Vol. 14, No.1 nternatlona• January 1990 etln• • Forty Years of Missionary Research

orty years ago a repatriated missionary from China F launched this journal in New York City as the Occasional Bulletin from the Missionary Research Library. The first issue, a six­ On Page teen-page mimeographed report, dated March 13, 1950, dealt with a topic that preoccupied many mission analysts: Missions in China. 2 The Legacy of R. Pierce Beaver The present issue of the INTERNATIONAL BULLETIN carries a tribute F. Dean Lueking to our founding editor, R. Pierce Beaver, who died in 1987. F. Dean Lueking, in "The Legacy of R. Pierce Beaver," notes that 6 Mission in the 1990s: Two Views his mentor would be surprised "to learn that his life is a I. Desmond M. Tutu legacy"; but he would nevertheless "be glad for whatever II. Neuza Itioka enhances the mission" of Jesus Christ. 10 Lausanne II and World Evangelization Missionary research continues to be the raison d' etre of the Robert T. Coote INTERNATIONAL BULLETIN. This is especially well reflected in our January issue, with its much-appreciated annual features 14 Noteworthy "Annual Statistical Table on Global Mission: 1990," by David 18 Is Jesus the Son of Allah? B. Barrett, and the editors' selection of "Fifteen Outstanding Graham Kings Books of 1989 for Mission Studies." Readers will also appreciate the continuing series "Mission in the 1990s," with articles by 18 Three Models for Christian Mission Desmond Tutu from South Africa and Neuza Itioka from Brazil. James M. Phillips Associate Editor James M. Phillips offers "Three Models for Christian Mission," identifying basic approaches or stances 26 Annual Statistical Table on Global Mission: that have informed mission through the centuries. Robert Coote, 1990 Assistant Editor, weighs the impact that Lausanne II in Manila David B. Barrett is likely to have on world evangelization. And our colleague and 28 The Origins and Evolution of the Three-Selfs in former Associate Editor, Norman Horner, provides a winsome Relation to China reflection on his personal pilgrimage in mission. Given the name Wilbert R. Shenk of our journal, INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, we take special satisfaction in Horner's comment about the term 30 Reader's Response missionary: "Rather than abandon the word 'missionary' we 35 My Pilgrimage in Mission should elevate it to its rightful place in a new era of partnership Norman A. Horner with the churches in the Third World." Wilbert Shenk's "The Origins and Evolution of the Three­ 38 Book Reviews Selfs in Relation to China" may be viewed as reflecting the mis­ sionary community's long-term commitment to missionary re­ 41 Fifteen Outstanding Books of 1989 for Mission search: Here we are, on our fortieth anniversary, back where Studies Pierce Beaver started, taking a fresh look at the development of 45 Dissertation Notices from the Catholic mission and church in China. We wish you profitable reading in University of Nijmegen, The Netherlands, missionary research. 1969-1989

48 Book Notes of lsslonary• • search The Legacy of R. Pierce Beaver

F. Dean Lueking

f he were still with us it would surprise Robert Pierce teaching years at the Divinity School of the University of Chicago I Beaver to learn that his life is a legacy, both distinctive in the mid-1950s. This happened during one of the evening meet­ and distinguished, in the life of the church in the twentieth cen­ ings often held in the Beaver home. The entire class he was tury. He was by nature a modest man, not given to wondering teaching that quarter was invited over for supper, since he was if his lifework was building a legacy as a scholarly teacher of the required to miss the regularly scheduled lecture due to an out­ history of the Christian mission and tireless gatherer and pre­ of-town lecture. Supper gatherings were his way of making up server of the writings of those who made mission history. such required absences. As Wilma Beaver kept the food coming, All who knew him even superficially could sense an innate Professor Beaver kept the table conversation lively. It was a typical quality of reserve in the man, and all who knew him quite well Beaver gathering-ecumenical, international, inter-faith. His can understand that he would be not a little impatient with at­ living room became the lecture room, no less demanding intel­ tention to his life that stressed flattery but missed substance. Thus lectually for its friendly, informal setting. On this occasion Beaver there is some risk in writing of the Beaver legacy. But I think he had invited Bishop Stephen Neill to join us. Neill was a guest would be forgiving as well as approving, since my purpose is to lecturer at the University through Beaver's arranging. It was an portray his lifework as that which must be central and ongoing exceptional opportunity for us to hear two superb minds on the in the life of the church. Above all, he would be glad for whatever subject of the world mission of the church. I recall that Professor enhances the mission. In that confidence I am grateful to write Beaver ended the evening with prayer, as he had also begun it of what he leaves us as a churchman, pastor, missionary, pro­ by asking a blessing upon us and our food. fessor, scholar, librarian, and interpreter of the missiological data A modest, intellectually meticulous, warmly hospitable, of the church's mission in times past and present. academically demanding, genuinely spiritual man stood at the The legacy of Robert Pierce Beaver has varied strands. He heart of the legacy which gave us far more than he himself would knew and taught the history of the Christian mission. He con­ claim. tributed uniquely to its furtherance by gathering and preserving He was born on May 26, 1906, in Hamilton, Ohio. His father, James Beaver, worked with the Game and Fish Commission of Ohio. He was not active in the church. His mother, Caroline Pierce Beaver forged a Nuesch Beaver, was a native Hamiltonian who exerted a positive spiritual influence upon her son. As a youngster, Pierce was even legacy without ever more influenced by the local pastor of the First Reformed Church bothering to notice if of Hamilton, Ohio. William Kissel was one of those gifted min­ isters who recognized unusual qualities in the youth of the con­ anyone was noticing. gregation and planted seeds that were to mature in later years. In his high school years Beaver met Wilma Manessier, a class­ mate he managed to sit next to in several classes. That high school scattered and obscure documents of the more recent centuries of romance ripened into a continuing romance during their college the Christian church in mission. He worked with imagination and years at Oberlin, Ohio. Wilma Mannessier became a kindergarten diligence to find a proper repository for these documents. He teacher, then she became Wilma Beaver for the next sixty years. fostered the idea of a mission research library and center. The They had three children: Ellen, who died in infancy, David, who uniting thread in all of these strands was to call the church to went to China with them at age of three, and Stephen, who was continued missionary obedience. This legacy took form through born in China. his labors during the middle decades of the twentieth century, . Pierce completed his baccalaureate studies at Oberlin College when the nature and forms of missionary obedience went through in Ohio and stayed on to take a Master's Degree in art history in nothing short of a seismic shift. The mission was no longer west 1928. During the next four years he moved toward the vocational to east, north to south: The mission was everywhere. His legacy direction that became his lifework. He entered Cornell University was to help the church sense that and respond to it with a faithful in Ithaca, New York, for graduate study in history and completed spirit and a disciplined mind. From the 1930s to the 1970s, he not his doctorate there in 1933. His Ph.D. dissertation on the inter­ only saw these unexpected turns unfolding but experienced the action of church and society in North Africa at the time of Au­ disruption of these turbulent years in his own person and family. gustine drew together key elements that interested him throughout He trained a keen mind and a historically informed eye on the his life: history, the Christian presence, and the societal environ­ meaning of these things for the course of Christ's Gospel through ment. He took courses at the University of Munich in 1931-1932, the church for the world. He saw and performed tasks no one no mean feat, considering that the depression years cut deeply else undertook. He forged a legacy without ever bothering to into the pockets of graduate students as well as other segments notice if anyone was noticing. of the American population. At the heart of the Beaver legacy is, of course, a person with qualities that made him memorable as an individual as well as While finishing his graduate studies at Cornell, he also com­ formidable as a scholar. All of us who were his students have pleted his preparation for the ministry. He was made a minister our Beaver stories. Mine comes from an event from his early of the Evangelical and Reformed Church in 1932, serving pas­ torates in Cincinnati, Ohio, and Baltimore, Maryland, from 1932 to 1936. These were years of long-range importance, developing F. Dean Lueking is Pastor of Grace Lutheran Church, River Forest, Illinois. Beaver's strong sense of the place of the congregation in the life

2 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH and mission of the church. Though brief, they gave him an un­ wavering conviction on this essential matter. Nearly forty years International Bulletin later, he expressed this bedrock belief in a speech to the Divinity School in 1971 on the occasion of his retirement from teaching. of Missionary Research After reflecting on his frequent work with denominational exec­ Established 1950 by R. Pierce Beaver as Occasional Bulletin from the utives, national and international judicatories, and interdenom­ Missionary Research Library. Named Occasional Bulletin of Missionary inational agencies of cooperation, he had this to say: Research 1977.Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 1981. The whole universal church, not excepting the Church Trium­ phant, is here in the local congregation with all its brokenness and Published quarterly in January, April, July, and October by the sin. Through them it is that Christ still carries out his ministry of redemption and healing. I would stress the supreme importance Overseas Ministries Study Center of the local church despite the fact that so many in our country 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. have written off the parish as an anachronism. Cells, house churches, Telephone: (203)624-6672 communes are welcome developments, but being small groups of very likeminded disciples they are as likely to become bastions of Editor: Associate Editor: Assistant Editor: spiritual pride and separatism as suburban parishes unless they Gerald H. Anderson James M. Phillips Robert 1: Coote are caught up in a larger community which manifests the recon­ Contributing Editors ciliation in Christ in the midst of human diversity and in outgoing Catalino G. Arevalo, S.J. Dana L. Robert service. David B. Barrett Lamin Sanneh His own parish ministry years are surely echoed in this claim, Samuel Escobar Thomas F. Stransky, C.S.P. Barbara Hendricks, M.M. Charles R. Taber which was not by any means popular on seminary campuses and Norman A. Horner Ruth A. Tucker in university divinity schools in 1971. Mary Motte, F.M.M. Desmond Tutu The memories of serving men, women, and children in con­ Lesslie Newbigin Anastasios Yannoulatos gregations gave him a critical perspective on the congregation C. Rene Padilla bashing prevalent in much of mainline Protestantism in the 1960s Books for review and correspondence regarding editorial matters should and after. He was too serious a historian to be taken in by trends be addressed to the editors. Manuscripts unaccompanied by a self-ad­ that mirrored the culture. That disinclination to follow fads served dressed, stamped envelope (or international postal coupons) will not be him well all his life and brought a durability to his conviction returned. about the inseparable connection between congregation, church, and mission. Subscriptions: $18 for one year, $33 for two years, and $49 for three years, His distaste for faddishness did not leave him without a postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ perceptive awareness of the flaws in the church, however. In the scribers should send payment by bank draft in U.S. funds on a U.S. bank same lecture cited above, Beaver applied his customary directness or by international money order in U.S. funds. Individual copies are $6.00; bulk rates upon request. Correspondence regarding subscriptions and to his own ecclesiology and the tempering it had received over address changes should be sent to: INTERNATIONAL BULLETIN OF MISSIONARY the years: RESEARCH, Circulation Department, ~O. Box821, Farmingdale, New York 11737-0821, U.S.A. When I came here [to the divinity school] sixteen years ago I thought of the church as the continuation of the Incarnation. Now I cannot Advertising: say that. It is blasphemous. The church is too dismembered, lame, Ruth E. Taylor blind, deformed, ugly. The Incarnation is beautiful, perfect, and 11 Graffam Road, South Portland, Maine 04106, U.S.A. came once in history. When the church calls itself the continuation Telephone: (207) 799-4387 of the Incarnation it becomes puffed up with spiritual pride and tends to usurp the role of Christ himself. No, the church is not the Articles appearing in this journal are abstracted and indexed in: extension of the Incarnation, but it is the body of Christ-only that. And that is saying a great deal. It is the organism through which Bibliografia Missionaria the risen regnant Lord and Savior is at work in the world. A spirit Christian Periodical Index communicates and acts through a body. Jesus Christ present in the Guide to People in Periodical Literature church by the Holy Spirit acts through it, mediating God's recon­ Guide to Social Science and Religion in Periodical Literature ciling love to men. Most of us know some magnificent personality Missionalia who accomplishes great things through a miserable and decrepit Religion and Theological Abstracts body. So actually I have come to a much higher evaluation and Religion Index One: Periodicals appreciation of the church than when I thought of it in more pre­ tentious terms, and this view better accords with Paul's teaching Opinions expressed in the INTERNATIONAL BULLETIN are those of the au­ of the church as Christ's body. 2 thors and not necessarily of the Overseas Ministries Study Center. The memories of struggles and failures in his own pastoral min­ Copyright e 1990by Overseas Ministries Study Center. All rights reserved. istry come through in these words, as well. The half-dozen years from 1938 through the end of World Second-class postage paid at New Haven, Connecticut. War II were a time of hopeful beginnings and unanticipated end­ POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF ings. Beaver went to China in 1938, just as the menace of Japanese MISSIONARY RESEARCH, ~O. Box 821, Farmingdale, New York 11737-0821, pretensions to pan-Asian dominance became ominous. He went U.S.A. out under the auspices of the Evangelical and Reformed Church ISSN 0272-6122 to teach at the Central China Union Theological Seminary in southern Hunan Province. No sooner had he and his family set­ tled into their new locale than the Japanese invaders abruptly removed them. Wilma and the two little boys left China on orders

JANUARY 1990 3 from the American embassy and returned to the United States. more, he established it as an occasional bulletin, thus providing Pierce, however, whose health had deteriorated from the rigor the ongoing name for the publication. Occasional was an under­ of the work in Hunan, was unable to make the long trip. Instead statement; the bulletin appeared from ten to sixteen times a year he was sent to Hong Kong, arriving there just one day before the during the seven years of Beaver's editorship. Japanese bombed and occupied the city. His Hong Kong intern­ The Occasional Bulletin from the Missionary Research Library­ ment lasted for seven months. He was repatriated on the first now the INTERNATIONAL BULLETIN-filled and continues to fill a Gripsholm exchange ship, and his eventual return to the United critical gap in the English-speaking world of missiological re­ States ended a two-year separation from his wife and family. search. Beaver supplied the quality of scholarship and theological After regaining his health, he served the Mission Board of depth that made it a respected and much-used publication by the Evangelical and Reformed Church by taking speaking en­ teachers, students, church administrators, missionaries, and clergy gagements. In 1943 he was loaned to Lancaster Theological Sem­ throughout the United States and the world. inary, where he taught till 1948. The disruption he experienced Upon Beaver's leaving the position as director of the MRL in was not time lost, although it must have seemed so at the time. 1955,PresidentJohn Bennett of Union TheologicalSeminary (where He experienced firsthand the exigencies of war and the roughshod the MRL continues as a part of the seminary library) paid tribute manner in which tender seeds planted in faith apparently dis­ to Beaver's leadership in these words: appear and die under the heel of those who bring death instead of life. The futility and chaotic turns of those years taught Beaver He was an extraordinary librarian, or rather, strategist in building never to underestimate the fact of sin in every human being. It a library. His scholarship was very remarkable in its breadth, and also showed him firsthand how discontinuities in mission can [in] the tenacity of his hold on facts. He was an imaginative and devoted worker, who made the library not merely a collection of become an occasion for God to act in new and unexpected ways. 4 He kept tracking this mysterious Providence, especially in the books and materials, but a center of research.... course of the mission in China, which seemed to die out after Beaver's work through the MRL is a paramount aspect of the legacy he leaves us. He scanned the rapidly changing world of global mission at the mid-point of the century, just as momentous Beaver was open to shifts were beginning to take form. He called attention to prom­ ising new men and women from Africa, India, and the Far East. continued learning from His own article in the Occasional Bulletin on single women mis­ all sources, remembering sionaries, which appeared in 1953, became a book: All Loves Ex­ ceIling. Well before the subject of women in the life of the church that God is not limited to was widely recognized, Beaver was describing women of great the church. gifts and faithfulness in the world mission. He also touched upon other often-neglected themes, among them issues of race and nationality in North American missions and the plight of the 1949only to burst forth in unprecedented vitality after 1976. Bea­ American Indian in the missionary enterprise. In 1953he provided ver never regarded the church in China as dependent upon the the first directory and statistical listing of Protestant mission agen­ missionary labors of westerners such as himself. If that insight cies in the United States, keeping a running update in subsequent was more theoretical than actual when he arrived in 1938, it was issues. No one else was attending to these varied strands in the­ indeed painfully real when he had to leave as a war refugee. field of missiological research. When he left, the work did not Precisely because he personally experienced the tenuousness stop, which is what distinguishes a legacy from a personal dy­ of missionary labors and the fragility of the best human plans in nasty. the service of Christ, he was all the more mindful of the necessity In 1955 Beaver entered a new mission field, although the to gather together the scattered testaments of missionary expe­ University of Chicago community may not have thought of itself rience and preserve them for generations to come. Documents as such. Nor did Pierce Beaver fail to honor the excellence of his outlast people if they are saved from obscurity or oblivion. Beaver gifted colleagues and students in and beyond his field. But he believed that mission libraries administered with scholarly ex­ was clear and unapologietic about his distinctive vocation among cellence had to be established. his colleagues. He sensed that the West was in profound tran­ In 1948, at age 42, Pierce Beaver assumed leadership of the sition in respect to the mission of God in the world. For several Missionary Research Library in New York City. In 1977 he wrote centuries Europe and North America had been commonly a brief reflection on how that library came into being as a firstfruit assumed to be the established Christendom, the sending base of of the Ecumenical Missionary Conference of 1900 in New York mission to the lands of the heathen. Beaver was among those City, with further help for its continuance given by the Edinburgh who saw deeper. The sending lands needed to be receiving lands, World Missionary Conference in 1910.3 He cited the organiza­ as well. Within a decade of Beaver's going to Chicago, the Viet­ tional genius of John R. Mott and the money of John D. Rockefeller nam War and the bitter reactions to it became signs of a spiritual as the key elements in the survival of the Missionary Research wasteland that Beaver recognized and pondered. It was no longer Library through three relocations in New York, followed by the farfetched to recognize Hyde Park as mission territory. The dev­ inevitable financial pressure upon the existence of this lesser rec­ astated houses, the grip of racism, the explosive rise of crime, ognized tool of world mission through the 1930s. and the advent of the drug culture made the matter plain: The With customary modesty, Beaver only indirectly hinted at redeeming power of the risen Lord was as needed in Chicago as the considerable expansion-both in breadth and depth-that he in Zimbabwe or Nepal. brought as director of the MRL. He increased the usefulness of In 1953 Joseph Kitagawa and Jerald Brauer of the divinity the library by starting a new publication to disseminate survey school faculty had proposed that the long-standing Chicago tra­ data, research reports, and noteworthy articles on world mission dition of rigorous academic theology be leavened by a scholar in in the years immediately following World War II. Working on a the field of Christian mission. There was more daring in this shoestring budget, he mimeographed the early issues. Further­ proposal than one might think. The very concept of the Christian

4 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH mission itself was viewed with condescension, if not disdain, by Robert Pierce Beaver as the ranking historian of missiological data many in the university faculty and student body. in the middle decades of the twentieth century. We are all in his Beaver.was a splendid choice. He had a sure grasp of what debt. he came to teach. He was not given to stridency in asserting the Following his retirement from the University of Chicago, he significance of what he knew and believed. He was open to learn­ kept a steady pace of continued research and writing as well as ing from all sources, remembering that God is not limited to the serving as the director of the Overseas Ministries Study Center church. With a fascinating blend of self-deprecation, intellectual in Ventnor, New Jersey (now in New Haven, Connecticut). He excellence, and tartness in confronting those who were insuffer­ filled this post from 1973 to 1976. Brief though they were, these ably ignorant of the Christian, mission, he was quite willing to three years contributed to the Beaver legacy. He brought the full teach those willing to learn. maturity of his mission-teaching vocation to the task. The asso­ How well did it work, this Kitagawa-Brauer proposal to bring ciate director at that time, Gerald H. Anderson, worked with a mission historian to the divinity school faculty? Exceedingly Beaver and followed him as director. The fruitfulness of that well. Beaver found his way naturally and for the right reasons association is evident in the continuing leaven of the OMSC and into the respect and affection of colleagues and students and he its publication, the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH. remained there throughout his sixteen years service, being named In 1976 Beaver edited the large volume of essays, American professor emeritus upon retirement. Missions in Bicentennial Perspective, which earned Robert Handy's Perhaps my own experience can serve as a paradigm to sug­ tribute as one of the most important books in the field of religion gest the extent of the Beaver legacy. I came to the divinity school to arise out of the bicentennial celebration." Gerald Anderson as a doctoral candidate shortly before Beaver began teaching. I calling Beaver a "bridge person," one who was trusted across had recently returned from. a two-year vicarage in Japan. My the theological spectrum with his gifts, is another confirmation interest at the divinity school was to prepare myself for a return of Beaver's legacy." to the Far East with a more adequate grasp of Buddhism and In 1976 he and his wife retired to Arizona. He continued his other aspects of Asian religion and culture. Joachim Wach and lively interest in the world mission, writing, lecturing, and taking Joseph Kitagawa were excellent mentors, and I thought I was on short teaching assignments in various theological schools. In 1981 my way. Then Wach died suddenly in 1955 and Kitagawa was a stroke brought that to an end. Until his death on November engulfed with other duties in the department. One spring after­ 20,1987, he lived quietly with Wilma in Arizona, appreciative of noon in 1956, I sat down under a tree on the campus and ex­ family and friends despite the limits of declining health. Several plained my dilemma to [aroslav Pelikan. He suggested that I months before he died, he spoke of the final boundary over which consider switching my study focus from the Asian receiving side the Gospel takes the People of God: of the mission to the history of the American sending side. He then urged me to talk with a new member of the faculty about We know that our coming into this world must have been a this-Robert Pierce Beaver. I did so. Within the first half-hour, I tremendous adventure. And I am convinced that the greatest ad­ was struck by his immediate grasp of the possibilities of my new venture of all still awaits us as we go to meet our Heavenly Father. 7 direction and his astonishing knowledge of where to find the That testimony is at the heart of the Beaver legacy. I'm glad sources I needed for the study. we have it from him. It is his witness, right to the end of his life, I learned why his students referred to him as a walking en­ to the empowering grace of Christ that calls the faithful of all the cyclopedia. In the seminaries, the research institutes, and clergy ages to the mission that will continue until its fulfillment in the ranks around the world there are many who join me in regarding final Day of Christ. Notes ------

1. Robert Pierce Beaver, "Sixteen Years in the Divinity School: A Mod­ 5. Quoted by Gerald H. Anderson, "American Protestants in Pursuit est Change of Mind," in Criterion (Univ. of Chicago Divinity School) of Mission: 1886-1986," International Bulletin of Missionary Research, 12, 10, no. 3 (Spring 1971): 7. no. 3 (july 1988): 112. 2. Ibid. 6. Ibid. 3. R. Pierce Beaver, "The Missionary Research Library and the Oc­ 7. Personal communication from Wilma Beaver, Nov. 28, 1987, quoted casional Bulletin," in Occasional Bulletin of Missionary Research 1, no. 1 in the Funeral Service Bulletin for Robert Pierce Beaver in Tuscon, (january 1977): 2-4. Arizona, November 28, 1987. 4. Quoted by Wi [o Kang, "A Tribute to a Teacher," in Criterion, Ope cit., p. 11. Selected Bibliography

Books byR, Pierce Beaver

The House of God. St. Louis: Eden, 1935. From Missions to Mission. New York: Association Press, 1964. Beloui theGreat Wall. Philadelphia: Christian Education Press, 1946. Church, State, and the American Indians. St. Louis, Concordia Publ, House, 1966. The Christian World Mission: A Reconsideration. Calcutta: Baptist Mission Press, 1957. Editor. Christianity and African Education. Grand Rapids, Mich.: Wm. B. Eerdmans Pub!. Co., 1966. Ecumenical Beginnings in Protestant World Mission: A Historyof Com­ ity. New York: Thomas Nelson & Sons, 1962. Editor. Pioneers in Mission: A Source Book on the Rise of American Missions to the Heathen. Grand Rapids, Mich.: Wm. B. Eerdmans Envoys of Peace: The Peace Witness in the Christian World Mission. Pub!. Co., 1966. Grand Rapids, Mich.: Wm. B. Eerdmans Pub!. Co., 1964.

JANUARY 1990 5 Editor. To Advance the Gospel: Selections From the Writings of Rufus Grand Rapids, Mich.: Wm. B. Eerdmans Publ. Co., 1968; rev. Anderson. Grand Rapids, Mich.: Wm. B. Eerdmans Pub!. Co., ed.,1980. 1967. Editor. The Gospel andFrontier Peoples. South Pasadena, Calif:Wm. The Missionary Between the Times. Garden City, N.Y.: Doubleday, Carey Library, 1973. 1968. Editor. American Missions in Bicentennial Perspective. South Pasa­ All Loves Excelling: American Protestant Women in World Mission. dena, Calif: Wm. Carey Library, 1977.

Tributes to R. Pierce Beaver

Danker, William, and Wi Jo Kang, eds. The Future of the Christian Divinity School of the University of Chicago, Spring 1971, pp. World Mission: Studies in Honor of R. Pierce Beaver. Grand Rapids, 1(}-13. Includes bibliography of Beaver's publications. Mich.: Wm. B. Eerdmans Pub!. Co., 1971. Includes bibliography Beaver's personal library, papers, and unclassified documents are of Beaver's' publications. in the library of Memphis Theological Seminary of the Cumber­ Kang, Wi [o. "A Tribute to a Teacher," Criterion 10, no. 3, land Presbyterian Church, Memphis, Tennessee.

