Vol. 8, No.4 nternattona• October 1984 ettn• Mission in Wilderness Places

artin Luther once wrote a trenchant warning about the Doubtless all of us long for the days when mission issues Mlimitations of pure research: "No one is taught through were more pleasant, or at least more easily defined. We dread the much reading and thinking. There is a much higher school where journeys into the wilderness of our world. But as Luther reminds one learns God's Word. One must go into the wilderness. There us, they may be the very places where we encounter Christ, and Christ comes and one becomes able to judge the world." become able to judge the world. The world is still full of wilderness places where those in­ volved in Christian mission must venture in faith. Despite the fact that both the problems and their outcomes in some of those wil­ derness spots do not seem to be clearly discernible, we need to throw out some experimental probes toward an uncertain future. Norman Horner looks at Christian mission in Lebanon, and affirms that despite the monumental uncertainties about the On Page future of the tragic situation there, Christians will have a vital role to play in the life of that land. 146 The Future of Christian Mission in Lebanon The wilderness of urban mission is the topic of the next two Norman A. Horner articles. Raymond J. Bakke reviews four years and sixty-eight cit­ 149 Urban Evangelization: A Lausanne Strategy since 1980 ies visited with urban consultations under the Lausanne Strategy RaymondJ. Bakke for world-class cities. He finds that a crucial element involving those working in what seem like urban jungles is not simply 156 Nineveh Revisited: Theory and Practice in Interfaith amassing more information, but creating networks among those Relations committed to Christian ministry in the cities and empowering Christopher Lamb them to carry on amid overwhelming odds. Christopher Lamb ex­ amines some of the problems in interfaith relations that arise in a 160 Five Statistical Eras of Global Mission: A Thesis and city like Birmingham, England. Here again, matters are not re­ Discussion solved solely through "much reading and thinking" but through DavidB. Barrett commitment to what Lamb calls a "missionary mode" of interfaith 169 Muhammad, Prophet of Islam, and Jesus Christ, Image encounter. of God: A Personal Testimony David Barrett takes us on a historical tour of five eras of global Lamin Sanneh mission, and discusses the increasingly important role that statis­ tical information can play in developing mission strategies. Our 174 The Legacy of D. T. Niles readers have been, and will continue to be helped by Barrett's Creighton Lacy incisive analysis. Lamin Sanneh tells of his striking-and to most readers, very 178 Noteworthy surprising-journey from Muslim to Christian faith, in his search 179 Book Reviews for divine transcendence. This intensely personal journey had a remarkable outcome. 184 Index,1981-1984 Another journey of personal experience, that of the mission statesman D. T. Niles, is outlined by Creighton Lacy, in our con­ 192 Book Notes tinuing Legacy series. Niles faced a series of undefined, bewilder­ ing tasks in his eventful career, and was sustained throughout by a deep personal faith in Jesus Christ. of issionaryResearch The Future of Christian Mission in Lebanon

Norman A. Horner

n January 1977 I published an article in the Occasional and business, better educational facilities than existed anywhere I Bulletin of Missionary Research' under the title "The else in the region, and relative economic affluence. It was also the Churches and the Crisis in Lebanon." I had just returned from a one country of the area where Christians and Muslims collabo­ mission of eight years in the Middle East, with primary residence rated more or less harmoniously in the social and political order. in Beirut, and had personally experienced the first eighteen Under the surface, however, there was resentment in other months of the Lebanese civil war. In that article I maintained that Christian communities as well as among the Muslims and Druze this war is basically over social and political issues rather than re­ against the Maronite hegemony. There was also as much resis­ ligious issues as such. I believe that my analysis accurately re­ tance to any change in religious affiliation as existed in the more flected the situation at that time, and I would not now retract any conservative Muslim states of the region. Any increase in the ratio of the statements except for a too-eas y assumption that the coun­ of Christians to Muslims was seen by the Muslims as a further try was even then on the road to recovery. The war has instead threat to the uneasy population balance and to their already sub­ dragged on for seven more years, reaching an intensity that no servient position in the body politic. Hence there were actually one dreamed possible even in the dark days of early 1976, and no less Muslim converts to Christianity in the otherwise liberal real solution has yet been reached. atmosphere of Lebanon than in Iran where the population is 98 I shall here introduce three propositions: (1)The future course percent Muslim . of Christian mission in Lebanon will be conditioned very largely Today the demography of Lebanon has changed. There are by the future of Lebanon itself as an autonomous state-and that probably sixty Muslims and Druze to every forty Christians. An is presently quite unclear. (2) Evangelization, if it is to be authen­ unofficial estimate published on November 5, 1975 in Beirut's tic, must be characterized by genuine outreach to the non-Chris­ prestigious French-language newspaper al-Nahar,» edited by tian population. It can no longer consist of intra-Christian Greek Orthodox Lebanonese Christians, gave a combined Muslim proselytism, of merely winning people who are already at least and Druze total of about 2 million and a Christian total of approx­ nominally Christian from one ecclesiastical allegiance to another, imately 1,200,000. Those numbers would obviously be somewhat a procedure that has too often stained the record of the past. (3) different nearly a decade later, in 1984, but the ratio of Christians The healing of a sorely broken Lebanese society will require an un­ to Muslims has surely not increased on the Christian side, and it precedented measure of collaboration among all the churches rep­ is probable that proportionately more Christians have emigrated resented in the country. If the currently warring factions , during those years of almost continuous warfare. Christian and Muslim alike, are to regain enough mutual trust If Lebanon's confessional system of government is to survive even to coexist peacefully in a common political order, such rec­ in an autonomous state, it is clear that the representation of the onciliation must begin within the household of Christian faith . several religious communities must reflect the actual demographic situation and not that of forty years ago. This would not only I. The Future of Lebanon as an Autonomous mean the end of Maronite hegemony, but it would also require a State more equitable representation of the Shi'ite Muslims who now considerably outnumber the Sunnis. The current Shi'ite unrest is Lebanon is the only country in the Arab East where Christians still in fact caused no less by the intransigence of the Sunni establish­ constitute a large percentage of the total population. No official ment than by that of the Maronite Christians. census of religious affiliation has been taken since 1932, but that There is no evidence to suggest that the confessional system census gave Christians a slight majority over the combined total of of government is doomed. For the first thirty-two years, from in­ Muslims and Druze. The country's full autonomy in 1943 was dependence in 1943 to the outbreak of civil war in 1975, Lebanese achieved largely at the initiative of the Maronites, an Eastern-rite Muslims as well as Christians benefited from that collaboration. Catholic community and the largest of several major Christian They enjoyed more freedom and prosperity than in the tradition­ churches in Lebanon. A unique "confessional system" of govern­ ally Muslim states of the region, and they would be reluctant to ment was established, the distribution of representation based on see it disappear. There is even now no Widespread popular objec­ the 1932 census. By gentlemen's agreement rather than constitu­ tion to retaining a Maronite as president of the republic,' so long tional mandate, the president of the republic would always be a as other Christians as well as Muslims and Druze are equitably Maronite Christian and the prime minister a Sunni Muslim . represented in the decision-making process. This leads the pres­ Although the Shi'ite and Druze communities were represented ent writer to speculate that Amin Gemayel, a Maronite Christian in parliament according to their presumed numerical size, and in and the current president of Lebanon, will survive politically. Un­ the less sensitive ministries, the major political, economic, and like his brother, Bashir, who was assassinated only weeks after as­ military power remained in Christian hands. suming the presidential office, Amin has not been as identified The result was outwardly spectacular. Lebanon came to be with the right wing of the predominantly Maronite Phalangists called " the Switzerland of the Middle East," with a free economy, and has shown himself to be more politically astute in dealing freedom of the press, a favorable climate for international banking with both Lebanese Muslims and the Syrian government. Ifa po­ litical structure based on Christian-Muslim collaboration fails, it will be because external forces oppose it and not because it is ob­ Norman A. Horner, associateeditorofthis journal during 1976-82, is nowretired in Louisville, Kentucky. From 1968 to 1976 heservedasa Presbyterian missionary jectionable to the Lebanese population as a whole. in theMiddleEast, with residence in Beirut. In 1983he returnedtotheMiddle East Two outside powers in particular currently threatened the Le­ forsix months of research on a Walsh-Price Fellowshipfrom Maryknoll. banon political experiment: Syria and Israel. Lebanon was a part

146 International Bulletin of Missionary Resear ch of Syria until 1943, and the Syrians have never been fully recon­ International Bulletin ciled to Lebanese independence. One factor among others is Syr­ of Missionary Research ia's eagerness to retain unlimited access to the port of Beirut. A glance at the map will help one to understand this. Beirut, a first­ class seaport, is less than 100 miles from Damascus via a good Established in 1950 as Occasional Bulletin from the Missionary highway. Latakia, on the other hand-a decidedly second-class Research Library. Named Occasional Bulletin of Missionary port and Syria's only shipping alternative-is a much longer and Research 1977. Renamed International Bulletin of Missionary more circuitous journey from the capital city. Research 1981. The Israeli opposition to a free and united Lebanon is of an entirely different order. A successful Christian-Muslim political Published quarterly in January, April, July and October by the alliance would be perceived by the Israelis as a threat to the se­ Overseas Ministries Study Center curity of their own Jewish state. Hence the willingness of Maron­ e~t~emists par~ition 6315 Ocean Avenue, Ventnor, New Jersey 08406, U.S.A. ite to Lebanon in order to create an exclusively Chnstian preserve IS unquestionably encouraged and supported Telephone: (609) 823-6671 b~ Israel. The relatively. conciliatory stance of President Gemayel with regard to more representation of Muslims and Druze in gov­ Editor: Associate Editor: ernment affairs, and his negotiations with the Syrian authorities to Gerald H. Anderson James M. Phillips that end, are thus regarded unfavorably by the Israelis. Moreover, Contributing Editors: Israeli territorial designs on Lebanon south of the Litani River, known in Israel as "northern Galilee," have long been of concern Catalino G. Arevalo, S.J. Lesslie Newbigin to the Lebanese. David B. Barrett C. Rene Padilla R. Pierce Beaver Thomas F. Stransky, C.S.P. Western Christian missionaries, both Protestant and Roman Catholic, enjoyed a freedom of entry and movement in independ­ Norman A. Horner Charles R. Taber ent prewar Lebanon unmatched elsewhere in the Middle East. Mary Motte, F.M.M. Desmond Tutu Anastasios Yannoulatos Mission-founded schools, hospitals, and other institutions had a notable impact not only on the Lebanese population but on the re­ Books for review and correspondence regarding editorial matters gion at large. I shall argue that certain safeguards are needed to should be addressed to the editors. Manuscripts unaccompanied prevent the abuse of such freedom, but its very existence in the by a self-addressed, stamped envelope (or international postal future will depend upon a restoration of full autonomy to an un­ divided nation. The hope that neighboring Muslim states will ul­ coupons) will not be returned. timately permit such restoration lies in a Widespread recognition Subscriptions: $14.00 for one year, $26 for two years, and $37 for that the Middle East needs a Lebanon much in the way East Asia three years, postpaid worldwide. Individual copies are $5.00; bulk needs a Hong Kong-as an open-access bridge between East and rates upon request. Correspondence regarding subscriptions and West. That analogy is inexact in the political sense, of course, be­ address changes should be sent to: International Bulletin of cause Hong Kong has never been and is unlikely ever to be an au­ Missonary Research, Circulation Department, P.O. Box 1308-E, tonomous state. But the region-wide social and economic impact of the two countries is at least reasonably parallel. Fort Lee, New Jersey 07024-9958.

Advertising: II. Mission as Evangelization of the Avowedly Ruth E. Taylor Non-Christian Population 11 Graffam Road, South Portland, Maine 04106 Telephone: (207) 799-4387 Roman Catholic missions in Lebanon began at the time of the Cru­ sades. Protestant missions date to the first quarter of the nine­ Articles appearing in this journal are abstracted and indexed in: teenth century with the efforts of the American Board of Commissioners for Foreign Missions (ABCFM). Neither made Bibliografia Missionaria much headway in the conversion of Muslims and Druze to Chris­ Christian Periodical Index tian faith and allegiance. Failing that, they drew their membership Guide toSocial Science and Religion in Periodical Literature from among those who were born into the ancient Eastern Missionalia churches, but who were either disgruntled with the hierarchies of Religion Index One: Periodicals those churches or spiritually unsatisfied with their church life.4 On Religious and Theological Abstracts the positive side, that made the difference with some people be­ tween mere affiliation and vital Christian faith. But it did little to Opinions expressed in the International Bulletin are those of the au­ further the professed goal of evangelizing the Muslim and Druze thors and not necessarily of the Overseas Ministries Study Center. population, and it also left a residue of mistrust and alienation among Christian churches. Even today the Eastern hierarchs, far Copyright © 1984 by Overseas Ministries Study Center. All rights from applauding either Roman Catholic or Protestant missionary reserved. efforts, are more inclined to regard them as comparable to the Cru­ sades of earlier centuries. Second-class postage paid at Atlantic City, New Jersey. It is important to note that the original intention of Western POSTMASTER: Send address changes to International Bulletin of Protestant missions was to strengthen rather than disrupt the Missionary Research, P.O. Box 1308-E, Fort Lee, New Jersey Eastern churches. The earliest mandate given to missionaries sent 07024. by the ABCFM was to work within the traditional churches rather ISSN 0272-6122 than to organize Protestant communities in separation from them. The assumption of most Protestants in North America of that day

October 1984 147 was that only the Eastern churches could effectively evangelize dilemma that has confounded the Christian mission since the rise the Muslims of their own region, and that they merely needed to of Islam in the seventh century A.D. I merely suggest that the fu­ be "awakened" and equipped for that responsibility. However, ture of mission in Lebanon demands an ongoing search for more those nineteenth-century missionaries failed to recognize the ex­ effective witness to the avowedly non-Christian part of the pop­ tent to which the Eastern churches were incapacitated by reason ulation rather than to gain church membership at the expense of of their status under the millet system imposed by Ottoman rule. other churches-or even to be content with making already pro­ Whether "awakened" or not, they were effectively prevented fessing Christians more devout. The latter is Christian nurture from engaging in any overt evangelistic activities among the peo­ rather than mission across the boundaries of unbelief. ple who dominated them politically. Moreover, an early hostility grew up between the Western missionaries and the Eastern hier-: III. Collaboration among the Churches to Heal archies. This was in part because so much of Eastern worship pat­ a Sorely Broken Lebanese Society ,terns and church administration was completely alien and even 'objectionable to the Protestant mind and often misinterpreted by Christians, although no longer a majority of the Lebanese popu­ the missionaries. But, in this writer's opinion, it was mainly be­ lation, still playa leading role in the country's life and will con­ cause those missionaries had undertaken their efforts at reforma­ tinue to do so. It would be a catastrophe for Christianity in tion without prior invitation from the very churches they were Lebanon and in the region at large if they did not. They are gen­ seeking to reform. The reaction of Eastern church leaders to what erally better educated and with broader international interests they interpreted as unwarranted interference was therefore pre­ than their Muslim neighbors, but divisions among the several dictably negative and sometimes drastic. Christian communities have been in some ways intensified by the For the past thirty years there has been a growing concern ongoing war. among Catholics and mainline Protestants in Lebanon to elimi­ Throughout nearly a decade of warfare in the country, the nate "sheep stealing" altogether. But it has continued in a variety churches within Lebanon have been unable to speak effectively, of small, sectarian Protestant groups that see other churches of either singly or with unified voice, against the social and political whatever kinds as fields for their particular harvest. The Orthodox evils that are basic to the conflict itself-and the behavior of some churches are by no means the only victims of such proselytism. . of them has obviously exacerbated the turmoil. In a country where The sectarian groups draw members from the established Protes­ politics and religion are so intimately related, this has undoubt­ tant communities as well, in some cases because they manifest edly damaged the image of Christianity. One may in fact wonder more evangelical zeal and greater excitement. In this way the whether an authentic Christian witness can again have much real smallest Christian minority in the country is further divided, impact on this religiously pluralistic society as a whole for a long while the professed goal of evangelizing Muslims remains rela­ time to come. Yet such witness is badly needed, and greater col­ tively untouched. laboration among the churches will be necessary to make it effec­ South Lebanon is an area especially vulnerable at present to tive. sectarian appeals because of social upheaval as a result of the pro­ There are promising channels for interchurch partnership to longed war. It is a region of the country currently beyond the that end. The Middle East Council of Churches (MECC), orga­ reach of the Lebanese central government, and it is cut off from nized in 1974, has been able to maintain its headquarters in Beirut. the Protestant Council in Beirut that formerly exercised discretion­ Predecessors of this council, the Near East Christian Council ary control over residence visas granted to foreign missionary per­ (1929-63) and the Near East Council of Churches (1964-74), were sonnel. New sectarian and parachurch groups, mainly of North very largely the result of Western missionary initiatives. The for­ American origin and generous financial support, have found it mer organization was composed entirely of Protestant mission possible to penetrate from the Israeli border. They manifest con­ agencies, and the latter of churches established by those agencies siderable and often commendable zeal, but woeful ignorance of (with the sole exception of the Syrian Orthodox Church, its only the trauma that results when people of highly traditional cultures non-Protestant constituent). In 1974, after a decade of sporadic ne­ are encouraged to break away from their social and ecclesiastical gotiations with the much larger Orthodox churches, the MECC moorings. Some Protestants in the West have so casual an attitude was born. Its membership now includes all the non-Catholic with respect to denominational loyalty that they feel quite justified churches in Lebanon except for the Assyrian (Nestorian) Church in changing affiliation at will. That is not the case in the traditional of the East, and certain Protestant groups who are either fearful or churches of Lebanon or elsewhere in the Middle East. There one's disdainful of belonging to an avowedly ecumenical fellowship. church membership is integral to his or her identity among those Despite war and Widespread unrest throughout much of the re­ whose Christian history dates to the apostolic era, and whose gion during the first decade of its existence, the MECC has not struggle for survival as a Christian people is centuries old. only survived but greatly expanded its program. Internal ten­ The established Christian missions from the West have made sions, similar to those felt in the World Council of Churches, con­ an enormous impact on the life of Lebanon during the past cen­ tinue to challenge it, and for the first time serious theological tury and a half, and this has continued throughout the recent civil dialogues across confessional lines have begun to take place under war. The American University of Beirut and St. Joseph University MECC auspices. in Beirut, the two most prestigious schools of higher education in The absence of Catholics, both Latin and Eastern rite, from the entire Middle East, are both products of the missionary enter­ MECC membership is a serious limitation, especially in Lebanon prise. Theological schools, other colleges, and many of the where Catholic churches together represent nearly 60 percent of church-related primary and secondary schools that educate nearly the total Christian population and where a united Christian voice half the school-age children of the country-Christians and Mus­ is so desperately needed. Without their involvement it is still a lims alike-have similar origins. Add to these Christian hospitals, rather than the Middle East Council of Churches (just as the parent clinics, welfare projects, orphanages, and homes for the aged, and body is, strictly speaking, a World Council of Churches). There the total impact is indeed impressive. But evangelization in the are, however, encouraging developments. Several MECC com­ traditional sense of that word has never been easy anywhere in missions do have Catholic participation, and the major Catholic the Muslim world. I do not pretend to offer a blueprint to solve the seminaries belong solidly to the association for theological edu­

148 International Bulletin of Missionary Research cation that has now become an integral part of that council's struc­ ongoing is in itself a kind of miracle. For the most part they are ture. It is no longer unusual to find seminarians of other continuing those activities-and with such dedication as to make confessions enrolled at the graduate-level theological schools of ,this writer hopeful of their willingness to evaluate their mission in Protestant, Catholic, and Orthodox churches throughout the wider perspective once peace returns to their troubled land. country. They are there to prepare for more effective ministry in Western missionaries-both Protestant and Roman Catho­ their own churches, with no thought whatever of changing their lic-are still there, but not in the numbers they once maintained affiliation. Such cross-registration has been commonplace in the or with the freedom of movement throughout the country they West for a very long time, but in Lebanon as elsewhere in the Mid­ earlier enjoyed. Entry visas and work permits are no longer easy dle East it can be credited very largely to the efforts of an associa­ to obtain, even for those who have served many years in Lebanon. tion of theological schools that is less than twenty years old. Lebanon is in turmoil, but the Lebanese are a resilient and re­ Present conditions in Lebanon are not conducive to planning sourceful people, and they willrecover. Mission agencies will be the future of Christian mission in that country. Lebanese Chris­ well advised to plan their future mission in full awareness that it tians themselves are preoccupied with sheer survival and the daily must never again be reduced to a sequence of independent, dis­ task of continuing the programs and institutions to which they are connected excursions from the West. They must be prepared to already committed. Few if any proposals on which one may draw reckon with the spirit of renewal within the Orthodox churches, for an article such as this have as yet been published, and hence to further the process of reconstruction in the country, to help no bibliography is herewith appended. That the congregations of Lebanon become a self-concious part of the Arab East to which it Christians still meet regularly for worship, their schools still func­ belongs geographically, and to further the cause of a united Chris­ tion, their hospitals and other church-related institutions are still tian witness to the Muslim majority.

Notes

1. Vol. 1, no. 1, pp. 8-12. made recently, but few Lebanese Muslims advocate eliminating 2. Cited by Robert B. Betts in Christians in the Arab East (Atlanta: John Maronites entirely from that position. Knox Press, 1978), p. 92. 4. See this writer's article, "The Problem of Intra-Christian Proselytism," 3. Proposals to alternate Christian and Muslim presidents have been International ReviewofMission, October 1981, pp. 304-13.

Urban Evangelization: A Lausanne Strategy since 1980

Raymond J. Bakke

In June 1980the Lausanne Committee forWorld Evangelization (LCWE) heldthe vided formal input into the follow-on design strategy. Equally im­ Consultation onWorld Evangelization (COWE) in Pattaya, Thailand. COWEwas portant, however, were numerous nonreported, informal inputs structured around a score of mini-consultations, oneof which wastheMini-Con­ and conclusions from pre-COWE study groups and dozens of sultation on Reaching Large Cities, chaired by Rtlymond J. Bakke. Participants in hours in passionate dialogue before, during, and immediately this mini-consultation prepared for the Pattaya gathering by compiling data, re­ after COWE, during which certain guidelines surfaced: search materials, and models pertaining to urban ministry in manyof theworld's largest cities. At Pattaya this material was evaluated, biblical reflections were Negatively: The Lausanne urban strategy must not be a high-gloss shared, a report was drafted underthe title Christian Witness to Large Cities "here's how," solution-oriented, prepackaged program that pro­ (Lausanne Occasional Paper #9), and a follow-up program- was proposed. Dr. motes guilt by success images and perpetuates dependencies of Bakke was appointed a Lausanne Associate, with the assignment of coordinating two-thirds-world-cities leadership on Western, imported, white, andservicing anextensive program ofconsultations on urban ministryaround the male experts. world. In the following article, Bakke describes the natureand extent of this pro­ gram. Of special interest ishisemphasis ona process approach (rather thana "how­ Positively: The urban evangelistic strategy mandate must be theo­ to" approach), and his effort to deal with the sometimes dubious role of the "out­ logically rather than pragmatically conceived, contextually con­ sider"mission specialist. gruent with the sociologically and structurally complex natures of world-class cities, and developed in the light of the churches' total our years have passed since 110 delegates met in the urban mission, which includes everything the church is sent into F COWE mini-consultation on large-cities evangelization these cities to be and to do: namely, worship, evangelism, disciple­ at Pattaya, Thailand, at which a three-year follow-on strategy of ship, stewardship, fellowship, and service. The constituent targets urban consultations was announced. Hence, a cursory report, re­ would be as inclusive as the Lausanne Covenant itself. flection, and critique are appropriate at this time. In the light of these guidelines the follow-up emphasis shifted The Pattaya discussions were officially reported in Lausanne from content to process/design/strategy consultations in large cit­ Occasional Paper #9, Christian Witness to Large Cities, * which pro- ies on all six continents with a catalytic or envisioning goal of em­ powering "the whole church to take the whole gospel to the whole city." Raymond J. Bakke is Professor ofMinistry at Northern Baptist Theological Semi­ nary" Lombard, Illinois, anda founding member of the Seminary Consortium for Urban Pastoral Education (SCUPE) in Chicago. Heisalso theLausanne Associate for Large Cities, in which capacity he has traveled to some seventy major cities *Maybeobtained from Lausanne Committee for World Evangelization, P.O. Box around theworldin thelastfouryears. 1100,Wheaton, Illinois 60187, U.S.A., at $2.00 percopy.

October 1984 149 Consultations since 1981 the word "pluralism." Denominational traditions and diverse lo­ cal church or mission agency models should be viewed as gifts to Generally, because the LCWE Associate for Large Cities is a full­ the city-signs and agents of the kingdom. The Lausanne move­ time professor at Northern Baptist Theological Seminary near Chi­ ment celebrates this phenomenal reality that John Stott has been cago, cities to be targeted and consultations held were limited to heard to describe as "the polychromed church of God." summers abroad and extended weekends within the North Amer­ Because the kingdom is by nature and mission larger than any ican context. Nevertheless, sixty-eight cities have hosted Lau­ one constellation of churches (younger or older, mainline or evan­ sanne-initiated, sponsored or coventured consultations since gelical, downtown or out-of-town, rich or poor, ethnic or expa­ 1981, thirty-five abroad and specifically facilitated for the Lau­ triate), the Lausanne strategy assumes that world-class-city sanne Strategy Working Group by MARC (Missions Advanced consultations should be as broad-based as the 1974 initial signa­ Research and Communication Center) of World Vision, directed tors and subsequent adopters of the Lausanne Covenant itself. In by Samuel Wilson. fact, this covenant may now be the broadest umbrella in the world The cities have included (alphabetically by continent): Latin under which professing Christians can be gathered to pray and America: Bogota, Buenos Aires, Caracas (twice), Lima, Medellin, strategize for the salvation of their cities. Indeed, Lausanne-spon­ Mexico City, Quito, Rio de Janeiro, Santiago, Sao Paulo. An sored urban evangelization events have included numerous eleven-city Brazilian regional urban consultation was held in Belo church bodies that have never come together before, from high­ Horizonte. Europe: Amsterdam, Belgrade, Copenhagen, Liver­ threshold and high-commitment membership bodies like various pool, London, Zagreb. Africa: Cairo, Harare, Lusaka, Nairobi. brethren and Pentecostal groups, on the one hand, to national Asia: Bangalore, Bangkok, Bombay, Calcutta (twice), Cebu City, church bodies, Roman Catholic, Coptic, and other Orthodox Delhi, Hong Kong, Jakarta, Karachi, Madras, Manila, Seoul. Aus­ members and leaders, on the other. In special cases, officials tralia: Melbourne, Sydney. Additionally, exploratory meetings sometimes specify and appoint their church or mission partici­ have been held in numerous other cities, while consulting con­ pants, lending status to the event and built-in significance to its versations and planning conferences occur regularly with existing subsequent implementation. denominational and mission bodies at home and abroad. The urban church has been fractured by divisions essentially doctrinal, linguistic, racial, class, and a host of other dynamics The Consultation Design rooted in history, comity, and interpersonal insecurities and ri­ valries. Even though we attempt in every case to initiate and cre­ Reflection on three years of activities reveals at least six Lausanne ate sponsoring committees that network their city with all the Consultation models. Each has a quid pro quo appropriate to the holism and sensitivities built into the Lausanne Covenant, it has context, start-up time, and resources of the local planning com­ not been easy to effect that covenant vision in local reality. Be­ mittee, and each has a different role (implicit and explicit) or built­ cause Lausanne is a movement or a catalyst, permission to begin in expectations and outcome for the Lausanne Associate. Flexibil­ need not require the desired end a priori. The content of the meet­ ity has proved to be very necessary because accountability is al­ ing-biblical, historical, and strategic-is expansive, inclusive, most entirely left to the local committee for venue, themes, and ameliorative in design and tone. Sometimes a major consul­ schedules, budget, style, constituents, and local follow-up strat­ tation and parallel events are choreographed simultaneously by egies. Briefly, the six models include what we are now calling: sponsoring committees precisely in response to such contextual 1. Leaders Urban Evangelization Consultations: Meetings of dynamics. three to four days, with forty to eighty denominationally diverse male and female participants that include key pastors, mission Purposes staff or executives, lay leaders, seminary or Bible school directors and professors, and communications personnel. The covenant vision is a redeemed city, and the specific task is to 2. Models Consultation: Gatherings of 50-200 leaders in which encourage, equip, and empower "the whole church to take the the primary inputs are case studies or visits to and critiques of whole gospel to the whole city." But there are specific additional urban evangelism ministries. objectives of the Lausanne Associate for each consultation, usu­ 3. Evangelism Conferences: Large gatherings that include lay ally stated early in the event. Broadly stated, these objectives, church members with inspirational plenary sessions and practical which are intended to convey the Associate's spirit or mood, are how-to workshops. as follows: 4. Regional Cities Consultations: Gatherings like no. 1 above, 1. Fellowshiping: Urban leaders are special people given the which include three to five persons from each of the major cities incredible opportunities shared by the church in large cities on all in a region, for orientation, envisioning, and the communication six continents. These people hurt a lot for a variety of reasons. of ongoing regional urban evangelization strategies. Therefore, the consultations are pastoral, caring consultations by 5. Special Theme Consultations: Where a single theme or a sin­ design. gle constituency becomes the primary organizing principle. For 2. Learning: "We learn from each other what God is teaching example, "Evangelization and the Urban Refugee," " ... the El­ us; this city is our laboratory for investigation of models and re­ derly," " the Unemployed," " ... Unreached People flection on experiences, and you must all teach me because I am a Groups," " the Young Urban Professionals." Special re­ new peer and visitor among you." sources are marshaled and focused in this format. 3. Envisioning: "Some people look at things [cities] as they are 6. The Urban Ministry Congress: A national or at least regional and ask, 'Why?' I dream things that never were and ask, 'Why urban event which brokers a large range of strategies, models and not?' Vision and compassion are the necessary prerequisites for resources for the total mission task of the urban church. specialized competencies if we are to reach this city." 4. Resourcing: These are chiefly in four categories: biblical, Participants and Their Constituencies historical, geographical or contextual, and congregational. Some of the experiences of fellow believers in other large cities include a The essential reality of world-class cities can be characterized by host of evangelization models, strategies, and skills. These can be

150 International Bulletin of Missionary Research "brokered" from one community to another, and catalytic com­ 2. What is the historyof this particular model of ministry? Where munication links between cities can be established. did the vision come from? What have been the failures and suc­ 5. Strategizing: "Let us celebrate what we have discovered the cesses? church is doing in this city, and all those persons, neighborhoods, 3. What is the program? Where is it held? What days/times of the classes or vocations that hear the clear gospel witness. But now, week? 4. How is it organized or structured? Who is accountable to whom? let's ask some strategic questions: Who are the unreached people 5. What does it cost? Who pays for it? (It is very important that we groups in this city? What would the church have to look like to teach where money comes from and how it is accounted for, es­ reach them? Howwould you have to change your ministry style or pecially in cities.) . add to your ministry skills if you wish to equip your church to 6. What is the theological rationale (stated or unstated) for this min­ reach the unreached peoples and sectors of this city?" istry? Other rather specific, personal, or programmatic objectives 7. What is the primary target group or audience? are brain-stormed and built into the normal consultations, but the 8. \JVhat skills do leaders have here, or what specifically would I five listed here have been specifically identified and shared pub­ have to learn to do what these people do? licly with the conferees in almost every case. 9. What does the ministry do well? Strengths. 10. What does this model of ministry leave undone? Limitations.

