Vol. 36, No. 4 October 2012

Mission in Bold Humility

ew writers in the English language have conveyed so vividly nise pride when we see it, we stand aghast to see the havoc the sin of pride as Dorothy Sayers: wrought by the triumphs of human idealism. We meant well, F we thought we were succeeding—and look what has come of But the head and origin of all sin is the basic sin of Superbia or our efforts! There is a proverb which says that the way to hell Pride. In one way there is so much to say about Pride that one is paved with good intentions. We usually take it as referring might speak of it for a week and not have done. Yet in another to intentions that have been weakly abandoned; but it has a way, all there is to be said about it can be said in a single sentence. deeper and much subtler meaning. That road is paved with It is the sin of trying to be as God. It is the sin which proclaims good intentions strongly and obstinately pursued, until they that Man can produce out of his own wits, and his own impulses become self-sufficing ends in themselves and deified. Continued next page

On Page 179 Robert Wuthnow and World Christianity: A Response to Boundless Faith Mark Shaw 184 James M. Phillips, 1929–2012 185 Ivan Illich and Leo Mahon: Folk Religion and Satan Calling Up Catechesis in Latin America His Legions Todd Hartch Watercolor 189 Da‘wah: Islamic Mission and Its Current illustration Implications by Albrecht Hauser William Blake, 196 Said’s Orientalism and Pentecostal Views of 1807, Islam in Palestine for Paradise Lost, Eric N. Newberg John Milton’s 200 Radio Missions: Station ELWA in West Africa epic poem Timothy Stoneman 206 My Pilgrimage in Mission http://upload.wikimedia.org/wikipedia/commons/4/41/ParadiseLButts1.jpg Samuel Escobar and his own imagination the standards by which he lives: that 208 Noteworthy Man is fitted to be his own judge. It is Pride which turns man’s 212 Revisiting the Legacy of Mary Josephine Rogers virtues into deadly sins, by causing each self-sufficient virtue to Claudette LaVerdiere issue in its own opposite, and as a grotesque and horrible trav- esty of itself. . . . 216 Book Reviews For the devilish strategy of Pride is that it attacks us, not on 227 Dissertation Notices our weak points, but on our strong. It is preeminently the sin of the noble mind—that corruptio optimi which works more evil in 228 Index the world than all the deliberate vices. Because we do not recog- 240 Book Notes Sin grows with doing good . . . of his generation was as relentless in calling unflattering atten- Servant of God has chance of greater sin tion to Western mission foibles as he. I read Illich’s Celebration And sorrow, than the man who serves a king. of Awareness as a graduate student in the fall of 1970. The much For those who serve the greater cause may make the cause underlined and annotated copy of the book on my shelves hints serve them, at its impact on my thinking. As the war in Vietnam laid bare the Still doing right.1 illegitimacy of America’s cause and the futility of the means, his With support from texts such as Isaiah 14:12–20, theologians preamble to chapter 2 was especially striking to my young mind. have generally agreed that the mother of all sins—Lucifer’s “The compulsion to do good is an innate American trait,” he folly—is pride. We human beings have proven sadly receptive wrote. “Only North Americans seem to believe that they always to the Great Deceiver’s DNA. Pride of race, nation, clan, religion, should, may, and actually can choose somebody with whom to profession, and accomplishment flourish in the fertile soil of share their blessings. Ultimately this attitude leads to bombing individual and collective egocentrism. