboer, Paul G., 18:45-46. Wright, Christopher J. H., 20:141-142. Mallampalli, Chandra, 20:40. Schubert, Esther, 19:40-41. Zahniser, A. H. Mathias, 17:42. Mathews, James K., 18:41. Sharpe, EricJ., 17:38-39;18:132-133;20:42-43. Zaretsky, Tuvya, 19:40.

FOUNDATIONS OF MISSION III: DOCTORAL DISSERTATIONS CULTURE AND MISSION Dissertation Notices, 17:46,94, 187; 18:46,94, 142, 187; 19:45,94, 142, 186; 20:46, 94, 142. US CATHOLIC MISSION ASSOCIATION ANNUAL CONFERENCE OCTOBER 25-27,1996 EXECUTIVE TOWER INN BOOK NOTES DENVER,CO On back page of each issue-17:48, 96, 144, 192; 18:48,96, 144, 192; The third in the three year cycle on the 19:48,96, 144, 192; 20:48, 96, 144, 192. Foundation of Mission. Conference facilitator is Anthony Gittins, CSSp, CTU/ Sierra Leone. Major presentations by: Albert Nolan, OP of South Africa and Virginia Fabella, MM of the Philippines. Meeting Now you can visit OMSC on the World Wide Web! process designed for maximum participant interaction. Pre-conference seminar for http://www.OMSC.org leadership on the Missioning Process. Lay Mission Forum follows the conference. DOur 1996-97 Study Program o International Bulletin of Missionary Research For more information, contact: o Doane Missionary Scholarships USCMA o Senior Mission Scholars 3029 Fourth Street NE Overseas Ministries Study Center Washington DC 20017-4040 490 Prospect se, New Haven, CT 06511 Tel. 202-832-3112 FAX: 202-832-3688

190 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH We.re Glad We Came to

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Ted VVard Jan. 20-24, 1997 strategies for evangelizing in today' s urban metropolises. Cultural and Biblical Issues in Leadership Education. How to Cosponsored by Church of the Nazarene, World Mission gain credibility as cross-cultural educators of indigenous church Division. Eight sessions . $95 leaders. Cosponsored by MAP International and Mennonite Board of Missions. Eight sessions. $95. Adrian Hastings Apr. 14-18 The Africanization of Christianity Today. Case studies reveal Peter Kuzmic Jan. 27-31 the unique character of African Christianity. Eight sessions. $95 Christian Mission in Eastern Europe. Guidelines for Western workers. Cosponsored by Mennonite Central Committee and Tite Tienou Apr. 21-25 World Evangelical Fellowship. Eight sessions . $95 Theology and Mission in the African Church. The role of African Christians in theological studies and mission outreach. Jose Miguez Bonino Feb . 10-13 Cosponsored by Africa Inland Mission International and SIM Memory and Destiny: Prospects for Protestantism in Latin International. Eight sessions . $95 America. Cosponsored by United Methodist Board of Global Ministries. Concludes Thurs. Eight sessions . $95 Attend both seminars on Africa, April 14-25, for $130. David A. Kerr Feb. 17-21 Christian Presence and Witness Among Muslims: African and Special Workshops May 1-3 : MichaeIO'Rear-Researching Asian Perspectives. Cosponsored by Christian Reformed World Mission in the New Information Age. How-to workshop Missions, F.M.M. Mission Resource Center, DC International, sponsored by Global Mapping International. Five sessions. $85 United Church Board for World Ministries and United Methodist o May 5-7 : David E. Schroeder-Strategic Planning for Church Board of Global Ministries. Eight sessions . $95 . Effective Mission. How to prepare for new mission outreach. Cosponsored by Latin America Mission. Four sessions. $75 0 Duane Elmer Feb. 26-Mar. 1 May 7-9: Rob Martin-How to Write Grant Proposals. Helps Conflict Resolution: When Relationships are Tested in Cross­ you develop effective funding proposals for overseas mission Cultural Mission. A workshop to strengthen interpersonal skills. projects. Cosponsored by Latin America Mission. Four sessions. Cosponsored by Samford University Global Center, Southern $75 Baptist Woman's Missionary Union, and World Relief International. Seven sessions. $95 Attend May 1- 9, $175; May 5-9, $110. Paul Hiebert Mar. 10-14 May 12-16 : Missions and Leadership in Latin America. In Evangelization Today: Distinctions Between Tribal, Peasant, Quito, Ecuador. $75. For more information, tel: 593-2-452373 ; and Urban Societies. Anthropological insights for mission. fax: 593-2-435500; e-mail: [email protected] Cosponsored by Eastern Mennonite Board of Missions, Mennonite Central Committee, and Wycliffe Bible Translators. Eight ~ sessions. $95 r------, Stephen B. Bevans Mar. 17-21 The Unforeseen Challenges of Inculturation. The spiritual and Send me more information about these seminars : personal implications for missionaries. Cosponsored by Maryknoll Mission Institute, at Maryknoll , NY. Eight sessions. $120