Program Components After working with this guide, the participant teams are nor­ mally euphoric on the second evening of the consultation, as these Briefly, consultations have usually included: urban church leaders discover, often for the first time, just what is 1. Committee formation and covenanting. happening in their city-all the different ways God's people are 2. A local urban research component on the city itself and on evangelizing in Jesus' name. Much of the euphoria comes from the range and history of evangelization in this city. the fact that they learned it by themselves and from each other 3. A network of key potential participants. across denominational, color, caste or class, and linguistic bar­ 4. A visit (usually) of a Lausanne Strategy Working Group fa­ riers. The resultant celebration of what God is doing with and in cilitator as a planning assistant. their city gives the group "permission," new motivation, and en­ 5. Arrangement of twenty to forty model visits by small ergy to strategize for creative additional ministries and resources teams of conferees for exposure and critique. on the third day of the consultation. 6. Intentional recruitment of conferees by specific cate­ gories-pastors, mission staff/executives, lay leaders, seminary/ Bible school directors and professors, and communications per­ Urban Evangelism Strategies Observed sonnel-rather than the general advertising of the event. 7. Blocks of time in the program sequence for introductions, At least sixteen common contemporary urban mission and evan­ learning-contract development in small group sessions, model gelism strategies can be found, targeted to or using: visits (one entire day), plenary sessions, small-group interactions, Arts: The ministries of and by the urban artists that use visual, meals, celebrations, and strategy time with the planning commit­ musical, and dramatic arts, theatrical or open-air events and pro­ tee and/or learning teams after the formal consultation ends. ductions to express and communicate the gospel. 8. A carefully constructed day-long orientation tour to each Age Group: Ministries and sometimes specialized organiza­ city with specific introductions to its history, metro-sectors, min­ tions that isolate one age group and direct their program expertise istries, food, and such precedes the event for the Lausanne As­ to children, youth, or adult sectors, that is, professional, aged, sociate, who has also normally received reports or compiled singles. specific bibliography germane to that city prior to arrival. Economic Development: Many urban ministry groups that re­ Some specific assumptions should also be mentioned at this spond to the urban poor go beyond initial relief and disaster pro­ point. Based on some research and experience, this Lausanne As­ grams to develop projects that teach employment skills or provide sociate believes that learning potential and motivation is facili­ housing, health, education, food or financial expertise, and re­ tated best not by starting from the ideal (biblical or theoretical­ spond to ecological or environmental mandates. "What ought ministry to look like?") but by guided explorations Ecumenical: Access to public institutions (jails, schools, hos­ that start with "What does ministry concretely look like in this spe­ pitals, media) often requires coalitions, as do urban crisis situa­ cific city?" and then work back in analysis to the "What ought." tions where work with local political institutions becomes Rather than lecture on Greek temple ideals, for example, visit the necessary. Beyond this, many urban ministry groups share evan­ Parthenon. Let them observe, "What a magnificent ruin!" The gelism programs, leadership development events, and combined imagination thus triggered can move us to the "What ifs" and the worship at special seasons. "What oughts." Education: Ministries for alternative child development Put simply, to lecture on the ideal nature and types of urban through universities in church-sponsored strategies, and Chris­ ministries is often experienced by participants as a paternalistic tian education strategies that are usually church-based as well as put-down or as guilt-producing. Better pedagogy would encour­ church-sponsored. New models of lay education, seminary struc­ age urban workers to learn how to observe or "read" a model, and tures, and curriculum are emerging in many cities around the then reflect on it for the sake of lifelong growth and change. Hence world. the Lausanne Associate has developed a ten-question study guide Institutional: Ministries that witness to (structurally) and on a single page for participant observation teams that visit three within (interpersonal) hospitals, jails, universities, secondary and or four unique and diverse urban ministry models: professional schools, homes for the aged or other institutionalized groups. The Model Analysis Guide Language: Programs or ministries that reach across culture and language barriers with literature or other media that may be used 1. What is the unique context of this ministry? Walk around the to create or express the work of new church development also. community to observe. Ask questions. Lay: Ministries that seek to identify, equip, and empower lay

October 1984 151 World population This century has seen the most dramatic rise ever in world population - and growth will con­ tinue, according to the United Nations, until around the year 2100.

Most of the increase has taken place in the poorer regions of the world. By the time births worldwide are doing no more than replace deaths, world population will be more than double its present figure. ministries within their vocations and collectively in the city. ing observable models of urban churches defined essentially by Mass Evangelism: Student, personal, language, or media min­ forms, structures, and functions. Comparing them as models is istries that presuppose target audiences in the metropolitan area. not unlike comparing a wooden spoon to a blender. There are Mass evangelism is taking many forms contextually congruent structural differences to be sure, and there are some things each with cities. can do better than the other. There are few pure types, and prob­ Media: Ministries committed to public communication pro­ ably most often the individual congregations may be evolving cesses in electronic and print media. constellations of one or more types. Yet the analysis can be useful New Church Development: Many local churches intentionally to identify primary ministry skills or expectations unique to each plan to multiply new churches; other churches are started by de­ model. Briefly, the following seventeen types or models of liberate, parachurch development strategies that expand the net­ churches can be identified in every large city in the United States work of a particular group. and in many large cities abroad: Political: The city is a political matrix and frequently a corrupt The Cathedral: The highly visible and symbolic center of one. Churches often stimulate empowerment models around church authority, the historic regional church. political issues with religious implications, and sometimes go The Denominational Mission: A new church development, usu­ beyond that to create alternative political structures that are more ally the intentional result of a planned strategy. just. The Ex-ethnic Church: A third- or fourth-generation church of Recreational: Those ministries that use athletics and athletes in side-street Christians, which, while its members may not function the city. in the language of the "old country," still retains a cultural ethos Relief: Urban disasters are frequent, personal, and public in times of transition. events. From local-church food pantries, clothing banks, and shel­ TheHouse Church: The New Testament model, which takes on ter-care facilities to rather massive church-sponsored international many forms in world-class cities from organized cells within larger caring programs. parishes to informal groups of one or more families seeking to ex­ Revitalization: Church groups have served as the catalyst for press faith relationally. This may develop into an intentional com­ the creation and renewal of neighborhood organizations; but at munity, or may exist only briefly around the influence of a single another level, there are parachurch ministries that exist for the re­ individual. newal of the church, and function prophetically and pastorally to The Immigrant Church: A first-generation church of port-of­ Christians and churches. entry internationals where the language, customs, and symbols Solidarity: This is a ministry as old as Paul, who took offerings are imported. These churches may be the spiritual "grandchil­ from daughter churches to express solidarity and support for the dren" of missionaries, come home to the countries that sponsored mother Jerusalem church suffering at the moment. The church is the original mission. now globally significant and the churches of the city can and do The Intentional Community Church: A contemporary, often sin­ express solidarity on a broad range of concerns with believers in gle-generational expression of high-commitment faith, function­ other parts of the world. ing both as a sign of the recovery of an Anabaptist vision, and in psychological response to the hunger of many urban people for a Contemporary Urban Church Models spiritual alternative. The International Church: Serving the temporary expatriate Models cut across denominational and racial lines, so that Pente­ communities. costals, Baptists, or Catholics may have any number of the follow­ The Media Church: This may be a group from another part of

152 International Bulletin of Missionary Research the country, which meets together as aliens in the familiar sub­ The Storefront Church: The unique urban expression of a port­ culture of back home. "Migrant" has a double meaning some­ able congregation, which may be a splinter group, the flock of a times, in that this church migrates from location to location in the strong leader, or the temporary home of an upwardly mobile con­ city. gregation. The Multilanguage Cluster Church: Often found in transitional The Super Church: This is the highly organized, independent, neighborhoods, these churches will feature several different lan­ programmatically conglomerate congregation, with strong, usu­ guage groups meeting separately in one building, or with differ­ ally authoritarian leadership, often competitive, and a compulsive ent levels of interrelationships. Some of these are "Old Firsts," mission desire to grow and reach as many people as possible. with huge physical plants and a transcendent ecclesiological TheTaskChurch: These congregations organize congregational vision. activity into highly sophisticated urban mission projects, and at­ The Old FirstChurch: The historic-image church for boulevard tract activist, usually young professional and well-educated be­ Christians of an earlier era, and found at the center of county-seat lievers with strong commitments to express their faith politically, towns as well as major urban centers. These were the "flagship" sociologically, psychologically, liturgically, and sometimes voca­ congregations for historic denominations. tionally. The New Style Church: The contemporary urban expression of The University Chapel: These chapels are the vestigial remains this model might consist of a charismatic, existentially oriented of a medieval curriculum in universities with a religious heritage group that stresses a worship style, healing, or other experiential in which theology functions as the "queen of the sciences" and to expressions of "body life." Larger than homes can accommodate, integrate (and control) inquiry. they may meet in hotel ballrooms, schools, or rented halls. The Parish Church: The European heritage model of church Barriers to Urban Evangelization that functions to minister as chaplain to a neighborhood as much as to the persons within it. In most Lausanne-sponsored urban consultations, the opening The Sectarian Church: These churches may have some bizarre sessions begin with small-group discussions where participants beliefs or behaviors and are usually urban folk who feel margin­ are asked to write down the specific objectives and reasons why alized, with or without some justification, both socially and the­ they came, or what they need to receive from the event to make it ologically. worthwhile. These are compiled on newsprint or a chalkboard

The Global City REACHING By the year 2000 there will be 58 cities of over five million THE LIMITS people compared with 29 today. Half the urban growth will Around one billion people now live in come from natural increase--the rest from people escaping Third World cities-a number that will poverty in the countryside. double by th~ turn of the century and present an enormous challenge to city TOMORROW'S planners trying to cope with: GIANTS Cairo has 750,000 houses less than it In the year 2000 the biggest needs-and the deficit cities in the world will be: is growing at 150,000 a year.

Most city people work­ but don't earn much. I n Bogota the top 5% of city dwellers get 30% of the income.

Industry provides employment but also brings risks. 1,000 tons of pollutants fall daily on Greater Bombay.

TRANSPORT Average traffic speed ~ in M~xico is now half =.. that In London or Paris.

October 1984 153 and posted as a group-produced learning contract for the consul­ structures of the church. This is typical of other cities where seven tation to which the facilitator (the Lausanne Associate, in this or eight of every ten mentioned are barriers created by church pol­ case) will be accountable and measured before the meeting ad­ itics, policies, priorities, or personalities-not thebigbad city itself. journs. The effect of this group process is generally empowering Obviously, it is not new technical resources and money from out­ for participants. Small-group work enables participants to work in siders that will solve these problems. A specific cry from these their own primary languages (which may be multiple in most leaders is to help them address and surmount the real barriers to large cities). the evangelization of their cities (which incidentally has little in­ Similarly, late in the consultation small groups go to work on fluence on the way most outside mission leaders view the situa­ this assignment: "Define the ten most significant barriers to the tion). Then we shall have their permission and motivation to reach out to the urban masses far beyond the existing churches. Some Special Burdens of the Lausanne Announcing Associate

1. The rural nature of the urban seminaries, which margin­ The American Society of Missiology will hold its 1985 annual alizes emerging urban leadership on all six continents. meeting at Trinity Evangelical Divinity School, Deerfield, Illi­ 2. The theological shallowness and lack of kingdom vision nois, June 21-23. The Association of Professors of Mission will among pastors, which results in their alienation, competition, and meet June 20-21 at Trinity in conjunction with the ASM. Mary­ high compensatory cravings for status and success, manifested in knoll Sister Janet Carroll is President of the ASM, and Dr. Lois authoritarian and controlling pastoral styles. McKinney of Wheaton Graduate School is President of the APM for 1984-85. The ASM/APM annual meeting in 1986 will be held 3. The clubhouse nature of urban churches, with the inter­ at North Park Seminary in Chicago, June 19-22. Further infor­ iorizing of feelings of inferiority and negative congregational be­ mation may be obtained from Dr. Wilbert R. Shenk, Secretary­ haviors that result so often. Treasurer of the ASM, Box 1092, Elkhart, Indiana 46515. 4. The franchising of ministries and market-segmenting of cities by denominations and mission agencies in many places. 5. The "come" structure, programmatic orientation of church leaders, rather than the "go" structure, equiping ministry evangelization of this city." Groups work, report, and combine philosophy that would enable the churches to penetrate the sys­ these into a single set of ten barriers, which is left with the com­ tems of the cities. mittee for publishing and follow-on purposes. 6. The authoritarian reductionism of the church's total mis­ Curiously, whereas such lists have been made in cities as di­ sion task down to a single mandate (verbally communicated gos­ verse as Copenhagen (first world), Cairo and Mexico City (third pel messages and individual responses), which often tends to world), the results to date have not deviated greatly from the fol­ trivialize the whole creative and redemptive "counsel of God." lowing list that emerged in Belgrade, Yugoslavia (second world) in 7. The packaging of ministry and professionalizing of the August 1983: clergy rather than the equipping and freeing of laity to use all their gifts in their own unique urban worlds. Barriers in Belgrade 8. The church vs. parachurch competition. 9. Denominational and mission "headquarters" mentali­ 1. The lack of organized prayer for this city of 1.4 million. ties, which lead Christians to usecities rather than minister to and 2. The lack of properly trained leaders, lay or clergy. in them with integrity and accountability. 3. The lack of vision, motivation, or burden for the lost on the 10. The lack of compassion for and solidarity with the very part of the ma.jority of evangelicals. poor who are residents of these huge cities in such great numbers. 4. The rural mentality of churches and pastors. (One could add that in many cities the middle-class church and 5. The failure to use opportunities that we do have for witness. mission is equally apathetic toward the professionals and the 6. The ghetto existence of Christians; the loss of non-Christian upper-class privileged.) contacts. Obviously, more research and experience might correct many 7. The lack of cooperation among churches. of the conclusions above. The experiences of the Lausanne Com­ 8. The busy lives of Christians compounded by many church meetings. mittee since 1980 have nevertheless produced many direct results 9. The generation gap. Existing leaders are over fifty-five. There and beneficial side effects salutary for the churches' task of urban are emerging leaders under thirty, but no leadership in church evangelization. Special thanks for this must go to Leighton Ford, or society between thirty and forty-five. chairman of the Lausanne Committee; Edward Dayton, chairman 10. The lack of appropriate buildings or facilities. of the Lausanne Strategy Working Group; and Samuel Wilson, di­ rector of MARC, without whose vision and encouragement and Notice that almost all ten are barriers internal to the life and resources it would not have happened.

154 International Bulletin of Missionary Research ADDRESSING THE GLOBAL IMPLICATIONS OF FAITH

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418 WM.B. EERDMANS PUBLISHING CO. I~ ~ss _ JEFFERSON AVE. S.E. I GRAN D RAPIDS, MICHIGAN 49 s03 Nineveh Revisited: Theory and Practice in Interfaith Relations

Christopher Lamb

A Christian woman I am in touch with has just discovered that her This is not of course the universal situation, but it is very common, Pakistani Muslim husband already has a wife and children in Pak­ especially in the hard-pressed, woefully understaffed downtown istan. How do I counsel her? (or in British parlance "inner-city") churches where most people A group of Muslims want to use our church hall for their coming of the non-Christian faiths live in Britain. festival. What should we say? This does not mean that a coherent and consistent theology is not in operation in such conditions. It will rarely, if ever, achieve The regional television network wants to make a program about a the sophistication and intellectual rigor of the academic product. leader of one of the other faith communities in Britain. Whom do It is likely to be implicit rather than articulate, marked by anecdote you suggest? and story rather than neatly framed propositions. Above all it will The school governors are anxious to maintain the Christian char­ be marked by experience, and argued from experience. Perhaps I acter of the school although it has over 50 percent Muslim, Sikh, am laboring the point, but it seems to me that the actual experi­ and Hindu pupils. What do you advise? ence of meeting and knowing people of other faiths is an excep­ tionally disturbing event in the lives of many Christians. The ~e operational end of interfaith relations is sharp and devout "other" believer shakes my stereotyped version of his or .I. highly controversial in Britain today. The questions her faith, and therefore of the person, provokes me to question my above are only a tiny sample of those I have been asked over five own practice, my particular Christian tradition, and sometimes years' work as an adviser/resource person in interfaith relations the very basis of my faith. The uniqueness of the Christian religion working for two Anglican missionary societies. The chapter enti­ is suddenly radically relativized, and I am left with an alarming tled "Theology at 1200 Fahrenheit" in Klaus Klostermaier's Hindu sense of insecurity. Wilfred Cantwell Smith has well described and Christian in Vrindaban often haunts me.' Half-humorously one typical reaction to the impact of a new reality: Klostermaier contrasts the tortured life of the theologian in the heat of an Indian summer with the measured existence of his When an observer comes back from Asia, or from a study of Asian North Atlantic counterpart, producing his work from the library religious traditions, and reports that, contrary to accepted theory, with a steady 700 maintained at all seasons. Any temperature over some Hindus and Buddhists and some Muslims lead a pious and BO° is regarded as a prostrating heat wave in Britain, yet Kloster­ moral life and seem very near to God by any possible standards. . . maier's insistence on the difference between the two theologies is then presumably a Christian should be overjoyed.... Instead, I apt. For it is one thing to study in detachment the faiths of the have sometimes witnessed just the opposite: an emotional resis­ tance to the news, men hoping firmly that it is not so, though per­ world and observe their common ground and their sharp dis­ haps with a covert fear that it might be.' agreement, but it is quite another to be faced by day-to-day rela­ tionships with actual Jewish, Muslim, Hindu, Sikh, and Buddhist Perhaps a more characteristic reaction is seen in the British theo­ people and communities, and to take practical decisions that con­ logian John Hick, who notes that it was his move to Birmingham tinually lay you open to accusations of either racism-if you seem "with its large Muslim, Sikh and Hindu communities, as well as opposed to some aspects of other faiths-or syncretism, if you its older Jewish community" that finally brought him to "think of seem too accommodating. This arena of practical interfaith politics 0 the religious life of mankind as a continuum within which the is theology at 120 Fahrenheit, with the heat of the moment and faith-life of individuals is conditioned by one or other of the dif­ the necessity for (sometimes urgent) decisions contrasting ferent streams of cumulative tradition."> strangely with the 70°existence of theorists like myself. What should be the impact of experience, or history, on the The gulfs between the pew and the pulpit and the professor Christian thinker? Is it right that theology should be determined of theology are already well documented in Britain," and nowhere by Auschwitz, that theology after Auschwitz must be different are they more evident than in the attempts of ordinary local Chris­ from theology before it? The point, of course, lies in the word "de­ tian churches to come to terms with what is involved in having termined." A faith whose basis is in history cannot ignore the people of other faiths as neighbors, fellow citizens, sharers in their things that happen, or assume that God is unconcerned with them community. With small time to read, with little leisure to reflect because of some prior event. Yet when we speak of "determining" and consider the issues he or she is faced with, the minister is we know that for us life is "determined"-or better, life is only thrown from one necessity for decision to the next, sometimes truly understood-by the things that happened to Jesus of Naza­ managing to fling over the shoulder a query to people like myself. reth. This is a critical issue, for the whole understanding of inter­ All the many people who have consulted me about marriages be­ faith relations in Britain, and in Europe generally, is profoundly tween people of different faiths' have been requested to keep me affected by a certain view of history, by a particular understanding in touch with further developments in the case concerned, so that of what has happened in recent centuries and decades. a wider monitoring can take place. None has done so un­ Jewish people came to Britain in the last century, as they did prompted. Time is too short, the next issue already too pressing. to the United States, as refugees from eastern Europe and Russia. Muslims, Sikhs, and Hindus came in the sixties and seventies of this century as migrants rather than refugees, in the wake of a Christopher Lamb is an Anglican priest currently working for the BCMS/CMS slightly earlier Caribbean migration to Britain. To those for whom OtherFaiths Theological Project, based in Birmingham, England. He was previ­ ouslya missionary in Lahore, Pakistan, and helped to train missionaries at the the newcomers were unwelcome the distinction between "refu­ Selly OakColleges, Birmingham. Theaimof the Theological Project is tofeed the gee" and "migrant" was no doubt immaterial, but to the arrivals experience of the international church into the struggle of British Christians to themselves the "migrant" concept reflected a temporary and serve andwitness appropriately in a multifaith society. purely economic existence. The attitude of many Pakistanis, in

156 International Bulletin of Missionary Research particular, is summed up in the title of the sociologist Muhammad ident minister as the Christian "holy man," to whom it is quite ap­ Anwar's book TheMyth of Return, a myth that both sustained and propriate to turn for help if none is available from Sikh or Hindu .misled them.s The new Muslim, Sikh, and Hindu settlers only sources. If "interfaith prayer" can take place on this informal gradually accepted that Britain would be their children's home, level, are there possibilities of a wider and more formal sharing in even if it would never feel like home for themselves. Harassed by prayer between two or more communities, perhaps in response to discrimination, increasing unemployment, and an alien culture, some particular crisis? they became fearful lest the last should destroy their children's in­ At least one synagogue I know invited people of all faiths to tegrity and theirwanderings should end in futility and shame. Re­ join in mourning the Israeli athletes murdered at the Munich ligion, however neglected in the homeland, suddenly assumed Olympics. Such "interfaith prayer" is already practiced in some importance as a bulwark against the persistent strangeness of Brit­ ish life. The familiar rituals, the evocative language, and the se­ Bishop Stephen Neill curity of a communal meeting-place all gave the faith a new and 1900-1984 perilous significance. Perilous because the indigenous British Bishop Stephen Neill, who died in Oxford, England on July showed little sign of appreciating what had become more precious 20, 1984 at the age of 83, was a giant in the field of mission than ever to the newcomers. Perilous because the use of the tur­ studies by almost any measure. Already in 1984 he had ban or ritually slaughtered meat, having to be fought for, gained three new books published: A History ofChristianity in India: distorting prominence as badges of ethnic identity, and threat­ Vol. 1: TheBeginnings toA.D. 1707(Cambridge Univ. Press); ened to obliterate all understanding that these were ordinary, de­ Crises of Belief: The Christian Dialogue with Faith and No Faith cent people. Most perilous of all because the second, British (Hodder and Stoughton); and The Supremacy of Jesus (Hod­ generation of Muslims, Sikhs, and Hindus was clearly developing der and Stoughton). The London Times, in his obituary, a different set of values and a lifestyle radically other than that of said, "His death removes one of the most striking and gifted their parents. Can a British Islam, Sikhism, Hinduism develop? figures from the world church scene.... The unceasing stream of his writings, which covered a great range of the Meanwhile the white community reacted according to its per­ theological and ecclesiastical fields, was evidence of an as­ ception of, and its distance from, the threat the newcomers posed. tonishing fecundity.... Beneath the eloquence and dyna­ White Christians, of course, were not immune from the reaction­ mism was a mind of singular power and range." ary prejudices, liberal principles, or radical idealism of their socio­ Stephen Charles Neill was born on December 31, 1900, economic class, but whatever their ideological outlook or the last day of the nineteenth century. His missionary par­ professional responsibilities, not many shared the immediate ents took him to India in 1901. "Since that time," he wrote neighborhood of the ethnic minorities whether Asian or black. recently, "India has been at the very heart of my concerns Some of those who did made it clear to black Christians, and the and affections." The feeling was mutual, as indicated by a much smaller number of South Asian Christians, that they were bouquet of flowers at his funeral, sent by a former student not really welcome in white churches. in India with the message, "From India with love." After service as a missionary and as Anglican bishop of This highly compressed and selective account may give some Tinnevelly in South India until 1945, Neill served as associ­ idea of the relevant history against which a theology of interfaith ate general secretary of the World Council of Churches, di­ relationships has to be worked out in Britain. The middle-class rector of World Christian Books, visiting professor at the clergyman, serving his disadvantaged inner-city congregation, is University of Hamburg, the University of Nairobi, Drew aware of much of this, and almost certainly shares too the growing University Theological School, Union Theological Seminary liberal awareness of the evils of the British imperial past, of the ex­ in New York, and numerous other theological schools in ploitation of colonies for their raw materials, the policies of Divide many parts of the world. He received honorary doctorates and Rule, and the cultural and racial pride that underpinned the from six universities, and in 1969a Fellowship of the British whole enterprise of Empire, whatever its redeeming virtues. He is Academy. In 1983 he received the Doctor of Divinity from Cambridge University, where earlier he was a Fellow of conscious of ethnic communities feeling vulnerable to inner dis­ Trinity College. sension and attack from outside, just as he knows the white peo­ His two substantial Pelican volumes on Anglicanism and ple of the area to be subject in many cases to multiple deprivation. History of Missions, along with his Interpretation of the New At the same time he knows the accusation from radical political ac­ Testament (Oxford Univ. Press) have become standard tivists that he is a patronizing do-gooder, patching up a system works in their respective fields. One of the last series of pub­ which should be swept away, and at best diverting attention from lic lectures given by Neill was at the Overseas Ministries institutional racism (as exemplified in the 1981Nationality Act) to Study Center, Ventnor, New Jersey, on "How My Mind Has the irrelevance of religion. Changed About Mission." Fortunately, these lectures were Here at least, however, this middle-class clergyman is on filmed and copies are now available on video cassettes. surer ground with the Asian community and with many blacks. Bishop Neill was very Anglican, but he was also very For they at least agree that religion matters. But sometimes it must ecumenical. He was an evangelical, always pointing to Christ, and appropriately his last book was TheSupremacy of seem as if that is all they do agree on. The list of practical issues Jesus. In an article in this journal (january, 1979)on OMission that arise is a long one, and local Christian groups need brief, in the 1980s," he concluded, "The vital thing is that we clear, and unfudged advice and guidelines on them all. What are should recover our center in Christ.... He will make good the legal, cultural, emotional, and spiritual problems that arise his promise, in the 1980s as in every other age, that, if he is when two people of different faiths plan to marry? What are the lifted up, he will draw all people to himself." opportunities and pitfalls of pastoral ministry to people of other faiths in hospital, family crisis, or bereavement? How does a form in British schools, where the 1944 Education Act makes a Christian minister respond when invited to conduct the funeral of daily assembly for worship compulsory, Schools with high con­ a Hindu, or to pray with a Sikh family in the home they are con­ centrations of Muslim, Sikh, or Hindu pupils cannot treat such an vinced is controlled by evil spirits? These are not hypothetical occasion as a purely "Christian" one, or simply be content for par­ questions but real issues, which have arisen directly from the car­ ents to exercise their right of withdrawing their children from as­ ing involvement of a minister with his neighbors and parishioners sembly, as many Jews and others have traditionally done. In the of other faiths. Very often Sikh and Hindu families regard the res- many churches that have a close link with a local school, the Chris­

October 1984 157 tian minister will share responsibility for developing policies con­ private), the divine and the demonic (How does evil enter reli­ cerning admission (in a church-controlled school), assembly for gion?), the nature of God (Doctrine of the Spirit and Christology) worship, religious education (also compulsory in British schools), and of humankind (What is the church?). It must be said that dress, diet, and the teaching of subjects like history and literature much of the immense written material in this area is of only lim­ where a cultural bias may be very evident. ited help to the busy practitioner in interfaith relationships who Christian teachers, especially head teachers, may be drawn wants to know not only what we can believe, but how we should into conflicts between the different Asian generations, for they hold our faith. Privately or aggressively, implicitly or explicitly, ar­ know it is partly the school experience that divides the children rogantly or neurotically? from their parents. How does a teacher react when an Asian girl I would like to suggest a "missionary mode," based on two pupil asks him or her for help because her family wants to marry texts from 1 Peter: "The time has come for the' judgment to begin; her to a man she does not know? How does the local Christian it is beginning with God's own household" (4:17); "Be always church help to fight racial harassment and abuse? How can it use ready with your defence whenever you are called to account for its influence with police and local authority to alleviate the harsher the hope that is in you, but make that defence with modesty and problems of living as a minority in the inner city? Should Chris­ respect (3:15;both NEB). In British inner cities, trying to work with tians be instrumental in securing access for those of other faiths to theology at 1200 Fahrenheit, one senses that the church is under the local media, radio, press, and television? All these questions judgment. It is under judgment from Muslims and others who ask arise because the church, as a long-established British institution, why it has failed to prevent the emergence of callous, racist, and has a multitude of contacts with almost every aspect of British life sexually anarchic society. It is under judgment for its own past, and is in a position to use that influence for the benefit of religious and for the British imperial past. As Jonah was put to shame by the minorities, if it so chooses. Often people of other faiths expect faith of the pagan sailors and the people of Nineveh, so the such help from Christians as also people of religion. church, which "knows" the love of God in Christ, finds itself re­ It will be noticed that I have not so far used the word "dia­ buked by the devotion and integrity of those who do not "know." logue." It is hardly necessary, for in the situation I have been de­ As so often in the Scriptures, God is provoking us as he provoked scribing people are living unselfconsciously in a continual Jonah: "Should not I be sorry for the great city of Nineveh?" Jonah dialogue with their neighbors of other faiths. They are also wit­ can quote Exodus: "I knew that thou art 'a God gracious and com­ nessing-often, again, unselfconsciously-to their own scale of passionate ... " " but makes it abundantly clear that he does not values and to their care for people around them as part of their know the meaning of the words he is saying. He has to be taught Christian vocation. But where does evangelism fit in? Here, of through his own preaching, and his teachers are his Iisteners.s course, there will be differences of approach, from those who will So the church must take its critics for its friends, and listen to say that to attempt the conversion of someone of another faith is what God is saying through them. At the same time it must be neither necessary nor desirable, to those who feel that no one ready whenever it is called to account for its hope. In spite of Jon­ must be denied the opportunity to hear the gospel message. Both ah's disobedience and spiritual and emotional immaturity, his positions are less rigid in practice than in theory. The liberal Chris­ missionary commission was not revoked. God did not recall him tian who is deeply involved with his or her Muslim neighbors will from the task he had been given. He still had to preach repentance be asked insistently, "Why do you not become a Muslim?" and be and faith even though he seemed to have disqualified himself by required to give an answer. The evangelist has to take into account his own "evil" (the literal meaning of4:1 is"And it evilled to Jonah the vulnerability of the people he preaches to, and the fact that for a great evil ... "). We have a hope that Jonah did not have, that them "good news" must mean first of all acceptance of what they from the greatest of evils God has brought redemption for all, so are, with all the cultural and religious baggage they bring with that we can face the evils of every Nineveh, and the evil still within them. ourselves, because of our hope in Christ. Jonah "knew" and yet This "baggage" has itself to be properly understood, and the did not know the grace and compassion of God. We also know underlying Asian attitudes to such things as education, health, only in part, and are far from perceiving the full significance of our mental illness, handicap, gender roles, sexuality, family, moral­ own gospel, but we have been shown the cultural and religious ity, law, and a host of other matters to be unwrapped in all its com­ defensiveness that crippled Jonah and brought Christ to the cross. plexity. When this is done it will be found that Westerners have We know that evil stalks the noblest motives, and we do not put much to learn, unlearn, and relearn. On these issues, as on the our trust in piety itself, or believe that the human race is saved by practical questions noted above, there is the beginning of an ex­ its worship, however purified. We walk, that is to say, in the tensive literature, though much of it is not in a form readily diges­ shadow of the cross and in the knowledge of the -resurrection, tible by busy ministers." Scholars of religion (as distinct from which we allow to be the determining history and the decisive act anthropologists) have turned their attention, rather, to the great of God. And when our friends have come to trust us enough to be issues between the faiths: the relationships between piety and ready to hear it, we tell them the story, in the confidence that they faith (How are we saved?), religion and society (No truth can be can add to its meaning for us. Notes ------...------1. Klaus Klostermaier, Hindu and Christian in Vrindaban (London: SCM Heinemann, 1979). Press, 1969), chap. 4. 7. I make glad exception of a growing list of titles from the British Council 2. The Doctrine Commission of the Church of England has tried to tackle of Churches and others, e.g.: Relations with People ofOtherFaiths: Guide­ the problem with its report Believing in theChurch: TheCorporate Nature linesfor Dialogue in Britain (London: BCC, rev. ed. 1983); Can We Pray of Faith (London: SPCK, 1981). Together? Guidelines on Worship in a Multi-Faith Society (London: BCC, 3. This has been partly as a result of a small booklet I wrote for the British 1983); Our Ministry and Other Faiths: A Booklet for Hospital Chaplains Council of Churches' Committee for Relations with People of Other (London: Church Information Office, 1983); Christians andJews in Brit­ Faiths: Mixed-Faith Marriage: A Case for Care (London: BCC, 1982). ain, (London: United Reformed Church, 1983). 4. In Hick and Hebblethwaite, eds., Christianity and Other Religions: 8. This theme is pursued with engaging clarity by Rabbi Jonathan Ma­ Selected Readings (Glasgow: Fount, 1980), p. 99. gonet in his Form and Meaning: Studiesin Literary Techniques in the Book 5. John Hick, GodHasMany Names(London: Macmillan, 1981), p. 5. of Jonah (Sheffield: Almond Press, 1983). 6. Muhammad Anwar, TheMyth of Return:Pakistanis in Britain (London:

158 International Bulletin of Missionary Research Belief & Understanding... the Keys to Church GrowthI

I Believe in Church Growth by Eddie Gibbs This book, from the newest member of the School of World Mission faculty. is written for the ever-growing number of ministers and lay Christians who long for fresh vitality and numerical growth to be experienced in their churches. In a readable. comprehensive and authoritative fashion. it offers a wealth of practical suggestions for growth and covers in detail the theology and techniques of "making churches grow."

EDDIE GIBBS . Assistant Understanding Church Growth by Donald A. McGavran Professor of Church Growth . School of World Mission. Back in 1970 this book became the definitive Fuller Theological Seminary. exposition of church growth philosophy. Now Donald McGavran has revised and updated his landmark study to make it more relevant and accessible to pastors and lay leaders in the USA and Canada. The new edition is enhanced by three new chapters and contributions by such " 1" \ ' contemporary church growth specialists as II ~ I ' . . . C. Peter Wagner. Ralph Winter, Win Am • and others. Published by _

DONALD A. McGAVRAN, Dean Emeritus and Senior Profes­ sor of Mission and Church Growth at the School of World Mission , Fuller Theological Seminary. THE SCHOOL OF WORLD MISSION Pledged to Changing the World FULLER THEOLOGICAL SEMINARY 135 North Oakland Avenue. Pasadena.CA 91101 -1790 Phone (818)449-1745 Five Statistical Eras of Global Mission: A Thesis and Discussion

David B. Barrett

There are many ways in which we can divide up the The Compton Census of 1676 • twenty centuries of Christian history in order to analyze it and to understand the development of its movements and in­ Compton was an Englishman, ordained at the age of thirty by the stitutions. This can be done geographically, chronologically, the­ Church of England in 1662. This was the momentous year in matically, politically, historically, theologically, ecclesiastically, which the promulgation took place of the definitive Protestant dispensationally, and in other ways. The historian Kenneth Scott version of the Book of Common Prayer. As a result of the Act of Latourette created the best-known typology of eight major ep­ Uniformity of that same year, 2,000 Anglican clergy who refused ochs, or pulsations, in Christian history. These are (with modifi­ to accept the book were ejected. Compton, however, himself held cations, as expounded in the World Christian Encyclopedia, 1982, zealously Protestant views, leading his biographer Carpenter to and extended to ten epochs): Epoch I-Christianity Wins the Ro­ entitle his biography TheProtestant Bishop (1956). Though hostile to man Empire (A.D. 30-500); Epoch II-The Great Recession (the Rome, Compton was a leading advocate of tolerance and compre­ Dark Ages, A.D. 500-950); Epoch III-Resurgence and Advance hension toward Protestant nonconformists. Such was his cha­ (A.D. 950-1350); Epoch IV-The Second Recession: Confusion and risma and his ability that at the early age of forty-two he was Corruption (A.D. 1350-1500); Epoch V-Reform and Expansion appointed Bishop of Oxford. The following year he was translated (A.D. 1500-1750); Epoch VI-Repudiation and Revival (A.D. 1750­ to the See of London. To the end of his life, as Bishop of London, 1815); Epoch VII-The Great Century (A.D. 1815-1914); Epoch he retained a fervent interest in global mission. He supported the VIII-Vigor amid Storm (A.D. 1914-1950); Epoch IX-Surge in newly founded Society for the Propagation of the Gospel in For­ the Third World (1950-1990); and Epoch X-The Final Thrust eign Parts (1701). He often urged the "energetic evangelization" of (1990- ). In this essay we analyze the history of global mission native North American Indians, even after he had passed the age from the one point of view of statistics and enumeration. For this of eighty. purpose we condense these ten epochs just described into five The Compton Census came about through the determination eras of Christian enumeration, or, as we may also term them, five of Compton's patron, the Earl of Danby, to conduct a census of the statistical eras of global mission. whole population of England. Danby persuaded the aged Arch­ bishop of Canterbury, Gilbert Sheldon, to agree in principle, and Five Eras in Christian Enumeration early in 1676 Sheldon wrote to the new Bishop of London with clear if unimaginative instructions as to what he was to find out. Enumeration and statistics are relatively unimportant in Christian history. They represent simply one way to grasp reality and to First, What number of persons or at least families are by common comprehend large numbers of people, places, and activities. But account and estimation inhabiting within each parish subject under one can produce from them a very useful typology based on atti­ the Bishops of the Church of England? Secondly, what number of tudes to Christian enumeration, and its relative importance, over Popish recusants, or such as are suspected of recusancy, are there the 2,000 years. We can distinguish and name five distinct eras among such inhabitants at present? Thirdly, what number of other covering the whole period from A.D. 30 to A.D. 2000, as follows: Dissenters are resident in such parishes, which either obstinately Apostolic Era, Ecclesiastical Era, Church Growth Era, Global Mis­ refuse, or wholly absent themselves from, the Communion of the sion Era, Global Discipling Era. These can be shown to correspond Church of England at such times as by law they are required? to five of the dominant imperatives composing Christ's Great For Compton, the object of the whole exercise may well have been Commission: Go! Baptize! Convert! Evangelize! Disciple! First are to enable the church better to implement its mission in England, two eras that stretch over eighteen centuries during which enu­ but for Sheldon it was, simply, surveillance of dissent. Clearly, the meration played only a relatively small role in global mission. archbishop was alarmed by the rapid buildup of dissenting bodies Next are two formative eras during which enumeration came to be during the seventeenth century: the Baptist Union of Great Britain of considerable significance for mission. Last is an era on the and Ireland (1611), Seventh Day Baptist Church (1617), Strict and threshold of which we find ourselves today. In it enumeration be­ Particular Baptist Churches (1620), Union of Welsh Independents comes universal, essential, indispensable, and of major signifi­ (1639), Unitarian and Free Christian Churches (1645), Religious cance for mission. This era is still in the future so our analysis of it Society of Friends (Quakers, 1652), and lastly the 2,000 clergy lost here will remain tentative and incomplete. in 1662. Sheldon wanted to find out how far dissent had reached. The history of Christian enumeration could well be told in Henry Compton set about his statistical task with zest, writ­ terms of a number of outstanding personalities. Such a one was ing to his twenty-two fellow bishops of the Church of England Henry Compton (1632-1713), Anglican Bishop of London, who in (Wales, Scotland, and Ireland being excluded). In his own Diocese 1676 organized the first census of church affiliation in Britain. Let of London, he immediately instructed all his clergy and church­ us examine his achievement. wardens to begin the count after the Easter visitation. The actual enumeration seems to have been simple enough. Even the back­ DavidB. Barrett, acontributing editor, serves with theChurch Missionary Society sliders cooperated. His biographer tells us that "The mere fact of in EastAfrica,where heis Research Officer, Church of theProvince ofKenya, and a census frightened some 'weaklings' back into the Church" (Car­ for the Anglican Consultative Council, and the Lambeth Conference. The World penter 1956:32). Christian Encyclopedia, whichheedited, was published in 1982by OxfordUni­ versity Press. This article is reprinted with permission from Missiology: An In­ Statistics of Church Affiliation ternational Review (vol. 12, no. 1, January 1984), slightly amended by the author, and with "Discussion"added. The results were reasonably satisfactory. In those days everyone

160 International Bulletin of Missionary Research in England was both a professing Christian and also, at least in At the end of this essay is a large table which summarizes the name, a church member. Compton divided England into its two nature of each era from nine standpoints. These are: characteris­ ecclesiastical provinces of Canterbury and York. The total num­ tics of the era, its secular context at the time, the prophet an? his bers of persons over sixteen years of age in the Mother Province achievement, his concept of progress, his ultimate goal, imple­ of Canterbury were then found to be: 2,123,362 Conformists (i.e., menters and their methods, sources and tools available at that Anglicans plus Presbyterians), 93,151 Nonconformists (Dissent­ time, and, as a backdrop, annual Christian income at the start of ers), and 11,878 Papists (i.e., Roman Catholics). Returns for the the era, and Christian numerical progress during that era. Province of York were far less complete; so Compton decided sim­ We will now examine each of these five eras in more detail. ply to estimate them at one-sixth of the figures for Canterbury. Thus the total population of England came out at 2,600,000 adults, Eta I: The Apostolic Era (Pneumatic Era), of whom 95.3 percent were Conformists, 4.2 percent Nonconfor­ mists, and 0.5 percent Papists. A.D. 30-500 Dissent of these minute proportions-4.7 percent-seems in­ significant enough by today's standards'. Yet an immediate result The first five centuries of the Christian epoch are here in our ty­ was that the Bishop of London was observed to have become even pology termed the Apostolic Era, or alternatively the Pneumatic more of a militant Protestant, and even more militantly hostile to Era. This is because during this period the church thrived and ex­ Rome. Nevertheless, one must keep all this statistical activity in panded mightily based on the original mission of the Apostles to perspective: it was relatively insignificant. Compton's census oc­ the ends of the earth under the compulsion of the Holy Spirit cupied him only for a year or so, after which his mind moved on (Pneuma Hagion). This is Latourette's first epoch of Christian his­ to other matters. The census was promptly forgotten and not re­ tory. The keynote or main characteristic of this era was: Global peated. Nobody seems to have studied the census or analyzed its witness. Its major single innovation can be described as pneu­ figures or learned anything constructive from it or deduced from matic mission, by which we mean the Spirit's direct control as mis­ it lessons for mission in England. The rest of the Establishment sionaries were thrust out as witnesses across the world ("The noted, with smug satisfaction and no doubt relief, how insignifi­ Holy Spirit did not let them preach in Asia.... The Spirit of Jesus cant Dissenters and Papists were. But that was all. The whole ep­ did not allow them," Acts 16:6-7). The evangelist Luke set the isode, though very significant to our present analysis, is given scene for this period and this emphasis with his Acts of the Apos­ only one page in Carpenter's biography. Britain's prestigious tles, a historical narrative which was a chronicle of God's mighty Dictionary of National Biography for that century gives Compton's acta. His first-ever achievement was thus to produce the first ac­ life a lengthy article but completely ignores his Census and does count of Christian outreach beyond the boundaries of church and not even mention it. synagogue. Luke's narrative shows Christians obeying the Great Commission's imperative, "Go!" His prophetic goal was reaching Compton's Achievement the world for Christ, largely through itinerant preaching. To what extent did Luke see enumeration as of any value in this missionary In a nutshell, what Compton achieved was the first mass statistical task? snapshot of church affiliation in any nation across the world, un­ "Enumeration" is a term with Old Testament roots. The book dertaken to assist the local mission of Christ. Compton was able to of Numbers (in the Greek Septuagint, Arithmoi) is" so called be­ do this because he was thoroughly familiar with the structures of cause of its emphasis on censuses and enumeration. The English the Church of England, realizing especially what clergy could and word "enumeration" today follows the biblical tradition and has could not be asked or expected to do. In the space of a few short two divergent meanings: (1) listing, and (2) counting. Webster's weeks in 1676, without professional enumerators and with mini­ Third New International Dictionary (1971)defines it as: "la. The act mal funds and resources, Compton received his mandate, con­ of listing one after the other; lb. an itemized list; 2a. the act of ceived his methodology, wrote to bishops and clergy throughout counting or numbering; 2b. a count of something (as of a popu­ the length and breadth of England, received returns on the single lation), a census." Acts contains enumerations in the second sense question "Which is your church?", compiled nationwide statistics ("About 3,000 people were added to the group that day," 2:41; (in those days without widespread benefit of computers or calcu­ "There was a total of 276 of us on board," 27:37) but it is mainly lators), and published the totals as reasonably objective data. In its enumeration in the first sense: the cataloguing, naming, listing choice of a single, simple question for respondents, Compton's and detailing, in chronological and geographical order, of the census had several of the features both of later nationwide cen­ mighty acts of the Holy Spirit. suses and also of the public-opinion polls which were not to arrive Strangely enough, Acts appeared at exactly the same time as on the world scene until 250 years later. And he achieved this at the curtain fell on government censuses of population. Censuses an infinitesimal fraction of what subsequently such enquiries were are known to have begun in Mesopotamia as early as 3800 B.C. to cost. when systems of revenue control were in operation involving the enumeration of all persons eligible to pay taxes. Later under the Prophets and Implementers of the Five Eras Roman Empire, elaborate population censuses were taken on av­ erage every five and a half years throughout the four centuries be­ Rather than describe in detail the historical evolution of church fore Christ. Founder of the Roman census was the Roman king censuses since Compton and his successors, what we need to do Servius Tullius (578-534 B.C.). Some ten enumerations took place here instead is to depict our Five Statistical Eras by choosing only before the first formal census in 435 B.C. under the direction of the the major significant prophets of each era together with a handful Censorate. Finally in 5 B.C. came Augustus' imperial census in of those who implemented the prophetic vision. All such persons which the family of Jesus participated in Bethlehem. Then regular were harbingers of new thought and new methods. We therefore censuses ceased. One was held in A.D. 14, then nothing until A.D. choose the following four pairs of prophets and implementers, for 47 under the emperor Claudius. Lastly came a final one under the the first four of our eras: (1) Luke and Paul; (2) Cosmas Indico­ emperor Vespasian in A.D. 72, then silence for the rest of our era pleustes and Francis Xavier; (3) William Carey and Henry Venn; (Alterman 1969:30-35). The objectives of all these censuses had and (4)John R. Mott and Kenneth G. Grubb. been: registration of citizens, residents, transients and others, and

October 1984 161 their property, largely to determine how much tax they had to counting formed the backbone of commerce and government. pay. But in a disintegrating empire in the first century A.D., there Meanwhile, state censuses of population had begun again was no further use for the tradition of census-taking identified after A.D. 800 as rulers demanded to know the exact state of their with pagan Rome. No one was any longer doing imperial plan­ domains. Often the motive was military, as when the Mongol ning, and Christians were planning only for heaven, not for earth. ruler Kublai Khan completed his census of Tibet in A.D. 1250. In Luke's use of statistics mainly followed not the pagan Roman Europe, after the disintegration of the Roman Empire, the devas­ method of exact headcounts but the Old Testament pattern of giv­ tation of the Black Death, and the chaos of the city-states, censuses ing approximate or rounded totals as rhetorical indications of the were an attempt to stabilize centralized rule once more. In 808 the general order of magnitude, in order to illustrate and chart the Frankish emperor Charlemagne published his Breviary (Brevis Cap­ overall progress of events. Thus we read in Acts 4.4: "The number itolorum), one of the earliest records of any sort of detailed count­ of men grew to about 5,000." We can in fact trace several lines of ing. In England in 1086, the Domesday Book gave demographic and statistical continuity from the Old Testament as a storehouse of social conditions in great detail for England's population of 1.75 census information to the New Testament with its healthy interest million. In 1377 Edward III ordered a count of all persons subject in numbers, statistics, and their relation to the growth of the to poll tax, yielding a population of 2.5 million. Sicily had its first church. enumeration, a registry of land, in 1241. In 1450 enumeration be­ The apostle Paul was a contemporary and colleague of gan in the Italian city-states. In 1501 Sicily produced the first gen­ Luke's, but from our standpoint he can be seen as the artisan or uine detailed enumeration of a whole population. In 1662 the implementer of this particular prophetic vision of Luke's. Re­ Englishman John Graunt launched demography as a science by sponding to the commission "Go!" he went on three major mis­ constructing the first mortality tables. In the New World, Quebec sionary journeys, preached the gospel to numerous cultures, in 1665 produced the earliest complete census in the world. planted largely urban churches, and documented and enumer­ In the church, the same need to know about its own condition ated the progress of the gospel with numerous epistles containing had evolved in parallel with the need of the state. Around A.D. detailed listings of believers, places and events of which he had 500, the Dark Ages had begun and Latourette's Great Recession firsthand evidence. His writings contain only a few statistics (enu­ had taken shape. Throughout what we call the Ecclesiastical Era meration in the second sense), such as the "more than 500 at up to 1750, the medieval church consolidated its position in Eu­ once" to whom the Lord appeared (1 Corinthians 15:6); but they rope and took stock of its own resources with little further thought do contain considerable enumeration in the first sense, that of list­ of reaching the world. Churchmen often assisted the state in the ing. Thus in the last chapter of his Epistle to the Romans Paul secular censuses; indeed, a census of Venice in 1540 which yielded sends personal greetings to, and enumerates by name, thirty-four a population of 129,971 was actually conducted by the church. believers in Rome, thereby giving us in convincing detail a vivid Eventually churchmen turned their attention to exact enumera­ portrait of the church at that period. tion of the church and its growth: thus in England in 1550, main­ The extraordinary success of Paul's ministry illustrates the tenance of baptismal records by local clergy was ordered. Two power of his method of making and recording large-scale personal further major steps forward were, first, in 1670 when the city of contacts everywhere. And in all this, enumeration played a largely Paris began to publish its records of baptisms, births and burials, illustrative role, illustrating the Spirit's progress across the world. a practice maintained to the present day; and, second, in 1676 when the Bishop of London published the results of the Compton Era II: The Ecclesiastical Era (Baptismal Era), Census to assist mission in England. A.D. 500-1750 This leisurely pace of statistical development in the churches was jolted by the discovery of America in 1492. Christian enumer­ Our second era corresponds to Latourette's second, third, fourth ation in this era then became markedly numerical overseas from and fifth epochs. When this second era began, government cen­ 1492 onward with the need to document the exact numbers of the suses had long since gone into oblivion. Enumeration by the state newly baptized in non-Christian countries. The Great Commis­ was nonexistent. From our standpoint, the main characteristic of sion's imperative "Baptize!" thus became a dominant aspect of the this era was: Global Christian presence. Thus we encounter our whole era. second prophet, a Nestorian trader, explorer, geographer and The church's response to the vast new populations thus re­ monk named Cosmas Indicopleustes ("NaVigator of the Indies"). vealed was to envisage the conversion by baptism of the whole At that time the Nestorian church was expanding rapidly across world, through force if necessary. In 1586 a Jesuit priest, Alonzo Asia toward China (entered A.D. 635 by Alopen, a Nestorian from Sanchez, drafted an evangelistic scheme for the invasion and mil­ Syria), and Cosmas charted the expansion in the twelve volumes itary conquest of China. In 1613 a major missionary work by of his geographical narrative Topographia Christiana, written A. D. Thomas a [esu entitled De procuranda salute omniumgentium urged 535-547 (Winstedt 1909). It contained one of the earliest and most the conversion of the whole world to Christ. The church then at­ famous of global maps. Cosmas' first-ever achievement was thus tempted to baptize everyone everywhere upon profession of faith to produce the first description of the entire world in which Chris­ in Christ, however this was to be obtained. In Mexico from 1519­ tianity was present. 36, five million Amerindians were baptized. Franciscans there Counting had been widespread in everyday life since the time were often said to have baptized at the rate of 7,000 a day per mis­ of the Mesopotamia empires (3800 B.C.), and Cosmas like them sionary. Twenty million Amerindians had been baptized by the would have utilized an abacus for trade and navigation. The aba­ end of our era in 1750. The major single innovation throughout cus, in use from 3400 B.C. to the present day, was a large calculat­ this second of our five eras can therefore be seen to be: Global ing board, a manually operated storage device aiding a human mass baptisms. calculator. It was in universal use in the Middle Ages throughout I remember once visiting the city of Huehuetenango in west­ Europe, the Middle East and Asia. Later in 1642 the French sci­ ern Guatemala and reading the account of how it had "accepted entist-philosopher Blaise Pascal invented the first successful digi­ Christ." One day in 1521 the conquistador Pizarro surrounded the tal calculating machine. This first pocket calculator was followed fortified Mayan city and gave its Amerindian rulers until sundown in 1694 by Leibniz' "Stepped Reckoner" adding machine. Rapid to decide on his ultimatum: "Baptism or the sword." Prudently

162 International Bulletin of Missionary Research FIVE STATISTICAL ERAS OF GLOBAL MISSION: (Note: For purposes of condensation, the abbreviation "Xtn" is occasionally used for "Christian.") A DESCRIPTIVE TABLE OF CHRISTIAN ENUMERATION ERA NUMBER: II III IV v

ERA AND ITS CONTENT 1. Name of Era ApostolicEra Ecclesiastical Era Church Growth Era Global Mission Era Global DisciplingEra 2. Alternative name Pneumatic Era Baptismal Era Black Churches Era Multidimensional Era Universal Response Era A.D. 30 A.D. 500 1750 1900 1990 ~: g~~~~~~~f¥r~ A.D. 30-500 A.D. 500-1750 1750-1900 1900-1990 1990­ 5. Latourette's Epochs Epoch I Epochs II-V Epochs VI-VII Epochs VIII-IX Epoch X 6. Main characteristic of Era Clobal witness Clobal Xtn presence Qobal church-planting Clobal Xtn communication Clobal access to all 7. Major single innovation Pneumatic mission Global mass baptisms Rise of black churches Global Xtn broadcasting Global Xtn information SECULAR CONTEXT DURING ERA 8. Science of statistics None Established by 1749 Term coined 1749-50 Univ. faculties worldwide Fully computerized 9. Science of demography None Begun 1662 (john Graunt) Term coined 1855 (Guillard) Developed by UN agencies Fully computerized 10. Government censuses Many until A.D. 72 No more until A. D. 808 First modern one, USA. 1790 Nations: one every decade Instant total censuses 11. Public-opinion polls None None None Invented 1930 Online global sample 12. State of global statistics None Rarely available Available to scholars Available public libraries Instantly available to all PROPHET AND HIS ACHIEVEMENT Cosmas Indicopleustes William Carey John R. Mott }~: ~f~h:~d death ~~:e5_89 c. 490-560 1761-1834 1865-1955 15. Ecclesiastical tradition Apostolic Nestorian Baptist Methodist 16. Role Chronicler Explorer, geographer Missionary, translator Global evangelist Global researcher 17. Prophetic document Acts of the Apostles Topographza Christiana Inquiry into Obligations Evangelization of the World 18. Date published A. D. 70 A.D. 547 1792 1900 2000 19. Nature of document Historical narrative Geographical narrative Missiological narrative Missiographical narrative Total instant narrative 20. Method Assembling oral texts 30 years' travel, inquiry Consulting books 10 years' correspondence Instant queries & reply 21. Statistical content Totals of new believers Geographical details Totals of Xtns by area Totals of Xtn resources Total data on world 22. Purpose of statistics Exhortation, encouraging Description Making a case Con vincing proof Total strategy & tactics 23. First-ever achievement Account of Xtn outreach Description of world Xtny Global census of Xtns Global survey of resources Instant global updates PROPHET'S CONCEPT OF PROGRESS 24. Aspect of Great Commission Go! Baptize! Convert! Evangelize! Disciple! 25. Example of obedience to it Journeys of 12 Apostles 20 million Amerindians Evangelical Awakenings SVMU, IMC, CWME, ICOWE Discipling agencies 26. Concept of global progress Outreach of the Spirit Global extension Global conversion Global evangelization Global discipling 27. Indicators of that progress Pneumatic signs New Christian fields New church membership New Christian media New access and response ~~: ~~fee eenn:~~~~tioOnn ~~~=~~~on Enumeration of regions Enumeration of Xtns Enumeration of resources Enumeration of access off of acta Descriptive Tactical Strategic Indispensable PROPHET'S ULTIMATE GOAL ~ ~?: ~~t~~!soal envisaged Reaching the world Baptizing the world Converting the world Evangelizing the world Discipling the world -o Itinerant preaching Baptizing Church planting Exposing people to Christ Strategic discipling l""""f 32. Attendant research needed None Geographical research Linguistic research Communications research Knowledge research IMPLEMENTERS AND THEIR METHODS 33. Year implementation began A.D. 37 A.D. 1542 1841 1930 1990 34. Major implementer or artisan Paul Francis Xavier Henry Venn Kenneth G. Grubb 35. Birth and death A.D. 6-67 1506-1552 1796-1873 1900-1980 36. Ecclesiastical tradition Apostolic Roman Catholic Anglican Anglican 37. Role Missionary, theologian Pioneer missionary Mission executive Ecumenical executive Church research coordinator 38. Working period A.D. 37-64 A.D. 1533-1552 1841-1872 1930-70 1990­ 39. Documents Pauline Epistles Published letters Books, sermons World mission surveys Data/text diskettes 40. Other implementers Apostles Jesuit missionaries Protestant missionaries Church executives Church researchers 41. Method Eyewitness accounts Personal letters Field questionnaires Annual yearbooks Computer databases SOURCES AND TOOLS AVAILABLE 42. Information sources Eyewitnesses Travel Public libraries Personal libraries Personal databases 43. Forms of information Personal witness Handwritten manUSCrirts Printed books & materials Print/audiovisual media Electronic media 44. Instrument for enumeration Abacus (B.C. 34(0) Pocket calculator (1642 Digital computer (1835) Knowledge processor (KIPS) Artificial intelligence 45. Other technical methods None Navigation Railroads. printing Aviation, phone, telex Electronic mail 46. Statistics gathered Occasional records Baptismal records Church growth records Resource/witness records Records of access to all 47. Statistical methods None None Elements of statistics Statistical theory/practice Computerized programs 48. Means of locating data Conversation Travel Correspondence Libraries/resource centers Interactive terminals 49. Names, addresses, contacts Personal contacts Trade contacts Private directories Printed directories Instant lookup lists 50. Maps available Local maps 1st global map, A. D. 547 First atlases World mission atlases Computerized mission maps 51. Christian research centers None None None 900 centers by 1980 5,000 centers by A.D. 2000 ANNUAL INCOME AT START OF ERA (in 1982 US$ per year) 52. Personal income, all Xtns $200,000 $8,600,000,000 $160,000,000,000 $1,200,000,000,000 $7,200,000,000,000 53. Organized Xtny worldwide $ 30,000 $ 100,000,000 $ 1,500,000,000 $ 11,000,000,000 $ 120,000,000,000 54. Christian foreign missions $ 10,000 $ 1,000,000 $ 6,000,000 $ 212,000,000 $ 5,800,000,000 55. Christian research (actual) o o $ 50,000 $ 500,000 $ 28,000,000 NUMERICAL PROGRESS DURING ERA 56. World pop. (start of Era) 169,700,000 193,400,000 720,700,000 1,619,900,000 5,163,065,500 57. Christians (start of Era) 2,000 43,400,000 160,000,000 558,100,000 1,656,645,700 58. Denominations (start of Era) 1 70 390 1,900 23,600 Christians as % of world: ~ 59. -at start of Era 0.0 22.4 22.2 34.4 32.1 00 0\ 60. -at end of Era 22.4 22.2 34.4 32.1 l""""f M Q) ..0 .B ou they chose the former. Clergy and friars were then kept busy for 1790 in the newly independent United States of America. In 1801 days baptizing the multitudes, and then for months sending sta­ came the first general enumeration of Great Britain by the state. tistical returns back to Spain. Very soon most nations were inaugurating population censuses Undoubtedly the best-known implementer of this era's em­ every ten years, a program which has continued to the present phasis on baptizing was the Jesuit missionary pioneer Francis day in countries across the world. Xavier (1506-52). He established a major Christian presence During this era, world population grew dramatically. In Ger­ across the Eastern world from South India to Japan. Estimates of many, J. P. Sussmilch (1707-67) had made the first serious esti­ the total number of persons he baptized vary from 30,000 to three­ mate of the total population of the world. He calculated the figure quarters of a million, with baroque exaggeration later claiming one at one billion (1,000 million) for the year 1700; somewhat high, million. Be that as it may, baptismal records throughout this era since we now estimate that the total then was 620 million. Shortly became progressively more detailed, accurate and professional, after, another estimate was made by a Baptist minister from En­ but the role of Christian enumeration remained sporadic and gland named William Carey. In 1792 he published a remarkable mainly descriptive. No statistical analysis was yet possible. document detailing the population of every continent. His global total was 731 million referring to a point several years earlier in Era III: The Church Growth Era (Black time; this was much more accurate, since our own estimates today Churches Era), A.D. 1750-1900 indicate that world population reached this figure around 1760. This era's main feature is therefore that during it the church Our third era covers most of Latourette's sixth and seventh ep­ grew enormously in many parts of the world. It was the era when ochs, the great period of missionary expansion. We call it the church growth was rediscovered by a church which in Europe had Church Growth Era because it resulted in massive growth of ceased growing because it already encompassed the entire popu­ churches across the world. Its main characteristic was: Global lation. church-planting. We can also term it the BlackChurches Era, since The leading prophet of this era was, indubitably, William its major single innovation was the rise of, not merely large num­ Carey. This intrepid pioneer missionary and Bible translator went bers of baptized blacks and nonwhites, but of large black and non­ to India in 1793 and served in Bengal for fifty years without a sin­ white churches under indigenous control. gle home leave, gave away £100,000 while there, and with a hand­ During this era statistics and censuses arrived permanently ful of colleagues translated the Bible, and was the first to print on the world scene. In 1749 the word Statistikwas coined in Ger­ Scriptures, in no less than thirty-five major languages of India. man by Gottfried Achenwall, a professional economist who pub­ In 1792 Carey published his Enquiry into the Obligations of. lished major descriptions of Europe's countries. The term Statistik Christians, to useMeans fortheConversion of theHeathens. In this ep­ then meant the "political science of the several countries." Then ochal missiological narrative he included a detailed statistical anal­ in 1791 the English term "statistics" was coined by Sir John Sin­ ysis of religions on every continent. Considering the paucity of clair (Alterman 1969:59). In 1835 in England, Charles Babbage in­ demographic statistics at that time, his accuracy was remarkable. vented the world's first modern automatic computer, his Not only did he get the world's population right, if we allow for a "Analytical Engine" capable of statistical operations. Finally in thirty-year time lag in collecting and compiling the figures, but he 1853 a leading Belgian statistician, Adolphe Quetelet, convened also got his total of Christians (174 million) correct to within 2 per­ cent by comparison with our own estimates today. His first-ever achievement was thus to produce the first global census of all Christians in the context of all religions and of the whole popula­ Award for Missionary Research tion of all the world. It was also the first statistical global survey of the Christian world mission. At its 1984 annual meeting the Associated Church Press gave an Award of Merit "for excellence" to the International Bulletin of During this era, the vision of winning the entire world for Missionary Research for its Legacy series of articles on great mis­ Christ still persisted. But by contrast with the goal of baptizing the sionary leaders. The citation from the judges said, "The editors' world which had evolved in the previous Era II, the new emphasis vision has resulted in a fine contribution. . . . The articles are was on genuine individual conversion. Mere baptism was not well researched and attractively presented." enough; men had to be born again and to follow Christ in the fel­ lowship of the church. As Carey's Enquiry had included in its title the word "Conversion," so the dominant imperative of the Great Commission was seen to be: "Convert!" In pursuance of this, in the world's first International Statistical Congress, establishing addition to missions abroad, large numbers of Evangelical Awak­ statistics as a major professional discipline and science. By this enings arose across Europe and North America throughout this time statistics had become clearly defined as the art and science of period, as their dates indicate: 1785 (Wales), 1787 (Virginia), 1788 gathering data, analyzing data, and making inferences from data. (Bavaria), 1792 (New England), 1810 (Switzerland), 1828, 1840, Although it was at first associated only with numbers gathered for 1849, 1859 (Britain), etc. Persons involved began to keep toll of the governments, the subject later expanded to include large bodies of numbers involved. method and theory, such as the testing of hypotheses. Statistics Most of the large number of new Protestant and Anglican today is thus far more than mere describing, listing, counting or missionary societies which came into being during this era em­ totaling: it is concerned with the application of probability theory phasized the planting of new churches and congregations which to data, and the deriving of analyses, conclusions and theories were to be self-supporting, self-governing and self-propagating. therefrom. The idea of newly converted nonwhite ex-pagans running their The churches and denominations pioneered in these matters own churches was startling and indeed revolutionary to many in in a number of respects. In 1767 Methodists in Britain published Europe. The emphasis in this Black Churches Era now had shifted the first complete returns of church membership, antedating Brit­ from merely baptizing the heathens to global church-planting of ain's first state census of population by thirty-four years. indigenous churches run by converted heathens who would Meanwhile, the world's first modern census took place in themselves propagate the faith throughout their own worlds. It

164 International Bulletin of Missionary Research was a bold new vision. mension is the vast proliferation since the year 1900 of 15,800 dis­ Once Carey's vision in this respect began to spread, his ideas tinct and separate parachurch agencies serving the churches in on the value of statistics were implemented in a number of the their mission through multifold ministries in the 223 countries of new missionary societies. One of the most noted of these imple­ the world, yet organizationally independent of the churches. His­ menters was Henry Venn, Anglican general secretary of the torically, the most striking new dimension is the proliferation of Church Missionary Society (CMS) from 1841-72. He was the first the Bible societies and their worldwide outreach, now nearly two mission executive to require his missionaries abroad to fillout field centuries old. This dimension of global mission has grown from questionnaires each year describing numerically the planting of the solitary Canstein Bible Institution in 1710 and the British and the churches and their annual growth. Statistics from all CMS Foreign Bible Society founded in 1804, and from the dozen or so fields were then totaled and published under one cover as an an­ other national societies existing in 1900, to 140 national Bible so­ nual publication. The records of the CMS in particular from 1841 cieties and national offices today. In the twentieth century, annual onward give striking testimony to the value of this annual church Scripture distribution has mushroomed from 5.4 million Bibles in growth data in that era. 1900 to 36.8 million Bibles in 1980. Conceptually, the most striking At times undue importance was' attached to these statistics. new dimension, the major single innovation of the era, has been The Church Growth Era (and indeed today's church growth global Christian broadcasting. Nonexistent in 1900, it came into movement also) could almost be called the "High Church" era of being in 1921 and by 1980 had become such a mighty force in enumeration because of its exclusive emphasis on church member global mission that 23 percent of the world's population were reg­ statistics, and accretions by baptism, as the only significant indi­ ularly listening to or viewing Christian programs. cators of the progress of the kingdom of God. This excessively The generally acknowledged prophet of this era was a Meth­ high view of the church was to be corrected in the following, odist layman, John R. Mott. In later years when receiving the No­ fourth, era. bel Peace Prize he was to describe himself as by profession a global The role of enumeration during this third era had now evangelist. In retrospect, he is regarded as the father of the mod­ evolved somewhat. No longer was it purely illustrative or descrip­ ern Ecumenical movement and one of history's greatest Christian tive; it had become tactical, that is, of use in the creation of local statesmen. missionary tactics. Localized statistics, whether in the home In 1900 after two decades of extensive research and corre­ church or on the mission field, now enabled clergy and mission­ spondence, Mott published a classic, TheEvangelization of theWorld aries to follow carefully thought-out tactics and to plant churches in This Generation. This brilliantly argued book consisted of a mis­ in responsive areas that would lead to rapid church growth. As siographical narrative, replete with statistics of every kind, secular one result, the number of Christians in the world nearly quadru­ and religious. It built on the presuppositions and methods of the pled during this era-from 160 million in 1750 to 558 million by former eras, with two important innovations. Firstly, it no longer 1900. envisaged either the baptism or the conversion of the entire world but instead called for its evangelization, defined by Mott as "Ex­ Era IV: The Global Mission Era posure to Christ." Of course Mott, as a thoroughly globally in­ (Multidimensional Era), A.D. 1900-1990 formed mission specialist, was well aware that the Greek verb evangelizo is an exceptionally complex concept with 42 synonyms Our fourth era covers most of the twentieth century, including the in New Testament Greek, with an English transliteration "evan­ eighth and ninth of our ten epochs of Christian history. It has gelize" which in turn has over 400 synonyms in contemporary En­ proved to be a time of phenomenal progress, both secular and glish, which can be logically arranged to give "evangelize" some Christian. During it, the sciences of demography and of statistics 112 distinct and different dimensions or meanings, and that sta­ have become major academic disciplines. The seventeen-volume tistical indicators of "evangelize" can be found in over 200 empir­ International Encyclopedia of the Social Sciences (1968) contained ical variables or factors. It is very significant that Mott, aware of forty-seven articles on special statistical topics alone. Regular cen­ this complexity, should nevertheless have felt that the most im­ suses every decade have been coordinated by United Nations portant emphasis that the world needed at that particular point in agencies to afford the most detailed view of mankind and its re­ the history of global mission was "exposure to Christ." The key sources ever conceived; the emphasis has thus shifted from count­ imperative in the Great Commission was now, therefore, seen to ing simply people to counting peoples and all human resources as be: "Evangelize!" well. Thus in the 1982 census in China, three million enumerators Secondly, although Mott's classic accepted the value of the and 100 computers computed the population at 1,008 million, the statistical enumerations of the previous two eras, namely, num­ largest national population ever enumerated, and then went on to bers of baptized Christians, annual baptisms, and global church­ enumerate also China's land resources, agriculture, industry, planting and church growth statistics, it moved on from them to transport, trade, investment, science, technology, education, enumerate also a vast new range of other types of resource now broadcasting, housing, medical care, and so on. available to the Christian mission. Mott's first-ever achievement From our standpoint, this has been the Global Mission Era was thus to produce the first global survey of the totality of Chris­ par excellence. Carey in 1810 had conceived the idea of world mis­ tian resources. sionary conferences, and sporadic conferences were held from The opening three decades of our fourth era inaugurated by 1854 (New York) to 1900 (also in New York). But his dream of re­ Mott proved also to be the heyday of world mission atlases and gional ecumenical conferences of churches was not to be realized world mission statistics. Authoritative atlases were produced by until the rise in the twentieth century of the Ecumenical move­ both Catholics (Streit 1906, 1913, 1929) and Protestants (Beach ment. So many global missionary events have taken place in this 1906, 1910, 1925; also 1938), and all contained detailed statistics, era, including in 1921 the founding of the International Missionary listed according to mission boards and societies or dioceses. But Council, that we are justified in terming it the Global Mission Era. after 1939 the subject had become so complex that there were no We can also term this period the Multidimensional Era be­ more attempts at comprehensive mission atlases. cause during it global mission has taken on a startling number of Once again, numerous missionary statesmen moved to im­ totally new dimensions. Numerically, the most striking new di­ plement the new vision of this new era. One of the foremost was

