Vol. 16, No.3 • 1992 nternatlona July etln• Mission Versus Parochialism ne of the most respected ecumenical leaders of All followers of "New Directions" may discover support for O ourera, JohnAlexanderMackay, came to his worldwide a spiritual pilgrimage from parochialism to mission that leads to service in mission out of a Scots Presbyterian home and church Christ's coming kingdom. that exhibited at once both deep piety and petty parochialism. In this issue of the INTERNATIONAL BULLETIN Samuel Escobar traces the path by which Mackay's commitment to mission overcame the parochialism of his formative years. In Mackay's own words, "Christian churches who took seriously their missionary obliga­ On Page tion and crossed the frontiers of non-Christian lands began to transcend the barriers by which they had been themselves di­ 98 Mission Statements: How They Are Developed vided in their own home countries." and What They Tell Us Mission-overcoming-parochialism is also evident in LouisJ. Stephen B. Bevans, S.V.D. and James A. Scherer Luzbetak's "My Pilgrimage' in Mission." In his case, it was anthropology that provided the doorway: "My mind was made 105 Wilfred Cantwell Smith and Kenneth Cragg on up: I would now work with other like-minded Christian anthro­ Islam as aWay of Salvation pologists and missiologists, whatever their tradition." Even be­ Richard J. Jones fore ecumenical cooperation was widely encouraged, Luzbetak gave lectures to Lutheran missionaries in Chicago, to a "defi­ 108 Noteworthy nitelymotleygroup"at Stony Point, NewYork,andto evangelicals at Fuller Theological Seminary as church growth lecturer, "the first Roman Catholic to be so honored." 110 Where Is It? A New Index to Non-Western A new vehicle that will contribute to the advance of mission Christian Literature over parochialism is introduced in this issue. "NewDirections in Douglas W. Geyer and Sharon Vlahovich MissionandEvangelization" is a series of importantmissiological studiesand documents publishedbyOrbisBooks.StephenBevans 116 The Legacy of John Alexander Mackay and James A. Scherer offer BULLETIN readers an introduction to Samuel Escobar the series and to the first volume, New Directions in Mission and Evangelization 1: Basic Statements, 1974-1991. 124 My Pilgrimage in Mission As Bevans and Scherer point out, "New Directions" suc­ LouisJ. Luzbetak, S.V.D. ceeds an earlier series well known to the mission community: "Mission Trends," edited by Gerald H. Anderson and Thomas F. 130 Messianic Judaism: A Case of Identity Denied Stransky. As "Mission Trends" covered the period from the late WalterRiggans 1960s into the 1980s, "New Directions" will take us through the 1990s. 133 Book Reviews New Directions 1 provides the formal foundation documents of the conciliar, Roman Catholic,Orthodox, and Protestant evan­ 142 Dissertation Notices gelical communities, beginning with the Lausanne Covenant of 1974. 144 Book Notes

of issionary Research Mission Statements: How They Are Developed and What They Tell Us

Stephen B. Bevans, S.V.D., and James A . Scherer fficial mission statements are produced by churc h themes and the manner in which each of the four traditions O and associational bodies to provide guidance and attempts, in its own way, to deal with the momentous challenges challenge to the Christian community. Whil e admittedly not of modernity. always the most inspiring reading, they nevertheless help to clarify the mission task and goals at the tim e or for the occasion Conciliar Ecumenical Missiology on which they were formulated. Naturally they are dated and The claim to be ecumenical is not the prerogative of any single may quickly become outdated. Even then they continue to be of church, denomination, or group of churches. Indeed, each of the consid erable historical interest, as they enable scholars and stu ­ four missionary traditions examined in this volume may rightly dents of missiology to trace the continuity and changes in the lay claim to being ecume nical in some sense. We use the term theology of mission over the decades. Therefore we belie ve the "conc iliarecumenical" to refer to the movementamong churches mission community will welcome the and their related mission agencies that sees newly released volume New Directions in membership in organized church councils as Mission and Evangelization 1: Basic State­ the primary visible expression of Christian ments 1974-1991. 1 unity. These Christian communities and their This publication brings together in agen cies participate in the manifold activities one volume the most significant state­ of such councils-"faith and order" discus­ ments about mission and evangelization sions, world service, relief and development of the past two decades. It is the first in a activities, mission and evangelism coordina­ series planned as a successor to the "Mis­ tion, advocacy of justice, peace, and human sion Trends" series which for some years rights-as the best wa y to promote Christian made available low-cost collections of re­ unity and cooperation and to advance the prints of important missiological litera­ purposes of God's reign. The World Council ture.' Subsequent numbers will deal with of Churches (WCC), organized in 1948, to­ suchsubjectsas missiological foundations gether with variou s national regional Chris­ and problems, Gospel and culture, theol­ tian councils, is a primary expression of this ogy of religionand interreligiousdialogue, conciliar ecumenical movement. The WCC, mission and social justice, and spirituality with 317 member churches in all six conti­ for mission. nents, is "a fellowship of churches which con­ Volume 1 with its collection of basic fess the Lord Jesu s Christ as God and Saviour statements serves as a general introduc­ according to the Scriptures and therefore seek tion. The statements are grouped under to fulfill together their common calling to the four headings: Conciliar-Ecumenical, Ro­ glory of the on e God, Father, Son, and Holy man Catholic, Eastern Orthodox, and Spirit."! This statem ent constitutes the basis Evangelical Protestant. Including an introductory essay, New for membership in the WCC and con cisely explains the council's Directions 1 runs to 350 pages. purpose. In New Directions 1 we attempt to document the "emerging Conciliar ecume nical missiology as expressed in WCC state­ paradigm" of mission (as David Bosch has described it)" and to ments is in a real sense the lineal successor to the tradition of demonstrate how it is reflected in the statements of each of the world mission conferences going back to the nineteenth century. traditions surveyed.The earliest statement is the Lausanne Com­ But the Edinburgh World Missionary Conference (1910) became mittee for World Evangelization's Lausanne Covena nt (1974). the prototype for other worldwide mission conferences that The most recent are a Vatican statement entitled Dialogue and followed, organized under the au spices of the newly formed Proclamation and a messagefrom the World Council of Churc hes ' International Missionary Council (IMC, 1921).5With the integra­ Seventh Assembly at Canberra (both 1991). tion of the IMC into the World Council of Churches as its As a context and background for the statements included in Commission on World Mission and Evan gelism (CWME) at the this volume, we sketch briefly the origins and characteristics of New Delhi Assembly (1961), itnow fell to theCWME to organize missiological thought in the four tradition s represented by these succeeding world mission conferences: Mexico City (1963), statements. Read ers will be struck by the recurrence of key Bangkok (1973), Melb ourne (1980),and San Antonio (1989).6Our survey includes excerpts from the Melbourne and San Antonio world mission conferences, along withstatements from theWCC Stephen B. Bevansis a priest in the Society ofthe Divine Word .Heworkedfrom 1972 Nairobi (1975), Vancouver (1983), and Canberra (1991) assem­ to 1981 as a missionary in the Philippines. He is currently Associate Professor of blies.We also include the very significant EcumenicalAffirmation: Doctrinal Theology at CatholicTheological Union in Chicago. Mission and Evangelism (1982) and a few other specialized ecu ­ James A. Scherer is a Lutheran theological educator. He served earlier as a menical rep orts. The message from the San Antonio CWME missionaryin China and Japan . He is now Professor of WorldMission and Church Conference (1989) offers a synthesis of the emerging ecumenical Historyat the LutheranSchool of Theology in Chicago. paradigm with its bal an ced emphasis on spiritual and material

98 I NTERN ATION AL B ULLETIN OF M ISSIONARY RE SEARCH needs, prayer and action, evangelism and social responsibility, International Bulletin dialogue and witness, the local and the universal," of Missionary Research During the period under review we observe a marked change in relationships between the conciliar ecumenical mis­ Established 1950 by R. Pierce Beaver as Occasional Bulletin from the sion movement represented by the CWME and the other main Missionary Research Library. Named Occasional Bulletin of Missionary traditions presented in this volume. The decades of the 1970s and Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH the 1980s have seen a steady increase in informal and formal 1981. contact, conversation, and even liaison between the conciliar Published quarterly in January, April, July, and October by movement and other traditions. Since 1970/ Eastern Orthodoxy has had an official staff liaison with the CWME; and since 1974/ Overseas Ministries Study Center an OrthodoxAdvisoryGroup of theologians hasmetregularlyto 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. prepare Orthodox responses to WCC proposals and to provide Telephone: (203) 624-6672 Orthodox input into CWME conferences and WCC assemblies. Fax: (203) 865-2857 The Orthodox influence on conciliar-ecumenical missionary thinking in the post-Nairobi (1975)period has beenverysubstan­ Editor: Associate Editor: Assistant Editor: tial. In the present "New Directions" volume, however, we Gerald H. Anderson James M. Phillips Robert T. Coote present Orthodox statements in a separate section rather than including them under the conciliar heading. ContributingEditors Catalino G. Arevalo, S.J. Lamin Sanneh Since the Second Vatican Council, Roman Catholic observ­ David B. Barrett Wilbert R. Shenk ers appointed by the VaticanSecretariatfor Christian Unity have Samuel Escobar Thomas F. Stransky, C.S.P. participated in CWME conferences and WCC assemblies. In Barbara Hendricks, M.M. Charles R. Taber 1984/ as a further instance of the cooperative trend, the Vatican Norman A. Horner Ruth A. Tucker Secretariat for Christian Unity appointed a Roman Catholic staff Mary Motte, F.M.M. Desmond Tutu Lesslie Newbigin Anastasios Yannoulatos C. Rene Padilla Andrew F. Walls Dana L. Robert Readers will be struck by

Books for review and correspondence regarding editorial matters should be the way in which each of addressed to the editors. Manuscripts unaccompanied by a self-addressed, the four Christian stamped envelope (or international postal coupons) will not be returned. traditions attempts to deal Subscriptions: $18 for one year, $33 for two years, and $49 for three years, with the challenges of postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ scribers should send payment by bank draft in U.S. funds on a U.S. bank modernity. or by international money order in U.S. funds. Individual copies are $6.00; bulk rates upon request. Correspondence regarding subscriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF MISSIONARY consultant to assist in the general work of CWME. In 1980/ the RESEARCH, Subscription Services Dept. IBM, P.O. Box 3000, Denville, New document "Common Witness," produced by the Joint Working Jersey 07834, U.S.A. Group of the Vatican Secretariat for Christian Unity and the Advertising: CWME, was approved for publication." This joint statement Ruth E. Taylor articulates a theological and missiological rationale for closer 11 Graffam Road, South Portland, Maine 04106, U.S.A. missionary cooperationbetweenCatholic and conciliar missions Telephone: (207) 799-4387 at the local level. In 1987/ the CWME convened a consultation in Stuttgart, Germany, to deal with concerns of evangelicals within Articles appearing in this journal are abstracted and indexed in: European member churches of the WCC. The report of the Stuttgart Consultation also appears in this volume." Such con­ Bibliografia Missionaria tacts and conversations have increased the level of trust and may Christian Periodical Index in time help to foster greater unity and cooperation. Guideto People in Periodical Literature Guideto Social Science and Religion in Periodical Literature What kind of authority do conciliar statements on mission Missionalia possess? The answer cannot be very precise. In 1948 the WCC Religion and Theological Abstracts was constituted as a council to serveits member churches, with Religion Index One:Periodicals power to act only in matters assigned to it by those churches." It cannot dictate to its member churches. No church is obliged to Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors accept pronouncements of the WCC Central Committee or to and not necessarily of the Overseas Ministries Study Center. endorse statements of WCC units. Statements issued at CWME conferences or by WCC assemblies are as a rule directed to WCC Copyright© 1992byOverseasMinistriesStudyCenter. All rightsreserved. member churches and commended to them for study, inspira­ tion/ response, or action, ratherthanbeingdirected by the council Second-class postage paid at New Haven, Connecticut. POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF to the world. It is oftensaid thatecumenicalstatementscarry only MISSIONARY RESEARCH, Subscription Services Dept. IBM, P.O. Box 3000, as much authority as they are entitled to have by virtue of their Denville, New Jersey 07834, U.S.A. intrinsic wisdom. Lacking any juridical authority, ecumenical statements must be essentially self-authenticating to carry any ISSN 0272-6122 weight.

JULY 1992 99 Roman Catholic Missiology ecumenical councils (e.g., Nicea, in 325) of issuing authoritative decrees, but since the late eighteenth century the power and Before the Second Vatican Council, Roman Catholic thought on prestige of the magisterium, particularly that of the pope, has missionary activity was defined by the Sacred Congregation for grown considerably.IS Especially since the pontificate of Pius IX the Propagation of the Faith (Propaganda Fide) and, in the twenti­ (1846-78), the popes and the various Roman curial offices have eth century, by a number of mission encyclicals (Benedict XV's published manyofficial documents,and it hasbecome important "MaximumIllud" [1919], Pius XII's "EvangeliiPraecones" [1951] to note the classification of a statement when it is published in and "FideiDonum" [1957],andJohnXXIII's "PrincepsPastorum" order to know the level of authority that it expresses and the [1959]). These encyclicals were influenced by two prominent degree of assent that it requires. Catholic missiological schools. The so-called German school, An encyclical is a statement of very high authority issued by headed by Joseph Schmidlin, emphasized mission as preaching the pope. Originally the encyclical was written as a letter to theGospel among non-Christians. The so-called Louvain school, Catholic bishops throughout the world, with the intention that its contents should be disseminated among Catholics in their respective dioceses. Since John XXIII (1958-63), however, it has been the practice to address encyclicals to "all people of good One must note the will" as welL Such statements possess the highest magisterial classification of a Roman authority. Especially during the pontificate of Paul VI (1963-78), an­ Catholic statement to know other form of papal document came into prominence: the apos­ the level of authority it tolic exhortation. This is a document that is a bit less formal than an encyclical but nevertheless carries a great deal of weight. In expresses. addition to these papal actions, a number of Vatican offices regularly publish official documents as well, and these are often given express approval by the pope. For example, the Congrega­ headed by Pierre Charles, emphasized the aim of mission as the tion for the Doctrine of the Faith has published several mission­ "plantingof the church" (plantatio ecclesiae), evenin areas already related documents in the last several years, such as its "Instruc­ Christian, as long as the institutional church was not yet firmly tion on Christian Freedom and Liberation." As a magisterial established." document, it calls for high respect, but its authority is consider­ At the Second Vatican Council (1962-65), Catholic ably less thanoneissued by the popehimself. Finally, theVatican missiological thoughtwas expressed primarily in the "Decree on has set up a number of quasi-magisterial commissions, among Missionary Activity" (Ad Gentes [AG] 1965), but important whichis the International Theological Commission, whose state­ missiological statements were made by the council's "Dogmatic ment "Faith and Inculturation" was published in 1988. This is Constitution on the Church" (Lumen Gentium [LG] 1964), its clearly an unofficial document, but it takes its authority from the "Pastoral Constitution on the Church in the Modern World" fact that it was published by theologians who were all appointed (Gaudium et Spes [GS] 1965), the "Declaration on the Relation of to the commission by the Vatican. the Church to Non-Christian Religions" (Nostra Aetate [NA] Magisterial statements are also issued by bishops' confer­ 1965), and the "Declaration on Religious Liberty" (Dignitatis ences,bothontheregional and nationallevels,althoughtheexact Humanae [DR] 1965).12 From these decrees have emerged a status of these teachings is still being discussed in the church." number of themes that have marked missiological discussions in Statements such as that of the Latin American Bishops' Confer­ the last twenty-five years. The council spoke in several places of ence at Puebla (CELAM III, 1979), however, have had an enor­ the sacramental nature of the church, by which it is both sign and mous impact not only on the church of Latin America but also on instrument of universal salvation (LG, I, 48; AG, 1). It also the church at large, and several recent pastoral letters of the U.S. emphasized the church's essential missionary nature (AG,2) and bishops have had a great influence on U.S. Catholic thinking. commitment to "the joy and hope, the grief and anguish of men and women of our time" (GS, 1) and of the world's transforma­ Eastern Orthodox Missiology tion (GS,29). Also emergingfrom the councilwas a more positive evaluation of other religious ways (LG, 9, 16; NA, 2-5) and a The EasternOrthodoxmissionary tradition, thoughpossessinga sympathetic treatment of unbelief (LG, 16; GS, 19-21; DR, 1). rich and noble legacy of missionary outreach during the first Since Vatican II the Catholic missiological tradition has been millennium of Christianity, "can be at once described as known officially articulated by papal statements, by various Roman and unknown."!" After a period of vigorous external missionary congregations and commissions, and by statements and pastoral activity, Orthodoxy in recent years has been perceived, espe­ letters from various bishops' conferences. Paul VI's 1975 apos­ cially in the West, as indifferent, or even hostile, toward the tolic exhortation Evangelii Nuntiandi (EN) was the first papal missionary movement from the West. If we wish to understand document to deal with the issue of the liberating dimension of Orthodoxy's vigorous reentry into ecumenical discussions of evanglization." it also contained a strong statement about the mission theology in recent years, we must be conscious not only interrelation of faith and culture (EN, 20, 63). Both of these of historical forces that gave rise to the earlier "unmissionary" emphases-liberation and what has come to be called image but also of newer factors that have challenged the Ortho­ inculturation-have become recurring themes in official Catho­ dox attitude toward mission. Orthodoxy's recent contributions lic teaching. Pope John Paul II's most recent missionary encycli­ are indispensable to an ecumenical appreciation of the theology cal, Redemptoris Missio(RM [1990]),14 also reflects on thesethemes, and practice of mission. although in a somewhat more cautious way. Beginning in 1920, Eastern Orthodoxy, under the leadership The tradition of a strong "teaching office" (magisterium) in of the ecumenical patriarch of Constantinople, embarked on a the Catholic church has its roots in the practice of the various bold ecumenical initiative to promote Christian unity. In the

100 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH encyclical "Unto the Churches of Christ Everywhere" the ecu­ Orthodoxypresents us withan alternative vision of mission, menical patriarchurged the"creation of some form of a league of at once very old in appealing to the traditions of the church churches."ls This ecumenical appeal was primarily concerned fathers, while at the same time strikingly new in dealing with with "faithandorder" issuesanddidnotidentifyitself positively suchthemesas cosmology,ecology, andeschatology.Orthodoxy's with the Western missionary movement, which was gaining Trinitarian view of mission sees it as God's own activity from momentum after the Edinburgh Missionary Conference (1910). creation until last things. The mission of the Triune God in Indeed, Orthodoxy used its new ecumenical contacts to com­ history seeks to draw humanity and the whole creation into plain bitterly about the proselytizing of Orthodox believers by communion with God's own life, not primarily by planting Protestant missions, while at the same time attacking Eastern churches or propagating doctrines but by transmitting the life of Rite ("Uniate") Roman Catholics in the Middle East, Asia, and communion that exists in the Triune God to the world. In this the Ukraine for sowing conflicts and causing tensions between Trinitarian economy of salvation, Christ occupies the central Orthodoxy and Catholicism." Thus "foreign missions" acquired place as the incarnate Logos who heals and restores humanity. a generally negative image of Protestant or Roman Catholic The Holy Spirit completes and perfects the work of the crucified incursions into traditionally Orthodox territories with a view to and risen Christ, making all things new. alienating Orthodox believers and adding them to Western The Orthodoxtexts andreportsthatappearin NewDirections churches. Compounding this factor was the impact of the Octo­ 1 mostly originated in consultations of the Orthodox Advisory ber Revolution in Russia (1917) and the spread of atheistic Group to the CWME during the 1970s and 1980s. They deal with ideology in Eastern Europe after 1945. The oppressive legacy of Islam, first under the Ottoman Turkish Empire but after 1945 under Islamic successor states in the Middle East, further dimin­ ished Orthodoxy's ability to engage in external missions." Orthodoxy has an Under these circumstances, the Great Commission (Matt. alternative vision of 28:19) tended to become, in the words of Bishop Anastasios mission, at once very old Yannoulatos, "the forgotten commandment." Orthodox mem­ ber churches in the World Council of Churches as late as 1961 and yet strikingly new. opposed the integration of the International Missionary Council into the WCC at the New Delhi Assembly, believing that the Western missionary movement was hostile to their own identity theological foundations, church and mission, liturgy and mis­ andinimicalto ecumenicalunderstanding."Subsequently,how­ sion, Scripture and proclamation, "liturgy after the liturgy," ever, Orthodox participation in the ecumenical discussion of mission and unity, and Orthodox contributions to ecumenical mission and evangelization dramatically changed. discussions on "Mission in Christ's Way" and "Mission and the During the late fifties, a group of younger Orthodox theolo­ Holy Spirit." These reports and statements are representative of gians, stung by the reproach of Orthodox missionary indiffer­ recent Orthodox thinking about mission, but they have no offi­ ence and engaged in a broad-gauged movement for Orthodox cial ecclesiastical authority. Pending the convening of a Pan­ renewal on several fronts, began the task of reconstructing the Orthodox Council, the statements should be considered advi­ Orthodox missionary legacy and clarifying its understanding of sory in the broadest sense of the term, both for the Orthodox mission from the standpoint of Scripture and tradition. In 1958 family of churches and for non-Orthodox bodies as well. Anastasios Yannoulatos initiated an Orthodox missionary soci­ ety named Porefthentes ("Go Ye") out of the Pan-Orthodox Youth Evangelical Missiology League, SYNDESMOS, and began editing an Orthodox journal of mission studies. Orthodox theologians began taking part in Evangelicalism is too complex a phenomenon to be dealt with in deliberations of the WCC's new Commission on World Mission detail. Its predominant features would seem to be confidence in and Evangelism at its first meeting in Mexico City (1963) and the power of the Gospel and in the authority of the Scriptures, played an importantrole in subsequentmeetings."Well-defined coupled with a passionate desire to reach out and share the good Orthodox preparatory statements now began to have consider­ news with others. It has roots in nineteenth-century evangelical able impact on WCC Assemblies, especially Nairobi 1975 and movements, above all the Evangelical Alliance (1846),but these later ones, and on CWME Conferences, such as Melbourne 1980 movements, in turn, stand on the shoulders of earlier post­ and San Antonio 1989. Reformation evangelical movements, such as Pietism, Orthodox consultations also sought to clarify the various Moravianism, Methodism, and similar awakening movements. mission contexts and questions with which Orthodoxy is cur­ Evangelicalism lays strong emphasis on mission, spiritual rently engaged. These wereseento be (1)EasternEurope and the unity among Christians, and prayer for the advance of the Soviet Union following the collapse of Communism: what is the kingdom. At times it has been a staunch advocate of social meaning of Orthodox presence, and what is its missionary wit­ change, but its record in this regard is not consistent. During the ness? (2) Orthodox patriarchates in the Middle East in the con­ last fifty years, and especially sinceWorld WarII,evangelicalism tinuing Palestinian crisis and in the aftermath of the Gulf War: has shown a new face and has attempted to shed some undesir­ can Orthodoxystill live and witness in theMiddle East, and what able baggage from the past. In the past two decades it has should its relationships be with the othertwo monotheistic faiths carefully presented its missiological stance and goals. Like the of the region? (3) the Orthodox missionary diaspora in the other traditions under study here, it shows considerable vigor in secular West: can Orthodoxy survive amid the pluralistic culture responding to the new, postmodern missionary paradigm. of the West, and whatcan it learnfrom its minority status? (4)the The evangelical movement presents a series of paradoxes. new Orthodox mission churches of Africa and Asia: how might As noted, it is in the process of renewing itself toward the end of their contributions and experiences best be incorporated into the twentieth century, but its roots reach downward toward and enrich Orthodoxy?" earlier evangelical movements, and it traces its ultimate origins