Saphir Athyal Mar. 31-Apr. 4 NAME Asian Christian Leadership Training Amid Religious Pluralism. Leadership training in a pluralistic world. Eight ADDRESS sessions. $95 Overseas Ministries Study Center 490 Prospect St., New Haven, CT 06511 Tom Houston Apr. 7-11 Tel: (203) 624-6672 Fax (203) 865-2857 The Effects of Globalization on Christian Mission. DMSC E-mail: studyprogram@O MSC.org Website hnp ://www.OMSC.org Senior Mission Scholar and Lausanne Minister-at-Large explores

Publishers of the INT ERNATIONAL BULL ETIN OF MISSIONARY R ESEARCH Book Notes In Corning Bowen, Roger So I Send You: A Study Guide to Mission. Issues London: SPCK,1996. Pp. xiii, 248. Paperback £8.99.

Boyd,Robert. Indigenous Christianity and the People of the Dalles: The Indians of Wascopam Mission. A Historical Future of the Church in South Ethnography Based on the Papers of Methodist Missionaries. Africa Lincoln: Univ. of Nebraska Press, 1996. Pp. xi, 396. $50. G. C. Oosthuizen

Clifford, Paul Rowntree. Jonathan Edwards: Missionary The Reality of the Kingdom: Making Sense of God's Reign in a World like Ours. Theologian and Advocate Grand Rapids, Mich.: Eerdmans, 1996. Pp. viii, 133. Paperback $12. RonaldE. Davies

Froise, Marjorie, ed. World War I, the Western Allies, South African Christian Handbook, 1996/7. and German Protestant Missions Welkom, South Africa: Christian Info, 1996. Pp. xii, 333. Paperback SAR 68.50/$26.50. Richard V. Pierard

Fyfe, Christopher, and Andrew Walls, eds. The Building of the Protestant Christianity in Africa in the 1990s. Church in Shandong, China Edinburgh: Univ. of Edinburgh, Centreof African Studies, 1996. Pp. iii, 166. Paperback. Norman Cliff No price given. German Centers of Mission Isasi-Dfaz, Ada Marfa, and Fernando F. Segovia, eds. Research Hispanic/Latino Theology: Challenge and Promise. Willi Henkel, O.M.!. Minneapolis: Fortress Press, 1996. Pp. 382. Paperback $25. In our Series on the Legacy of Mundt, William F. Outstanding Missionary Figures of Sinners Directed to the Saviour: The Religious Tract Society Movement in the Nineteenth and Twentieth Germany (1811-1848). Centuries, articles about Zoetermeer, Netherlands: Boekencentrum, 1996. Pp. 343. Paperback. No price given. Norman Anderson Robert Arthington Peelman, Achiel. Rowland V. Bingham Christ Is a Native American. George Brown Maryknoll,N.Y.: Orbis Books, 1995. Pp. 253. Paperback $20. Thomas Chalmers John Considine, M.M. Samartha, Stanley J. Francois E. Daubanton Between Two Cultures: Ecumenical Ministry in a Pluralist World. G. Sherwood Eddy Geneva: WCC Publications, 1996. Pp. xiii, 202. Paperback $16.90/SFr 19.90/£10.90. George Grenfell Melvin Hodges Seaman, PaulAsbury, et al. James Johnson Far Above the Plain: Private Profiles and Admissable Evidence from the First Adoniram Judson Forty Years of Murree Christian School, Pakistan, 1956-1996. Hannah Kilham Pasadena, Calif.: William Carey Library, 1996. Pp. vii, 298. Paperback $17.95. Johann Ludwig Krapf Vincent Lebbe Soulen,R. Kendall. James Legge The God of Israel and Christian Theology. Robert Mackie Minneapolis: Fortress Press, 1996. Pp. xii, 195. Paperback $17. Jean de Menasce Robert Morrison Suggate, Alan. Constance E. Padwick Japanese Christians and Society. Timothy Richard New York: PeterLang,1996. Pp. 330. $39.95/DM 61/SFr49. Mary Josephine Rogers William Cameron Townsend Thornbury, John. Franz Michael Zahn David Brainerd: Pioneer Missionary to the American Indians. Durham, England: Evangelical Press, 1996. Pp. 318. £8.95/$14.95.