October 1984 165 a leading Anglican layman, Kenneth G. Grubb (1900-1980). Grubb vation of this fifth era, from our point of view, is the emergence of served as a missionary in Mexico, where he organized a network total and complete global Christian information. Prophets and im­ of underground churches in the teeth of secular government op­ plementers of this new era will be, not evangelists or missionaries position, and also in Brazil and other parts of Latin America. In the or church executives, but global church researchers. And the ma­ 1930s he-joined the World Dominion movement founded in 1916 jor tools seem likely to be personal computers with access to vast (1924, Survey Application Trust) and for forty years produced the databases of missionary and global information. first detailed series of national and world missionary research sur­ The immense statistical sophistication and accumulation of veys ever to be published (Grubb 1931). In 1949 he began a five­ data required for this approach will become possible only after yearly series entitled the World Christian Handbook, in which, for 1992, which is the date when the new and revolutionary Fifth the first time, denominational statistics were compiled and totaled Generation of Japanese personal supercomputers has been at the national level. During this period he was chairman of pledged to become available. These artificial-intelligence systems, Church Assembly and House of Laity of the Church of England known as knowledge information processing systems, will oper­ and president of the Church Missionary Society. A noted Evan­ ate at phenomenal speeds on massive databases that will contain gelical, he was also a leading ecumenical executive on bodies such (in our application) not simply total information relating to the as the Commission of the Churches on International Affairs. Christian world mission, but also genuine knowledge and real By this time many denominations and Christian organiza­ wisdom. tions were regularly producing yearbooks containing statistics The most visible characteristic of this new era is therefore and directory information. Vast quantities of Christian materials likely to be the instant availability of total, global, Christian infor­ of every kind were on the move between the continents of the mation of all kinds and statistical information in particular. The world. In fact, the main characteristic of this fourth era has been: Fifth-Generation project envisages the home user having at in­ Global Christian communication. stant disposal, at a modest cost, a microchip containing the entire With Mott, Christian enumeration had further evolved until contents of the Library of Congress (not merely its card catalogue, it reached the strategic level. Statistics were now seen to be nec­ which we already have at our instant disposal today), together essary in order to give the churches the world overview essential with the entire contents of the Missionary Research Library to their mission. The role of enumeration had become strategic: (USA), Propaganda Library (Rome), and virtually all other librar­ that is, Christian strategy in this twentieth century increasingly re­ ies of missiological and global significance. We have thus moved lied on the collection and analysis of large quantities of data and into a situation of total global knowledge in all subjects relating to figures. world mission and world evangelization. Let us examine what this implies, first for the non-Christian, and second for the Christian Era V: The Global Discipling Era (Universal missionary. Response Era), A.D. 1990­ Total Access to the Means of Grace From the statistical point of view, we today are on the verge of a Anyone who doubts the imminent, universal, global spread of fifth new era of Christian enumeration, which we here call the this fifth-era Fifth-Generation technology, for good or ill, need Global Discipling Era. Naturally, we cannot claim to know pre­ only note the threefold example of the pocket transistor radio, the cisely what the future holds, but we can make some informed at­ pocket electronic calculator, and the personal computer. In the last tempts. Although church growth is still important, and although decade the first two of these inventions have plummeted in cost mission has become awesomely multidimensional, this new era is per item and hence have spread, beyond the wildest predictions, likely to emphasize, as its main characteristic, total global access far and wide into every corner on earth. (There are now over 1.5 to all peoples of the earth. This even more comprehensive ap­ billion radio sets in the world). And in my own confession alone proach than in the past is implied in our Lord's commission (the Anglican Communion), Anglicans today own and operate, "Make disciples of all peoples," that is, in the imperative "Disci­ either as individuals or as agencies or institutions, over one mil­ ple!" This imperative should, correctly, be construed to mean: lion computers joined in a loose global network capable of access­ "Give people in every ethnolinguistic group across the world an ing international information bases. adequate opportunity to become Christian disciples, and in each Firstly, then, we can in the same way expect small handheld such group actually make an evangelizing nucleus of such disci­ personal computers to become omnipresent across the globe fairly pies." Instead of aiming simply to reach the world, or to baptize early on in this fifth era. Through these personal computers, with the world, or overambitiously to convert the world, or to plant databases and data networks soon to be available universally in churches throughout the world, or to expose the world, the aim schools, libraries, churches and community centers, a non-Chris­ becomes to disciple the world-to elicit universally a final, defin­ tian anywhere in the world will be within instant access, if the per­ itive response to Christ, either for him or against him, from every son so wishes, of the text of the whole Bible in a language he or nation, every people, every city, every community and every in­ she understands, and also of commentaries thereon, life of Christ dividualon the face of the earth,with,in everypeople,a core of dis­ biodata, history of Christianity, Christian apologetics of every ciples who have responded positively. So an alternative name for sort, Christian radio and television programs, testimonies of local this fifth period would be the Universal Response Era. The fact is well-known Christians, whereabouts of nearest Christians or that the multifold dimensions of mission today impinge on the churches, whereabouts of converted relatives, whereabouts of lo­ world's population to such a degree that, for the first time in his­ cal Christian services and ministries of all kinds, bibliographies, tory, everyone in the entire world could shortly become, or be and all other types of knowledge. In thus giving to every soul on made to become, sufficiently aware of Christianity, Christ-and the earth total access to the means of grace in the widest sense of the gospel, and of Christ's call to discipleship, to make thereby them­ term, the church will have to a considerable degree fulfilled its pri­ selves a definite response either of discipleship or of rejection. mary obligation to bring the world face-to-face with Jesus Christ The main characteristic of this fifth era is therefore likely to be: the Life of the World. Global access to all; that is, access by Christians to all people, and Secondly, the inquiring lay Christian, Christian worker, mis­ access by all people to the Christian faith. The major single inno­ sionary, mission executive or mission strategist will be able to dis­

166 International Bulletin of Missionary Research cover the current situation in any part of the world, or of any So, finally, the role of Christian enumeration becomes, in this people, or of any individuals, with respect to any dimension of fifth era, indispensable and all-pervasive. It will be the era par ex­ global mission. Thus one may wish to know the exact current sit­ cellence of statistics at the service of global mission. There is noth­ uation in a certain city in Outer Mongolia. One's personal com­ ing demonic in this prospect: these systems will all be as puter will immediately inform the inquirer of the history and completely under our control as are electricity, typewriters and current status of that city, its demographics, its languages and telephones today. peoples, its government, its leading officials, its occupations, its "Les chiffres sont les signes de Dieu" ("Statistics are signs incomes, its religions, its urban issues, what Christian ministries from God"), wrote prior Roger Schutz of Taize, alerting us to the are in existence there, what Christian personnel are at work, what realities of mission in the contemporary world, and to new and their programs are, and what response they are meeting with. dangerous situations as they emerge to confront the mission of One will then over an hour or two be able to conduct one's own Christ. To read those signs of the times accurately thus becomes instant census of that city on any subject of interest-literacy, of major significance and a major test of our stewardship. reading habits, cinema attendance or TV ratings, knowledge of ion-poll organizations conduct frequent nationwide surveys of the Bible, attitude to this nationality or that, visa requirements, religion and religious attitudes in the United States and in many health problems, political situation, descriptive bibliography, other countries, using national samples as small as only 1,500 re­ maps, street plans, town planning, photographs and biodata on spondents. With the present rapid advance in sampling expertise, leading citizens, and so on. From there one will be able to call up one could envisage there being by A.D. 2000 a global online polls name-and-address telephone directories or "yellow pages" and sample of perhaps 20,000 individuals chosen at random across the then consult any specialist or expert anywhere in the world who world. In Britain for twenty years now every thirtieth TV set has could advise one further. In all of this, statistics, as the most highly had a small bug attached to it (for allowing which the owner re­ condensed form of large quantities of descriptive information, will ceives an annual payment or free license). This bug transmits con­ play an indispensable role. tinuous data concerning what stations are turned on, if any. From such data, stations prepare profiles of viewers and viewing habits. Obstacles to Be Overcome In the same way, we can envisage the continuous monitoring of a global sample of 20,000 persons, through paid visits to microcom­ No one should imagine, however, that this total access to total in­ puter centers across the world on fixed days every month to an­ formation and total knowledge will always be immediately pos­ swer an hour's omnibus standard questionnaire ("What is your sible. The missionary inquirer will meet obstacles every day­ age? Nationality? Marital status? Number of live children? congestion or overload, hardware malfunction, communications Weight? State of health? Present occupation? Income? Religion? breakdown, power failure, theft of vital parts, jamming, closures, Religious attendance? Books being read? Radio/TV habits?" etc.). public holidays, absence of key specialists, illnesses or sudden This sample would be constantly changed, requiring perhaps only deaths, refusal of experts to answer, deliberate planting of disin­ a month's service from each member of the sample. Our inquiring formation, political interference, terrorism, and the like. A major mission strategist would be able to tap the results of this global problem will be self-imposed escalating costs, a problem already sample at any point, at any time, online from his or her own com­ upon us today. Thus for you today to get an instant printout of a puter console, and would be able to pose his or her own questions review of a new book via the DIALOG network might cost you to this world sample. These would have to be very carefully only 10 American cents; but since you could as easily get 500 such worded, to avoid inflaming anti-Christian bigotry. Knowing that reviews on new books within your sphere of interest, in only a answers were normally guaranteed, one would have to resist the minute or so, you would soon find yourself spending $50 on a few temptation to ask sensitive or loaded questions like "Are you minutes' routine research. The biggest problem of all is likely to be saved?" or "What think ye of Christ?" and to ask instead guarded specialist overload-the sheer inability of experts, thus exposed to questions which do not reveal one's evangelistic objectives. The total global access, to answer even a fraction of the millions of un­ simplest safeguard would be not to ask questions about Christ expected, unsolicited and unwanted queries descending on them alone, but to include other names also, thus: "Can you describe in every day. To overcome all such obstacles will require all the mis­ a phrase the significance of each of these individuals: Archimedes, sionary inquirer's determination and ingenuity-starting all over Jesus, Kublai Khan, Hitler, Mao, Einstein?" or, "Rank the follow­ again, using a different starting point, different approaches, dif­ ing books in order of truth as you see it: Koran, Rigvedas, Bible, ferent experts-but in this fifth era the one who perseveres will Granth Sahib (Sikh), Das Kapital (Marx)." One would thus be able succeed in minutes or in hours rather than in months or in years to conduct in a few minutes objective low-key surveys of the ex­ (or not at all) as in the past or at present. tent of evangelization, or of attitudes to Christ, or to the Bible, in Outer Mongolia, or in Calcutta, or among the polar Eskimos, or Personalized Instant Surveys wherever one wished, without arousing unnecessary suspicion, hostility or bigotry. The potential for global mission strategy of One prospect promises rich pickings for mission inquirers- on­ this quality of immediate, fully contextualized, information is line sample surveys. At present, Gallup and similar public-opin- clearly enormous.

References Cited

Alterman, Hyman. Beach, H. P. and C. H. Fahs. 1969 Counting People: The Census in History. New York: Harcourt, 1925 World Missionary Atlas. New York: Institute of Social and Reli­ Brace & World. gious Research. Barrett, David B. Carey, William. 1982 "Methodology: Enumerating Christianity and Religions," Part 1792 An Enquiry into the Obligations of Christians, to UseMeansfor the 3 in World Christian Encyclopedia. New York: Oxford Univ. Conversion of the Heathens. Leicester: Ann Ireland. Press. (A detailed analysis of the rationale for religious statistics Carpenter, E. is given in pp. 39-104). 1956 The Protestant Bishop. London: SPCK.

October 1984 167 Grubb, Kenneth G. Mott, John R. 1931 The Northern Republics of South America: Ecuador, Colombia and 1900 The Evangelization of the World in This Generation. New York: Venezuela. London: World Dominion Press. SVM for Foreign Missions. Grubb, Kenneth G. et al. Streit, K. 1949-68 World Christian Handbook. London: Lutterworth. Editions 1913 Atlas Hierarchicus. Paderborn: Typographia Bonifaciana. 1949,1952,1957,1962,1968. Winstedt, E. 0., ed. Latourette, Kenneth S. 1909 The Christian Topography of Cosmas Indicopleustes. Cambridge, 1953 A History of Christianity. London: Eyre & Spottiswoode. Eng.: Cambridge Univ. Press.

DISCUSSION to be reached, or at least comprehended by the plan of God (Gen­ esis 10; Jeremiah 25; Ezekiel 27; Isaiah 40-55; Acts 2). How should

INTERNATIONAL BULLETIN: we understand enumeration in terms of these "nations" of which 1. Could you clarify the conceptual distinction between the goal the biblical writers speak? of Era IV "to evangelize" (defined by Mott as "exposure to Christ") and the goal of Era V "to disciple" (which you define as BARRETT: making everyone"sufficiently aware of ... Christ's call to disci­ This enumeration of nations is only half of the biblical story. Sym­ pleship")? Many Christians already have a problem with the bolically (the seventy Gentile nations in Genesis 10, or seventy­ concept of "evangelization" as meaning only "exposure," and two in the LXX version), your passages describe the whole world would also reject the use of "discipling" to mean "sufficient in need of God and of his message through his people. (Inciden­ awareness.... " tally, Genesis 10 shows the Hebrews' vast knowledge of the extent of the world at that time). It's an enumeration of the fields waiting

BARRETT: to be harvested. So not surprisingly we find a second type of enu­ The distinction between the five Eras is only one of emphasis. One meration in the Bible, that of the harvesters--the harvest force (in cannot emphasize everything in Christ's Great Commission all the today's jargon, "the force for evangelism"). Most of the detailed time or all at once. All these prophets and implementers knew statistical enumerations in the Bible, and all of its detailed cen­ evangelizo had at least forty synonyms in New Testament Greek; suses, are of the People of God, God's harvesters. Thus Jesus and all in the last two Eras were aware that "evangelize" has 400 sends out seventy harvesters with the seventy Gentile nations in English synonyms and over 100 distinct meanings. It's immensely long-range view (Luke 10:lff.) Enumeration is essential to match complex. So they selected special emphases which they believed the one with the other; the same is true today. were relevant to their times. The special emphasis of Era V nar­ rows down, makes more realistic, and refines previous Eras' em­ INTERNATIONAL BULLETIN: phases, because "discipling" restricts its goal to something 4. You have suggested that in the next era of global mission, after actually feasible: giving all peoples the chance to become disciples A.D. 1990, there will be "access by Christians to all people, and ac­ and actually forming a core or nucleus of disciples within each. cess by all people to the Christian faith." You anticipate that "the major single innovation of the . . . era . . . is the emergence of to­ INTERNATIONAL BULLETIN: tal and complete global Christian information." Question: If the 2. You appear to be exceedingly optimistic about the prospects of churches are doing poorly in terms of world mission with the in­ high technology in Era V, the communication revolution, and the formation they already have available today, what reason is there fifth generation of computers, that will provide "not simply total to expect that more global Christian information will result in more information relating to the Christian world mission, but also gen­ effective global Christian mission? uine knowledge and real wisdom." You say, "There is nothing de­ monic in this prospect.... " Human beings, however, have the BARRETT: capacity for distorting and misusing all of God's good gifts, in­ In this essay I am concentrating on the one aspect of how such cluding information systems. These systems would be available technology will revolutionize the ministry of prophets and imple­ not only for Christian mission, but also to those who would hinder menters, namely, missiologists, mission strategists, and mission or persecute the church. Does this not temper your optimism? enthusiasts. Traditionally these have been either isolated schol­ ars, or one-person operations, or grossly understaffed executives, BARRETT: or lone enthusiasts. For such persons, a missiologically literate Certainly high technology can be used by hostile parties to hinder personal computer can become the equivalent of a professional or destroy the Christian mission. Certainly it will. We can expect staff of ten, 100, or even 1,000 colleagues or assistants dedicated to deliberate global disinformation to be tried on us soon. This opens keeping its user missiologically totally up-to-date. up a whole range of areas in which we need to be far more careful than hitherto. Most mission boards and societies today practice to­ INTERNATIONAL BULLETIN: tal disclosure, publishing lists with exact locations of personnel, 5. We observe the phenomenon of massive annual statistical and so forth. The church of Jesus Christ has traditionally been far data-collecting operations being undertaken every year by thou­ more cautious, for example, under Decius' and Diocletian's im­ sands of churches, parachurch agencies, and missionary societies, perial persecutions. And today 25 percent of the global church op­ yet with virtually no statistical analysis of this mass of data being erates underground to safeguard its faith and its mission. So our attempted by those same bodies. How are we to overcome this information systems should be kept from hostile parties much as gap between the gathering of information and the analysis for ef­ the early church kept Eucharist and catechism safe from hostile fective use in Christian mission? imperial agents. BARRETT: INTERNATIONAL BULLETIN: It is simply a question of making Christian laity aware of the part 3. Enumeration in the Old and New Testaments seems to have they must play in global mission. Hundreds of thousands of been not so much a counting of individuals, but of the "nations" professional statisticians today are convinced Christians. Few

168 International Bulletin of Missionary Research have ever thought of using, or have ever been asked to use, their ters independent of the denominations, but their effect on global expertise on these massive data collections. Most have no idea Christianity and its policies would then be minimal. such data exist. Somebody must ask them. Most of them have ac­ cess to highly sophisticated statistical methods and computer pro­ INTERNATIONAL BULLETIN: grams. If their know-how and programs, plus the churches' data, 7. Your achievement in preparing the WorldChristian Encyclopedia were brought together, the results might well be staggering. has been widely recognized as a pioneering, monumental contri­ bution to missionary research. What comes next? In your own INTERNATIONAL BULLETIN: priorities, what research projects are you working on for publica­ 6. Bishop Stephen Neill has suggested the "great need for some tion? Are there going to be other volumes in follow-up to the well equipped center of Christian research, in which study of the WCE? changing situations can be continuously carried on, in which data from all the world can be assembled, sifted, and made available." BARRETT: In your judgment, what are the prospects for the support of cen­ Most religious and Christian statistical data at present are col­ ters of missionary research? lected and published (a) by denominations in particular countries, (b) by other Christianbodies also by countries, and (c) by govern­ BARRETT: ments of about 110 of the world's 223 countries by means of reli­ The opportunity has passed, I fear. During the 1960s and 1970s, gion questions in decadal censuses. In other words, these data are some 950 Christian or church-related research centers sprang up collected by three variables: religion, country, denomination. across the Christian world. Many were missionary in emphasis. WCE therefore analyzed the world, and global Christianity, by For a whole variety of reasons, many of these centers then col­ these three major variables. But planners and strategists also want lapsed or were closed down by the denominations during the pe­ to see the world, and global Christianity, analyzed by other major riod 1975-80. Perhaps 70 percent of all missionary and other variables such as language, ethnic group, culture, cities, the ur­ Christian researchers were then forced out of the research voca­ ban/rural dichotomy, and so on. At present no major Christian de­ tion and back into other ministries. One major reason was alarm nomination collects or publishes its membership statistics divided in the churches over radical and unwelcome findings in much re­ up by these variables. We are therefore now working on further search. Centers of missionary research are still today needed volumes that will do just this. Another volume is a monograph on widely, but it would be unrealistic to ask for or expect support of the history and futurology of world evangelization. the kind existing in the 1960s or 1970s. One couldset up such cen­

Muhammad, Prophet ofIslam, and Jesus Christ, Image ofGod: A Personal Testimony

Lamin Sanneh

~e centrality of God in Muslim devotions is unmistaka­ alone embody, absolute truth, and as a consequence the Prophet • ble, and my experience here was typical. The subject of was kept as a human agent strictly stripped of divine titles . God was a constant theme in the religious life. But a Muslim has Yet the issue is by no means settled by an adamant ortho­ also to reckon nearly as often with Muhammad the Prophet, for doxy. You cannot introduce Muhammad the Prophet as the spe­ his was the special privilege to transmit the divine word and give cific medium of the divine revelation and then throttle him lest he historical solidity to the Creator's transcendent purpose. It was take off as a serious contender for divine titles. By stressing the through Muhammad that we came to God as a moral, ethical, and mortality of the Prophet, official theology had still not succeeded eschatalogical reality. God the abstract being arrived by the in closing the gap between his authorized function as divine in­ agency of the Prophet as the judge, the avenger, and the benefac­ strument and his devotional role as intercessor and comforter. I tor of humans. The Prophet was the human measure of an oth­ was consequently baffled by the incomplete nature of the argu­ erwise unapproachable transcendence, the unerring beacon in the .ment used to defend any breach in transcendence by the success vast sea of divine infinitude. Indeed official theology stresses this of the Prophet's role in delivering the revelation. The standard fact by condemning any attempt to ascribe a divine status to the view was that since the Prophet died, that established his finitude, Prophet, for it would be natural to do so given his role. Some of and thereby his essential distinction from God whom death never the severity of that condemnation is no doubt to be accounted for touched. The fact, however, that in popular Islam it was deceased by the need to set it off from the Christian view of Jesus Christ, but holy figures who attracted the greatest veneration, a veneration the instinct is authentically Islamic. Divinity, in this view, is com­ sometimes difficult to separate from worship ana thus from dei­ promised by personification. Thus relative criteria, whether per­ fication, suggested that death could not be the decisive counter­ sonal or metaphorical, should not be allowed to expound, let stroke claimed for it. The religious spirit is not stifled in the face of death, for physical demise might only bring people closer to the eternity of the spirit's yearning. In the case of the Prophet himself, Lamin Sanneh, a Gambian, is Assistant Professor in the History of Religion at ordinary Muslims, often beckoned by the religious scholars them­ Harvard University. Thisarticle is partofa muchlarger manuscript thatheis pre­ selves, venerated his person, developing a rich devotional litera­ paring on his personal religious pilgrimage. Hisarticle on "The Horizontal andthe ture as a consequence. Vertical in Mission: An African Perspective" appeared in the Octooer 1983 (vol. The case for such veneration of the Prophet is doubly secured . 7, no. 4) issueof this journal.

October 1984 169 by the fact of his irrepressible role as the bearer of the Qur'an and the established prohibitions against intercessory devotion (shafa­ by virtue of the copious Hadith of which he is the primus mobile. -ah). Now it is true that, read with uncompromising rigor, the The mantle of divine inspiration (wa~y) under which the Qur'an Qur'an would appear to lend authority to the ban on intercession, was condensed as a phenomenological reality also fostered the but you do not have to be a profligate to read a more amenable same power by which the Hadith corpus was constituted into a meaning into some of the verses. Consider the following verses in canon. Together these writings constitute the source of divine this connection: guidance for the Muslim community. Furthermore, creedal for­ mulation of faith joins the name of the Prophet to that of God: "I He knows what is before them and behind them, testify that there is no god except God, and that Muhammad is His and they intercede not Envoy." It would consequently be unjustified to use the argument save for him with whom He is well-pleased, and they tremble in awe of Him [XXI:28]. of divine transcendence to sunder in the law books what has been so solemnly fused as one in the creed. Everywhere in the Muslim "It was naught but the sinners that world the name of God and that of the Prophet stand at the pin­ led us astray; nacle of devotion and obligation. It is impossible to respond to the so now we have no intercessors, call of God without hearing in that the strains of his human in­ no loyal friend. a that we might return again, and be strument. It is not for nothing that the early Muslims were first among the believers" [XXVI:I00]. identified as the ummatu Mu~ammadiyah, "the Muhammadan community." And warn therewith those who fear they shall be Muhammad bristles with elevated titles. Prayers are called mustered to their Lord; they have, apart from upon his name, the most frequent salutations including "Upon God, no protector and no intercessor; haply they will be godfearing [VI:51]. him be the peace and blessings of God," "the Lord of mankind," "the Apostle of God," "the Choicest of mankind," "the seal of Surely your Lord is God, who created prophets," and that great mystical title, "the Perfect Man" who is the heavens and the earth in six days, the Divine Logos. The obligatory ritual prayers are supplemented then sat Himself upon the Throne, directing the affair. Intercessor by the supererogatory practice of ~alat cala al-nabi in which the there is none, save after His leave [X:3]. Prophet's name is invoked in a cycle of litany. The ~alat calli al-nabi is prescribed without numerical limit or fixed time. Muslim de­ Whoso intercedes with a good intercession votional prayers are full of the immensity of the Prophet, and shall receive a share of it; whosoever many see him as the great architect of the many mansions of intercedes with a bad intercession, he prayer and devotion. Thus it is that a deeply spiritual dimension shall receive the like of it; God has power is added to the stature of the man who raised the foundations of over everything. [IV:87]. the Pax Islamica. Consequently God's statesman became our spir­ The day its interpretation comes, itual pioneer as well. By concentrating on him, Muslims have been those who before forgot it shall say, able to carve themselves devotional niches in the obligatory duties "Indeed, our Lord's Messengers came (wajibat) of the faith. Obviously the word of God, understood as with the truth. the sterilized instrument of a deus absconditus, is beyond the grasp Have we then any intercessors to intercede for us, or shall we be of ordinary worshipers moved by human emotions and needs, returned, to do other than that and here the Prophet performed a necessary function. He helped we have done?" [VII:51]. strengthen the sense of Muslim identity across space and time while also enabling a powerful spiritual and devotional life to de­ God velop within the boundaries of orthodox practice. The tributes he there is no god but He, the Living, the Everlasting. has received attest to the scale of his significance. He is more than Slumber seizes Him not, neither sleep; a juridical figure. His importance exceeds that of a mechanical to Him belongs transmission of the religious code. all that is in the heavens and the earth. For me, too, the Prophet had been a great influence ranging Who is there that shall intercede with Him far beyond the self-effacing view of him as the "unlettered save by His leave? [11:256]. Prophet" (Ummi) who passively received and transmitted God's word. We prayed to him for his aid in daily life. We were taught You would need exceptionally delicate maneuvers to march to imitate his example: his respect for parents, though he lost his through these and other verses under juridical command. Most own almost from the start, his profound courtesy, his generosity, ordinary people would not be able to avoid getting entangled by his honesty, his loyalty, his diligence and devotion, his courage the intercessory mesh so deliberately spread over the field. The and strength of character, his modesty accompanied by a fearless Qur'an itself appears to be sanctioning intercession as the ultimate love for truth. Our parents and teachers held him up to us as the criterion of a loyal friend. Who can blame us if our hearts tell us accessible model of moral, religious, and ethical conduct. In spe­ that God's leave is ours to invoke in our need for an intercessor? cial religious sessions, particularly at the annual mawlid celebra­ The step from this idea of intercession to the one where the tions, the Prophet's name would be the theme of concentrated Prophet meets that need would seem to develop naturally. At any devotion. Muhammad the Prince of Believers, gleaming with the rate there would seem to be an uninterrupted progress from di­ sword of empire, might be the favorite of emirs and jurists, but for vine transcendence to creation, and from that to the prophetic in­ most of us it was his intercessory role that we cherished. It was as tervention of God's envoys. The next step was to strike the rock of such that we yielded our hearts to him as a meek and lowly devotion and uncap the great human reserves locked in mundane mount. experience. It is clear that even in dealing with such exceptional At that level of encounter with him he bore our infirmities. He human beings like the prophets, God did not charge at them like became by that means our ally, friend, and intercessor, and in his mindless targets, but instead appealed for their obedience on the saddle he placed us. But the juridical authorities, determined al­ assumption that it was theirs to give-or withhold. It is difficult ways to have the last word, would muscle in with reminders about otherwise to make much sense of the following verse:

170 International Bulletin of Missionary Research Self did not merit, And when God took compact with the Prophets: Till, leaving self behind, "That I have given you of Book and Wisdom; Did self inherit. then there shall come to you a Messenger confirming what is with you-you shall believe in him The accessibility of the Prophet rested on his function as the and you shall help him; do you agree?" He said. principle and subject of pious devotion. His role as founder and "And do you take My load on you on that condition?" arbiter of the Muslim community at Medina is not denied or min­ They said, "We do agree." God said, "Bear witness so, and I shall be with you among the witnesses" [111:75]. imized by this fact, but it is considerably transformed so that what used to be an external, historical constraint has now become an in­ God, we are made to understand, will also be a witness and thus ternal, personal authority of the most dynamic kind. The man come to occupy an identical ground with the prophets. What is whose historical companionship ceased with his death, continued good enough for the prophets is good enough for God. Muham­ beyond the grave to touch with his spiritual presence a vast pro­ mad is being entrusted with the seal (khatam) of prophecy and he portion of the human race. No wonder that as Muslims we were shines from that elevated position. But it needed the acknowledg­ taught to see history as God's footstool, to be flung away after the ment of other figures of that divine office to define and determine Prophet had scaled the ladder of earthly glory. The man whose his commission. By all appearances that acknowledgment was name resounded in the mouths of those who followed his dusty willingly obtained. God does negotiate with the finite agents trails in the desert camps, would, in the hearts and minds of those whom in his sovereign power he has set up to carry out his pur­ who never saw or heard him, rise and extend the limitless fron­ pose. In dealing with such agents we are for our part engaging tiers of his spiritual kingdom. To debunk the things of the heart in him to that extent. order to please the demands of the religious code seems to me pro­ So back to Muhammad we come as friend and intercessor. In foundly contradictory, and since the attempt was made it trig­ both his earthly and divine roles, we have an example. In being gered a major upset in the values of dogmatic conformity. Every the "faithful one" (al-amin) of God he had been the obedient one subject race has to carry instruments of its identity, and our hearts tal-mu'min), the one who offered his obedience not as a thing to be tell us we are conscripts of a higher command. That inner witness prized but as a power to be surrendered before an unspeakably is far more compelling than the adamant posture of a code. pure and just God. His example for us is that God's good pleasure Our teachers, however, were right to feel instinctively that if would reward our devotions, that God would not turn away from they allowed the process to begin, there was no knowing where it us if we approach with a broken and contrite spirit. The Qur'an would end. But they could not stop its commencing. In my reli­ rings out with the assurance that the sincere seeker will not go gious struggle I found the authoritative figure of the Prophet to be unrewarded. a source of incitement, not a rule of restraint. Muhammad, in being faithful to God, put us all under obligation to celebrate and And when My servants question thee honor him. God as "pure will" would crush us. But the interces­ concerning Me-I am near to answer sion of the Prophet testified that human emotions and need would the call of the caller, when he calls be "admissible evidence," so to speak. Thus the spirit of Muham­ to Me; so let them respond to Me, mad would stimulate me to yearn for the divine consolation and and let them believe in Me; haply so to strive to obtain His unstinting reward. Yet that reward, being they will go aright [11:182]. merely the formula of a service contract, should properly be the foretaste of the higher reward of unmerited grace. Indeed, God is closer to his servant "than his own jugular vein" Muhammad as the devotional magnetic pole of Islam brought (L:15)as the Qur'an puts it elsewhere. The Prophet is reported to personal religion within range of the ordinary worshiper. But he have God saying that "My earth and My heaven contain Me not, also released us from a cramped transcendentalism. It would now but the heart of My faithful servant containeth Me." The Prophet be almost impossible to promote a God untouched by human declared to one of his followers, "Consult thy heart and thou wilt emotions or unmoved by human suffering, or even one inexplic­ hear the secret ordinance of God proclaimed by the heart's inward able by human criteria. Consider the following line of reasoning: knowledge, which is real faith and divinity." Within its own terms the Prophet, we were taught, offered God his full and unques­ Islam was affirming the inescapability of personal religion. The tioning submission, and by virtue of that received and delivered only truly genuine religious response is one that reckons fully the full and unmitigated revelation. As a reflection of his elevated with personal accountability, with that which is profoundly hu­ status, his life, work, deeds, and words became steeped in divine man about us. In that respect Islam is a genuinely religious initi­ virtue, and we approached him as our staff and comfort. Thus his ative. But to come that far is to provoke the question about an historical accomplishments became suffused with transcendent equally personal God accessible by his nature and his action. meaning, so that in the body and limbs of himself and his com­ The mystics have taken one way out of the dilemma, but their panions God was also acting. That, in fact, is how the Qur'an itself solution is to raise the personal element until it apprehends the di­ and other authorities interpret the circumstances of the Battle of vine as its own. For me that leaves open the question as to how we Badr and other events where the Prophet prevailed against over­ can begin the process with God as wholly Other and end it by whelming odds. At this stage of the reasoning we are dealing with making the Sublime Being indistinguishable from a reflexive Ego, the view that the Prophet's struggles, trials, and tribulations are what is called al-nafs al-mutma'innah, borrowing the idea from the not unworthy of the God whose envoy he was. On the contrary, Qur'an (LXXXIX:27). The following lines summarize the case very the man's trials demonstrate that he was the moral subject of a well: God actively involved in the human scene. Indeed it suggests that, precisely because (not in spite) of the tenacious humanity of Awhile, as wont may be, the Prophet and because as such he became God's deputy, we Self I did claim: may claim a divine endorsement for the human milieu. This rep­ True self I did not see resents an abatement, not of God's sovereignty, but of that view But heard its name. of it which rejects that it could have human proportions. For the I, being self-confined, fact is that God did establish decisive and meaningful contact with

October 1984 171 the historical man Muhammad, suggesting that such a gracious We need not, of course, press a trickle to yield the larger spec­ condescension need not be withdrawn just because the rest of tacle. Salatis not the only word in the Qur'an by which God may God's subjects were less than prophets. By claiming the Prophet be drawn into the sphere of human action. Another is the notion as our ally and succor we were also extending the reach to God of thanksgiving, of giving thanks and being grateful. The verb is himself. Muhammad the intercessor had to an equal degree shakara, with the noun form shukr. The word and its cognates oc­ brought God within range. Muhammad is God's assurance to hu­ cur seventy-four times in the Qur'an. Although it might be rea­ manity, what the manuals call the khauru-n-nas. In everything sonable to suppose that gratitude is a duty laid upon humans by touching him we are having to do with God. God, in fact it cuts the other way, too; to wit, God is described as There is a trenchant verse in the Qur'an that indicates that One who renders thanks. He is the Shukur, the thankful one. God himself and his angels have led the way in honoring the Prophet, and the verb used (salla) is the same as that for worship And they shall say, "Praise belongs to God (sauu). In the translation it is rendered as "bless." who has put away all sorrow from us. Surely our Lord is All-forgiving, All-thankful, God and His angels bless the Prophet. who of His bounty has made to dwell o believers, do you also bless him, and in the abode of everlasting life pray him peace [XXXIII:56] wherein no weariness assails us neither fatigue" [XXXV:31-33]. It is an arresting idea, that believers imitate the action of God in rendering ~aliit to the man. One commentator, taken with the In that passage thanksgiving is the attribute by which God's thought, amplifies it thus: "The honour with which God Most servants discern his faithfulness, and it is significant that sorrow High honours Muhammad is fuller and more universal than that and frailty are right at the center of the human accounting. The with which He honoured Adam when He commanded the angels next passage has God as the primary subject and the One who acts to prostrate themselves before Him, for it is not possible that God thankfully to repay human striving. Himself took part with the angels in that earlier honouring" (Constance Padwick, Muslim Devotions [London: SPCK, 1961], Upon them shall be green garments of silk p. 156.) The sting, as we might say, is in the tail. The difference and brocade; they are adorned with between God's not honoring Adam simultaneously with the an­ bracelets of silver, and their Lord shall gels and his willingness thus to honor Muhammad in order to lay give them to drink a pure draught. an obligation on us is ultimately inconsequential to the point at "Behold, this is a recompense for you, and stake. The idea represented by the verse is that human action may your striving is thanked (mashkiiran)" [LXXVI:22ff.]. be properly modeled on the divine analogy, and this makes short work of a rigid transcendence. As with the word saliit, here also God is the subject of an ac­ Other commentators, nettled by the inescapable conse­ tion that is portrayed through the human analogy. Indeed, when quences for orthodox teaching of the manifest import of the verse, translated as "blessing," sala: is synonymous with shukr: to thank rally to the defense by manipulating the verb in question. God's is to bless, and as such we bless God and his apostle inasmuch as ~aliit, they contend, must mean his forgiveness, or his mercy, or God also blesses us. The intimacy rests on a genuine reciprocity. his commendation, or else his magnanimity toward his prophet; If we could go on from there to say that in the person of Muham­ in any case it must mean those things that are properly predicated mad we find in addition to the human bearer of God's will a reci­ upon his unimpaired sovereignty and transcendence. One pas­ procity consistent with a thanking and "blessing" Being, then the sage must suffice to show the attempts at an orthodox remedy: gap narrows considerably between that and the biblical account of Jesus Christ as the divine breakthrough in human form. Opinions differ as to the meaning of saldi. It is said that from God Perhaps it was this possibility that scandalized Muslim think­ its meaning is mercy and complaisance, and from angels and men ers, and a defense was quickly mounted to guard against adopting petition and asking forgiveness. And it is said that the ~alat of God a human role for God. Yet even al-Ghazali (d. 1111), foremost is His mercy and the sala: of angels prayer for blessing. And it is said among the exponents of the impropriety of describing God by hu­ that the ~alat of God is His mercy combined with magnifying and man analogy, was moved to concede that our actions toward one that of the angels is asking for forgiveness, and that of men, humble another are finally indicative of our actions toward God, a sur­ beseeching and petition. And it is said that God's salat for His prising lapse for one reared on the combative terrain of resisting ~alat prophets is praise and magnifying while His for others is His the usefulness of human criteria for understanding God. He cited mercy [Padwick, p. 156]. a saying of the Prophet to the effect that "The one who does not thank man does not thank God." Then he goes on to take away Whatever the discomfiture of the guardians of the religious with the doctrinal second thought what he had conceded with the code, the current that buoyed us up to this stage must be allowed substantial first. He objects that "thanking" in that sense could be to flow to its inexorable conclusion. If human striving is worth taken with the substantial first. He objects that "thanking" in that anything at all it has to be worth the Creator having a stake in it, sense could be taken literally. Rather, he says, it has only meta­ of his being at risk in our risks and vindicated in our moral life. It phorical significance, and can be employed with any meaning at should be a natural proposition that life in the flesh is actually a all only by taking unwarranted liberties. He continues: prerequisite for comprehending something of God's unfathoma­ ble compassion, what in my language we call his "numbing" ca­ As far as thanking God is concerned, one can use this term only pacity to take on our suffering: it knows the fullest limits of human metaphorically and then only loosely. For even if man praises God, endurance. Those who know in their hearts the softening effects his praise is inadequate since the praise God deserves is incalcula­ wrought by devoted attendance upon God's law would find in his ble. If man (expresses thankfulness by being) obedient, (even) his active solidarity with our tribulations personal evidence of his obedience is another one of the blessings of God Most High upon "numbing" compassion. His skin creeps with our torments. The him [Maq~ad al-Asnii, p. 71]. world is aflood with the tide of a personal God who rests on our suffering like the sea on the shore. Thus al-Ghazali, beginning with the notion of obedience as a

172 International Bulletin of Missionary Research juridical principle, stumbles upon the obstacle of divine-human No, this is the compact I make reciprocity and then removes it by pretending that what was there with Israel in the end; all the time was the issue of obedience, one that would be safely I will put my law within them, removed from the sphere of divine transcendence. Instead of the and write it on their hearts; genuine development of an idea we are shackled to dogma. In­ and I will be a Godto them, stead of encountering God in the telescopic proximity of the and they to me a people; no longer shall they have to teach Prophet and of human existence we are drawn behind the iron their fellows, each instructing each curtain of an unapproachable transcendence. But our hearts know how to know the Eternal; for they all better, and here we have both the Qur'an and the Hadith as our shall know me, both great and small; ally. for I will pardon their offences, Since the systematic reflection of Muslim thinkers would sad­ their sin I never will recall. [Jer. 31: 31-34 Moffatt trans.] dle us with the cumulative weight of authority, a position was thus being created where movement would have to begin by se­ A similar sentiment is expressed in another passage where riously contending with that authority. Fortunately, from the the line is extended to reach down to Jesus Christ. judgment seat of the heart we hear the call of an insistent voice, "I Myself, I am the price of your frailty, the bones of your weari­ Many were the forms and fashions in which God spoke of old to our ness." I was in my search increasingly afflicted with the sharp dis­ fathers by the prophets, but in these days at the end he has spoken sonance between this Inner Reason and the fixed center of to us by a Son-a Son whom he appointed heir of the universe, as Exterior Authority. Of course, by looking both at the religious it was by him that he created the world. He, reflecting God's bright sources before the cold hand of systematization fell on them and glory and stamped with God's own character, sustains the universe with his word of power; when he had secured our purification from at the rich devotional literature available since that time, the dis­ sins, he sat down at the right hand of the Majesty on high; and thus sonance is less pronounced. he is superior to the angels, as he has inherited a Name superior to Our image of God (if such we were allowed) was profoundly theirs.... conditioned by our image of the Prophet. But the official image of We must therefore pay closer attention to what we have heard, in the Prophet was two-faced. The unwavering deliverer of the rev­ case we drift away. For if the divine word spoken by the angels held elation was held up with one hand while with the other we con­ good, if transgression and disobedience met with due punishment fronted the intercessor par excellence. It is the difference between in every case, how shall we escape the penalty of neglecting a sal­ a studio portrait and an action film. The studio portrait satisfies all vation which was originally proclaimed by the Lord himself and the conditions of the creed, and, framed appropriately with pious guaranteed to us by those who heard him, while God corroborated formula, it remained the property of a past golden age. But the their testimony with signs and wonders and a variety of miraculous powers, distributing the holy Spirit as it pleased him. [Heb. 1:1-3; Prophet as intercessor was alive and well in the devotional life of 2:1-3 Moffatt trans.] Muslims living in the vastly different circumstances of our age. The demands of human need required that the door to personal By adopting for himself the full logical consequences of the experience of God be unbarred. The Prophet in popular devotion moral significance of human existence, God achieved a stupen­ was the gate through which people, stirred by life's hurricane, dous breakthrough in Jesus Christ, and no one who is familiar would rise and affirm that God went on his knees and came within with his ministry and teaching can fail to discern in the following human focus. Our trials and misfortunes, as well as our triumphs passage the clear-cut details of his portrait even though it existed and blessings, are also his. Our surety is the example of prophets long before his earthly life. and the blessed saints of God. The prophet, any prophet, is in this regard not just God's missionary, sent to represent Someone who He was despised and shunned by men, would not deign to come himself. The prophet is God's mission, a man of pain who knew what sickness was; the prince who can feel in his veins the hearthrob of God's solici­ like one from whom men turn with shuddering, tude. We are a spiritual nobility, conceived in the womb of divine he was despised, we took no heed of him. compassion, and the prophets are our kin. Through their earthly And yet ours was the pain he bore, exposure we catch a reflection of the stature God also conferred on the sorrow he endured! us at creation. Suddenly we, too, are in the picture. We thought him suffering from a stroke The clearest expression of this Inner Reason is the gospel af­ at God's own hand; firmation that although the "Word" was God, "it became flesh yet he was wounded because we had sinned, ,twas our misdeeds that crushed him; and dwelt among us, full of grace and truth." God crowned the 'twas for our welfare that he was chastised, efforts of the prophets by offering himself in their place. God the blows that fell on him have brought us healing. [Isa. 53:3-5 threw himself on our mercy, the last action of a Being who had Moffatt trans.] wagered many times before: at creation, in the long series of prophets, in the history of human communities, and in the per­ These passages are profoundly important for the matter at sonal biographies and reflections of sages and thinkers. Finally, hand. A modern major biography of Muhammad, echoing the the wraps are taken off and he deals with us outside the veils. God Qur'an, displays prominently on the cover the line about Muham­ is in the picture now. mad being sent as a mercy to the world (wa ma arsalndka illarahmata The biblical witness is telling on this point. Here is one famil­ Ii-l-salamin). In other words the messenger (al-rasiil) is part of the iar passage from the prophets: message (al-risdlah). God, who normally delegates his authority to the prophets, is committed to the logic of that delegation by being A day comes, the Eternal promises, when I make a fresh compact with all Israel­ willing to express himself in one such prophet who, by virtue of not like the compact I once made with their fathers, that special relationship, must henceforth be described by the the day I took them by the hand, strong language of filiation. Rather than rendering him immune to the compact that they broke, the tragedy of human disobedience, such a prophet is in fact the till I had to reject them. supreme subject and victim of its consequences. "It pleased the

October 1984 173 Lord to bruise him." No proximity to the human condition is more flattering self-witness. poignant than that. It is too lifelike to be mistaken for what it is, a Our perception of this truth is indispensable to our obtaining full-blooded encapsulation of the original divine intention. God a right and fulfilling relationship with God. Redemptive suffering through him would know our plight and feel our sorrow. Jesus is is at the very core of moral truth, and the prophets were all God-in full engagement. Put to grief in the unspeakable agony of touched by its fearsome power. But only One embodied it as a his­ human sinfulness, Jesus is the definitive measure of God's torical experience, although all, including the Prophet of Islam, "numbing" capacity to take on our suffering, the Suffering Ser­ walked in its shadow. Those who consult their hearts will hear for vant now unenviably receiving the double ~aliit of God and human themselves the persistent ordinance proclaiming God's ineffable beings. The Suffering Servant is God's self-portrait, and our un­ grace.

The Legacy ofD. T. Niles

Creighton Lacy

"Evangelismis witness. It is one beggar telling another beg­ sen to replace the assassinated Martin Luther King, [r., to address gar where to get food."! Few Christians who have heard the Uppsala Assembly in 1968. that aphorism can identify its source; even fewer could identify, Meanwhile Niles had earned a doctorate from the University by time or nation or vocation or publication, the powerful evan­ of London, served as general secretary of the National Christian gelist D. T. Niles. In a sense it is not a representative figure of Council of Ceylon and as first chairman of the Youth Department speech, for Niles's grateful obedience to Jesus Christ poured forth in the World Council of Churches, planning and organizing the in a life of energetic service and joyous faith. World Youth conferences in Amsterdam and Oslo. From 1953 he For all the ecumenical conferences and distinguished pulpits occupied, concurrently, posts as executive secretary of the WCC that kept D. T. Niles "on the go," he said very little about himself. Department of Evangelism, principal of Jaffna Central College, "I am not important except to God," he once wrote, and a bit later, pastor of St. Peter's Church in [affna, and chairman of the World's "We who speak about Jesus, must learn to keep quiet about our­ Student Christian Federation. That link from local church to world selves.'? Nor did many friends and contemporaries say much Christian community was typical. At the time of his death in 1970, about the man; they were too busy listening to the message of God D. T. Niles was executive secretary (and chief founder) of the East he proclaimed in word and deed. Asia Christian Conference (EACC), president of the Methodist Church of Ceylon, and one of six presidents of the World Council Niles's Life and Ministry of Churches. In between these peripatetic commitments he shared a close Daniel Thambyrajah Niles was born near [affna, Ceylon (now Sri partnership with his wife, Dulcie, helped to rear two sons both of Lanka) in 1908, a fourth-generation Christian. His great-grand­ whom entered the ministry, was the first "younger churchman" father had been the first Tamil baptized in the American Board to occupy the Harry Emerson Fosdick Visiting Professorship at Mission in 1821; his grandfather was a Methodist minister. His Union Theological Seminary, New York, and published nearly a mother died when D. T. was only a year old, but his father's re­ score of books. "God never gives gifts without seeking to give marriage eventually brought eight younger siblings to be cared himself along with them," he wrote. "Those who minister ... for. Largely on that account, his father wanted Daniel to become must judge their success not by how much service has been ren­ a lawyer. It was a Hindu mathematics teacher who, on the very dered but by how many have been led to God."3 Niles would day of law-school registration, persuaded the father that D. T. surely apply that measurement to his own activities. Niles should enter the Christian ministry, and that God would look after the family. The Work of an Evangelist The year that he graduated from what is now United Theo­ logical College in Bangalore, South India, Niles attended the D.T. was above all an evangelist. "Evangelism is the proclamation Quadrennial of the Student Christian Movement (SCM) for India, of an event, it is also an invitation to an encounter."4 "Evangelism Burma, and Ceylon. Even then, in 1933, W. A. Visser 't Hooft, one is the impact of the Gospel on the world."> "Evangelism is not of the principal speakers, took note of a young Ceylonese student something we do, it is something God does.':" "Evangelism hap­ who was concerned with how the SCM might become an effective pens when God uses anything we do in order to bring people to evangelistic force. Five years later D. T. Niles was the youngest Him in Jesus Christ.'? "The recovery of wholeness-that is the delegate at the Madras Conference of the International Missionary purpose of evangelism."B "In our part of the world, the preacher, Council, paired with Henry P. Van Dusen in the workshop on the evangelist, is engaged in the work of disrupting people's "The Faith by Which the Church Lives." Ten years-and a world lives."? If there is an ambivalence in these sentences between war-after that Niles delivered the keynote address at the found­ God's role and ours, it is inherent in the writer-and in theology. ing of the World Council of Churches (WCC) in Amsterdam. He D. T. Niles was an Asian-and a Christian-who thought in terms addressed the Second Assembly at Evanston in 1954 and was cho- of both/and rather than either/or. One of Niles' major contributions was the blending, not the Creighton Lacy is Professor of WorldChristianity in the Divinity School of Duke contrasting, of Eastern and Western thought, of "orthodoxy" and University, NorthCarolina. As a Fulbright Research Scholar hespenttwoyears in "liberalism." This can be seen in the diverse men who influenced India and published two books on contemporary social thought: The Conscience him most profoundly. At the age of eleven Niles heard the great of India and Indian Insights: Public Issues in Private Perspective. missionary of the Middle East, Samuel Zwemer. During his Eu­

174 International Bulletin of Missionary Research ropean studies, soon after meeting Visser 't Hooft, he became ac­ be, he affirmed in reply to J. A. T. Robinson's Honest to God, "it is quainted with Hendrik Kraemer and Karl Barth, who "befriends essential. . . to hold this command to love in conjunction with the Niles" (as a son later wrote)." John R. Mott visited India in 1937. command to believe in Jesus Christ."> Even closer associates and ecumenical colleagues were Pierre At the same time-and here emerges the paradox of all who Maury, one-time head of the Reformed Church in France, and engage in sincere interfaith dialogue-lithe issues of Salvation and John Baillie, whom Niles regarded as a "mediating bridge" be­ Damnation cannot be stated in terms of men's belief or unbelief in tween East and West. the special revelation of Christ: they can only be stated in terms of In India Niles deeply appreciated C. F. Andrews, E. C. De­ the outreach of the work and ministry of Christ himself."> "To wick, and E. Stanley Jones, who tended to stress the immanence speak about the finality of Christ is not to tie oneself to where his of God, and Paul David Devanandan and M. M. Thomas, com­ name is actually pronounced."24 "There is no Saviour but Jesus mitted to the social application of the gospel. Niles himself ac­ and they who are saved are always saved by him. That is true knowledged the contrasts insightfully: without qualification."> "There is no salvation except in Jesus Christ, but who shall decide how and in what guise Jesus comes Hendrik Kraemer and Paul Devanandan are the two men to whom to men and claims their acceptance!"> To some this is the hidden I am most indebted for the way in which I have learned to study or anonymous Christ; to others it is the universal word of God. other religions and to be in normal converse with adherents of these Doctrinal debates, which divided the early church and still religions. Kraemer taught me to approach other faiths and to enter produce fissures in the body of Christ, merited little concern for D. into them as a Christian; Devanandan taught me to see and under­ T. Niles. Intellectual arguments about the preexistent Son or the stand the Christian faith from the vantage ground of other faiths. 11 "two natures" dissolved for him into a personal experience of the Add to these contemporary "gurus" the influences that Niles Savior. The question, he wrote, is "not whether our understand­ absorbed by osmosis from his Asian and Christian environment: ing of God is illumined for us by the person, teaching, and work worship in the Eastern Orthodox tradition, the hymns of Charles of Jesus Christ; nor whether in him is found a supreme illustration Wesley, the mysticism and devotion of Hindu jnana marga and of God-consciousness; but whether our faith in God is such as to bhkti marga. As his son Dayalan described him, "Niles was cer­ find its one possibility in him."27 "The crux of the finality issue is tainly no systematic theologian in the technical sense of the whether or not in Jesus Christ men confront and are confronted by word."12 Rather, he chose a pragmatic stance in dealing with both the transcendent God whose will they cannot manipulate, by local and ecumenical issues, a kind of action/reflection model. whose judgment they are bound, and with whose intractable "His overall frame of reference is Methodist as opposed to the presence in their midst they must reckon."> early Barthian dialectical position."13 In like manner also Niles offered fresh, empirical insight into the true meaning of the Trinity. "The Christian faith is no simple Interpreting the Bible and Christian Faith Jesus-religion," he declared in the Lyman Beecher Lectures; "it is faith in God the Father, God the Son, and God the Holy Spirit, one D. T. Niles drew abundantly onScripture, for illustrations as well God in three persons, Trinity in unity and unity in Trinity. But as quotations. Many of his addresses and published works were there is no way to the largeness of this faith except through faith frankly, deliberately Bible studies: for example, Livingwith theGos­ in Jesus Christ."29 In other addresses, however, Niles made very clear that the Trinity represented not a distinction within the God­ pel (1957), Studies in Genesis (1958), As Seeing the Invisible (1961; an interpretation of Revelation). "I cannot claim either adequate head, but a significant distinction for the work of salvation.v Con­ scholarship or accuracy of method," he modestly stated, "but verts were-and should be-asked not simply, Do you believe in [these essays] at least represent what happens when I read my Bi­ Jesus Christ? but have you received the Holy Spirit? Citing Ro­ ble."> One of the earliest of such studies, Reading the Bible Today mans 8:26-27, the evangelist insisted that, while Jesus establishes us in relation to God, "it is only the Spirit who is able to maintain (1955), has been translated into at least fifteen languages. In it Niles revealed clearly his modern, open approach to Scriptures. us therein.">' Or again, the downward movement of God in cre­ Truth need not be taken literally, he said, as when his two-year­ ation and providence is revealed in Christ's incarnation, suffering, old son from a tropical clime described snow as "somebody and death; the upward movement of the Holy Spirit (and the throwing flowers."> The opening words of Genesis were written, church) is manifest in his resurrection and ascension.v Finally, he believed, "by a group of men belonging to the priestly families within the Trinity, "The Holy Spirit is the missionary of the gos­ of Israel at that time in exile in Babylon with their people."> In his pel. It is he who makes the gospel explosive in men's lives and in Beecher Lectures he declared that "the Genesis account of man's human affairs."> sin is an account which seeks to make plain the nature of sin and "This Jesus whereof we are witnesses" comes to us initially not its origin."17 and personally in worship, in devotion. Niles's sermons drew "Some people treat every word in the Bible as equally true copiously on hymns by Charles Wesley, on poems by Words­ and inspired, and do not ask why and when it was spoken. This worth, Donne, and many others, on devotional literature from the may lead to very wrong ideas about God."18 For God is the hero of East. Would that we had collections of recorded prayers from this the Bible stories, the evangelist explained, not individual men and man of God, but they must have been profoundly private. The women; God speaks and people answer, rather than merely re­ world church owes a lasting debt to D. T. Niles for conceiving and cording the human quest for the divine. The Bible, he continued, gathering the liturgical wealth of the Orient in the EACC Hymnal gives us the word of God as news, as law or demands, as faith." and writing the words for forty-five of the entries. "Even a hymn­ In short, "the adventure of Bible reading is in praying the Holy book or a book of prayers is a form expressing a given unity," he Spirit to lead us to that point in the conversation between God and once wrote.34 man at which we can hear what God is saying to us today.">' In one of his Lyman Beecher Lectures, Niles quoted a Chris­ Central to the Scriptures, to all of Christian faith, for Niles, tian student as declaring that devotion to Jesus brings deliverance stood Christology. "Both the New Testament and the Old Testa­ from "seeking the good life," from "obedience to a moral ideal."35 ment," he wrote, "are about Jesus Christ and from Jesus Christ.">' Yet in the same address he cautioned against substituting renun­ As important-nay, as imperative-as the obligation to love may ciation for real righteousness, piety for practice. Furthermore, he

October 1984 175 once warned, "There is a difference between offering beauty to perative. Yet he did not base his commitment on the Great Com­ God in his worship and worshipping beauty in the guise of wor­ mission or "in terms of what God has done for the evangelist but shipping God."36 in terms of what God has done for the world; not in terms of a Our fellowship with Christ can only be maintained, Niles command to be obeyed but in terms of an inner necessity to be ac­ would insist, within the fellowship of the church. This is not, as cepted."52 previously indicated, a condition for salvation, but it is for the As a product of the missionary era, Niles was grateful and un­ Christian life. "The object of evangelism is conversion," Niles de­ derstanding. His son remarked on one occasion that there was clared, "conversion to Christ and personal discipleship to him. "no critical and negative evaluation of the colonial age in his own But involved also in this conversion are conversion to the Chris­ immediate writings," and then went on to attribute this charitable tian community and conversion to Christian ideas and ideals."37 In outlook to "the optimism of grace.">' Yet his address to the world fact, he went on to explain, the normal order of mission priorities Christian community at the Evanston Assembly of the WCC con­ should be a welcome to the community (proselytization), an in­ tained this loving rebuke: "There is a world of difference between vitation to discipleship (evangelism), and a transformation of val­ the missionary who comes to proclaim the truth of the Gospel and ues (Christianization). the missionary who comes to care for a people with the care of "I believe fully," Niles wrote on another occasion, "that a de­ Jesus Christ.">' "To speak of a missionary is to speak of the world; cision to follow Jesus Christ is inextricably linked with the decision to speak of a fraternal worker is to speak in terms of the Church."55 to become a member of the Christian Church."> "Faith is the faith One of his earliest, most popular volumes (for the Student Vol­ of a community,"> and he quoted approvingly Karl Barth's famil­ unteer Movement in 1951) also chided gently: "There is a ten­ iar pronouncement: "One cannot hold the Christian faith without dency for missionary agencies to be concerned exclusively with holding it in the church and with the church."40 the Church in the .missionary land rather than with the land it­ self."56" A missionary is primarily a person sent to a world and not to a church ... not so much a person sent by a church as by its The Centrality of the Christian Church Lord."57

Nevertheless this serving community, according to Niles, must never be mistaken for the institutional church. "Men can only be Proclaiming the Faith loved into God's kingdom, they cannot be organized into it," he said." With a gentle dig at preachers he suggested, in the Warreck The loving, caring, serving dimension has always been integral to Lectures in Scotland, that the laity, the people of God, earn their Christian missions, along with proclamation. What has emerged right to preach by the daily lives they lead, whereas the ordained as new during the lifetime of D. T. Niles has been the emphasis on clergy does not have to renew its professional credentials.v Simi­ dialogue with persons of other faiths. Here the influence of Asian larly Niles had little use for sectarian divisions. "The finality of colleagues and Asian cultures has merged with Niles's biblical, Jesus Christ," he declared, "is a standing judgment on denomi­ originally neo-orthodox theology. His Lyman Beecher Lectures at national separateness."43 In Upon the Earth he told the devastating Yale in 1957 broke precedent, not only in being delivered by an story of the immigration officer who inquired about a missionary's Asian, but in tackling directly the Hindu, Buddhist, and Muslim religion: "Yes, Madam, Christian-but what damnation?"44 "refusal" of the Christian proclamation-never an "apologetic" The real test of the church's faithfulness to Christ is, of even in the technical sense. "The Christian Faith can be pro­ course, its activity in the world. "Those who accused Him of rev­ claimed," Niles insisted; "The other faiths can only be taught."> olution put Him on a cross," Niles told an audience of "conserv­ The lecturer constructed his treatment of "the preacher's ative evangelicals"; "those who accuse Him of nonsense put Him task" by asking three friends in other religious communities to in a sanctuary."45 Both individuals and the community are called identify their "stone of stumbling." For the Hindu this was the in­ to radical discipleship, Niles constantly affirmed. "This song of carnation; for the Muslim the crucifixion, for the Buddhist the res­ Mary (Luke 1:46-53) is still the song of the Christian revolution. urrection. Then Niles himself outlined five ways of proclaiming This song we must sing, even though we are surprised that it is we the gospel "to unbelief and other belief": replacement by the use who must sing it."46 of polemics, fulfillment through comparative religion, transfor­ For this quiet little man from Ceylon, the essential involve­ mation by conversation, judgment in dialectic (applied to Chris­ ment of Christians in the world has abundant biblical sanction. tianity as well as other faiths), reconception through cooperation Leaven does not function by itself apart from the flour; salt is not (and sympathetic understanding). "There is true and essential used to tum fish into salt but to keep fish fresh "as fish. "47 A hos­ discontinuity," he said; "the Christian message cannot be grafted pital should never be "a stalking horse for evangelism,"48 and pre­ upon other beliefs or added to them."59 Yet in all of these, D.T. sumably the same dictum applies to mission schools. The light of was convinced, "there are many who have not accepted him as the world (Matt. 5:14)-both Christ and his disciples-meant "a their Lord and Saviour, and refuse so to accept him still; but even lamp shining in the street and not one burning in the sanctuary."49 they are within the rule and saving work of Christ.t'< This lamp, he wrote on another occasion, must be filled with oil, Unlike his Indian friends and associates, Devanandan and its wick trimmed, within the sanctuary, but not left there.v Most Thomas, Niles said very little about specific social and political ap­ startling of all perhaps, most challenging to the complacent con­ plications of the gospel. For him sin was"an offense against God's gregations of our day, Niles declared: "The answer to the prob­ sovereignty," not imperfection or disease or ignorance, but "an lems of our world is not Jesus Christ. The answer to the problems essential wrongness in man which only God's power and love can of the world is the answer that Jesus Christ provided, which is the make right.">' It is fallen man, he wrote in another context, who is Church.">' That bears reflection-and action! constantly "searching for the laws of his being in the realm of so­ With his own rich family heritage D. T. Niles was, of course, ciology and economics."62 He paid tribute to the Christian ethics keenly aware of the missionary contribution. Many of his closest of Reinhold Niebuhr as "more profound than that of any other be­ friends and mentors and colleagues were missionaries, from a cause he maintains without wearying the tense dialectic between broad ecumenical spectrum. He knew full well the importance of law and grace, justice and love."63 Many years ago D.T. declared the foreign mission enterprise in the past, but also its ongoing im­ that "the gospel seed must be sown into the furrows of life.">

176 International Bulletin of Missionary Research "His salvation is no simple salvation of the soul. It is a salvation of transcendence is dependence on transcendence itself. "73 the whole man. It is not a salvation of persons only. It is a salvation As previously stated, Niles was not a systematic theologian. of the whole universe. It is not just a salvation of the Christian If he was predominantly an evangelist, he was preeminently a community. It is a salvation of human history."65 preacher. Three of his most important books represented distin­ Thus Niles was naturally distressed by racism in any form guished lecture series on preaching: Preaching theGospel of theRes­ and place. "In Africa," he wrote, "new wine is being put into the urrection (Bevan Memorial Lectures at Adelaide, Australia, 1952), old bottles of racial attitudes between colored and white . . . and The Preacher's Calling to Be Servant (Warreck Lectures in Scotland, the day will not be far when they will be burst."66 He was con­ 1959), and The Preacher's Task and the Stone of Stumbling (Lyman cerned with the impact of political systems on spiritual freedom. Beecher Lectures, Yale, 1957). Yet all of these-as previous quo­ In an imaginary dialogue between Buddhist and Christian stu­ tations may indicate-were themselves sermons rather than lec­ dents he voiced his own conviction that" ... some, like the com­ tures; they defined the homiletical task by doing it, by proclaiming munists and the war-mongers, advocate further acts of injustice as the gospel in its relationship to the world and to various cultures. a means of achieving justice.?" On the other hand, he wrote, "the In this they were indistinguishable from other books produced for democracies of the world promise the maintenance of human other audiences. Indeed, as Niles himself affirmed in Adelaide, rights; Jesus promises the maintenance of God's sovereignty. . . . "To us who have been waylaid by God's call, preaching is No human cause is identical with his cause."68 power."> In the student dialogue, however, he expressed his own dis­ Little has been said in this article about family life or travel, satisfaction with moral prescriptions in these words: about ecumenical conferences and administrative offices. To a unique degree the legacy of D.T. Niles remains in his spoken and Goodness demands that I do the lesser evil. ... No, goodness de­ written words. The effectiveness of those words in thousands of mands that I do no evil; and when circumstances force me to choose lives, Christians and others, lay in the fact that they reflected the the lesser evil because I must be good, then it is that I am in the grip word of God. That word was first received, accepted, proclaimed, of moral tragedy.... Don't you see that ... a purely ethical for­ and lived by Niles himself. "Often we are so concerned to tell the mulation of religion leads to a sense of frustration. 69 good news that we miss hearing it," he once wrote." That was never true of D.T. Niles. "Essentially," he declared, "it is insight D. T. Niles clearly preferred theology to ethics. Yet only one that is wanted, the sight within and from within, for the truest un­ slim volume was written as a deliberate theological treatise, a derstanding of the Christian gospel comes only as one accepts and reply, or what Niles chose to call a "sequel," to Bishop J. A. T. believes and enjoys."> Robinson's Honest to God. In· that polite but indignant rebuttal· Equally important, he never failed to translate that word into Niles sharply rejected Robinson's claim of presenting the "sub­ the experience of his hearers. "It is not the meaning of Jesus Christ stance of the Christian faith in more adequate terminology," which must be stated in contemporary terms," he asserted; "Jesus though he conceded that it might appeal to some readers who himself, in his concreteness, must be seen as contemporary.':" would not otherwise listen. At the same time he categorically re­ That contemporary Christ was affirmed by Niles as inclusive, de­ jected the views of Tillich and Bultmann and even Robinson's cisive, redemptive precisely because he reveals for us an Eternal interpretation of Bonhoeffer. God. "I do not believe that God is because prayers are answered; Niles' objections cannot be discussed at length here, but these . prayers are answered because God is. I do not believe that God is might be briefly mentioned. The obligation of love is insufficient, because sorrows are healed; he is, even when sorrows go un­ for Niles, apart from the command to believe in Jesus Christ." healed."78 Universalism cannot be proved or disproved because it involves "The basic fact on which everything depends is not whether both God's love and the human being's answer to God in Jesus I love God but whether He loves me, not whether I believe in God Christ. 71 The concept-and reality-s-of religionless humankind but whether He believes in me. "79 "Meaningful living, then, is to cannot be dealt with apart from the crucial decision in Jesus live en rapport with the purposes of God for us and for the Christ. 72 Since all religious experience is dependent in some way world."so Measured by this standard, D.T. Niles had a meaningful on God's initiative, God's action, there must be some otherness, life-and legacy. some distance, beyond the individual and beyond history. "Self­

Notes

1. That They May Have Life(TTMHL), p. 96. 19. Ibid., pp. 17, 19, 37, 39, 43 and passim. 2. This Jesus . . . WhereofWe Are Witnesses (TJWWAW), pp. 57,58. 20. Ibid., p. 55. 3. TTMHL, p. 77. 21. Ibid., p. 48. 4. Ibid., p. 25; cf. p. 33. 22. We Know in Part (WKIP), p. 21. 5. Ibid., p. 66. 23. PTSS, p. 32. 6. Ibid., p. 53. 24. Who Is This Jesus? (WIT]), p. 104. 7. The Preacher's Callingto Be Servant (PCS), p. 28. 25. PTSS, p. 29. 8. TTMHL, p. 57. 26. "Work of the Holy Spirit ... ," p. 101; cf. p. 100. 9. PCS, p. 31. 27. WKIP, pp. 13-14. 10. Dayalan Niles, "Search for Community," p. 3. 28. WITJ, p. 89. 11. Buddhismand the Claimsof Christ (BCC), p. 10. 29. PTSS, p. 15. 12. "Search ... , p. 8. 30. Upon the Earth(UTE), p. 65. 13. Ibid., p. 1. 31. "Work of the Holy Spirit ... ," p. 93. 14. Studies in Genesis (SIG), p. 18. 32. "Search ... ," p. 6. 15. Readingthe Bible Today(RBT), p. 49. 33. "Work of the Holy Spirit ... ," p. 95. 16. SIG, p. 54. 34. TheMessage and Its Messengers, (MIM), p. 39. 17. The Preacher's Taskand the Stoneof Stumbling (PTSS), p. 44. 35. PTSS, p. 61. 18. RBT, p. 54. 36. MIM, p. 71.