JULY 1992 101 to the New Testament. It is characterized not only by what it WEF contributions to evangelical missiology have come wishes to affirm (the mandates of Scripture and the power of the through consultations devoted to special topics, some of them Gospel) but certainly also by what it wishes to reject. It could not jointly convened with units of the Lausanne Committee. Among follow liberal Protestantism in embracing historical criticism, these have been the following consultations: "The Theology of evolutionary theory, or the social gospel. But at the same time it Development" and "Evangelical Commitment to Simple has sought to distance itself from fundamentalist divisiveness Lifestyle" (both 1980), "The Relationship Between Evangelism and polemics and to avoid unnecessary breaches in fellowship. and Social Responsibility" (1982), "The Church in Response to Evangelicalismretains manysupportersandfollowers within Human Need" (1983), "The Work of the Holy Spirit and Evange­ mainline denominations affiliated with the conciliar ecumenical lization" (1985), "Conversion" (1988),and "TheChristianGospel movement. At the same time, it numbers countless others related and the Jewish People" (1989). WEF statements on Christian life­ to conservative evangelicaldenominations and missionary asso­ style,social justice, and humantransformation are expressions of ciations that view the ecumenical movement with some suspi­ the newer dimensions of evangelical missionary thinking. cion. Someevangelicals areby temperamentanti-Catholic, while The LausanneCommitteefor World Evangelization(LCWE), others are open to reconciliation and closer relationships. formally constituted at the International Congress on World Evangelicals possess a common creedal stance grounded in the Evangelization (ICOWE) held at Lausanne, Switzerland, in July essentials of Christian faith as proclaimed in the Scriptures. Yet 1974, is in reality the Continuation Committee for the Lausanne they are also likely to allow some liberty in interpreting the Movement." Organized under the personal initiative and lead­ essentials of faith and doctrine. In general, they are less inclined ership of Dr. Billy Graham, with major assistance from the than fundamentalists to breakoff fellowship over disputes about evangelical journal Christianity Todayand support from various doctrinal interpretation. evangelistic agencies and missionary associations, ICOWE car­ Evangelicals wish to promote unity and fellowship among ried forward the momentum of the Wheaton Congress on the Christians for more effective witness to the Gospel. Their pre­ Church'sWorld-wide Mission and the BerlinWorld Congress on ferred approach to unity is to foster interpersonal relationships Evangelism (both 1966).Lausanne soughtto forge a linkbetween of common faith, trust, and prayer, rather than relying on orga­ evangelicals concerned with world mission and those primarily nizational or hierarchical structures. Evangelical diffidence to­ interested in local evangelism. ward structural expressions of Christian unity explains, in part, LCWE is not a council of churches or religious organizations the cautious attitude that many evangelicals adopt toward the but rather a loose coalition of individuals, mission and evange­ conciliar ecumenical movement. lism agencies, and institutions sharing a common theological For purposes of understanding evangelical missiology, we position and a common missionary and evangelistic purpose. It briefly trace the origins and contributions of two evangelical is governedbyaninternationalcommitteeof seventyevangelical associations: the World Evangelical Fellowship (1951) and the leaders. Identification with LCWE is made by signing the Lausanne Committee for World Evangelization (1974), often Lausanne Covenant and thereby covenanting with others "to simply referred to as the Lausanne Movement. Both organiza­ pray, plan, and worktogether for the evangelizationof the whole tions, while primarily North American in background, support, world." In issuing invitations to the 1974 Lausanne Congress, the preparatory committee's intention was "to hasten the evangeli­ zation of all people of the world in obedience to the command of Lausanne 1974 "marks the Jesus Christ and in anticipation of his return." This was to be highpoint in the done by promoting cooperative evangelistic efforts, engaging in biblical studies on evangelism, examining strategies of evange­ development of evangelical lization, and joining in united prayer.26 The official report of mission theology." ICOWE, entitled Letthe EarthHearHis Voice, runs to nearly 1,500 closely written pages." One of the enduring achievements of the Lausanne Con­ and constituency, are seeking to develop a worldwide following gress was the drafting and formal adoption of the fifteen-para­ and a global program. The two bodies have maintained close and graph declaration known as the Lausanne Covenant." It was to cooperativerelationshipswitheachother, and manyevangelicals become the ongoing basis for evangelical cooperation and a identify with both. further catalyst to evangelical unity. The covenant, prepared The World Evangelical Fellowship (WEF), organized in under the leadership of Anglican evangelical John R. W. Stott, 1951, is an alliance of some sixty national and regional evangeli­ attempts to define sensitive issues of evangelical missiology: the cal bodies and is open to national fellowships of evangelical authority of the Bible, the uniqueness of Jesus Christ, the relation believers around the world. Since its inception, WEF has given between evangelism and dialogue, the relative priority of evan­ specialemphasis to evangelism, prayerlife, spiritual retreats and gelization and social concern, the centrality of the church in conferences, scholarship programs for Third World students, evangelism, the necessity of partnership and cooperation, and and books for seminaries and Bible training institutes in Third many others. Despite the warm reception given the Lausanne World countries." WEF has an international director and re­ Covenant, however, certain issues were not settled by ICQWE, gional vicepresidents with responsibility for planning and pro­ and groups such as the "radical evangelicals" and WEF commis­ gramming in continental areas. It operates through general sions pressed for further clarifications and refinements. Even so, conferences held roughly every three years, sometimes in con­ Lausanne 1974 "marks the highpoint in the development of junction with major consultations. WEF has functional commis­ evangelical mission theology," and its covenant remains "the sions responsible for theology (with ethics), missions, communi­ most mature and comprehensive statement produced by cations, and family life (including women's concerns). Recently evangelicals.'?" a commission on church renewal was added. The most recent LCWE statement in New Directions 1, com­

102 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 3rd Annual Conference

PARADIGM SHIFTS IN MISSIONS: THE 21ST CENTURY MISSIONARY IN A RADICALLY CHANGING WORLD

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Helping churches train leaders ing from Lausanne II in Manila (1989),is the "Manila Manifesto: promote mutual understanding and common witness to the An Elaboration of the Lausanne CovenantFifteenYears Later."30 Gospel. The Manila Congress was organized under the umbrella theme "Proclaim Christ Until He Comes: Calling the Whole Church to Conclusion Take the Whole Gospel to the Whole World.":" This holistic theme seemed to echo notes heard at earlier conciliar mission The editors of the "New Directions" series hope this first volume conferences: that mission must be done in unity and that the of mission statements will prove useful to all Christians con­ Gospel touches the whole of life. The Manila Manifesto updates cerned with the advancement of the mission of God, whether the Lausanne Covenantbutdoes notdepartfrom it in its essential used for personal study and reflection or studied in the class­ affirmations. room. Our purpose will have been served if readers are led to The Manila Manifesto represents evangelicalism's response greater mutual respect and understanding for persons holding to the postmodern missionary paradigm, with special regard for different convictions about mission and evangelization. One of the challengesof modernityandof theyearA.D. 2000andbeyond. our aims is to further common witness to the coming of Christ's Together with the Lausanne Covenant, it provides authoritative kingdom. We commend these statements, along with the sources guidance and inspiration for evangelical workers and sets the from which they are derived, to the missiological community for tone for evangelical missiology into the 1990s. While possessing careful study and dialogue. At the same time, we solicit com­ no official authority, these documents embody a broad consen­ ments and reactions from readers of this first volume, along with sus of evangelical opinion and conviction about mission and suggestions for articles to be included in future volumes of "New evangelization. They deserve careful study by all who seek to Directions."

Notes------­ 1. James A. Scherer and Stephen B. Bevans, eds., New Directions in Mission 17. James J. Stamoolis, Eastern Orthodox Mission Theology Today, American and Evangelization 1: Basic Statements, 1974-1991 (Maryknoll N.Y.: Orbis Society of Missiology Series No. 10 (Maryknoll, N.Y.:Orbis Books, 1985), Books, 1992). p.l. 2. Gerald H. Anderson and Thomas F. Stransky, eds., Mission Trends Nos. 18. C. Patelos, ed., TheOrthodox Church in theEcumenical Movement(Geneva: 1-5 (New York: Paulist Press; Grand Rapids, Mich.: Wm. B. Eerdmans WCC, 1978), pp. 27-33. Publishing Co., 1974-81). 19. A recent statement by heads of Eastern Orthodox churches, referring to 3. David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Protestant evangelical and Roman Catholic mission strategies in Eastern Mission,American Society of Missiology Series No. 16 (Maryknoll, N.Y.: Europe, complains that "traditional Orthodox countries have been con­ Orbis Books, 1991). sidered 'mission territories' where proselytism is practiced with all the 4. Marlin VanElderen, Introducing the World Council ofChurches, Risk Book methods that have been condemned and rejected for decades by all Series No. 46 (Geneva: WCC Publications, 1990), p. 4. Christians" (New York Times,National Edition, March 17, 1982). 5. W. Richey Hogg, "World Missionary Conferences," in Concise Dictionary 20. Ion Bria, ed., Martyria/Mission: TheWitnessoftheOrthodox Churches Today of the Christian World Mission,ed. S. Neill, G. H. Anderson, J. Goodwin (Geneva: WCC-CWME, 1980), pp. 3-4. (Nashville: Abingdon, 1971), pp. 133-38. 21. GeorgeLemopoulos,ed., YourWillBeDone: Orthodoxy inMission (Katerini: 6. James A. Scherer, Gospel, Church and Kingdom: Comparative Studies in Tertios; Geneva: WCC, 1989), p. 1. World MissionTheology (Minneapolis: Augsburg, 1987),pp. 93-94,126-27. 22. Anastasios of Androussa (Yannoulatos), "Orthodox Mission-Past, 7. TheSanAntonioReport: Your WillBeDone-Mission in Christ'sWay,ed. F. Present, and Future," in ibid., pp. 63-92. R. Wilson (Geneva: WCC, 1990). 23. Lemopoulos, Your Will BeDone,pp. 70-71,and G. Lemopoulos, ed., The 8. Common Witness, A Study Document of the Joint Working Group of the Holy Spirit and Mission (Geneva: WCC-CWME, 1990), pp. 10-12. Roman Catholic Church and the World Council of Churches, WCC 24. David M. Howard, TheDream That WouldNot Die: BirthandGrowthofthe Mission Series No.1 (Geneva: WCC-CWME, 1982; reprinted 1984). World Evangelical Fellowship, 1846-1986(Exeter: Paternoster Press, 1986). 9. "Stuttgart Consultation on Evangelism," reprinted in Missionfrom Three 25. Rodger C. Bassham, Mission Theology: 1948-1976 (Pasadena, Calif.: Wil­ Perspectives (Geneva: WCC-CWME, 1989), pp. 20-31. liam Carey Library, 1979), pp. 230-45, and Scherer, Gospel, Church, and 10. Cf. "The Church, the Churches, and the World Council of Churches," Kingdom, pp. 165-87. WCC Central Committee Statement (Toronto, 1950). 26. Scherer, Gospel, Church, and Kingdom, p. 168. 11. Karl Mueller, MissionTheology: An Introduction (Sankt Augustin: Steyler 27. J. D. Douglas, ed., Letthe Earth HearHis Voice, International Congress on Verlag, 1987), pp. 35-38. World Evangelization, Official Reference Volume (Minneapolis: World 12. These documents may be found in Documents ofVatican II, ed. Austin P. Wide Publications, 1975). Flannery (Grand Rapids, Mich.: Wm. B.Eerdmans PublishingCo., 1975), 28. The approved text is found in TheManilaManifesto: An Elaboration of the and in other editions. Lausanne Covenant Fifteen Years Later (Pasadena, Calif.: LCWE, 1989),pp. 13. Paul VI, On Evangelization in the Modern World: Apostolic Exhortation 43-57. "EvangeliiNuntiandi"(Washington,D.C.:U.S.CatholicConference,1976). 29. Bassham, Mission Theology, p. 243 14. Redemptoris Missio, Eng. trans. (Vatican City: Vatican Polyglot Press, 30. The approved text is found in TheManilaManifesto, pp. 1-38. 1990). 31. J.D. Douglas, ed., Proclaim ChristUntilHeComes: Calling theWhole Church 15. Yves Congar, "The Magisterium and the Theologians-a Short History," to Take the Whole Gospel to the Whole World (Minneapolis: World Wide Theology Digest25, no. 1 (Spring 1977): 15-20. Publications, 1990). 16. Avery Dulles, "The Teaching Authority of Bishops' Conferences," in The Reshaping of Catholicism: Current Challenges to the Theology of the Church (San Francisco: Harper & Row, 1988), pp. 207-26.

104 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Wilfred Cantwell Smith and Kenneth Cragg on Islam as a Way of Salvation

Richard J. Jones

question Christians must ask in relation to neigh­ remedial activity of God to which Christian tradition attests. A bors of non-Christian faiths is how Jesus' Great Com­ Accordingly, Cragg criticizes Muslim reliance on ap~eals to mission to go and makedisciples of all nations relates to his Great human moral sensibility and Muslim reluctance to affirm any Commandment to love God wholly and to love our neighbors as revelation by God of his own nature. Smith, in contrast, relies ourselves. One way love of neighbors expresses itself toda~ is by ultimately on human moral responsiveness; he postulates innate taking their religion more seriously tha~ ~as often the c~se In the individualopenness to the divine. HenceSmithcan prizeas God­ past. Paying attention to our neighbors faith, however, IS bound guided and salvific the efforts of Muslims to establish a social to raise-for those who have not excluded it a priori-a theologi­ order pleasing to God. cal question: Is God involved in the code, cult, and creed of other religions? .. . Smith and Cragg: Similar Approaches, Different Christian answers to this question constitute a Christian Milieux theologyof religion. Theologies of religion havebeenforn:ulated in exclusive terms (saving knowledge of God occurs only In Jesus Wilfred Cantwell Smith and Kenneth Cragg both took part in Christ) by Karl Barth; in inclusive terms (Christ is the means of British and North American Oriental studies of the 1930s and God's saving self-communication, even among perso~s who ~o 1940s, gained firsthand acquaintance with living Muslim com­ not profess him) by Karl Rahner; and mor~ r~ce~tly In pluralist munities through combined academic and ecclesiastical posts, terms (there are multiple ways to God, existing In parallel) by and have intended their writings on Islamic topics to be read by John Hick and Hans Kung.' These and similar attempts to recon­ Muslim as well as by Christian and Western academic readers. cile the acknowledged phenomenon of other human religions Born in 1916,Smith pursued a classical education involving with a faith born in the Christian community and reliant on the Hebrew and Arabic at the University of Toronto, followed by Christian tradition have two common elements: 1) they attempt theology at Westminster College, Cambridge, and Islamics un­ to formulate generalconclusionsapplicable to any.and al.l human der Hamilton A. R. Gibb. Having worked actively as an under­ religions, and 2) their Christian authors lack sustaIned~ fIrst~and graduate in the Student Volunteer Movement for Foreign Mis­ involvement with another living religion. The question anses: sions and the Student Christian Movement, it was natural for What kind of theological estimate of other religions would be himto apply to teach Indian history at Forman ChristianCollege, made by a Christian who for decades had studied and shared in Lahore, in 1941, under the auspices of the Canadian Overseas the life of a non-Christian religious community? Missions Council. He recalls these as four of the happiest years of This article presents theological estimates b~ t~o such s~­ his life, making friends across boundaries that separated Mus­ dents each located at a different point on the Christian theologi­ lim, Hindu, and Sikh. Leaving India just prior to its partition, cal spectrum, concerning one aspect of a single non-Christian Smithfounded and for fifteen years directed McGill University's religion. The two students are the liberal Canadian Wilfred Graduate Institute of Islamic Studies, where it was intended that CantwellSmith and the evangelical Englishman Kenneth Cragg. half the faculty and students be Muslims. The non-Christian religion selected is a particularly challenging Kenneth Cragg, was born in England in 1913, studied mod­ one: Islam. ern history at Jesus College, Oxford, and theology at Tyndale Among the many questions a theology of religion may Hall, Bristol. While serving as a chaplain and teacher of philoso­ profitably pose concerning Islam are questions about the Islamic phy at the American UniversityofBeirut~etw:en1942and 19~7, way of arriving at knowledge of God, whether God the Holy Cragg learned Arabic and began his sustained Involve~entwI~h Spirit can be affirmed to be active in the lives of Muslims, an.d­ Muslim thinkers and issues. Cragg has shown more Interest In of particular relevance to Christian mission-whetherIslam IS to the interaction of Islam with modern secular pressures, with be regarded as a way of salvation. This article presents the Communism, and with Christian thought than in Islam's medi­ findings of Smith and Cragg, both lifetime stud~nts of .I~lam, on eval treasures. Nevertheless, he cites al-Ghazzali (d. A.D. 1111) a single strand in the endless skein of Islamic ~radition and as illuminating, "as no other writer does, the meaning of faith," experience: Is Islam to beregarded asa w.ay. of saloation? and Cragghas translated into Englishfor the benefitof Christians Their distinctive emphases as Christians have ensured that numerous Sufi prayers.' Cragg and Smith would each affirm an~ challenge dif.ferent Smith, although a historian of religion} has worked from an elements withinIslam. Cragg is very conSCIOUS of humanSInand identifiable theological standpoint. Son of a "continuing Presby­ places correspondingly high value on the self-disclosing and terian" father and a Methodist mother, Smith's experience of religious groups, in southern Ontario as l~ter in norther~ India, sensitized him to the threat to humanrelations of dogmatismand Richard J. Jones hasserved asan Episcopal priestin Ecuador andtheUnitedStates. Camb~idge HeisnowAssociate Professor ofMissionand World Religions atVirginia Theologi­ the imperious demands of group loyalty. At he ,:as impressed by a theology relying on personal exper~ence to gIve calSeminary, Alexandria, Virginia. His Ph.D.dissertation "Wilfre~ Cantr:llSmith and Kenneth Cragg on Islam" (1988) is available from the National Libraru of fundamental and reliable access to God. He studied theology Canada, Ottawa. under H. H. Farmer, successor of John Oman, the English trans-

JULY 1992 105 lator of Schleiermacher's Christian Faith. Among many scholars and cosmic. Mundane salvation is a matter for empirical obser­ such as Oman, the authority of Scripture as a textbook asserting vation-"almost verifiable." It consists of an individual's having eternal truths about objective states of affairs had been eroded by faith. Mundane salvation involves awareness of the moral di­ nineteenth-century textual and historical criticism. According to mension of life, of "access to a splendour that is not altogether Thomas Langford, "The question of the status of the Bible pre­ obvious here on earth," of being in the hands of God-aware­ cipitated a notable switch ... to the authority of the person of ness, in a word, of transcendence. Smith takes Luther's descrip­ [esus.":' Smith's theological ideas suggest that he in turn moved tion of the sinner justified through faith (simul justus et peccator) from the interpretation of Christian life as "response to Jesus" to and insists that the Muslim, like the Christian, is saved by faith: Christian life as response to Cod." In India, in his subsequent "faith of an Islamic form, through Islamic patterns; faith medi­ ated by an Islamic context." The effect of such faith and the mundane content of such salvation is that Muslims are delivered from meaninglessness and foundering. They exhibit multiple Smith moved from seeing gifts:

Christian life as "response their courage, their dignity, their capacity to suffer without disinte­ to Jesus" to seeing it as grating and to succeed without gloating, their sense of belonging to a community, of accepting and being accepted, their ability to trust and "response to God." to be trusted, to discipline themselves, to formulate ideals, to postpone reward, to work hard towards a distant goal."

Beyond this analysis of a mundane aspect of salvation ob­ studies of Islam and in his relating of Islam to other religions, and servable in the lives of Muslims present and past, Smith affirms especially to Christianity, he was drawn particularly to the more also a cosmic dimension of salvation. By cosmic salvation he mysticalstrands of Islam found in India and Persia, as contrasted means being "saved for all eternity." To know about such eternal with the dominant Sunni version of the Arab heartland where matters requires more than empirical grounds. The grounds Cragg worked. Smith found the Sufi emphases congenial with Smith relies on include Christian ethics, a doctrine of Christ, and his own emphasis on the personal apprehension of God; he his own judgment that Islamic personal faith is more important judged less authentic any Muslim reliance on received proposi­ to the Islamic community than any concern for doctrine or order. tions, objective signs, or external authority. Smith's ethics reinforces his theological argument for the The piety of Kenneth Cragg's upbringing may be inferred accessibility of salvation through Islamic faith. Smith argues that from the fact that his family's involvement with the cause of Christians are not permitted to believe in the damnation of their missions was not through one of the Church of England's older neighbor. Such a conclusion is ruled out before the start of any missionary societies butwith the Bible Churchmen's Missionary inquiry. "The damnation of my neighbor," Smith says, "is too Society, formed in 1922 to attest to the complete reliability of the weighty a matter to hang on a syllogism."!" This objection is Scriptures. Suchanevangelicalorientationdid notpreventCragg made in part to caution against proceeding from the affirmation from beingimpressed,justas Smithwas,by Oman'sexploringof "salvation is in Christ" to the questionable corollary "outside the interpenetration of grace and personality, and of God and Christ is no salvation." Smith also disallows any reasoning that nature. Yet the title of his 1937 theological essay at Oxford, "The concludes thatourwayleads to salvationwhileothers' wayslead Place of Authority in Matters of Religious Belief," suggests a to damnation; such logic invalidates itself by partaking of a self­ higher valuation of the community entrusted with a tradition by justifyingethnocentricpreferencefor "us" and"ours" over"them" which fresh personal religious experience may be evaluated. and "theirs." Finally, Smith would rule out such a conclusion as Cragg's intervals of teaching Arabic and Islamics in the West detrimental to an overriding duty of love to neighbor, which in never extinguished his concern for the life and witness of the the present circumstances means chiefly the duty to build world Christian community in predominantly Muslim lands. His ser­ community. One may question whetherSmith has given the first vice as a bishop--from1970to 1973he oversawAnglicancongre­ commandment of Jesus (love to God) commensurate weight gations in Egypt-and teacher in the church reflects Cragg's with the second (love to neighbor). One may also ask why God's conviction that the work of Christ goes beyond teaching human­ will that humans refrain from passing final judgment on one ity about God: "The Cross is finally what God does, answering another should limit God's own freedom to judge the adequacy what humanity did there, and accomplishing the divine purpose of human responses to him. Smith, however, for his part, consid­ in what Christ did.:" The necessity of incarnation for God to ers a negative finding about Islam as a way of eternal salvation, make his love prevail yields, in Cragg's view, a like necessity for or about Muslims' being eternally saved as individuals, to be the continuing incarnate community, the church, and its re­ ethically unacceptable. ceived signs of belonging, nourishment, and regeneration? In affirming the positive alternative-the "cosmic" (i.e., Cragg's continuing concern to present Christ for Muslim consid­ eternal) salvation of Muslims-Smith does not rely on Muslim eration has coincided with his episcopal office, whereas Smith's grounds but appeals rather to what he takes to be the central and career has been primarily academic," Cragg's highestimate of the major Christian understanding of God's saving will demon­ church, the incarnation, and the Bible, encountering a predomi­ strated in the outreaching love of Jesus. Smith infers Muslim nantly Sunni and Arab Islam, prompted him to notice and give salvation from God's self-revelation in Jesus Christ. He has considerable weight to analogous elements in Islam, including suggested interpreting Karl Rahner's "anonymous Christian" the Islamic community, the person of the Prophet, and the proposal by an alternate formula: "There is neither Christian nor authority of the Qur'an. Muslim nor other; for we are all one in being offered grace, and potentially one by accepting it."!' Smith is confident that God Smith: Salvation Through Faith saves through any and all religious texts, devotional acts, art, or persons that serve to arouse or nurture generic faith. "God is Smith conceives of salvation as having two aspects: mundane

106 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH more imaginative than we Christians used to think," Smith To affirm Islam as a way to a cosmic salvation indistinguishable asserts. "And man more responsive." from the cosmic salvation that is the object of Christian hope, Smith's affirmation that God saves Muslims eternally by Smith is obliged to minimize as an element in Islamic faith its means of Islam thus rests primarily on his view of the Cross. repugnance for disobedience. This minimizing of a concern that Islamic data enter in only to corroborate this judgment from is prominentin theQur'anandin Islamicdoctrineraises a serious Christian tradition. Corroboration proceeds from the argument doubt aboutSmith's theological estimate of Islam. If Smith's aim that the essential feature of Islam is personal faith. Islamic is to portray an Islam that most Muslims can claim as their own, teaching on heaven, hell, and judgment represent for Smith he appears here to violate his own canons. decidedly secondary concerns. They are metaphors that once met a need, or intellectual constructions that derive from a vital Cragg: Salvation as Reconciliation sense of constant personal accountability for one's actions and attitudes before God. Such metaphors and ratiocination remain Cragg's wrestling with Islam as a way of salvation has no such for Smith incidental to the fundamental, characteristic Muslim clear outcome as Smith's. When he turns to Christian Scripture disposition of faith. The relationship to God that "faith" signifies and tradition for insight into the extent of God's saving will and for Smith eludes description in its cosmic dimension. The most work, Cragg finds contradictory indications. The New Testa­ he affirms is that "cosmic salvation too [like the mundane] is the ment yields for him conflicting inclusive and exclusive apostolic same for an African tribesman and for a Taoist and for a Muslim testimony regarding the activity of the Holy Spirit beyond the as it is for me, or for any Christian.r'" Smith typically describes salvation as something obtainable by the individual, despite his repeated protests that his concept of personal salvation does not exclude a community dimension. Smith concluded that God Even more noteworthy is Smith's insistence that eternal is "more imaginative than salvation via one form of faith or another will be "the same" for we Christians used to all persons. This assertion seems particularly precarious in rela­ tion to Islam. The faith that characterizes Muslims, by Smith's think." account, is a "faith in God, and in the obligatoriness of what He has enjoined. A Muslimis saved not in the final analysisbydoing good works; but by recognizing that they are good, that he ought church, testimony arising in response to encounters with both to do them."B The will of God as something that can be known the philosophies and religions of the ancient Mediterranean. and obeyed is the focus of what Smith calls the Islamic form of Cragg's essential inference from Scripture is to expect the Holy faith: he sees righteousness serving in Islamas mediatorbetween Spirit to be "unceasing and unfailing ... everywhere at work," the human and the divine, analogous to the role played by including in disconcerting ways and unexpected places, yet rationality in Greek philosophy and by Christ in Christian tradi­ always to act in some continuity with what God has previously tion. revealed of himself in creation and in Christ." In the end Cragg A word of critique of Smith's argument may be inserted at refrains from voicing God's judgment on the cosmic (in Smith's this point. Latent in the Islamic focus on obedience and righ­ sense) or objective salvation of Muslims. teousness (and often not so latent), observers other than Smith It is possible to infer some of the considerations keeping have noted, is a keen concern about disobedience and Cragg silent on this point. To affirm with Smith that God saves unrighteousness. The opening surah of the Qur'an, described by Muslims through "faith in Islamic form" would undercut the Pickthall as "an essential part of all Muslim worship, public and divine intent Cragg sees in the Cross. Cragg uses the term private," reveals this negative concern: "salvation" to mean redemption. Societies and individuals alike, he affirms, need to be redeemed from tyranny and pretense into Guide us in the straight path, truth, peace, joy, and reconciliation." Cragg's assessment of the the path of those whom Thou hast blessed, human predicament gives so much attention to enmity, idola­ not of those against whom Thou art wrathful, trous self-love, and active rejection of our God-given status as nor of those who are astray." stewards that he necessarily looks for a salvation that does more than simply heighten awareness of transcendence or educate the If the focus of Muslim faith is on conforming all of life to the will conscience. For Cragg, the cross of Jesus measures "what human of God, should no weight attach to Muslim concern over avoid­ beings do in their wrongness." The willingness of Jesus there ing deviance from agreed community standards, avoiding the both to suffer and to forgive "makes an end of evil because it haram (thatwhich is forbidden) in personalchoices, and avoiding freely takes all its consequences upon itself." Jesus' resurrection being found among the unbelievers? Smith acknowledges such is the victory of this suffering love, validating that God was in historical phenomena in Islam as overinterpreting the shari'ah Christ and at the same time assuring an eternal dimension to the and excessive certitude in judging transgressors, but he offers salvation of all who associate themselves with Christ in his three responses: death." As the need for salvation is a collective human need, diversely expressed in individuals, so access to salvation is 1. such is not true Islam; true Islam expresses itself in other collective, emanating from one historic life to as many individu­ ways (a question of definition and of observation); als as will link themselves to this life.20 2. we should look at the best, not the worst, in another faith Does God save apart from participation in the death and when we wish to compare it with the best or theoretical resurrection of Christ? Does God, as Smith says, save through version of our own faith (a question of method):" "faith of an Islamic form"? Cragg implies that, if so, God saves in 3. expressions of faith that to an observer might seem trivial spite of some deficiencies in Islamic awareness of their need and or superstitiousmayin fact overlie,andon occasionreignite, of the mode. Cragg feels bound to make comparisons between a genuine devotion to the transcendent."

JULY 1992 107 salvation as offered in Islam and salvation as offered in Christi­ passion, justice, or any of the marks of a redeemed community anity.As he relates "thegood" accessible in Islam and "thegood" will endure. In his Jerusalem studies for Christians living in accessible in Christian community, Cragg finds differences that Islamic societies, Cragg hazarded a judgment: "In the end, all he takes for deficiencies: in Islamic concepts of salvation, in the other systems, somewhere, abandon the necessities of love [i.e., Islamic confidence in good works, and in the shape into which the suffering that love must endure to prevail] which God in Islamic faith is directed. Christundertakes and through him teaches men to undertake.r'" The prevalent Muslim concept of salvation is the first thing Relying on Pauline insight into law's limitations, Cragg doubts to give Cragg pause. He does not feel at liberty to take the that quranic injunction, sunnah example, or shari'ah rulings can Qur'an's descriptions of heaven and hell only in the metaphoric overcome the double threat of human pride and sloth. sense that the most liberal Muslim interpreters might give them. Insofar as salvation means living in this world in a true Nor does he take quranic teaching about heaven and hell as only awareness of and relation to God, Cragg affirms Muslim piety to expressive of emotion or referring only to private experience. For be realistic and authentic. He is confident that Muslim prayer is Cragg the quranic picture provides Muslims their warrant for addressed to the one true God and sees it concurring with theological statements by aiming to describe universally valid Christian prayer in its readiness to praise and to align the human states of affairs beyond the presently verifiable. Their picture, he will to the divine." He calls attention to aspects of God made finds, "is of a secure and static bliss and a pointless, hapless accessible to humanity through Muslim acknowledgement, for anguish"-whereas the expectation he would himself affirm, on example, that God is Creator, Judge, and Lord. Cragg warns, the basis of Christian tradition, is of purgation in remorse, however, that access to God based on knowledge of such at­ growth in service, and an ultimate beatific vision." He finds the tributes as are made known in the revealed ninety-nine names is two sets of expectations irreconcilable. an access neither "finally pledged nor necessarily operative." Concerning the commitment to justice and solidarity in­ "[T[he offering of [Muslim] prayer depends altogether for its stilled in Islamic society over fourteen centuries, Cragg recog­ acceptability upon the divine will ." 25 Insofar as no Muslim is nizes the intent that a person's relation to God should pervade given grounds to pray "Abba, Father," to that extent a benefit of also one's relations to one's fellows." He recognizes with Smith salvation is lacking in Islam. the personal virtues and social achievements that adorn Islamic society over the centuries. Yet Cragg repeatedly questions both Other Religions and Christian Mission the Islamic readiness to use compulsion in establishing a social order intended to translate God's will into operative norms, as Cragg takes a doubtful view of Islam as a way of salvation, while well as the durability of the commitment therein to compassion. Smith's view is essentially positive. This contrast should serve, at Short of human beings recognizing that in the suffering love the very least, to warn us against too confidently identifying any incarnate in Jesus they are encountering God's way of both given Christian theologian's estimate with a Cod's-eye view of revealing himself and overcoming evil, Cragg doubts that com- the subject. Here are two thorough and sympathetic assessments Noteworthy Personalia Africa in Pretoria and was dean ofthe faculty oftheology at the university in 1974-77and 1981-87.He was general secretary of The School of World Mission at Fuller Theological Seminary, the Southern African Missiological Society since its inception Pasadena, California, has appointed J. Dudley Woodberry as in 1968and editorofits journal Missionalia sinceit was founded dean, effective September 1, 1992.Paul Pierson, dean of the in 1973. He also served as national chairman of the South school for the past twelve years, retires as dean but will African Christian Leadership Assembly in 1979 and of the continue on the faculty as professor of history and Latin National Initiative for Reconciliation since 1989as part of his American studies. Woodberry, 58, has been on the faculty tireless ministry to bring about reconciliation between racial, since 1985and is associate professor of Islamic Studies. Earlier denominational, and theological groups in South Africa and he ministered in Pakistan, Afghanistan and Saudi Arabia. across the world. His books in English include A Spiritualityof the Road (1979), Witness to the World (1980), The Lord's Prayer: Wheaton College GraduateSchool,Wheaton, Illinois, has Paradigm of a Christian Lifestyle (1985), and Transforming Mis­ appointed two new faculty members to its Missions/ sion (1991). This last book, his magnumopus, has now become Intercultural Studies and Evangelism department. C. Dou­ his enduring missiological testament. glas McConnell most recently was general directorofthe Asia PacificChristian Mission and served as a missionary in Aus­ tralia and New Guinea for 16years. A.Scott Moreauserved on Announcing the faculty of Nairobi International School of Theology for seven years. The annual meeting of the United States Catholic Mission Mission scholars around the world were shocked and Association will be held at the Airport Mariott in Pittsburgh, saddened at news of the death of David J. Bosch in an Pa., November 6-8, 1992. Theme of the conference is "The automobile accident in South Africa on April 15. Bosch, 62, Emerging World Order: A New Context for Mission." For was a missionaryin the Transkei during 1957-71. Since1972he further information, write to: u.s.Catholic Mission Associa­ had been professor of missiology at the University of South tion, 3029Fourth Street N.E., Washington, D.C. 20017-4040.

108 INTERNATIONAL B ULLETIN OF MISSIONARY R ESEARCH of Islam that seek to rise above the descriptive and analytic to the however, reflects his theological judgment that others' aware­ theological level. Each has attempted to allow Muslims to speak ness of God stands to be thereby enhanced. He accordingly for themselves and has been sensitive to the multiple strands of welcomes opportunities to correlate doctrine bilaterallybetween the living entity that is Islam. Yet the findings are disparate. the Christian tradition and any other." Smith, persuaded that Cragg finds Muslims afflicted by a Qur'an-based overconfi­ any apprehension of God is partial yet salvific, seeks to move dence in law, while Smith focuses on the personal faith that Islam dialogue as quickly as possible beyond doctrine to appreciate engenders. In accordance with his overall theology of religion, whatever awareness of the transcendent may be induced in Smith describes Islam as furnishing a form to human faith that persons-others and ourselves-by doctrine. Such being the makes individual persons open to God. Since to have faith is to outcome hoped for, Smith is pleased when conversations be­ be saved, Islam, being an expression of human faith, is for Smith tween religious traditions become multilateral colloquy." an undeniable way of salvation. Cragg, with his more Qur'an­ and doctrine-centered view of Islam and his view of faith as dependent on the community that houses it, notices in Islam points of closedness to God. Indeed, convinced that God is Smith views mission as rightly understood only in Trinitarian terms, Cragg has to con­ clude that doctrinal elements in Islam tend to block Muslims God's activity, while Cragg from full saving knowledge of God. Convinced that humanity sees it as the church's task. requires more than a mere reminder of its vocation, Cragg remains constrained to proffer to Muslims additional dimen­ sions of salvation not contemplated in the usual pattern of their response to God. Still, Cragg abstains from judgmenton whether Smith and Cragg's theologies of mission also owe their devout Muslims are saved. differing shapes in part to the concerns of the specific communi­ How far do these differing estimates of Islam as a way of ties and particular times in which they were thought out. Smith salvation go toward accounting for Smith and Cragg's differing conceives of mission as peacemaking interreligious dialogue, in theologies of Christian mission? It turns out that their theologies which the continuation of the church as a boundaried human of mission, particularly as far as the ends and the agents of community is subordinated to the rescue of the larger society mission are concerned, are formed largely on other grounds. from communalism and colonialism. Such a theology was com­ Smith holds as a Christian axiom, independent of his estimate of pelling for postpartition India and the agenda of demoting Islam or other human religion, that mission is God's activity, colonial ideologies tainted by racial pride. It remains to be seen mysteriously produced. In our time, Smith suggests, God is at whether this is a theology of mission for future, more egalitarian work making formerly isolated religious traditions of the world intercultural conditions. rub shoulders and exchange words with one another. Our par­ To implement a Smithian concept of mission requires the ticipation in mission consists of learning to perceive God at work availability of representatives of each tradition emotionally and underournoses.26 Cragg,for his part,sees missionas thechurch's intellectually equipped not only to enter into conversation with task, because the once-for-all incarnation has axiomatic rel­ outsiders but to sustain conversation even when it begins to evance to all human beings, and the church makes God's incar­ arouse internal contradictions or reconceptions. Cragg's concept nation universally accessible to human beings. of mission entails reaching out first to understand the other and Where Smith and Cragg's understandings of God's activity then additionally to explain ourselves. This theology reflects the within Islam have been brought to bear is in the matter of the situation of Christian communities entrenched as ingrown mi­ means of mission that might be considered permissible and norities in predominantly Muslim societies. It remains to be seen pleasing in the sight of God. Both men describe dialogue and whetherthe communities among whom this viewof missionwas shared service to humanity as the means for advancing mission formulated, and others similarlysituated, can find thestrengthto in present world circumstances. Cragg's interest in dialogue, act it out.

Notes------­ 1. See Karl Barth, Church Dogmatics (Edinburgh: Clark, 1956),1,2, sec. 17.2, sity Press, 1979), p. 325 n. 65; TheFaith of OtherMen (Toronto: Canadian 5.3,6.2,6.3,69, and 72;Karl Rahner, "Christianity and the Non-Christian Broadcasting Corporation, 1962), p. 47; "Participation," in Religious Di­ Religions," Theological Investigations V (London: Darton, 1966), and his versity,ed.Willard Oxtoby (NewYork: Harper, 1976),pp. 131-32;Towards Foundations of Christian Faith (London: Darton, 1978), pp. 131-36; John a WorldTheology (Philadelphia: Westminster, 1981), p. 40. Hick, Godand the Universe of Faiths (New York: St. Martin's, 1973); Hans 6. Cragg, Callof the Minaret, p. 272, emphasis added. Kung, "What Is the True Religion?" Journal ofTheology forSouthern Africa, 7. See Cragg, Sandals at the Mosque(London: SCM, 1959), pp. 140-41. no. 56 (September 1986):4-23. 8. See Cragg, Jesus and the Muslim (London: Allen & Unwin, 1985). 2. Kenneth Cragg, The Callof the Minaret 2d ed. (Maryknoll, N.Y.: Orbis 9. Smith, Towards a WorldTheology, p. 168. Books, 1985), p. 54; Alive to God: Muslim and Christian Prayer (London: 10. Smith, "The Christian in a Religiously Plural World," in Religious Diver­ Oxford, 1970);TheWisdom oftheSufis (New York: New Directions, 1976). sity, p. 17. 3. Wilfred Cantwell Smith, "Theology and the World's Religious History," 11. Smith, "The World Church and the World History of Religion," Catholic in Toward aUniversal Theology ofReligion, ed. Leonard Swidler (Maryknoll, Theological Societyof America Proceedings 39 (984): 68. N.Y.: Orbis Books, 1987), p. 55. 12. Smith, Towards a WorldTheology, p. 170. 4. ThomasA. Langford, In Search ofFoundations: EnglishTheology, 1900-1920 13. Smith, Islam in Modern History (Princeton: Princeton University Press, (Nashville: Abingdon, 1969), p. 296. 1957), pp. 17-20. 5. SeeWilfred CantwellSmith, Faith andBelief(Princeton: Princeton Univer­ 14. Qur'an translationby ArthurJ.Arberry, TheKoran Interpreted (New York,

JULY 1992 109 Macmillan, 1955), p. 29; comment by Mohammed Marmaduke Pickthall, 21. Cragg, The Dome and the Rock (London: SPCK, 1964), p. 211. The Meaning of the Glorious Koran (New York: New American Library, 22. Cragg, Callof the Minaret, p. 128. n.d .), p. 31. 23. Cragg, Dome and the Rock, p. 248. 15. Smith, Faith of Other Men, p. 62. 24. Cragg, Alive to God, pp. 37-39. 16. "Hi storically, it has happened that God speaks to men and women by 25. Cragg, Callof the Minaret, pp. 1-2, 30, 36. means of rosaries" (Smith , Towards a World Theology, p. 167). 26. For a succinct and practical exposition of this theology of mission , see 17. Cragg, The Christian and Other Religion (London : Mowbrays, 1977), pp. Wilfred Cantwell Smith, "The Mission of the Church and the Future of 79-81, 104-6. Missions," in The Church in the Modern World, ed . George Johnston and 18. Ibid ., p. 83. Wolfgang Roth (Toronto: Ryerson Press, 1967), pp. 134-70. 19. Cragg, Callof theMinaret, pp. 270-75. 27. For two examples, see Cra gg's works Muhammad and the Christian: A 20. For Cragg's exposition of the "necessity of the Cross to an adequately Question ofResponse (London : Darton, 1984) and Jesus andtheMuslim:An divine forgiveness," see his "Islamic Theology: Limits and Bridges," in Exploration (London: Allen & Unwin, 1985). The Gospel and Islam, ed . Don M. McCurry (Monrovia, Calif.: MARC, 28. Smith, "Mission, Dialogu e, and God's Will for Us," International Review 1979), pp. 201-3. of Mission 78, no . 307 (July 1988): 369-74.

Where Is It? A New Index to Non-Western Christian Literature

Douglas W. Geyer and Sharon Vlahovich

n researching missions and non-Western Christianity} and acquire such documents. The result is that these types of I and in globalizing theological education, it is important to conference documents and rare periodicals remain unused. have extensive bibliography and, in the best of all possible Researchers may head for the libraries they are familiar with, worlds, to have full access to the sources revealed by the bibliog­ content with the assumption that there they will painlessly find raphy. Locating necessarymaterials maybe easy if the researcher non-Western trade publications and periodicals, either through is interested only in a few well-known books and periodicals and computer on-line services (and the subsequent interlibrary loan concerned only with a fairly broad overview. For the work of of desired materials) or through the cataloging services there. But continent-wide or worldwide organizations and agencies, such there are disheartening difficulties, even when research goals are general. The accumulation of catalog records in national data­ bases exhibits an array of different cataloging philosophies, uneven cataloging methods, varying forms and standards of Mission researchers may entering key informationsuch as imprintgeographic names, and have an "indexing other anomalies that make it very difficult to search for specific problem" of managing too headings, names, and groups. Even the most careful searches will yield uneven results.' much information. In addition, a search for slightly more general topics pro­ duces too many citations, leaving the researcher stymied in the attempt to sort through the mass of data. The problem of too sources may suffice. Research problems arise, however, when much information can be called an indexing problem. When one has a narrower scope of interest. researchers cannot pick out accurate smaller pieces from single Materials that may help with this narrower interest might be blocks of search retrievals, it is usually because there are inad­ known but may not be easy to use because they are known only equate distinctions to instruct them where to begin to look. generally or vaguely. Researchers might recall, for example, a Particular names, places, groups, agencies, or ideas are invisible, series of conference proceedings from Singapore or two or three or not indexed. The only solution to this problem-reading unusual and rare journals from Ghana but not have any practical through the text of every document-is not feasible. way to make use of these items because they are aware of them Another research problem antagonizes as well, with equally only generally. Who are the authors? What are the topics dis­ devastating results. This is the dilemma of unknown documen­ cussed? Without knowing these things, researchers naturally tation. Vital non-Western "grey literature'? required for detailed question whether they should spend time and money to identify research often lies just beyond a researcher's line of vision.' Included also in this greyliteratureareartic1es from unestablished non-Western periodical literature (issued irregularly) as well as Douglas W. Geyer is Project Director for the International Christian Literature essays, reports, and contributions in non-Western multi-author Documentation Project. Sharon Vlahovich is Indexer for the project. The authors works. These materials are often totally unknown bibliographi­ gratefully acknowledge the assistance of David Bundy and Robert Dvorak in the cally to students or researchers and, together, add up to a vast preparation of this article. reservoir of untapped resources."

110 INTERN ATIONAL B ULLETIN OF MISSIO NARY R ESEARCH ICLDP: Solving the Researcher's Dilemma participate in ICLDP to make their holdings accessible through interlibrary loan or whatever other means that, as privately The American Theological Library Association (ATLA), funded operating collections, they have elected to use. by a grant from the Pew Charitable Trusts, has initiated the In the manner of established ATLA products, ICLDP devel­ InternationalChristianLiteratureDocumentationProject(ICLDP) ops a database that provides access to a large volume of biblio­ in order to solve such dilemmas in missionary and non-Western graphic citations by means of standard-language subject head­ Christianity research. ICLDP is anindexing project. Its mission is ings and descriptors. One particularly useful feature of ICLDP is to create an index of materials that document Christian life and the way in which it gives access to bibliography through corpo­ mission in the non-Western world. Such an index employs a rate names (the "sponsoring agency" of a given document)" and standardized descriptive language for subject access to mono­ the names of conferences. A similar feature is also found in other graphs," articles in multi-author works," and articles in some indexes, such as Theology in Context: Information on Theological periodicals. This means that the subject headings applied to all Contributions from Africa, Asia, Oceania, and Latin America." these different types of materials are coordinated for maximum Bibliografia teol6gica comentada delarea iberoamericana." or Sociologia access to detail (e.g., particular personal names or names of de la religi6n teologia: Estudio bibliografico,I5 but ICLDP increases agencies) as well as for helpful grouping of documents that are both the breadth and the depth of coverage. similar in content (e.g., all documents having to do with Chris­ The particular focus of ICLDP overlaps with that of other tian education). Once all these citations are combined into one Christian literature and missions literature documentation database, the subject index of this database will file together all projects, both those now available and those in development." types of documentation, including chapters of standard confer­ The massive work of Archie Crouch, Christianity in China: A ence proceedings, non-standard and obscure pamphlets, typed Scholars' GuidetoResources in theLibraries andArchivesoftheUnited manuscripts,uniquedevotionals,well-knownmonographs, rare Staies," lists the reported holdings of archives in the United consultation reports, journal articles, and many other items. States for documentation of Christianity and missions in China. With the cooperation of eight participating libraries," the ICLDP Included in this volume are union lists of serial titles, oral database also includes the specific location of each of these histories, dissertations, and theses. The archival materials listed documents. The bibliography that is indexed by ICLDP is then in this volume are indexed by topics, personal names, and linked with documentation availability. Bibliographic citations repositories. As with ICLDP, bibliography in Crouch's project is found in the index point to the actual location of the document, supplemented with complete holdings information (the user thereby resolving the researcher's quandary. ICLDPis dedicated knows immediately where to find specific documents). But to bibliography that is finely detailed, even down to rare articles unlike ICLDP, bibliographic citations are not listed on the page of just two or three pages, andthat gives the user a chance to find immediately in the vicinity of their indexed subject headings or such rare items on at least one library shelf. personal names. ICLDP takes consultation from an advisory committee of Also useful to a researcher is the work compiled by Aloha missiologists and librarians." Editorial staff is located at the Smith, the Guide to Federal Archives Relating to Africa,ls and its ATLA offices in Evanston, where multi-author works are in­ companion, the Guideto Non-Federal ArchivesandManuscripts in dexed, monograph records sent by participating libraries are the United States Relating to Africa.19 The first contains separate processed, and search for new holdings of non-Western Chris­ indexes for subjects, places, personal names, and ethnic groups. tian literature continues. Staff is also at work under the direction The companioncontainsa singleindexof keywords listingplace­ of Joan Duffy at the Yale Divinity School Library, where new names, personal names, and subject descriptors. Some archival records are being produced for the extensive Yale pamphlet and documentation relating to Christianityin Africa stored across the special collections." Users of the Yale Divinity School Library United States can be discovered using Smith's work, but this will find these records already on-line in Yale's automated local material makes up only a small fraction of what is in these catalog." More than 3,600 pamphlets have been brought into volumes. It is not the focus of this work. In comparison, ICLDP public catalog access for the first time as a by-product of ICLDP provides more access to extensive collections of archival materi­ development. In Evanston these records are integrated into the als, monographs, essays in multi-author works, and some peri­ project database. Future users of ICLDP will find all of this odicals from across the non-Western world that have to do unique material combined with thousands of additional items specificallywithChristianity, all indexed in onelogicalalphabet. from other participating libraries. The whole, which includes these specially made records from Yale, is searchable as one Distinct Advantages of ICLDP database. Perhaps the most important feature of the project is its close ICLDP does overlap in scope and purpose witha variety of other working partnership with participating libraries. ICLDP is not specialbibliographies. Its coverage and the extensive indexingof only a bibliographybutalso a holdings list of targeted documen­ its references, however, goes far beyond available research tools. tation from these libraries. The user knows exactly where any This can be seen by comparing it to several bibliographies cited document can be found, since the collection and the call specifically about Africa. number of the document at that collection'are clearly presented. American and Canadian Doctoral Dissertations and Master's In this case, if ICLDP was used at any participating library, one Theses on Africa series" is comprehensive, with author, school, would have in hand a detailed guidebook to books and articles and subject indexes. Headings such as "Christianity" or "Educa­ immediately on site at that library. If ICLDP was used at a tion, Religious" bring to light several dissertations. The majority collection that did not hold the materials, then the user would of citations in this reference, however, are not to dissertations know exactly where to go to find them. This feature is part of the dealing either with Christianity or religion. Dissertations are ICLDP's mandate to facilitate document availability, a service indexed in ICLDP. that is several steps beyond mere compilation of a bibliography. Spirit Possession and Spirit Mediumship in Africa and Afro­ Documentavailabilityis based onthewillingnessof libraries that America: An Annotated Bibliography, by I. Zarethsky and C.

JULY 1992 111 Shambaugh," lists 2,054 items. It is indexed in only fifteen major Kyung Rai Kim) gave autobiographical testimony about their subject classifications, from "Ethnic Groups" and "Miscella­ persecution and their view of Communist "brainwashing" and neous Groups" to "Speaking in Tongues." There is much mate­ propaganda. The unique feature of ICLDP is that this type of rial on Christianity in Africa to be found here, but no indication document is accessible not only by looking, for example, for the (as with most special bibliographies) where documents are lo­ group name "Committee on Un-American Activities" but also cated. bylooking undera variety of topical headings suchas "Refugees, The work of H. W. Turner, Bibliography of New Religious Political" and "Christian Biography." Movements in Primal Societies, and the preservation of the cited Individual articles within more conventional and perhaps documents on over 800 microfiche," are seminal. The volume on morewell-knownworksmayalso be overlooked by a researcher. black Africa lists 1,906 items and has a single index of "Authors Ministry ofMissions toAfricanIndependent Churches." which con­ and Sources" and a "Select Thematic Guide." The bibliography cerns the cooperative ministry of a Mennonite mission with the itself is organized by major continental areas, then by political West African people, includes a range of work. In this work, units." again, location of documents is not given. ICLDP, in Marie-LouiseMartin'sarticleis a sociologicalstudyof the present comparison, already has compiled over 4,000 documents on organization of the churches originally founded by Simon black Africa. Kimbangu. James R. Krabill studies the phenomenon of schisms Bibliography of the Tswana Language: A Bibliography of Books, in a church founded by William W. Harris. Other articles re­ Periodicals, Pamphlets, and Manuscripts to the Year 1980, by M. search more familiar mission topics such as attempts to bring Andre Peters and Matthew Mathethe Tabanem," lists 1,257 theological education extension programs to members of these items, with a single keyword index at the back of the bibliogra­ different churches; see Stan Nussbaum, "A Biblical Narrative phy. In this keyword list, numerous Christian documents are Approach to Strengthening the Christology of Independent indexed, especially items relating to the Methodist Church of Churchesin Lesotho," andT.J. (Jack) Thompson, "TEE andAICs: SouthernAfrica, versions of the Bible, and catechetical materials. ChallengesandProblemsof anInter-DenominationalProgramme Within the layout of the bibliography itself, Bible translations, in Malawi." In "A BeginningMinistryAmongRefugeeGhanaian Independent Churches in Abidjan, Cote d'Ivoire," Lew W. Cass explores the unique complications of relationships among Inde­ pendentChurches, churches organized alongWestern lines, and Researchers will find riches traditional African religions. In a collection of papers from the Third Asia Youth Resource in ICLDP in a format easily Conference, held in Japan in 1982, Oppressor andYiciim." ICLDP used even by a browsing indexes the more formal presentations about concerns of Japa­ reader. nese Christians. Among them are "A Confessing Church" by Shoji Tasuku (with the text of a confession of responsibility during World War II by Kyodan), which concerns a church's view of possible rearmamentin the face of the country's past, and hymnals, and materials from theChurchof the Province of South "Minamata: Poisoning People for Profit," which describes the Africa (Anglican) are grouped together. The location of docu­ damage caused to the health of a Japanese village by a ments is not given, butit is presumed to be in collections in South corporation's dumping of mercury-laden waste water. The book Africa. ICLDP lists these various materials in the Tswa language also includes short reports brought by the delegates concerning in a separate subject classification and indexes them under issues in their homelands. Such reports are often brief; when relevant subject headings. gathered together, however, they can be very useful. Each report The volume by Yvette Scheven, Bibliographies for African is indexed to give the user easy access to societal concerns and Studies, 1970-1986,25 contains a section (pp. 292-303) of special­ social service of individuals and small groups in particular ized bibliographies dealing with religion. Bibliographies listed countries. In this case there are reports from twelve different range from full monographs" to research articles." Citations are countriesconcerningsuchissuesas economicdevelopment(Thai­ annotated, but only brief indexing for them appears in the single land), the impact of militarization on a civilian population (Sri keyword index at the back of the book. The location of the Lanka), the struggle for independence in Sarawak, and the documents is also not given. concern over disposal of radioactive waste (Taiwan). Finally, there are numerous general bibliographies of When ICLDP indexes multi-author works by the names of Africana, such as the International AfricanBibliography (including organizations and agencies, a wide range of material is filed J. Pearson's helpful 1982cumulative volume)," the annual Africa together that may not have been apparent in another format. Bibliographs?' or J. Asamani, Index Africanus.3o These do not by Documents disseminated from specific agencies or about specific any means include a majority of citations to materials on either agencies are grouped together. The names of these groups are religion or Christianity and, though helpful, do not compare to called "corporatenames," the scopeof whichis far-ranging: from the bibliographic focus of the ICLDP. "World Student Christian Federation" to "Southern African Given its general mission of bibliography and document Catholic Bishops' Conference" to "Negotiating Committee for availability,what aresomeparticularhighlightswithinthe ICLDP Church Union in North India and Pakistan." Inactive as well as database? A selection of a few multi-author books displays some active groups are included. Individual papers, reports, and of the bibliographic personality of the project. proceedings of a general assembly are easily found. In addition, ICLDP includes unusual multi-author works, such as a indexed under the organization's name can be found conference collection of testimonies given by Chinese and Korean clergy to preparation papers-forexample, Bible StudiesandSection Papers the U.S. House Un-American Activities Committee during the on the Theme "Jesus ChristSetsFree to Serve": In Preparation forthe Eighty-sixth Congress." Five indigenous ministers (Peter Chu Eighth Assemblyof the Christian Conference of Asia.34 Smaller con­ Pong, Shih-Ping Wang, Tsin-Tsai Liu, Samuel W. S. Cheng, and ferences sponsored by one or more organizations can be found

112 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH under each agency's name. For instance, Christian Response to the experienced investigator as well as to the browsing reader. Race and Minority Issues in Asia: Proceedings and Findings of a Nuanced bibliography and document availability bring much­ Regional Consultation Organized byCCA in Cooperation with WCC35 needed aid to the burgeoning North American study of the is indexed under "Christian Conference of Asia" and "World phenomenal growth of Christianity in the non-Western world. Council of Churches." Reports on the work being done by the Interested parties may contact the Project Director at the commissions of an organization between its general conferences American Theological Library Association, 820 Church Street, are also found under that organization's name. In this manner Suite 300, Evanston, Illinois, 60201, or can telephone 708-869­ the ICLDP indexes such volumes as EACC-UIM Project Reports, 7788 for information and to be added to an information mailing 197136 and Report of Situation Conierences" (conferences of the list about this project. Distribution of the first cumulated index is members of the East Asia Christian Conference in 1952). The scheduled for early 1993, when initial indexing will be done and ongoing work of a particular organization and its commissions the next stages of ICLDP will be in sight. It will be released in full, is thus apparent at a glance. cumulated form in both printed volumes and in the ATLA CO­ These brief examples of some of the types of documents RaM. At the same time, selected segments of the whole database indexed may be multiplied by thousands. Researchers in mis­ will be available so that researchers who have specific geo­ sions and in non-Western Christianity will find such riches graphic interests may purchase bibliography that pertains only throughout ICLDP, in a format that is easily used and friendly to to those interests.