Mission in the 1990s: Two Views

I. Desmond M. Tutu

Preamble

t has taken me a very long time to note something that Our activities should not therefore be a matter of random choice, I must be obvious to many people. In Leviticus God com­ as if we had an option in the matter. We do not. God gives the mands Moses to tell the people of Israel, ", . . be holy because command and ours is to be obedient to the divine imperatives. I your God am holy" (Lev. 19:2f£). I should have realized long ago that this meant at the very least that God's people were Priorities for Mission expected to reflect the character of the God they worshiped, the God who had so graciously chosen them and delivered them from Mission is a divine enterprise. We have the great privilege of bondage. This fact was meant to provide the motivation for much being invited to be God's collaborators, God's fellow workers (1 of what they were expected to do in the area of ethics. They had Cor. 3:9, Matt. 28:18--20, Mark 16:16f£), to accomplish God's goal to act in a way that was an imitatio Dei-they had to be generous when the kingdoms of the world will become the Kingdom of our God and his Christ and he shall reign for ever and ever. Amen. The agenda of our God's intention was for all creation to exist in harmony and peace, as primordially represented by the idyllic existence in the concerns is set by God paradise of the Garden of Eden, where there was no bloodshed, who cares about us and all not even for religious sacrifice, for all in the garden were vege­ tarian (Gen.2-3). When that primordial peace and harmony were that he has created. shattered, God's efforts were directed at recovering that which was lost-disintegration, alienation, and disunity were to become unity, togetherness, and harmony. And so we have the nostalgic and compassionate to the widow, the orphan, and the alien (Deut. vision of Isaiah II making a Hermann Gunkel speak of "Endzeit 10:18,19). They had to side with the powerless, the marginalized, ist Urzeit"-"endtime would be as the time of the beginning"­ because this is how God behaved toward them. They had to reflect or the unity in Christ spoken of in Ephesians 1:9ff. Jesus who this aspect of the divine character, they had to have the same would be our peace, breaking down all kinds of walls of sepa­ concerns as the God they worshiped (Deut. 15:12-15, Lev. 19:9f, ration (Eph. 2:14f£), making all peoples one people, fulfills the 19:3£). vision in Rev. 7:9ff. This principle could be extended backwards to the time of We are thus exhorted to work for a just order where all of creation, so that human beings, who were made in the divine God's children will live full lives characterized by Concern image (Gen. 1:26-28), were expected to reflect God's character, shalom. for justice, righteousness, and equity is not fundamentally a po­ conducting themselves in a manner that was intended to mirror litical concern. It is a deeply religious concern. Not to work for the divine conduct and concerns. For us, the new people of God, the new Israel (Gal. 6:16, 1 Pet. 2:9£), the agenda of our concerns justice and peace and harmony against injustice, oppression, and exploitation is religious disobedience, even apostasy. Thus one is set by God, who cares about us and all that he has created. major mission priority is to work for the extension of what Jesus Christ called the Kingdom of God on earth characterized by shalom. Desmond M. Tutu, Anglican Archbishop of Cape Town, South Africa, received The followers of Jesus would want to see the will of his Father the Nobel Peace Prize in 1984. being acknowledged and done on earth through zeal for the ob­

6 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCI­ servance of human rights, to ensure that God's children would and God's natural ·gifts to us irresponsibly and wantonly out of live harmoniously, as God intended them. our human arrogance. We are meant to have dominion, but it Earth should be a place where each is recognized as a person must be dominion as God would exercise it-compassionately, of infinite worth with inalienable rights bestowed by God, their caringly, responsibly. It is sacrilegious to be so wantonly wasteful Creator-where race, culture, religion, sex, and nationality are not of God's creation, using up irreplaceable fossil fuels as if the used as means for denying some access to the resources God has supply were endless. It is a religious task to be concerned about made available to all. Where none is given an unfair advantage ecology, about the purity of the air and water, about damage to over others on the basis of something as extraneous as race, color, r~in forests and the ozone layer, about the greenhouse effect, culture, sex, and so forth. In proclaiming the Kingdom of God, we should seek to work for a recognition of the truth that we are created for interde­ pendence, for togetherness, for fellowship, for family. We are We are being taught how meant for a delicate network of cooperation and interdependence to live with a bewildering (Gen. 2:18f£). That is the fundamental law of our nature, and when that law is flouted, all kinds of things go desperately wrong. but glorious plurality of It is a religious imperative to be concerned about the arms peoples in a shrinking race, about the threat of nuclear holocaust when we spend ob­ world. scene amounts on budgets of death and destruction. A fraction of those amounts would ensure that God's children everywhere had a decent family life, with adequate housing and a clean supply of water, enough food, satisfactory education and health services about threatened species (both fauna and flora). These concerns in a community that ensured that children would not die pre­ will be mission priorities as we seek to make the universe more maturely from easily preventable diseases such as kwashiorkor, humane and "user friendly" and not red in tooth and claw. pellagra, TB, diphtheria, measles, and so forth. In the face of much tragedy and catastrophe, when many This would be a society where people mattered more than wonder whether life is just sound and fury signifying nothing, things and profits, where cooperation and working together were we must continually stress that there is meaning in it all, that it at a premium and harsh competitiveness and horrendous self­ is a drama that has point. There is a denouement. It is the story aggrandizement were frowned on. We would be working for of a God who has not remained aloof but is Emmanuel, God with communities where compassion, caring, sharing, and gentleness us (Isa. 7:14), who has heard our cries, who knows our suffering, were again admired and not despised; where human beings were and who has come down to deliver (Exod. 3:7£). The story is of valued for who they are-those created in the image of God, re­ one who, though equal with God, did not reckon this something deemed by Jesus Christ, sanctified by the Holy Spirit, and indwelt to be snatched at, but emptied himself, took on the form of a by God the Holy Trinity. People would be valued not because servant, and became obedient even unto death, yea, the death they were achievers or consumers, those who had todosomething of the cross. One whom God has highly exalted, giving him a in order to matter, but simply for who they are. They are to be name above every name, that at the name ofJesus all knees should reminded that they are of more value than the sparrows, not one bow for the glory of God the Father (Phil. 2:5-11). of which falls to the ground without the Father noting it (Matt. The story calls us to go forth into all the world to make 10:29-31). The hairs of their heads are numbered and their names disciples of all people, baptizing them in the name of the Father are engraved on the palms of God's hands. They count, they are and the Son and the Holy Spirit (Matt. 28:19£). We are being taught loved with a love that does not change, that loved them before how to live with a bewildering but glorious plurality of peoples, they did anything to deserve it, and that chose them before the cultures, faiths, and ideologies in a world that is shrinking rapidly foundation of the world Ger. 1:4ff, Eph. 1:3f£). into a global village where we are all neighbors. We have been made to have dominion over the rest of God's When will we learn to live as brothers and sisters? It is only creation (Gen. 1:26f£). Many are agitated that the biblical injunc­ then that we can survive; otherwise, as Martin Luther King, [r., tion appears to have been used as an excuse to exploit creation warned, we will perish as fools.

II. Neuza Itioka

hen Dr. Wilbur Pickering and his wife reached the upper to all their activities. Birth, death, marriage, child rearing, fishing WAmazon in 1963 to begin their missionary career, they and food gathering were all in some way related to their spirit knew exactly what they would do. He would begin translating world. Scripture portions into the language of the Apurina Indians. He As Dr. Pickering related the task to his thorough training in knew these primitive people were animists. Demons were central theology, linguistics, and anthropology, he was confident he could do the job. What he did not realize was that his.mission board, in a peculiar kind of naivete, had sent him to his field unprepared Born in Brazil of Japanese parents whowent to Brazil as lay missionaries to the to understand or deal with the dark spiritual realities of an large Japanese population in Brazil, Neuza Itioka isonthe training staffofAVANTE, animistic culture. across-cultural missionary sending agency in Sao Paulo. She isalso a missionary One day as Dr. Pickering was walking through the village, ofOverseas Crusades. Earlier sheworked in campus evangelism withInterVarsity he suddenly fell to the ground with acute abdominal pain. The Christian Fellowship of Brazil and on the staffof TransWorld Radio. She hasa pain subsided and he got up, only to be thrown to the ground Doctor ofMissiology degree from Fuller Theological Seminary andhaspublished with the same pain. By now, Indian bystanders were laughing twobooks in Portuguese.

JANUARY 1990 7 at him. Dr. Pickering got up and went on his way, completely missionaries find their work does not bring about the results they baffled by his strange experience. had hoped for. Later, to his astonishment and shame, Dr. Pickering realized he had been attacked by demons. The laughing Indians knew Nature of Christ's Work very well what was going on, even though he did not. Forced to If we consider the nature of the work of Christ and the call of his rethink the reality of the spirit world, he opened his Bible and church to give continuity to this work, we will agree that we must began a serious study of supernatural power. Later, he lamented that he had not been as effective in evangelizing the Apurinas as focus on what Jesus came to do-destroy the work of the devil (1 he might have been, had he been trained to work with the spiritual John. 3:8). How did Jesus do this? The gospel tells us he listened to the Father and obeyed him. He spoke the words of the Father powers he encountered there.' The problem Dr. Pickering confronted firsthand is not re­ and ultimately destroyed the power of darkness on the cross. In fact, Jesus came to die on the cross so that he might put to shame stricted to primitive, animistic cultures. It is also at work in the secularized, atheistic culture of a country like Uruguay. "Train- the principalities and powers, to disarm them and make a public example of them, triumphing over them in him (Col. 2:14, 15). There would be neither mission, nor church, nor salvation if the Son of God had not triumphed over the power of evil on There would be neither the cross. By this act Christ overthrew the old world system under mission, nor church, nor Satan and established a new spiritual system under his lordship. The church of Jesus Christ is called to do the same: to par­ salvation if the Son of God ticipate in building this new spiritual order, to rescue humanity had not triumphed over from the old system. This task involves the supernatural work of a triune God in the persons of the Father, the Son, and the Holy the powers of evil on the Spirit. It is only with their involvement that people will be rescued cross. to become a new creation. Western Worldview vs. Biblical Worldview ing in spiritual warfare is the most important preparation we can have for missionary work here," says Celso Thomanzini, a young In a gradual and subtle way, the western church has identified missionary working there. "In evangelization and church itself with a rationalistic, scientific, materialistic worldview that planting we must understand how to deal with supernatural evil leaves little room for the supernatural. Even when humanistic power." anthropologists and sociologists began to investigate supernatural Over the years the Uruguaian government has systematically manifestations", Christians failed to take note. How ironic it is abolished Catholicism as the official religion. Today Uruguaians that it is Christians who ignore or at best only pay lip service to boast that they are the first truly secular society in Latin America. supernatural reality in the world today. They are proud of the "intellectual objectivity" that has made Have we forgotten that Paul said our struggle is not against religion the least important area of their lives. flesh and blood, but against principalities and powers? Do we Looking beyond the official claims of secularization, how­ believe he was speaking only of human political organizations ever, the careful observer sees another reality: There is a presence and institutional power? of spiritual death, oppression, and indifference. Even though they Our perception in this area is so dulled that only a few have have been taught that their beliefs and practices are shameful, pursued a careful study of the forces behind the scene controlling spiritist "healers" recognize the hunger of a so-called secular human, political, social, and economic institutions." This power people and carry on a clandestine ministry. must be recognized as a spiritual evil power that controls the The Protestant and Evangelical churches in Uruguay are very whole world (1 John 5:18). small. But a small group of missionaries has begun to engage in Modern science is said to rest upon a faith that is the fruit spiritual warfare through fasting, prayer, and addressing the powers of the long schooling of Europe in the worldview of the Bible.4 of darkness. They do not face primitive animism, as did Dr. Pick­ But our western Christian worldview is incomplete. For our con­ ering in the Upper Amazon, but they confront the same princi­ venience, we have abolished the spirit world and mistakenly con­ palities and powers in an urban guise. In a very short time they cluded that the biblical worldview deals only with the rational. have been able to establish a church in what was thought to be In truth, the biblical worldview includes the supranatural, with a very unresponsive area. God, angels, demons, and people moving in the same realm. . The result of this inadequate view of spiritual reality is that Spiritual Evil Power missionaries implant a secularized kind of Christianity." We did away with what we called the superstitions of ignorant, unedu­ Certainly one of the most important issues worldwide missions cated people. As a result, many converts were forced back to their must face in the 1990s is how to confront the destructive super­ old ways of life because there was no place in their newly adopted natural evil forces that oppose the missionary enterprise. For too Christian worldview for the supernatural power they saw at work long the western church has tended toward an intellectual expres­ on a daily basis. This is tragic because it is at this juncture that sion of its faith, failing to face realistically the supernatural man­ the Holy Spirit is supposed to be at work. ifestations it must confront. Unfortunately our western theology and missiology have not A major failing of much of the church in the past and today taken seriously the person of the Holy Spirit. Part of the problem is the loss of a biblical perspective of reality. What is our mission? began with the Reformation. In reaction to the mystical elements Is it not to rescue people and nations and lands from the power of Roman Catholicism, all mystical approaches to faith were dis­ of Satan, bringing them to acknowledge the true God in submis­ couraged. Supernatural manifestations of God and his power were sion to his lordship? Because of this loss of perspective, many no longer expected.

8 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH But our difficulty lies not only in the problem of an inadequate If Christian missionaries are to be effective in these cultures, world view. Perhaps a more crucial problem is one of discernment. their ministry must be contextualized. Conventional prayer will Is it possible that we are so comfortable with conventional the­ do little to conquer these peoples, tribes, and nations for Christ. ological training that we have not taken seriously the spiritual Our preaching and teaching cannot include only the rational and realm that is so real to the people we wish to reach? intellectual. It must go beyond, to deal with spiritual powers. Oscar Culmann points out that in the New Testament the spirit Discernment and the Holy Spirit world is a prominent factor. Wherever Jesus ministered, the pres­ ence of the supernatural was seen." It is worth noting that Jesus as the Son of Man confronted Satan This lack of perspective influences even our prayer life. Prayer only after a personal infilling of the Holy Spirit at baptism. Only is not just a way of asking God to meet our needs. It is also a then did this same Spirit lead him to face the temptations recorded way to call God to engage in battle with principalities and powers. in Luke 4. Ephesians 6:18 takes on new meaning in this light. After Paul It becomes clear, then, that a correct perception of spiritual describes the Christian armor, he suggests that the Christian life reality is inextricably linked to pneumatology. Most notably the is a continual struggle on a spiritual level, a struggle to work in Pentecostals, and more recently the Charismatics, have discov­ partnership with God against spiritual powers. "God limits ered this truth. But for most mainline denominations, the work some of his activities in response to the prayers of His people. If of the Spirit is still restricted to salvation, sanctification, and token they do not ask, he will not act. Heaven's desire awaits our stim­ recognition in the singing of the Doxology. ulation and initiative in revealing to him our will and then to To the extent that the church presented the Bible in a way desire and pray that this will be brought to pass.:" that emphasized the letter and ignored the Spirit, a living Christ We must also contextualize our preaching. Paul said his who intervenes today in human affairs was put aside. Fear of preaching was not with "wise and persuasive words, but with fanaticism became a constraining factor, as did distorted views a demonstration of the Spirit's power ... " (1 Cor. 2:4). If we of the person and work of the Spirit. As a result, it was easy to only address the minds of people to change their way of thinking, deny a contemporary manifestation of the Holy Spirit and to relegate his gifts and ministries to apostolic times. But how can we speak of evil spiritual power without con­ To reach people who sidering the power of the Holy Spirit? Demonology and pneu­ matology are inseparable if we are to rightly discern between coexist daily with the spiritual and natural forces at work in the universe. supernatural, we need the Third World Context powerful presence of the risen Christ. Today many Third World countries are experiencing acute social, economic, and religious problems. Poverty, corruption, violence, idolatry, and bargaining with the devil are one side of the coin. replacing old doctrines with new doctrines, we miss the point. On the other side are materialism, consumerism, the exploitation This is why the apostle Paul went to Corinth to demonstrate the of the poor, the weak, and the outcasts. Our temptation is to power of the Spirit (1 Cor. 2:4). focus the gospel on this second set of problems to the exclusion The rational, intellectual approach we have used for so long of the first. brings only new information, a new way of thinking. What we However, if the church of Jesus Christ could discern the true need to reach people who coexist daily with the supernatural is causes of these catastrophic woes, we would turn our efforts to the powerful presence of the risen Christ. He is the missionary a struggle against principalities and powers in heavenly places. and evangelist par excellence. Without his intimate involvement, It is here that we find the roots of these problems, in a humankind we have no mission and there will not be transformation in the that offends God by not glorifying him, by not giving thanks to lives of people. him. Nations have become futile in their thinking; their senseless And how do we invoke the presence of the risen Christ? The minds have become darkened by every kind of idolatry and witch­ one who glorifies Jesus as Christ is the Holy Spirit. He is the one craft (Rom. 1:21). who leads us into truth (john 16). He is the empowerment behind Brazil, with its openly practiced witchcraft and demonism, effective missionary activity. is a good example of the interplay between social, economic, and political upheaveI. For millions of Brazilians, demons who rep­ Changing World resent spirits of the departed are gods to be worshiped and ap­ peased. This practice contributes significantly to Brazil's inability The power of evil has been with us since the Garden. But now to realize its real potential as a nation. While Brazil is the seventh we are seeing a rapid change in spiritual values on an international world power in terms of economy and fourth in food production, level. Britain and the United States, nations that have taken Chris­ poverty increases and the gap between the upper and lower classes tianity to the ends of the earth, are now countries where sophis­ widens. Our situation as a nation reflects the gods we have chosen ticated forms of witchcraft and satanism are widely practiced. It to worship. is said that there are 10 million witches in the United States alone." What is true of Brazil is also true of other Third World coun­ We must take the European expansion of neopaganism very tries. In Uruguay, when the veneer of Christendom is stripped seriously, for it alters the view of history, man's wholeness, and aside, one finds millions who have either a mystic or animistic his relationship to nature and life and death. More importantly, worldview. Africa and Asia, too, are power oriented societies. it is a manifestation of evil power that enslaves people who have The "spirits of the departed" are part of everyday life. Divi­ rejected Christianity. For example, some statistics show that in nation, healing, and witchcraft are commonplace as individuals France the number of witches exceeds the Protestant population." and families experience spiritual oppression and affliction.

JANUARY 1990 9 What we are seeing is a reversal of worldviews. While the Christianity is being challenged by power-oriented religions such northern hemisphere is becoming more pagan, the southern hem­ as witchcraft and satanism. isphere is being evangelized, won for Christ, and the church is What must happen if the church is to witness effectively for growing. Does this mean that we are more biblical or that our Christ in cultures built around the concept of spiritual power? theology is more correct? Clearly, if we can release the grip that We must acknowledge in a new way the realities of the spirit western rationalism has on us and let the people in the southern world presented in the Bible, and we must have the ability to hemisphere retain their worldview, they will be closer to biblical discern this spiritual reality when it is present. Only then, as we thought patterns than we might imagine. employ spiritual weapons in the power of the Holy Spirit, will The phenomenon we now observe is that the older sending the church do the job it was called to do: deliver people from the countries are themselves becoming mission fields. The western power of darkness and transfer them to the kingdom of his be­ church is not growing as fast as the Third World church. Rational loved Son (Col. 1:13).

Notes

1. Gilberto Pickering, Guerra Espiritual (Sao Paulo; Casa Publicadora As­ 4. Lesslie Newbigin, "Can the West be Converted?" International sembleia de Deus, 1988). Bulletin of Missionary Research 11, no. 1 (1987): 2-7. 2. See Roger Bastide, TheAfricanReligions of Brazil (Baltimore: Johns Hop­ 5. Lesslie Newbigin, cited in Paul Hiebert, "Flaw of the Excluded kins University Press, 1987). Middle," Missiology: An International Review 10, no. 1 (1982): 44. 3. See Watchman Nee, Nao Ameis 0 Mundo, 3d Brazilian, ed. (Sao Jose 6. Michael Green, I Believe in Satan's Downfall (London: Hodder and dos Campos: CLC Editora, 1986), p. 10.; Rene Padilla, "Evangelism Stoughton, 1980), p. 81. and the World," Mission Between the Times (Grand Rapids, Mich.: Wil­ 7. Arthur Mathews, Nascidos para a Batalha (Sao Paulo: Editora Vida, 1987), liam B. Eerdmans Publishing Co., 1985); Walter Wink, Naming the p.16. Powers (Philadelphia: Fortress Press, 1984) and Unmasking the Powers 8. Overseas Crusades Research Department, Memo from Dr.Larry Keyes, (Philadelphia: Fortress Press, 1986). In these two books, Wink has President, to OC missionaries, dated April 15, 1988. carefully studied the principalities and powers. He analyzes the biblical 9. Ibid. use of the language of powers and analyzes the powers behind human, social, political, and economic institutions.

Lausanne II and World Evangelization

Robert T. Coote

he International Congress on World Evangelization, between the WEF and the World Council of Churches (WCC). T "Lausanne II in Manila," held July 11-20, 1989, in­ Lausanne has come to serve as a meeting ground for conciliar vites a very focused kind of assessment: What will be the impact and nonconciliar evangelicals. Since many of the latter are rep­ of Lausanne lIon prospects for effective world evangelization? resented by the WEF, there is a degree of built-in tension within The first Lausanne Congress, which convened in Lausanne, Lausanne, reflecting the distrust of conservative evangelicals to­ SWitzerland, July 16-25, 1974, drew nearly 2,500 participants from ward the WCC. Nevertheless, the original vision for Lausanne about 150 nations. Sponsored by the Billy Graham Evangelistic was to be a bridge for conciliar and other evangelicals and to Association, with Graham serving as honorary chairman, Lau­ provide a stimulus for world evangelization that many felt had sanne I gave visibility to a relatively broad movement of evan­ been lost when the old International Missionary Council was gelical Christians committed to world evangelization. From the integrated into the WCC in 1961.2 outset, the concept of "movement" as opposed to "orga­ Since 1974, a number of smaller Lausanne consultations have nization" was central to the self-identity of Lausanne. In 1980, been held, dealing with Gospel and culture (1978), strategies for there was talk of incorporating Lausanne within the World Evan­ world evangelization (1980), evangelism and social responsibility gelical Fellowship (WEF), as the WEF unit for world evangeli­ (1982), and so forth. These have been useful in explicating and zation. The "movement" motif prevailed, however, over against expanding on the 1974 "Lausanne Covenant," which more the uncertain impact of merging with another organization. More­ than anything else defines the people who identify with the Lau­ over, the Lausanne community was perceived to cover a wider sanne movement. spectrum of evangelicals than WEFt; to formally identify with The results of the consultation on social responsibility helped WEF would be to risk narrowing Lausanne's constituency. Lau­ to flesh out what was meant when the leadership at Lausanne in sanne remains a relatively unique phenomenon on the world 1974 declared, "We express penitence for ... having some­ scene. At times straining to survive financially, it will stand or times regarded evangelism and social concern as mutually exclu­ fall on its effectiveness in rallying the Christian community to the sive. . . . Both are necessary expressions of our doctrines of God task of world evangelization. and man, our love for our neighbor and our obedience to Jesus It may be added that the movement also stands or falls on Christ" (Lausanne Covenant, Article 5). However, Article 6 of its ability to walk successfully in the contested ecclesial territory the Lausanne Covenant asserts that evangelism, understood as proclamation, is "primary." This may leave the impression that the deeds associated with gospel witness are secondary and Robert T. Coote is Assistant to the Director for Planning and Development, less than essential. A group of "radical evangelicals," eager Overseas Ministries Study Center, New Haven, Connecticut. for more binding language, caucused at Lausanne in 1974to frame

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Hear PresidentDavid McKenna's radio commentaryevery weekon "Our World," broadcast by IMS News. Consultyour area religious station. a kingdom-oriented "Radical Discipleship" statement high­ Manila (25 percent and 20 percent, respectively). There was a lighting the holistic nature of effective witness." But the inter­ handful of Roman Catholics and Orthodox persons in full par­ vening years have been marked by uncertainty as to what extent ticipation (not simply observing). Eighty percent of the partici­ the Lausanne community has embraced holistic thinking. pants had not experienced Lausanne I, and a majority had never Rene Padilla, one of those active in formulating the "Rad­ been outside their own country prior to Lausanne II. More than ical Discipleship" statement in' 1974, came away from Lausanne half the participants were under 45 years of age; 20 percent were I persuaded that the Lausanne Covenant "eliminates the di­ women. No statistic is available indicating the number of char­ chotomy between evangelism and social involvement. . . . the ismatics at Lausanne II, but on the third evening, when the focus Covenant is a death blow to the superficial equation of the Chris­ was the role of the Holy Spirit in world evangelization,half the tian mission with the multiplication of Christians and churches. auditorium, it seemed, adopted the charismatic style of uplifted Evangelicalism is definitely getting over the 'Church Growth' syn­ hands. drome and over the unbiblical divorce between the kerygma and In addition to those identified as participants, there were the diakonia.:" more than 300 observers, visitors, and guests representing the Fifteen years later, Padilla concludes something very differ­ Roman Catholic, Greek and Russian Orthodox communions, and ent: the World Council of Churches. When these, plus speakers, staff, press, and stewards are included, the total number in attendance [Our] hope was dampened by later developments through which at Lausanne II in Manila exceeded 4,700. the movement, not in theory but in practice, got away from the concept of holistic mission outlined in the Covenant. ... in the Holistic Evangelism "marriage" between evangelism and social responsibility, [the 5 latter was] left as a very underprivileged partner. Holistic evangelism: Padilla calls it "integrity in mission." A Padilla's change of view alerts us to the fact that the Covenant March 1987 consultation, held in Stuttgart, Germany, and spon­ is an ideal, expressed in a moment of extraordinary evangelical sored by the WCC's Commission on World Mission and Evan­ achievement. People may not live up to it! And, like any docu- gelism, coined the phrase, "integral evangelism." A score of evangelical leaders committed to Lausanne represented the con­ servative side of that consultation. Under the leadership of Vinay Samuel and Albrecht Hauser, they followed up with a highly The Lausanne Covenant stimulating collection of essays, Proclaiming Christ in Christ's Way: has not homogenized the Studies in Integral Evangelism. John Stott, though not present at multiple voices and Stuttgart, writes in the concluding chapter, streams that give Lausanne I ... like the Stuttgart vocabulary of "integral evangelism," in which "kerygma and diakonia are integrated." For surely there its breadth. is always something exceptional, even inauthentic, about a Chris­ tian witness which is either verbal without being visual, or visual without being verbal. "Good news" and "good works" be­ ment, it will be read with different emphases, if not different long inextricably to one another, so that people are permitted to interpretations. Certainly, the Covenant has not homogenized see as well as hear, and so to glorify God (Matt. 5:16).6 the multiple voices and streams that give Lausanne its breadth. Given Stott's role as principal drafter of the Lausanne Covenant, One trusts that Padilla's disenchantment is unduly pessimistic; this should lessen the ambiguity some find in Lausanne's stance. but we can be forewarned if we find it difficult to render definitive Certainly, on the face of things, it seemed that Lausanne II in assessments of this and other key issues raised by Lausanne II. Manila overcame whatever remained of the old evangelical I am limiting this assessment to four areas that are surely dichotomy between gospel words and gospel deeds. strategic for the future impact of Lausanne on world evangeli­ On the first morning of the Congress, Philippine Senate Pres­ zation. They are: holistic evangelism, the charismatic community, ident [ovito Salonga turned a welcoming statement into a sober the relation of the gospel to other religions, and the call for com­ yet rousing call to evangelization in a world of injustice, violence, pleting world evangelization by A.D. 2000. and poverty. With the audience responding in a standing ovation, Salonga's speech set the tone of the Congress firmly in the The Setting direction of holistic evangelism. The following morning Tom Houston, International Director-elect of the Lausanne Committee, To begin with, as an event focused explicitly on world evange­ delivered a hard-hitting treatment of the gospel and the poor. lization, Lausanne II was surely the most representative gathering Building on Luke-Acts, Houston noted that the majority of the of the world evangelical community ever to meet. This was quickly unevangelized world is poor, while the evangelized world of the underlined for me when, on the first evening, I found myself west is relatively rich. He decried the fact that today the net flow sitting with two young men from Nepal, and, on the second of resources south to north amounts to as much as $60 billion a evening, two from Morocco. Almost 3,600 participants registered year, with the governments of the 37 poorest nations having to (50 percent more than at Lausanne I), from about 170 countries. cut spending on health by 50 percent and education by 25 percent About half came from the Two Thirds world. Numbers would so they can pay the west the interest they owe on huge debts. have exceeded 4,000 except for the fact that events in China, "What an impact," Houston concluded, "it would have on coupled with visa problems and other snafus (in Romania, Kam­ the poor's perception of the Good News of Jesus Christ if his puchea, Turkey, and Iran), prevented the attendance of several followers were seen to be sharing [their riches with credibility]." hundred people. One hundred sixty-seven participants came from The Lausanne II audience responded with sustained applause. Eastern Blocnations, including sixty-seven from the Soviet Union. Houston was not alone in receiving such clear affirmation. Caesar Baptists and Anglicans formed the two largest "families" in Molebatsi (South Africa), Peter Kuzmic (Yugoslavia), and Valdir

12 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Steuernagel (Brazil) were also applauded for their holistic em­ they constitute 22 percent of the global Christian community and phasis. Molebatsi challenged evangelical passivity in the face of provide a third of the foreign missionary force. 8 We can speculate oppression, and Steuernagel observed that even a gospel of com­ that when the planners of Lausanne II stopped to consider the passion, if it stops short of justice, is less than biblical. role that pentecostals/charismatics play in today's Christian mis­ The phrase "evangelism is primary" (from the 1974 Lau­ sion, they concluded that continuing the Lausanne I quarantine sanne Covenant) turns up again in the main document produced regarding charismatics was simply out of the question. Consider by Lausanne II, "The Manila Manifesto." Nevertheless, hol­ the following 1989 breakdown of the overseas career missionary istic concepts are stressed in the manifesto (its strong language force:" reflecting fresh input from Lausanne II participants) in Section 4, Overseas Missionary Personnel (excluding short term) 262,000 "The Gospel and Social Responsibility": Roman Catholic (70%) 183,000 The authentic gospel must become visible ... in loving service, Protestantand Anglican (23%) 60,000 and as we preach the Kingdom of God we must be committed to Orthodox, Catholic (non-Roman), and Other (7%) 19,000 its demands of justice and peace .... We are called [to] integration Now consider the proportion of the above identified with pen­ of words and deeds. . . . Good news and good works are insep­ tecostal denominations or with the charismatic renewal move­ arable. ment: The proclamation of God's Kingdom necessarily demands the prophetic denunciation of all that is incompatible with it. Among Pentecostal/Charismatic Overseas Missionary Personnel 80,000 the evils we deplore are destructive violence, including institu­ Roman Catholic (20% of total R.C. missioners) 37,000 tionalized violence, political corruption, all forms of exploitation of Protestant and Anglican (est.) 40,000 people and of the earth, the undermining of the family, abortion Orthodox, Catholic (non-Roman), and Other (est.) 3,000 on demand, the drug traffic, and the abuse of human rights. . . . True mission should always be incarnational. It necessitates en­ With about one of every five Roman Catholic missioners identified tering humbly into other people's worlds, identifying with their with the charismatic renewal, and estimating about 3,000 Ortho­ social reality, their sorrow and suffering, and their struggles for dox, Catholic (non-Roman), and other overseas personnel, this justice against oppressive powers. leaves 40,000Protestants andAnglicans-thatis, two outof three­ We repent that the narrowness of our concerns and vision has that are either pentecostal or associated with the charismatic re­ often kept us from proclaiming the lordship of Jesus Christ over all of life, private and public, local and global. newal! Lausanne II responded to this reality by including several leaders of the pentecostal/charismatic community in plenary roles, Still, one picked up rumblings in Manila. From a Biblecollege by devoting a "track" to the subject of the Holy Spirit in world professor in the United States: "They're turning social action evangelization, and by permitting a participant selection process into evangelism." One United States evangelical leader reported that resulted in a significant charismatic presence. The Holy Spirit that "Some people are angry, and some are confused." (This track met half a dozen times in Manila, employing one of the reflected unhappiness over the charismatic issue and the partici­ largest auditoriums available. Leaders from the track reported a pation of an ordained woman in administering communion, as total attendance of 3,200 (several times more than any other track), well as distrust of holistic evangelism.) In other words, whether representing 70 countries. For the plenary of the third evening it's the Covenant of 1974 or the Manifesto of 1989, it is not easy in Manila, traditional evangelical and charismatic views of the to determine if the rank and file within the Lausanne community place of the Holy Spirit in evangelization were placed side by are really persuaded. side. James 1.Packer reiterated the standard evangelical theology, I hazard a guess that ultimately the issue will be decided by including the familiar assertion that the role of the Third Person Third World types. As the editors state in the introduction to of the Trinity is submerged for the greater exhaltation of Christ. Proclaiming Christ, "The Lausanne gathering in 1974 high­ Jack Hayford, pastor of the Church on the Way (Four Square lighted that a number of Christian leaders, especially in the so- Gospel) of Van Nuys, California, followed by emphasizing the called Third World, had ventured to develop models of in­ necessity of experiencing the fulness of the Spirit for effective tegral evangelism [that] are neither copies nor transplants witness. Several of my fellow participants agreed that the biblical from the West. They [are] committed to keeping evangelism support and the pastoral, personalized approach that Hayford and social concern together.r" employed carried the evening-though some also felt the quasi Lausanne's implicit message to "radical" evangelicals is, "altar call" (which was out of Hayford's hands) verged on "Keep pushing. The 'New Face of Evangelicalism' Padilla wrote overkill. about in the mid-1970s-though contested-hasn't disappeared." In the course of the ten-day program, a score of videos were used to support plenary speakers, and a third of these were pro­ Charismatic Issue duced by Pat Robertson's charismatic Christian Broadcasting Net­ work of Virginia Beach. The entire Congress carried a charismatic Among conservative evangelicals, charismatic themes and styles touch in the persons of Graham Kerr and his wife, Treena (Gra­ have been no less controversial than the relationship between ham is the former TV "Galloping Gourmet"), who served as gospel proclamation and social action. At Lausanne I, no char­ Masters of Announcements. ismatic leaders were invited to participate from the platform, and Nothing impressed me more in Manila than a display of the paper prepared for the Congress subgroup on the charismatic maps, graphs, and cartograms vividly depicting the needs of the movement was assigned to a non-charismatic. This, in spite of nations of the world, that is, the context in which the Gospel the fact that the pentecostal/charismatic world in the mid-1970s must be communicated. I followed the display directions to the numbered about 100 million. But while evangelicals generally book room and purchased a copy of Target Earth. to After several have looked askance at pentecostals and charismatics, their num­ hours of poring over it in fascination, I discovered that it is the bers have grown exponentially. Today, according to data gathered product of people related to Youth With a Mission and the YWAM by David Barrett, pentecostals/charismatics exceed 350 million;

JANUARY 1990 13 university in Hawaii. To me it is very telling that this marvelous clear, however, that common evangelism demands a common com­ tool for communicating the parameters and challenge of world mitment to the biblical gospel. evangelization reflects the work and passion of charismatic evan­ Whether we think of cooperation with charismatics or with gelicals rather than traditional evangelicals. Roman Catholics (or, for that matter, with the WeC), the message The "Cooperative Networks" track, led by Michael Cas­ from Manila is mixed. The leadership acted boldly in regard to sidy of South Africa, also highlighted the charismatic issue, as engaging charismatic speakers and making room for limited Ro­ linked with another matter that is problematic for most evangel­ man Catholic participation. Many evangelicals, nevertheless, went icals: relationships with Roman Catholics. From the report on the track, we read, away "of the same opinion still."

Evangelicals and Roman Catholics have many areas of common The Gospel and Other Religions concern, including world evangelization. Often charismatic re­ newal spurs cooperation. Lausanne must endorse this obvious It's doubtful whether any major evangelical missions conference movement of the Holy Spirit .... How can evangelicals within the has been held this century, at least within the United States, that Lausanne movement [build cooperative networks with charismat­ did not deal with the issue of the finality of Christ for salvation. ics, including Roman Catholics]?11 With rare exception.V evangelical conviction is that all persons But this spirit failed to win the day at Lausanne II. A Latin are lost, that there is no salvation apart from Jesus Christ, and American group worked to prevent an endorsement of cooper­ that even those who, through no fault of their own, do not have ation with Roman Catholics in evangelization. A "congress" opportunity to hear the gospel in their lifetime, are without hope of Philippine evangelicals, running parallel to Lausanne II in order (Rom. 10:14 ff.). At Lausanne I, Bishop Jack Dain of Australia to take advantage of some of the Lausanne speakers, did the retold Amy Carmichael's classic "dream" of thousands upon same. The Manila Manifesto reflects the lack of resolution: thousands of blind persons walking over a cliff to destruction, with too few Christians posted at the edge to warn them away." Some evangelicals are praying, talking, studying Scripture and Given this vivid image and theological basis for missions, it should working with [Roman Catholics]. Others are strongly opposed to not be surprising that evangelicals generally avoid interreligious any form of dialogue or cooperation with them.... Where ap­ dialogue, fearing that it implies a willingness to relativize the propriate, and so long as biblical truth is not compromised, co­ claims of Christ. operation may be possible in [certain areas]. We wish to make it In Manila, Ulrich Parzany (YMCA General Secretary, West

Noteworthy ------­ Personalia able coordination of services and exchanges involved in developing sister-church relationships. Previously Sr. Car­ We are pleased to announce that Lamin Sanneh, Professor roll served with the Permanent Observer Mission of the of Missions and World Christianity at Yale Divinity School, Holy See to the United Nations, and in 1989 she received has been appointed as a Contributing Editor of the INTER­ a Master's degree in International Relations from Yale Uni­ NATIONAL BULLETIN OF MISSIONARY RESEARCH. A native of versity. The Gambia, Sanneh was on the faculty of the Center for Samuel F. Rowen has been appointed Professor of Mis­ the Study of World Religions at Harvard University, 1981­ sions at Reformed Theological Seminary, Jackson, Missis­ 1989; University of Aberdeen, Scotland, 1978-1981; and sippi, effective September 1990. For many years Rowen has University of Ghana, 1975-1978. A specialist in Islam and served as coordinator of curriculum development for Mis­ African Christianity, his publications include West African sionary Internship, Farmington, Michigan; earlier he served Christianity (1983), and Translating the Message: The Mission­ with the West Indies Mission on the faculty of Jamaica Bible ary Impact on Culture (1989). College. Perkins School of Theology at Southern Methodist Uni­ Ted Ward, Dean of International Studies, Trinity Evan­ versity, Dallas, Texas, has appointed Edward W. Poitras as gelical Divinity School, Deerfield, Illinois, has been given Professor of World Christianity, effective January 1990. For the additional position of Dean of the School of Missions. more than three decades Poitras served as a Methodist mis­ Penny Lemoux, noted author and reporter who spe­ sionary in Korea, where he was on the faculty of the Meth­ cialized in writing about the Catholic Church in Latin Amer­ odist Theological Seminary in Seoul. He is a graduate of ica, died of lung cancer October 8, 1989. She was forty-nine Yale Divinity School and Drew University. years old and lived in Bogota, Colombia. Two of her most Sister Janet Carroll of the Maryknoll Sisters has been important books were Cry of the People (1980) and People of appointed executive director of the recently established God (1989). United States Catholic China Bureau, located at Seaton Hall On October 17, 1989,.Dr. Gerdien Verstraelen-Gilhuis University, South Orange, New Jersey. The purposes of the died of cancer in Leiden, Netherlands. She was forty-seven bureau are to provide information and news about the years old, and was buried-at her request-in the cemetery Chinese Catholic Church; to facilitate educational ex­ near the church in Oegstgeest from whence 1300 years ago changes, and to arrange conferences, study tours, and ex­ St. Willibrord started his missionary work. In 1982 she re­ change visits; to link up with other church-related resource ceived her Ph.D. from the Free University, Amsterdam, and centers concerned with developments in China; and to en­ her dissertation was published under the title From Dutch

14 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Germany) used his plenary to indict several theologians who which Chapman concluded his presentation set an agenda that suggest that "Jesus is not the only way": Raimundo Panikkar, evangelicals typically avoid. Karl Rahner, Hans Kung, and Norman Perrin. To this list Parzany added the name of Eugene Stockwell, based on Stockwell's pres­ The A.D. 2000 Theme entation at the recent WCC World Mission Conference at San 14 Antonio, Texas. The A.D. 2000 fervor struck me as particularly problematic. The Only Colin Chapman (Trinity College, U.K.) dared to broaden notion of completing world evangelization by the end of the cen­ the examination of what the gospel means for those who have tury received attention early in the Congress, then seemed to fade never heard of Jesus Christ. He pointed out that evangelicals tend to stress biblical texts that highlight discontinuity between faith in Yahweh and other faiths, while bypassing texts which suggest some kind of continuity. Citing examples of "interreligious Colin Chapman asked, dialogue" in the New Testament, Chapman urged that "it's "Why are we nonsense to try to separate proclamation and dialogue.... [Why are we] so afraid of the word dialogue and so reluctant to practice Evangelicals so afraid of it?" At the same time, Chapman made it a point to distinguish the word 'dialogue' and so between merely being "accepted" by God (as in the case of Cornelius in Acts 10:35) and actually experiencing salvation through reluctant to practice it?" explicit faith in Christ. 15 John Stott's exposition of Romans 3 in Manila strongly re­ affirmed the exclusivist evangelical position. Yet, on the opening from plenary discussion (other published reports to the contrary). evening an incident was told that would seem to have invited But on the final two evenings, Luis Bush and outgoing director theological follow-up in light of Romans 3: An elderly Chinese Thomas Wang picked it up again. It also received extensive con­ man, on being told the story of Jesus, replied, "I have prayed sideration in workshop tracks. In order to protect themselves from to him all my life, but I didn't know his name." But in the ten the charge of predicting the return of Christ, the proponents of days of Lausanne II, no one referred to the story again. The best A.D. 2000 qualified their slogan to read, "World Evangelization we can say is that the series of questions and life situations with by A.D. 2000 and Beyond." This is like asking the Xerox service

Mission Church to Reformed Church in Zambia. In 1984-1987 the gospel from Latin America to the unreached peoples of she was editor of the Dutch ecumenical missiological re­ Latin America and the world. view, Wereld en Zending; in 1987and 1988she was a visiting lecturer at the Near East School of Theology in Beirut, Le­ banon; and in 1988 she was elected to the executive com­ Announcing mittee of the International Association for Mission Studies. In March 1989 she, together with her husband, Dr. Frans A consultation of missiologists, theologians, and others ac­ J. Verstraelen, left for Harare, where she had been ap­ tive in mission in Britain, met at Selly Oak Colleges, Bir­ pointed Senior Lecturer in the History of Christianity in mingham, England, in September 1989and set up a steering Africa at the University of Zimbabwe. When illness forced committee for the British Association for Mission Studies her to resign in August, she returned to Leiden and con­ (in process of formation). Plans are being made for a mission sciously set herself to the difficult task of what she called studies conference in the summer of 1990, during which "the art of dying ... with a missionary spirit." Humanly the British Association will formally come into existence. speaking, her life was short, but in God's design she ac­ For further information contact: Jack Thompson (acting sec­ complished her mission-as her many friends in the lAMS retary), Selly Oak Colleges, Birmingham B29 6LQ, U.K. will testify. The American Society of Missiology will hold its 1990 Robert Allen Hatch, missionary to Latin America under annual meeting at Techny Towers, in Techny, Illinois (near the Presbyterian Church of America agency Mission to the Chicago), June 15-17. Theme of the meeting will be World, collapsed and died December 20, 1989.He was forty­ "Mission and Joint Witness: Basis and Models of Co­ five years old. Hatch was in Mexico City for a planning operation." The Association of Professors of Mission will meeting for "CLADE III," the Third Latin American meet June 14-15 at the same place in conjunction with the Congress on Evangelization, scheduled for 1992. Known ASM. The theme of their meeting will be "Mission in for his "Puente" (bridge) ministry, Hatch worked along­ Multi-Ethnic America." Dr. James A. Scherer of Lutheran side national leaders throughout the evangelical community School of Theology at Chicago is president of the ASM, and of Latin America to develop new levels of cooperation and Dr. Wi Jo Kang of Wartburg Theological Seminary is pres­ mission outreach. He was held in such high regard that he ident of the APM for 1989-1990. For further information had been appointed coordinator of CLADE III. Mission to and registration for either meeting, contact: Dr. George the World has established a memorial fund in support of Hunsberger, Western Theological Seminary, Holland, the "Puente" vision, that will impact the expansion of Michigan 49423.

JANUARY 1990 15 department if they can have your machine fixed by Friday and He suggests that the encyclopedia's evangelization scale can be beyond. used to measure "fulfillment of the Eschatological Sign of mis­ The problem is complicated when we hear that the number sionary proclamation: 'This gospel of the Kingdom will be pro­ of unreached people groups is now 12,000, down from about claimed throughout the earth as a testimony to all nations; and 17,000 as projected in the mid-1970s. 16 However, this new figure then the end will come.' ,,22 Ralph Winter, in his 1986 review of is primarily theresult of consultation between researchers and United States Protestant missionary history, repeatedly connects does not reflect the progress implied at Lausanne II. As recently the call for the completion of world evangelization to the end of as October 1988, in Mission Frontiers, Ralph Winter gave the still­ history: "Can we believe that we are now on a new, final unreached figure as 16,000. In the March 1989 issue of Mission threshold leading to the End of History in the year 2000?,,23 Frontiers, Winter reports the decision to accept the lower figure. My concern is that evangelical motivation linked to closure In a reference to the Lausanne Committee for World Evangeli­ by A.D. 2000 may erode drastically in the event that the goal is zation's Statistics Task Force, headed by David Barrett, Winter not reached, or-forthose who expect Christ's return-in the event states, "We are being asked by this group to set aside our that the Parousia is delayed. As an earlier generation of American number of 16,000 unreached peoples for a somewhat more op­ missionaries, motivated by the dream of "bringing in the King­ timistic estimate of 12,000, which, it is hoped, will create a sim­ dom," was disillusioned by two world wars, is our generation to pler, clearer picture for the public" (p. 11). experience collapse of missionary commitment because of mis­ Barrett himself suggests that the change in magnitude can guided expectations affixed to the turn of the millennium? be understood, in part, in light of the reassessment of the extent It is worth noting that the first draft of the Manifesto carried of the Christian community in mainland China.17 But, in that case, the "future" section under the heading "The Challenge of we will credit the Spirit of God and the indigenous church for the 21st Century." However, Lausanne II had already been this brighter picture; it is not the fruit of expatriate missionary irrevocably married to "A.D. 2000," so the final draft reads, effort. "The Challenge of A.D. 2000 and Beyond." Another arresting but mystifying statistic offered at Lausanne Evangelical preoccupation with church growth, statistical II had to do with the ratio of non-Christians to "Great Com­ measurements of progress, and closure in world evangelization mission Christians" (defined as "those believers who take se­ typify the tendencies that perturb Third World "radicals" like riously the Great Commission"). We were alerted that the imbalance Rene Padilla. Other Third World figures, however, seem to em­ had dropped from 27 to 1 in 1900 to 7 to 1 today;" implying that brace the very same emphases with full conviction. One church the magnitude of the unfinished task is now such as to make A.D. growth story told from the platform in Manila was supported 2000 a realistic target for completion of world evangelization. by a glossy booklet (all participants received a copy) depicting a The problem with this good news is the lack of definition. 12,OOO-seat, twin-spired Gothic cathedral in Korea. Another, ap­ All that has appeared in print, so far as I am aware, is the following pearing in a video report, introduced a SO,OOO-member bastion of statement by Winter in the March 1989 issue of Mission Frontiers: renewal in Nigeria. It makes one wonder how the unhailed evan­ "Barrett and I have talked over each of the estimates ... gelists and pastors of today's globe cope when they struggle against involving this new phrase, Great Commission Christians.r''" From many odds with little to show for it, other than their faithfulness. the perspective of Lausanne's evangelical constituency, the phrase will be assumed to apply primarily to evangelicals in the world, specifically those who are consciously, actively contributing to The Manila Manifesto world evangelization. The 1900 ratio of 27 to 1 is based on an Some observers will find the term manifesto a bit overblown. estimate of 40 million "Great Commission Christians." Bar­ Nevertheless, "The Manila Manifesto" is a product of Lau­ rett's World Christian Encyclopedia gives 65 million evangelicals in sanne II that will serve as a standard for evangelical mission for 1900, suggesting the plausibility of the 40 million figure. But the years to come. The manifesto covers all the familiar bases and current ratio of 7 to 1 is based on 500 million "Great Com­ clarifies and takes strong positions on numbers of crucial issues. mission Christians." Five hundred million is almost twice the Points that were greatly strengthened or incorporated as fresh number of evangelicals in the world and about half the number material in the final draft include: ofallChristians-Catholic, Protestant, Orthodox, and others-found on church membership rolls. Are Barrett and Winter saying that • The gospel needed by Jewish people no less than Gentiles one out of every two church members in the world is making a • Preaching must be accompanied by social responsibility, in­ significant contribution to world evangelization? If so, how was cluding making clear the demands of justice and peace this determined? • Role of laity and women in world evangelization Until more definition is provided, I wonder what significance • Repentance for professional pride and competition in our to give to the report of 5,000 people groups reached since Lau­ ministries, for the erosion of moral standards, and for dis­ sanne I and the improved non-Christian/"Great Commission crimination of all kinds Christian" ratio of 7 to 1. • Repentance for "unworthy methods of evangelism" It is sometimes asserted that the A.D. 2000 motif carries no • A detailed section on the unreached and the possibility of implications of date setting for the return of Christ. Yet anyone completing world evangelization by A.D. 2000. who even casually peruses the history of evangelical missionary motivation knows that the hope of "hastening" the return of Unity was emphasized repeatedly from the Lausanne II plat­ the Lord has played a central role since the final decades of the form and again in the manifesto. The Lausanne movement itself last century.20 Names such as A.T. Pierson, A. J. Gordon, Oswald demonstrates that considerable cooperation can be achieved by J. Smith, and Harold Okenga figure in this history. The third evangelicals. At the same time, one knows that deep differences edition of Patrick Johnstone's Operation World (1982 printing) ap­ in style and theology constitute continuing obstacles. "We peals to Matthew 24:14 in typical evangelical tradition." Barrett, have too many one-man shows," confided one Third World leader. in the World Christian Encyclopedia, appears to support this view. I came away from the Lausanne Congress with a mixture of

16 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH hope and concern, knowing that applause in the auditorium does full keeping the movement together while not surrendering the not necessarily translate into wisdom, cooperation, and unity wider horizons claimed for evangelicalism in Manila. once we returnto our ongoing ministries. If the centrifugal force The least that can be said about the potential impact of Lau­ of divergent viewpoints and styles ends up fragmenting the Lau­ sanne II is this: A worldwide Christian witness, conducted along sanne movement, it would be to the dramatic loss of evangelical the lines expressed in the Manila Manifesto, will surely lead to focus on the task of world evangelization. Tom Houston appealed more faithful, effective world evangelization. The test is in the eloquently on the final evening for unity. He will have his hands doing.

Notes ------

1. David M. Howard, The Dream That Would Not Die (Exeter, England: 15. Waldron Scott makes the same point in " 'No Other Name'-an Paternoster Press, 1986), p. 115. Also see Waldron Scott, "Evan­ Evangelical Conviction," Christ's Lordship and Religious Pluralism, ed. gelical Cooperation," Evangelical Missions Tomorrow, ed. Wade T. Cog­ Gerald H. Anderson and Thomas F. Stransky, C. S. P. (Maryknoll, gins and E. L. Frizen, Jr. (South Pasadena, Calif.: William Carey N.Y.: Orbis Books, 1983), p. 65. Library, 1977), p. 67. 16. The best-known source of the 17,000 figure (first given at Lausanne 2. MARC Newsletter, August 1989 (Lausanne II Special Edition), p. 8. I in 1974 as 16,700) is the poster produced by Ralph Winter and his It is important to underline that there was no intention of structurally colleagues at the United States Center for World Mission, "Un­ replacing the old IMC; representatives of the WCC were given as­ reached Peoples of the World" (1982 and subsequent printings). The surances to this effect in 1974by the organizers of Lausanne I. In fact, evidence of progress in reaching unreached people groups was stated it was debated whether a follow-on committee was needed. in one of the plenary addresses at Lausanne II. The information that 3. Ad Hoc Group, "Theology and Implications of Radical Disciple­ the number of unreached was now 12,000had already been published ship," Let the Earth Hear His Voice, ed. J. D. Douglas (Minneapolis, in Mission Frontiers II, no. 3 (March 1989): 11; also nos. 4-5 (April­ Minn.: World Wide Publications, 1975), pp. 1294-96. The Lausanne May 1989): 17, under the title "The Amazing Countdown Facts." Covenant will also be found in this volume, pp. 3-9. It was also reproduced as cover 4 in the Lausanne publication, World 4. C. Rene Padilla, ed., "Introduction." The New Face of Evangelicalism: Evangelization 16, no. 60 (july-August 1989); copies were distributed An International Symposium on the Lausanne Covenant (Downers Grove, in Manila to all Lausanne II participants. These documents noted that Ill.: InterVarsity Press, 1976), pp. 10, 11. the reduced figure of 12,000 was the result of adjustment by the 5. C. Rene Padilla, "Mission in the 1990s," International Bulletin of researchers. Nevertheless, given the wide and long publicity to the Missionary Research 13, no. 4 (October 1989): 152. larger figure of 17,000, it is not surprising that a Lausanne II plenary 6. John Stott, "A Note about the Stuttgart Statement on Evangelism," speaker would cite the lower figure as evidence of progress since Proclaiming Christ in Christ's Way: Studies in Integral Evangelism, ed. 1974. Vinay Samuel and Albrecht Hauser (Oxford, England: Regnum Books, 17. Personal conversation with Barrett. 1989), p. 209. 18. See items cited in footnote 16. 7. Vinay Samuel and Albrecht Hauser, "Introduction," Proclaiming 19. Mission Frontiers II, no. 3 (March 1989): 11. Christ, p. 11. 20. A. T. Pierson and A. J. Gordon were among the early promoters of 8. David B. Barrett, "The 20th Century Pentecostal/Charismatic Re­ this view. See Dana Robert, "'The Crisis of Missions': Premillen­ newal in the Holy Spirit, with its Goal of World Evangelization," nial Mission Theory and the Origins of Evangelical Missions," Earthen International Bulletin of Missionary Research 12, no. 3 (july 1988): 119­ Vessels: American Evangelicals and Foreign Missions, 1880-1990, ed. Joel 24. Also see Barrett, "Annual Statistical Table on Global Mission: Carpenter (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co.), 1989," IBMR 13, no. 1 (january 1989): 21 (lines 23 and 47); and "The forthcoming. Robert's paper was originally presented at the North World in Figures," Lausanne II workbook, section 13. American Evangelical Missions Conference, June 16-19, 1986, spon­ 9. The figures given here for "Overseas Missionary Personnel" and sored by the Institute for the Study of American Evangelicals at the the proportion of these accounted for by pentecostals/charismatics is Billy Graham Center, Wheaton, Illinois. calculated as of 1989. Some figures are arrived at by extrapolation Two recent examples of viewing completion of the unfinished task from the three Barrett sources cited in footnote 8. The figure for Roman as tantamount to signaling the return of Christ are found in Mission Catholic overseas personnel as a percentage of all Christian mission­ Frontiers 10, nos. 11-12 (November-December 1988): 18; and Mission ary personnel (70 percent) is derived from Barrett, World Christian Frontiers II, nos. 4-5 (April-May 1989):11. The authors are G. Edward Encyclopedia (1982), p. 803, Global Table 31 (col. 43 total, divided by Nelson (reprinted from the Assemblies of God publication Mountain col. 36). The figure for Roman Catholic missioners identified with the Movers), and Larry Tomczak, director of People of Destiny Interna­ charismatic renewal movement is found in the aforementioned July tional. Also note Winter's mission studies outline, Mission Frontiers 1988 IBMR article, footnote 76. II, no. 3 (March 1989): 12, explicitly linking the completion of world 10. Frank Kaleb Jansen, ed., Target Earth: The Necessity of Diversity in a evangelization and the end of history. Holistic Perspective on World Mission (published by University of the 21. P. J. Johnstone, Operation World, 3d ed. (Bromley, Kent, England: STL Nations, Kailua-Kona, Hawaii, and Global Mapping International, Publications, 1982), p. 37. Pasadena, Calif., 1989). 22. David B. Barrett, ed., World Christian Encyclopedia (New York: Oxford 11. Lausanne II Newsletter, August 1989, p. 4. University Press, 1982), p. 120. 12. Clark Pinnock, "The Finality of Jesus Christ in a World of Reli­ 23. Ralph Winter, "The Student Volunteers of 1886, Their Heirs, and gions,"Christian Faith and Practice in the Modern World,ed. Mark A. the Year 2000," International Journal of Frontier Missions 2, no. 2: 173. Noll and David F. Wells (Grand Rapids, Mich.: Wm. B. Eerdmans (Note that this issue of the Journal carries a date of April 1985, but it Publishing Co., 1988), p. 160. Pinnock cites J. N. D. Anderson (Chris­ was actually published in 1987.) Winter first presented this material tianity and World Religions: The Challenge of Pluralism) as one of the at the June 16-19, 1986, conference, North American Evangelical Mis­ exceptions. Pinnock himself is another. sions, sponsored by the Institute for the Study of American Evan­ 13. A. J. Dain, "Foreword," Let the Earth Hear His Voice, pp. 13, 14. gelicals at the BillyGraham Center, Wheaton, Illinois. The article also 14. Eugene L. Stockwell, "Mission Issues for Today and Tomorrow," appears in John Kyle, Finishing the Task (Ventura, Calif.: Regal Pub­ a presentation at the World Conference on Mission and Evangelism, lishers, 1987), pp. 31ff. San Antonio, Texas, May 22 to June 1, 1989. Stockwell's address appears in the International Review of Mission 78, nos. 311/312 (luly/ October 1989): 303-15.

JANIJARY 1990 17 Is Jesus the Son of Allah?

Graham Kings

Kneeling alone on the soft carpet To the Ultimate Submitter, of a Mombasa mosque, Jesus the Messiah. Chandeliers above, galleries around, Stereo system stacked high in the corner, He does not change his God, The quiet question came to me--­ for God is One,' Is Jesus the Son of Allah? But discovers in the Son That God is strangely, inconceivably great, The question is not about Jesus, but Allah: because He became so conceivably small; The Arabic for God is more than a name That God, in the end, is mercifully just but is He the same since He has absorbed the evil of all. as our God and Father? We may, perhaps, then whisper In Southern Sudan that Jesus is the Son of Allah: a Christian will answer, militantly, "No": But in this naked act of naming, In Pakistan the active Word transforms the Name. a Christian may answer, philosophically, "Yes": In Saudi Arabia Prostrate upon the carpet of a Mombasa mosque, a Muslim will answer, immediately, "No": Softly to Jesus, Son of Allah, I prayed; So does it depend where we stand-or kneel? Then rose again to slip outside and join my wife and daughters, El Shaddai of Abraham who were waiting in the shade. Is revealed as Yahweh to Moses, But not as Ba'al to Elijah: What of Almighty Allah? Graham Kings, Vice Principal of St. Andrew's Institute The crucial clue may lead us to for Mission and Evangelism, Kerugoya, Kenya, is a CMS A Muslim now submitting missionary.