October 1984 177 37. ITMHL, p. 82. 59. Ibid., p. 99; cf. UTE, p. 243. 38. WIT], p. 14. 60. Ibid., p. 90. 39. WKlP, 21. 61. BCC, pp. 70, 72. 40. Ibid., p. 141, from Karl Barth, The Knowledge of God and the Service of 62. SIG, p. 78. God, (New York: AMS Press repro of 1939 ed.) p. 153. 63. WKlP, p. 19. 41. WIT], p. 42. 64. MIM, p. 42. 42. PCS, p. 18. 65. Ibid. 43. WIT], p. 106. 66. ITMHL, p. 94. 44. UTE, p. 130. 67. BCC,p. 14. 45. T]WWAW, p. 13. 68. Livingwith the Gospel, p. 20. 46. Ibid., p. 78. 69. BCC, p. 15. 47. Ibid., p. 32 70. WKlP, p. 21. 48. Ibid., p. 33. 71. Ibid., p. 19. 49. Ibid., p. 63; cf. UTE, p. 74. 72. Ibid., p. 17. SO. "Work of the Holy Spirit ... ," p. 102. 73. Ibid., p. 49 and passim. 51. MIM, p. 50; cf. UTE, p. 16. 74. Preaching the Gospel of the Resurrection, p. 13. 52. PCS, p. 31; cf. UTE, passim. 75. WIT], p. 138. 53. "Search ... ," pp. 10-11. 76. BCC, p. 80. 54. PCS, p. 135. 77. WIT], p. 111. 55. UTE, p. 264. 78. SIG, p. 26. 56. ITMHL, p. 75. 79. PCS, p. 96. 57. UTE, p. 266. 80. BCC, p. 48. 58. PTSS, p. 98; cf. UTE, p. 242.

SelectedBibliography~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Writings by D. T. Niles As Seeing theInvisible: A Study ofthe Book ofRevelation. New York: Harper & That TheyMay HaveLife. New York: Harper & Brothers, 1951. Brothers, 1961. ThisJesus ... Whereof We Are Witnesses. Philadelphia: Westminster Press, Buddhism and theClaims ofChrist. Richmond, Va.: John Knox Press, 1967. 1965. "The Christian Claim for the Finality of Christ." In Dow Kirkpatrick, ed., "To the Buddhist: 'All the Good That Is Ours in Christ.'" In Gerald H. TheFinality of Christ. Nashville: Abingdon, 1966. Anderson, ed., Sermons toMen ofOtherFaiths andTraditions. Nashville: EACCHymnal (general editor). Rangoon: East Asia Christian Conference, Abingdon, 1966. 1963. Upon the Earth. New York: McGraw-Hill, 1962. Livingwith theGospel. New York: Association Press, 1957. We Knowin Part. Philadelphia: Westminster Press, 1964. TheMessage and Its Messengers. Nashville: Abingdon, 1966. WhoIs ThisJesus? Nashville: Abingdon, 1968. ThePower at WorkAmong Us. Philadelphia: Westminster Press, 1967. Whose I Am and Whom I Serve. London: SCM Press, 1939.

178 International Bulletin of Missionary Research Book Reviews

Toward a Christian Political Ethics.

By Jose M iguez Bonino. Philadelphia, Pa: Fortress Press, 1983. Pp. 126. Paperback $5.95.

Ch rist in a Poncho: Witnesses to the Nonviolent Struggles in Latin Ame rica.

By Adolfo Perez Esquivel. Edited by Charles A ntoine. Translated from the French by Rob­ ert R. Barr. Ma ryknoll. N. Y : Orbis Books, 1983. Pp. iv, 139. Paperback $6.95.

These two volu mes by Argentinian Christians provide contrapuntal un der­ sta ndings of Christian polit ical respon­ sibility, especially in Latin America. UNEXPECTED NEWS Miguez , Pro tes tant professor of theolo­ Reading the Bible with gy in ISED ET (ecume nica l semina ry in Buenos Aires), author of Doing Theology Third World Eyes in a Revolutionary Situation, is heir of Leh­ by Robert McAfe e Brown mann and World Council of Churches Viewin g th e Bible from th e ecumenica l ethics. Perez, Catholic stan dpoint of third world painter and scu lptor, fo under of Serv i­ C hristians, the author cio por Paz y [u st icia, 1980 Nobel Peace draws disturbing new Laureate, sometime pri so ner, is heir to insights from ten familiar Gandhi, King, and the 1968 Medell in scriptural passages. Conference . Discussion of the vari­ Mi gu ez employs dialogical ethical ous passages is followed method, following em pirica l an alysi s by reflection on wi th th eological reflectio n-from pra xis th e issues th ey raise. to th eor y and back. Perez is a catalyst, Paper, $7.95 connecting Latin America's man y no n­ violent movements. He writes :" O ne of th e keenest fru strations of modern in­ ISLAM: A CHRISTIAN PERSPECTIVE dustrialization arises from th e extreme by Michael Nazir-Ali dispropo rtio n bet ween catastrophic in­ for ma tio n an d effective remedy" (p. This enlightening discu ssion of the religiou s, polit ical, socia l, and economic 40). His illustratio ns of participat ion problems of Islam is written from th e standpoint of one who is a C hristian with and stra tegy incl ude the mothers of the a Muslim background living in a Muslim world. " ... compulsory reading for all Plaza de Mayo in Buenos Aires, ceme nt students of religion and histor y .. ."-Lamin Sanneh, Ce nter for th e Study of workers, Indian s, and peasants. World Religions, Harvard University Paper, $11.95 Miguez traces th e " modern ization pro ject" from au thoritariansim to de­ THE POLITICS OF SPIRITUALITY mocracy, th en to th e na tio nal security by William Stringfellow state, w ith its total concentration of power, suppression of dissen t, and The noted atto rney, activ ist, and lecturer William Stringfellow views holiness ideological cover for transnat ional in ­ as wholeness and connection with all of creation, encom passing neither moral terests . T his has failed : " A regime th at spirituality nor religio us pietism. Taki ng a somber view of today's technological has nothing but sheer rep ressive force world, he advocates a political strategy for th ose called to live in th e Da rk Ages on w hic h to rely is ul tima te ly doomed" of the present. Paper, $7.95 (tentative) Available N ovember 5. (p . 75) . He notes " the complex relatio n be tween th e Protestant missionary en­ A vailabl e from your local bookstore or direct from th e publish er terpris e and th e expans ion of the (please in clu de $1.00 per book for postage & handling). nort hern capita list wo rld ," and Catho­ lic support of governing elites (p . 62) . THE WESTMINSTER PRESS 925 Ch estnut Street, Philadelphia, PA 19107 Paul Deats is Walter G. Mu elder Professor of Social Ethics, Boston University School of The­ ology, Boston, Massachusetts.

October 1984 179 NEW From. William. Carey Library, Now both churches come to criticize the Missions Publisher authoritarian regimes. The new project of liberation will be socialist, demo­ MISSIONS GROWTH: A Case Study on Finnish Free cratic, open, and self-correcting (p. 77). Foreign Missions, by Lauri Ahonen, 88 pages, paperback. Miguez criticizes prior political Most case studies on church growth focus on the development of a church ethics; Luther's two kingdoms; "the re­ or a denomination while the exploration of the factors which have contributed sponsible society" (relevant to stable to the growth of a mission is a rare activity in missiology. This new study discerns societies, not the Third World); Chris­ the distinct factors that contributed to the growth of the Finnish Free Foreign tian realism (a pragmatism that finally Mission of Finland. supported the status quo). The libera­ Retail $5.95 Special Offer $4 ..25 postpaid tion project embodies an incarnational ethic, with love and justice no longer UNTO THE UTTERMOST, Doug Priest Jr., Editor, 313 pages, subordinated to order. There is an "in­ paperback. evitable tension between the human A volume of collected essays on missions related subjects written by those who cost of their realization (structural have either served on the mission field or who have dedicated their lives to changes) and the human cost of their fulfilling the Great Commission. Among the contributors of original articles postponement." The criterion is maxi­ are Donald McGavran, Tetsunao Yamamori and Charles Taber. mizing human possibilities and mini­ Retail $8.95 Special Offer $7.50 postpaid mizing human costs (p. l07). The ..THE BAHA'I FAITH: Its History and Teachings, by William conflict always involves some measure McElwee Miller, Reprinted 1984, 444 pages, paperback. of violence, though Jesus" rejected vio­ With the recent growth of the Baha'i and the focus of attention on the group lence. Power refuses to 'yield to norms because of events in Iran, this is an important standard title on the subject. and principles; yet ethics is normative. It is an authoritative and readable work compiled by one who has had intimate These tensions are never resolved. acquaintance with the subject. A facsimile translation of the Al~Kitab Al~Aqdas, For Perez, nonviolence in Latin holy book of the Baha'is, is included in the book. America emerges at the confluence of Retail $10.95 Special Offer $7.50 postpaid two torrents: the militarization of pow­ er in the state and the evolution of the Order from church to "gospel radicalism." He questions armed liberation struggles, wi{{iam Care~ Librar~ "for fear today's oppressed will be­ come tomorrow's oppressors" (p. 27). P.O. BOX 4012Y, PASADENA, CA Yl104 Liberation theologians have not yet re­ flected sufficiently on nonviolence (p. 31). When the masses have their backs to the wall, "They seem to have to re­ sort. to violence"; Perez understands the attitude but disagrees on method (p. 29). The Nicaraguan revolution did Jacques Desseaux CHURCHES THE APOSTLES LEFT BEHIND, THE, Raymond not unambiguously demonstrate the TWENTY E. Brown, 5.S. A distinguished scholar looks at success of military action. "The Decla­ CENTURIES seven different New Testament churches after the ration of the International Meeting of OF death of the Apostles. 0352-4 (cloth) $8.95 Latin American Bishops on 'Nonvio­ ECUMENISM 2611-7 (paper) $4.95 lence: A Power for Liberation' " (print­ ed in Appendix A), in 1977, (;:) GROWTH IN AGREEMENT: Reports and Agreed Statements distinguishes the spirit from the meth­ :!21'" of Ecumenical Conversations on AWorld Level, edited by od of nonviolence: "As a spirit, nonvi­ {!1~ Harding Meyer and Lukas Vischer. Provides access olence takes its point of departure in Af/jl to key agreements between the Churches ataworld the conviction that human beings are level. 2497-1 (paper) $14.95 not irremediably set in mutual con­ ~]~ DOING THE TRUTH IN CHARITY,_ Statements of Popes Paul frontation as enemies" (p. 125). Miguez warns against hatred of tntroducnun by I.Ullf~IW M. Hur"(~. 1:. ....1' VI, John Paull, John Paul II,and the Secretariat for PrO.. motlng Christian Unity, Thomas F. Stransky, C.S.P. the enemy. Neither author is a dogma­ and John B. Sheerin, C.S.P. Essential resource for tist, unaware of other options. TALES ecumenism. 2398-3 (paper) $12.95 -Paul Deats d TALES OF CHRISTIAN UNITY, The Adventures of an CHRISTIAN UNlIT Ecumenical Pilgrim, Thomas P. Ryan. C.S.P. Adiary of a year's journey to ecumenical centers and experi­ The Other Side of 1984: ences in Europe, England, and the Near East. Questions for the Churches. 2502-1 (paper) $9.95 TWENTY CENTURIES OF ECUMENISM, Jacques Des­ By Lesslie Newbigin. Geneva: World seaux. An objective study of past divisions within Council of Churches, 1983. Pp. 75. Paper­ Christianity, attempts at reconciliations, and ecu­ back $3.95. menical activity during this century. 2617-6 (paper) $4.95 This small book was prepared within a study for the British Council of Churches and has been reissued by the World Council of Churches, with a perceptive postscript by Wesley Ari­ arajah, who evaluates its thesis from

180 International Bulletin of Missionary Research within the context of churches in the rageously commended to an age for technology about which we have been Indian subcontinent and Sri Lanka. which it is the crucial clue both to self­ "undeceived" but of which we can "The other side" of 1984 is not, here, honesty in the present quandary and never again be innocent. the factors by which human sanity to common salvation. -Kenneth Cragg might contrive to prevent the wilder Wesley Ariarajah, in his Post­ nightmares of Orwell's perverted tech­ script, asks pertinently how this bib­ nology. Rather, it is years ahead in lical, Christian "fiduciary framework" Anglican BishopKennethCragg livesin Oxford­ which Bishop Newbigin reads an anal­ is to engage with other "frameworks" shire, England, and serves as Honorary Assist­ ogy with Augustine's fifth-century of religious "trust," given the tempta­ ant Bishop in the Oxford Diocese. He was verdict against a classical order that tions of recovered "dogma:' as history formerly Assistant Bishop in the Middle East had spent itself and was doomed, and knows them, and given the vital need (Cairo ) and has written and translated in the his vision of a new order, which alone for intercultural encounter with the field of Islamic and Judaic studies. could suffice for a future beyond its disintegration. Comparably, the au ­ thor reads "1984" as the time of the doom of secular, scientific, liberal hu­ manism, which has reduced religion to a feature, an option, of culture and has limited "truth" and "reality" to the ra­ tionally demonstrable, the verifiable, and the efficient. So doing, it ha s, in If anyone would he first, his view, forfeited and ignored the whole meaning of entire experience as he must he last of all and "entrustment" and "sanctity." He calls for a radical disavowal by Chris­ tians of the thesis of the passing age , and for a fervent, resolute counteraffir­ Servant of All* mation of the order of faith . In that order,I"doubt"-the pri­ mary corollary of autonomous ration­ alism-becomes the primal sin, a basic questioning of the humility, and the spiritual "receiving:' of our humanity, within, by, and for the due recognition of God. This "fiduciary framework," as the author calls it, drawn from th e Bible's vision and word, has to be cou­

Henry Clay Morrl.on Jallan C. McPheeten Frank Baleman Stanser o..ld L. McKenna Founder·Pre.ldenl Pre.ldenl Pre.ldenl Pre.ldenl 1923·1942 1942.1962 1962-1982 1982·

In Christ's teaching and life, Asbury Seminary finds rationale, role model and mandate for ministry as "servant of all." We joyfully accept servanthood under the guidance of the Holy Spirit as we call and challenge our students to do the same.

Our heritage stands secure. Our theological stance continues unchanging, unwavering. And today Asbury offers unequalled excellence in thorough preparation for Christian service.

Responsibilities for formal instructional experiences of the Divinity School, Continuing Education and TheE. Stanley Jones School of Evangelism and World Mission are shared by faculty of all divisions, using the facilities and resources of the entire seminary. Degree programs include: MASTER OF DIVINITY (M.Div.); MASTER OF ARTS IN RELIGION (M.A.R.); MASTER OF THEOLOGY (Th.M.); DOCTOR OF MINISTRY (D.Min.); DOCTOR OF PHILOSOPHY (Ph.D.) in process. Majors offered : Pastoral Ministry; Pastoral Counseling; Evangelism and World Mission; Christian Education; Church Music; Biblical Literature; Theology; Spiritual Formation; and Philosophy. Now in our 6lst year, Asbury Seminary continues to prepare world class Wesleyan leaders who are servants of all. Write or call Director of Admissions Cary Rickman for prospective student information. -Mark 9:34 ~ , "" I~.... , For application and more information : ~ James M. Phillips , Associal!' Director ASBURY THEOLOGICAL SEMINARY t:'.( I OVERSEAS MINISTRIES Wilmore, KY 40390 (606) 858-3581 ...... STUDY CENTER Ven,nol, NJ 08406 Publishers of the International Bulletin of MissionQry Research

O ctober 1984 181 Going Forth: Missionary Church of the south as distinct from Consciousness in Third World the Churches of east and west. This Catholic Churches. coming is an epoch-making event within the one Church of Christ." By Orner Degrijse, C.l.C.M. Maryknoll, Degrijse's book might well serve N. Y.: Orbis Books, 1984. Pp. xi, 98. Pa­ as a statistical companion to Biihl­ perback $6.95. mann's book and prove the point that the missionary endeavor of the church Orner Degrijse is professor of missiol­ Walbert Buhlmann's book, The Coming is quickly moving from North and ogy at the Catholic University of Lou­ of the Third Church, where Buhlmann West to East and South. It also gives us vain and national director of the says: "The outstanding opportunity of the basis for thinking, since Vatican II, Pontifical Mission Aid Societies in his the present time is the coming of a that the churches in the Third World native Belgifim. This well-documented Church which I would like to call the are coming into a new age of evangel­ book seems to have been inspired by 'Third Church,' that is to say, the ism and presenting a common front in doing mission ad extra. More than ever the local churches in Third-World World Religions-.Challenge and Promise of Liberation countries are becoming a very impor­ tant factor in the universality of mis­ sion. A GANDHIAN THEOLOGY OF LIBERATION The final considerations of this by IGNATIUS JESUDASAN, S.J. book give us much food for thought An Indian theologian offers a very readable theological reflection when we think that the time is coming on how Gandhi, a Hindu, drew inspiration from the life of Christ in when the churches of the Third World his search for a mode of political and spiritual liberation. will be sending out more missionaries "Clarifies the linkage of religion and social transformation." than the Western churches. The mo­ -DANIELe. MAGUIRE 192pp. Paperback $10.95 nopoly of the West may well come to MUHAMMAD AND THE CHRISTIAN an end as missionary activity in the A Question of Response Third World gains momentum. This is by KENNETH CRAGG a most welcome sign because evange­ An indispensable resource for Christians interested in the dia­ lization will then be borne by all the loque with Muslims, Muhammad and the Christian remains loyal churches, and the unfinished task of to Christian criteria while outlining a positive response to reaching out to all the peoples of the Muhammad. 180pp. Paperback$8.95 world will truly be the responsibility of all Christians. PLANETARY THEOLOGY by TISSA BALASURIYA GoingForth makes us conscious of the fact that the geographical emphasis Although theology must grow out of and speak to the experi­ on those who will do mission in the fu­ ences of particular groups, the context for any adequate theol­ ture is rapidly changing and that some­ ogy argues Balasuriya must be nothing less than the whole planet. Here he describes the elements for such a "planetary thing should be done by the West to theology. ', 352pp. Paperback $10.95 continue its partnership with the new missionaries to form one global mis­ CHRISTIANS AND RELIGIOUS PLURALISM sionary endeavor. Patterns in the Christian Theology of Religions -Joseph R. Lang, M.M. by ALAN RACE By his clear analysis of Christian responses to the world's varied Joseph R. Lang,M.M., currentlyExecutive Sec­ religious history, Alan Race brings into view underlying Christian retary oftheGeneral Council at Maryknoll, Neui concerns and theological questions, particularly the pivotal doc­ York, wasa missionary in Peru forsixteenyears, trine of the Incarnation. A major contribution to interreligious understanding. 192pp. Paperback $8.95 andalsoserved in Romeas Procurator General of Maryknoll for sevenyears. PARTNERS IN DIALOGUE Christianity and Other World Religions by ARNULF CAMPS Evangelicals United: Ecumenical "This text offers a convincing case that interreligious dialogue Stirrings in Pre-Victorian Britain, stands alongside liberation theology as one of the most urgent 1795-1830. challenges and promising sources of renewal for contemporary Christianity." -PAUL F. KNITTER, Xavier University By Roger H Marlin. (Studies in Evangelical­ 288pp. Paperback $10.95 ism, No.4.) Metuchen, Ni]: Scarecrow Press, GOD'S CHOSEN PEOPLES 1983. Pp. xii, 230. $17.50. by WALBERT BUHLMANN "Explores and reinterprets the theme of election, examining it The period 1789-1830 was a time of from biblical, historical, comparative religion, and theological dynamic stirrings within Western civi­ viewpoints ... ", emphasizing that' 'When election of all peoples lization. The French Revolution sent its is understood does the message of revelation come clear." shock waves throughout the West with - The Bible Today 320pp. Paperback $8.95 unsettling effect until 1815. The forces of chaos threatened to overturn the political order of the day. Yet this was also the milieu in which highly creative movements were set afoot. The eighteenth-century Evangelical Revival under Whitefield

182 International Bulletin of Missionary Research and the Wesleys set the stage for the next generation to consolidate and channel these energies through the Herald Press: formation of numerous domestic and foreign mission societies and all sorts of philanthropies dedicated to the ame­ Thought- lioration of social ills. Roger H. Martin, associate dean of the Harvard Divinity School faculty, Provoking Studies wrote this doctoral study at Oxford University. In it he examines in depth Pilgrimage in Mission the emergence of four missionary soci­ Donald J.Jacobs updates Anabaptist/Mennonite missiology in light of a half eties, which bid for roles as pan-evan­ century of involvement in cross-cultural missions. It recognizes the importance of gelical agencies. On the one hand, preserving deeply held beliefs while proposing new, more realistic, and positive ad­ Martin's study underscores once again vances in mission. "This book exudes a biblicallybased optimism and enthusiasm the heavy contribution the evangelism­ about the future of mission." -Wilbert R. Shenk mission dynamic made in fostering the Paper, $6.50 ecumenical movement. On the other hand, it documents the constant ten­ Pilgrimage in Mission Leader's Guide sions that resulted from these new ini­ by Richard A. Kauffman Paper, $4.95 tiatives. In the eighteenth century White­ Anabaptism and Mission field and the Wesleys took opposite Wilbert R. Shenk's collection of essays that present a variety of perspectives on positions with reference to ecclesiasti­ Anabaptism and mission. Through the book one discovers that the Radical cal relations. Whitefield largely ignored Reformers of the 16th Century had insights into the nature of the church and its niceties of polity and church discipline, mission to the world which willthrow needed light on our questions today. Authors preaching where and to whom he of the essays include: Franklin H. Littell, Cornelius J. Dyck, John H. Yoder, Hans pleased. John Wesley maintained his Kasdorf, Wolfgang Schaufele, H. W. Meihuizen, Leonard Gross, Jose Gallardo, loyalty to the Anglican Church to his N. van der Zujpp, Wilbert R. Shenk, Robert L.Ramseyer, Takashi Yamada, and dying day. His critics accused him of David A. Shenk. Number ten in the Missionary Study Series. violating church order, of course, be­ Paper, $11.95 cause he preached and pastored in un­ So Who's Perfect! conventional ways. Nevertheless, his concern for order rubbed off on his fol­ Dhyan Cassie allows 60 persons with visibledifferences to tell what it is liketo lowers. In the next generation John "stand out" in society so that we all may learn to be more sensitive, knowledgeable, Wesley's followers did not find it easy and supportive. Do we assist the stutterer, remark on the birthmark, gUide the blind? to cooperate in some of the pan-evan­ Here the experts tell us how they want us to react. gelical movements, whereas the White­ Paper $12.95 field spirit and example inspired many In Search ofRefuge of these efforts toward cooperation Yvonne Dilling's (with Ingrid Rogers) journal of a North American volunteer who across denominational lines. spent 18 months with Salvadoran refugees on the border between EISalvador and Martin traces the background, ini­ Honduras. Through her journal, Yvonne shares what lifeis like on the receiving end tial developments, controversies, and of U.S. foreign policy as she watches the gradual militarization of the border zone. contributions of the London Mission­ Illustrated with photographs by Mike Goldwater. ary Society, the British and Foreign Bi­ Paper $9.95 ble Society, the Religious Tract Society, l and the London Society for Promoting CoDling in Nove.ber Christianity among the Jews. In an ap­ pendix we find thumbnail sketches of Ventures in Discipleship the principals in this organizing move­ John R. Martin explores the meaning of Christian discipleship in this handbook of ment, a virtual dramatis personae, which 23 lessons. Each lesson contains biblicalmaterial, Anabaptist writings, contemporary points up the degree to which a hand­ writings, a spiritual exercise, and an exercise for developing a discipling skill. Care­ ful of men were at the heart of these fullyfield-tested, this handbook willstrengthen a congregation's spiritual disciplines efforts. These were the men who kept as they focus both on the content of discipleship and the process of applying discip­ the Whitefield vision alive. leship to life. But the "Wesleyan" instinct for Paper, $12.95 ecclesiastical order kept many others When A Congregation Cares from throwing their whole lot with this Abraham and Dorothy Schmitt share an experimental model for caring in crisis group. Thus Martin's study offers an situations within the congregation. Rather than just exhorting persons to care, this important view into this phenome­ book illustrates how to care. The purpose of the book is to stimulate more churches non-the uneasy relationship between to meet needs through a team approach. Crisis situations such as distress in mar­ ecclesiastical tradition and ecumenical riage, divorce, and financial setbacks are used to illustrate how you can help comprehensiveness. Though historical someone you see heading for the rocks. They demonstrate how the team may in its focus, it has a strangely contem­ interact in a healing process. porary ring! Paper, $6.95 -Wilbert R. Shenk Herald Press Dept.IBMR Wilbert R. Shenk, Vice President for Overseas Scottdale, PA 15683 Ministries, MennoniteBoard of Missions, served in Kitchener, ON N2G 4M5 Indonesia from 1955-59.

October 1984 183 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH

CUMULATIVEINDEX-VOLUMES~8 January 1981 through October 1984

Vol. 5 is 1981; 6 is 1982; 7 is 1983; 8 is 1984 (Pages 1-48 are in the January issue; pp. 49-96 are in the April issue; pp. 97-144 are in the July issue; pp. 145-192 are in the October issue.)

ARTICLES

Are Churches Building Mission Consciousness? Education for Mission Evaluated, by Introduction, by William R. Hutchison, 6:50-51. Ward L. Kaiser, 7: 163-164. I. The Germans, by Hans-Werner Gensichen, 6:52-53. Beyond Liberation Theology: Evangelical Missiology in Latin America, by Samuel II. The Americans, by Charles W. Forman, 6:54-56. Escobar, 6: 108-114. III. The Scandinavians, by Torben Christensen, 6:57-59. Bread for the World: Clear Command, Complicated Task, by Arthur Simon, 5:22­ IV. The British, by Andrew F. Walls, 6:60-64. 23. V. Comment, by William R. Hutchison, 6:64-65. The Challenge to Anthropology to Current Missiology, by G. Linwood Barney, Evangelization from the Inside: Reflections from a Prison Cell, by Mortimer Arias, 5: 172-177. 5:98-101. Checklist of Fifty Selected Films for Mission Studies, by Norman A. Horner, 6: 172­ Faith and Pluralism in Global Mission Experience, by Melinda Roper, M.M., 8:2. 176. Fifteen Outstanding Books of 1980 for Mission Studies, 5:35. Checklist of 40 Selected Periodicals in English from Mission Agencies and Institu­ Fifteen Outstanding Books of 1981 for Mission Studies, 6:39. tions, by Gerald H. Anderson, 5:27-28. Fifteen Outstanding Books of 1982 for Mission Studies, 7:35. Chinese National Christian Conference (Nanking, October 6-13, 1980) creates China Fifteen Outstanding Books of 1983 for Mission Studies, 8:36. Christian Council and elects officers, 5:87. Fifteen Theses About China, the Church, and Christian Mission Today, by Donald Chinese Protestant Three-Self Patriotic Movement, National Committee, selects of­ MacInnis, 5:77. ficers in 1980, and reactivates publication of Tianfeng, 5:87. The First Protestant Missionary Effort: Why Did It Fail? by Amy Glassner Gordon, Christian Conversion in Rwanda: The Motivations, by G. Jan van Butselaar, 5: 111­ 8:12-18. 113. Five Statistical Eras of Global Mission: A Thesis and Discussion, by David B. Barrett, Christian Missions--Survival in What Forms? by Ted Ward, 6:2-3. 8: 160-169. Christian Witness in the State of Israel Today, by Ray G. Register, Jr., 7: 16-1 8. The Future of Christian Mission in Lebanon, by Norman A. Horner, 8: 146-149. Christianity and Judaism: Continuity and Discontinuity, by W. S. Campbell, 8:54­ Gowing, Peter G. [Obituary], 7: 154. 58. Hanlon, Sr. Margaret [Obituary], 7:94. Church Growth as a Multidimensional Phenomenon: Some Lessons from Chile, by The Horizontal and the Vertical in Mission: An African Perspective, by Lamin San­ Orlando E. Costas, 5:2-8. neh, 7:165-171. Conversion in Cultural Context, by John A. Gration, 7: 157-162. Hornus, Dr. Jean-Michel [Obituary], 6: 171. Cross-currents in Ecumenical and Evangelical Understandings of Mission, by Lesslie Human Rights and Interreligious Dialogue: The Challenge to Mission in a Pluralistic Newbigin, 6: 146-1 51. World, by David Hollenbach, S.]., 6:98-101. Current Trends in North American Protestant Ministries Overseas, by Samuel Wil­ International Bulletin of Missionary Research announces an international panel of con­ son, 5:74-75. tributing editors, 5:42. de Silva, Dr. Lynn A. [Obituary], 7:94. The International Student Consultation on Frontier Missions, Edinburgh, Scotland The Development of Guidelines on Missionary Involvement in Social-Justice and Hu­ (Oct. 26-Nov.l, 1980), 5:90. man-Rights Issues, by Committee for East Asia and the Pacific, Division of The Involvement of Roman Catholic Women in Mission since 1965, by Mary Motte, Overseas Ministries, National Council of the Churches of Christ in the F.M.M., 8:9-10. U.S.A., 6:9-12. Language Learning Is Communication-Is Ministry! by E. Thomas Brewster and Dialogue and the Politicization of Religions in India, by Stanley J. Samartha, 8:104­ Elizabeth S. Brewster, 6: 160-164. 107. The Legacy of Florence Allshorn, by Eleanor Brown, 8:24-28. Discipleship and Domination: Mission, Power, and the Christian Encounter with The Legacy ofJohan Herman Bavinck, by]. van den Berg, 7:171-175. China, by Richard P. Madsen, 5:55-58. The Legacy of William Owen Carver, by Hugo H. Culpepper, 5:119-122. Eastern Orthodox Mission Theology, by James Stamoolis, 8:59-63. The Legacy ofT.C. Chao, by Winfried Gluer, 6:165-169. Ecclesiastical Tension in Tanzania, by Per Hassing, 5:25-27. The Legacy of Paul David Devanandan, by Creighton Lacy, 5: 18-21. Ecumenical Considerations on Jewish-Christian Dialogue, by Executive Committee, The Legacy of Walter Freytag, by Hans-Werner Gensichen, 5:13-18. World Council of Churches, 7:20-23. [The Legacy of Temple Gairdner] Temple Gairdner's Legacy, by Kenneth Cragg, Ecumenical Sharing of Resources: A Message to the Churches, by Central Committee, 5:164-167. World Council of Churches, 5: 123-124. The Legacy of Karl Hartenstein, by Gerold Schwarz, 8:125-131. Ethical Decision-making and the Missionary Role, by Robert L. Ramseyer, 6: 114­ The Legacy of A. G. Hogg, by Eric J. Sharpe, 6:65-69. 118. The Legacy ofE. Stanley Jones, by Richard W. Taylor, 6:102-107. An Evangelical Comment on the "Guidelines" [on Missionary Involvement in Social­ The Legacy of Frank Charles Laubach, by Peter G. Gowing, 7:58-62. Justice and Human-Rights Issues], by W. Dayton Roberts, 6: 12-13. The Legacy of John R. Mott, by C. Howard Hopkins, 5:70-73. Evangelism: A Disciplinary Approach, by David Lowes Watson, 7:6-9: The Legacy ofD. T. Niles, by Creighton Lacy, 8:174-178. Evangelization and Civilization: Protestant Missionary Motivation in the Imperialist The Legacy of J. H. Oldham, by Kathleen Bliss, 8: 18-24. Era, 6:50-65. The Legacy of William Paton, by Eleanor M . Jackson, 7: 11-1 5.