Notes------­ 1. The term "non-Western" in this paper is used specifically to refer to consuming task. Itis in some cases also a waste of time, for some libraries publications that neither document Christianity in North America or have already begun the process of contacting these bodies and collecting - Western Europe nor are produced by culturally established presses or their materials. But how will a researcher know who is doing this, and organizations in these places. The practical aspects of missions research how will other libraries know who is doing this? ICLDP can help. and the globalization of theological education, as scholarly agendas, 5. Religion Index Two: Multi-Author Works (Evanston, Ill.: ATLA) has in­ provide the form and substance of this new index. The changing consen­ dexed some of these works since 1970. Not all libraries and researchers sus about the scope and meaning of terms such as "non-Western," "Two­ are yet aware of this bibliographic tool and the treasures it cites. Thirds World," "Third World," or "developing nations" is taken as a 6. Monographs as a category include works for which an author or a group creative force in this project's life. of authorsareresponsible for the whole. This group of works maybe easy 2. See Jacques-Lynne Schulman, "Dirty Data and the On-line Searcher," in to acquire through the standard trade, or they may be rare pamphletsand On-line'83 Conference Proceedings (Weston, Conn.: Publication &Confer­ booklets available only through cultivated institutional or personal ences of the Information Industry, 1983), pp. 262-65. contacts. 3. "Grey literature" is ephemeral documentation: sometimes common and 7. Multi-authorworks includeconference proceedings, reports of consulta­ mundane (church bulletins), sometimes rare (short-run diocesan publi­ tions, books of essays, Festschriften, and congress reports. cations), and hardly ever available in a bibliography. See Ulrich Gehrke, 8. The eight are (1) Pitts Theology Library, Emory University, Atlanta; (2) "Schemes in the Federal Republic of West Germany for Centralized Burke Library, Union Theological Seminary, New York; (3) Union Theo­ Acquisition of the So-Called Grey Literature," in Acquisitions from the logical Seminary Library, Richmond; (4) Speer Library, Princeton Theo­ Third World: Papers of the Ligue des bibiioiheques europeennes de recherche logicalSeminary,Princeton,N.J.; (5)GraduateTheologicalUnion, Berke­ seminar17-19 September 1973, ed. D. A. Clarke (London: Mansell, 1975), ley; (6) Yale Divinity School Library, New Haven; (7) United Library, pp. 229-38. As a body of materials it also includes statistical reports, Evanston, Ill. progress reports, development plans, budgets and statements of ac­ 9. Presently the committee consists of Robert Dvorak, Winnetka Covenant count, research papers, dissertations, manuals, and vitas. See also Diane Church; Douglas W. Geyer, ICLDP director; William Hook, director, Choquette, "Alternative Publications in Theological Libraries: New Re­ Vanderbilt Divinity School Library; Albert E. Hurd, ATLA executive ligious Movements Literature," in Summary of Proceedings: Forty-first director; Ralph Klein, dean, Lutheran School of Theology in Chicago; Annual Conference oftheAmericanTheological Library Association (Evanston, AlanNeely, HenryW. Luce Professorof EcumenicsandMission, Princeton Ill.: ATLA, 1987), pp. 78-88, for a narrative of how Graduate Theological Theological Seminary; Stephen Peterson, director, Trinity College Li­ Union in Berkeley managed and made available to the researcher a brary (Hartford, Conn.): Dana Lee Robert, professor of international specific set of materials normallyinvisible. ChanningR.Jeschke, "Acqui­ mission, Boston University School of Theology; Darrell L. Whiteman, E. sitions and the African Project at the Pitts Theology Library: A Reflec­ Stanley Jones School of World Mission and Evangelism, Asbury Theo­ tion," in SummaryofProceedings: Fortieth Annual Conference oftheAmerican logical Seminary. Theological Library Association (Evanston, Ill.: ATLA, 1986), pp. 75-87, 10. These materials include the Missions Pamphlet Collection, Manuscript describes the labors of one librarian at Emory University to acquire trade Group No. 31; the London Baptist Missionary Society; and previously theological publications and to make "grey literature" from Africa cataloged Yale missions acquisitions. visible, then making both accessible in the local catalog system. Labors 11. Users of this library should be aware that computer searches for these are not minor in such collection development. pamphlets on site will need some careful attention. Joan Duffy or Martha 4. Perils the indigenous publishers themselves face, both in production and Smalley in the special collections department at Yale Divinity School distribution, are well known. For example, see Jean Dihang, "Publishing Library can provide written instruction for local searching of these and Book Distribution in Francophile Africa: The Example of Editions materials. CLE, Yaounde," in Publishing in Africa in the Seventies: Proceedings of an 12. These agencies include schools, denominations, study centers, ecumeni­ International Conference on Publishing and Book Development Held at the cal centers, missionary organizations, or other similar entities. University of Ife,Ile-Ife, Nigeria, 16-20December 1973, ed. E. Oluwasanmi, 13. Annotated bibliography, with summaries, book surveys, reports of E. McLean, and H. Zell (Ile-Ife, Nigeria: Univ. ofIfe Press, 1975), pp. 128­ conference, and indexes by authors and keywords (Aachen: Institute of 33. The Centre de Litterature Evangelique had the first press publishing Missiology). Coverage is mostly of periodicals, documentation that the in French in Africa and was a combined initiative of various Protestant ICLDP has so far avoided indexing. bodies. Useful in this search are the volumes published jointly by the 14. This index, produced in Buenos Aires by Instituto Superior Evangelico Catholic Media Council, the World Association of Christian Communi­ de Estudios Teol6gicos, is distributed by the ATLA in Evanston. For cation, and the Lutheran World Federation, Christian Communication information, contact Sang Hui Oh at 708-869-7788. Directory: Africa (Paderborn: Schoningh, 1982). Individual collecting 15. Madrid: Instituto Fe y Secularidad (Universidad Comillas), 1975. from the bodies listed within these directories is, however, a time- 16. An example of the latter is the developing International Association for

JULY 1992 113 Mission Studies/Documentation, Archives, and Bibliography Network 25. London: Hans Zell Publishers, 1988. (lAMS/DAB). The DAB project has been in development through the 26. For example, Eglises et deoeloppement en Afrique (1967-1978): Inventaire 1980s. Researchers will also be aware of the microform products of the bibliographiqueetdeclarations oudocuments dereflexion d'eveques, deconferences Inter Documentation Company in the Netherlands, where bibliography episcopales (nationales et regionales), et delaCETA (Conference desEglises de and document dissemination are combined. This includes the famous tout l'Afrique) (Paris: Centre Lebret, 1978), produced by the Koninklijk CIDOC collection, The History of Religiosityin Latin America (under the Instituut voor de Tropen. direction of Valentina Borremans, El Colegio de Mexico), Protestant 27. For example, Ntedika Konde's article "La theologie africaine: Missionary Work in Chinese from the Harvard-Yenching Library, and Bibliographie selective," Revue africaine de theologie 2-10 0977-82), with numerous archives. Similarly, the researcher will also be familiar with 4,077 items listed. the microfiche collection from the Selly Oak Colleges Study Centre for 28. London: Library of the School of Oriental and African Studies." See B.C. New Religious Movements in Primal Societies (894 fiche; 1983).See note Bloomfield, "The Library of the School of Oriental and African Studies," 22 below. in Acquisitions from the Third World: Papers of the Ligue des bioliotheques 17. Armonk, N.Y.: M. E. Sharpe, 1989. europeennes de recherche seminar 17-19 September 1973, ed. D. A. Clarke 18. Two volumes. Waltham, Mass: African Studies Association, 1977. (London: Mansell, 1975)pp. 245-65, for descriptionof and statistics about 19. Two volumes. London: Hans Zell Publishers, 1989. extensive collecting policies of this library. 20. Atlanta: Crossroads Press, for the African Studies Association. 29. Manchester University Press. This volume has a separate bibliographic 21. New York: Garland, 1978. listing of multi-author works and contains author and subject indexes. 22. To date Bibliography of New Religious Movements in Primal Societies is in 30. Hoover Institution Bibliographies, 53 (Stanford, Calif.: Hoover Institu­ four volumes (Boston: G. K. Hall, 1977-90).The microfiche collection was tion Press, 1975). developed at Selly Oak Colleges, Study Centre for New Religious Move­ 31. CommunistPersecution ofChurches inRedChinaandNorthernKorea: Consul­ ments in Primal Societies, and is produced by Advanced Micrographics tation with Five Church Leaders (Washington, D.C.: U.S. Government in Wolverhampton, England. A User'sGuidetotheMicrofiche Collection on Printing Office, 1959): United/BR1285.U58. New Religious Movements in PrimalSocieties was published by Selly Oak 32. Ministry ofMissionstoAfricanIndependent Churches: Papers Presented at the Colleges in 1983 (71 pp.), According to an OCLC search, the complete Conference on Ministry to AfricanIndependent Churches, July 1986, Abidjan, microfiche collection is available in the United States at Emory Univer­ Coted'Ivoire, ed. David Shank (Elkhart, Ind.: Mennonite Board of Mis­ sity, FullerTheologicalSeminary, AsburyTheologicalSeminary,Assem­ sions, 1987): United/BR1360.C65 1986. blies of God Theological Seminary, Western Conservative Baptist Semi­ 33. Oppressor and Victim: Japan and the Militarization of Asia, a Christian nary, Westminster Theological Seminary, and Columbia Bible College. Response (Singapore: CCA Youth, 1983): Princeton/BRl15.A850661982; The Guide alone is available at the Billy Graham Center at Wheaton Union (NY)/BR115.E3A71983. College. 34. Singapore: ChristianConferenceof Asia, 1985:Pitts (Emory) /BRI065.B525 23. Volume 4 of Bibliography of New Religious Movements in Primal Societies, 1985. dealing with Europe and Asia, lists 1,741 items and has indexes of 35. Kowloon, Hong Kong: Urban Rural Mission, Christian Conference of "Authors and Sources" and "Main Movements and Individuals." The Asia, 1980: Union (NY)/BT734.2.C575 1980. bibliography is organized by political units, with a helpful section on 36. Shinjuku-ke, Tokyo, Japan: East Asia Christian Conference, Urban In­ "Particular Movements," which includes the Iglesia ni Cristo, Philippine dustrial Mission, 1973: United/BR1060.E2A4. Independent Church, and the Unification Church (Korea). 37. Madras,India: East Asia ChristianConference, 1963:United/BRI060.E2A2 24. Pretoria: The State Library, 1982. 1963.

114 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH See It In Their Eyes

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The E. Stanley Jones School of World Mission and Evangelism The Legacy of John Alexander Mackay

Samuel Escobar

he missionary legacy of John A. Mackay can bemeas­ missionary career, coinciding in this with the testimony of those T uredby the deep markthathis life left in boththe church who shared his retirement life in Meadow Lakes, New jersey.' and the world during the twentieth century. When Mackay died Writing aboutMott, Unamuno,andSpeer, Mackayexpressed his in 1983, the impact of his life and teaching upon Latin American conviction that one life can exert decisive formative power upon culture was summarized by Luis Alberto Sanchez, well-known other lives, and he patterned his own life according to that historian and literary critic in the Spanish language, who at that conviction. Mackay's biography can be constructed around de­ time was also vice president of Peru. He wrote that Mackay had cisive moments thathe himself identified when he was invited to been "one of the men to whom Peru and Latin America are "ascend the balcony of remembrance ... and in retrospective indebted the most,"! because of his interpretation of the Latin mood describe the road I have traversed, interpreting the things American spiritual condition. We could add the key role played learned on the way."" The vast reservoir of his life experiences in Peruvian culture by the school he founded.' and the decisive can be arranged in five stages. formative influence he had on the lives of two giants of Latin Childhood and early youth in Scotland (1889-1906). John American history in our century: Jose Carlos Mariategui and Alexander Mackay was born May 19, 1889, in Inverness, Scot­ Victor Raul Haya de la Torre.' In many of the books of Mackay's land, in the home of Duncan and Isabella Mackay. His earliest library in Princeton, the dedicatory words of Latin American memories included the Scottish landscape of "shores of the sea loch and the hills behind the shore" and family life centered around the Bible and prayer, with which the day started and ended." The Mackays were members of the Free Presbyterian Mackay's life and career Church, andJohn recalled more thanonce the piety and devotion were a unique blend of the in that community, but also its petty and almost sectarian paro­ chialism. However, he could not forget that in its membership best of the evangelical and there were men and women, like his parents, "who were saintly the ecumenical movements. Christian people in the deepest sense." In 1903, "ata communion service celebrated on a hillside under the auspices of this de­ nomination Jesus Christ spoke to my boyhood heart and I be­ authors from the right and the left-Christianand non-Christian came his forever.?" As an octogenarian in 1970, he recalled, "I alike-express affection and recognition of the influence that he experienced a revolutionary change of attitude toward God, exerted on them. toward myself and toward others. Of a sudden I found myself a At Mackay's funeral William Felmeth, vice president emeri­ new being.... Moments of rapture were not uncommon in those tus of Princeton Seminary, summarizing Mackay's work for the first months. In solitary hikes among the Scottish hills I con­ church universal, described him as "one of the great pioneers of versed with God. Jesus Christ became the center of my being."? the Christian ecumenical movement."! A cursory look at the Student days and training for mission (1906-16). The Royal main points of Mackay's career shows how it is intertwined with Academy of his hometown prepared him for entrance in the the great milestones of missionary and ecumenical history in our University of Aberdeen in 1907. There he studied philosophy, century. The writings of Latin American ecumenical theologians became active in student groups, and discovered a missionary like Emilio Castro and Jose Miguez Bonino, or evangelicals like vocation. In 1910 Robert E. Speer visited Aberdeen and had a Rene Padilla and Pedro Arana, show Mackay's pervasive influ­ powerful impact on Mackay, who recalled the encounter: "I felt ence. In Latin America he pioneered a new form of evangelism to when I saw himand heard him that I had never listened to a more reach the unchurched and paganized elites, especiallyuniversity extraordinary speaker in my life."!" Mackay's missionary voca­ students. He drafted documents that are points of reference of tion was clarified and focused by his friendship with Jane Logan church historyin ourtime and created metaphors and aphorisms Wells, a studentof the Training Center for Teachers, who later on that are part of the theological heritage of the church universal. became his wife and partner of adventures. He received his His life and career were a unique blend of the best of the master of arts in 1912 and the following summer sailed for the evangelical and the ecumenical movements. United States to study theology at Princeton, where he became involved in the Student Volunteer Movement. In the Christmas Stages of a Missionary Life vacation of 1913 there began a friendship with "three men who became the heroes of a host of young people, as they became Mackay's former students and colleagues in Peru give testimony mine: John R. Mott, Robert E. Speer, Samuel M. Zwerner,"!' The to the impact of his presence on their lives in the early years of his relationship thus formed was to be decisive for the church in our century. Mackay graduated from Princeton in 1915 and spent four As a younggraduate from SanMarcos Universityin Lima,Samuel Escobar taught months taking an exploratory trip of Latin America for the Free attheColegio SanAndres,whichJohn A. Mackay founded. Heserved fortwenty-six Church of Scotland." From it came the conviction that Peru years as an evangelist in Latin American universities under the auspices of the International Fellowship ofEvangelical Students.Presently heteaches missiology at would be the country where he would go as a missionary. Eastern BaptistTheological Seminary in Philadelphia and also serves as a visiting Following advice from B. B. Warfield, one of his teachers at professor at several LatinAmerican theological institutions. Princeton," Mackay spent the 1915-16 academic year in Madrid,

116 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH wherehe studiedSpanishintensivelyand lived in the "Residencia on Christian Work in South America. Mackay's trips had opened de Estudiantes," a center of intellectual ferment. During the a new field to his vision, and he decided to leave his educational Christmas vacation of that year in Salamanca, he met Miguel de workin Perufor evangelistic workamong students all overLatin Unamuno, Christian thinker and mystic who exerted a deep America, under the auspices of the YMCA. He moved to influenceon Mackay's missiological outlook."Abouthis student Montevideo in 1926 and then to Mexico. "For a little over six pilgrimage, Mackay says: "Atthe core of my movement from one years," writes Latourette, "Mackay traveled and lectured not academic center to another was a preoccupation with what I had only in South America but also in Mexico, and made a profound cometo regard as God'scall to be a Christianmissionary. Isought impression upon audiences of the educated of these lands. He the cultural preparationthatseemed mostexpedientto equip me gave about three or four months annually to lecturing, and the for effective missionary service."ls rest of the year to writing, to teaching in the secretaries training Missionary service in Latin America (1916-32). Mackay mar­ college, and to the Association in Buenos Aires.?" Two books ried Jane in August 1916. Of their relationship he said: "We were that Mackay wrote in Spanish during this period are the result of one, both in our evangelical commitment, our religious experi­ his evangelistic and teaching ministry: £1 sentido de la vida and ence, and also in a desire to devote ourselves to missionary ... Masyoosdigo. Both have been reprinted many times.vOn the activity."16 After some weeks of visits to local churches promot­ basis of his missionary experience, when Mackay participated in ing interest in the new mission field opened by the Free Church of Scotland, they sailed for South America, arriving in Lima, the capital city of Peru on November 21. Mackay's exploratory trip Mackay left his educational had convinced him that he would not be entering Peru "as unwelcome intruder," and that in Lima, there was "a great and work in Peru to do unique sphere for a Free Church Educational Mission."17 With evangelistic work among his wife's help he took over a school that the Regions Beyond Missionary Union was at the point of closing, andbothdedicated students allover Latin their energies to turning it into a model educational institution. America. Those who havestudied the impactof Mackay's school-Colegio Anglo Peruano (later to be named Colegio San Andres)-judge his effort to have been successful." In response to the social the first meeting of the International Missionary Council in conditions in the country, Mackay developed financial and edu­ Jerusalem (1928), he was able to speak convincingly about "the cational policies that would allow him "to touch the community evangelistic duty of Christianity?" and "the power of Evange­ at as manypoints as possible of its social structure."19 Three of the lism in Latin America.?" These themes became distinctive notes Mackay's children were born during their time in Peru: Isabel of his contribution to the ecumenical movement: the imperative Elizabeth, Duncan Alexander Duff, and Ruth. Their daughter of evangelism for the church, and the legitimacy of evangelical Elena Florence was born in Scotland. missionary work in Latin America. Mackay entered San Marcos University and took an active In 1929 the family spent a furlough in Europe, and Mackay part in the cultural life of Lima. In that way he attracted as again visited Unamuno, thenexiled in France. Then he spentfour teachers for his school a group of young intellectuals and writers months in Bonn, where he became a close friend and the first that constituted a liberal generation open to change and reform, tutor in English of Karl Barth. This theological giant had a the vanguard of a new Peru:" and he exerted upon them a decisive influence on Mackay's theology and on his move from transforming personal influence. In 1918 he obtained a doctorate the YMCA into a new sphere of service directly related to the from San Marcos; later, the university invited him to occupy the church. Though confessing that he agonized about it, Mackay chairof metaphysics.Sanchezrecalls thatin the universityMackay says that "thedecision, whenfinally made, wasinfluenced by the "was one of the mostbeloved teachers the kind of teacher with place which the Church and life in a local parish had had upon whom you stay to talk after the classes from whomyou would the thought of Karl Barth.'?" So in 1932 the Mackays left Mexico, not like to depart.?" and he became secretary for Latin America in the Board of Two events during that decade were the source of spiritual Foreign Missions of the Presbyterian Church in the U.S.A. and politicalferment in LatinAmerica: the Mexican revolutionof Activeservice tomission from NorthAmerica (1932-59).A wider 1910 and the movement of university reform in 1918. Grasping sphereof influence opened for Mackay's missionary passion. An their significance, Mackay became an able interpreter of both," important part of his job description was the education of per­ and within the framework of the ferment they produced he sons and congregations for mission. Though some of his literary carried on an evangelistic ministry lecturing in universities. It dreams could not be accomplished because of what he called "a was at this point that he became influential especially on Victor violent transition from literary freedom to administrative re­ Raul Haya de la Torre, a Peruvian student leader who taught in sponsibility.r" it was in 1932 that he published what may be his Mackay's school. Haya became the founder of APRA, a move­ most famous book: TheOtherSpanish Christ, an effort to interpret ment that has marked Latin American politics ever since." In the spiritual reality of the Iberian and Iberoamerican nations. May 1923, Haya led a massive demonstration of students and In 1936, Robert Speer was again influential in Mackay's workers against the efforts of President Augusto B. Leguia to decision to accept anurgentinvitationto become the president of regain popularity by consecrating Peru to a bronze sculpture Princeton Theological Seminary, and professor of missions and image of the sacred heart of Jesus. Sick and pursuedby the police, the history of religions. A Methodist friend had convinced him Hayatookrefugein theboardingdepartmentof Mackay's school, that "a theological seminary campus could also be a mission where he remained in hiding until the secret police caught himin field" and that consequently "his missionary vocation need not October 1923.24 end.":" Mackay's alma mater had been torn apart by bitter In 1925, in Montevideo, Uruguay, Mackay had another controversies and theological battles, and among the Presbyteri­ encounter with Robert E.Speer, who was attending the Congress ans to whom it was related, the situation had become one in