Three Models for Christian Mission

James M. Phillips

issiology has often felt uncertain about the nature and italism," or Ernst Troeltsch employed to differentiate "churches" M definition of models for Christian mission. It is some­ and "sects.:" and H. Richard Niebuhr developed to discern times assumed that there is only one appropriate model, which, relationships between "Christ" and "culture.i" The "ideal despite defects, is the dominant model throughout the biblical types" to which these writers referred rarely existed in the real period and the history of the Christian church. At the same time, world in a pure state, but were almost always found in combi­ mission literature employs a number of conflicting models of mis­ nations with different types. Such a warning pertains here, as sion, without necessarily making clear how these models should well. The three models for mission are not the only models that operate, how they relate to one another, what kinds of leadership have been used, but they represent to some extent the combi­ they require, or how their results are to be evaluated. This article nation of numerous models found in the history of missions. presents three major models for Christian mission and traces their Those readers who conclude that the following analysis is over­ origins in the Old Testament period, their modification in New simplified have the writer's complete understanding. He only Testament times, and their development in church history. asks their indulgence of his use of broad brush strokes in order The methodology that will be used here is that of discerning to make these models of mission a bit clearer. "ideal types." This is not unlike the methodology Max Weber The three models are Sinai, with its recollection of the people used' to relate "the Protestant ethic" to "the spirit of cap- of God gathered at Mount Sinai with Moses the lawgiver as their leader; Zion, with its concept of Israel centered on Mount Zion in Jerusalem under its kings and priests; and Judgment, with its promise of the coming Lord who will intervene with finality in James M. Phillips has been Associate Director of the Overseas Ministries Study Center since 1983. After short-term missionary service in Korea (1949-1952), he human history, both for condemnation and salvation. These three taught church historyas a Presbyterian fraternal worker at Tokyo Union Theo­ models originate in the Old Testament, and it is with their ap­ logical Seminary inJapan (1959-1975), andasavisitingproiessor at SanFrancisco pearances there, in approximately chronological order, that we Theological Seminary and the Graduate Theological Union (1975-1982). begin.

18 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH SUMMER At the School of World Mission, Fuller Theological Seminary, SCHOOL keycourses are taught only by SCHEDULE the primary professor ... even for 1990 in the summer!

SESSION 1 • JUNE 18-29 MB500/520 Anthropology (core), Charles Kraft MH522 The Church in Hostile Environments, Peter Kuzmic and Arthur Glasser ML560 Implementing Change in Christian Organizations, Bobby Clinton MT521 Pauline Theology and the Mission Church, Dean Gilliland Special Inter-Session • July 2-6 MR595 Theology of Jewish Liturgy, Stuart Dauermann SESSION 2 • JULY 9-20 MC500/520 Foundations of Church Growth (core), Peter Wagner ML543 Curriculum Design, Eddie Elliston (July 12-18) ML595 Career Dynamics, Bobby Clinton (July 12-19) MM595a Chinese Pastors and Acculturation, Che-Bln Tan and Hoover Wong (July 9-13, credit option available) MM595b American Communities, Understanding Your Chinese Neighbors, Che-Bin Tan and Hoover Wong (July 16-20, credit option available) MR520 Phenomenology and Institution of Folk Religions (elective core), Paul Hiebert SESSION 3 • JULY 23·AUGUST 3 MB530 Language/Culture Learning and Mission, Elizabeth Brewster (July 20-August 3) ML 500/520 Foundations of Leadership (elective core), Eddie Elliston MR550 Introduction to Islam, Dudley Woodberry MR533 Modern Jewish History, Literature and Thought, George Giaclmakus SESSION 4· AUGUST 6-17 MB576 Incarnation and Mission Among the World's Urban Poor, Elizabeth Brewster MH520 Historical Development of the Christian Mission (elective core), Paul Pierson MM560 Women in Cross-Cultural Ministry,Evelyn Jensen MR551 Muslim Evangelism, Dudley Woodberry SESSION 5 • AUGUST 20-31 MR555 Folk Islam, Dudley Woodberry MT520 Biblical Theology of Mission (core) Charles Van Engen SESSION 6 • SEPTEMBER 4-14 MR554 Muslim Church Planting, Warren Chastain

Write or phone the Office of Admissions The School of World Mission, Fuller Theological Seminary Pasadena, California 91182 1 (800) 234-2222 Ext. 5400

We welcome students of any race, sex, color, national orethnic origin. The Models in the Old Testament context as well. New peoples may enter in covenant relationships by these means, with implications for new identity and empow­ The first model of mission is here designated as Sinai, recalling erment. Even if newcomers reject the covenant, the Sinai model the gathering of the Hebrew people at Mt. Sinai, the mountain still maintains the self-understanding of its original adherents. of God, under the leadership of Moses the lawgiver (Exod. 19:16­ In sum, Sinai is a model of mission for a people embarked oncross­ 25). It is not the mountain itself that is the crucial feature but cultural encounters. Under charismatic leadership and adhering to rather the history of liberation from slavery in Egypt that has led a body of laws and regulations, the people enter into contact with up to it, the covenant and laws that were enacted upon it, and strangers of other backgrounds and seek to maintain their own the unending results that have flowed from it. identity in these new circumstances while trying to induce at least Sinai is where the Hebrew people were given an identity as some of the strangers to enter into covenanted community with those who had escaped from slavery in Egypt and now knew them. themselves as the people of God, living in covenant obedience Having gone through the experience of Sinai, the Hebrews conquered the land of Canaan and settled there. At length, King David captured the city of Jerusalem from the [ebusites, made it his capital, and brought the- ark of the covenant there after its long wilderness wanderings (2 Sam. 6:1-23). The stage was set for the second model of mission to arise. With the Hebrew people settled in their own land, with their own king from the house of David living in the royal palace in Jerusalem, with his son Solomon, who would build the Temple nearby on Mt. Zion, the model of Zionbegins. In contrast to Sinai, where the law was given, Zion is the mountain where the Temple is to be found." This Mount Zion becomes the new focus of Hebrew religion (Ps. 97:6-9). The Lord Himself is no longer des­ ignated as "the one of Sinai," but the one "who dwells on Mount Zion" (Isa. 8:18). The consequences of these changes are profound. In addition to the covenant of Sinai, there is now a new covenant with the house of David, saying that it shall always rule and the worship of the Lord will always take place in the Temple (2 Kings 8:19). Zion is a cosmic mountain. It is where God dwells; where heaven and earth meet at the center of the world; where "effective decrees are issued"; the moral and physical capital of the uni­ verse, of crucial importance for all nations." The time of the Sinai­ type charismatic leader has passed, and now, to use Max Weber's categories, leadership in both political and religious realms be­ comes bureaucratized, and both are situated on Zion. 6 Both Isaiah and Micah declared that it was to Zion that all nations would come and from there the word of the Lord would go out to all the world (Isa. 2:2-4; Mic. 4:1-2). Zion, then, is a model of mission for people who have established SINAI: Theofficial emblem of the Society for the Propagation themselves in their own promised land. They possess their own re­ of the Gospel in Foreign Parts (SPG, Anglican, founded 1701) shows a British warship landing in foreign parts with ligious shrine and governmental center, as well as a society with a vested clergyman on deck holding forth a copy of the social hierarchies led by specialized leaders. They see themselves Scriptures to the natives, whocome rushing down to hear at the center of a sacramental universe, that is to be increasingly him. The banner overhead reads "Come over [into blessed by God's grace emanating from their holy land. Macedonia] and help us" (Acts 16:9). (Picture Collection, This Zion-type vision was brought to a shocking end, how­ The Branch Libraries, The New York Public Library) ever, with the fall of Jerusalem to the Babylonians in 487 B.C.E. The kingship was ended; the Temple on Mount Zion was de­ to Torah as a nation of priests (Exod. 19:3-6). This in time will stroyed; and the people ofJudah were forced into exilein Babylon. have implications not only for the Hebrews themselves, but for But even in captivity by the waters of Babylon, when the exiles all peoples on earth (Deut. 7:6). God's people will take their cov­ were taunted by their captors to sing one of the songs of Zion, enant life under Torah with them, not only into the land of Ca­ the Hebrews could never forget their beloved city (Ps. 137:1-5). naan, which they are shortly to enter, but eventually into all the Out of the exile and its aftermath there came the third model lands where they will go Gosh. 1:7-9). This is what makes Sinai of mission, that of Judgment. It is very hard to find a proper name the first model of mission in our sense, although it would be for this model, for here are joined a number of different motifs centuries before the full implications of this were grasped. from varied experiences of the people. The prophet Amos spoke The Sinai model of mission, of necessity, is the first to appear about the Day of the Lord, and in time the prophets referred to on the scene, because it is required for pioneering situations. the Day of Judgment(Amos 5:18-20; Isa.3 :13-15; Hos. 5:1, 2; Mic. When people have cross-cultural encounters, they rely on their 6:1, 2). These would indeed be end times, in which many escha­ charismatic leaders to proclaim the words and laws that have tological promises would be fulfilled (Isa. 14 :24--27; Zech. 36:26, provided their identity and guidance in the former context, with 27). There would be appearances of the Lord (Parousia), with the conviction that these laws will be meaningful in the new profound results (Ps. 102:16; Isa. 66:5). A Messiah would come

20 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH to lead a remnant of the people and to judge between the right­ The Models in the New Testament eous and the evildoers (Mic. 5:2-5; Isa. 7:10-17, 11:1-9; Jer. 23:5, 6; Zech. 9:9, 10). In the servant songs of Isaiah, the Messiah was In the New Testament, all three models originating in the Old pictured not as a conquering hero but as a suffering servant of Testament are transmuted by the ministry and mission of Jesus. the Lord (Isa. 42:1-4; 49:1-6; 50:4-9; 52:13-53:12). There would be Indeed, Jesus' ministry-as portrayed in the various portraits of a restoration of the law through the proclamation of Jubilee for the four Gospels and other New Testament writings-represents the emancipation of slaves, the cancellation of debts, and the a fulfillment of all three models, in greater ways than was true restoration of property to its rightful owners (Lev. 24).7 In the either before or after. 9 apocalyptic literature, there would be a cosmic dualism between Jesus' ministry is generally described in the synoptic Gospels the present age and the age to come, which was anticipated in in terms of the Sinai model. Matthew portrays Jesus as a lawgiver striking visions granted to the seers (Isa. 24-27; Dan. 7).8 presenting his Sermon on the Mount as from a new Sinai and Even though these differing images were drawn from very emphasizing that nothing would "pass from the law until all diverse backgrounds, and are by no means completely consistent is accomplished" (Matt. 5:1, 2, 17,18). The Gospels frequently with one another, there came to be considerable mutual borrow­ stress that the events of Jesus' life were the fulfillment of scriptural ing and cross-fertilization. Different aspects of the many varied promises. facets of Judgment would be brought to bear on particular situ­ Jesus also carried out his ministry in the Zion model. He ations in the light of special needs. For instance, the Judgment purposely limited his work and that of his disciples to the Jewish model could affirm that in the latter days God himself will inter­ people. When he sent the twelve out on their mission, they were vene through his deputies on behalf of his people, both in con­ to avoid the Samaritans and the Gentiles, and to "go rather demnation of their disloyalty and wickedness and in affirmation to the lost sheep of the house of Israel" (Matt. 10:5, 6). Johannes of their salvation and restoration (Joel 3:12; Isa. 3:13-16, 51:5; Blauw, Ferdinand Hahn, and Donald Senior and Carroll Stuhl- Hosea 4:1). This Day of the Lord will be a day of doom, but also of mercy, and it will be carried out by God's Messiah (Mic. 5:2­ 5; Isa. 11:1-10, 66:16, 18, 19). Humans may cooperate with God's mission or not, but the mission will be liberating, empowering, Things are never the same, overturning, restoring, and ultimately triumphant. after the blinding flash of It is evident that this third model of mission operates in quite different ways from the first two. Under Judgment, the Lord acts Judgment has had its day. both for demolition of what has gone wrong and for restoration of the ways of righteousness. Leadership again becomes more mueller have emphasized that the earthly ministry of Jesus was participatory, democratic, and charismatic, but with the totally purposely limited by him to Israel. 10 Jesus condemned the Phar­ new criteria that Judgment brings to bear. isees' methods of proselytization (Matt. 23:15). Jesus did indeed Furthermore, all three models hold that holiness ultimately recognize the depth of faith among certain Gentiles-the centurion belongs to God and the people. But the Sinal model finds holiness (Matt. 8:5-13), the Canaanite woman (Matt. 15:21-28), the Greeks primarily in law and its covenants, the Zion model sees it in sacred who sought him at the Feast of the Passover (John 12:20-23)-but places and institutions, and the Judgment model tends to relate he emphasized that his ministry was primarily among the Jews. it to time. Indeed, the Sabbath itself is a model for God's judgment The Judgment motif also appears prominently throughout and restoration of the entire cosmos (Isa. 56:1-8). the Gospels. Luke portrays Jesus' understanding of his mission The very circumstances under which the model of Judgment in the synagogue in Nazareth in terms of the fulfillment of the most often arises--extreme crisis and despair over the status quo Jubilee (Lk. 4:18, 19). John Howard Yoder and Mortimer Arias and the pitch of excitement that the judging process generates­ have emphasized the centrality of the Jubilee motif to Jesus' mis­ mean that this model by its very nature is generally unstable. For sion." With the coming of Jesus, the day of Jubilee and its prom­ as soon as times of crisis are past, the feverish pace of eschatology ised emancipation were already at hand. The judgment of the subsides and the changes wrought by the divine inquest begin Son of Man on all nations is also clearly seen in the coming of to unravel. The mood of the end-times gradually gets back to Jesus (Matt. 25:31-46). business as usual. Hence the model of Judgment in its contexts of crisis tends not to last but reverts to the other two models. Yet Limiting these three models to the Jewish people is abolished, this does not mean a mere restoration of the status quo ante. however, by the death and resurrection of Jesus. Johannes Blauw Things are never the same after the blinding flash of Judgment has points out: "It is a striking peculiarity that both the synoptic had its day. Even though many aspects of the previous models Gospels and the Gospel of John culminate in the pronouncement of Sinai and Zion are restored, the entire landscape has been of the resurrection and the call to mission emerging from it."12 permanently altered by Judgment's cataclysmic changes. Even The great commissions that Jesus gave to universal mission are when the Judgment model occurs in more tranquil times, there all presented in postresurrection contexts (Matt. 28:16-20; Mark are apt to be long-term influences that are less dramatic but none­ 16:14-20: Luke 24:47; Acts 1:8; John 20:21). The word of Sinai is theless pervasive. now to be taught to and shared with all nations. Now the many Judgment, therefore, is a model of mission for people in times of nations of the earth can potentially become Zions, holy lands. crisis, when the pillars that had supported their previous self-confidence Both the wrath and the blessings of Judgment are now poured have collapsed. Despairing of former ways of doing things, the out on the Gentiles as well as upon the Jews. people look for the direct intervention of God in their history, in The apostle Paul, like all pioneer missionaries, primarily used ways that judge and destroy the status quo but also renew and Sinai models, but he was willing to employ Zion models when liberate with new hope. After the crucial time of Judgment has needed: "To the Jews I became as a Jew, in order to win Jews" passed, people may revert to their more familiar and stable models, (1 Cor. 9:20). He also made use of Judgment models (Rom. 2:1­ but with the realization that everything has been decisivelychanged. 11). Paul contended for his ministry to the Gentiles with Peter,

JANUARY 1990 21 James, and the others in Jerusalem who wanted to retain the Zibn selves as new Zions, or holy lands." It would take much more model (Acts 15). Brown and Meier hold that the early church's space than is available here to indicate how this process came to decisions on the Gentile mission may have owed more to Peter's fruition in such places as Greece, Russia, Germany, France, Ire­ position than has often been seen to be the case." But the fall of land, Bulgaria, Spain, Portugal, Italy, Poland, and England. Some Jerusalem in A.D. 70 removed the Zion option for the early Chris­ of the missionaries made their contacts with the leading classes tians, at least in its original form. of the new nations by using the Sinai and Zion models, while A new version of the Zion model appears in the Johannine others worked with the poor and common people and held forth writings. The apostle declared that "The Word became flesh hopes of Judgment. On many a western wall of medieval churches, and dwelt among us, full of grace and truth," and emphasized or in sculptures on the west portals, would be found scenes of the rather sharp contrast to the law at Sinai that "was given through Moses" (john 1:14, 17). Jesus' very existence as the in­ carnate Logos makes Him a living Zion, where God dwells (john 8:12, 13; 10:7, 11, 30). The motifs of Judgment are also present in the Johannine writings, but in a different context than in the synoptic Gospels (Matt. 25:31--46; John 16:7-11; 1 John 4:17). The

The church came to rely on only one or two of these models, to the virtual exclusion of the third.

Book of Revelation fuses both Sinai and Zion into the overpower­ ing motif of Judgment, providing a compendium of apocalyptic images from the Old Testament onward (Rev. 6:1-17; 14:1; 17:1, 2; 21, 22). There is also brief mention of "a thousand years," which would give rise to a vast millennial literature (Rev. 20:4­ 10). Even though Jesus in his own ministry and mission repre­ sented an integrated fulfillment of all three models of mission, such a balance could not be maintained in the eras that followed. The church came to rely on one or two of these models, to the virtual exclusion of the third, even though lip service continued to be paid to all three. But the choice of which model was to be predominant kept changing throughout the history of the church. The Models in Church History

The early Christian church claimed to be the heir of the promises that had been made about Zion, as it witnessed to the Roman Empire with the Sinai teachings and awaited the return of the ZION: Swedish patriots saw their nation as a kind of Mount Lord in Judgment. The persecutions to which Christians were Zion with a church at the top, a crucifix and a book with Luther's picture on the side, guarded by two politically subjected reinforced their convictions that the day of Judgment expansionist Swedish kings, Gustavus II Adolphus (reigned for the entire cosmos might indeed be at hand. 1611-32)at left, and Charles XII (reigned 1697-1718) at The conversion of the Emperor Constantine to Christianity right. (The Granger Collection, New York) in 312 and the efforts that he and subsequent emperors made on behalf of Christianity changed everything. The theology, legal Judgment Day, with their promises of Christ's final vindication structures, church orders, and even church architecture in the of the righteous and the punishment of the wicked. new "Christian" empire suggested that the emperors had es­ Then came the Crusades, in which Christians and Muslims tablished a new Zion on earth. Subsequently, when the crowds fought each other for possession of Mount Zion, which symbol­ flooding into the Christian churches brought all kinds of new ized the traditions of Israel. Although the Crusades were to end worldliness, devout spirits like St. Anthony and St. Pachomius as military failures for the west, they forged new patterns of fled as monastics to the desert, there to be a new "kingdom of colony building and new measures of canon law that were useful priests" in their solitariness or in their monasteries, where they for European colonial expansion in the next historical era. IS re-established the law of Sinai and awaited God's Judgment anew. In the period of the Reformation, the Protestant reformers In time, the monastic groups reached out in missionary did not practice mission at first, but contested with Catholics in movements to the tribes of Europe, which were to become the their claims to be the true Zions." Both Lutheran and Calvinist new nations of the European continent. As pioneer missionaries, apologists adopted their own versions of Sinai lawgiving as bases they began with the model of Sinai lawgiving, but their mission for the new Zions they. were establishing in Germany, Holland, work soon led to the establishment of new nations that saw them­ Switzerland, and Great Britain.V The radical reformers, perse­

22 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH cuted by both Catholics and Protestants, stressed their own apoc­ of mission kept appearing in many different combinations, with alyptic visions of Judgment in their earlier phases, but as they Sinai generally taking the lead in pioneer missions, followed by became established, they embraced their own combinations of Zion in more established areas, and Judgment emerging from Sinai and Zion. Many new communitarian experiments tried to crisis periods. The World Missionary Conference in Edinburgh be new Zions where God's laws were truly upheld, while other (1910) launched an ecumenical movement that attempted to co­ radical groups continued to stress millennial Judgment. 18 ordinate the Sinai and Zion models of the Great Century. Never­ Meanwhile, Catholic missionary orders to the new worlds theless, the disruptions that followed with World War I and World sought out new nations for Christianity to take the place of those War II led to many forms of Judgment models." lands and peoples that had been lost to Protestantism." These Since 1945, mainline Protestant and Catholic missions, which missionary efforts in the service of the Spanish and Portuguese had begun with Sinai models, increasingly developed Zion-type monarchs carried Sinai legislation to the peoples of their new "interchurch relations." "Three-self movements" in Two­ colonies. Throughout Latin America, the Philippines, and the Thirds World churches enabled these younger churches to think coastlands of Africa and Asia, Catholic missions led to the en­ of themselves as new Zions, often with greater justification than thusiastic embrace of the new faith by native peoples, who in had been the case of "older churches" in, the west. When time came to look upon their lands as new Zions, with appear­ mainline churches were going this road, conservative evangelical ances of the Virgin Mary and the saints to confirm their sanctity. Occasionally, there were voices of protest against the exploitation of oppressed peoples by their colonial masters in the messages of Judgment by courageous missionaries such as Fr. Batholome de las Casas. There were also a few Protestant missions, func­ tioning as part of the colonial policies of Protestant powers, that saw the colonies as extensions of Danish, British, or Dutch Zions at home. Under the influence of Pietism, Protestant missionary work began in earnest as Zion-type colonial enclaves gradually gave way to Sinai-type outreach to new lands. Some visionaries saw the new missions as the fulfillment of eschatological hopes and foretastes of the Judgment that was soon to come. Thus, the thirteen British colonies in America that were to become the United States developed into a center for Protestant Sinai-type foreign missions, even as the American homeland developed its own Zion-type orientation, which was sometimes seen as the out­ working of God's millennial judgment." The emphasis that Protestant missions gave to translation of the Scriptures into the local languages and the building of a local clergy meant that the newly converted Christians gained access to the wealth of scriptural resources for understanding themselves and their worlds, through their own indigenous leaders. New Protestant Zions began to flourish in these new lands after the initial stage of Sinai mission efforts had led to strong indigenous churches. In India, Burma, China, Japan, Korea, Chile, Brazil, and throughout Africa, there came to be Protestant Zions that celebrated the mighty works that God was accomplishing in their own lands." But often the threat or the fact of persecution or warfare reminded these Christians that their situation was similar to that of the early Christians, who put their trust not in human JUDGMENT: Albrecht Durer's celebrated woodcut of the "Four Horsemen of the Apocalypse" (1498) shows how the decisions but in the Judgment of God. Lord's Judgment by thefour horsemen (Rev. 6:1-8) will In similar ways, Roman Catholics in the nineteenth century sweep awayclergy, nobility, and commoners alike. (The began new mission work in keeping with their long mission tra­ Granger Collection, New York) ditions. For instance, groups such as Missions Etrangeres de Paris (M.E.P.) inherited the work of former Spanish and Portuguese Catholic missions, while missionaries from Ireland fanned out across the English-speaking world, Belgians went to French­ Protestants invoked the Sinai model anew, while charismatics in speaking areas, and German Catholics took up work in many both Protestant and Catholic communions brought new under­ lands. Coordination of foreign mission work was promoted by standings of the Judgment model of mission." Among Roman the Vatican's Sacred Congregation for the.Propagation of the Faith, Catholics, under the influence of the Second Vatican Council, base founded in 1622. Papal policies prepared the way for a shift from Christian communities in Latin America and small Christian com­ a Zion understanding of the homelands of western Christendom munities in Asia and Africa have blended motifs from both Zion to a renewed understanding of the place of Sinai models, often and Judgment that have upset the Sinai-type legalistic approaches tempered with the notes of Judgment brought by persecution of of the ecclesiastical authorities. 25 Christians. Since there are no signs of any abatement of the continuing As Latourette indicated, the nineteenth century was indeed interchanges between the three models, we turn to some con­ the Great Century for Protestant mission work. 22 The three models cluding comments about their interaction.

JANUARY 1990 23 The Models in Interaction use of terminology and metaphors from all three models of mis­ sion as described here, most of them on closer inspection may It has been seen that throughout the biblical period and the history be found to be based primarily on one of these forms, with sig­ of the church, the three models of mission have rarely existed in nificant help from a second model and only rhetorical gestures pureforms buthavecontinuallyinfluencedone anotheras missions toward the third. It is difficult, apart from the ministry and mis­ in actual practice have mixed these models. I have been greatly sion of Jesus Christ himself, to point to an example of Christian helped by responses in study programs on these models at the mission that has made equal use of all three models. Overseas Ministries Study Center in 1985 and 1986, where par­ Second, it will be obvious from the analyses above that each ticipants commented on the interrelationships of these models of these models has been developed in ways that have produced great benefits. At the same time, each has been abused to bring untold harm. As instruments in the hands of falliblehuman beings, these models can and have been used in both positive and neg­ It is very difficult, apart ative ways, just as have all of God's great gifts. from the ministry and Third, it is significant that these models for Christian mission were developed during Old Testament times, even though they mission of Jesus Christ did not lead to widespread missionary activity in that period. The himself, to find an practice of mission that came in New Testament times was based on these Old Testament models, understood in new ways with example of Christian the coming of Jesus Christ. This should remind Christians of the mission making equal use inescapable continuities between the Old and New Covenants. Finally, these models are only useful for Christian mission if of all three of these they enable Christians to understand better what they have been models. doing or might do in the future. For all their similarities, the models do operate with differing presuppositions, different bibli­ cal bases, varied types of leadership, under widely separate social and political environments, and with radically divergent hoped­ from their own experiences in many parts of the world. Let us for results. If Christians are enabled to use these models to gain consider, therefore, some brief observations on how these models a clearer idea of what they are doing in mission, they might be have related to one another, and may continue to do so. strengthened to better face the mission challenges of today and First, while it is true that almost all Christian groups make tomorrow.

Notes ------­

1. Max Weber, The Protestant Ethic and the Spirit of Capitalism, Talcott 12. Blauw, p. 83. Parsons, tr. (New York: Scribners, 1930). 13. Raymond E. Brown and John P. Meier, Antioch and Rome: New Tes­ 2. Ernst Troeltsch, The Social Teaching of the Christian Churches, 2 vols., tament Cradles of Catholic Christianity (New York: Paulist Press, 1983), Olive Wyon, tr. (London: Allen & Unwin, 1931). pp. 113--14. 3. H. Richard Niebuhr, Christ and Culture (New York: Harper, 1951). 14. Kenneth Scott Latourette, A History of the Expansion of Christianity, 7 4. Jon D. Levenson, Sinai and Zion: An Entry into the Jewish Bible (Min­ vols. (New York: Harper, 1937-1945), vol. 1 and 2; Stephen Neill, A neapolis, Minn.: Winston Press, 1985), p. 91. History ofChristian Missions (London: Penguin Books, 19~), ch.2 and3. 5. Ibid., pp. 111, 118. 15. Stephen Neill, Colonialism andChristian Missions (New York: McGraw­ 6. Reinhard Bendix, Max Weber: An Intellectual Portrait (Garden City, Hill, 1966), pp. 30-34. N.Y.: Doubleday, 1960), ch. 10. 16. Gerald H. Anderson, The Theology of the Christian Mission (London: 7. Robert North, S.J., Sociology of the Biblical Jubilee (Rome: Pontifical SCM Press, 1961), pp. 95-106. Biblical Institute, 1954), p. 215. 17. Latourette, vol. 3, ch. 1. 8. Paul D. Hanson, "Old Testament Apocalyptic Reexamined," Inter­ 18. Norman R. C. Cohn, ThePursuitof theMillennium (New York: Oxford pretation 25 (1975): 458-60. University Press, 1970), ch. 4. 9. H. D. Beeby, "Biblical Models for Mission: An Outline for Further 19. Latourette, vol. 3; Neill, A History of Christian Missions, ch. 6. Study," Selly Oak Journal 4 (1986):29-31; Carl E. Braaten, The Flaming 20. Robert N. Bellah, The Broken Covenant: American Civil Religion in Time Center: A Theology of Christian Mission (Philadelphia: Fortress Press, of Trial (New York: Seabury Press, 1975), ch. 1; Ernest Lee Tuveson, 1977), p. 481; Joachim Jeremias, Jesus' Promise to the Nations (London: Redeemer Nation: The Idea of America's Millennial Role (Chicago: Uni­ SCM Press, 1958), pp. 35-37. versity of Chicago Press, 1968), ch. 4. 10. Johannes Blauw, The Missionary Nature of the Church: A Survey of the 21. Neill, A History of Christian Missions, ch. 9 and 10; Bengt Sundkler, Biblical Theology of Mission (Grand Rapids, Mich.: Eerdmans, 1962), Zulu Zion:And Some SwaziZionists(Uppsala, Sweden: Gleerups, 1976). ch. 5; Ferdinand Hahn, Mission in the New Testament (London: SCM, 22. Latourette, vol. 4, 5, and 6. 1965), p. 9; Donald Senior, C.P., and Carroll Stuhlmueller, C.P., The 23. Timothy P. Weber, Living in the Shadow of the Second Coming (Grand Biblical Foundations for Mission (Maryknoll, N.Y.: Orbis Books, 1983), Rapids, Mich.: Academie Books, 1983). ch.6. 24. Rodger C. Bassham, Mission Theology, 1948-1975: Years of Worldwide 11. Mortimer Arias, Announcing the Reign of God: Evangelization and the Creative Tension-Ecumenical, Evangelical andRoman Catholic (Pasadena, Subversive Memory of Jesus (Philadelphia: Fortress Press, 1984), p. 4; Calif.: William Carey Library, 1979) ch. 5 and 6. John Howard Yoder, The Politics of Jesus (Grand Rapids, Mich.: Eerd­ 25. Alvaro Barreiro, Basic Ecclesial Communities (Maryknoll, N.Y.: Orbis mans, 1972), pp. 34-40. Books, 1979); Bassham, ch. 7.

24 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Study with the ones whdve been there...

... like David]. Hesselgrave, Professor of Mission in the School of World Mission and Evangelism, Trinity Evangelical Divinity School.

• Missionar y to Japan for 12 years • Past president of the Association of Evangelical Professors of Mission and the Japan Evangelical Missionar y Association ...and these • Auth or or editor of eight books on missions, including Cross­ Cultural Counseling (Baker) and th e forthcoming Today s Choices other fine f or Tomorrow sMission (Zonder van) • Pioneer of missiological thinking and cross-cultural strategies for 21 faculty: years at Trinity Evange lical Divinity School- w hic h has one of th e Rob ert E. Coleman, Ph .D. world's largest seminary missions programs John W. Nyquist, M.A., M.Div. Edward Rommen, D.Miss.. Th .D. Trinity Evangelical Divinity School offers the following degree William D. Taylor, Ph .D . programs in missions: Adjunct Professor M.A.R. M.A. M.Div . Th .M. D.Miss.* Ruth A. Tucker, Ph.D. Also the one-year Certificate Ted W. Ward, Ed.D. Plus independent study courses and othe r cont inuing educatio n Timothy M. Warner, Ed.D . oppo rtunities. *All doctoral work may be done in one-wee k seminars. Prerequisites: M.Div. (or equivalent) and 3 years ministry ex pe rience. For more inf ormation , retu rn this coupon today, or call TRINITY EVANGELICAL our Adm issions Office TOLL-FREE at 1-800-345-TEDS. m2!~~l~l~X . ~Stl~2~ . In1 IL 60015 DMr. 0 Mrs. O Ms. 0 Dr. _ D Please send me inform ation on the: D D. Miss. D D. Min. D Ph.D. D Ed.D. Address _ programs D master 's pro grams City, State, Zip _ D I-year certificate D extension /continuing education programs Hom e phone Daytime pho ne _ D Please send me a free trial subscription to Trinity World Forum. Anticipated entry date _ Annual Statistical Table on Global Mission: 1990

David B. Barrett

he table opposite is the sixth in an annual series describing Nations' projected population statistics for A.D. 2000published forty years T statistics and trends. Each year this table has ended with an ago; fifty years of writings by secular futurists (for instance, H. Kahn's A.D. 2000 column of statistics, computed using current trends and rea­ TheYear 2000in 1967);the feeling among Christians that there must surely sonable projections. This year we concentrate on the context of this final be something significant in the end of two whole millennia of Christian column. endeavor; the emergence since 1970 of a large body of Christian literature on the year 2000; the rapid approach of the Millennial Year itself, now Mass Hysteria in A.D. 1000 only ten years away; and the current focus on the final decade of the Second Millennium, the years 1990 to 2000, as a Decade of Evangelism. In the year A.D. 960, Bernard of Thuringia predicted the imminent end of This decade is already being planned in detail by the different churches the world for the year A.D. 992. Alarm spread throughout Europe as the under a wide variety of names, and in over fifty languages: Decade of end of the first millennium approached. By A.D. 999, multitudes were Evangelism, Decade of Harvest, Decade of Destiny, Decade of Decision, journeying to Jerusalem to await the second coming of Christ as believed Universal Decade of Evangelization, Decade of World Evangelization, prophesied in the Apocrypha and expected in A.D. 1000. The millennial Decade of World Mission, Decada de Evangelizaci6n Mundial, and so year was preceded by widespread terrors as panic-stricken mobs thronged forth. All of these will climax on the first day of the twenty-first century, into Rome and Jerusalem to await the end. Richard Erdoes, in his new which will be, strictly speaking, 1 January 200l. book, A.D. 1000: Livingon the Brinkof Apocalypse (1988), vividly describes The magnetic power of this date is also evident in the Widespread the tension in St. Peter's basilica in Rome as the brilliant scientist Gerbert desire in the pentecostal/charismatic renewal to complete world evange­ of Aurillac, now Pope Sylvester II, celebrated midnight mass on New lization in order to "present Jesus with his 2,OOOth birthday present." Year's Eve, A.D. 999, regarded as the dreaded eve of the Millennium, the A problem with this which has not yet been realized is that if, as scholars Final Hour, the onset of the Day of Wrath. For centuries afterwards, hold, Jesus was actually born in 12 B.C. or 4 B.C., then either his bimillennial millennial fever gripped Christendom. By the year A.D. 1060, vast numbers birthday passed in 1988 or will arrive in 1996, not 2000. of medieval millenarian movements had arisen, involving millions of des­ perate rebels, radicals, and rootless poor seeking hope in a newer world. The Repulsion of the A.D. 2000 Date The mass panic engendered throughout the Dark Ages and the Mid­ dle Ages has been captured in an earlier classic, Norman Cohn's The By no means everybody, however, is enamored of the Millennial Year. Pursuitof the Millennium (1957, 1970). Many Christians are insisting it has no more significance than a date like 1997, 2002, or 2010. It has long been noticeable that a number of major The A.D. 2000 Megamagnet Christian organizations (WCC, WEF, LCWE, Sacred Congregation for the Evangelization of Peoples) have not publicized any interest in A.D. 2000 As the year A.D. 2000 approaches, there are many parallels today to that thinking. Many such bodies are repelled by the prospects of millennial era. There are also some striking differences. First is the instantaneous hysteria. They have reacted either by deliberately ignoring it in all their speed with which modem communications can spread news, alarm, panic, public utterances or self-consciously setting different decadal dates. Thus even hysteria. Second is today's vast agenda of world missions. In A.D. the World Council of Churches has long avoided any statements about 999, the Christian multitudes were largely concerned with saving their 2000and instead has recently launched the Ecumenical Decade of Women own skins and had no interest in the fate of the world's 202 million for the period 1988 to 1998. unevangelized non-Christians of that time. Today, by contrast, Christians Another reason why the megamagnet repels many is that they imag­ are widely involved in schemes to evangelize the world, including its 1.3 ine that A.D. 2000 protagonists are identifying that year with the Second billion unevangelized persons. Coming of Christ. Very few protagonists have ever said anything of the Let us consider two features of the fascination produced today by sort. Almost universally they have disavowed any prophetic insights. the year A.D. 2000. Like a huge electromagnet or stellar magnetic field, For most supporters, the A.D. 2000 date is simply a mechanism very the Millennial Year is both attracting and repelling global Christianity much in tune with our times, with widespread acceptance in churches of with enormous force. Half the Christian world sees enormous significance planning, action plans, five-year plans, project management, deadlines, in this date; the other half denies any significance. and so forth. Further, many Christians feel totally accountable for the fate of their generation, usually reckoned as a thirty-year period of oppor­ The Attraction of the Millennial Year tunity. The sixty-six generations of Christians since A.D. 33 have each failed to evangelize the world; a target date as powerful as A.D. 2000 is a providential gift to be employed to the full. Most concerned Christians First, millions of Christians are greatly attracted to the A.D. 2000 date. Large numbers of plans to evangelize the world by the end of the century over forty years old realize that this may well be their last chance per­ are coming into existence today, in all branches of global Christianity. At sonally to do anything about world evangelization. present, some eighty global plans and over five hundred nonglobal plans have been announced with A.D. 2000 as their target date. Reasons for this A.D. 2000: The Probable Reality attraction are: widespread secular discussion of 2000 since the first United In conclusion, the last column's projections contain many surprises. Note line No. 65. A 1989 poll has shown that 62 percent of Britain's entire David B. Barrett, a contributing editor, has been an ordained missionary of the population watches Christian TVprograms regularly. Altogether, by 2000, Church Missionary Society since 1956. Anglican Research Officer since 1970, he radio/Tv listeners/viewers worldwide will have passed 2.1 billion, a mas­ is currently Research Consultant to the Southern Baptist Foreign Mission Board sive force. and consultant to other missions agencies in Europe and America. He lives in Let us hope that concerted coordination of the plans reported in line Richmond, Virginia. Methodological notes on the statistical table on the facing No. 74may also surprise us by causing the pessimistic A.D. 2000projections page maybereferred to in the INTERNATIONAL BULLETIN 13 (January 1989): 20. in lines Nos. 71-73 to be replaced by zero in each case.

26 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH STATUS OF GLOBAL MISSION, 1990, IN CONTEXT OF 20TH CENTURY

Year: 1900 1970 1980 1990 2000 WORLD POPULATION I. Total population 1,619,886,800 3,610,034,400 4,373,917,500 5,297,042,000 6,259,642,000 2. Urban dwellers 232,694,900 1,354,237,000 1,797,479,000 2,414,450,100 3,160,381,900 3. Rural dwellers 1,387,191,900 2,255,797,400 2,576,438,500 2,882,591,900 3,099,260,100 4. Adult population 1,025,938,000 2,245,227,300 2,698,396,900 3,244,068,700 3,808,564,300 5. Literates 286,705,000 1,437,761,900 1,774,002,700 2,208,993,000 2,697,595,100 6. Nonliterates 739,233,000 807,465,400 924,394,200 1,035,075,700 1,110,969,200 WORLDWIDE EXPANSION OF CITIES 7. Metropolises (over 100,000 population) 400 2,400 2,700 3,450 4,200 8. Megacities (over 1 million population) 20 161 227 330 433 WORLD POPULATION BY RELIGION 9. Christians (total all kinds) 558,056,300 1,216,579,400 1,432,686,500 1,758,777,900 2,130,000,000 10. Muslims 200,102,200 550,919,000 722,956,500 934,842,200 1,200,653,000 II. Nonreligious 2,923,300 543,065,300 715,901,400 866,427,700 1,021,888,400 12. Hindus 203,033,300 465,784,800 582,749,900 705,345,900 859,252,300 13. Buddhists 127,159,000 231,672,200 273,715,600 323,349,500 359,092,100 14. Atheists 225,600 165,288,500 195,119,400 233,098,500 262,447,600 15. New-Religionists 5,910,000 76,443,100 96,021,800 117,589,100 138,263,800 16. Tribal religionists 106,339,600 88,077,400 89,963,500 99,424,000 100,535,900 17. Sikhs 2,960,600 10,612,200 14,244,400 18,152,800 23,831,700 18. Jews 12,269,800 15,185,900 16,938,200 17,719,800 19,173,600 19. Other religionists 400,907,100 246,406,600 233,620,300 221,314,200 143,503,600 GLOBAL CHRISTIANITY 20. Total Christians as % of world 34.4 33.7 32.8 33.2 34.0 2I. Affiliated church members 521,563,200 1,131,809,600 1,323,389,700 1,623,833,000 1,967,000,000 22. Practising Christians 469,259,800 884,021,800 1,018,355,300 1,209,794,000 1,377,000,000 23. Pentecostals/Charismatics 3,700,000 72,600,000 158,000,000 372,651,300 562,526,000 24. Crypto-Christians 3,572,400 55,699,700 70,395,000 134,784,700 176,208,000 25. Average Christian martyrs per year 35,600 230,000 270,000 260,000' 500,000 MEMBERSHIP BY ECCLESIASTICAL BLOC 26. An~icans 30,573,700 47,557,000 49,804,000 53,820,200 61,037,200 27. Cat olics (non-Roman) 276,000 3,134,400 3,439,400 3,822,800 4,334,100 28. Marginal Protestants 927,600 10,830,200 14,077,500 18,275,200 24,106,200 29. Nonwhite indigenous Christians 7,743,100 58,702,000 82,181,100 143,823,600 204,100,000 30. Orthodox 115,897,700 143,402,500 160,737,900 179,517,100 199,819,000 3I. Protestants 103,056,700 233,424,200 262,157,600 324,240,100 386,000,000 32. Roman Catholics 266,419,400 672,319,100 802,660,000 962,632,600 1,144,000,000 MEMBERSHIP BY CONTINENT 33. Africa 8,756,400 115,924,200 164,571,000 231,053,500 323,914,900 34. East Asia 1,763,000 10,050,200 16,149,600 84,455,900 128,000,000 35. Europe 273,788,400 397,108,700 403,177,600 408,392,800 411,448,700 36. Latin America 60,025,100 262,027,800 340,978,600 437,449,600 555,486,000 37. Northern America 59,569,700 169,246,900 178,892,500 189,460,500 201,265,200 38. Oceania 4,311,400 14,669,400 16,160,600 18,183,800 21,361,500 39. South Asia 16,347,200 76,770,200 106,733,200 143,176,000 185,476,700 40. USSR 97,002,000 86,012,300 96,726,500 107,614,800 118,101,000 CHRISTIAN ORGANIZATIONS 4I. Service agencies 1,500 14,100 17,500 21,000 24,000 42. Foreign-mission sending agencies 600 2,200 3,100 3,970 4,800 43. Institutions 9,500 80,500 91,000 99,200 103,000 CHRISTIAN WORKERS 44. Nationals (all denominations) 1,050,000 2,350,000 2,950,000 3,923,000 4,500,000 45. Pentecostal/Charismatic national workers 2,000 237,300 420,000 934,500 1,133,000 46. Aliens (foreiw missionaries) 62,000 240,000 249,000 285,250 400,000 47. Pentecosta Charismatic foreign missionaries 100 3,790 34,600 85,500 167,000 CHRISTIAN FINANCE (in U.S. $, per year) 48. Personal income of church members 270 billion 4,100 billion 5,878 billion 8,950 billion 12,700 billion 49. Personal income of Pentecostals/Charismatics 250,000,000 157 billion 395 billion 1,005 billion 1,550 billion SO. Givin~ to Christian causes 8 billion 70 billion 100.3 billion 157 billion 220 billion 5I. Churc es'income 7 billion 50 billion 64.5 billion 83.4 billion 100 billion 52. Parachurch and institutional income 1 billion 20 billion 35.8 billion 74.2 billion 120 billion 53. Ecclesiasticalcrime 300,000 5,000,000 30,000,000 874,500,000 2 billion 54. Income of global foreign missions 200,000,000 3.0 billion 5.0 billion 8.6 billion 12 billion 55. Computers in Christian use (total numbers) 0 1,000 3,000,000 54,000,000 340,000,000 CHRISTIAN LITERATURE 56. New commercial book titles per year 2,200 17,100 18,800 22,400 25,000 57. New titles includin~ devotional 3,100 52,000 60,000 65,600 75,000 58. Christian periodica s 3,500 23,000 22,500 23,800 35,000 59. New books/articles on evangelization per year 300 3,100 7,500 11,000 16,000 SCRIPTURE DISTRIBUTION (all sources) 60. Bibles-&er year 5,452,600 25,000,000 36,800,000 51,410,000 70,000,000 6I. New estaments per year 7,300,000 45,000,000 57,500,000 76,865,000 110,000,000 CHRISTIAN BROADCASTING 62. Christian radiolTV stations 0 1,230 1,450 2,160 4,000 63. Total monthly listeners/viewers 0 750,000,000 990,474,400 1,369,620,600 2,150,000,000 64. for Christian stations 0 150,000,000 291,810,500 451,859,400 600,000,000 65. for secular stations 0 650,000,000 834,068,900 1,155,597,300 1,810,000,000 CHRISTIAN URBAN MISSION 66. Non-Christian megacities 5 65 95 150 202 67. New non-Christian urban dwellers per day 5,200 51,100 69,300 98,750 140,000 68. Urban Christians 159,600,000 660,800,000 844,600,000 1,094,713,000 1,393,700,000 69. Urban Christians as % of urban dwellers 68.8 47.8 46.3 45.0 44.5 70. Evangelized urban dwellers, % 72.0 80.0 83.0 88.0 91.0 WORLD EVANGELIZATION 7I. Unevangelized populations 788,159,000 1,391,956,000 1,380,576,000 1,252,557,000 1,038,819,000 72. Unevangelized as % of world 48.7 38.6 31.6 23.6 16.6 73. Unreached peoples (with no churches) 3,500 1,300 700 450 200 74. World evangelization plans since AD 30 250 510 620 910 1,400

JANUARY 1990 27 The Origins and Evolution of the Three-Selfs in Relation to China

Wilbert R. Shenk

he most universally recognized concept toemerge out The influence of Carey and other missionaries of that generation T of the modem missionary movement in the nineteenth was felt far and wide. Missionary magazines, tracts, and pam­ century was that the goal of mission was the indigenous church. phlets carried reports and articles around the world. Missionary A church could be said to be indigenous when it had become self­ societies produced extensive annual reports. Sermons preached governing, self-supporting, and self-propagating. at annual meetings of missionary societies or at the commission­ This concept was primarily the property of the missions. With ing of new missionaries frequently were published and circulated missions now having passed into the post-modern period, rhet­ widely. oric about the indigenous church ideal has faded away. There is The American Panoplist andMissionary Magazine for June 1817 one major exception, however. The Protestant church in China reprinted an article from the January 1817 Missionary Register, since 1949 has employed this framework for its self-definition and edited and published by Josiah Pratt in London. This unsigned further development. article made the case for continued support of Christian missions We will first examine the origins of the concept and then along the following line: explore the extent to which its usage in China since 1949 is in The Christian church must give the impulse, and must long con­ continuity with its earlier formulation. tinue to send forth her missionaries to maintain and extend that impulse; but, both with respect to Funds and Teachers, a vast Origins of the Concept in the Nineteenth portion of the work will doubtless be found ultimately to arise from Century among the heathen themselves; who, by the gracious influence which accompanies the Gospel, will be bought gladly to support, as the Frequently it is said that the indigenous church concept originated Christian Church has ever done, those Evangelists whom God, by His Spirit, will call forth from among them." in the mind of Henry Venn (179~1873), leading secretary of the (Anglican) Church Missionary Society from 1841 to 1872, or his While insisting that it was the permanent duty of the church to American contemporary, Rufus Anderson (179~1880), senior send and support missionaries, the writer urged that the focus secretary of the American Board of Commissioners for Foreign of their efforts should be the emerging church, out of which come Missions from 1832 to 1866. Both men played key roles in its pastors and evangelists indigenous to that culture. formulation and popularization, but neither Anderson norVenn can In the same vein, J. A. James, a leading Congregationalist be regarded as originators of the concept. Although research has yet pastor and supporter of the London Missionary Society, preached to reveal precisely when the concept first appeared, it was around a sermon on "Missionary Prospects" in 1826 in which he as­ in embryonic form from the earliest days of the modern mission­ serted: "Let it be a great object with us, to render our missions ary movement. This is not to discount the Anderson-Venn con­ self-supporting, and self-propagating.,,3 James's line of reasoning tribution. These two men were highly influential in translating the was that modern missions ought to pattern themselves after the concept into a working basis for mission theory and practice. primitive church. The apostles and evangelists brought their One of the seminal thinkers in the early phase of the modern listeners to faith in Jesus Christ and immediately formed congre­ missionary movement was William Carey (1761-1834), who ar­ gations independent of further missionary leadership. James con­ rived in India in 1793. After several years of uncertainty, Carey tended that "the only work to be done by foreigners, is to finally was granted permission to establish a work in the Danish introduce the gospel into a country, and then to send it forward colony at Serampore. Significantly, one of the first actions Carey by the hands of native converts.,,4 He suggested that this principle and his colleagues took was to organize-not as a mission, but as was based on a close observation of human nature and cultural a church. In addition to giving priority to the translation of the dynamics. Only someone indigenous to a culture really under­ Christian Scriptures into vernacular languages, the Serampore stands the customs, idioms, and worldview of its people. The Baptists emphasized the training of an indigenous ministry. In a future of evangelization and church development must be in the statement issued in 1805, the Serampore group said: hands of those native to a particular culture. Therefore, a priority in missionary work must be the training up of indigenous lead­ Another part of our work is the forming of our native brethren to ership. usefulness, fostering every kind of genius, and cherishing every By1840 something of a conventional wisdom concerning mis­ gift and grace in them; in this respect we can scarcely be too lavish sionary methods and principles was beginning to take shape. of our attention to their improvement. It is only by means of native Some missions had by now been established thirty or forty years, preachers we can hope for the universal spread of the Gospel and there was greater realism about the nature of the task. Rufus through this immense continent. 1 Anderson and Henry Venn came into leadership as a part of the This called for them to set up a training college at Serampore. second generation of the modern missionary movement. Both men saw the need to clarify the aim of missionary work and the means by which the aim might be achieved. They came to their Wilbert R. Shenk isMissiologist on thestaffoftheMennonite Board ofMissions, insights largely inderendently of each other but with remarkably Elkhart, Indiana. As ofJuly1, 1990, hewillbeDirector, Mission Training Center, similar conclusions. Associated Mennonite Biblical Seminaries in Elkhart. He served as a missionary In 1841 Anderson addressed the theme, "On Raising Up in Indonesia from 1955 to 1959. a Native Ministry," in the Annual Report of the ABCFM. Citing

28 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH the experience of the primitive church, Anderson observed "that In the second and third papers, issued in 1861 and 1866 the elders, or pastors, whom the apostles ordained over the respectively, Venn elaborated further on the indigenous church churches they gathered among the heathen, were generally, if and the means by which it was to be developed. In the 1861paper not always, natives of the country. In this way the gospel soon he criticized the mission station approach, especially for the way became indigenous to the soil, and the gospel institutions ac­ it created dependency on the part of the new church. The longer quired, through the grace of God, a self-supporting, self-propa­ Venn observed missions, the more critical he became of mission­ gating energy.?" Anderson thus identified what he considered ary paternalism and domination. one of the "grand principles" of apostolic missions, but he For Henry Venn and Rufus Anderson, the grand aim of mis­ also forthrightly recognized that the apostles' experiences were, sionary work was the indigenous church. By the 1850s they were strictly speaking, set within the Roman empire and thus involved speaking of the "Three Selfs": self-supporting, self-governing, minimal cultural barriers. self-propagating. Although their understanding was conditioned When Anderson discussed how this "native ministry" by the worldview of the west, they had arrived at insights that was to be raised up, he advocated that those to be trained should would prove subversive of that overly self-confident western be separated from their home environment as young as possible . worldview. and boarded "in the mission, be kept separate from heath­ enism, under Christian superintendence night and day."7 He envisaged a training program of eight to twelve years. The em­ Changing Currents phasis throughout was on a carefully controlled formation draw­ ing largely on mission resources rather than the local culture. The second generation of leaders of the modern missionary move­ Anderson was, ofcourse, a product of his times in his assumption ment lived during a period when the western powers were at that there was such a thing as a Christian culture of which the times unsure about their role as colonialists and it was usually west was the primary exhibit. assumed that colonialism was, at most, a temporary phase in Whereas Rufus Anderson's first pronouncements about the world history. During the second half of the 1800s new winds indigenous church were from the angle of developing indigenous began to blow. In 1875, two years after Henry Venn's death, the leadership, Henry Venn at that time was preoccupied with an­ other matter-financial self-support. Venn became secretary of the Church Missionary Society in 1841, when the society was facing a serious financial crisis. The crisis threw into bold relief just how tenuous was a church that depended on foreign sources in the Rufus Anderson and event those sources were cut off. Venn recognized that the pres­ Henry Venn took the ent dependency of the churches founded by the CMS in other lands was the result of the way the society had gone about its views of their predecessors work. What was needed was a new emphasis on inculcating a about missionary methods, spirit of self-responsibility and self-support from the beginning. and articulated them anew He was to continue emphasizing this theme in coming years." In 1851Venn issued the first of three policy statements which, in terms of "the three when combined and published as one document entitled "The selfs.' Native Pastorate," would be his most important contribution to the concept of the indigenous church." In this initial paper Venn took up the question of the employment and ordination of "native teachers." Basic to his concept was the distinction European powers gathered in Berlin to carve up the continent of between mission agency and church and between missionary and Africa into a series of colonies. This was also the period when indigenous pastor. In one of Venn's most quoted passages, he the "Unequal Treaties" were forced on China by the western said: powers. The "High Imperial" period had dawned, and any lingering European self-doubts about colonialism were vanishing. Regarding the ultimate object of a mission, viewed under its The proceedings of the First General Conference of Protestant ecclesiastical aspect, to be the settlement of a native Church, under Missionaries in China, held in Shanghai in May 1877, form a native pastors, upon a self-supporting system, it should be borne valuable prism through which to view the mood and regnant in mind that the progress of a mission mainly depends upon the mentality among missionary leaders at that time;" The moral training up and the location of native pastors; and that, as it has ambiguity of the missions vis-A-vis the "Treaty" was recog­ been happily expressed, "the euthanasia of a mission" takes nized;" But at the heart of the thirteen-day conference was the place when a missionary, surrounded by well-trained native con­ role of foreign agencies in raising up a self-supporting, self-gov­ gregations, under native pastors, is able to resign all pastoral work erning, and self-propagating Chinese church. W. M. McGregor into their hands, and gradually to relax his superintendence over began his address on "The Training of a Native Agency" with the pastors themselves, till it insensibly ceases; and so the mission the statement: "That China must be evangelized by Chinese passes into a settled Christian community. Then the missionary and all missionary agency should be transferred to "the regions is a truism.Y'" The hiring by the missions of Chinese evengelists, beyond.Y'" catechists, and pastors, the payment of subsidies to churches, missionary-Chinese relations, missionary standards of living, stir­ Venn, like Anderson, took as the key to the development of the ring up the local church to evangelize, the training of Chinese indigenous church the preparation and appointment of indige­ for church and community leadership-these and other issues were nous leadership. He too saw the mission organization as subser­ addressed and discussed with apparent vigor and urgency. The vient to the church. Later he described the mission structures as focus of the conference was on perfecting and making more ef­ "scaffolding," while the indigenous church was the "edif­ fective the methods and procedures that formed the consensus Ice.• ,,11 concerning missions.

JANUARY 1990 29 Voices of Criticism and Reform "disquieting symptoms" characteristic of mission-established churches. (1) This variety of Christianity remains exotic. "We From time to time voices critical of the missions system were have not yet succeeded in so planting it in any heathen land that heard. John L. Nevius (1829-1893) went to China in 1854 as a it has become indigenous," said Allen." This lack of rootedness Presbyterian missionary. He became increasingly disillusioned was a grave concern. (2) Missions everywhere are dependent. with what he called the Old Plan and formulated what he termed "Day by day and year by year there comes to us an unceasing the New Plan. By the Old Plan, Nevius meant the missions' appeal for men and money for the same missions to which we practice of employing local evangelists to assist in colportage and have been supplying men and money for the last fifty or sixty evangelization. The New Plan sought to avoid this "paid na­ years.,,17Thus their existence is precarious and there are no extra tive agency." Both old and new had as their aim the founding of resources to launch new work elsewhere. (3) The results in one an indigenous church that was "independent, self-reliant and place look the same as everywhere else. "Our missions are in aggressive.v " But the Old Plan tried to achieve this goal by em­ different countries amongst people of the most diverse charac­ ploying indigenous peoples in what was conceived to be a first teristics, but all bear a most astonishing resemblance one to an­ stage. It was assumed that a church would be formed during this other."l~ What one reads about in China, except for the names, initial phase and then salaries of workers could be withdrawn. could just as well be said about the work in Kenya. Allen ob­ But experience showed that subtle changes took place during served, "There has been no new revelation. There has been this phase. The paid workers had in fact been dislocated from no new discovery of new aspects of the Gospel, no new unfolding their normal position in family and society and they had devel­ of new forms of Christian life.,,19 Allen called for a return to New oped a dependent relationship to the mission. It was proving Testament principles and a radical dependence on the Holy Spirit. difficult to overcome the effects of this pattern. To avoid falling For a church to be truly indigenous, Allen suggested that into this pattern from the outset, Nevius advocated that missions missionary practice ought to observe five apostolic principles: not pay subsidies and salaries. He believed that the congregations (1) New converts must be taught so clearly that they can readily should be challenged to appoint and support their evangelists for translate teaching into practice. (2) Church organization must outreach. "The prophet not being without honor except in his make sense and be supportable within the local culture and econ­ own country," Nevius's ideas had a much more positive reception omy. (3) The economic basis of the church must be geared to the in Korea than in China, where he lived and worked. Nevius paid economy of its members and independent of any foreign subsi­ a visit to Korea in 1890, and his plan was later credited with having dies. (4) Christians must be taught and practice mutual respon­ played an important part in the growth of the church there. siblity and church discipline. (5) The church should immediately Another critic of the missions system was Roland Allen (1868­ exercise spiritual gifts to serve and strengthen its life.20 Allen's 1947); who served with the (Anglican) Society for the Propagation criticisms met stiff resistance in mission circles. His prescriptions of the Gospel in China from 1895 to 1904. In his first book, Mis­ were deemed to be too radical, and his ideas were generally sionary Methods: St. Paul's or Ours? (1912), Allen identified three dismissed. Reader's Response

To the Editors: cept of "Messiah" is exactly the same for Jewish tradition as it is for Christianity, indeed that the New Testament in I would like to commend the INTERNATIONAL BULLETIN for applying the term to Jesus uses it in precisely the way all its excellent issue on "The Gospel and the Jewish Peo­ contemporary Jews would have understood it. Neither pre­ ple" (Oct. 1989). The responses to the WCC's Sigtuna state­ sumption, however, is correct. Instead, biblical scholarship ment helped to clarify the issues and in that sense move has shown that the evangelists radically modified the con­ forward the very much needed internal Christian discus­ cept in applying it to Jesus. So it is not so much that Jews sion, a discussion which, I may say, is not yet a generation have "a theology with a basic rejection of Jesus as old and so barely begun. Messiah," as Kvarme erroneously claims, as that the term Messiah as used by Christians is essentially unrecognizable Though your responders appear to already have all the to Jewish tradition. It is equivocal, not univocal. answers, I would argue that the Christian community has yet to agree on how, precisely, to frame the questions. This Likewise, the simple word is in Kvarme's affirmation turns phenomenon may help to explain the disparity of views out to be anything but simple if one wishes to be true to between the Sigtuna and Willowbank statements. A couple the whole of the New Testament witness. While Kvarme of examples may suffice to illustrate my point. Both Dr. appears to use it in a simple historical sense, the church's Kvarme and Willowbank unqualifiedly affirm, seemingly in affirmation of Jesus as Messiah is not only historical but contradiction to Sigtuna, that, in Kvarme's words, "Je­ also and radically eschatological. It is not adequate to the sus is the Messiah for Jews and gentiles and that salvation church's proclamation to say simply, "Jesus is Messiah." is in Jesus Christ alone." One must also say in the same breath "Jesus will be Messiah." Christ's work is not yet complete. Nor are the But is that affirmation as univocally clear as its author be­ biblical promises yet completely fulfilled either in us indi­ lieves? I think not. It presumes, for example, that the con- vidually as Christians or in the world. The Jews are not

30 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Another kind of criticism of the missions system was emerg­ 1937, engulfing most of China until 1945. In 1934--1935, Mao­ ing. In Nigeria, for example, the African Church Movement was Zedong staged the Long March, and out of it forged the Com­ started in 1891. Nigerian church leaders who became frustrated munist movement into an instrument that would eventually wrest in their relations with each of the Protestant mission societies­ power from Chiang Kai-shek and result in the New China under Anglican, Methodist, and Baptist-met and concluded: Communist rule in 1949. After years of chaos, corruption, and war, the charismatic Mao offered the people of China a welcome That this meeting in humble dependence upon Almighty God is relief. of opinion that Africa is to be evangelized and that the foreign With the exception of the Portuguese incursion at Macau in agencies at work at the present moment taking into consideration the early seventeenth century, until the nineteenth century all of climatic and other influences cannot grasp the situation; resolved China's external threats had come overland from the west. When that a purely Native African Church be founded for the evange­ h E b ki h h h b lization and amelioration of our race to be governed by Africans." t european powers egan ma ing t eir approac to C ina y sea, the government of China was not diplomatically or militarily The operative phrase here is "governed by Africans." This' prepared to defend its territory. struggle for power continued to crop up wherever missions had In spite of its reputation for self-sufficiency, Chinese culture founded churches. has repeatedly indigenized foreign elements, including religions, ideologies, and technologies. Both Buddhism and Islam entered Emergence of the Three Selfs in China China as foreign faiths and eventually gained acceptance through indigenization in varying degrees. In the twentieth century two John King Fairbank has called the period from 1800 to 1985 "the western ideologies vied for acceptance by the Chinese. Liberalism great Chinese revolution.t" This underscores the fact that China and Marxism-Leninism each had a significant encounter with over the past two centuries has experienced considerable turmoil Chinese culture. Mao Zedong succesfully fused Marxism­ and development. The nineteenth century opened on the last Leninism with his own socialist vision and made this the basis phases of the Ch'ing Dynasty. The Taiping Movement (1850--1864) for the New China. Even in this case, however, it appears that threatened for a time to hasten the demise of Manchu rule but the borrowing was selective. Throughout a long history, the Chinese was itself stamped out. The revolution of 1911 formally ended viewed the Russians 'with suspicion. For a time following the the Ch'ing period and brought, in the Republican Government communist victory in China, the Chinese seemed to be firmly with Sun Yat-sen eventually at the head. When Sun Yat-sen died within the Russian orbit. It appears that one of the reasons for in 1925, the country was beset with enormous problems, and the break between the USSR and the Peoples' Republic of China unrest was widespread. After a brief alliance with the Chinese in the 1960s was Mao's insistence on finding his own way of Communist Party, Chiang Kai-shek and his Kuomintang (KMT) applying Marxist ideals to the situation in China. turned on the Communists in 1927and established KMTcontrol. Thus there is nothing unique about the fact that Christianity Japan invaded Manchuria in 1931. More overt conflict erupted in came to China as a foreign faith. More to the point is the particular

wrong, I believe, in reminding us of this most crucial fact. proselytism," feeling it to be no longer a problem. One can find an excellent discussion from the Catholic perspective I must confess to having found Dr. Arthur Glasser's re­ of this still quite pertinent issue in Tommaso Federici's study sponse disquieting both in its highly tendentious tone and included in the volume of papers from the International in its seemingly absolute ignorance of Jewish tradition and Catholic-Jewish Liaison Committee entitled, "Fifteen Years beliefs. To state, as Glasser does, that for Judaism the law of Catholic-Jewish Dialogue" (Rome: Libreria Editrice La­ (Torah) is inscribed on stone while for Christianity it is teranense, 1988). Indeed, it may be argued that a greater inscribed on the heart is to ignore the fact that biblical Ju­ awareness of the fruits of the intense dialogue between Jews daism already defined the Law as the Law of the heart long and Christians over the past decades should be required before the time of Jesus. Deut. 6:5, for example, forms the reading for anyone assaying to comment upon a text such heart of the ancient Jewish prayer, the Shema, prayed twice as that of the Sigtuna meeting. Equally, it might have been daily by all pious Jews. And Jeremiah, whose phrase Glasser helpful for readers if the INTERNATIONAL BULLETIN had elic­ evokes (cf. [eremiah 31), was a Hebrew prophet whose ited responses to the Willowbank Declaration from among words were revered by Jews as divine teaching centuries the ranks of those experienced in the dialogue. Fair is fair, before the rise of Christianity. Likewise, Glasser's polemical after all. portrait of Jewish reactions to "Hebrew Christian" movements ignores an incredible amount of history and the Eugene J. Fisher, Director often tragic role played by Jewish converts in helping to Catholic-Jewish Relations rationalize Christian persecution of Jews over the centuries. Secretariat for Ecumenical and Interreligious Affairs National Conference of Catholic Bishops in the U.S.A. Both Glasser and the Rev. David Harley appear bemused Washington, D.C. by Sigtuna's forthright condemnation of "coercive

JANUARY 1990 31 way in which it was brought to China and the timing of its corning. for regular meetings where the missionaries discussed and de­ These facts have had a profound impact on the way the indigen­ cided matters that concerned the church. This pattern was fol­ ization of the Christian faith was eventually worked out. lowed by many groups. Inevitably, it produced deep frustration As already shown above, the concept of the indigenous church on the part of the churches as time went on. It meant that the was central to the missions system. By the 1920s, however, there real decisions were being made by the mission and the church was widespread dissatisfaction among Chinese church members was rendered largely impotent. The Chinese reacted to this mis­ over what they perceived as a lack of progress in becoming a sion "yoke" in several ways. church the Chinese could call their own. While among mission­ The Boxer Uprising of 1900became an emotion-charged sym­ aries there was always an awareness that their achievements fell bol for Chinese people of the evils of foreign interference. The short of the ideal, aside from the Roland AlIens, there was no centenary of Protestant missions in China occurred shortly there­ call for a major overhaul of the system. The weight of opinion after in 1907. According to Chao [Zhao] Pu-san, "To Chinese was on the side of gradualism rather than revolutionary change. Christians, the hundred years of western missions was a sufficient A recent study by George A. Hood of the English Presbyterian lesson for them to realize that the Church in China, if it was to 23 Mission in Lintung, South China, depicts the situation well. survive, should sever herself from foreign missions backed up by unequal treaties and gunboats. As early as 1906,the Rev. Yu Kuo­ chen of Shanghai started an independent Chinese church though it was only a tiny beginning.r" While this independent church The concept of the movement in China would grow, it remained relatively small in numbers. Churches in this category were generally lumped to­ indigenous church was gether as sects and typically were independent local congrega­ central to the missions tions. But their existence was a telling comment on the missions system. system. 28 Other Chinese remained within the mission-founded churches and tried to work there. By the 1920sfrustration was widespread. At the National Christian Conference held in Shanghai in May In 1881the English Presbyterian Mission, which began work­ 1922, both Chinese church leaders and missionaries spoke about ing in the Swatow area in 1858, convened a meeting of Chinese the "indigenous church." The two viewpoints present a con­ and mission leaders of the congregations for the purpose of or­ trast in emphases. The Chinese pointed out their distress over ganizing a Presbytery. At the heart of the enabling action was the denominationalism that had left its imprint on the young the principle that "the native church ought to be self-govern­ church in China. While expressing gratitude for the devoted ser­ ing, self-supporting and self-propagating.,,24 The identify of the vice of many missionaries, they said, church was defined vis-a-vis state and mission. The missionaries were at pains to stress the distinctive roles of government and We wish to voice the sentiment of our people that the wholesale, church. While the mission-church relationship was an intimate uncritical acceptance of the traditions, forms and organizations of one at this stage, the constitution anticipated the time when lead­ the West and the slavish imitation of these are not conducive to ership in the church would be fully in the hands of the Chinese the building of a permanent genuine Christian Church in China themselves. . . . the rapidly changing conditions of the country all demand an When the English Presbyterian leader, James Chalmers Gib­ indigenous Church which will present an indigenous Christianity, son, addressed the Centenary Conference in Shanghai in 1907 a Christianity which does not sever its continuity with the historical commemorating the coming of Protestant missions to China, he churches but at the same time takes cognizance of the spiritual inheritance of the Chinese races. 29 claimed that the churches of the Swatow area had achieved 80 percent self-support. He challenged the rest of the church in They appealed for a positive Christian response to the New Cul­ China to achieve full self-support within the next few years. Twenty­ ture Movement, an initiative on the part of a group of intellectuals five years later his son, Tom Gibson, reported that in 1931Swatow to bring about a renewed China. They argued that while the New churches raised 69 percent of their support, and this represented Culture Movement was good, it did not go far enough. As Chris­ a 4 percent improvement over the previous year. The missionaries tians they wanted a renewed China based on personal transfor­ continued to believe they were moving along the correct lines mation through faith in Jesus Christ. and could cite facts to prove it. But the "self" in the minds of In a report on leadership, the church leaders spoke candidly: the missionaries was quite different from that of the Chinese." "The time has come for a much larger responsibility to be The missions system was shaped by two things. In the first placed on the Chinese.T" To be an indigenous church required place, the missionaries had to come to terms with a political en­ indigenous leadership. vironment that was hostile in every way. The western govern­ While recognizing the importance of Chinese leadership, the ments and traders were constantly at odds with the missionaries. missionary statement singles out self-support for discussion. 31 And the missionaries faced equally difficult situations in relation Rather than a bold reaching out for fresh approaches, this report to the Chinese government and people. In this hostile and am­ reflects caution. biguous environment, the missionaries reached out for whatever The thrust of Chinese church leaders' concerns during the legitimation they could get. Although they were troubled by the 1920s is summed up in an eloquent passage from T. C. Chao's way in which the "Unequal Treaties" were made, missionaries address to the Shanghai Conference on the strengths and weak­ nonetheless accepted them as a necessary support to their mis­ nesses of the Chinese church. Chao said pointedly: "The Church sionary role. In the words of George A. Hood, "they regarded is weak because she is still foreign and divided. This is not because the right to hear, believe and practice the Gospel, as they inter­ the genius of the Christian religion is alien to the Chinese mind preted it, to be paramount, and to be defended with the same and heart, but because the church which expresses Christianity determination as that of modern contenders for human rights.":" is so various and rigidly organized that it does not fit in with the Second, the mission maintained its own organization, which called Chinese genius. She is foreign both in thought and form.,,32 Chao

32 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH conveyed passion as well as urgency." that the missionary movement had failed in achieving its ~and During the 1920s, missions and churches worked to bring aim in China, that is, in establishing indigenous churches. This about change. But the momentum generated during the twenties judgment may be debated, and various qualifications may be was quickly lost in the 1930s as the country was plunged into offered;" But there can be little doubt that from the Chinese another period of political upheaval with the Japanese occupation viewpoint, a genuinely indigenous church had not been achieved. of the country in 1931. The fundamental discontinuity, therefore, is the abrupt and com­ plete change in leadership after 1949. The classical vision was of The Three-Selfs Since 1949 an orderly evolution from mission to church. In the event, the transition was abrupt, precipitated by revolution within the po­ Proclamation of the People's Republic of China in 1949introduced litical order. a new order. The government moved on many fronts to root out Chinese Christians had to face challenges from several sides, threats to the republic and its people. This included foreign ele­ both before and after the Communist takeover in 1949: ments identified as imperialist and anti-revolutionary. Christian 1. The taunt that Christianity was a foreign religion and any missions and missionaries came in for their share of criticism as Chinese who became a Christian was unpatriotic. ("One tools of imperialism, and the churches they had founded in China more Christian, one less Chinese.") found themselves under a cloud of suspicion because of the 2. The reluctance of the missions to hand over leadership organic relationship. The outbreak of war in Korea in 1950height­ responsibility inevitably caused Chinese Christians to feel ened tensions. mistrusted and undervalued. In 1950 a group of Christian leaders, led by Y. T. Wu of the 3. The western forms of church life, especially denominational­ YMCA, drafted "The Christian Manifesto" in consultation with ism, proved to be a continuing embarrassment. Premier Chou En-lai. With this statement the leaders of the newly 4. Chinese Christians identified deeply with their nation, sharing founded Three-Self Movement declared their support for the Peo­ the resentment of all Chinese toward external powers that pie's Republic of China and its program of political and social violated China's territorial sovereignty. reform. The manifesto stated the commitment of the churches as 5. Chinese Christians felt their loyalty to Christ and the church follows: "Christian churches and organizations give thorough­ universal was questioned by some foreign friends who were going support to the 'Common Political Platform,' and under the animated by strong anti-Communist sentiments. leadership of the government oppose imperialism, feudalism, and 6. Chinese Christians wished to be free to work out their destiny bureaucratic capitalism, and take part in the effort to build an as citizens of the New China who were also loyal to Christ independent, democratic, peaceable, unified, prosperous, and powerful New China.t'" and the Body of Christ. This required a concerted effort to help people discern the From the statements and documents released by Chinese influence of imperialism in the church, both past and present, and church leaders since 1980, it is self-evident that the Three-Selfs join with the government in its reform efforts. Emphasis was are the framework for dealing with this agenda." The church placed on the duty of the churches to 11 cultivate a patriotic and democratic spirit ... The movement for autonomy, self-support, and self-propagation hitherto promoted in the Chinese church has already attained a measure of success.":" Christians were It was perhaps more than enjoined to work together and oppose imperialism, feudalism, fortuitous for Chinese and bureaucratic capitalism wherever these were manifested. Eventually some 400,000 Protestant Chinese signed this decla­ Christians that the ration. "three selfs" It was perhaps more than fortuitous that the Three-Selfs ter­ minology had been a part of the Christian vocabulary for nearly terminology had been a a century. In Chinese society it is common to identify a new part of the Christian program or campaign by assigning it numerals. Sun Yat-sen's vocabulary for nearly a theory of revolution was published as TheThree People's Principles. In 1951-1952, the government launched the Three Antis-Cam­ century. paign (corruption, waste, bureaucratism) and the Five Antis-Cam­ paign (bribery, tax evasion, theft of state assets, cheating in labor/ materials, stealing of state economic intelligence). In 1964Premier since liberation has been fully in the hands of Chinese leadership. Chou En-lai proposed the Four Modernizations, which he re­ They have carried the responsibility for guiding the church's des­ newed in 1975 (industry, agriculture, science-and-technology, and tiny. We can discern at least three focal areas of development. defense). The Cultural Revolution targeted the Four Olds (old First, the relationship of church and society has been a priority. culture, thought, habits, and customs). In 1981the Chinese Com­ The missions left a legacy of careful separation of church from munist Party set forth the Four Basic Principles (Marxism-Len­ the sociopolitical order. Long before liberation, some Chinese inism-Mao Zedong Thought, Chinese Communist Party leadership, Christian leaders had challenged this western formulation. Since the people's democratic dictatorship, and socialism) that are to liberation, it appears, this had been the area in which the most guide Chinese life. The Three-Selfs thus fit readily into this con­ thoroughgoing changes have been effected. Prior to 1949, Chris­ text. tians had been involved in society through hospitals, schools, On the level of vocabulary and concept, it is apparent there and agricultural work. After 1949, the churches no longer had is continuity between the present Three-Selfs Patriotic Movement opportunity to carry out service ministries of this kind. Leaders and the Three-Selfs associated with the modern missionary move­ have stressed the need for Chinese Christians to show solidarity ment. But the discontinuity is equally evident. Historian M. Searle with their peoples while bringing to bear in society the special Bates, who had a lifetime of association with China, concluded contribution that a faith commitment enables. 39

JANUARY 1990 33 Secondly, the relationship of the church in China to the church Afterword universal in light of the changes since 1949 is calling for fresh thinking. The Third National Chinese Christian Conference in The vision of an indigenous church as the grand aim of mission October 1980 stated: "While holding fast to the Three-Self was at the heart of the modern missionary movement. That vision . principle, we are open to friendly relations with churches and was carried out in a specific historical period that was dominated Christians abroad on the basis of equality and mutual respect.T" by a particular culture. In response to the work of missionaries The statement went on to criticize those from the outside who in many parts of the world, the foundation for new churches was have their own designs on China and ignore the views of the laid. In retrospect, it appears that the means of carrying out the Chinese church. This indicates a lack of mature understanding vision may have been inadequate when measured against the and genuine respect on the part of outsiders. What is needed is goal the leaders themselves had set. Rufus Anderson saw clearly a fuller vision of the universality of the church. There would then the importance of the indigenous church as the aim of mission, be place for a new appreciation of the particularity of any partic­ but he prescribed a style of tutelage for future leaders which, on ular church. In the words of K. H. Ting, "The firmer a national the one hand, tended to rob them of their own culture, and, on church roots itself among its people, the stronger its individuality the other, assured missionary control for generations. and the more it contributes to the catholicity of the universal The experience of the church in China is of immerse historical church.,,41 and contemporary interest. In spite of criticisms that can validly Finally, there is a call to develop theologically in the context be made of the modem missionary movement, it did successfully of the New China, to give greater depth to the faith and witness lay a solid foundation so that even though leadership of the church of the church. Roland Allen said more than seven decades ago was transferred abruptly, the church has demonstrated great re­ that one sign that the Gospel has taken root in the soil and soul siliency and indigeneity. The church in China today may be viewed of a people is when a "new revelation" or fresh insight from from various angles. Not least is to see the church as a vindication that message springs forth. What the shape of that new word of that faith which gave rise to the modem missionary movement will be is only beginning to be discerned, but a self-conscious two centuries ago. effort is underway to foster theological development. 42

Notes ------­

1. Stephen Neill, A History of Christian Missions (Harmondsworth, U.K.: 22. John King Fairbank, TheGreat Chinese Revolution 1800-1985 (New York: Penguin Books, 1964), p. 265. Harper & Row, 1986). 2. Panoplist and Missionary Magazine "A Brief View of Missionary Ex­ 23. George A. Hood, Mission Accomplished? TheEnglish Presbyterian Mission ertions," (june 1817), pp. 279-85. in Lingtung, South China (Frankfurt am Main: Verlag Peter Lang,1986). 3. John Angell James, Missionary Prospects (Birmingham: B. Hudson, 24. Ibid., p. 139. 1826), p. 40. 25. Ibid., p. 299. 4. Ibid. 26. Ibid., p. 285. 5. Wilbert R. Shenk, "Rufus Anderson and Henry Venn: A Special 27. Fusan Zhao [Fu-San Chao], "The Penitence and Renewal of the Relationship?" International Bulletin of Missionary Research 5:4 (Oct. Church in China," in David M. Paton, ed., Essays in Anglican Self­ 1981), pp. 168.-72. Criticism (London: SCM Press, 1958), p. 87. 6. R. Pierce Beaver, ed., ToAdvance theGospel-Selections from theWritings 28. Literature on these independent churches in English is limited. Some­ ofRufusAnderson (Grand Rapids, Mich.: Wm. B. Eerdmans Co., 1967), thing of the ethos and dynamics of these churches is depicted in the p.103. biography of Watchman Nee (Ni Duosheng), Against the Tide, by 7. Ibid. Angus I. Kinnear (Eastboume: Victory Press, 1973). Cf. Francis Price 8. Henry Venn, Letter to CMS Missionaries (February 1842)C13/L2; also Jones, The Church in Communist China (New York: Friendship Press, his The Present Position and Future Prospects of the Church Missionary 1962), pp. 16-20, 102-111; and William H. Clark, The Church in China Society (London: CMS, 1846). (New York: Council Press, 1970),pp. 116-21. Prior to 1949these were 9. Wilbert R. Shenk, Henry Venn-Missionary Statesman (Maryknoll, N.Y.: called "indigenous" churches. They either had only informal re­ Orbis Books, 1983). lations to missionaries or were entirely independent. One variety of 10. Henry Venn, The Native Pastorate and Organization of Native Churches the present House churches in China is rooted in this indigenous (London: CMS, 1866). church stream. Two brief articles that point up interesting facets of 11. Henry Venn, Instructions to Missionaries, March 26, 1863, subse­ these independent churches appeared in the Occasional Bulletin in quently published as an article in Church Missionary Intelligencer 14:5 1950: Theodore F. Romig, "The Family of Jesus," (October 23), (May 1863), 109-13. and Wang Shih-peng and H. W. Spillett, "A Christian Communist 12. Records of the General Conference of the Protestant Missionaries of China Settlement in China" (December 15). This is an area for further in­ (Shanghai: Presbyterian Mission Press, 1878). vestigation. Ralph R. Covell has recognized this in his Confucius, The 13. Ibid., p. 407ff. Buddha, and Christ (Maryknoll: Orbis Books, 1986), pp. 195-202. 14. Ibid., p. 453. 29. F. Rawlinson, Helen Thobum, and D. MacGillivray, eds., The Chinese 15. John L. Nevius, The Planting and Development of Missionary Churches Church As Revealed in the National Christian Conference (Shanghai: The (Philadelphia: Presbyterian and Reformed, 1958;reprinted from 1899 ,Oriental Press, 1922), p. 502. edition), p. 8. 30. Ibid., p. 540. 16. Roland Allen, Missionary Methods: St. Paul's orOurs? (London: World 31. Ibid., p. 249ff. Dominion Press, 1930) 2d ed., p. 183. 32. Ibid., p. 208. 17. Ibid., p. 184. 33. There is an extensive literature around the theme of the indigenous 18. Ibid. church in China. But this usage is to be distinguished from that in 19. Ibid. relation to the indigenous churches noted above. It would be more 20. Ibid., p. 196. correct to call this a discussion of how to indigenize the mission­ 21. James Bertin Webster, The African Churches Among the Yoruba, 1888­ founded churches. Three representative pieces from the 1920sare: T. 1922 (Oxford: Clarendon Press, 1964), p. 43. C. Chao, "The Indigenous Church," The Chinese Recorder LVI:8

34 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH (Aug. 1925), pp. 496-505; Samuel H. Leger, "Recent Developments Theological Review (1985/86), pp. 5-17. Third National Chinese Chris­ in Mission Policy in Foochow Congregational Mission," The Chinese tian Conference (1980), Three-Selfs Patriotic Movement, "Open Recorder LIV:3 (Mar. 1923), pp. 157~1; and D. Willard Lyon, "Dr. Letter to Brothers and Sisters in Christ of All China," Chinese Theo­ C. Y. Cheng's Thoughts on the Indigenization of the Chinese Church," logical Review (1980/85), pp. 49-53. K. H. Ting, "Retrospect and TheChinese Recorder LVI:12 (Dec. 1925), pp. 814-20. Prospect: Opening Address at the Third National Christian Confer­ 34. Far Eastern Office of Division of Foreign Missions, Documents of the ence" and "Another Look at Three-Self," Chinese Theological Review Three-Self Movement (New York: National Council of Churches of Christ (1985). K. H. Ting, "A Call for Clarity: Fourteen Points from Chris­ in the U.S.A., 1963), p. 19. tians in China to Christians Abroad," ChingFeng XXIV:1 (March 1981), 35. Ibid., p. 20. pp. 37-48. Zheng [ianye, "On the Question of a Church Affairs 36. Cynthia McLean, "Gleanings from the Manuscript of M. Searle Organization," Chinese Theological Review (1980/85), pp. 42-48. Bates," China Notes XXI:4 (1983), p. 261. 39. Fusan Zhao [Fu-San Chao], "Religion, Spiritual Culture and Na­ 37. Hood, Mission Accomplished, p. 411: n40. tional Unity," Chinese Theological Review (1985), p. 101-107. 38. Published statements on various aspects of the Three-Selfs Movement 40. Third National Chinese Christian Conference, "Resolution" (adopted since 1980 include the following. Cai Wenhao, "The Church in Oct. 13,1980), Chinese Theological Review (1985), p. 54-56. China-Yesterday, Today and Tomorrow," Chinese Theological Review 41. K. H. Ting, "Another Look at Three-Self," Chinese Theological Re­ (1982/1985), pp. 34-41. Chen Zemin, "Self Propagation in Light of view (1985), p. 1S-33. the History of 1986 Christian Thought," Chinese Theological Review 42. For a useful survey of developments since 1950, see Philip L. Wickeri, (1985/86), pp. 1S-29. Su Ded, "Three Tasks in Chinese Theological "Theological Reorientation in Chinese Protestantism, 1949-1982 Work Today," Chinese Theological Review (1985/86), pp. 3S-45. Sun (I)," ChingFeng 28:1 (March 1985) pp. 3~2, and (II), 28:2-3 (August Hanshu, "Three-Self in the Context of Church History," Chinese 1985) pp. 105-29.