184 International Bulletin of Missionary Research The Legacy of Arthur Tappan Pier~n, by Dana L. Robert, 8: 120-125. The Protestant Predicament: From Base Ecclesial Community to Established The Legacy of Karl Ludvig Reichelt, by Notto R. TheIle, 5:65-70. Church-A Brazilian Case Study, by Guillermo Cook, 8:98-102. The Legacy ofH. P. S. Schreuder, by Olav Guttorm Myklebust, 8:70-74. Reader's Response [to "Doctoral Dissertations on Mission," July 1983], by Stephen The Legacy of Robert Streit, Johannes Dindinger, and Johannes Rommerskirchen, by L. Peterson, 8:40. Willi Henkel, O.M.I., 6:16-21. Reader's Response [to Ray G. Register, Jr.'s article on "Christian Witness in the State The Legacy of J. Hudson Taylor, by Herbert Kane, 8:74-78. of Israel Today"], by Carl F. H. Henry, 7:180. The Legacy of Max Warren, by F. W. Dillistone, 5: 114-117. Reader's Response [to Ward L. Kaiser's article on "Are Churches Building Mission Library and Archival Resources of the Billy Graham Center, by Robert Shuster, Consciousness?"], by Alice Maclin, 8:86-87. 5: 124-126. Religious Pluralism and the Mission of the Church, by Charles W. Forman, 6:5-9. Many Taiwans and Lordship Evangelism, by Harvie M. Conn, 5:9-12. Reply to Carl F. H. Henry [who responded to his article on "Christian Witness in the Margull, Dr. Hans-Jochen [Obituary], 6: 171. State of Israel Today"], by Ray G. Register, Jr., 7: 180. Maryknoll announces fourth annual (1981-1982) Walsh-Price Fellowship Grants, Reply to Alice Maclin [who responded to his article on "Are Churches Building Mis­ 5:183. sion Consciousness?"], by Ward L. Kaiser, 8:-87. Maryknoll announces Fifth Annual (1982-1983) Walsh-Price Fellowshop Grants, Reply to Paul G. Schrotenboer and C. Peter Wagner [concerning their critique of his 6: 104-105. "Cross-currents in Ecumenical and Evangelical Understandings of Mis­ Maryknoll China History Project, 6: 170-171. sion"], by Lesslie Newbigin, 6:154-155. Mellis, CharlesJ. [Obituary], 6:171. Responses to the Article by Vinay Samuel and Chris Sugden, by William R. Burrows Message from Melbourne 1980, by World Council of Churches' Conference on and David M. Howard, 7:156-157. World Mission and Evangelism, 5:29. Responses to Lesslie Newbigin's "Cross-currents in Ecumenical and Evangelical Un­ Ministry to Missionaries on Furlough: The Overseas Ministries Study Center, 1922­ derstandings of Mission," by Paul G. Schrotenboer, 6: 152-153; by C. Pe­ 1983, by Robert T. Coote, 7:53-58. ter Wagner, 6: 153-154. Mission Agencies as Multinationals, by Vinay Samuel and Chris Sugden, 7: 152-1 55. The Role of North Americans in the Future of the Missionary Enterprise, by Jorge Mission and Evangelism-An Ecumenical Affirmation, by World Council of Lara-Brand, 7:2-5. Churches, 7:65-71. Roles of Married Women Missionaries: A Case Study, by Joyce M. Bowers, 8:4-7. Mission in a Repressive Society: The Christian Institute of Southern Africa, by Peter Roman Catholic Approaches to Other Religions: Developments and Tensions, by Paul Walshe, 5: 146-152. F. Knitter, 8:50-54. Mission Today and Tomorrow: A Conversation with Emilio Castro, 5: 108-111. A Roman Catholic Comment on the "Guidelines" [on Missionary Involvement in So­ Missionary Repatriation: An Introduction to the Literature, by Clyde N. Austin and cial-Justice and Human-Rights Issues], by Simon E. Smith, S.J., 6: 13-14. John Beyer, 8:68-70. Rufus Anderson and Henry Venn: A Special Relationship? by Wilbert R. Shenk, More Cross-Currents in Mission, by Geevarghese Mar Osthathios, 7: 175-176. 5: 168-172. Muhammad, Prophet of Islam, and Jesus Christ, Image of God: A Personal Testi­ The Sacred Congregation 'for the Evangelization of the Peoples or the Propagation of mony, by Lamin Sanneh, 8: 169-174. the Faith: The Mission Center of the Catholic Church in Rome, by Josef Mulders, Mgr. Alphonse [Obituary], 5: 158. Metzler, O.M.I., 5: 127-128. Mutuality: Prerequisite for Dialogue, by China Program Committee, National Coun­ Scottish Institute of Missionary Studies' Bulletin, 6: 105. cil of Churches of Christ in the U.S.A., 5:60-65. Selected Research Journals on Christianity in China, by Donald MacInnis, 5:76. Nanayakkara, Bishop Leo, O.S.B. [Obituary], 6: 171. The Seoul Declaration: Toward an Evangelical Theology for the Third World, 7:64­ Neill, Bishop Stephen [Obituary], 8: 157. 65. Nineveh Revisited: Theory and Practise in Interfaith Relations, by Christopher Seventeen Important Publications on the Churches in Central America, 7: 182. Lamb, 8: 156-158. Silver and Gold Have I None: Church of the Poor or Church of the Rich? by David The North American Churches and China, 1949-1981, by Donald Maclnnis, 5:50­ B. Barrett, 7: 146-151. 54. Sixteen Outstanding Books on China and Christianity, 5:85. North American Doctoral Dissertations on Mission: 1945-1981, by E. Theodore Temple Gairdner's Legacy, by Kenneth Cragg, 5: 164-167. Bachmann, 7:98-99. The Thailand Statement 1980, by Consultation on World Evangelization, Pattaya, A Paradigm Shift in the Theology of Mission: Two Roman Catholic Perspectives, by Thailand, June 16-27, 1980, 5:29-31. James J. Ferguson, C. S.C., 8: 117-11 9. Toward a New Missiology for the Church, by Simon E. Smith, S.J., 6:72. Personalia: New Appointments by Mission Agencies, Faculties, and Associations, The Uneven Growth of Conservative Evangelical Missions, by Robert T. Coote, 6:105. 6:118-123. Pioneers in Mission: Zinzendorf and the Moravians, by David A. Schattschneider, The Unity of the Church and the Homogeneous Unit Principle, by C. Rene Padilla, 8:63--67. 6:23-30. PIPKA: An Indonesian Response to Mission, by Charles Christano, 6: 169-172'. Urban Evangelization: A Lausanne Strategy since 1980, by Raymond J. Bakke, The Problem of Christianity in Muslim Perspective: Implications for Christian Mis­ 8:149-154. sion, by David A. Kerr, 5: 152-162. U.S. Catholic Missionaries Serving Abroad in 1980, 5:45. The Prophet Muhammad in Christian Theological Perspective, by David A. Kerr, Vaccaro, Sr. Gertrude [Obituary], 7:94. 8:112-116. Western Medicine and the Primal World-View, by Russell L. Staples, 6:70-71. The Protestant Endeavor in Chinese Society, 1890-1950: Gleanings from the Man­ What Word from Vancouver on Mission? by Eugene L. Stockwell, 7:50-53. uscripts of M. Searle Bates, by Cynthia McLean, 8: 108-112. "Why Are Foreigners So Queer?" A Socioanthropological Approach to Cultural Plu­ Protestant Missionaries and the Study ofthe Bhagavad Gita, by EricJ. Sharpe, 6: 155­ ralism, by Eugene A. Nida, 5:102-106. 159.

CONTmBUTORSOFARTICLES

Anderson, Gerald H.-Checklist of40 Selected Periodicals in English from Mission Barney, G . Linwood-The Challenge of Anthropology to Current Missiology, Agencies and Institutions, 5:27-28. 5: 172-177. Arias, Mortimer-s-Evangelization from the Inside: Reflections from a Prison Cell, Barrett, David B.-Five Statistical Eras of Global Mission: A Thesis and Discussion, 5:98-101. 8: 160-169. Austin, Clyde N. and John Beyer-Missionary Repatriation: An Introduction to the ---Silver and Gold Have I None: Church of the Poor or Church of the Rich? Literature, 8:6$-70. 7: 146-151. Bachmann, E. Theodore-North American Doctoral Dissertations on Mission: Bliss, Kathleen-The Legacy of J. H. Oldham, 8: 18-24. 1945-1981, 7:98-99. Bowers, Joyce M.-Roles of Married Women Missionaries, 8:4-7. Bakke, Raymond J.-Urban Evangelization: A Lausanne Strategy since 1980, Brewster, E. Thomas and Elizabeth S.-Language Learning Is Communication-Is 8: 149-154. Ministry! 6: 160-164.

October 1984 Brown, Eleanor-The Legacy of Florence Allshorn, 8:24-28 . Knitter, Paul F.-Roman Catholic Approaches to Other Religions: Developments and Burrows, William R.-Response to the Article by Vinay Samuel and Chris Sugden, Tensions, 8:50-54. 7:156. Lacy, Creighton-The Legacy of Paul David Devanandan , 5:18-21 . Campbell, W . F.--Christianity and Judaism: Continuity and Discontinuity, 8:54­ ---The Legacy ofD. T . Niles, 8:174-178. 58. Lamb , Christopher-Nineveh Revisited: Theory and Practice in Interfaith Relations, Castro, Emilio-Mission Today and Tomorrow: A Conversation with Emilio Castro, 8: 156-158 . 5:108-111. Lara-Braud, Jorge--The Role of North Americans in the Future ofthe Missionary Central Committee, World Council of Churches--Ecumenical Sharing of Resources: Enterprise, 7:2-5. A Message to the Churches , 5:123-124. MacInnis, Donald-Fifteen Theses About China, the Church, and Christian M ission China Program Committee, National Council of Churches of Chr ist in the U .S.A.­ Today , 5:77. Mutuality: Prerequisite for Dialogue, 5:60-65 . ---The North American Churches and China, 1949-1981 , 5:50-54. Christano, Charles--PIPKA: An Indonesian Response to Mission , 6:169-172. ---Selected Research Journals on Christianity in China, 5:76. Christensen , Torben, Evangelizat ion and Civilization: Missionary Motivat ion in the Maclin, Alice--Reader's Response [to Ward L. Kaiser's article on "Are Churches Imperialist Era. III. The Scandinavians, 6:57-59. Building M ission Consciousness?"], 8:86-87. Committee for East Asia and the Pacific, Division of Overseas M inistries, National Madsen , Richard P.-Discipleship and Domination: M ission, Power, and the Chr is­ Council of the Churches of Christ in the U.S.A.-The Development of tian Encounter with China, 5:55-58 . Guidelines on Missionary Involvement in Social-Just ice and Human­ McLean , Cynthia--The Protestant Endeavor in Chinese Society, 1890-1950: Glean­ Rights Issues, 6:9-12. ings from the Manuscripts ofM . Searle Bates, 8:108-112 . Conn, Harvie M .-Many Taiwans and Lordship Evangelism, 5:9-12. Metzler, Josef, O .M.I.-The Sacred Congregat ion for the Evangel ization of the Consultation on World Evangelization, Pattaya, Thailand, June 16-27 , 1980-The Peoples or the Propagation of the Faith: The M ission Center of the Catholic Thailand Statement, 5:29-31 . Church in Rome, 5:127-128. Cook, Guillermo-The Protestant Predicament: From Base Ecclesial Community to Motte , Mary, F.M.M.-The Involvement of Roman Catholic Women in Mission Established Church-A Brazilian Case Study, 8:98-1 02. since 1965, 8:9-1 0. Coote, Robert T .-Ministry to Missionaries on Furlough: The Overseas Min istries Myklebust , Olav Guttorm-The Legacy ofH. P . S. Schreuder, 8:70-74. Study Center , 1922-1983,7:53-58. Newbigin , Lesslie--Cross-currents in Ecumenical and Evangelical Understandings ---The Uneven Growth of Conservative Evangelical Missions, 6:1I8-123. of Mission, 6: 146-151. Costas, Orlando E.--Church Growth as a Multidimensional Phenomenon: Some Les­ ---Reply to Paul G. Schrotenboer and C. Peter Wagner [concerning their cri­ sons from Chile, 5:2-8. tiques of his article "Cross-currents in Ecumenical and Evangel ical Under­ Cragg, Kenneth--Temple Gairdner's Legacy, 5: 164-167 . standings of Mis sion"] , 6:154-155. Culpepper, Hugo H.-The Legacy of William Owen Carver, 5:119-122. Nida, Eugene A.-"Why Are Foreigners So Queer?" A Socioanthropological Ap­ Dillistone, F. W.-The Legacy of Max Warren, 5:114-117. proach to Cultural Pluralism, 5:102-1 06. Escobar, Samuel-Beyond Liberation Theology: Evangelical M issiology in Latin Osthathios, Geevarghese Mar-More Cross-Currents in M ission, 7: 175-1 76. America, 6:108-114. Padilla, C. Rene-The Unity of the Church and the H omogeneous Unit Princ iple, Ferguson, James J ., C.S.C.-A Paradigm Shift in the Theology of Mission: Two Ro­ 6:23-30. man Catholic Perspectives, 8:117-119. Peterson, Stephen L.-Reader's Response [to "Doctoral Dissertations on Mission," Forman, Charles W .-Evangelization and Civilization : Protestant M issionary Mo­ July 1983], 8:40. tivation in the Imperialist Era. II. The Americans, 6:54-56. Ramseyer, Robert L.-Ethical Decision-making and the M issionary Role, 6:114­ ---Religious Pluralism and the M ission of the Church , 6:5-9. 118. Genischen, Hans-Werner-Evangelization and Civilization: Protestant Missionary Register, Ray G., Jr.--Christian Witness in the State of Israel Today, 7:16-18. Motivation in the Imperialist Era . I. The Germans , 6:52-53. ---Reply to Carl F. H . Henry [who responded to his article on "Christian Wit­ ---The Legacy of Walter Freytag , 5:13-18 . ness in the State ofIsraei Today"], 7:180. Gluer , Winfried-The Legacy ofT. C. Chao, 6:165-169. Robert , Dana L.-The Legacy of Arthur Tappan Pierson, 8:120-125. Gordon , Amy Glassner-The First Protestant Missionary Effort: Why Did It Fail ? Roberts, W. Dayton-An Evangel ical Comment on the "Gu idelines" [on M issionary 8:12-18 . Involvement in Social-Justice and Human-Rights Issues], 6:12-13 . Gowing, Peter G.-The Legacy of Frank Charles Laubach, 7:58--62. Roper, Melinda, M.M.-Faith and Pluralism in Global M ission Experience, 8:2. Gration, John A.--Conversion in Cultural Context, 7:157-162. Samartha, Stanley J .-Dialogue and the Politicization of Religions in India, 8:104­ Hassing, Per-Ecclesiastical Tension in Tanzania , 5:25-27 . 107. Henkel, Willi , O .M.I.-The Legacy of Robert Streit , Johannes Dindinger , and Jo­ Samuel, Vinay and Chri s Sugden-Mission Agencies as Mul tinationals, 7:152-155. hannes Rommerskirchen, 6: 16-21 . Sanneh, Lamin-The Horizontal and the Vertical in Mi ssion: An African Perspec­ Henry, Carl F. H .-Reader's Response [to Ray G. Register, Jr.'s article on "Chris­ tive, 7: 165-171. tian Witness in the State of Israel Today"], 7:180. ---Muhammad, Prophet of Islam, and Jesus Christ, Image of God: A Personal Hollenbach, David, S.J .- H uman Rights and Interreligious Dialogue: The Chal­ Testimony, 8:169-174. lenge to Mission in a Pluralistic World, 6:98-101. Schattschneider, David A.-Pioneers in Mi ssion: Zinzendorf and the Moravians, Hopkins, C. Howard-The Legacy of John R. Mott, 5:70-73 . 8:63--67. Horner, Norman A.--Checklist of Fifty Selected Films for Mission Studies, 6:172­ Schrotenboer, Paul G.-Response to Lesslie Newbigin's "Cross-currents in Ecumen­ 176. ical and Evangelical Understandings of Mission," 6:152-153. ---The Future of Christian Mission in Lebanon, 8:146-149. Schwarz, Gerold-The Legacy of Karl Hartenstein, 8:125-1 31. Howard, David M .-Response to the Article by Vinay Samuel and Chris Sugden, Sharpe, Er ic J -The Legacy of A. G. H ogg, 6:65--69. 7:156-157 . ---Protestant M issionaries and the Study of the Bhagavad Gita, 6:155-159. Hutchison, William R.-Evangelization and Civilization: Protestant M issionary Shenk, Wilbert R.-Rufus Anderson and Henry Venn: A Special Relationship! Motivation in the Imperialist Era . Introduction, 6:50-51 ; V. Comment , 5:168-172 . 6:64--65. Shuster, Robert-Library and Archival Resources of the Billy Graham Center, Jackson, Eleanor, M.-The Legacy of William Paton, 7:11-15. 5:124-126. Kaiser, Ward L.-Are Churches Building Mission Consciousness? Education for Simon, Arthur-Bread for the World : Clear Command , ComplicatedTask, 5:22-23. Mission Evaluated , 7:163-164. Smith , Simon E ., S.J.-A Roman Catholic Comment on the "Guidelines" [on Mis­ ---Reply to Alice Maclin [who responded to his article on "Are Churches Build­ sionary Involvement in Social-Justice and Human-Rights Issues], 6:13-14. ing Mission Consciousness!"], 8:87. ---Toward a New M issiology for the Church , 6:72. Kane, J . Herbert-The Legacy of Hudson Taylor, 8:74-78 . Stamoolis, James--Eastern Orthodox Mi ssion Theology, 8:59-63. Kerr, David A.-The Problem of Christian ity in Muslim Perspective: Impli cations Staples, Russell L.-Western Med icine and the Primal World-View, 6:70-71. for Chri stian Mission, 5:152-162. Stockwell, Eugene L.-What World from Vancouver on M ission! 7:50-53. ---T~e Prophet Muhammad in Christian Theological Perspective, 8:112-116. Taylor, Richard W .-The Legacy of E. Stanley Jones, 6:102-1 07. Theile , Notto R.-The Legacy of Karl Ludvig Reichelt, 5:65- 70.

186 International Bulletin of Missionary Research van Butselaar, G. Jan-Christian Conversion in Rwanda: The Motivations,S: 111­ Ward, Ted-Christian Missions--Survival in What Forms? 6:2-3. 113. Watson, David Lowes--Evangelism: A Disciplinary Approach, 7:6-9. van den Berg, J.-The Legacy of Johan Herman Bavinck, 7: 171-175. Wilson, Samuel-Current Trends in North American Protestant Ministries Over­ Wagner, C. Peter-Response to Lesslie Newbigin's "Cross-currents in Ecumenical seas, 5:74-75. and Evangelical Understandings of Mission," 6:153-154. World Council of Churches' Conference on World Mission and Evangelism-Mes­ Walls, Andrew F.-Evangelization and Civilization: Protestant Missionaary Moti­ sage from Melbourne 1980, 5:29. vation in the Imperialist Era. IV. The British, 6:60-64. World Council of Churches--Ecumenical Considerations on Jewish-Christian Walshe, Peter-Mission in a Repressive Society: The Christian Institute of Southern Dialogue, 7:20-23. Africa,S: 146-152. ---Mission and Evangelism: An Ecumenical Affirmation, 7:65-71.

BOOKS REVIEWED

Allen, Catherine B.-The New Lottie Moon Story, 5:85-86. Brumberg, Joan Jacobs--Mission for Life: The Story of the Family of AdoniramJud­ Amalorpavadass, D. S., ed.-The Indian Church in the Struggle for a New Society, son, 7:35. 7:85-86. Bryan, G. McLeod.-Naude. Prophet to South Africa,S: 141-142. Amirtham, Samuel, ed.-A Vision for Man. Essays on Faith, Theology and Society, Buhlmann, Walbert--God.'s Chosen Peoples, 7: 136. in Honour of Joshua Russell Chandran,S: 183-184. ---The Search for God, 7: 136. Anderson, Gerald H., ed.-Witnessing to the Kingdom: Melbourne and Beyond, Burkle, Horst-Missionstheologie, 5:131-132. 7:72. Burrows, William R.-New Ministries: The Global Context, 6: 185. Anderson, Gerald H. and Thomas F. Stransky, C.S.P., eds.--Christ's Lordship and Cabestrero, Teofilo--Mystic of Liberation. A Portrait of Bishop Pedro Casaldaliga of Religious Pluralism, 6:32. Brazil (tr. Donald D. Walsh), 6:75. ---Mission Trends, No.5: Faith Meets Faith, 6:74. Camps, Arnulf-Partners in Dialogue: Christianity and Other World Religions, Arias, Esther and Mortimer-The Cry of My People. Out of Capitivity in Latin 8:45-46. America,S :33-34. Carmody, Denise Lardner-Women and World Religions, 5:92. Arce, Sergio and Oden Marichal, eds.-Evangelization and Politics, 7: 137. Ch'en, Jerome-China and the West: Society and Culture 1815-1937, 5:82-83. Arevalo, C. G.-Toward a New Age in Mission: The Good News of God's Kingdom Christensen, Torben and William R. Hutchison, eds.-Missionary Ideologies in the to the Peoples of Asia, 7: 185-186. Imperialist Era: 1880-1920, 8:40. Armstrong, James--From the Underside: Evangelism from a Third World Vantage Chu, Theresa and Christopher Lind, eds.-A New Beginning: An International Dia­ Point, 7:39-40. logue with the Chinese Church, 8:38-39. Avila, Rafael-Worship and Politics, 8:85. Clasper, Paul-Eastern Paths and the Christian Way, 6: 134-135. Banana, C. S.-The Theology of Promise: The Dynamics of Self-Reliance, 8:140­ Cobb, John B., Jr.-Beyond Dialogue: Toward a Mutual Transformation of Chris­ 141. tianity and Buddhism, 8:42. Barreiro, Alvaro-Basic Ecclesial Communities: The Evangelization of the Poor, Coggins, Wade T. and Edwin L. Frizen, Jr., eds.-Reaching Our Generation, 8:91. 7:45-46. Cohen, Jeremy-The Friars and the Jews; The Evolution of Medieval Anti-Judaism, Barrett, David B., ed.-World Christian Encyclopedia. A Comparative Study of 7:24. Churches and Religions in the ModernWorld, A.D. 1900-2000,6: 182­ Cohen, Martin A. and Helga Crone, eds.-Christian Mission-Jewish Mission, 183. 8:42-43. Bassham, Rodger C.-Mission Theology: 1948-1975. Years of Worldwide Creative Coleman, John and Gregory Baum-New Religious Movements, 8:82-83. Tension: Ecumenical, Evangelical, and Roman Catholic, 5:90. Comblin, Jose-The Church and the National Security State, 6: 131. Bavarel, Michel-New Communities, New Ministries: The Church Resurgent in Af­ Conn, Harvie M.-Evangelism: Doing Justice and Preaching Grace, 7: 139-140. rica, Asia, and Latin America, 8:32-33. Conn, Walter E., ed.--Conversion: Perspectives on Personal and Social Transfor­ Beaver, R. Pierce-American Protestant Women in World Mission: A History of the mation, 5:38-39. First Feminist Movement in North America, 6:33. Cooley, Frank L.-The Growing Seed: The Christian Church in Indonesia, 8:43. Becker, C., S.D.S.-A History of the Catholic Missions in Northeast India, 1890­ Costas, Orlando E.-Christ Outside the Gate: Mission Beyond Christendom, 7: 137­ 1915 (tr. and ed. G. Stadler and S. Karotemprel), 6:34. 138. Beckmann, David M.-Where Faith and Economics Meet: A Christian Critique, ---The Integrity of Mission. The Inner Life and Outreach of the Church, 5:40. 7:36. Cote, Richard G.-Universal Grace: Myth or Reality? 5:177-178. Bennett, Adrian A.-Missionary Journalist in China: Young J. Allen and His Mag­ Crim, Keith, Roger A. Bullard, and Larry D. Shinn, eds.-Abingdon Dictionary of azines, 1860-1883, 8:41. Living Religions, 6: 124. Beyerhaus, Peter-Aufbruch der Armen: Die Neue Missionsbewegung nach Mel­ Cussianovich, Alejandro--Religious Life and the Poor: Liberation Theology Per­ bourne, 6:177-179. spectives, 5: 132-133. Billy Graham Center-An Evangelical Agenda, 1984 and Beyond,S: 130-131. Davies, Alan T., ed.-Anti-Semitism and the Foundations of Christianity, 6:78. Bockmuehl, Klaus--Evangelicals and Social Ethics, 6:92. Davis, Rex-Locusts and Wild Honey. The Charismatic Renewal and the Ecumenical Boer, John H.-Missionary Messengers of Liberation in a Colonial Context: A Case Movement, 6:90-91. Study of the Sudan United Mission, 7: 179-180. Dayton, Edward R. and David A. Fraser-Planning Strategies for World Evange­ Boff, Leonardo--The Lord's Prayer: The Prayer of Integral Liberation, 8:85. lization, 8:86-87. Bordin, Ruth-Women and Temperance: The Quest for Power and Liberty, 1873­ Dayton, Edward R. and Samuel Wilson, eds.-The Refugees Among Us: Unreached 1900, 7:81. Peoples '83, 8:37. Bosch, David J.-A Spirituality of the Road, 6:38. Degrijse, Omer--Going Forth: Missionary Consciousness in Third World Catholic ---Witness to the World: The Christian Mission in Theological Perspectives, Churches, 8:182. 7:26. de Gruchy, John W.-The Church Struggle in South Africa, 6:43-44. Boutilier, James A., Daniel T. Hughes, and Sharon W. Tiffany, eds.-Mission, Dehqani-Tafti, H. B.-The Hard Awakening, 6: 140. Church, and Sect in Oceania, 6:37. Dillistone, F. W.-Into All the World: A Biography of Max Warren, 8:87-88. Breslin, Thomas A.--China, American Catholicism, and the Missionary, 5:79. Dobrin, Arthur, Lyn Dobrin and Thomas F. Liotti-Convictions: Political Pris- Bria, Ion, ed.-MartyrialMission. The Witness of the Orthodox Churches Today, oners--Their Stories, 7:75. 5:140. Doraisamy, Theodore R.-The March of Methodism in Singapore and Malaysia, Brown, David-All Their Splendour. World Faiths: The Way to Community, 1885-1980, 8:44. 7:177. Downton, James V., Jr.-Sacred Journeys: The Conversion of Young Americans to Brown, G. Thompson-Christianity in the People's Republic of China, 8:44-45. Divine Light Mission, 6:88-89. Brown, Robert McAfee-Gustavo Gutierrez, 7:37-38.

October 1984 187 Dretke, James P.-A Christian Approach to Muslims: Reflections from West Africa, Hall, Mary-The Spirituality of Dom Helder Camara: The Impossible Dream, 6:43. 5:45. DuBOse, Francis M., ed.--Classics of Christian Missions, 5:43-44. Hancock, Robert Lincoln, ed.-The Ministry of Development i~ Evangelical Per­ --God Who Sends: A Fresh Quest for Biblical Mission, 8:136-137. spectives, 5:91-92. Dunn, Edmond J .-Missionary Theology: Foundations in Development, 5:179. Hanson, Eric O.--Catholic Politics in China and Korea, 5:80. Dyrness, William A.-Let the Earth Rejoice! A BiblicalTheology of Holistic Mis­ Hardin, Daniel C.-Mission: A Practical Approach to Church Sponsored Mission sion, 8:137. Work, 5: 137. Eagleson, John and Philip Scharper, eds.-Puebla and Beyond. Documentation and Healey, Joseph G.-A Fifth Gospel: The Experience of Black Christian Values, 7:34. Commentary, 5:36-37. Hering, Wolfgang-Das Missionsverstandnis in der okumenisch-evangelikalen Eckhardt, Roy A. and Alice L. Eckhardt-Long Night's Journey into Day: Life and .Auseinandersetzung-c-ein inner-protestantisches Problem, 7:28. Faith after the Holocaust, 7:24-25. Herzog, Frederick-Justice Church: The New Function of the Church in North Eerdmans' Handbook to the World's Religions, 7:73-74. American Christianity, 7:27. Elesterio, Fernando G.-The Iglesia ni Kristo: Its Christology and Ecclesiology, Hess, J. Daniel-From the Other's Point of View. Perspectives from North and South 5:93-94. of the Rio Grande, 6:86. Elwood, Douglas, ed.-Asian Christian Theology: Emerging Themes, 6: 136. Hesselgrave, David J .-Communicating Christ Cross-culturally, 6: 132-133. Endicott, Stephen-James G. Endicott: Rebel Out of China, 5:83-84. ---, ed.-New Horizons in World Mission. Evangelicals and the Christian Mis­ Endo, Shusaku-A Life of Jesus (tr, Richard A. Schuckert), 5:182. sion in the 1980s, 5:130. Engel, James F.--Contemporary Christian Communications: Its Theory and Prac­ ---Planting Churches Cross-culturally. A Guide for Home and Foreign Mis­ tice, 5: 185. sions, 6: 141-142. England, John C., ed.-Living Theology in Asia, 7: 140-141. Hick, John-God Has Many Names, 8:38. Ensminger, Douglas and Paul Bomani--Conquest of World Hunger and Poverty, Hick, John and Brian Hebblethwaite, eds.--Christianity and Other Religions. Se­ 7:30-31. lected Readings, 6:74. Epstein, Barbara Leslie--The Politics of Domesticity: Women, Evangelism, and Hilliard, David-God's Gentlemen: A History of the Melanesian Mission 1849­ Temperance in Nineteenth-Century America, 7:81. 1942,7:32. Erdozafn, Placido-s-Archbishop Romero: Martyr of Salvador (tr. John McFadden Hoefer, Herbert E.-Debate on Mission: Issues from the Indian Context, 7:30. and Ruth Werner), 6:75. Holland, Joe and Peter Henriot, S.J .-Social Analysis: Linking Faith and Justice, Erskine, Noel Leo--Decolonizing Theology: A Caribbean Perspective, 6: 136. 8:140. Fabella, Virginia, ed.-Asia's Struggle for Full Humanity: Towards a Relevant The­ Holmgren, Frederick-The God Who Cares. A Christian Looks at Judaism, 6:32. ology, 6: 136-137. Hopkins, C. Howard-John R. Mott 1865-1955: A Biography, 5:33. Fabella, Virginia and Sergio Torres, eds.-Irruption of the Third World: Challenge Howard, David M.-Student Power in World Missions (2nd ed.), 6:80. to Theology (Papers from the Fifth International Conference of the Ecu­ Hunt, Everett Nichols, Jr.-Protestant Pioneers in Korea, 6: 180-182. menical Association of Third World Theologians, August 17-29, 1981, Hunter, George G., III-The Contagious Congregation. Frontiers in Evangelism New Delhi, India), 8:92-93. and Church Growth, 6: 133. Fashole-Luke, Edward, ed.--Christianity in Independent Africa, 7:74. Hutcheson, Richard G., Jr.-Mainline Churches and the Evangelicals: A Challeng­ Flanagan, Padraig, ed.-A New Missionary Era, 7:90. ing Crisis? 7:73. Fleming, Bruce C. E.--Contextualization of Theology: An Evangelical Assessment, Iversen, Hans-Tanzania Tur/Retur. Syv Tekster om Socialismeog Mission, 7:79. 7:29-30. Jacobs, Sylvia M., ed.-Black Americans and the Missionary Movement in Africa, Flesseman-van Leer, Ellen, ed.-The Bible: Its Authority and Interpretation in the 8:89-90. Ecumenical Movement, 6:76. Jathanna, Constantine D., ed.-Dialogue in Community, 8:44. Forman, Charles W.-The Island Churches of the South Pacific: Emergence in the Johnston, Arthur-The Battle for World Evangelism, 5:42-43. Twentieth Century, 7:77-78. Jules-Rosette, Bennetta, ed.-The New Religions of Africa, 6:85-86. Forrester, Duncan B.--Caste and Christianity: Attitudes and Policies on Caste of An­ Kane, J. Herbert-Life and Work on the Mission Field, 6:92-93. glo-Saxon.•Protestant Missions in India, 6: 184. Kang, Wi Jo and Masaru Mori, eds.--Christian Presence in Japan: Essays in Honor Fry, C. George and James R. King-Islam: A Survey of the Muslim Faith, 7:31-32. of William J. Danker, 7: 138-139. Fuller, W. Harold-Mission-Church Dynamics: How to Change Bicultural Ten­ Kasdorf, Hans-Christian Conversion in Context, 6:82. sions into Dynamic Missionary Outreach, 6:140-141. Kateregga, Badru D. and David W. Shenk-Islam and Christianity: A Muslim and Fung, Raymond, comp. & trans.-Households of God on China's Soil, 8:39-40. a Christian in Dialogue, 7:88. Garrett, James Leo, Jr., E. Glenn Hinson, and James E. Tull-Are Southern Baptists Katoppo, Marianne--Compassionate and Free. An Asian Woman's Theology, 6: 125­ "Evangelicals?" 8:94. 126. Garrett, John-To Live among the Stars: Christian Origins in Oceania, 7:76-77. Kertelge, Karl, ed.-Mission in Neuen Testament, 8:132-133. Gates, Alan F.--Christianity and Animism in Taiwan, 5:86-87. Keyes, Lawrence E.-The Last Age of Missions: A Study of Third World Mission Geffre, Claude and Mariasusai Dhavamony, eds.-Buddhism and Christianity, 6:84­ Societies, 8:30-31. 85. Kinsler, F. Ross-The Extension Movement in Theological Education, 6:81. Geffr~, Claude and Jean-Pierre Jossua-True and False Universality of Christianity, ---Ministry by the People: Theological Education by Extension, 8:138-139. 7:36. Kirk, J. Andrew-Liberation Theology: An Evangelical Viewfrom the Third World, Gibellini, Rosino, ed.-Frontiers of Theology in Latin America, 7:34. 6:134. Gilliland, Dean S.-Pauline Theology and Mission, 8:92. ---Theology Encounters Revolution, 6: 131-132. Glasser, Arthur F. and Donald A. McGavran---Contemporary Theologies of Mis­ Kirwen, Michael C.-African Widows, 6:128. sion, 8:80-81. Knight, George A. F.-I Am: This Is My Name, 8:134. Gonzalez, Justo L. and Catherine G.-Liberation Preaching: The Pulpit and the Op­ Koyama, Kosuke-Three Mile an Hour God: Biblical Reflections, 5:88. pressed, 6: 127-128. Kraft, Charles H.--Communication Theory for Christian Witness, 8:35. Gottwald, Norman K., ed.-The Bible and Liberation. Political and Social Herme­ Kraft, Charles H. and Tom N. Wisley, eds.-Readings in Dynamic Indigeneity, neutics, 8:134. 6:94. Gow, Bonar A.-Madagascar and the Protestant Impact: The Work of the British Kraft, Marguerite-Worldview and the Communication of the Goaspel. A Nigerian Missions, 1818-1895,7:84-85. Case Study, 5:135-136. Greenway, Roger S., ed.-Discipling the City: Theological Reflections on Urban Kramm, Thomas-Analyse und Bewahrung theologischer Modelle zur Begriindung Mission, 5:184. der Mission, 6: 184. Grunlan, Stephen A. and Marvin K. Mayers-Cultural Anthropology: A Christian Krass, Alfred C.-Evangelizing Neo-Pagan North America, 8:83-84. Perspective, 6: 132-133. Kraus, C. Norman, ed.-Evangelicalism and Anabaptism, 6:85. Gunson, Neil-Messengers of Grace. Evangelical Missionaries in the South Seas ---Missions, Evangelism, and Church Growth, 6:86-87. 1797-1860,6:126. Lacy, Creighton--Coming Home--to China, 5:80-81.