JULY 1992 117 which "an alternative was needed which moved beyond both Time (1953). To these years belong also the series of lectures he Fundamentalism and Modernism.r" He committed himself to presented at Austin (1952) and Buenos Aires (1953), published work for what he called the restoration of theology, giving again under the title Christian Realityand Appearance (1969). a central placeto the Bible as God's authoritativeWord and at the Mackay was also active in the service of his own denomina­ same time insisting upon the missionary thrust that should tion. In 1954 he was elected president of the World Presbyterian characterize theological work. Alliance and traveled widely, especially to Eastern and Latin The magazine Theology Today, which Mackay founded in Europe and Latin America. He interpreted the Presbyterian 1944,became a key factor in the impetus for whathasbeencalled heritage for our times and at the same time interpreted the the biblical theology movement. He wrote in oneof his editorials: realities of Protestantism in other regions of the world for the "The Bible is ... more than a repository of great literature and of North American public. His book The Presbyterian Way of Life high religion, more than the source book of revealed truth; it is (1960) is what he calls "the embodiment of a paradox" in his life: aboveall else thesuprememediumof divine-humanintercourse. "On the one hand, I am today a more convinced and loyal This view of the Bible stands closest to the pristine Christian Presbyterian than I ever have been before. On the other hand, I tradition, and is that which is representative of Protestant Chris­ amless of a Presbyterianabsolutistand sectarian thanat anytime tianity at its best .... Here God speaks directly to men today in in my life.":" At the time of ideological inquisition brought to all the complexity of their need, in all the phases and aberrations American life by the anti-Communism of Senator Joseph of their human situation.T"Some of Mackay's key convictions as McCarthy, Mackay was moderator of the General Assembly of they took shape in this stage of his life are encapsulated in three the Presbyterian Church and drafted the letter that was after­ books that he came to see as "an undesigned trilogy"34 with a ward adopted by the 166th Assembly of the church. This "Letter message summarized in his famous aphorisms: A Preface to to Presbyterians Concerning the Present Situation in Our Coun­ Christian Theology (1941), where his message was "Leave the try and in the World" has the distinctive note of Mackay's balcony for the road"; Heritage andDestiny(1943),which embod­ prophetic voice and was a ray of light and hope in the darkness ied the thought, "The road to tomorrow leads through yester­ of those moments. Mackay was seventywhenhe retired from the day"; and Christianity on theFrontier (1950), whose burden was, presidency of Princeton in 1959. "Take the road to the frontier." A seasoned teacher in action (1960-1983). After retirement UnderMackay's leadership at Princeton a doctoral program Mackay continued teaching and in 1961 was appointed adjunct was begun in 1940, and an Institute of Theology for continuing professor of Hispanic thought in the American University of education began in the summer of 1942. Facilities like the Cam­ Washington. Hereturnedto thelove of his youthfor the Hispanic pus Center were built as an expression of a pedagogical philoso­ world." In the agitated sixties, the explosion of a long-due social phythatwasconsistentwithMackay'stheology."Cintr6nrightly revolution, of which Fidel Castro became a symbol, had in comes to theconclusionthat"as Presidentof PrincetonSeminary Mackaya carefulinterpreter.Twoarticles in theChristian Century Mackaybroughtto anendan oldorderof theological rigidityand after his visit to Cuba (1964 and 1965) brought a good amount of inaugurated an era of dynamism and progress in all aspects of controversy." In his interpretation of Latin America, Mackay the life of the theological institution.r" Many who graduated keptbothevangelicalconviction and great sensitivity to political from Princeton in those years remember the personal touch of realities. Several of the themes that had demanded his attention Mackay's relationship with the students, and the energetic and through decades of missionary reflection and action were elabo­ efficient cooperation of his wife, Jane, to keep the doors of their rated in a systematic way in his book Ecumenics: TheScience ofthe home always open to students, teachers, and staff. Church Universal (1964). In it he aimed to address "everything During this period Mackay participated in the development that concerns the nature, functions, relations and strategy of the of the ecumenical movement, at the service of which he put his Church Universal, when the latter is conceived as a missionary unique administrative and diplomatic skills. Trying always to community."40 bring to it the fire of his evangelical zeal, he also demonstrated a The seasoned teacher was also open to acknowledge the highregard for churchorder, historical awareness, and ecclesias­ changes that were taking place in the Roman Catholic Church. tical strategy. His participation as chairman of Commission V in For a man who had been a watchdog for religious freedom in the "Conference on Church, Community, and State" in Oxford Latin America against restrictive policies of conservative Ca­ (1937) was the source of one of the famous slogans that Mackay tholicism, it was a great occasion to be asked in 1967 to address coined, "Let the Church be the church." Between 1947 and 1957 a conference of the Catholic Inter-American Cooperation Pro­ he washonorarychairmanoftheInternationalMissionaryCouncil gram (CICOP) on the subject of "Historical Perspectives on and presided at its meetings at Whitby, Willingen, and Ghana. Protestantism.":" In that piece Mackay welcomed the signs of He took an active part in the preparations for the Amsterdam change in Rome, buthe also rejoiced in events and movements as Assembly of the World Council of Churches (1948), where he varied as the growth of Pentecostal churches, the work of the preached the opening address, entitled "The Missionary Legacy Wycliffe Bible Translators, and the Church and Society (ISAL) to the Church UniversaL" The burden of this message was that movement, which was a forerunner of liberation theologies." the ecumenical movement should keep true to its origins in the His teaching and journalistic activity continued even after he missionary movement and that for the Christian church to be moved with his wife to a life of quieter retirement in Meadow truly the church, it must be a missionary as well as a worshiping Lakes, New Jersey. Mackay went to be with his Lord on June 9, fellowship. After the formation of the WCC he served as member 1983. of its Central Committee from 1948 to 1957. He was also active in theformation of the Federal and National Council of Churches in The Theological Ground of Missionary Action the U.S.A. From the ground of this practice as an enthusiastic servant of the church universal came his creative reading of In his prolific writing as a theologian and a journalist,Mackay set Scripture, evident especially in his commentary on the Epistle to the hardfacts of everydayhistory underthe lightof biblical truth. the Ephesians: God's Order: The Ephesian Letter and This Present As he said, "Relating itself to the realities of life theology must

118 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH reinterpret to the milling crowd, to those locked in daily strife, as Lessons from a Missionary Style well as to wayfarers and pilgrims on the march, the meaning of their existence and the hope of salvation.?? His writings convey Missionary life for Mackay had to be a Christ-centered life. He recalled a senseof movementand advance, and his books have a clearand many times the motto of Raymond Lull: "1 have one logical structure because he did what his teacher Unamuno passion in life and it is He." The mark of greatness of his heroes proposed: he married a few basic ideas and lived with them in Mott and Speer was for him that they could be described as order to procreate theological reflection. In one of his last auto­ Christ-centered persons. The blend of theologyand commitment biographical notes he recalled the "major realities" that had that this meant he repeatedly explained throughout the years: "1 "shaped his thinking and his living down the years," namely "the caught from St. Paul in his letter to the Ephesians a vision of reality ofGod asalovingandsovereign presence" and"theincarnationaI Christ as the center and meaning of all things. As I have so­ jo~rned approach to the human situation/ :" These were the source of his since then from land to land and from post to post, my missionary style and the core of his missionary legacy. faith has not wavered that Christ is the Saviour and the Lord of Th.ough attentive to the whirlwind of theological develop­ life. He has been in his historical and cosmic relations the master lig~t al~ ~eei~g; way."? ments in our century, and forward-looking in his missiological of my he has been the companion of my ~el~tIonsh.Ip thrust, Mackay's theology retained from his Reformed roots a ThIS with Jesus Christ brings also an imperative call sense of wonder, solemnity, and devotion when he referred to to mIssIonary involvement: "Jesus Christ, the world's Saviour, God. The motto of his school in Aberdeen, which he also adopted summons his whole Church to missionary action. He bids His Ch~rch to .go in the Spirit of his love to all men everywhere for f~r the Co~el?io Anglo Peruano in Lima, was Initium sapientiae timor Domini. That fear of God was the beginning of his own their physical succour. He commands His Church to bring all wisdom. For him, when theology was true to its essential mean­ men everywhere to His living self for their spiritual redemp­ tion."?' From the ground of this Christ-centeredness we can ing, it was "a doctrine of God, begun and pursued in the light of God. The sovereignGod, whose redemptive purpose constitutes better grasp what Mackay called his incarnational approach to thescarlet thread of HolyScripture,whoseSon is theSaviourand the missionary task. Incar~ational s~yle Lord of life, and whose Church is the true bearer of history, is the and culturalsensitivity. It is amazing how theme of Reformed theology, ..."45His theology was avowedly many Latin Amencans came to regard Mackay as one of their Trinitarian and soteriological. own. In preparation for his missionary service in Peru, he had Mackay's theology was intimately related to his spiritual learned to speakSpanish with perfection.52Before presenting the Gospel to Latin American youth, he took pains to understand the Ibe:ian soul, as is evident in the book The Other Spanish Christ, which has become a classic; as Sanchez points out, it is "a Mackay married a few fundamental book to appreciate Latin American culture.v' P basic ideas and lived with Mackay.formulated his inca rnationaI style in a principle: "the evangehcal word must become indigenous flesh. The person them to procreate wh~ represents Christ and seeks to communicate the Gospel of theological reflection. Chnst . . . must identify himself in the closest possible manner with his human environment.T" With that sensitivity, from his wat~htower at Princeton Mackay kept an attentive eye on the life, because for him rather than an abstract ultimate or a theory, Ibenan world, but also on Asia and Europe, doing his best to be the "core of reality is a concrete, creative meeting between God a well-informed missionary interpreter of other parts of the and man .. . a meeting in which God takes the initiative and world for his American audience.This cost him much painin the d~rk da~s of McCarthyism.As he stood for fairness and dialogue ~hic~ be.come.sfor ~an a transforming experience that changes hIS hfe, illumines hIS thought and shapes his destiny.":" He WIth China, and later on as he tried to provide a context for an understanding of the Cuban situation, he was attacked by those c~ltivated enc~unter withGod in the best tradition of evangelical piety, He advised one of the graduating classes at Princeton: for whom anti-Communism had become a new form of idola­ t~ . 55.In th~s "Make the Bible your closest companion in the realm of letters, point he was in the noble succession of so many true the chief medium of your communion with God and your rrussionanes who became interpreters of foreign realities to their knowledge of God ... . Let the Book of Books continue to openup own people, holding a prophetic self-criticism even at the cost of to you the splendour of God's purpose in His Son ."47 James K. rejection and misunderstanding. Morse, a minister at the retirement home where the Mackays A senseofhistoryand strategy. Mackay's outlook was perme­ lived, tells us thatin those sunsetyears he came to know thesecret ated by a deep awareness of momentous times and movements of Mackay's greatness: "The secret of the man was prayer. which can be understood only within the frame of God'skairos in history . ~6 Prayer. When he prayed the windows of heaven opened. The His strategic vision was nourished by this unique perception.Whenhe arrived in Peru, he realized that the restless­ sound of the di~ine was clear. Every morning he would trudge over to our medical center at Meadow Lakes and sit at the foot of ness of university students was a sign of the emergence of a new thebed of his beloved wife,Jane.And he would read aloud God's historical moment in which young people were the protago­ word and they would pray together.":" nists. " The morass of a dying feudalistic order was going to be sh~ken That life of piety also undergirded the ecumenical and by a new generation influenced by socialism and anar­ missiological activity of a whole generation. In 1955 Mackay chism. In their search for justice, Mackay could detect in these recalled with a sense of privilege thatJohn R.Mott elected him"a young men a spiritual search, and he wanted to connect his member?fa small prayer circle to which he belonged, a group of missionary action with it through creative evangelism. twelve fnends who met once a year for a 'quiet day' together and . His moves to mission administration or theological educa­ ~ere who kept in touch with one another once a month by the tion also strategic shifts. He saw the timeliness of working circulation of prayer notes.':" to brmg a renewed sense of mission and community to the theological task in his alma mater. He wanted to correct what he

120 I NTERNATIO NAL B ULLETIN OF MISSIONAR Y R ESEARCH called "the root weakness of popular American Christianity ... obligationandcrossed thefrontiers of non-Christianlandsbegan namely its untheological character, its virtual disdain of theol­ to transcend the barriers by which they had been themselves ogy, its supreme and exclusive preoccupation with so-called divided in their own home countries.t''" He regretted the trend practical issues.v" Years later he explained how the launching of toward making institutional and structural oneness the ecu­ the magazine Theology Today, the efforts to create new facilities, menical ideal at the expense of missionary fervor, and he said and even the schedule of meals at his president's home were set that "the pursuit of unity on the part of the Christian forces dare within the frame of that strategic vision." Mackay's writings never be made an end in itself.'?" about the Second World War in the forties'" and against the Vietnam War in the sixties'" were also born of this strategic sense of the historical. Conclusion An evangelical and contextual stance. As we have seen, the evangelical note of Mackay's missionary practiceand theology is Mackay's theology and missionary style are a legacy that has a loud and clear. He had a definite Protestant outlook, but he saw unique relevance to the contemporary situation. His criticism of with great concern the growing "religious nominalism and theo­ nominal Christianity and his insistent call to conversion and to logical illiteracy" that had become characteristic of Roman, Or­ follow Jesus Christ on the road point logically to the kind of thodox, and Protestant traditions, in which "appearance has holistic evangelism from which a socially transformative faith is replaced reality."? He also wrote, "Protestantism, let it be em­ born. His sense of history informed by biblical categories gave phasized, has not yet reached its religious majority, nor dis­ him a clear and informed grasp of the demonic potential of some charged its full historical mission. It is still in process of becom­ aspects of Marxist ideology that would lead to totalitarian re­ ing; its heyday is not behind but before it."63 gimes. This is a valid corrective to the uncritical acceptance of As he spoke in ecumenical forums from the background of Marxist readings of history in some liberation theologies, a his incarnationalimmersionin the LatinAmericanreality,Mackay corrective especially relevant today in face of the collapse of opened a way for the recognition of the right of Latin American Marxist theory and praxis in Europe. But equally relevant is Protestantism to exist in nominally Roman Catholic lands. In Mackay's insistence upon the biblical demand and the moral North America he continued to be a defender of that type of validity of the struggle for justice. His epistemology rooted in evangelical presence in Latin America and Latin Europe. His biblical and Reformed emphasis on obedience to truth would ecumenical vision was open to new developments in Rome but coincide with the current insistence upon praxis, though he also firm in the conviction that the ecclesiological assumptions of would prefer the term "obedience"-not a human initiative or the Roman Catholic Church were unacceptable and that "no achievement, but human response to God's initiative in Christ. amount of graciousness or evasiveness" should hide the differ­ Mackay's reading of the Protestant heritage has much to say ences. Still, he couldwrite, "ButJesus Christis Lord. Let dialogue for North America in view of the current mood of retreat in and friendly relations, in the spirit of Christ, and under the Protestant thought and action, and there is unique relevance also guidance of the Holy Spirit, continue between Protestants and in his criticism of an ailing ecumenism that has lost a sense of Roman Catholics."64 mission. The deep theological roots of Mackay's missiology, A missionary ecumenism. A deep sense about the significance matched by his evangelical fire, can be one of the necessary of our century as the "ecumenical era" moved Mackay to invest correctives to the theological shallowness of the managerial time and energy in the great ecumenical conferences, of which trends that are corrupting the evangelical missionary enterprise many documents reflect Mackay's hand and style. Since 1948 he today. In one of his final writings he said: "The supreme need in kept insisting on the need for ecumenism to remain faithful to a the Church of our time is new men and women, persons commit­ missionary vision, because the roots of the ecumenical move­ ted to Jesus Christand to thetimelessvaluesof theChurch'sfaith, ment were missionary: "Evangelistic fellowship on the mission­ who at the same time are dedicated to cooperating with fellow ary road preceded ecclesiastical fellowship in the home sanctu­ Christians in showing the present day significance of those ary. Christian churches who took seriously their missionary values.t"" John Alexander Mackay was one of those persons.

Notes------­ 1. Luis Alberto Sanchez, "John A. Mackay," EIObservador (Lima), June 26, 11. Quoted in R. Wilson Stanton, "Studies in the Life and Work of an 1983, editorial page. Ecumenical Churchman" (Masters thesis, Princeton Theological Semi­ 2. Luis Alberto Sanchez, "John A. Mackay y el Anglo-Peruano," Leader nary, 1958), p. 13. (Lima), no. 45 (1972);49-53. 12. Details of this trip and Mackay's suggestions appear in the Reports of the 3. Samuel Escobar, "La huella de Juan A. Mackay en la historia peruana," General Assembly of the Free Churchof Scotland, 1916 (henceforth RFCS) introduction to the 4th ed. of EI Sentidode la Vida, by John A. Mackay (Edinburgh), pp. 666-68. (Lima: Presencia, 1988). 13. Gerald W. Gillette, interviewer, "John A. Mackay: Influences on My 4. William H. Felmeth, "Reflections," Princeton Seminary Bulletin (hence­ Life," Journal of Presbyterian History (henceforth JPH) 56, no. 1 (Spring forth PSB), n.s., 4, no. 3 (1983): 163. 1978): 28-29. 5. "1have seen God break through into our human condition through John 14. Mackay quoted Unamuno frequently. See especially his doctoral disser­ Mackay," said Rev.James K.Morse, minister to the Mackays at Meadows tation at San Marcos University, published as DonMigueldeUnamuno: Su Lake ("Reflections," PSB 4, no. 3 [1983]:166). personalidad, obra, einfluencia (Lima: Casa Editoria ErnestoVillaran, 1919). 6. John A. Mackay (henceforth JAM), "Life's Chief Discoveries: Reminis­ 15. JAM, "Life's Chief Discoveries," p. 291. cences of an Octogenarian," ChristianityToday, January 2, 1970, p. 291. 16. Gillette, "Mackay," p. 29. 7. JAM, Heritage and Destiny (New York: Macmillan, 1944), pp. 12-13. 17. RFCS1916, p. 666. 8. JAM, Christian RealityandAppearance (Richmond: John Knox Press, 1969), 18. Sanchez, "Mackay y el Anglo-Peruano," pp. 50-51. p.84. 19. RFCS1918, p. 99. 9. JAM, "Life's Chief Discoveries," p. 291. 20. Sanchez, "Mackay y el Anglo-Peruano." 10. JAM, "Robert Elliot Speer: A Man of Yesterday Today," PSB 60, no. 3 21. Luis Alberto Sanchez, "John Mackay y la educaci6n peruana," Leader (June 1967): 11. (Lima), no. 46 (1973): 70.

JULY 1992 121 22. See especially the references in JAM, That Other America (New York: (Notre Dame, Ind.: University of Notre Dame Press, 1968), pp. 170-90. Friendship Press, 1935), chap. 3. 42. See Alan P. Neely, "Protestant Antecedents of the Latin American 23. About the much-debated issue of Mackay's friendship with Haya de la Theology of Liberation" (Ph.D. diss., American University, Washington, Torre, see Mackay's own version in ibid., pp. 102f£.,and in The Other D.C., 1977). Spanish Christ (New York: Macmillan, 1932), pp. 188-98; see also Luis 43. JAM, Heritage and Destiny, p. 77. Alberto Sanchez, Hayade la Torre 0 el Polftico (Lima, 1979), pp. 93ff., and 44. JAM, "Life's Chief Discoveries," p. 291. FrederickB.Pike, ThePolitics oftheMiraculous inPeru(Lincoln: University 45. JAM, Christianityon the Frontier, p. 88. of Nebraska Press, 1986), pp. 48f£., 260-61. 46. JAM, Christian Realityand Appearance, p. 14. 24. See Stanley Rycroft's comments about this incident in "Intellectual 47. JAM, "When Truth is a Belt," PSB 59, no. 1 (November 1965): 13. Renaissance in Latin America," International Reviewof Missions (hence­ 48. Morse, "Reflections," p. 166. forth IRM) 43 (1954):220-23. 49. JAM, "John R. Mott: Apostle of the Ecumenical Era," IRM 44 (July 1955): 25. Kenneth Scott Latourette, World Service (New York: Association Press, 334. 1957), p. 211. 50. JAM, "On the Road," Christian Century,July 12, 1939, p. 873. 26. JAM, ... Masyoosdigo,2d ed. (Mexico City: Casa Unida de Publicaciones, 51. JAM, "The Missionary Legacy to the Church Universal," IRM 37 (Octo­ 1964). ber 1948): 373. 27. Report of the Jerusalem Meeting of the International Missionary Council 52. "In Spain he had learned a magnificent Castillian," said Luis Alberto (London: Oxford Univ. Press, 1928), 1:441-58. Sanchez ("Mackay y el Anglo-Peruano," p. 49). 28. Ibid. 8:121-25. 53. Sanchez, "John A. Mackay," El Observador. 29. JAM, "Bonn 1930-and After: A Lyrical Tribute to Karl Barth," editorial 54. JAM, Ecumenics, p. 173. in Theology Today13, no. 3 (October 1956): 289. 55. JAM, "The New Idolatry," Theology Today10, no. 3 (October 1953): 382. 30. Ibid., p. 290. 56. This understanding was forcefully expressed in A Preface to Christian 31. JAM, "Robert Elliot Speer," p. 12. Theology (New York: Macmillan, 1941), and God's Order (New York: 32. W. Eugene March, " 'Biblical Theology,' Authority, and the Presbyteri­ Macmillan, 1955). ans," JPH59 (1981): 118. 57. See especially his "Introduction to Christian Work Among South Ameri­ 33. Ibid., p. 121. can Students," IRM 17 (1928): 278ff. 34. JAM, Christianityon the Frontier (New York: Macmillan, 1950), p. 8. 58. JAM, "The Theology of the Laymen's Foreign Missions Inquiry," IRM 22 35. Mackay explained this connection in the case of the Campus Center in (1933): 175. "Let Us Remember," PSB 65, no. 1 (1972): 30-31. 59. JAM, "Let Us Remember," pp. 30-31. 36. Pedro N. Cintron, "The Concept of the Church in the Theology of John 60. "God and the Decisions of History," Christianityand Crisis1 (December Alexander Mackay" (Ph.D. diss., Drew University, Madison, N.J., 1979), 1941): 205; "The Perils of Victory," ibid. 5 (July 1945): 102. p.21. 61. JAM, "Robert Elliot Speer," p. 18; "Letter to the President," Presbyterian 37. JAM, ThePresbyterian Way of Life(Englewood Cliffs, N.J.: Prentice-Hall, Outlook,January 18, 1965, p. 7. 1960), p. xiii. 62. JAM, Christian Realityand Appearance, p. 13. 38. See H. McKennie Goodpasture, "The Latin American Soul of John A. 63. JAM, Christianityon the Frontier, p. 123. Mackay," JPH48 (1970): 265-92. 64. JAM, Ecumenics, pp. 220-21. 39. JAM, "Cuba Revisited," Christian Century,February 10, 1964;and "Latin 65. JAM, "Missionary Legacy," p. 370. America and Revolution," parts 1-2,Christian Century,November 17 and 66. JAM, "An Ecumenical Era Calls for Missionary Action," Theology Today 24, 1965. 13, no. 2 (July 1956): 143-44. 40. JAM, Ecumenics (Englewood Cliffs, N.J.: Prentice-Hall, 1964), p. viii. 67. JAM, "Thoughts on Christian Unity," ChristianityToday, April 14, 1972, 41. In Samuel Shapiro, ed., Integration of Man and Societyin Latin America p.648.

Selected Bibliography on John A. Mackay

Books by Mackay VVorksaboutMackay Books marked with an asterisk have been published in Spanish as well as in Cintron, Pedro N. "The Concept of the Church in the Theology of John English, and most of them are currently in print. The best guide to the vast Alexander Mackay." Ph.D. diss., Drew University, Madison, N.J., 1979. number of articles in magazines that Mackay left is found in the bibliography Garrett,James Leo. "John A. Mackayon the RomanCatholicChurch." JPH50, of Cintron's work below. no. 2 (Summer 1972): 111-28. Gillespie, Thomas W. "John Alexander Mackay: A Centennial Remem­ 1927 ... Mas yo os digo(But I say unto you). Buenos Aires: Mundo brance." PSB, n.s., 10, no. 3 (1989): 171-81. Nuevo; reprint Mexico City: Casa Unida de Publicaciones, Gillette, Gerald W., interviewer. "John A. Mackay: Influences on My Life." 1964. JPH 56, no. 1 (Spring 1978). Transcription selected from a five-part 1931 Elsentidodelavida(The Meaning of Life). Buenos Aires: Mundo interview on tape now at the Presbyterian Historical Society in Philadel­ Nuevo; reprint La Aurora, 1953; Lima: San Andres, 1980; Ed. phia. Presencia, 1988. Goodpasture, H. McKennie. "The Latin American Soul of John A. Mackay." 1932 TheOther Spanish Christ.New York: Macmillan.* JPH48 (1970):265-92. 1935 That Other America. New York: Friendship Press. [urji, Edward P., ed. TheEcumenical Era in Churchand Society: A Symposiumin 1941 A Preface to Christian Theology. New York: Macmillan.* Honor of John A. Mackay. New York: Macmillan, 1959. Chapters by 1943 Heritage and Destiny. New York: Macmillan. thirteen Protestant authors. 1950 Christianityon the Frontier. New York: Macmillan. Sinclair, John H. Juan A. Mackay: Un escoces conalmalatina. Mexico City: Casa 1955 God'sOrder. New York: Macmillan.* Unida de Publicaciones, 1990. 1960 The Presbyterian Way of Life. Englewood Cliffs, N.J.: Prentice­ Wilson, Stanton R. "Studies in the Life and Work of an Ecumenical Church­ Hall.* man." Master's thesis, Princeton Theological Seminary, 1958. 1964 Ecumenics: TheScience oftheChurch Universal. Englewood Cliffs, N.J.: Prentice-Hall. 1964 His Lifeand Our Life. Philadelphia: Westminster Press. 1969 Christian Realityand Appearance. Richmond: John Knox Press.*

122 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH · .. new titlesfor Spring 1992

Religion and Personal Autonomy The Third Disestablishment in America by Phillip E. Hammond "Rather than rely on anecdotal evidenceofreligious individualism, Hammond uses survey data from four regions ofthe nation toprooid« an intimate look at the relationship betweenpersonal autonomy, parish involvement, and the 'meaning' assigned to this involvement. "-Roger Finke, Purdue University Cloth, 184 pages (est.), tables & charts, ISBN 0-87249-820-4, $29.95 (June)

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Mention this ad when ordenng directly from USC Press and receive a 20% discount Code. IBMR Mail orders must Include $3 00 for the first book and $ 50 for each additional book to cover shipping & handling charges. My Pilgrimage in Mission

Louis J. Luzbetak, S.~D.