My Pilgrimage in Mission

Norman A. Horner

OW often in human experience God nurtures some im­ In 1935, immediately following my senior year in college, I H mature, adolescent fascination and brings it to a measure enrolled as a first-year student at Louisville Presbyterian Theo­ of solid Christian commitment. My pilgrimage in mission began logical Seminary. It was there that my interest in "foreign precisely in that way. missions" (the term we used quite unabashedly then) was rekin­ During high school I was intrigued by stories of the adven­ dIed. The Student Volunteer Movement (SVM),although already tures of David Livingstone (1813-1873) and Henry M. Stanley in decline, still sponsored groups of interested students in the (1841-1904). Bychance I also discovered the writings of the French seminaries, and I joined such a group. Our seminary faculty in­ explorer Paul Du Chaillu (1835-1903) in the Denver Public Library. eluded a full-timeProfessor ofMissions and Evangelism, Dr. Charles Today, almost sixty years later, the impact of Du Chaillu's books, H. Pratt. "Uncle Charlie," as he was familiarly known to the Explorations andAdventures in Equatorial Africa and Wild Life Under students, taught a one-semester required course in the history of the Equator is still part of my emotional recall. Russell L. Taft, a missions. He also offered a remarkable variety of electives, the dedicated Sunday school teacher only a few years older than I, most memorable of which was designated "The Lives of Great directed me to a popular biography of the Scottish pioneer Fred­ Missionaries." In that course each student was obliged to read erick S. Arnot (1858-1914). ArnotofAfrica was the first missionary and evaluate a number of missionary biographies. Nineteenth­ biography I remember reading. I have long forgotten the author's and early twentieth-century figures predominated on the bibli­ name and cannot find that book listed in any bibliography avail­ ography, but some were from much earlier Christian history. able to me now, but Arnot's life greatly intrigued my imagination. Nothing made a deeper impact on my thoughts about com­ At age seventeen I was received under care of Denver Pres- mitment to overseas service than the arguments advanced by bytery as a candidate for ordained ministry in the Presbyterian /' Robert E. Speer. Speer retired from long and distinguished lead­ Church in the U.S.A. Such ordination awaited completion of both ership of the Presbyterian Board of Foreign Missions in 1937. I college and theological seminary, a total of at least seven more never met him personally, but his address to an SVM conference years. Hence there seemed no urgency about deciding whether in 1903, "What Constitutes a Missionary Call?" was reprinted to prepare for an overseas assignment or for the pastorate at again and again for the next forty-four years. I was especially home. Moreover, my pietistic faith dictated that the decision was impressed by these sentences: not properly mine to make, anyway. In God's time it would be made clear. The whole thing reduces itself to this simple proposition. There is Throughout the four years of college my interest in overseas a general obligation resting upon Christian men to see that the service was never a preoccupation, but neither was it entirely gospel of Jesus Christ is preached to the world.... You and I need absent from my thoughts, Occasional missionary speakers helped no special divine revelation to our personal lives to indicate that to keep it alive. The Presbyterian Church had a very large number we fall under that general duty. What we need is a special call to assure us that we are exempt from personal obedience to that of overseas personnel in those days. The mission in French Ca­ presumptive general duty. meroun, West Africa, was one ofits strongestandmostflourishing, but missionaries on furlough from other parts of the world also Quoting Ion Keith-Falconer's words to the students of Edinburgh extended their Macedonian calls for recruit. and Glasgow in the 1880s, Speer continued: "While vast con­ tinents are shrouded in almost utter darkness, and hundreds of Norman A. Horner, former associate editor of the INTERNATIONAL BULLETIN, millions suffer the horrors of heathenism and Islam, the burden continues asa contributing editor. Heis retired andlives in Louisville, Kentucky. of proof rests on you to show that the circumstances in which

JANUARY 1990 35 God has placed you were meant by God to keep you out of the a more troubling problem was the sense of guilt I felt about leaving foreign field." my African assignment. Today, when short-term assignments are That rigid logic would be unlikely to persuade most students the rule rather than the exception for most mission agencies, such in seminaries of the mainline churches today, but in the 1930s guilt feelings may be hard to understand. But my appointment many of us did not so readily dispute it. I, for one, found it entirely had not been for a limited time. Many of my senior colleagues convincing. In the fall of 1937, at the beginning of my senior year had spent their entire adult lives in Africa, and to this day I believe in seminary, I mailed my application for appointment to mis­ that people who make it their lifetime career are the real backbone sionary service under the Presbyterian Board. The hearty en­ of the missionary enterprise. Mastery of another language and dorsement of "Uncle Charlie" Pratt and other influential friends identification with another culture cannot be quickly accom­ was no guarantee of a favorable response. Our country was just plished. emerging from the Great Depression, and funds were in short supply. The board had been forced to curtail many projects over­ The next nineteen years (1949-1968) in Louisville, Kentucky, seas, and not many new missionaries had been appointed for were nevertheless a time of personal satisfaction and expanding several years. Hence it seemed a special act of Providence when thought. The first real challenge to my earlier understanding of mission began with the research I did in relation to my doctoral dissertation, a comparative study of Protestant and Roman Cath­ olic missions among the people of Southern Cameroun. In each A missionary's mastery of of the three regions to which I had been assigned in that country, Roman Catholic influence was strong. Large Catholic mission sta­ another language and tions were close to the Presbyterian centers, but we had had no identification with another social proxitnity and no personal friendships with the Catholic culture cannot be quickly missionaries. I had done little or nothing to improve the rela­ tionships, and my background made real objectivity difficult. accomplished. Preparation of my dissertation involved the examination of a vast body of materials written by Catholic missiologists and mission­ aries to Cameroun, and those afforded me a very different per­ a prompt reply invited me to indicate the areas in which I would spective from which to evaluate what I had actually seen of their be most willing to serve. I replied that I'd serve wherever they work. sent me, but that my preference was Cameroun in West Africa. Thus began an openness that went beyond the intra-Prot­ By December 1937 my appointment to Cameroun was as­ estant ecumenism to which I was already committed. Catholic sured, and I was directed to attend the outgoing missionaries' missionaries no longer seemed antagonists, although I was not conference at Hartford, Connecticut, in the summerof 1938.There yet ready to think of them as colleagues. Competition, I believed, I met three others appointed to Cameroun and some twenty-five was inevitable, but we had much to learn from one another and or thirty assigned to other fields. The worst of the depression had such competition must be kept from the unworthy level of mutual been weathered, and my denomination was determined to in­ incrimination and innuendo. crease its already substantial missionary presence throughout the During the summers of 1956 and 1959 I traveled widely in world. Latin America, getting acquainted with a different Catholic-Prot­ In March 1939, after six months of French language study in estant situation than we had known in West Africa. Then, from Paris, we appointees to Cameroun made the slow journey on the June 1963through January 1964, a sabbatical leave from the sem­ Dutch freighter Maaskerk from Bordeaux down the West African inary and travel grants from the Sealantic Fund and the Advanced coast to Kribi. Thus began my residence of ten years among a Religious Studies Foundation enabled me to travel extensively in people whose country was solidly under French rule and who the Middle East, Southeast Asia, and the Far East. I believe that took for granted the authority of foreign missionaries in the affairs I visited a wider range of Roman Catholic mission projects than of their churches, mission schools, and hospitals. Although the any other Protestant had done up to that time. The volume I storm clouds of World War II had already gathered dark and published in 1965, Cross and Crucifix in Mission, was in large part foreboding by 1939, none of us dreamed of the extent to which my reflections on thosevisits. Bytoday's standardsthatbook seems both political order and missionary structures would soon be an overly cautious and restrained evaluation of the possibilities changed. Colonialism, in its old form at least, was about to dis­ for Protestant-Catholic collaboration. But I believe that it was the appear, and the old order of missionary paternalism would crum­ earliest objective and nonpejorative comparison of their respec­ ble with it. tive missionary strategies. I was married on December 16, 1940,to Esther Daniels. Esther In 1968 I resigned from the Louisville Seminary faculty to had arrived in Cameroun a few months after I did, assigned to accept a specialized missionary appointment in the Middle East teach at the Hope School for Missionaries' Children at Elat, our under the Presbyterian Commission on Ecumenical Mission and largest station. After completing a second school year, she was Relations (COEMAR). This involved research and consultation permitted to join me in residence at Bibia, Lolodorf, some fifty on interchurch relationships, especially with the Orthodox and miles from Elat. There we became involved together in the myriad Eastern-rite Catholic Churches. My assignment was to the region of responsibilities expected of all "garden variety" mission­ as a whole, with primary residence in Beirut, where I served on aries in Cameroun during the 1940s. the faculty of the Near East School of Theology. Our service in Cameroun ended a full decade before complete Until the early months of 1975, one could move in and out independence came to both nation and church. I was invited in of Lebanon with freedom. I became well acquainted with both April 1949 to join the faculty of my own seminary as Dr. Pratt's clergy and laity in all communions in the countries from Turkey successor. This, I knew, meant the long and arduous process of eastward to Iran and fromSyria southward to Egypt and Sudan. completing a doctoral degree, and I had some apprehension about Many of them became warm personal friends with whom I am undertaking that after a rather long absence from academia. But still in contact. Briefer periods of travel and research also took

36 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH me to Ethiopia, across North Africa to Morocco, and through the we had helped arrange repatriation for the last of them. On July Gulf States of the Arabian peninsula. I am grateful to COEMAR 4, Esther and I left Beirut in a convoy of some seventy vehicles for giving me wide freedom to write my own job description and organized by the German embassy and bound for Damascus. make my own agenda. And I rejoice in every opportunity I had Damascus was flooded with refugees from Lebanon seeking pas­ to penetrate barriers of suspicion and mistrust that are the legacy sage to other parts of the world, but within ten days we were of past decades of mission in that part of the world. able to secure reservations to the United States via Switzerland. My modest travel budget permitted Esther to accompany me For the next six years, until my retirement at the end of 1982, only rarely, and she found her own area of special service in I was associate director of the Overseas Ministries Study Center Beirut. Between 1971and 1976she became friend-in-need to more (OMSC), then located in Ventnor, New Jersey. Those years were than sixty European and American women confined in Lebanese a happy and rewarding climax to my missionary career. The lively prisons, most of them either awaiting trial or serving three-year program at the OMSC enables Protestants, Roman Catholics, and sentences on drug charges. At any given time there were a dozen Eastern Christians to gather in a relaxed atmosphere of compan­ to fifteen, eight or more of them crowded into a single cell without ionship and mutual interest. Nowhere else in North America can beds or sanitary facilities in the Sanayeh Women's Prison. The one meet a greater variety of missionary leaders or join in ex­ others were confined to a psychiatric hospital some miles away ploring a wider spectrum of mission issues. Protestants of the or to smaller prisons elsewhere in the country. Esther battled the ecumenical mission agencies and those of the more independent system for permits to visit them regularly, shopped for their per­ conservative-evangelical boards live together there and face their sonal needs, kept separate accounts of any money they had for differences as brothers and sisters in Christ. I think that no aspect such purchases, supplemented the inadequate prison diet with of the ecumenical task is more important than that. home cooked and nourishing food, maintained regular contact I continue to feel the pride I have always felt at being called with their respective embassies, corresponded with their families, a missionary. The word itself has fallen into disfavor in some of negotiated with the local lawyers representing them in the cum­ our churches since the 1950sbecause of its earlier association with bersome Lebanese legal system, got medical care authorized when need arose, and even cared in our home for a very ill baby born in Sanayeh prison. Sixteen-hour workdays were her normal schedule much of the time. Rather than abandon the By spring 1975 the previously sporadic violence in Lebanon word " missionary"we had become full-scale war. It was no longer possible to travel freely even within the country, much less to other parts of the should elevate it to its region. Thus a major part of my assignment in the Middle East rightful place in a new era had reached an impasse. Yet classes at the Near East School of Theology continued to meet, albeit with a much reduced faculty of partnerships with the and student body. Periodically the intensity of fighting around churches in the Third us interrupted school activities altogether. At such times I vol­ unteered my services at nearby hospitals and elsewhere. Mean­ World. while Esther's provision for the women still confined in prisons took on new dimensions of urgency. Memories of our final eighteen months in Beirut are bitter­ the era of paternalism, but there are now evidences of its resto­ sweet. There was incredible destruction and suffering throughout ration. I rejoice in seeing it restored to favor, not merely out of the city: The winter of 1975-1976 was harsh and long. Yet the nostalgia for an older terminology but because none of the pro­ daily uncertainty through which we all lived nourished a cama­ posed alternatives carries the same rich meaning. However small raderie unlike anything we had known before. Lebanese neigh­ or halting our individual contributions, we missionaries belong bors who had been mere speaking acquaintances became concerned to a distinguished company. Eugene Nida correctly says: "No friends, anxious to share whatever they had. We walked together other humanitarian undertaking even comes close to equal what on the same dangerous streets, slept on mats in the same shelters the missionaries have done in relieving physical suffering, edu­ whenever the fighting reached a crescendo, rushed to help one cating deprived persons, mediating in social conflicts, and dem­ another cover shattered windows with plastic against the winter onstrating the meaning of a new life made possible by the power rains. of God" (liMy Pilgrimage in Mission," INTERNATIONAL On March 16-17, 1976, all prisons in Lebanon were sum­ BULLETIN OF MISSIONARY RESEARCH, April 1988, p. 65). Rather than marily "liberated" by armed groups. Eight of the twelve re­ abandon the word missionary we should elevate it to its rightful maining western women prisoners eventually found their way to place in a new era of partnership with the churches in the Third our small apartment for refuge, and within the next two weeks World.

JANUARY 1990 37 Book Reviews

Mission Handbook, 14th edition, Canada/USA Protestant Ministries Overseas.

Edited by W. Dayton Roberts and John A. Siewert. Monrovia, Calif.: MARC (Mis­ sions Advanced Research and Communi­ cation Center), 1989. Pp. 550. Paperback $23.95.

This comprehensive reference work, Ministries Overseas to Canada/USA Prot­cussing the relationship between church published approximately every four estantMinistries Overseas. The 14th edi­ and parachurch missionary efforts. years, is an indispensable tool for those tion carries statistical data for Canada Christy Wilson gives a brief state­ who are leaders, participants, and sup­ and the United States separately, with­ ment on Tentmakers, alluding to an porters of the missionary endeavor of out offering combined totals for North unsubstantiated statistic that 80 per­ the church. It is essential to the work America, making comparisons with cent of the unreached people groups of a broad range of people, including: previous editions a bit cumbersome. are in restricted areas. scholars and leaders of missionary While statistics and directory in­ In a rather strange treatise, Arthur agencies, training institutions, and formation constitute most of the book, Glasser uses the title "That the World churches. the introductory chapters provide a May Believe" to paint a negative pic­ Readers of the new Mission Hand­helpful context. In an article entitled ture of associations of missions that seek book should note a change in the sub­ "A Unique Opportunity," William to serve missions and increase their title: from North American Protestant Dyrness provides descriptive glimpses networking and cooperation. This of churches around the world. chapter would have been more 'appro­ In "The Sending Body," Sam­ priate as an editorial in a periodical than Wade Coggins, retiring Executive Director of uel Moffett reviews and evaluates the as a chapter in an important reference EFMA (Evangelical Foreign Missions Associa­sending base of North America, mak­ work. In an article dealing with mis­ tion), was a missionary in Colombia, South ing comparisons from the past and dis- sion associations, he takes an unex­ America, in his earlier years. plained departure to give, without context, a negative commentary about the World Evangelical Fellowship, Responding creatively to the which is a body made up not of mis­ needs of Furloughed and Return­ HAVING sions but of evangelical associations in ing Missionaries is the hallmark more than fifty countries. Despite the of Catholic Theological Union's GIFTS heavy editorializing, the chapter con­ (CTU) Mission Program. CTU tains helpful elements of history and Mission courses are presented THAT information about mission associa­ from a global perspective, within tions. a cross-cultural environment. DIFFER I found no major surprises in the Our Hyde Park location allows stu­ Profiles of Ecumenical Churches statistics, though some may not have dents to experience ministry within PEGGYL. SHRIVER expected the extent of increase in the Introduction by MARTIN E. MARlY number of missionaries. Career mis­ an urban context. Creative mis­ $7.95 siologists include: sionaries have increased from 39,370(a Among the thirty-two Christian slight adjustment of the number re­ Stephen Bevans, SVD Archimedes Fornasari, MCCJ communions-largely Protestant ported in the 13th edition of the Hand­ Anthony Gittins, CSSp John Kaserow, MM and Orthodox-profiled in this book book), to 43,648. Short-termers, who Michael Kirwen, MM Jamie Phelps, OP there are great diversities. Yeteach numbered 21,830 (this figure is some Ana Maria Pineda, SM Robert Schreiter, CPPS has been committed to working 6,000 less than what was reported in FALL MISSION INTENSIVE: together in an ecumenical relation­ the 13th edition of the Handbook, a re­ ship emphasizing unity of purpose ConductedbyC/aude-Marie BarbourandEleanor Doidge, WB vision reflecting a more restrictive def­ and destiny. Here are described the inition of short-term personnel) have - Theory and experience integration unique riches of each Christian -Individualized 10 week program tradition, the poignant stories of increased to 31,519. The total for career - Cross-cultural training their historical roots, the common and short-term personnel combined is 75,167,a gain of almost 23 percent from PROGRAMS OFFERED: human strengths and weaknesses, the evidence of the Holy Spirit as the number reported in the 13th edi­ - Degrees and Certificates balm and goad, and the centrality of tion. - Continuing Education Jesus Christ in all of the churches. Annual income received by U.s. - Day, Evening and Weekend Courses agencies for overseas ministries is re­ At bookstores or from: ported as $1,728,100,000, a 31 percent CONI'ACI: Lawrence Nemer, SVD FRIENDSHIP PRESS gain over the figure reported in the 13th Director ofWorld Mission Program Distribution Office edition. CATHOliC THEOWGICAL UNION ~O. Box 37844 Because of the variety of ways the 5401 SouthCornell - IBMR Cincinnati, OH 45222-0844 material is presented, there is no end Chicago, Illinois 60615 (513)948-8733 ~ of its uses for people of all levels. (312) 324-8000 Direct orders add $1 shipping per book. Orders under $25 must be prepaid. r -Wade Coggins

38 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Profiles in Liberation: 36 don Annis is an Overseas Develop­ "is the village Indian's tiny plot of Portraits of Third World ment Council scholar and researcher. corn and beans, known as the milpa." Theologians. Although by most standards the peas­ This is more than raising crops. It is a ants in San Antonio remain poor, a worldview . The milpa is both a cultur­ By Deane William Ferm. Mystic, Conn.: closer study of the population reveals ally congruent means of production and Twenty-Third Publications, 1988. Pp. class differences in response to com­ a logical expression of ethnic self­ 193. Paperback $9.95. plex historical, cultural, socioeco­ understanding or "Indianness." This nomic, and religious factors (chaps. 1­ "milpa logic" is Catholic and for Deane William Ferm has been survey­ 2). A very recent factor is the rapid centuries has expressed the Indian's ing and introducing liberation theolo­ growth of Protestantism in Guatemala. lowly place in Guatemalan society. It gies for a long time and is widely Protestant membership during this maintains equality within the Indian known by his former resourceful pub­ period stood at around 20 percent and community by requiring that everyone lications on the subject. This time the is now closer to 30 percent. invest their economic surplus in reli­ author provides a unique service in The central actor in Annis's study gious celebrations-a kind of "cul- putting together profiles of thirty-six theologians from the third world, twelve from Africa, eight from Asia, and sixteen from Latin America, show­ ing how they do theology from their own context. His main contention is that there is not one monolithic system but many "liberation theologies." Ferm has not only worked exten­ sively and carefully with the bibliog­ raphy of these theologians but has corresponded with them, asking them some basic questions that can be rel­ evant to the North American reader­ ship, such as: their understanding of liberation theology, how their views and the issues have changed over the MEETING THE CHALLENGE OF THE past ten years, and the role of Marxist analysis in their theology. He asked CRO~CuLTURAL them to tell their own personal stories CLASSROOM and the crucial events that shaped their he education of MKs and third world. kids is a very special assign.. lives. ment-and the challenge doesn't end when class is dismissed! The product is a very useful guide T to the main representatives of contex­ Missionary teachers spend 24 hours a day in their new country. And tual theology in Africa, Asia, and Latin along with the teaching skills they take to their field of ministry, they America, with a selected bibliography need thorough preparation for the personal and lifestyle changes they'll of each individual author. The book is face. Teachers who are overwhelmed by the realities of cross..culturalliving good for dispelling common misper­ are hardly able to help students who often are themselves struggling with ceptions for those who care and as a separation, self...esteem and cultural identity. companion for introductory courses or Wheaton College Graduate School offers the training to meet this dual a personal reading course on this still challenge. Cross-Cultural Education-a specialization available in fertile and challenging subject. both Missions/Intercultural Studies 'and Educational Ministries-is -Mortimer Arias designed to ease the difficulties of teaching in a multi...cultural classroom and aid successful adjustment to life in an unfamiliar cultural setting. You'll benefitfrom: Relating Mortimer Arias,former bishop oftheEvangelical • Faculty whose academic credentials are enhanced by Christian education Methodist church in Bolivia, and former presi­ first..hand experience in overseas ministry to the needs of dentof the LatinAmerican Biblical Seminary in • The Billy Graham Center Library and its outstanding contemporary San Jose, Costa Rica, is now teaching Mission resources on missions, evangelism and third world society. and Evangelism at Iliff School of Theology, Den­ ver, Colorado. culture • Internships and cross..cultural tutoring opportunities • Many nearby mission agency headquarters • On..campus interaction with nearly 150 MKs among God and Production in a Wheaton's undergraduates Guatemalan Town. • Special financial aid programs for pre..service and furloughing missionaries By Sheldon Annis. Austin: Univ. of Texas Wheaton College Graduate School will prepare you Press, 1987. Pp. xii, 197. $27.50. to help MKs put their world together. Write us, or San Antonio Aguas Calientes is a mar­ call 1...800...888...0141 today, for full information. ket town located in the central high­ lands of Guatemala. "God" refers ~ Admissions Director to the religious implications of the data WHEATON COLLEGE GRADUATE SCHOOL that the author uncovered in the course fWheaton, Illinois 60187..5593 1-800..888..0141 of his research, in 1977and 1978. Shel­

JANUARY 1990 39 ture tax." Clues to this self-awareness sessed and the upwardly mobile en­ isfaction, her Protes tan t sister-in-law can be found also in the Indians' ap­ trepreneurs, both of which are open to manufactured marketable huipiles. The proach to cottage industries such as cane a Protestant ideology (or quasi-Prot­ Catholic woman's approach was sym­ mat (petate) and textile weaving (the estant brands of Catholic ideology) of bolic, deeply imbued with a sense of huipil). sue/a al cielo (from dirt floor to heaven, harmony, order, and balance. This the Increasingly, disintegrating forces pp . 81- 90). Protestant weaver set aside when she are working against the colonial Indian While testing his hypotheses, the converted to the Protestant faith. world view , gradually overtaking vil­ author disco vered a significant differ­ Both Catholics and Protestants lage life. The milpa-based economy is ence between the approach of a Cath­ weave with financial gain in mind. But in crisis. The traditional social egali­ olic and a Protestant weaver to the ir the difference between them lies in what tarianism (the assumption of shared craft. Whereas their technique was the the y bring to their task. The more of poverty) is bein g undercut. This has same, their different worldviews gave her psyche and cultural heritage that produced two classes of Indians that them quite different understandings of the traditional producer puts into her now stand ou tside the boundaries of what the y were doing. While the Cath­ weaving, the more she creates a kind traditional Indianness: th e dispos­ olic woman wove for plea sure and sat- of social currency that is marketable only within the community. But, the author argues, an individualistic Prot­ estant conversion redefines the Indi­ ans' communal self as me. While for the traditional Indian woman textiles are wealth, for a Protestant textiles are THE QUIET a means to wealth. Annis found tha t Catholic women tend to make money from weaving and Protestants from REVOLUTION selling what their Catholic sisters pro­ duce. The income derived from textiles As Christianity prepares to enter its third serves to stabilize, rather than change, millennium, it remains, despite strug­ the traditional productive system of gles and areas of decline, a Catholics. Protestants tend to use their remarkably lively faith. surplus to create and expand their op­ The Quiet Revolution portunities. Almost half of the up­ (previously published in wardly mobile families in his sample hardcover under the title were Protestants, in a village where about 18 percent are Protestant. In con­ Christianity in Today's clusion, Annis attributes the new In­ World) provides a vivid dian receptivity to Protestantism to the portrait of this faith as it ex­ sweeping change in traditional Indian ists aro und the world today. community values. This ground-breaking study may prove to be very significant if the au­ thor's conclusions can be upheld else­ where in Guatemala. Given the ultimate direction of his study, it is unfortunate that he did not develop a typo logy of Protestantism in San Antonio, in the same way that he did with Catholicism (pp . 90-91) . He documents the Prot­ estant presence and beliefs and dis­ cusses the Protestant ethic, with little awareness of an emerging new kind of Protes tantism. Although these hy­ potheses need to be tested on the sev­ eral types of Catholics and Protestants with more sensitivity to the theological and ideological nuances, Annis is to be congratulated for raising valid ques­ tions about the much vaunted growth of Prote stantism in Guatemala. - Guillermo Cook

At your bookstore, or call1-BOO-633-9326 In Michigan, call collect 616-459 -4591 Guillermo Cook lived in Guatemala during the FAX 616-459-6540 1960sand visits thecountryfrequently with the grassroots theological education program of the Latin American Evangelical Centerfor Pastoral

977 WM. B. EERDMANS Studies (CELEP). He is affiliated with the Latin PUBLISHING CO. America Mission and has a Ph.D. in intercu l­ :loSS JEFFERSON AVE. S.E. / GRAND RAPIDS, MI CH. +9S03 tural studiesfrom Fuller TheologicalSeminary.

40 INTERNATIONAL B ULLETIN OF MISSIO NARY R ESEARCH Fifteen Outstanding Books of 1989 Quest for Belonging: Introduction to a Study of for Mission Studies African Independent Churches.

By Inus DaneeI. Gweru , Zimbabw e: Mambo Press, 1987. Pp. 310. Paperback. The editors of the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH have No price given. selected the following books for special recognition of their contribution to mis­ sion studies in 1989. We have limited our selection to books in English, since it In this work designed as an introduc­ would be impossible to consider fairly the books in many other languages that tory missiological survey of African in­ are not readily available to us . We commend the authors, editors, and publishers dependent churches, Professor Daneel represented here for their contribution to advance the cause of missionary re­ combines his extensive research on search with scholarly literature. churches in Zimbabwe (chaps. ~6) with an introduction on a continental scale (chaps. 1-3) and a concluding Costas, Orlando E. chapter of "theological reflection." Liberating News: A Theology of Contextual Evangelization. Within a single work Daneel pro­ Grand Rapids, Mich.: Eerdmans Publishing Co. Paperback $12.95. vides brief but fair introductions to the Elliston, Edgar J., ed. work of other leading scholars such as Christian Relief and Development: Developing Workers for Effective Sundkler, Barrett, and Turner, and he Ministry. offers concise and incisive treatment of Dallas: Word Publishing. Paperback $14.99. the issues of typology, history, causa­ Gilliland, Dean S., ed. tion, and theological evaluation of in­ The Word Among Us: Contextualizing Theology for Today. dependent churches. Fully aware of Dallas: Word Publishing. Paperback $15.99. the hazards of generalizing about these Gittins, Anthony J. churches, he nevertheless recognizes Gifts and Strangers: Meeting the Challenge of Inculturation. that theological reflection on them is an Mahwah , N.J.: Paulist Press . Paperback $9.95. essential part of missiology. From this Goodpasture, H. McKennie, ed. perspective he presents much empiri­ Cross and Sword: An Eyewitness History of Christianity in Latin America. cal data and produces a valuable read­ Maryknoll , N .Y.: Orbis Books. Paperback $12.95. ing of the independent-church scene Greenway, Roger S., and Monsma, Timothy M. in Africa. Its significance for all African Cities: Missions' New Frontier. churches is obvious. Any theological Grand Rapids, Mich.: Baker Book House. Paperback $18.95. training institution that has not offered Horner, Norman A. a course on independent churches for A Guide to Christian Churches in the Middle East. lack of a suitable textbook has no ex­ Elkhart, Ind.: Mission Focus Publications (Box370). Paperback $6.00. cuse any more. The much-needed text Jansen , Frank Kaleb, ed. is now available. Target Earth: The Necessity of Diversity in a Holistic Perspective on World The only major weakness in this Mission. presentation is that geographical bal­ Pasadena , Calif.: Global Mapping International, and Kailua-Kana, Hawaii: Univ. ance is lost after chapter 3. The three of the Nations. Paperback $27.50. later chapters on Zimbabwe take up 55 McGee, Gary B. percent of the book and the final chap­ "This Gospel . .. Shall Be Preached": A History and Theology of ter deals almost exclusively with Zim­ Assemblies of God Foreign Missions Since 1959. Volume 2. babwean churches in the context of the Springfield, Mo.: Gospel Publishing House. Paperback $12.95. debate among Beyerhaus, Oosthuizen, MacInnis, Donald E. and Martin in South Africa in the Religion in China Today: Policy and Practice. 1960s. In spite of this limitation, the Maryknoll, N. Y.: Orbis Books. $34.95; paperback $18.95. book is in a class by itself and goes a Newbigin , Lesslie. long way toward filling a gaping hole The Gospel in a Pluralist Society. in the literature on independent Grand Rapids, Mich.: Eerdmans Publishing Co., and Geneva: World Council of churches. Churches. Paperback $14.95. - Stan Nussbaum Pate, Larry D. From Every People: A Handbook of Two-Thirds World Missions with Directory, Histories, Analysis. Stan Nussbaum is Director, Centrefor New Re­ Monrovia, Calif. : MARC/World Vision International. Paperback $14.95. ligious Movements, Selly Oak Colleges, Bir­ Roberts, W. Dayton, and Siewert, John A., eds. mingham, England. His doctoral dissertation on Mission Handbook: U.S.A.lCanada Protestant Ministries Overseas. 14th independent churches in Lesotho, presented at edition. theUniversity ofSouthAfricain 1986, was com­ Monrovia, Calif. : MARC/World Vision International, and Grand Rapids, Mich.: pletedunderthesupervisionof ProfessorDaneel. Zondervan Publishing House . Paperback $24.95. Sanneh, Lamin . Translating the Message: The Missionary Impact on Culture. Maryknoll, N.Y.: Orbis Books. Paperback $17.95. Tucker, Ruth A. Another Gospel: Alternative Religions and the New Age Movement. Grand Rapids, Mich.: Zondervan Publishing House. $19.95.