188 International Bulletin of Missionary Research Lange, Martin and Reinhold Iblacker-Witnesses of Hope: The Persecution of Pentecost, Edward C.-Issues in Missiology: An Introduction, 7: 184. Christians in Latin America, 7:75. Perez Esclarfn, Antonio--Jesus of Gramoven (tr. Dinah Livingstone), 6:82-83. Laracy, Hugh-Marists and Melanesians: A History ofCatholic Missions in the Sol­ Perez Esquivel, Adolfo---Christ in a Poncho: Witnesses to the Nonviolent Struggles omon Islands, 6: 139-140. in Latin America, 8: 179-180. Lenning, Larry G.-Blessing in Mosque and Mission, 7:42-43. Peters, F. E.-Children of Abraham: Judaism, Christianity, Islam, 7:86. Lienemann-Perrin, Christine-Training for a Relevant Ministry: A Study of the Phillips, James M.-From the Rising of the Sun: Christians and Society in Contem­ Work of the Theological Education Fund, 7:82-83. porary Japan, 6: 180. Linden, Ian---Church and State in Rhodesia, 1959-1979, 7:28. Picken, Stuart D. B.---Christianity and Japan: Meeting, Conflict, Hope, 8:142. Lindqvist, Ingmar-Partners in Mission, 7: 183-184. Prior, Andrew, ed.-Catholics in Apartheid Society, 8:78-79. Lischer, Richard-Marx and Teilhard. Two Ways to a New Humanity, 5: 134. Punt, Neal-Unconditional Good News: Toward an Understanding ofBiblical Uni­ MacEoin, Gary and Nivita Riley-Puebla: A Church Being Born, 5:35-36. versalism, 5: 177-178. Marnell, William H.-Light from the West. The Irish Mission and the Emergence Rabe, Valentin H.-The Home Base of American China Missions, 1880-1920, of Modern Europe, 6:76-77. 5:82. Marstin, Ronald-Beyond Our Tribal Gods. The Maturing of Faith, 6:81-82. Raber, Dorothy A.-Protestantism in Changing Taiwan. A Call to Creative Re­ Martin, Roger H.-Evangelicals United: Ecumenical Stirrings in Pre-Victorian sponse, 5:86. Britain, 1795-1830, 8: 182-183. Randall, Peter, ed.-Not Without Honour: Tribute to Beyers Naude, 7: 141-142. Marty, Martin E.-The Public Church: Mainline-s-Evangelical-Catholic, 6: 124­ Regehr, Ernie-Perceptions of Apartheid. The Churches and Political Change in 125. South Africa, 6:79. Matthews, Warren-Abraham Was Their Father, 7:86. Renner, Louis L., S.J.-Pioneer Missionary to the Bering Strait Eskimos: Bellar­ McCann, Dennis P.---Christian Realism and Liberation Theology: Practical Theo­ mine Lafortune, S.J., 6:83-84. logies in Creative Conflict, 7:72-73. Rich, Elaine Sommers--Mennonite Women: A Story of God's Faithfulness, 1683­ McGinnis, James B.-Bread and Justice: Toward a New International Economic Or­ 1983, 8:31-32. der, 6: 137-138. Richard, Lucien-What Are They Saying about Christ and World Religions? 7:78­ McGovern, Arthur F.-Marxism: An American Christian Perspective, 7: 142. 79. Meyer, Regina Pacis--Universales Heil, Kirche und Mission. Studien tiber die Robbins, Thomas and Dick Anthony, eds.-In Gods We Trust: New Patterns ofRe­ ek klesialmissioearischen Strukturen in der Theologie K., Rahners und ligious Pluralism in America, 7:86-87. im Epheserbrief, 6: 138-139. Ronda, James P. and James Axtell-Indian Missions. A Critical Bibliography, 5:92. Migliore, Daniel L.---Called to Freedom: Liberation Theology and the Future of Rose, Steve-Jesus and Jim Jones: Behind Jonestown, 5: 181. Christian Doctrine, 6: 134. Rosenberg, David A., ed.-Marcos and Martial Law in the Philippines, 5:89. Miguez Bonino, Jose-Room to Be People. An Interpretation of the Message of the Samartha, Stanley J .-Courage for Dialogue: Ecumenical Issues in Inter-religious Bible for Today's World (tr. Vickie Leach), 5:41. Relationships, 7:25-26. ---Toward a Christian Political Ethics, 8: 179-180. ---, ed.-Faith in the Midst of Faiths. Reflections on Dialogue in Community, Miller, Stuart Creighton-e-c'Benevolent Assimilation": The American Conquest of the 5: 140-141. Philippines, 1899-1903, 7: 179. Santa Ana, Julio de--Good News to the Poor: The Challenge of the Poor in the His­ Miranda, Jose P.---Communism in the Bible, 7:83. tory of the Church, 5: 132-133. ---Marx against the Marxists, 5: 134-135. ---, ed.-Towards a Church of the Poor, 6:129-130. Motte, Mary, F.M.M. and Joseph R. Lang, M.M.-Mission in Dialogue: The Schebera, Richard L.--Christian, Non-Christian Dialogue: The Vision of Robert C. SEDOS Research Seminar on the Future of Mission, 8:30. Zaehner, 6:36. Muskens, M. P.M.-Partner in Nation Building. The Catholic Church in Indone­ Scherer, James A.-... that the Gospel may be sincerely preached throughout the sia, 6:80. world: A Lutheran Perspective on Mission and Evangelism in the 20th Muzorewa, Abel T.-Rise Up and Walk. An Autobiography (ed. Norman E. Century, 8: 141-142. Thomas), 6:40-41. Schumacher, John N., S.J.-Readings in Philippine Church History, 6:130-131. Myklebust, Olav Guttorm-H. P. S. Schreuder. Kirke og misjon, 6: 186. ---Revolutionary Clergy: The Filipino Clergy and the Nationalist Movement, Nacpil, Emerito P. and DouglasJ. Elwood, eds.-The Human and the Holy: Asian 1850-1903, 8:88-89. Perspectives in Christian Theology, 6:125. Schurhamrner, George-Francis Xavier: His Life, His Times, 4 volumes, 7:43-44. Needleman, Jacob and George Baker, eds.-Understanding the New Religions, Scott, Waldron-Bring ForthJustice: A Contemporary Perspective on Mission, 7:25. 5: 138-140. ---, ed.-Serving Our Generation: Evangelical Strategies for the Eighties, 7:32­ Nelson, Jack-Hunger for Justice. The Politics of Faith and Food, 6:35. 33. Nemer, Lawrence-Anglican and Roman Catholic Attitudes on Missions: An His­ Seamands, John T.-Tell It Well: Communicating the Gospel Across Cultures, torical Study of Two English Missionary Societies in the Late Nineteenth 6: 141. Century (1865-1885), 7:80. Senior, Donald and Caroll Stuhlmueller-The Biblical Foundations for Mission, Newbigin, Lesslie-The Other Side of 1984: Questions for the Churches, 8:180­ 8: 132-133. 181. Shenk, Lois--Out of Mighty Waters, 7:89. Nicholls, Bruce J.--Contextualization: A Theology of Gospel and Culture, 6:92. Shenk, Wilbert R.-Henry Venn-Missionary Statesman, 8:85-86. Nida, Eugene A. and William D. Reyburn-Meaning Across Cultures, 8:33-34. Shiri, Godwin---Christian Social Thought in India: 1962-1977, 7: 184-1 85. Norman, Edward---Christianity and World Order, 5:45-46. Shivute, Tomas---The Theology ofMission and Evangelism in the International Mis­ ----Christianity in the Southern Hemisphere: The Churches in Latin America and sionary Council from Edinburgh to New Delhi, 7: 177. South Africa, 7:84. Sider, Ronald J., ed .-Evangelicals and Development: Toward a Theology of Social Nyamiti, Charles--African Tradition and the Christian God, 5:41-42. Change, 7: 181. O'Malley, William J.-The Voice of Blood: Five Christian Martyrs of Our Time, ---, ed.-Lifestyle in the Eighties: An Evangelical Commitment to Simple Life­ 6:130. style, 7: 181. Orr, Robert G.-Religion in China, 5:79. ---, ed.-Living More Simply. Biblical Principles and Practical Models, 6:42. Oxtoby, Willard G.-The Meaning of Other Faiths, 8:41-42. Sinaga, Anicetus B.-The Toba-Batak High God: Transcendence and Immanence, Palmer, ParkerJ.-The Company ofStrangers: Christians and the Renewal ofAmer­ 7:44-45. ica's Public Life, 6: 124-125. Smith, Wilfred Cantwell-Towards a World Theology: Faith and the Comparative Panikkar, Raimundo-e-The Intra-Religious Dialogue, 5:89-90. History of Religion, 7:41-42. ---The Unknown Christ of Hinduism, 7:80. Song, C. S.-The Compassionate God, 8:79-80. Parshall, Phil-New Paths in Muslim Evangelism: Evangelical Approaches to Con­ ---Third-Eye Theology, 5:39. textualization, 7:42-43. Spae, Joseph H.-Buddhist-Christian Empathy, 7:38-39. Parvey, Constance F., ed.-The Community ofWomen and Men in the Church: The ---Church and China: Towards Reconciliation, 5:81. Sheffield Report, 8: 139-140. Sparks, John A.-Are Multinationals a Menace to the Third World? 7:76.

October 1984 .189 Spindler, M. R. and P. R. Middlekoop, eds.-Bible and Mission. A Partially An­ van Buren, Paul-Discerning the Way: A Theology of the Jewish Christian Reality, notated Bibliography 1960-1980, 6: 186-187. 7:23. Stevens Arroyo, Antonio M., C.P., ed.-Prophets Denied Honor: An Anthology on Van Vactor, Lloyd and Lindy Washburn-20 Longest Days: The Kidnapping of the Hispano Church in the United States, 6:89-90. Lloyd Van Vactor in Southern Philippines, 7:33. Stoll, David-Fishers of Men or Founders of Empire? The Wycliffe Bible Transla­ Versteeg, J. P., et al.--Gij Die Eertijds Verre Waart ... Een Inleiding tot de Ger­ tors in Latin America, 8:34-35. eformeerde Zendingswetenschap, 5:133-134. Stott, John and Robert T. Coote, eds.-Down to Earth: Studies in Christianity and Wagner, C. Peter-Church Growth and the Whole Gospel: A Biblical Mandate, Culture, 5: 138. 7:135. --Gospel and Culture, 5: 138. ---Our Kind of People. The Ethical Dimensions of Church Growth in America, Strayer, Robert W.-The Making of Mission Communities in East Africa, 6:39-40. 6:87-88. Stromberg, Jean, ed.-Sharing One Bread, Sharing One Mission: The Eucharist as Wagner, C. Peter and Edward R. Dayton, eds.-Unreached Peoples '81, 6:91-92. Missionary Event, 8:93. Waldenfels, Hans--Absolute Nothingness: Foundations for a Buddhist-Christian Sundemeier, Theo, H. J. Becken, and B. H. Willeke, eds.-Fides pro mundi vita. Dialogue, 7:37. Missionstheologie heute. Hans-Werner Gensichen zum 65. Geburtstag, Walker, Arthur L., Jr., ed.-Educating for Christian Missions: Supporting Chris­ 6: 128-129. tian Missions through Education, 7:38. Sundkler, Bengt-Bara Bukoba. Church and Community in Tanzania, 7:29. Walshe, Peter-Church versus State in South Africa: The Case of the Christian In­ Taber, Charles R., ed.-The Church in Africa-I 977: A Symposium, 5:180. stitute, 8:81-82. Tano, Rodrigo D.-Theology in the Philippine Setting: A Case Study in the Contex- Weekes, Richard V., ed.-Muslim Peoples: A World Ethnographic Survey, 5:39­ tualization of Theology, 7:81-82. 40. Taylor, Richard W.-Jesus in Indian Paintings, 6:33-34. Welsh, Richard E., Jr.-Response to Imperialism: the United States and the Phil­ Thekkedath, Joseph-History of Christianity in India. Vol. II: From the Middle of ippine-American War, 1899-1902, 6:79. the Sixteenth Century to the End of the Seventeenth Cenury (1542-1700), West, Cornel, Caridad Guidote and Margaret Coakley, eds.-Theology in the Amer­ 7:178. icas: Detroit II Conference Papers, 7:87-88. Thoma, Clemens--A Christian Theology of Judaism, 7:24.. White, Jerry-The Church and the Parachurch: An Uneasy Marriage, 8:135. Thomas, M. M.-Towards an Evangelical Social Gospel, 5:37-38. White, Margaret B. and Robert N. Quigley, eds.-How the Other Third Lives. Tinker, Hugh-The Ordeal of Love. C.F. Andrews and India, 6: 138. 5:94. Tonna, Benjamin-A Gospel for the Cities: A Socio-Theology of Urban Ministry, Williamson, Clark M.-Has God Rejected His People? Anti-Judaism in the Chris­ 8:36-37. tian Church, 7: 181-182. Torres, Sergio and John Eagleson, eds.-The Challenge of Basic Christian Commu­ Wilson, J. Christy, Jr.-Today's Tentmakers. Self-support: An Alternative Model nities, 7:40. for Worldwide Witness, 5: 185-186. Turner, Harold W.-Bibliography of New Religious Movements in Primal Socie­ Wiltgen, Ralph M.-The Founding of the Roman Catholic Church in Oceania: 1825 ties. Volume II: North America, 5:92-93. to 1850, 5: 142. ---Religious Innovation in Africa: Collected Essays on New Religious Move­ Winter, Ralph D. and Steven C. Hawthorne, eds.-Perspectives on the World Chris­ ments, 6:90. tian Movement: A Reader, 7: 183. Turner, Mary--Slaves and Missionaries: The Disintegration of Jamaican Slave So­ Wojtyla, Karol (Pope John Paul H)-Toward a Philosophy of Praxis (eds. Alfred ciety, 1787-1834, 8:90. Bloch and George T. Czuczka), 6:75-7..6. Tutu, Desmond-s-Crying in the Wilderness: The Struggle for Justice in South Africa, Yates, T. E.-Venn and Victorian Bishops Abroad-The Missionary Policies of 8:37. Henry Venn and Their Repercussions upon the Anglican Episcopate of the Union Theological Seminary in Virginia, The Library-Christian Faith Amidst Re­ Colonial Period 1841-1872, 5: 136-137. ligious Pluralism: An Introductory Bibliography, 6: 186-187. Zachariah, Mathai, ed.-Ecumenism in India. Essays in Honour of the Rev. M. A. van Bergen, Jan P .-Development and Religion in Tanzania: Sociological Soundings Thomas, 6:41. on Christian Participation in Rural Transformation, 7:41. REVIEWERS

Anderson, Gerald H., 6: 186-187; Burrows, William R., SVD, 8:45-46. de Gruchy, John W., 7:141-142; 8:81­ 8:41- 42. Cairone, Katherine, RSM, 5:94. 82. Anderson, Justi~e C., 6:86-87. Carlstrom, Marilyn, 5:91-92. Delaney, Joan, 8:32-33. Arevalo, C. G., SJ, 8:79-80. Chacon, Arturo R., 5:33-34. DeRidder, Richard R., 6:78. Arias, Mortimer, 5:35-36. Chatfield, Joan, 7: 137-138. de Verteuil, Michel, 8:85. Athyal, Leelarnma, 6: 125-126. Clark, Francis X., 7:90. Diehl, Katharine Smith, 7:43-44. Aymer, Albert, 6: 136. Claver, Francisco F., SJ, 6:75. Dolan, Luis M., 7:40. Bakke, Raymond J., 8:36-37. Clifford, Paul Rowntree, 5:45-46. Douglas, Donald E., 6:92-93. Barney, G. Linwood, 5:138. Clymer, Kenton J., 6:79; 7: 179. Drummond, Richard H., 6:84-85; Bassham, Rodger C., 7:78-79. Conn, Harvie M., 5:40; 7:135. 7: 185-186. Beaver, R. Pierce, 5:92-93. Constantelos, Demetrios J., 5: 140. Dyrness,William A., 5:177-178; 8:135. Beckmann, David M., 7:76 Cook, Guillermo, 8:85. Eagleson, John, 7:37-38. Beeby, H. D., 7:140-141. Cooley, Frank L., 6:80. Ekejiuba, Felicia Ifeema, 6: 128. Beeftu, Alemu and Ted Ward, 7: 181. Coote, Robert T., 7:32-33. Elwood, Douglas ]., 8:136-137. Bennett, John C., 5: 134-135. Copeland, E. Luther, 7:38-39. Engel, James F., 6:43-44. Berninger, Joan Marie, MM, 5:45. Couchell, Dirnitrios, 8:93. Erskine, Noel Leo, 8:90. Best, Ernest E., 5: 140-141. Covell, Ralph R., 5:86. Fackre, Gabriel, 8:42. Beyerhaus, Peter, 6: 138-139. Cracknell, Kenneth, 7:25-26, 177. Fairbank, John K., 8:41. Bijlefeld, Willem A., 7:73-74. Cragg, Kenneth, 8:180-181. Falls, Helen E., 5:137. Bohr, P. Richard, 5:82-83. Craighill, Peyton G., 5:86-87. Ferguson, James J., 7: 136. Bosch, David, 8:132-133. Crim, Keith, 8:134. Fisher, Eugene J., 7: 181-182. Boutilier, James A., 5: 142. Culpepper, Hugo H., 7:41-42. Flatt, Donald D., 7:33. Bragg, Wayne G., 5:91-92. Cunningham, Sarah, 7:33. Forman, Charles W., 5:90; 6:126; 7:76­ Braswell, George W., Jr., 6:43. Daneel, M. L., 8:82-83. 77, 137. Breneman, Mervin, 6:82-83. Danielson, Elmer R., 7: 183-184. Foster, Roland, 8:37. Brown, G. Thompson, 8:38-39. Deats, Paul, 8:179-180. Franklin, Stephen T., 8:38. Brueggemann, Walter, 8: 137. Friesen, Dorothy, 6:35.

190 International Bulletin of Missionary Research Fuller, W. .Harold, 6: 141. Lehmann, Arno, 6:33-34. Ryerson, Charles R., 8:44. Garrett, Guy, 8:44. Lewis, Gordon R., 5: 138-140. Salamone, Frank A., 5: 135-136. Garrett, John, 7:77-78. Lewis, Ronald H., 7:24. Sand, Faith Annette, 5:36-37. Goff, James E., 7:34. Lotz, Denton, 7: 139-140. Schattschneider, David A., 8:80-81. Goldsmith, Martin, 7:83. MacInnis, Donald, 5:79; 8:44-45. Scherer, James A., 6:74. Gormly, Ann, 7:39-40. Mackie, Steven G., 7:82-83. Schreiner, Lothar, 7:44-45. Gration, John, 5:43-44. Mafico, T. J., 8:140-141. Schreiter, Robert J., CPPS, 5:38-39. Gray, Richard, 6:85-86. Maring, Norman H., 8:94. Schroeder, Edward H., 5: 132-133. Hamlin, John, 8: 136-137. Marins, Jose, 7:45-46. Scofield, Johnni Johnson, 5:85-86. Han, Bing Kong, 8:43. Mbiti, John, 5:41-42. Scott, William Henry, 8:88-89. Hanks, Thomas D., 5:41; 8:138-139. McCleary, Paul F., 8:37. Shenk, Wilbert R., 5: 136-137; 7:26; Hardesty, Nancy A., 6:33; 7:35, 81, 89. McKinney, Lois, 8:30-31. 8: 182-183. Harley, C. David, 7:24-25; 8:42-43. McMaster, Belle Miller, 7:87-88. Shinn, Roger L., 7:36. Hassing, Per, 6: 186; 7:79. McNeil, Pearl L., 8:89-90. Shriver, Donald W., Jr., 6: 124-125. Healey, Joseph G., 7:29. McVeigh, MalcolmJ., 8:91. Sider, Ronald J., 5:42-43. Hellwig, Monika K., 5:92. Meiring, Piet, 8:87-88. Sinclair, John H., 6:130. Hendricks, Barbara, 7:75. Mellis, Charles, 5: 185-186. Sitoy, T. Valentino, Jr., 6: 130-131. Henry, Carl F. H., 6:76. MIguez Bonino, Jose, 6:75-76. Smith, Simon E., SJ, 8:140. Hermann, Gunther J., 7: 179-180. Moffett, Samuel Hugh, 6: 180-182. Smith, Wilfred Cantwell, 5:89-90. Hesselgrave, David J., 6: 150-141. Mooneyham, W. Stanley, 5: 130. Song, Choan-Seng, 6:125. Hesselink, I. John, 5: 182. Moore, David, 6:81. Sovik, Arne, 5:80-81. Hiebert, Paul G., 8:33-34. Motte, Mary, FMM, 5:179. Spindler, Marc R., 7:84-85. Hillman, Eugene, 7:36. Muenstermann, Herbert 0., 5:37-38. Starn, Peter, 5: 180. Hoedemaker, Bert, 5: 133-134. Murphy, R~land E., O.Carm., 8:134. Staples, Russell, 5: 141-142. Hoesl, Marcella, MM, 8:30. Myklebust, Olav Guttorm, 6: 128-129. Stockwell, Eugene L., 6:131-132. Hoff, Marvin D., 6:81-82. Nazir-Ali, M. j., 6:36. Stowe, David M., 6:185; 8:141-142. Hogg, W. Richey, 7:177. Neely, Alan, 6: 134. Sutlive, Vinson H., Jr., 6: 132-133. Hollenweger, Walter J., 6:90-91. Neill, Stephen, 5:33; 6:34, 124, 182­ Swearer, Donald K., 6: 134-135. Hooker, Roger H., 6: 184; 7:80. 183; 8:40. Sylvest, Edwin E., j-, 6:89-90. Horner, Norman A., 6:140. Nemer, Lawrence, SVD, 8:85-86. Synan, Edward A., 7:24. Howard, David M., 6:92. Neuhaus, Richard John, 7:73. Taber, Charles R., 7:29-30, 74; 8:34­ Howell, John R., 6:79. Newbigin, Lesslie, 6:32. 35. Hull, Roger, 5: 181. Nida, Eugene A., 8:35. Taylor, John B., 5:39-40. Ipema, Peter, 7:31-32. Nielson, J~rgen S., 7:88-89. Thomas, Norman E., 6:39-40; 7:28. Jackson, Graeme C., 8:86-87. O'Connor, Daniel, 6: 138. Thompson, Fred P., Jr., 6:80. Jackson, Herbert C., 7:36. O'Hare, Joseph A., SJ, 5:89. Thurber, L. Newton; 6: 180. Jacobs, Donald R., 7:41. Olson, Virgil A., 6:42. Trompf, Garry W., 7:32. Jones, Rufus, 5: 184. Orjala, Paul R., 6: 133. Tuggy, A. Leonard, 5:93-94. Jones, Tracey K., Jr., 5:83-84; 7:72. Owens, Donald D., 6:82. Tutu, Desmond, 8i78-79. Jonsson, John Norman, 7: 183. Pannell, William E., 8:83-84. Udarbe, Proceso U{\, 7:81-82. Kaiser, Ward L., 7:38. Peck, George, 6:41. Underwood, Joel, 7:30-31. Kalilombe, P. A., WF, 6:90. Pentecost, Edward E., 6:94. Ustorf, Werner, 7:28. Kamaleson, Samuel T., 7:30. Persha, Gerald, MM, 6: 131. Vaughan, Peter St.G., 7:80. Kane, J. Herbert, 5:81. Peters, George W., 6:87-88. Verkuyl, Johannes, 6: 177-179. Kang, Wi Jo, 6: 136. Phillips, James M., 5:80; 7: 138-139; Waggoner, Michael D., 6:83-84. Karoternprel, Sebastian, 7: 178. 8:142. Walsh, Joseph L., 5:134; 7:142. Kemper, Deane A., 5:185. Pickard, William M., Jr., 6:40-41. Wardwell, James F., 5:42-43. Kennedy, William B., 7:27. Pierson, Paul E., 7: 184. Watson, David Lowes, 6: 127-128. Kirk, Andrew, 6: 129-130. Pinnock, Clark H., 7:25. Webster, John C. B., 7:184-185. Knitter, Paul, 5: 131-132. Pyke, James H., 8:92. Weiler, William L., 7:23. Kollbrunner, Fritz, 5MB, 6: 184. Quiarnbao, Jacob S., 6:86. West, Charles C., 5:39. Kraft, Marguerite G., 6: 141-142. Raguin, Yves, SJ, 8:92-93. White~an, Darrell, 6: 139-140. Kraybill, Paul N., 6:85. Recker, R., 6:32. Wiltgen, Ralph D., SVD, 6:37. Lamb, Christopher, 7:86. Reilly, Michael Collins, SJ, 6:38, 91-92. Winter, Roberta H., 6:76-77. Lang, Joseph R., 8:182. Roberts, W. Dayton, 5: 130-131. Wogaman, J. Philip, 6: 137-138. Lapp, Alice W., 8:31-32. Rooy, Sidney H., 7:84. Woo, Franklin J., 5:82; 8:39-40. Lara-Braud, Jorge, 7:72-73. Roth, Alice M., 8: 139-140. Woodberry, J. Dudley, 7:42-43. Lee Jung Young, 5:88. Rouner, Leroy S., 5:183-184. Wuthnow, Robert, 6:88-89. DOCTORAL DISSERTATIONS Dissertation Notices, 5:46, 94, 187; 6:94, 187. Dissertation Notices from British Universities, 1960-1980, 7:91. Dissertation Notices from The Netherlands (1979-1982), 7: 187. Dissertation Notices from North America, 8:46. Dissertation Notices from South African Universities, 1970-1980, 6:44-46. Dissertation Notices from the United States, 8:94, 142. Dissertation Notices [from U.S. Universities], 7:46. Dissertation Notices from the University of Birmingham, England, 1974-1981, 6: 142. Dissertations [from North American Institutions 1945-1981] Listed Alphabetically by Authors, 7: 106-126. Index of Subjects [for North American Doctoral Dissertations on Mission, 1945-1981], 7: 128-134.

BOOK NOTES-On back page of each issue-5:48, 96, 144, 192; 6:48, 96, 144, 192; 7:48, 96, 144, 192; 8:48, 96, 144, 192.

October 1984 191 Book Notes In Coming

Austin, Clyde N. Issues Cross-Cultural Reentry: An Annotated Bibliography. Abilene, Texas: Abilene Christian Univ. Press, 1983. Pp. xio, 128. Paperback. No price indicated. Tensions in the Catholic Magiste­ rium about Mission and Other Camara, Helder. Religions Hoping Against All Hope. William R. Burrows, S.V.D. Maryknoll, N. Y.: Orbis Books, 1984. Pp. xiv, 82. Paperback $4.95. The Challenge of the Gospel in Dayton, Edward R. and Samuel Wilson, eds. Nicaragua Unreached Peoples '84: The Future of World Evangelization. John Starn Monrovia, Calif.: MARC, 1984. Pp. 717. Paperback $12.00. The Evolution of Evangelical Mis­ Gallup, George, Jr. sion Theology Since World War II Religion in America 1984: The Gallup Report. Arthur F. Glasser Princeton, N.J.: Princeton Religion Research Center, 1984. Pp. 97. Paperback. No price indicated. Annual Statistical Table on Global Mission: 1985 Hahn, Ferdinand, ed. David B. Barrett Spuren: Festschrift zum hundertjahrigen Bestehen der Ostasien-Mission. Stuttgart: Evangelisches Missionswerk in Siidtoestdeutschland, 1984. Pp. 256. Documentary Sources in the Paperback DM 12.80. United States for Foreign Missions Research: A Select Bibliography Klenicki, Leon and Geoffrey Wigoder, eds. and Checklist A Dictionary of the Jewish-Christian Dialogue. Robert Shuster Ramsey, N.J.: Paulist Press, 1984. Pp. vii, 213. Paperback $7.95. The Covenant Restructured: A Link, Huns-Georg, ed. Shift in Afrikaner Ideology Confessing Our Faith Around the World, II. Charles Villa-Vicencio Geneva: World Council ofChurches, 1983. Pp. ix, 100. Paperback $3.95.

Matthiesen, Maren, ed. In our Series on the Legacy of Out­ Directory of Theological Institutions, Associations, Lay Training Centers in standing Missionary Figures of the Africa. Nineteenth and Twentieth Centu­ Geneva: Lutheran World Federation, 1984. Pp. v, 219. Paperback. No price indicated. ries, articles about . Roland Allen Monti, Joseph E. S. V. Azariah Who Do You Say That I Am? The Christian Understanding of Christ and Charles H. Brent Antisemitism. William Wade Harris Ramsey, N.J.: Paulist Press, 1984. Pp. vii, 98. Paperback $3.95. John Alexander Mackay Samuel M. Zwemer Priest, Doug, Jr., ed. Unto the Uttermost: Missions in the Christian Churches/Churches of Christ. Pasadena, Calif.: William Carey Library, 1984. Pp. xiii, 313. Paperback $8.95.

Song, C. S. Tell Us Our Names: Story Theology from an Asian Perspective. Maryknoll, N. Y.: Orbis Books, 1984. Pp. xi, 212. Paperback $10.95.

Stoffel, Oskar. Die katholischen Missionsgesellschaften. Historische Entwicklung und konziliare Emeuerung in kanonischer Sicht, Immensee, Switzerland: Neue Zeitschrift fUr Missionswissenschaft, 1984. Pp. xxxvi, 283. Paperback SFr36.

Sumithra, Sunand. Revolution as Revelation: A Study of M. M. Thomas's Theology. New Delhi: Theological Research andCommunications Institute, andTubingen: International Christian Network, 1984. Pp. xii, 387. Paperback. No price indicated.