espite a number of major surprises along the way, my again: "JustdoyourbestandGodwill do therest." This truthwas D pilgrimage in mission, as I am now able to see it, has so much a part of my teacher that it also became a part of me. The been actually in a more or less single direction. God does indeed sisters believed in the value of their religious life and teaching work in marvelous ways. ministry, leaving no doubt, even in the youngest minds, that a My pilgrimage began in a deeply Christian home and fam­ church vocation was indeed the greatest of all vocations. The fact ily. My parents were of hardworking Central European peasant is that I cannot now recall ever having seriously thought about stock. They came to the United States in the early 1900s from any career for myself other than a commitment to the mission of Slovakia, while still teenagers. Although simple in their piety, Christ. Not clear to me, however, and actually not of special they were religiously well informed and quite tolerant toward concern, right into my college days, was the specific nature of the otherChristian traditions. However, they did have very little use church vocation to which I felt I was called. for two types of individuals-those that never went to church, With the blessing and encouragement of my parents and my whether they were Catholic or not, and those that were mission-minded pastor, I entered the Divine Word Mission overzealous proselytizers, invading our neighborhood at more Seminary at Techny as a high school freshman. I soon realized or less regular intervals and pressuring my parents to abandon that the Society of the Divine Word, a modern missionary orga­ their "misguided" faith and to "save" themselves and their nization founded in Holland by a German and ethnically diver­ offspring from almost certain hellfire while there was still time. sified even more than my neighborhood, could offer me an even Joliet, Illinois, where I was born on September 19, 1918, was wider scope of opportunities in mission than I had imagined a small industrial city thirty-five miles southwest of Chicago, possible. I had no doubt that this society would eventually find known especially for its steelworks and railroad yards, a city the slot for which I would be most suited. The Divine Word now twice its former size and different in many ways. But Missionaries became my second family, no less important in my perhaps to most non-Jolietans the city was known simply as the pilgrimage than the first. In fact, all my general and theological site of a famous state prison. educationand spiritualformation from high school to ordination My immediate neighborhood was remarkable for its cul­ (almost fourteen years in all) was provided by this missionary tural and religious diversity-a cultural diversity that has been society, which is named after, and totally dedicated to, the largely responsible for myappreciation of ethnic diversity wher­ Incarnate Word and his Good News. ever I would later find it, and a religious diversity that has been From my early college days I felt particularly proud of the at least partly responsible for my later ecumenical interests and role that the Divine Word Missionaries played in the develop­ commitment. Adjoining our small yard and modest, but com­ ment of an indigenous clergy around the world. In fact, I secretly fortable, home were the homes of a Scottish family of the John hoped that I might someday be associated with this particular Knox persuasion on our left and that of a strict Orthodox Jewish apostolate. I felt thatthis was oneway in whichit was possible for family, which for some time was also the home of the local rabbi, me actually to multiply myself as missionary a hundred times on our right. The other homes on the block were mostly those of over. In fact, unexpectedly, my very first assignment was clearly Polish, Slovak, Ukrainian, Russian, Lithuanian, Norwegian, in the direction of seminary teaching. Several months before Hungarian, Syrian, and Irish families. To my parents, as to most assignments were normally given to the newly ordained, I was immigrants from Slovakia, the parish church and school were in appointed for further theological studies at the Gregorian Uni­ importance second only to their faith and family. Although my versity in Rome. The first milestone on my pilgrimage was elementary school companions were therefore mainly Slovak reached; I was heading for seminary work. and Catholic, my relationships outside of school hours reflected the heterogeneity described. From Theology to Anthropology From my earliest years I could not but be deeply impressed by the life of dedication of my teachers, a community of The thought that I might someday be a professional anthropolo­ Benedictine nuns, mostly of Slovak ancestry, not a few of whom gist, however, had not as much as crossed my mind. At the close were from the home parish itself, all totally committed to the of my second year of postordination studies at the Gregorian ideals my parents valued and so profoundly cared about. I can University, I was one day called to the office of the superior still hear my first-grade teacher reminding me over and over general. (My residence during my studies in Rome was at the international headquarters of the society.) He suggested that I give up my theological studies at the Gregorian University, transfer to the University of Fribourg, and prepare myself to join LouisJ. Luzbetak is a RomanCatholic anthropologist, a member of the missionary Father Wilhelm Schmidt's team of anthropologists. This "pre­ Society of theDivine Word, and now in semiretirement. He serves asconsultantat the society's headquarters at Techny, Illinois, where he is continuinghis mission­ posterous" idea, it seems, originated with Father Schmidt him­ related study, research, planning, strategy development, and writing. He has self, one of the most respected and influential intellectuals and formerly served asprofessor ofmissions, executive director oftheCenterforApplied church leaders of his time.' While on an official business visit to Research in theApostolate (CARA), editoroftheinternational journal Anthropos, the Vatican in July 1947, Schmidt approached my superiors and as staff member of Vatican's Pontifical Council for Culture. His best-known personally to convince them that postwar conditions demanded worksarehishandbooks The Church and Cultures: An Applied Anthropology the presence of an American in his institute. Somehow it became for the Religious Worker (1963) andThe Church and Cultures: New Perspec­ clear that I was the "logical" and, in fact, "available" person. tives in Missiological Anthropology (1988). The superior general must have read my mind, stunned as I

124 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH was at the thought of changing from theology and church law to tion), I received permission to accompany my confrere and the profane science of anthropology. As I stood motionless and friend, Father Martin Gusinde, on a field trip to Angola. When silent, I asked myself: "Would not these two important years at this plan was foiled by serious flooding, I was assigned to New the Gregorian University be wasted by making such a transfer?" Guinea instead. This alternative Iat first opposed, butIended up In anticipation of this objection, the superior general's reply and spending almost four fruitful and enjoyable years in NewGuinea reasoning was simple enough: "A bit of extra exposure to theol­ (1952 to 1956), doing field research and guiding missionaries in ogy has never hurt anyone." As I now reflect on my pilgrimage, ethnographic and linguistic work. I must admit that he was very much on the mark. My extra Itwas especially in NewGuinea thatIbegan to feel moreand exposure to theology was not enough to make me into a great more the inadequacy of the traditional accommodational ap­ theologian or canonist, but it was an essential partof my pilgrim­ proach to missionary action.' despite its many positive aspects. age and helped me develop a great interest in the theological and Such thoughts and frustrations as the following repeatedly ran canonical dimensions of my future work as anthropologist. Wilhelm Schmidt, whom I had always admired.' was now my mentor and constant inspiration in my attempt to serve faith through science . It was my privilege to live for several years My extra exposure to during my anthropological training with this great man in a theology has become an community of about a dozen of his collaborators and students. In fact, as it turned out, I was the last student to receive a doctorate essential part of my under his tutelage before he gave up his university post. It was pilgrimage in mission. by knowing this great scholar and seeing him serve his God, the church, and his missionary society that the specifics of my own vocation became clear to me. Somehow I felt that Wilhelm throughmy mind: the Gospel message not only mustbe preached Schmidt was asking and personally challenging me over and but must touch the very heart and soul of the people. But does it? over again: "If we are to love God with all our heart, with all our The Christian faith, whether in the Third World or in one's own soul, with all our mind, and with all our strength, and our home parish, must be expressed in terms of nothing less than neighbor as ourselves, must wewho live in the Age of Science not one's innermost self, one's innermost premises, basic attitudes, also love God and neighbor correspondingly with all thescientific and fundamental drives, otherwise Christianity is not authentic. strength with which our age is thus blessed?" But is it actually being expressed in this manner? Evangelization and religious education everywhere in the world must deal not From Anthropology to Applied Mission only with the whole mission of the church (including its teaching Anthropology mission and its sacramental, social, institutional, and all other roles) but also with the whole culture and with culture asa whole, The third critical point in my pilgrimagein mission was as totally actually integrating the Gospel message with real life here and unexpected as had been the first two. But first I must explain how now. The evangelizer and the religious educator must deal with it came about. It was Schmidt's practice to assign a specific culture not as with a heap of unrelated odds and ends but as a geographic area to each member of the Anthropos Institute so living organic system. But how does one best analyze such an that eventually the specializations would cover the whole globe . organism and how does one deal with it? Such and many other I was assigned an area I hardly knew existed, the southwest thoughts and problems, theological as well as anthropological, corner of the Soviet Union, the Caucasus region. As I soon occupied my mind." The more I thought of such problems, the learned, this wasculturallyand linguisticallya verycomplexand moreIbecame convinced that the placeto look for light would be extremely important area worthy of serious study. Many ancient in my own field, in the modern science of culture. ethnic groups, each with its own history, culture, and language, In fact, I became so convinced of the importance of cultural lived there almost unknown to the outside world.They had been anthropology for the missionof the church, and so frustrated was tucked away in this high mountain passageway between Asia, I by the fact that so little attention was being given to the relation Europe, and the Middle East since the great migrations of peoples between faith and culture, that I was determined to do every­ many hundreds of years ago. thing in my power not to return to my original specialization but­ Ethnological literature in the major European languages rather to devote all my energy in the future to the application of about such groups was almost nonexistent. My first task, there­ anthropology to mission. This, I felt deeply, was my true and fore, was to acquire a reading knowledge of Russian as I pursued specific vocation, even if the very thought overwhelmed me. my studies in general ethnology and my two minor fields, Nevertheless, with this decision my whole life seemed to fall into linguistics and comparative religion. I also spent two semesters place. What I really had to do now was exactly what I learned in at the University of Vienna, where there were a number of the first grade of parochial school: Do your best and God will do outstanding authorities in Soviet archaeology and linguistics, in the rest. the Caucasus in particular. Since my anthropological training My mind was made up: I would now work with other like­ took place during the height of the cold war, there was no hope, minded Christian anthropologists and missiologists, whatever especially for an American, to do any ethnological fieldwork in their tradition, in a common effort toward the development of an the Soviet Union. It was in London that I found most of the applied anthropology specifically for mission. I would study, Russian literature that I needed for my doctoral dissertation.' research, teach, and write anthropology, but it would be an These otherwise uninteresting details form the background anthropologyattheserviceof missiology. Iwouldgo to missiology for what I regard as the third, and perhaps the most critical, point to identify the issues but to cultural anthropology to study and in my pilgrimage. To provide the necessary field experience that research such issues; I would lecture, teach, and write about every anthropology student needed, and to broaden my anthro­ missiological issues, viewing them through the eyes of an an­ pological vision (and, with the Caucasus being out of the ques­ thropologist. This was not an easy decision, because many an-

JULY 1992 125 thropologists, even someof those closestto me, believed, and still in areas where the use of Pidgin English was greatly limited. In believe, thatmy two fields are irreconcilableand that they should any case, I have always felt that the language preferred both by have nothing to do with one another. Others regarded, and still the Creator and most human creatures is not any foreign tongue regard, any application of anthropology to mission or to any­ or way of life butthe language and the culture that reflect the soul thing else as totally unbecoming of a true scientist. I realized also of a people-their own spoken and unspoken forms of commu­ that some of my colleagues would never be able to understand nication. the Christian meaning of mission and would make it synony­ I realized that the best way to achieve my goals was to try to mous with proselytization in the sense of pressure, force, and do so through teaching, researching, and writing, sharing with manipulation, which I have always rejected, condemned, and otherswhatIso stronglybelievedin. Overthe yearsI have taught avoided. The decision, as difficult as it may have been, was made cultural anthropology, linguistics, and missiology: in Washing­ a trifle easier for me when the sad news of Father Wilhelm ton, D.C. (at the Catholic University of America and Georgetown Schmidt'sdeathreached me in NewGuineain February1954;my University); at Techny, Illinois, to theology students at my alma hero might not have given his blessing to my abandoning the mater; at Epworth, Iowa, as president of the Divine Word Semi­ Caucasus, a specialization he personally had chosen for me and nary College; and again in Washington, D.C., as director of believed in most intensely. postordination pastoral and academic programs. For a number of years I also had the privilege of giving orientation courses in A New Beginning anthropology to large groups of missionaries in Cuernavaca, Mexico, and at the Catholic University of Puerto Rico. Even years My mind was definitely made up. In season and out of season, I before ecumenical cooperation was understood and encour­ would "preach" anthropology to mission agencies, church ad­ aged, I gave a course to a Lutheran missionary group in Chicago ministrators, missionaries in the field and those in preparation, (Maywood); lectures to evangelicals at Fuller Theological Semi­ and colleagues in anthropology, missiology, and other disci­ nary as church growth lecturer (the first Roman Catholic to be so plines-not because I considered anthropology to be a panacea honored) and to a very friendly, dedicated, but definitely motley or because I felt that I had ready answers; rather, I was hoping group at Stony Point, New York; and to many other Catholic and that as disciples of Christ living in the Age of Science we to­ non-Catholic groups in the United States and elsewhere. gether-practitioners and theoreticians, bishops, pastors, and The divisionamongChristianshas always painedme deeply. their people, mission societies and boards-might look for the The old slogan "There is much more that unites us than divides full and true relationship between the church and cultures. us" has been more than a mere slogan to me. As a Roman My New Guinea experience offered me unparalleled oppor­ Catholic, I have always welcomed the inspiration and friendly tunities to makebothanthropological and missiological observa­ relationship with such organizations as the United Bible Societ­ tions." The experience also provided me with rich linguistic ies, World Vision, the Summer Institute of Linguistics, the Over­ seas Ministries Study Center, and many others. Perhaps more than anything else I have appreciated the genuine ecumenical The evangelizer must deal spirit of such professional associations as the International Asso­ ciation for Mission Studies and the American Society of with culture not as a heap Missiology. I felt greatly honored by having been chosen the of unrelated odds and ends second president of the ASM. It was also a privilege to be personally invited as a Roman Catholic observer to the Interna­ but as a living organic tional Congress on World Evangelization in Lausanne, Switzer­ system. land, in July 1974 and some years later to its follow-up consulta­ tion on Gospel and Culture at Willowbank, Bermuda, and to serve on committees and attend a number of important assem­ opportunities not only to learn but, in some small way at least, blies of the World and National councils of churches. I strongly also to contribute. In partnership with a government linguist, I feel that the hopes for mission that I have always expressed and was directly involved in standardizing the spelling of Neo­ the dreams I have today will be impossible without such close Melanesian, more popularly known as New Guinea Pidgin, or ecumenical cooperation and mutual enrichment. "business" English. This interesting trade language is a true language, very expressive, easily learned by the indigenous Church-related Research population, and useful for the economic, social, and religious development of this second largest island in the world. New A very important part of my pilgrimage has been my role in Guinea was nothing less than a veritable Babel of no less than 600 church-related research, planning, and strategy development. I languages. Since the local languages nevertheless have to this was the director of the Center for Applied Research in the dayremained important, I tried to do in some small waywhat the Apostolate (CARA) during its first decade of existence. This U.S. Wycliffe Bible Translators are doing today: besides doing a very Roman Catholic organization was founded in Washington, D.C., modest amount of translating, I analyzed and described in by the superiors of men and women religious, leading lay orga­ simple terms the grammar of one of the languages and worked nizations, and a number of far-seeing bishops. CARA's concerns on several other languages with fellow missionaries. Since most were precisely where my own hopes were placed: in the total of the New Guinea highland languages were either still without mission of the church especially as envisioned by Vatican II and an alphabet or the existing alphabets left much to be desired, I by the many developments after the council. CARA's staff in­ sought to develop orthographies for several of the indigenous cluded as many as thirty highly dedicated lay men and women, languages, basing the spelling on a strictly phonemic analysis, religious, and clergy, all working together researching, plan­ with one distinct symbol for one meaningful sound, in the hope ning, and coordinating dozens of theological, psychological, of facilitating literacy programs and other work of missionaries sociological, anthropological, and other projects (often interdis­

126 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH NEW VIEWS ON CONTEMPORARY ISSUES

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At your bookstore, or call toll free 1-800-227-2872 WESTMINSTER/JOHN KNOX PRESS 100 Witherspoon Street, Louisville, KY 40202-1396 ciplinary in nature), seeking ways of making the U.S. Catholic director of the Anthropos Institute, I made a deliberate effort to Church more effective and relevant in the modern world, at tie the institute and its publications organizationally and pro­ home and abroad. CARA research included the dissemination, grammatically even more closely to missionary goals, without interpretation, and application of the results of research through sacrificing the professional character of the institute." workshops, consultations, and publications and dealt with prob­ After my agreement with the Anthropos Institute expired in lems affecting U.S. minorities; overseas missions; renewal of 1982 and as soon as I was able to propose a suitable successor, I religious orders; diocesan planning; diocesan rebuilding after a returned to the United States to carry out an important earlier natural disaster; selection, training, placement, distribution, and commitment: I was to update and rewrite my 1963 handbook in effectiveness of church personnel; and countless other chal­ missionaryanthropology, TheChurchandCultures.The rewriting lenges, all calling for attention in the spirit of Vatican II. To be so of this work, then almost twenty-five years old and often re­ closely associated with the American Catholic Church as I now printed, had been generously and patiently subsidized by the was (including the hierarchy, their committees and diocesan Maryknollers, but my responsibilities at the Anthropos Institute offices, the laity, as well as religious orders in their drive for renewal) and to be associated with practically all aspects of mission was indeed an invaluable learning experience for me: I was able to observe mission with my own eyes in its fullness, I feel strongly that my complexity, and actuality. hopes for mission will be Since I realized that after almost a decade at the helm of CARA it was time for a change on the executive level, I accepted impossible without close the invitation of the Board of Directors of the Divine Word ecumenical cooperation. Seminary College at Epworth, Iowa, to become the president of this mission training center. Here one of my chief concerns became to develop in collaboration with the faculty a new, meaningful college-level and distinctly mission oriented pro­ had made the completion of this immense task impossible. gram." This challenge was clearly a continuation of my pilgrim­ Moreover, the developments in missiology and anthropology in age in mission, an interesting experience that lasted five years. the twenty-five years since my original Church and Cultures appeared were overwhelming. My return to the United States A Link in Wilhelm Schmidt's Legacy provided the necessary peace and time that such a gigantic rewrite demanded. I feel that somehow my whole journey in My college presidency came to an end whenthe superior general mission is reflected in this new work of almost 500 pages. of my religious order on a visitation to the United States ap­ Upon completion of the new manuscript, my pilgrimage proached me in the nameof the Anthropos Institute, nowlocated broughtme to the Vatican; I was invited to serve on the Pontifical in Germany, suggesting that I accept the post of editor for its Council for Culture. Needless to say, to work at and with the publications, especially for its internationally acclaimed periodi­ most important office of the Roman Catholic Church specifically cal Anthropos.Originally the journal (founded in 1906 by Father focused on the area of my deepest concerns wasan enriching and Wilhelm Schmidt) was intended as an "archive" in which the in many ways an important milestone in my pilgrimage in linguistic and ethnographical studies of missionaries might be mission. I had agreed to serve at the Vatican for a two-year term. published and preserved. The journal, however, developed into Now, at the age of seventy-three, I am completely free for a strictly professional publication with only a relatively few research, writing, and occasional lecturing-in a word, free as contributions by untrained anthropologists. As editor and acting never before, to share my pilgrimage with others.

Notes------­ 1. Ernest Brandewie, When Giants Walked the Earth: The Life and Times of 6. I have published my New Guinea ethnological and linguistic research in Wilhelm Schmidt,S.V.D. (Fribourg, Switzerland: Univ. Press, 1990). a number of journals. The following titles are typical: "The Socio-Reli­ 2. Louis J. Luzbetak, "Wilhelm Schmidt's Legacy," International Bulletinof gious Significance of a New Guinea Pig Festival"; "Worship of the Dead Missionary Research 4, no. 1 (1980): 14-19. in the Middle Wahgi (New Guinea)"; "The Middle Wahgi Culture: A 3. LouisJ. Luzbetak, Marriage andtheFamilyinCaucasia: A Contribution tothe Study of First Contacts and Initial Selectivity"; "Treatment of Disease in Study ofNorthCaucasian Ethnology andCustomaryLaw(Modling, Austria: the New Guinea Highlands"; and MiddleWahgiPhonology: A Standardiza­ St. Gabriel's Mission Press, 1951). tion of Orthographies in the New Guinea Highlands, Oceania Linguistic 4. For my understanding of "traditional accommodation," see Louis J. Monographs. Luzbetak, The Churchand Cultures: New Perspectives in Missiological An­ 7. Louis J. Luzbetak, "Cross-Cultural Missionary Preparation," in Trends thropology (Maryknoll, N.Y.: Orbis Books, 1988), pp. 67-68. and Issues(Epworth, Iowa: Divine Word College, 1985), pp. 61-79. 5. These ideas and problems are clearly seen in my Church andCultures: An 8. J. Piepke, ed., Anthropology and Mission, Studia Instituti Missiologici AppliedAnthropology for the Religious Worker (Techny, Ill.: Divine Word S.V.D., No. 41 (Nettetal, Germany: Steyler Verlag, 1988). Publications, 1963). See also my essay "Toward an Applied Missionary Anthropology," Anthropological Quarterly34 (1958): 165-76.

128 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ( NEW 1fIrJrJLJE~ JFIROM WllJLJLllAJM CCAJRJBY JLJIJBJRAJRY )

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Walter Riggans

truism of contemporary interreligious dialogue is that Jewish believers. All hold in common the testimony that they A representatives of the various faith communities must have come to believe and experience Jesus of Nazareth not only accept and in fact welcome religious diversity and religio-cul­ as founder and head of the Christian church but also as Israel's tural pluralism. If dialogue is to have integrity, each participant promised Messiah, Savior, and Lord. There are those who prefer must be allowed to speak for and to be himself or herself. In no the traditional title "Jewish Christians" or "Hebrew Christians"; other sector has this point been more emphasized and modeled others insist upon the title "MessianicJews." While manyJewish thanin the Jewish-Christian dialogue. All are agreed thatbridges believers may accept both designations, a distinction exists that need to be built between the Jewish and Christian communities may be expressed in this fashion: to provide a better perspective on theological issues, to foster Those who wish to be known as Jewish or Hebrew Christians cooperation at socio-ethicallevels, and to bring about Christian are signaling that the most important fact about their religious repentance of anti-semitic attitudes and actions, all hopefully identity is that they are Christians; their Jewish origin is of leading to reconciliation and mutual respect. secondary importance. They have chosen this identity in spite of However, one group that might serve as such a bridge-the the problems associated with Christians and Christianity in Messianic Jewish community-is in fact rejected by both Jews Jewish history. These believers will typically be members of and Christians involved in interreligious dialogue. Many people traditional churches (Baptist, Presbyterian, etc.). refer to such groups of believers as "Jewish Christians" or Those who insist on being known as Messianic Jews are "Hebrew Christians." These titles suggest a potential for bridge making the statement that they are Jewish people who, in distinc­ tion from most Jewish people, and in conflict with the traditions of both church and synagogue, remain Jewish, and indeed dis­ Here are people who might cover a richer meaning in their Jewishness since coming to faith be expected to have in Jesus. Jewish customs such as the celebration of Passover play a central role in the communityand family life of MessianicJews. sympathetic understanding Perhaps the most distinctive feature of Messianic Jews is of both Judaism and their commitment to planting MessianicJewish congregations of believers. Although these congregations are open to non-Jewish Christianity. membership (and indeed leadership), the ethos, ambience, and pattern of life and worship are in keeping with Jewish cultural traditions and sensitivities. These congregations are the prime building. Hereare people who are bothJewishandChristianand social unit for the nurture and educa tion of Jewish believers, and who might be expected to have a sympathetic understanding of they provide a setting to which nonbelieving Jewish family both Judaism and Christianity. members and friends can be invited without fear of frightening Yet this is the very point of contention. The overwhelming them off with offenses other than that of the Gospel itself. response of those engaged in interreligious dialogue is that Although there have been experiments with various forms Jewish Christians, and particularly Messianic Jews, are the least of Messianic congregational life before (notably in the late nine­ able to act as bridge builders. They are disqualified altogether teenth century in Bessarabia), the explosion of Messianic Jewish from participation in the dialogue, let alone from any sort of life in this century, especially in Israel and North America, is leading contribution. Participants in the dialogue nevertheless new. Messianic Jewish spokesmen sometimes use a metaphor do not refrain from speaking about Jewish Christians in a preju­ taken from photography to describe their movement. They say dicial way. Even as the right of self-definition is denied to that just as one must not judge a photograph while it is still Messianic Jews, bothJewish and Christian dialogue participants developing but must wait until it is fully developed, so one must impose their owndefinitions upon them. Indeed, MessianicJews not make ultimate judgments about Messianic Judaism when it are accused of syncretism, deception, cuitic attitudes, and aber­ is yet in its infancy. While suchcomments cannotbe usedto plead rant behavior, and their religious convictions and intentions are for a moratorium on evaluation and analysis, perhaps the most routinely called into question. important task at present is to become aware of the self-percep­ tion, the presuppositions, and the goals of the movement. Messianic Jewish Distinctives A History of Antagonism and Distrust Broadly speaking, there are two wings within the community of Both Christians and Jews fall back on historical and theological reasons for their distrust of Jewish Christians. Christians are Walter Riggans isaministerin the(Presbyterian) Church ofScotland whoserved for suspicious of the claim that Jewish people can find fulfillment in nineyears in Israel before takingup his present postasTutorin Biblical andJewish Christ without first rejecting and discarding their Jewish tradi­ Studies at All Nations Christian College in England. His Ph.D.dissertation on the tions and distinctions. The church has insisted for so long on contemporary Messianic JeuJish movement was done through the Center for the stereotyping all things Jewish as legalistic and based on works­ Study ofJudaism andJewish-Christian Relations, in the SellyOakColleges at the University of Birmingham, England. righteousness that Christians tend to make a priori judgments

130 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH about the spiritual value of Jewish insights and traditional ways. A Quest for Self-Identity For instance, whena MessianicJew reports thathe and his family celebrate the Passover, this is seen as a compromise of the Although Messianic Jews may be an anomaly in both the Jewish crucifixionandresurrectionofJesus. My MessianicJewishfriends and Christian traditions, there is no getting away from the fact would answer that it is only when we appreciate the founda­ that there has been a stream of convinced Jewish believers from tional context of the Passover that we can understand the full the days of the apostles to our own. At various times and places significance of the Last Supper, Jesus' inauguration of the new this stream has been strong and fast-moving. covenant, and the creation of a community of believers under Since the late 1960s a new self-confidence has emerged with God. The Passoveris justoneexampleof MessianicJewishvalues the rise of the MessianicJewish movement, which has resulted in and practices that Christians stumble over. a growing assertiveness of their right to be who they are, to speak Messianic Jews are often ridiculed on the grounds of plain about who they are, and to expect to be accepted as they are by naivete in the face of history and the historical development of others. Is the reality of their life in Jesus to be denied because it theology, both Jewish and Christian. It is certainly true that does not suit the presuppositions of some Christians and Jews sometimes there can be a rather simplistic assumption that the involved in interfaith dialogue? Are we Christians to reject these Messianic Jewish movement will recover the pristine worship, brothers and sisters in Christ because their existence raises theology, and life-style of the first generation of Christian believ­ questions for another religious tradition? ers. Talk of restoring the church to its former glory is bound to One of my most poignant personal experiences occurred create a less than enthusiastic response from church leaders who during a conversation in Jerusalem between a Messianic Jewish are trying to apply their faith to today's circumstances. Through­ friend of mine and a small group of non-Jewish Christians, of out history, however, many non-Jewish Christian movements whom I was the only one supportive of my friend's position. At have arisen (I am not referring simply to sectarian movements) one point a minister from Europe declared in no uncertain terms making the same point about the need for a return to first- and that theJewish people have no need whatsoever for Jesus, that he second-century Christianity. was not Israel's Messiah, and that fulfillment would come to the The other major issue is the fact that both the church and the Jewish people simply from their on-going covenant relationship synagogue have developed a great deal in their self-definitions, with God. My friend, for whom even the other antagonists were especially vis-a-vis one another, since the days of the early embarrassed, stood up, walked over to the minister, and said church. After centuries of horrific treatment of Jewish people by quietly to him, "Are you saying that I would be better off if I had Christian churches and communities, it is little wonder thatJews not come to know Jesus as my Messiah, my Savior, and my distrust Christians in general andJewish Christians in particular. Lord?" Suddenlyeveryone was aware of the reality of this Jewish Of course,Judaismdefines itselfin such a way thatit excludes the believer's relationship with Christ; he had to be listened to. possibility of Jesus being the Messiah. Given this background, Messianic Jews are seen as hindering rather than helping Jewish­ Agenda for Making aWay Forward Christian rapprochement. Clearly, this is a highly emotive issue. This is due in part to Both sociological and theological considerations must be ad­ the malaise caused when persons from one faith community join dressed if a way is to be found to open the channels of commu­ another. A Hindu becoming a Muslim in the region of Kashmir nication with the Messianic Jewish community. By and large, would probably be seen as exacerbating tensions rather than studies of Messianic Jews have focused on sociological concerns: helping to restore mutual respect and good relations between are these people simply marginalized individuals who in no way neighbors. Likewise, it is no surprise to find a conspicuous lack represent a significant tradition or community? Are they simply of tolerance from the Jewish community toward Jewish people yet another cuitic manifestation of deep psycho-religious neuro­ who convert to the camp of the traditional enemy, and by so ses within Jewish people? Are they motivated, consciously or doing become "traitors" and "apostates." subconsciously, by self-interest and the need for attention? All of From the Christian perspective, the supercessionist these criticisms have been leveled by Jewish sociologists and triumphalism that has dominated the church's attitude to, and historians. treatment of, both Jewish people and Judaism over the centuries My experience with Messianic Jews leads me to conclude has led to a willful refusal to see any good in the Jewishness of that Messianic Judaism is not some cult or lunatic fringe. Jewish Jewish persons who become followers of Jesus and join local believers in Christ are in every way typical members of society: congregations of Christians. Jewish believers were made to teachers, nurses, engineers, homemakers, students,unemployed; discard their heritage altogether and submit to a process of good parents and children, loyal friends and family members; Gentilization. The story is told of the pastor who waited until stamp collectors, scout leaders, classical or rock music lovers, after the baptism of a Jewish person and then produced a bacon and so on. They are not people who are psychologicallydamaged sandwich in front of the congregation, insisting that the indi­ or deficient, nor are they victims of coercion and manipulation at vidual eat it to prove the sincerity of his conversion. This is the hands of unscrupulous and mercenary missionaries. Yet this cultural insensitivity, personal insensitivity, and theological ig­ stereotype surfaces repeatedly in the media and from various norance and arrogance of the highest order. religious platforms. Throughout Christian history Jewish believers have been From the theological perspective, the central questions are, suspected of holding to a deficient Christology. It is difficult for Where do Messianic Jews belong as a religious group? and, Do Western Christians to imagine the harmful effect, cumulative they have a distinctive role to play in interreligious dialogue? over the generations, that this pressure has had on Jewish people Traditionally, Jewish believers have simply joined local who find themselves attracted by Jesus and the power of the churches and blended in with the Gentile majority. If they have Gospel. They experience a crisis of identity as they attempt to live been involved in evangelism, it has been in general parish out their faith in Jesus in a community of Gentile believers. outreach. Most theological studies have dealt withJewishbeliev-