JANUARY 1990 41 Where do you go when you need to .. .? Hungry, Thirsty, a Stranger: The Check theaddress of that Determ ine whichcountries have Researchanything about the MCC Experience. Mission you need towriteto? theleastmission activity? North Americanmissionary enterprise: Discover what arethe Get information togivetoa By Robert S. Kreider and Rachel Waltner How many singlewom en? associations ofmission candidatefor overseas service? How many missionsare Goossen, Scottdale, Pa.: Herald Press, agencies? Learn whata tent-makeris? based inMissouri? 1988. Pp. 391. Paperback $14.95. Lookupthetelephone number Investigatethetruthabout Whicharethelargest of yourmissionaryspeaker? parachurch mission entities? agencies? This book is the fifth in a series in­ Where arethe largest Find out whichagenciessend tended to tell the story of the Men­ number of missionaries out themost career nonite Central Committee (MCC) of concentrated? missionaries? Canada and the United States, In this volume thirty case accounts are of­ fered, not as a continuous historical Turn to the 74th MISSION record, but as selected scenes from the panorama of MCC individual and cor­ HANDBOOK!! porate experience. They are concrete examples of Mennonite theology in ac­ (Canada/USA Protestant Ministries Overseas) tion-obedience to Christ through love of neighbor as the fruit of repentance I)'~' ~: , and conversion. This is the taproot of A comprehensive resource with detailed MCC life and its motto, "In the \ ;" 1~.1J, '1"'1 ,:1':,.1It.... descriptions of nearly 1000 Protestant "c.:/ \ PJ ' -.. Name of Christ." missionagencies.withseparate listings for MCC is a viable example of the Canada and the United States, Provides ..... up-to-date statistics and information about integration of evangelism and social missionarysending and support...... action th at American churches split Introductory essays of profound apart in th e first part of this century, missiological significance by Drs, William and which now again is the focus of A, Dyrness. Samuel H, Moffett, J, Christy much reflection on their part. Most Ust price $23.95 Pricefor MARC customers: $ 21.50 WilsonandAnhu r F,Glasser. Mennonites have always expected Ouantity discounts available: Calilornia residents add 6.75% sales tax, MCC to be more th an a welfare agency. Shipping&haooling$3.50for first copy, Add$,25 for each additional copy, "Obedience to the words and deeds of Christ still means love, grace , wit­ MARC 919 W. Huntington Dr. Monrovia CA 91016 USA (818) 303-8811 ness, compassion, and community" (p. 9). Even so, there are disclaimers in the book to indicate that some inside and outside the organization might have different interpretations of obe­ dience. How Mennonite! HewTitles The first cases in the book describe the origins of MCC in famine and relief From Paul1st Press work in South Russia among the Dutch/German Mennonites. In subse­ quent cases, the major areas of MCC involvement are identified. During World War II, MCC negotiated with GIFTS AND STRAN GE RS, the governments of Canada and the Meeting the Challenge of Incul­ United States to devise structures for turation, Antho ny J. Gillins, alternatives to military service for C.S.Sp. Examines the ant hro­ members of th e h is toric peace pological aspects of missionary churches. Afte r the war, MCC was in­ volved in reco nstruction of wartorn work, the importance of lan­ areas. Now the organization consists guage in determining culture, of 1,000 workers; 10,000 part-time vol­ and the willingness of the mis­ un teers; 10,000 worker alumni who ed­ sionary to be changed by the ucate and inspire the su p p or tin g host culture . Paper $9.95 churches; aid and development pro­ grams in 50 countries, and an annual operating budget of $33 million. LITUR GIES OF THE FUTU RE, The Process In one section, MCC publicity ma­ and Methods of Inculturation, Anscar J. Chu­ terials are described and its distinctive pungco, 0. S. B. Examines Vatican II's Consti­ artist's posters are pictured. A foldout tution on the Liturgy to find ways to possibly organizational chart at th e end of the change the order of the Mass, the euchari stic celebration, and the rites of marriage and initia­ tion. Paper $9.95 Frances F. Hiebert is a member of the Mennonite r Brethren Board ofMissionsandServices, agrad­ uate student at Fuller Seminary, and a former • PAU Lorsi 'PRESS or missionary in India with the Mennonite Breth­ 997 Macarthur Blvd " Mahwah, NJ 07430. 201 -8 25 -7300 ren Mission.

42 INTERN ATIONA L BULLETIN OF MISSIONARY R ESEARCH book clearly ide ntifies the various pro­ themes, which places Marxist revolu­ ary praxis without actually being in­ grams of the agency and its affiliates . tion as the interpretive key, critical volved in an active revolution. He feels A stated purpose of the book is to analysis, projected result, or enabling that their attempts at praxis-based the­ describe the struggle of MCC pers on­ necessity of each theme, similar to th e ology are still imprisoned by theory and nel, many of whom are inexperienced results seen in the works of many other speculation . lay workers, with the demands of con­ Latin American rad ical liberation the­ Although Arce's rejection of evan­ science, Christian ethics, and compas­ ologians. gelism as witness, final judgment, the sion in complex moral and political One unique ele me n t of Arces possibility of a personal relationship arenas, so that others may benefit and presentation is his criticism of other with God in Christ, and the normativ­ be encouraged. In the stren gth of liberationists for trying to do theology ity of Scripture makes his theology par­ God 's Spirit, these efforts bear fruit be­ from th e starting point of revolution- ticularly repugnant to evangelicals, we yond expectation. "Little signs of the kingdom appear in the wildern ess of suffering and despair" (p . 10). Kreider and Goossen are well qualified to write about MCC. Both professional historians, Krieder ha s New - Spring 1990 served with MCC in a variety of as­ Thomas G. Christensen American Society signments; Goossen has written nu­ AN AFRICAN TREE OF LIFE merous books and articles about "For anyone who wants to see how the very best of Mennonite life. of contextual·theologies are being developed to­ This book is heartily recom­ day." - Robert J. Schreiter mended for the model it presents of an Paper $17.95 Missiology organization that seeks to mini ster to Lamin Sanneh the whole person in obedience to Jesus TRANSLATING THE MESSAGE Series Christ. The Missionary Impact on Culture -Frances F. Hiebert "A turning point in the study of the Christian mis­ sionary enterprise.. .." - Harvey Cox Paper $17.95 Louis J. Luzbetak The Church and Socialism: THE CHURCH AND CULTURES New Perspectives In Mlssiologlcal Anthropology Reflections from a Cuban Context. "An excellent book made even better-truly ecu­ menical." - Eugene Nida By Sergio Arce. New York: Circus Publi­ Paper $19.95 cations, 1985. Pp. xiii, 196. Paperback Ralph R. Covell $6.95. CONFUCIUS, THE BUDDHA, AND CHRIST Sergio Arce, Cuban Presbyterian the­ A History of the Gospel in Chinese ologian, offers an excellent example of Paper $16.95 praxis-based liberation theology in these James J. Stamoolis twelve essa ys dating from 1965to 1983. EASTERN ORTHODOX MISSION The first three essays set the founda­ THEOLOGY TODAY TransIattDg+ tions for his view of Christian faith : the Foreword by James Meyendorff a- Paper $18.95 history of Christianity in Cuba, his rea­ Guillermo Cook sons for being a Christian Marxist in­ THE EXPECTATION OF THE POOR 1heM MWY~". clii"Ci*n stead of simply a Marxist, and his Latin American Basic Ecclesial Communities description of the mission of the church. in Protestant Perspective The other nine essays deal with Paper $15.95 th emes such as evangelism, unity, Paul F. Knitter church renewal, incarnation, faith, NO OTHER NAME? ideology, theology, spirituality, and A Critical Survey of Christian Attitudes In Sanneh liberation. Arce's method is a bit de­ toward the World Religions Paper $14.95 ceptive, but easy to unravel because of Richard Henry Drummond its repetition in almost every essay. He TOWARD A NEW AGE IN begins making some pious, orthodox CHRISTIAN THEOLOGY statements about the theme, but then Paper $16.95 proceeds to immerse it in the principles Wilbert R. Shenk and practice of the Marxist revolution­ HENRY VENN­ ary movement in Cuba. What results MISSIONARY STATESMAN from that immersion is generally a sec­ Paper $16.95 ularized red efinition of these Christian Charles W. Forman At bookstores ISLAND CHURCHES OF or from the THE SOUTH PACIFIC publisher Raymond C. Hundley, missionary with OMS Paper $17.95 Eugene Nida and William Reyburn ,ft\ ORBIS BOOKS International in Columbia since 1970, is cur­ Maryknoll, NY 10545 rently Field Director for OMS Colombia and MEANING ACROSS CULTURES 'WI Adjunct Professor of Hermeneutics in the Bibli­ Paper $15.95 Add $2.00 for postage/handling cal Seminary of Colombia . He is the author of Everett Nichols Hunt, Jr. MCNisa orders Call toll free: Radical Liberation Theology: An Evangeli­ PROTESTANT PIONEERS IN KOREA 1-800-258-5838 Paper $17.95 In NYS call collect cal Response. 914 941-7687

JANUARY 1990 43 can learn much from his criticisms of Wise as Serpents, Harmless as our theologizing and our own critical Doves: Christians in China Tell interaction with his radical redefini­ Their Story. tions. In the final analysis, Arce is pro­ vocative but not convincing . Edited by Jonathan Chao and Richard Van The book also contains interesting Houten. Pasadena, Calif.: William Carey commentaries by Germ an liberationist Library, 1988. Pp. xxxiv, 248. Paperback Dorothee Soelle and Columbia Uni­ $10.95. versity's Stanley Aronowitz, and ends with four appendices containing proc­ This is a book of testimonies about the the experiences related here cover the lamations by Fidel Castro of his new religious experiences of Chinese Chris­ ap preciation of Christian liberationist period from 1949 to 1984 and are sub­ tians who are ass ociated with house faith as a partner in the goals of Marxis t divided into several phases: The Road churches in China. Collected by Jon­ revolution. to Liberation (1949-65); The Cultural athan Chao and edited by Richard Van Revolution (1966--69); Confusion and - Raymond C. Hundley Houten and the staff of the Chinese Resolve (1970-78); The Taste of Free­ Church Reseach Center in Hong Kong, dom (1979-80); Clamping Down (1981­ 84). The format includes question-and­ answer interviews, testimonies, letters to friends in Hong Kong, sermons, re­ The Logic of Evangelism ports by travelers, transcripts of re­ WILLIAM J.ABRAHAM corded material, interpretations by house-church leaders, poems, and " A~r~!ra m subjects tpe theology ~i1 these Christians, by some limited the­ dialogue with other streams of the ological perspectives, and by the va­ larger ecumenical church." Costas's riety of the heresies that are challenging creative, sound blend of evangelical A Theology of. their faith and threatening to corrupt commitment and enlightened social their witness for Chri st. thinking recommends this book to Contextual -Ralph Covell well-informed laypeopl e as well as to pastors, theologians, and scholars. Evangelization Paper, $12.95 Ralph Covell is Academic Deanof Denver Con­ servative Baptist Seminary.Hewasamissionary_ in China and Taiwan (1946-{j6) and formerly editor of Missiology. His most recent book is 910 ...... WM. B. EERDMANS _ .,~ PUBLISHING CO. Con fucius, the Buddha, and Christ. '5 5JEFFERSON AVB.$.E . I GRAND llAPlDS, MICH . 49503

44 INTERNATIONAL BULLETIN O F MISSIONARY R ESEARCH The Bishops' Progress: A Historical Ethnography of THE WORLD Catholic Missionary Experience life in German colonial times, in the transitions between the world wars, OF ISLAM on the Sepik Frontier. and in the approach to national inde­ pendence in 1975. ByMary Taylor Huber. Washington, D.C.: Huber's eye is always on the tell­ Smithsonian Institution Press, 1988. Pp. ing detail that reveals what was truly xii, 264. $29.95. going on as history was moving ahead. She has a keen ear for the cognitive Now and again one reads a truly sat­ dissonance that SVDs overcame when isfying book. Mary Taylor Huber's The they spent as much time developing Bishops' Progress is one of those. Huber their material base as they did preach­ is a social anthropologist who became ing the Word and celebrating the Sac­ curious about missionaries during a raments. She sniffs out, too, the field trip dedicated to more standard dilemmas that men trained to live in anthropological concerns. We are for­ semimonastic communities in exact tunate she got side-tracked. observance of a schedule of prayer and Specifically, Huber has written on other activities faced on the jungle an "ironic dimension" she discov­ frontier. And the paucity of discussion ered in the life, work, and emerging of the transition from mission to local self-understanding of the missionaries GOD IS ONE church speaks volumes about Roman The Way of Islam of the Society of the Divine Word Catholic. missioners' dilemma in that By R. Marston Speight (SVDs)on the northeast coast of Papua arena. New Guinea between 1896and the late Highlighting the common fac­ Huber's book is good on these and tors as well as the important 1970s. She uses "progress" in the a dozen other points. It is readable, technology used by, the circumstances issues of faith and life that incisive, and insightful. She avoids the divide us, God Is One confronts affecting, the mission law governing, mistakes outsiders frequently make and the complex of roles taken on by barriers to understanding the when they venture into strange soci­ Islamic way with concern and three bishops to hold together the de­ eties, and by returning to tell the tale velopment of a fascinating interpreta­ accuracy. Includes examples of Huber gives her readers a splendid Islam's contributions to science, tion of mission life. chance to experience something of the We are all familiar with the adage art, medicine, architecture and texture of her subjects' lives. I suspect, literature. 144 pp. $5.95 that anthropology is written about too, that Huber has uncovered themes peoples culturally and perhaps geo­ that have validity far beyond its im­ NEIGHBORS graphically distant from an author, mediate Melanesian setting. The book Muslims in North America while sociology is what one writes is a must for anyone wanting to un­ lnieroietos by Elias D. Mallon about one's own people. To this re­ derstand what was happening in the Neighbors shatters the stereo­ viewer, who spent twenty-one years as Catholic missions of the past one types of fear and suspicion as a member of the Society of the Divine hundred years. Muslims in North America talk Word and five as a missioner in Papua -William R. Burrows in lively interviews about their New Guinea, it was amazing to see an families, their work, and their anthropological study so uncannily ac­ curate and insightful about his native spiritual journeys. 48 pp. $4.95 tribe. To Huber, the SVDs were a for­ William R. Burrows, former missionary to ONE GOD, eign people in a strange land. She cap­ Papua New Guinea, is Managing Editor, Orbis TWO FAITHS tures masterfully the ironies of mission Books, Maryknoll, New York. When Christians and Muslims Meet A Study Guide on the World of Islam By Sarah Klos Dissertation Notices Six excellent sessions combine participatory activities, clear in­ From the Catholic University of Nijmegen, structions and useful resources The Netherlands, 1969-1989 for adult and older youth study groups. 48 pp. $4.95 Doctoral dissertations relating to missions, Theological Faculty (Faculteit God­ geleerdheid) of the Catholic University of Nijmegen, The Netherlands. The Faculty offers the S.T.D. degree. f At bookstores, denominational supply houses, 1969 Missio Aktuell Verlag, Aachen 1979. or directly from: Muskens, M. P. M. German version: "Partner beim FRIENDSHIP PRESS "Indonesie, een strijd om Aufbau, die katholische Kirche in Distribution Office P.O. Box 37844, nationale identiteit: nationalisten, Indonesien," Missio Aktuell Verlag, Cincinnati, OH 45222-0844 islamieten, katholieken. Published Aachen 1979..Bahasa Indonesian (513)948-8733 by Paul Brand, Bussum, 1969 (second translation: "Pengintegrasian di Direct orders add $1 shipping per book. edition 1970). English version: alam Indonesia," Percetakan Orders under $25 must be prepaid. "Partner in Nation Building, the Arnoldus Publishing House, Ende, Catholic Church in Indonesia," 1973.

JANUARY 1990 45 1971 1978 1988 Piriins, E. D. P. Groenen, H. 'S. M. Cornelissen, ]. Fr. L. M. IIJapan en het Christendom, naar "Schisma zwischen Kirche und "Pater en Papoea. De ontmoeting de overstijging van een dilemma." Volk, eine praktisch-theologische van de Missionarissen van het Two volumes. Published by Lannoo, Fallstudie des Volkskatholizismus in Heilig Hart met de cultuur der Tielt-Utrecht,1971. Nordostbrasilien." Papoea's van Nederlands Zuid­ Nieuw-Guinea (1905--1963)." 1974 Neckebrouck, V. J. M. Gh. Published by J. H. Kok Publishing Roes, [. IILe onzieme commandement, House, Kampen, 1988. Het grote missie-uur: 1915--1940, de etiologie d'une eglise independente missiemotivatie van Nederlandse au pied du mont Kenya. Published 1989 katholieken. Published by Ambo, by Supplementa Neue Zeitschrift fur Berg, P. ]. M. van den Bilthoven, 1974. Missionswissenschaft, Immensee, "La tierra no da asi no mas. Los 1978. ritos agricolas en la religion de los Vernooij, J. G. Aymara-Cristianos de los Andes." IIDe Rooms Katholieke Gemeente 1979 Published by Cedla Latin American van Suriname (vanaf 1866)." Theunis, ]. M. Studies, Amsterdam, 1989. Published by Westfort, Paramaribo, "Buitenlandse arbeiders in 1974. Nederland, een niet participerende Breetvelt, J. N. bevolking." Published by Het "Dualisme en Integratie: een Kuepers, J. J. A. M. Wereldvenster, Baarn, 1979. studie van de faktoren die een rol "China und die katholische spelen bij het hervinden van Mission in Sud-Shantung 1882-1900, 1980 identiteit bij opgeleide Afrikanen." die Geschichte einer Konfrontation." Coomans, M. C. C. Published by J. H. Kok Publishing Published by Drukkerij Het "Evangelisatie en House, Kampen, 1989. Missiehuis, Steyl, 1974. Kultuurverandering, onderzoek naar de verhouding tussen evangelisatie Stoks, ]. W. H. M. Lin, ]. ]. E. van en socio-kulturele veranderingen in "Cultuur en Rite: een "Protestantse theologie der de adat van de Dajaks van Oost­ beschouwing over wezen en godsdiensten, van Edinburgh naar Kalimantan (bisdom Samarinda) samenhang van beide begrippen." Tambaram (1910-1938)." Published Indonesie." Published by Steyler by Van Gorcum, Assen, 1974. Verlag, Sankt Augustin, 1980. Bahasa Indonesian translation: "Manusia Steenbrink, K. A. Daya, dahulu, sekarang, masa CIRCULATION STATEMENT "Pesantren, Madrasah, Sekolah, depan," Penerbit PT Gramedia recente ontwikkelingen in Publishing House, Jakarta, 1987. Statement required by the act of August 12, 1970, section 3685. Title 39, United States Code, showing ownership, management, Indonesisch Islamonderricht." and circulation of INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH. Published by Krips Repro, Meppel, 1982 Published 4 times per year at 490 Prospect Street, New Haven, 1974. Bahasa Indonesian translation: Tullemans, H. G. M. Connecticut 06511.

"Pesantren Madrasah Sekolah, "Pere Etienne Baur en de Publisher: Gerald H. Anderson, Overseas Ministries Study Cen­ ter, 490 Prospect Street, New Haven, Connecticut 06511. Editor: Pendidikan Islam dalam Kurum Arabische opstand van 1888-1889 Gerald H. Anderson, Overseas Ministries Study Center, 490 Moderen," Pencetak Dharma Aksara (deel I), en: Transcribed Letters and Prospect Street, New Haven, Connecticut 06511. Managing Ed­ itor: James M..Phillips, Overseas Ministries StUdy Center, 490 Perkasa Publishing House, Jakarta, Documents of the Bagamoyo Prospect Street, New Haven, Connecticut 06511. 1986. Mission during the Arab Revolt The owner is Overseas Ministries Study Center, 490 Prospect (1888-1889) (deel 2)." Published by Street, New Haven, Connecticut 06511. The known bondholders, mortgages, and other security holders 1975 W. S. P. Print, Nijmegen,.1982. owning or holding one percent or more of total amount of bonds, Bergen, L. F. M. van mortgages or other securities are: None. "Licht op het leven van 1984 Average no. Actual no. of religieuzen, sannyasa-dipika." Digan, P. of copies copies of each issue single issue Published by Thoben Offset, "Churches in Contestation, Asian during pre­ published ceeding 12 nearest to Nijmegen, 1975. Christian Social Protest." Published months filing date by Orbis Books, Maryknoll, N.Y., Total no. copies printed 9,000 9,000 1984. Paid circulation: sales through dealers, carriers, street vendors, and counter sales o o Mokoka, G. CI. Mail subscriptions 7,444 7,821 Total paid Circulation 7,444 7,821 These dissertations were prepared under the "Black Experience in Black Free distribution 562 524 Theology, a Study on the Roman Total distribution 8,006 8,345 supervision of Arnulf Camps, O.F.M., Profes­ Copies not distributed: sorofMissiology, Department ofTheology, Uni­Catholic Church Missionary office use, left over, unaccounted, spoiled versity of Nijmegen, Heyendaalseweg 121 A, Endeavour in South Africa and the after printing 994 655 Returns from news agents o o NL-6525 AJ Nijmegen, The Netherlands. The Search for Justice." Published by Total 9,000 9,000 dissertation ofvan den Berg wasprepared under C.M.C. Publishing House, I certify that the statements made by me above are correct and the supervision of Jacques Van Nieuwenhove, Oegstgeest, 1984. complete. professor of history and the Church in Latin (signed) Gerald H. Anderson America, in the same department.

46 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH WORLD MISSION We're Both in it for Good!

You and OMSC both believein Christian world mission­ and we'rein ittostay. SoareHarvieConnand ManuelOrtiz. Sign up for their seminar at OMSC, God In the City, April 3D-May 4, 1990. Cosponsoredby BillyGrahamCenter, ChristianReformed World Missions, Eastern Mennonite Boardof Missions, Latin America Mission, Mission to the World, New York Bible Society, OMS Int'l, Southern Baptist FMB, and WEC Inn Harvie M. Conn Manuel Ortiz April 30-May 4, 1990 GOD IN THE CITY Strategies and Staying Power for Urban Evangelism Overseas Ministries Study Center, New Haven, Connecticut Tuition $50. Room and Board $100-$120.

Otherseminars at OMSC for those who are committed to Christ's unchanging mission:

Jan. 15-19: Tracing the Rise of African Theology: The Apr. 2-6: Building the Healing Community: A Workshop Interplay of Indigenous and Missionary Sources. D r. Tite for Health and Community Development Workers. Drs. Tienou, Alliance Seminary. Cosponsored by World Relief Jean and James Morehead, International Child Care and Tufts Corporation. University School of Med icine, Dr.Duane Elmer, Wheaton Col­ lege, Eldon Stoltzfus, Mennon ite Central Comm ittee, Haiti, and Jan . 22-26: Church and Mission In Latin America: Com­ Jeanni e Thiessen, MAP Int'l. Cosponsored by American munity Life, Theological Reflection, and World Outreach. Lepro sy Missions and Mennonite Central Committee. Professor Samuel Escobar, Eastern Bapt ist Seminary. Cosponsored by SIM Int'l. Apr. 16-20: The Christian Role in Third World Develop­ ment. Dr. Ted Ward , Trinity Evangelical Divinity School. Feb. 19-28: Christian Witness in the Holy Land. A ten-day Cosponsored by Amer ican Leprosy Missions, MAP Inl'l, Mis­ study program in Israel, cosponsored by Tantur Ecumenical sion to the World, SIM Inl'l, World Concern, and World Vision . Institute, Hartford Seminary, and Overseas Ministries Study Center. . Apr. 23-27: Popular Religion: A Missionary Response to Superstition, Magic, Witchcraft, and Divination. Dr. Paul Feb. 27-Mar. 2: Mission under Authoritarian Governments. G. Hiebert, Fuller Seminary. Dr. James M. Phillips, Assoc iate Directo r, OMSC.

Most seminars run from Monday afternoon to lunch on Fri­ day (note dates) ; tuition is $50. Where dates vary, consult in­ dividual program outlines.

Name Address

Mail 10:

Publishers of the International Bulletin of Missionary Research Book Notes In Corning

Basel Mission. Issues Guide to the Basel Mission's Cameroon Archive. Confessing Jesus Christ within the Basel, Switzerland: Basel Mission, 1988. Pp. xii, 159. Paperback. No price given. World of Religious Pluralism. Mark Thomsen Comblin, Jose. The Holy Spirit and Liberation. The Christian Gospel and World Maryknoll, N. Y.: Orbis Books, 1989. Pp. xvi, 213. $26.95; paperback $13.95. Religions: Will Evangelicals Ever Change? Froise, Marjorie, ed. Ralph R. Covell World Christianity: Southern Africa. Catholic Teaching on Non-Christian Monrovia, Calif.: MARC/World Vision, 1989. Pp. iii, 127. Paperback $9.95. Religions at the Second Vatican Council Fu, Charles Wei-hsun, and Gerhard E. Spiegler eds. Miikka Ruokanen Religious Issues and Interreligious Dialogues: An Analysis and Sourcebook of Developments Since 1945. The Yogi and the Commissar: Westport, Conn.: Greenwood Press, 1989. Pp. x, 693. $95. Christian Missions and the African Response Hass, WaItraud, and Ken Phin Pang. Lamin Sanneh Mission History from the Woman's Point of View. Toward A New History of the Basel, Switzerland: Basel Mission, 1989. Pp. 52. Paperback. No price given. Church in the Third World Jeffrey Klaiber, S.J. Henkel, Willi, and Josef Metzler. Bibliographia Missionaria: LII-1988. Korean Minority Church-State Vatican City: Pontifical Urban Univ., 1989. Pp. 408. Paperback. No price given. Relations in the People's Republic of China Hoornaert, Eduardo. Wi Jo Kang The Memory of the Christian People. Interpreting Reality in the Latin Maryknoll, N. Y.: Orbis Books, 1989. Pp. xii, 304. $26.95; paperback $13.95. American Base Communities J. Stephen Rhodes Jenkins, Paul. A Short History of the Basel Mission. My Pilgrimage in Mission-A Series, Basel, Switzerland: Basel Mission, 1989. Pp. 25. Paperback. No price given. with articles by Mortimer Arias Nyce, Dorothy Yoder. Arthur F. Glasser Strength, Struggle, and Solidarity: India's Women. Samuel H. Moffett Goshen, Ind.: Goshen College, Pinchpenny Press, 1989. Pp. 98. Paperback. No price William A. Smalley given. Eugene L. Stockwell John V. Taylor Pruter, Karl. and others Jewish Christians in the United States: A Bibliography. New York: Garland Publishing Inc., 1987. Pp. xi, 192. No price given. In our Series on the Legacy of Outstanding Missionary Figures of Samuel, Vinay, and Albrecht Hauser, eds. the Nineteenth and Twentieth Proclaiming Christ in Christ's Way: Studies in Integral Evangelism. Centuries, articles about Oxford, England: Regnum Books (P.O. Box 70), 1989. Pp. 228. Paperback £9.95. Charles H. Brent Amy Carmichael Sheard, Robert B. Daniel J. Fleming Interreligious Dialogue in the Catholic Church Since Vatican II: An Historical Lewis Bevan Jones and Theological Study. John Alexander Mackay Lewiston, N.Y.: Edwin Mellen Press, 1987. Pp. x, 419. $79.95. Henry Martyn Helen Barrett Montgomery Speight, R. Marston. John Livingston Nevius God Is One: The Way of Islam. Constance E. Padwick New York: Friendship Press, 1989. Pp. 139. Paperback $5.95. Charles W. Ranson Timothy Richard A. B. Simpson W. A. Visser 't Hooft Robert P. Wilder