JULY 1992 131 ers whohaveshownlittle interestin developinguniquelyJewish Jewish congregations is to have effective evangelistic bases for expressions of their faith, in terms of either drama, dance, art, or reaching out into the Jewish community. According to Messianic teaching about the Jewish roots of the church. Jewish leaders, only in such a community can one find adequate What is needed is a theological appraisal of the Messianic knowledge and understanding of the Jewish agenda and the Jewish movement. From the very beginning of the life of the sensitive support necessary for the nurture of inquirers and new church there have been doubts about the orthodoxy of Jewish believers. believers. Generally, however, scholarly attention has focused Two factors that have played significant roles in the growing on the known and suspected aberrant groups, like the well­ contemporary movement are the newly found social and politi­ publicized Ebionites. The question before us is whether there is cal freedoms of Western Jewry as a whole, and the importance something inevitable about Messianic Jewish heterodoxy. Cer­ given to the missiological principle of contextualization. In the tainly, an examination of various statements of faith that have West, Messianic Jews have no cause to fear civic or political been produced by Messianic congregations and organizations authorities when they meet openly for worship and evangelism. fails to reveal any heterodoxy. The vast majority of Messianic (Social structures and pressures are something else again, of Jewish people today belong to what is generally known as the course.) Moreover, there is now Widespread sympathy among conservative evangelical wing of the church. This will not suit all missiologists for the development of Christian worship and life­ styles that reflect the traditions and serve the needs of local cultures and subcultures wherever the Gospel is known. If Jesus has nothing to say Another matter for investigation is the charge that the Mes­ sianic Jewish movement is a deviant cult founded on authoritar­ to Jewish people, then he ian leadership,opposition to culture, ethnic exclusivity, religious has nothing to say to legalism, brainwashing, and so forth. In my experience there is no evidence for this, but it is a handy stereotype for opponents of anyone! Messianic Judaism. It is surely time that the Messianic Jewish community be acknowledged by both Jewish and Christian communities as Christians, but that does not diminish their right to be acknowl­ being motivated by conviction, living with integrity, and being edged as bona fide Christians. socially as well as theologically viable. A second concern is the nature of evangelism within the Those involved in interfaithdialogue who persistin denying Jewish community and the methods used in that evangelism. the integrity and relevance of the Messianic Jewish movement The commitment of the Messianic Jewish community to evange­ are engaged in the most basic kind of betrayal of their own lism is strong, one of the watchwords being that if Jesus has presuppositions and goals. They must ask themselves whether nothing to say to Jewish people, then he has nothing to say to they are not indulging in their own kind of supercessionist anyone! A basic argument for establishing distinct Messianic triumphalism.

Selected Bibliography Bell, John. How to Be Like the Messiah. Orangeburg, N.J.: Chosen People Kac, Arthur W. TheMessiahship ofJesus. Chicago: Moody Press, 1980. Publications, 1987. Levitt, Zola. Meshumed! Chicago: Moody Press, 1979. Chernoff, David. Yeshua theMessiah. Havertown, Pa.: MMI Publishing, 1983. Maas, Eliezer. StandFirm: A SurvivalGuidefortheNewJewish Believer. Lansing, Fischer, John. TheOliveTree Connection: Sharing Messiah with Israel. Downers Ill.: American Messianic Fellowship Publications, 1990. Grove, Ill.: InterVarsity Press, 1983. Rausch, David A.Messianic Judaism: Its History,Theology, andPolity.Lewiston, Fruchtenbaum, Arnold G. Hebrew Christianity: Its Theology, History, and N.Y.: Edwin Mellen Press, 1982. Philosophy. Rev. ed. San Antonio, Tex.: Ariel Ministries, 1983. Rosen, Moishe. Y'shua: The Jewish Way to Say Jesus. Chicago: Moody Press, Goble, Phillip. EverythingYou NeedtoGrowaMessianic Synagogue. Pasadena, 1982. Calif.: William Carey Library, 1974. Stern, David H. Messianic Jewish Manifesto. Jerusalem: Jewish New Testament [ocz, Jakob. TheJewish People andJesus ChristAfter Auschwitz. Grand Rapids, Publications, 1988. Mich.: Baker Book House, 1981. Telchin, Stan. Betrayed. London: Marshalls, 1981. Juster, Daniel. Jewish Roots: A Foundation of Biblical Theology for Messianic Judaism. Rockville, Md.: Davar Publishing, 1986.

132 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Book Reviews

Translation as Mission: Bible Translation in the Modern Missionary Movement.

By William A . Smalley. Macon, Georgia: Mercer Univ. Press, 1991. Pp. xiii, 287. $22.95.

Any thing written by William A. Smal­ dynamic equivalence, and the impact ity vs. divisions in churches as the re­ ley is bound to be comprehensive, ac­ of translating on Christian communi­ sult of different translations. curate , a n d in sightful, and in the ties, indigenous theology, and even on Few people realize the influence of preparation of this excellent volume he missionary self-understanding. word choices on indigenous theology. fully lives up to his reputation. This Although every chapter contains Is faith nothing more than believing volume not only treats in remarkable fascinating information and valuable something is true, and is the kingdom detail the history of Bible translating in insights, chapter 9 (Translation and of heaven something which exists only the missionary world, but it also deals Christian Community) and chapter 10 in heaven? How much of local beliefs with the more profound issues of the (Translation and Indigenous Theol­ can be incorporated into Christianity theological implications of translating, ogy) are likely to be the most mean­ without it becoming a form of Christo­ the linguistic and cultural aspects of ingful, since they deal with such issues paganism? Is it pos sible to use an in­ as (1) the influence of a translation on digenous term for God and to Chris­ the language of local people and the tianize its content? What influence can Eugene A. Nida, a linguist, anthropologist, and influence of the language on the form a Bible translation have on so-called biblical scholar, has served the American Bible of the translation, (2) the ghetto lan­ "prophet movements"? Society and The United Bible Societies as a con­ guage of some Christian communities, One thing is certain: the reading sultant since 1943. His work with translators in (3) the tensions between traditional of this book is a mind-changing ex­ more than 200 languages and in more than 85 usage and the need to communicate in perience. countries has provided the basis for a number of rapidly changing contexts, (4) conflicts -Eugene A. Nida books andarticles on translation theoryand prac­ between union versions and those in tice. local dialects, and (5) the issues of un­

From Everywhere to Everywhere: A World View of Christian THIRSTY FOR FRESH IDEAS? Witness.

By Michael Nazir-Ali. London: Collins Try Catholic Flame, 1990. Pp. 269. Paperback £8.95. Theological Union', World Mission Bishop Michael Nazir-Ali brings a rich heart of Anglican thinking and spirit­ Program. Whether combination of gifts to this overview uality in his service as co-ordinator of , you're roping with of mission today. Brought up in an Is­ studies for the 1988 Lambeth Confer­ fresh water lamic society, he is respectful of the ence. He also expounds sympatheti­ shortages in the faith of Muslims while also committed cally both Minjung theology and the Philippines, water to sharing with them the good news experience of the base Christian com­ conservation in rural of Jesu s. A keen biblical and patristic munities of Latin America. America, or helping scholar, well aware of the importance Yet I kept on asking myself: pre­ parishes meet urban of critical philosophical study, he is also cisely who is this book for? The ap­ challenges, an eager interpreter of the neglected proach presupposes readers who will experience of the early churches in Asia. need no persuading to take theology Form erly Bishop of Raiwind in the seriously. The very opening paragraph Catholic Theological Union offers contemporary United Church of Pakistan, he remains takes us deep into the nature of God responses to mission aries at home and abroad. an Anglican and has been close to the as Trinity. Eventually I came to see it Creative missiologists include: Claude-Marie Barbour, as his manifesto for the Church Mis­ Stephen Bevans, SVD, Elean or Doidge, loB, sionary Society, of which he became Archimedes Fomasari, MCCJ, Anthony Gittins, CSSp, Martin Conway is President of the Selly Oak General Secretary two years ago , in­ Jolm Kaserow, MM, Jamie Phelps, OP, Ana Maria Pineda, SM, Robert Schreiter, CPl'S . COO13ct: Colleges, Birmingham, England, a federation of tended primarily for his colleagues in adult education colleges, four of which are the mission leadership. historicmission training centresofthe main British The writing is always irenic. The Ci.ATIIOLIC THEOLOGICAL Ui'OIO~ world missiun agencies apart from the Roman only people directly attacked are those Admissi"ns Olliee-IIIIlK Ca tholic. An English lay Anglica n, he has pre­ who insist on the "homogeneous S~U1 South Cornell • Chicago, II. 60615 USA viou~ ly saved with the WorldStudent Christian unit principle." So it feels rather like a (312) 324·8000 Federa tion and the World Council of Churches. textbook, crying out for readers who

J ULY 1992 133 will raise critical questions, test w ha t Mu tual acco untability bet ween Au Pied de L'Ecriture: Histoire he writes against their ow n practical Ch ristia ns of d ifferent back ­ de la Traduction de la Bible in experience, and draw th e au tho r int o gro unds within th e fellowship of Tahitien. revealing first-hand stories of handling the local church and between lo­ the inevitable difficulties. Give n th is, cal ch urches wi thin the fellow­ By Ja cques Nicole. Papeete, Tahiti: Edi­ it will help many of us as an all-ro und, ship of the Un iversal or Ca tho lic tions Haere Po No Tahiti (P.O. Box 1958), holistic discussi on of w orld mission to­ Church is also an element in that 1988. Pp. 342. No price given. da y and tomorrow. tran sformation of individuals and For a quick taste of Bish op Mi­ communities wh ich is bro ug h t This book shows th at Bible tran slation chael's thinking, how's th is for a mis­ abo u t by the proclamation and can be an exciting activity, and that a sionary view of catholicity: th e presence of th e Gos pe l. book abo ut it can make exciting read­ - Martin Co nwa y ing. The work gives as background the adventurous life of the tirs t mission to Tah iti, including m uch information about th at mission that is not com­ monly kn own. It sho ws th e infinite pa­ tience and atte ntion to detail that were ~ rare combination oftheological clarity required of th e missionaries as th ey tran slat ed th e Bible, firs t learn ing an d and experiential vigor.))* achieving familiarity with its cade nces and cha rac teristics and th en learning to understand th e th ou ght world of th e "Simply the finest collection peopl e and reorien ting the ir own con­ of essays in any language on cepts to fit into th at world as th ey tried an important topic for the to produce a tran slati on that wo uld be both faithful and understandable. study of religion and inter­ The task required ove r twenty yearf> religious dialogue today. . .. (1813-1 835), th ough of course various This is required reading for parts of th e Bible we re publish ed as anyone working in inter­ th eir tran slati on became available. The religious dialogue and inter ­ tran slators started, oddly enoug h, with faith understanding." th e last six cha p ters of 1 Kings, evi­ dently making th eir firs t attem p t on a -Robert]. Schreiter book w he re misunderstandings would not produce grea t damage. Then they we nt on to th e Gos pe ls. They paid at­ '~y teacher offering a tention to w ha t might be pronounce­ course on interfaith dialogue able by Tahitians, using "Messiah" who wishes to avoid both instead of " Christ," for example. They labored dilige ntly to uncover th e the heel-digging and ab­ entire th eological voca bulary of th e Ta­ stract meande ring such hitian language so th at th ey could use courses can set loose, and it to th e full and with exactitude, rather who knows that both relativ­ than introducin g unnecessa ry Western ism and absolutism must be term inology. In this task it is impres­ avoided will see immediately sive how much was con tributed by Po­ how essential this book is." mare, th e King of Tahi ti, a highly in tellige nt, if dissolute, person, who -Harvey Cox * ISBN 0-8028-0505-1 Paper, $27.95 was one of a very sma ll group of me n fully initiated in to the secrets and, therefore, th e voca bulary of trad itional Also in the Currents ofEncounter Series: Tahitian religion . He is seen in this book as th e firs t Tahitian theologian of mod­ DIALOGUE AND RELIGIONS AND HINDUS AND ern tim es, witho ut whose extensive SYNCRETISM THE TRUTH CH RISTI ANS contribution th e Tahitian Bible could An Interdisciplinary Philosophical A Century of Protestant not have acquired its necessar y fluidity Approach Reflections and Ecumenical Thought and exac titude . Jerald D. Gor t, Perspectives Wesley Ariarajah The book is sp len didly produced Hendrick M. Vroom, Hendrick M. Vroom Paper, $24.95 with se veral maps and many large il­ Rein Femhout , & Anton Paper, $29 .95 lustrat ions. As a doctoral th esis th is Wessels, Editors work won the pr ize of th e Can ton of Paper, $22.95 Vaud as th e best th esis in any field of stu dy in 1988. It will also be a pri zed t your bookstore, or call 800-253-7521; FAX 616-459-6540 ad di tion to mission history. - Charles W. Forma n 216 WM. B. EERDMANS PUBLISHING CO. • lIIIIiiii Il\\ 255 JEFFERSON AVE. S.E. / G RAN D RAPIDS, MI CHIGAN 49503 Cha rles W. Forman is Proiessor of Misvcn » Emeritus, Yale Divinity School, Ncui Hauen, Conn.

134 I NT ERNATIONAL B ULLETIN OF MISSIO N ARY R ESEARCH Making All Things New: centric manner of presentation, Ama­ Dialogue, Pluralism, and ladoss sets forth his main theses (to Evangelization in Asia. note a few) : the Second Vatican Coun­ cil inaugurated a paradigm shift in the By Michael Amaladoss, S.]. Maryknoll, theology of mission; it is impossible to N.Y.: Orbis Books, 1990. Pp. x, 203. Pa­ grasp the meaning of contemporary perback $18.95. mission without a profound sense of menism, inculturation, and dialogue mystery; mission is always God's proj­ Amaladoss brings unique qualifica­ with other religions. It is this rich back­ ect; the Asian context for evangeliza­ tions and insight to the topic of mission ground that provides a deep well­ tion is its poverty and its religiosity; and evangelization within contempo­ spring for his creative theological-rnis­ the focus of mission centers on the rary Asia . He is Asian, served in India siological writing. Reign of God and on prophecy; the as Jesuit vice-provincial for formation, This work centers on the Christian many cultures, religions, and peoples taught theology, and edited Vidyajyoti: mission of " ma kin g all things necessarily determine mission ap­ Journal of Theological Reflection. Pres­ new," and it focuses this task within proaches in Asia . ently, he is assistant on the Jesuit Gen­ an Asian perspective. As a collection This reviewer noted that some eral Council with special responsibility of previously published papers, the chapters end rather abruptly; some im­ for the fields of evangelization, ecu- book has been organized into three portant theological questions in Chris­ parts--each captured in one word: Dia­ tology, ecclesiology, and ministry are logue, Pluralism, Evangelization. In left unresolved; there is a fair amount James H. Kroeger, a Maryknoll missionary who broad strokes these three themes reflect of repetition due to independently au ­ holds a doctorate in missiology from the Gre­ the focus of the individual chapters; thored chapters. Yet, Amaladoss cer­ gorian University in Rome, has been a missioner yet, each of the fourteen chapters and tainly has provided readers a fine in Asia for over two decades . Until recently he the conclusion could easily be read in­ introduction to the questions, nu­ was based in Manila at the Loyola School of dependently. ances, challenges, and initial successes of mission and evangelization in Asia Theology; in January 1991 he began serving a The author displays a facility to six-year term as the Asia-Pacific Assistant on organize his material creatively and in the decade of the 1990s. the Maryknoll General Council. systematically. Using an Oriental con­ -James H. Kroeger

Required Reading

How to Reach Secular People, by • H ow the West Was Lost George G. Hunter, III. • Profiling the Secular Population 0-687-17930-0. Paper, $9.95 • T hemes and Strategies for Reaching Secular Peopl e HowTO George G. Hunter has a passion for • Co mmunicating with Secular People reac h ing sec u la r pe ople wi t h the • What Kind of Christians Reach REACH Christian faith. He shares that passion Secular People? with many churc hes, yet few of the se • What Kind of Church Reach es SECULAR · churche s know wh at to do to reach Secular People ? (with What Effec­ o ut beyond thei r ingrown pro grams, tive Apostolic Cong regatio ns Do ). o r even how t o und erstand w ho PEoPLEI secular people are. Hunter spent years "For years to come this will be the researching and "doing evang elism ." manual for preparing practitioners Here h e g ives us a powerful and of evangelism in the Western co mpe lling tre at ise o n the way it is, World." why it is th e way it is, and how to go - John R . H endrick, Professor of about ch an ging the sta t us quo. M ission and Eva nge lism, Austin Chapters include: Presbyterian Theological Seminary

Order from your local bookstore, GEORGEG.HUNTER,ill or call toll free: 1-800-672-1789. ® Abingdon Press

JU LY 1992 135 The Truth Shall Make You Free: ican the ologian. His insights into the Confrontations. man and his message are thus both novel and refreshing, written with a By Gustavo Gutierrez. Maryknoll, N.Y : popular, clever flair. Orbis Books, 1990. Pp. xii, 204. $29.95; Although the dramatic metaphor paperback $12.95. employed by Brown at times wears a little thin, the work is replete with in­ cisive phrasing, a fine explication of Gustavo Gutierrez: An significan t, though slippery, terms Introduction to Liberation such as "praxis," and, in the exten­ Theology. sive notes, helpful suggestions for fur­ therresearch. This is an adroit, flavorful By Robert MCAfee Brown. Maryknoll, and the flow continues. This is as it introduction to the "doyen" of lib­ N.Y: Orbis Books, 1990. Pp. xxiv, 224. should be, for Gutierrez's light on the eration theology. Paperback $9.95. theological horizon is both brilliant and Interestingly, Brown, at the outset inspiring. of his study, gives a hearty acknowl­ Liberation Theology and Its Yet Gutierrez, as he himself edgment to Liberation Theology and Its Critics: Toward An Assessment. claims, is first and foremost a Chri s­ Criti cs: Toward an Assessment. Me­ tian , not a theologian. He takes hu­ Govern is indeed to be thanked for this By Arthur F. McGovern. Maryknoll, N.Y: mility seriously. Thus, serious studies solid resource, which combines a lucid Orbis Books , 1989. Pp. xxii, 281. Paper­ of Gutierrez, like the above trio from style with a balanced, nonideological back $14.95. Orbis Books, naturally point beyond analysis of the major tenets and cri­ the man and his theology to the social tiqu es of liberation theology. It is, per­ Gustavo Gutierrez is the father of lib­ condition that directs his concern, i.e., haps, one of the most useful, er a tion theology. Di ssertations, desperate, dehumanizing poverty. thorough, and enlightening treat­ theses, festschrifts, books, and count­ Gustavo Gutierrez: An Introduction ments of the provenance and scope of less articles about Gutierrez and his to Liberation Theology is a colorful over­ Latin American liberation theology work have already been published, view of the man and the movement, currently available. with references to personal histories, McGovern pinpoints the essence principal players, critiques, ecclesia st­ of Gutierrez's new theological ical battles, and future trends. Robert method-s-critical reflection on praxis-­ Stephen B. Scharper, formerly an editor with McAfee Brown, professor emeritus at and provides fascinating vignettes of Orbis Books and Twenty-Third Publications, is the Pacific School of Religion, knows the history behind the sundry attacks a doctoral candidate in religious studies at Gutierrez and his work perhaps more on liberation theology, including those McGill University, Montreal, Canada. intimately than an y other North Amer­ lodged by Lopez Trujillo, Roger Veke­ mans, Cardinal Ratzinger, and Michael Novak. A Jesuit professor of philosophy at the University of Detroit, McGovern shows how liberation theology, from its inception, has had to defend itself against baseless charges, and has thus been deflected from developing addi­ tional and much needed dimensions of its perspective. One of the work's grea test strengths, however, is the wonderful sense of the evolution of liberation the­ ology it provides, from the religious and political ferment of the late 1960s and early 1970s, through the embrace of, and the distancing from, depend­ ency theory, to the current develop­ ment of liberation spirituality and a lessening of political and economic analysis. McGovern reveals himself to be a prodigious researcher and an as­ tute social scientist, providing an ex­ cellent analysis of dependency theory and its relationship to liberation the­ ology. The Truth ShallMake You Free: Con­ frontations is an appropriate title for this Ad miss ions Director collection of Gutierrez's response to , Vatican critiques, as well as the dis­ WHEATON COLLEGE GRADUATE SCHOOL cussion of his work by various profes­ f Wheaton, Illinois 60187-5593 Phone: 708-260-5195 sors at the theological faculty at the Wheaton College complies with federal and state requirements on the basis of handicap, sex, race, color, national or Catholic Institute of Lyons, France, ethnic origin In admissions andaccess to its programs andactivities. where Gutierrez wa s awarded a doc­

136 I NTERN ATIO N AL B ULLETIN OF M ISSIO N ARY R ESEARCH torate in theology in 1985. By submit­ ily theological, and will prove invalu­ America are emerging from our middle ting himself and his life's work to a able for liberation theology scholars-­ class, economically enhanced past to a doctoral defense at the zenith of his unlike the books by Brown and Me­ world of homelessness, drugs, high in­ career (a giant looming over his ex­ Govern, which will be more suited to fant mortality, ecological destruction, aminers), Gutierrez reveals a profound those with less academic interest in the and deeply rooted despair. Our the­ humility. movement. ology, like that of Gutierrez, has to be This work is thoughtful and well Just as Gustavo Gutierrez re­ contextualized and rendered anew. edited, and provides one of the most turned from Europe in the 1960s with All three of these works are point­ lucid statements of Gutierrez's pref­ a liberal theological training that ing to a future, a future in which all of erential option for the poor (pp. ISS­ proved inadequate for Latin America's us, especially the poor, live with a 60.) On the whole, the material is heav­ impoverished world, we in North sense of justice and friendship. -Stephen B. Scharper

A Handbook on Inculturation.

ByPeter Schineller, S./. New York: Paulist Press, 1990. Pp. iv, 141. Paperback $8.95.

An important contemporary concept non-Catholic sources and seems to be in missiology is what Catholics call unaware of similar developments to­ "inculturation." Until now, it has ward contextualization in evangelical been difficult to find an overview of and conciliar Protestant circles. I found the subject in one book, but Peter Schi­ communities as the paradigm for in­ it frustrating at a number of points to neller, superior of the Nigeria-Ghana culturation in that context of poverty be reminded that this was only a hand­ Jesuit Mission, has responded to this and oppression. He concludes his il­ book, precluding the author from going lacuna by writing a very clear and read­ lustrations of inculturation by turning into greater depth. A bibliography and able introductory text. He begins by to the modernized context of the United index would have made this handbook noting that "Wherever the gospel States (chap. 8), suggesting that this much more useful. Despite these de­ is lived, wherever it is preached, we may be the most difficult context in tractions, we are fortunate to be able have the obligation to search contin­ which to inculturate gospel values. to add Schineller's excellent introduc­ ually for ways in which that good news Despite many strengths of this tory text to the growing literature that can be more deeply lived, celebrated, book, I want to note three limitations. discusses how Gospel and culture in­ and shared. This process is none other The author's strength as a Catholic be­ teract in mission. than the process of inculturation" comes his weakness; he cites very few -Darrell Whiteman (p.3). The first sixty pages of the book review the meaning, theological bases, and history of inculturation, contrast­ ing it with other inadequate terms (im­ position, translation, adaptation) and In Memoriam distinguishing it from similar concepts such as indigenization, contextualiza­ tion, and incarnation. The second half of the book ad­ dresses the more difficult and more practical question of how incultura­ DAVID J. BOSCH tion is done. Working with a model Schineller calls the pastoral (herme­ 1929-1992 neutical) circle, he notes that the proc­ ess of inculturation involves the inter­ action of three elements: the situation, the Christian message, and the pas­ toral agent or minister. While acknowl­ II••• edging the "difficulty of building a who bore witness community that is both Christian and true to its own cultural heritage" (p. to the light." 72), he proceeds to illustrate incultur­ ation in Nigeria (chap. 6) and in Latin America (chap. 7), where he sees lib­ eration theology and basic Christian

Darrell Whiteman is Professor of Cultural An­ ORBIS BOOKS thropology in theE. Stanley Jones School ofWorld Mission and Evangelism at Asbury Theological Maryknoll NY Seminary. He has mission and research experi­ ence in Central Africaand Melanesia. • JULY 1992 137 "This Gospel . . . Shall Be riod covered by the book may be con­ Preached": A History and sidered the "Hogan Era." It was Theology of Assemblies of God during this era that pentecostals moved Foreign Missions Since 1959. out of relative isolation and began to Vol. 2. enjoy the benefits of increased coop­ eration and accompanying respect of By Gary B. McGee . Springfield, Missouri: other denominations and mission or­ ganizations. Gospel Publishing House, 1989. Pp. 358. Paperback $12.95. In light of the increasing influence of the charismatic stream in the church Professor of church history at the As­ around the world, this brief history is outreach of his denomination during of great significance. McGee provides semblies of God Theological Seminary, the last thirty years (1959-1989) . In this Dr. Gary B. McGee has provided a an excellent survey of the theological second volume of This Gospel Shall Be foundations, the guiding principles, the helpful survey of the history of mission Preached, McGee records the period of developing strategies, the leading per­ explosive growth worldwide of the As­ sonnel, and the amazing results of the semblies of God. movement. This history is not limited The volume is rightfully dedicated to the Assemblies of God . McGee ac­ J. Ronald Blue is Chairman of the Department to J. Philip Hogan. So great was the knowledges the present diversity of of World Missions, Dallas Theological Semi­ influenceof this executive directorof the pentecostalism in classical denomina­ nary, Dallas, Texas . Division of Foreign Missions, the pe- tions, charismatic renewal move­ ments, independent congregations, and indigenous ethnic churches. All are considered a part of the twentieth­ century revival that centers on Spirit­ baptism and the accompanying signs considered to be evidence of divine power. Missiologists and church leaders will profit from this concise historical survey. It provides a helpful case study of balance between the spontaneous work of the Spirit and the strategic work of Christian men and women. -J. Ronald Blue

The Wrath of Jonah: The Crisis of Religious Nationalism in the Maryknoll School of Theology: Israeli-Palestinian Conflict. ByRosemary Radford RuetherandHerman J. Ruether. San Francisco: Harper & Row, YOUR NEXT STEP 1989. Pp. xxi, 277. $19.95 . Graduate and Professional Programs in: During a time of unprecedented change • Justice and Peace • Cross-cultural Ministry in the U.S.s.R., Eastern Europe, and • Master of Artsin Theological Studies • Master of Theology Southern Africa, conflicts in the Middle East continue with little hope of similar • Advanced Certificate in Justice and Peace breakthroughs. The long-standing • Advanced Certificate in Hispanic Ministry Israeli-Palestinian clash occupies cen­ ter stage in the volatile region where convolutedconflicts in Lebanon and the I gulf region defy rational analysis. In Please send me more Name _ I information about MST's the view of Rosemary and Herman I Programs: Address _ Ruether, highly charged historical dy­ namics have helped produce the pe­ I D MA City _ culiar and tragic dimensions of the I D M .Th. State' Zip + 4 _ confrontation in the Holy Land. D Cert ificate in Justice The Ruethers bring an unusual I and Peace Tel. (dayJ (evening) _ combination of interests and history to I D Certificate in Hispanic Ministry I Dean of Admissions I D Ministers in the Vicinity Maryknoll School of Theology D Lecture Series ~'I· ., .•Maryknoll, NY 10545-0304 U.SA I . (914) 941-7590 ext. 229 Charles A. Kimball is Associate Professorof Re­ D Summer Session \ 189207 ligion, Furman University, Greenville, South ..... _-- ­ -- Carolina.

138 I NT ERNATION AL B ULLETIN O F MISSIONAR Y RESEARCH this book. Rosem ary Ruether, a well­ ofJudaism, Christianity, and Islam , they interest and su p port figure promi­ known scholar and prolific feminist zero in on the historical development nently in th e mix. They suggest that a theologian at Carrett Theological Sem­ of the conflict. The focus here is on Zion­ deep er change of attitude, even re­ ina ry, wrote on the Christian roots of ism, Palestinian nat ion alism , and what pentan ce, must inform an authentic anti-Semiti sm in Fa ith and Fratricide fif­ the Ruethers call "contradictions of sea rch for a lasting political solution. teen yea rs ago ; Herman Ruether is a the Jewish state." Finally, the text ex­ This con troversial book is bound former direc tor of the U.S.-bas ed Pal­ plores and critiques vari ous elem ents to elicit strong resp on ses and provoke estine Hum an Rights Campaign. They of Christian relations to Judaism and heated debate. The debate, if focused lived and stud ied at the Tant ur Ecu­ Zionism. on th e central issu es addressed by th e men ical In stitute (near Bethlehe m ) The Ruethers do not offer political Ruethers, should contribute substan­ during the winter of 1987. solutions. They do advocate a hard­ tially toward th e difficult search for This pro vocative book is d ivid ed nosed search for accurate understand­ justice and peac e in this war-weary part int o three parts. Followi ng a sho rt in­ ing and truth-tellin g among Israelis, of the world. troduction on the classical foundation s Palestinian s, and others outside, whose -Charles A. Kimball

Interreligious Dialogue in the Catholic Church Since Vatican II: An Historical and Theological Study.

By Robert B. Sheard. Lewiston, N .¥. : Edw in M ellen Press, 1987. Pp. x, 419. $79.95.

This volume has not received the at­ tention it deserves. One problem is th at th e title is inaccurate and inade­ qu ate. The book is actually a compar­ ativ e study of interreligiou s dialogue activity in the Ca tholic Church and in "Indispensable for the study of the th e World Council of Churches (WCC) . In the case of the Catholic Church, final destiny of the unevangelized." the study focu ses on th e Secretariat for -CLARK H. PINNOCK* Non-Christian s from its beginning in 1964 until th e issuance of a major set "Sanders has written a land­ "Brilliantly crafted .. . a model of dialogue guidelines in 1984. In th e mark work on the question of of systematic, constructive the­ case of th e WCC, it is th e Sub-unit for the ultimate destiny of those ology.... Drawing on extensive Dialogue with People of Livin g Faiths who do not hear the gospel in research, Sanders has con ­ and Ideologi es (DFI), from even ts in their lifetime. No O ther Name ducted a thorough, biblical, 1967 (preliminary to its founding in is the most comprehensive re­ historical, and theological in­ 1971) until 1979, when the Central Co mmittee approved th e "Guide­ view available of historic and vestigation of the issues. The lines on Dialogue" that had b een contemporary positions on book leaves people free to drafted at th e Chiang Mai cons ultation this subject. And it includes a choose what they should in 1977. It is unfortunate that the study fair-minded citation of the believe, but whatever one's of the WCC does not include the im­ pros and cons of each point of position, no reader will fail to portant discussion and developments view. Weaknesses of both re­ come away from reading it abo u t dial ogu e that occurred at th e strictive and universalist per­ wiser and better informed." Vancouver Assembly in 1983. spec tives are exposed, and a - CLARK H. PINNOCK The book first examine s what the two agencies have said abou t the na­ 'wider hope' category of views (in the foreword)* ture and purpose of interreligious dia­ is affirmed with due acknowl­ logu e, th en ana lyzes " the underly­ edgement of its own ambigui­ NO OTHER NAME ing th eology of religion s th at under­ ties. Must readin g for those pins their activity" (p. 3). struggling with the issues of An Investigation into the Se veral major findings emerge religious pluralism." Destiny of the Unevangelized from th e study. First are the differ­ JOHN SANDERS ences between the two agencies . The - GABRIEL FACKRE ISBN 0-6026-0615-5 Paper, S16.95

t your bookstore, or call 800·2 53· 7521 FAX 616-459-6540 Gerald II. Anderson, Editor of this journal, is 227 I~WM. B. EERDMANS PUBLISHING CO. Directorof the Overseas Ministries Study Cen­ 255 JEF FERSON AVE. S.E. / GRAN D RAPIDS, MICHIGAN 49503 ter, New Haven, Connecticut. -

J ULY 1992 139 Secretariat (with rare exceptions) does the study that two unresolved issues thor (about whom we unfortunately not itself sponsor dialogue meetings, dominate the discussion about inter­ learn nothing) indicates his personal but devotes its efforts to preparing religious dialogue in both agencies. preference for a theology of religions those who are planning to engage in First is what Sheard describes as that would include elements of Karl interreligious dialogue, whereas the " the persistent problem of mis­ Rahner, John Hick, Paul Knitter, and DFI actually organizes interreligious sion" (p. 283), namely, the relation be­ John Macquarrie. Whether or not one meetings for dialogue. A second sig­ tween mission and dialogue. The shares his conclusions and prefer­ nificant difference, according to second concern is that dialogue leads ences, the book is a rich resource of Sheard, is that the Secretariat has "a to syncretism, and the whole issue of documentation on the development of consistent theological position; the DFI radical relativism in the theology of re­ interreligious dialogue in the se two does not" (p. 299). ligions. official agencies. It becomes very clear throughout In the concluding pages the au ­ -Gerald H. Anderson

The Almanac of the Christian zations and Foundation s; Social and World. Political Concerns; Spo rts; Writer's Guide. Edythe Draper, editor; Helen Gorges, re­ In spite of the inclusi ve title search editor; KennethPeterson , projected­ (Christian World) and the wid e range itor. Wheaton, Illinois: Tyndale House of subjects, the almanac is clearl y lim­ ited to information on the historic al Publishers, 1990. Pp. 865. Paperback $14.95. condition and contemporary situa tion of evangelical churches in the United States of Am erica. A title suc h as On the verso of the title page it is stated: nac is to inform, not to endorse." "The Almanac of American Evan­ "The purpose of The Almanac of the The contents of this reference work Christian World is to provide the Chris­ is made up of nineteen sections: The gelical Christianity" would be mor e ac­ tian public with a yearly resource book Year in Review; Declarations; The World curate and appropriat e . Wh enever that covers all facets of the Christian in Review; Countries of the World; Christian events of significance are de­ scribed in an internation al context, the world. It presents historical and con­ Calendars and Special Events; Arts; evangelical aspects are almo st exclu­ temporary information, products, and Bible; Church History; Church Life; services of interest to evangelical Education; Evangelism; Family; Lei­ sively highlighted. The chap te r on Christians. The purpose of the Alma­ sure Time; Media; Missions; Organi- "Church History" is almost entirely made up of " Chronology of World Evangelization from A. D. 30 to 1990." In the sa me chapter a mong th e "Twenty Significant Church His­ tory Leaders"-from th e fourteenth century onwards-no single Roman Catholic or Orthodox church lead er is mentioned. In the chapter " Coun­ tries of the World," the same infor­ THE EMERGENCE OF mation can be found in several other reference works, and often in mu ch greater detail. Onl y for the U.S.A are LIBERaTION church statistics fully provided. The almanac n ot only reflects American evangelical Christianity, but THEOLOGY also American culture and customs. Sections on "Spotlight on Chri stian Radical Religion and Social Movement Theory Athletes" and "Christian Athletic Christian Smith Organizations" are of no interest to the world outside the U.s.A. There is fur­ Christian Sm ith here tells, for the first time, the full social history ther information on American person s of the movement that emerged in Latin America in the 1960s, a and events that is rather superficial and movement that has affected the Roman Catholic church worldwide. useless for a more sophisticated Amer­ Through personal interviews and documentary research, Smith ican public. On the other hand, the explains how this movement emerged and why it succeeded. He almanac is compiled by specialists wh o are highly professional and competent then analyzes th e complex social, political, organizational, and ideo­ in their field . The format is well-chosen logical forces that sustain this radical new model of pastoral work. and the printing is attractive. $35.00 cloth, $14 .9 5 paper - Ans J. van der Bent The University of Chicago Press At bookstores, or for MCNISA orders call: 1-800-621-2736. In Illinois: 312-568-1550 Ans [. van der Bent, now retired, was the li­ brarian and ecumenical research officer of the World Council of Churches.

140 I NTERN ATIO NAL B ULLETIN O F M ISSIONARY R ESEARCH Missionary Lives: Papua, John Wesley's Mission to 1874-1914. Scotland, 1751-1790.

By Diane Langmore. Honolulu: Univ. of By Samuel J. Rogal. Lewiston, N .Y.: Ed­ Hawaii Press, 1989. Pp. xxio, 408. $35. win Mellen Press, 1988. Pp. 334. $59.95. less than twenty preaching tours to Langmore examines in this volume 327 Methodists in Scotland, always rare birds, are thought by some to be ap ­ Scotland, the last when he was already European missionaries who worked in eighty-seven years of age. He met nei­ Papua between 1874 and 1914 in the proaching the status of an endangered species. Yet John Wesley devoted no ther the furious op position nor the London Missionary Society, Sacred demonstrative acceptance he was used Heart Mission, Wesleyan Methodist to in England. Few scoffed, no one Mission, and Anglican Mission. She threw stones, ministers were often aimed to write a "group biography" Andrew Walls, Scottish Methodist, is Director friendly and local bigwigs hospitable. that "brings to life the missionar­ of the Centre for the Study of Christianity in the People heard him with quiet attention ies" (pp. xv, xviii). The first half of the Non-Western World, University of Edinburgh, and then for the most part went on as book examines the origins and back­ Scotland. before. Wesley's frustrations with the grounds of the missionaries, their life­ styles in Papua, and perceptions of the people and of their own task. Then fol­ lows a most useful chapter on the ne­ glected role of women missionaries. The following chapters cover the work of each mission and their relationships to government personnel and other Europeans in Papua. A final chapter evaluates their service records. Group biographies of this kind are very difficult to bring off successfully. Inevitably there will be a concentration 340CONTRIBumRS ANNUAL STArISTICAL on those mis sionaries about whom a -AVIRTUAL 'WHO'S STATUS OF GLOBAL good deal is already known (either be­ WHO" OFCONTEM· MISSION , BY DAVID cause they were outstanding figures or PORARY MISSIOl.DGY BARREn prolific writ ers) and a negl ect of those 242 BOOK REVIEWS EDlmR'SSELECTI ON marginal figu res about whom little is OF FIFTEEN OUT· documented. There is also the danger 392DOCTORAL DiS­ STANDING BOOKS of presenting the reader with many im­ SERTATION NOTICES EACH YEAR personal statistics and generalizations on the one hand, and of disconnected CUMULATIVE INDEX bland facts on the other. Unfortu­ The Third Bound Volume of nately, Langmore's book does not en­ tirely overcome these problems. The MISSIONARY GO author is at her best when she strays INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH , 1985·88 from her aim of group biography and concentrates on the broader aspects of the missions. In this respect chapters Here is more gold for every theological library and exploring scholar of mission studies-with all 16 issues of 1985-1988-bound in red buckram, 8 and 9 are especially good. with vellum finish and embossed in gold lettering . It matches the earlier As an overview of Christian mis­ bound volumes of the Occasional Bulletin of Missionary Research, sions in Papua this book will be a very 1977·1980 (sorry, completely sold out), and the International Bulletin of useful source, though regrettably the Missionary Research, 1981·1984 (also sold out). format the author has chosen to adopt makes it more a catalogue of people Limited edition,lnternational Bulletin of Missionary Research , 1985-1988. and opinions than a coherent critical Only.dbound volumes available. Each volume is individually study. numbered and signed personally by the editor and associate editor. - John Parratt Special Price: $56.95

John Pa rrati, Assistant Director, Centre for the Study of Christianity in the Non-Western Send me __ bound volu me(s) of the International Bulletin of Missionary World, University of Edinburgh, Scotland, car­ Research , 1985-1988 at $56.95. ried out research in Papua New Guinea 1969­ Enclosed is my check in the amount ~N~.m::. _ 71 for the Australian National University; lec­ of $__mada out to " Intar­ tured and researched in Nigeria 1967-69, India ~~~~~~~~.~I~:~ne~ ~~:i~;~~ ~Ad~d r~.s~s _ 1971- 72, Malawi 1973-85, Botswana1985-90, U.S.A. add $4 .00 for postage and and served as Professor of Religious Studies at handling. Paymant must accorn­ pany all orders , Allow 5 waaks for the Universities of Malawiand Botswana. dallvery with in tha U.S.A. Mi ll to: Publica tions Office. Overseas Ministries Study Center, 490 Prospect St., New Haven, CT 06511-2196

JU LY 1992 141 Scots regularly bu rst out in his journal; provide connected accounts of the pa­ it has carefully made ind exes and ap­ yet he kept com ing back. triarch's Scottish jou rneys in them­ paratus (revealing, for instance, tha t This book reflects a similar spiri t. It selves. The author's consuming interest nearly half of Wesley's Scottish days is clearly written out of love of the sub­ is top ographical. Each Scottish location were spe nt in the three cities of Edin­ ject, yet it is not clear what it is for. It men tioned by Wesley is lovingly re­ burgh, Aberdeen, and Glasgow) and a cannot be intende d to illuminate Scot­ corded, each jou rnal or diary account chapter on the potentially intere sting tish Methodi sm , for the entire litera­ of it faithfully summarized . An ything topic of Wesley's read ing about Scot­ ture on that topic is ignored. It presen ts said about the same place by the other land. no new analysis of Wesley's mission celebra ted eightee nth-century literary Is this cool reaction unduly gru d­ or the Scottish context; it bears no travelers-Defoe, Smollett, Boswell, and gin g? Perhaps. But as John Wesley impression from the scho larly writing Johnson-is sp liced in . The book will himself said, "Your Scots are such on such matters publishe d in the last not be without interest; Wesley is for­ terrible critics that few of our preachers quarter of a century. It does not eve n ever interesting . Nor is it witho ut use; care to go am on gst them ." -Andrew Walls

We've Invited Some Good Friends Dissertation Notices

Agtarap, Alfredo San Pedro. "A Christian Response to Philippine Liberation Movements. Ph.D. Pasadena , Calif.: Fuller Theological Seminary, 1991.

Campbell, Margaret M . Gary McGee Lois McKinney Guillermo Cook "Cri tical Theory and Liberation Th eol­ Fall 1992 Spring 1993 Spring 1993 ogy:A Comparison ofJiirgen Habermas and Gustavo Gutierrez." Ph.D. Berkeley,Calif.:GraduateTheological Why not join us? Union, 1990. Harper, Susan Billington. ~ouncUrrg1992-1993 "Azariah and Indian Christianity in the Late Years of the Raj." Senior Mission Scholars Ph.D. Oxford: Oxford Univ., 1991. In Residence Sung, Kee Ho. "The Doctrine of the Second Advent of OMSC welcomes into residence this year Drs. Gary Jesus Christ in the Writings of Albert B. McGee, Lois McKinney, and Guillermo Cook as Senior Simpson:' MissionScholars.In addition to sharing in the leadership Ph.D. Madison, N.J.: Drew Univ., 1990. ofOMSC's regular Study Program, these highly respected colleagues will offer to our missionary and overseas residents personal consultation and tutorial assistance. Write for Study Program Schedule and Application for Residence.

Overseas Ministries Study Center 490 Prospect St., New Haven, cr 06511 Tel: (203) 624-6672 Fax: (203) 865-2857

Senior Scho lar, Fall 1993 : Dr. Phil Parshall

142 I NTERN ATIO NAL B ULLETIN OF M ISSIO NARY R ESEARCH Sept. 10-12, 1992: Workshop on Sept. 29-0ct. 2: Toward Century 21 Grant Seeking and Proposal Writ­ in Mission. Dr. Gerald H. Anderson, ing for Overseas Mission Projects. OMSC.Cosponsored by MARC/World Mary Jeanne lindinger, Mission Pro­ Vision and Mission Society for United ject Service, New York. $75 Methodists. $65

Get out of the routine and into Sept. 14-16: Developing Your Oct 5-9: "Passages" and Vocational Church and Mission Archives. Dr. Renewal in Missionary Life. Maria Stephen L. Peterson, Trinity College, F. Rieckelman, M.D.,Maryknoll Sisters, Today's Hartford, and Martha Lund Smalley, and Dr. Donald Jacobs, Mennonite Yale Divinity School. $75 Christian Leadership Foundation. $95 Sept. 17-19: Oral History: Helping Oct. 12-16: Writing Workshop: Mission Christians Tell Their Own Story. Communicatingwiththe FolksBack Dr. Jean-Paul Wiest and Cathy Home. Robert T. Coote, OMSC.$95 Issues at McDonald of "Maryknoll in China" Oct. 26-30: Christians Meeting project. Cosponsored by F.M.M. Mis­ Muslims: Dr. David A Kerr, Mac­ sion Resource Center. $75 donald Center for Study of Islam and Christian-Muslim Relations, Hartford OMSC AlTEND BOTH ARCHIVE AND Seminary. $95 ORAL HISTORY SEMINARS Nov. 2-6: Guidelines for a Biblical FOR ONLY $110 TheologyofMission. CanonGraham Kings, Henry Martyn Lecturer in Mis­ siology, Cambridge, England. $95 Nov. 10-13: Lessons for Mission from Korea andJapan. Dr.JamesM. Phillips, OMSC. $65 Nov. 16-20: Pentecostal/Charis­ matic Mission Theology and Strat­ egy. Dr. Gary B.McGee, OMSC Senior Mission Scholar in Residence. $95 Nov. 30-Dec. 4: Missions and Spirit­ ual Warfare. Dr. Paul G. Hiebert, Trinity Evangelical Divinity School. Sept. 21-25: Nurturing and Educat­ Cosponsored by Baptist General Con­ ing Third Culture Kids. Shirley ference, Christian & Missionary Alli­ Torstrick of INTERFACES and Rev. ance, Eastern Mennonite Board of David Pollock, International Con­ Missions, Latin America Mission, Men­ ference on Missionary Kids. Cospon­ nonite Board of Missions, and SIM sored by OC International. $95 International. $95

Overseas Ministries ,------­ I Send more information about these seminars: _ Study Center 1 ------­ 490 Prospect st., 1 ------­ New Haven, CT ~511 I I -NA-M-E------­ Tel. : 203-624-6672 IADDRESS FAX: I CllY STATE ZIP 203-865-2857 I Publishersof INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH I Book Notes InCotning Ariel, Yaakov. On Behalf of Israel: American Fundamentalist Attitudes Toward Jews, Judaism, Issues and Zionism, 1865-1945. Brooklyn, N.Y.: Carlson Publishing, 1991. Pp. xv, 172. $50. Claiming Our Heritage: Chinese Ateek,Naim S., MarcH. Ellis, Rosemary Radford Ruether, eds. Women and Christianity Faith and the Intifada: Palestinian Christian Voices. KwokPui-lan Maryknoll, N.Y.: Orbis Books, 1992. Pp. xv, 207. Paperback $13.95. Evangelist or Homemaker? Mission Australian Evangelical Alliance. Strategies of Early Nineteenth­ Directory of Missions: Fifth Edition. Century Missionary Wives in Burma Camberwell, Victoria: AustralianEvangelical AllianceMissionsCommission, 1991. Pp.v, and Hawaii 57. Paperback. No price given. Dana Robert

Barcatta, Bede. To Stir the Church: The Student A History of the Southern Vicariate of Colombo, Sri Lanka; Being Also the Foreign Missions Fellowship over History of the Apostolate of the Sylvestrine-Benedictine Monks in the Island. Fifty-Five Years Ampitiya, Kandy, Sri Lanka: Montefano Publications, 1991. Pp. xix, 590. Paperback. No H. Wilbert Norton, Sr. price given. My Pilgrimage in Mission-A Series, Brierley, Peter. with articles by "Christian" England: What the 1989 English Church Census Reveals. Simon Barrington-Ward London: MARC Europe, 1991. Pp. 254. Paperback £10.99. H. Daniel Beeby Donald R. Jacobs Haddad, Yvonne Yazbeck, ed. Samuel H. Moffett The Muslims of America. William Pannell New York: OxfordUniv. Press, 1991. Pp. x, 249. $39.95. John V. Taylor and others King, Noel Q., Klaus Fiedler, Gavin White,eds. Robin Lamburo-Froma Missionary's Notebook: The Yao of Tunduruand Other In our Series on the Legacy of Essays. Outstanding Missionary Figures of Saarbrilcken and Fort Lauderdale: Verlag Breitenbach, 1991. Pp.240. Paperback. No price the Nineteenth and Twentieth given. Centuries, articles about Charles H. Brent Knox, Elisabeth. Amy Carmichael Signal on the Mountain: The Gospel in Africa's Uplands Before the First World Donald Fraser War. Melvin Hodges Canberra: Acorn Press, 1991. Pp. xix, 275. Paperback A$24.95. J. C. Hoekendijk Jacob [ocz Sanderlin, George, ed. Lewis Bevan Jones Witness: Writings of Bartolome de Las Casas. Johann Ludwig Krapf Maryknoll, N.Y.: Orbis Books, 1992. Pp. xxii, 182. Paperback $12.95. Lars Peter Larsen W. A. P. Martin Schreiter, Robert J. LottieMoon Reconciliation: Mission and Ministry in a Changing Social Order. Constance E. Padwick Maryknoll, N.Y.: Orbis Books, 1992. Pp. ix, 84. Paperback $10.95. John Philip Timothy Richard Viith,Alfons, unter Mitwirkung von LouisVan Hee. John Ritchie JohannAdam SchallvonBell S.J.:MissionarinChina, kaiserlicherAstronomund Ruth Rouse Ratgeber am Hofe von Peking, 1592-1666. William Taylor Nettetal: SteylerVerlag, 1991. Pp. xx, 423. DM 35. Franz Michael Zahn

Wiles, Maurice. Christian Theology and Inter-religious Dialogue. London: SCM Press; Philadelphia: Trinity Press International, 1992. Pp.viii,90.Paperback $9.95.

Wilkinson, John. The Coogate Doctors: The History of the Edinburgh Medical Missionary Society, 1841 to 1991. Edinburgh: Edinburgh Medical Missionary Society, 1991. Pp. ix, 86. Paperback £4.95.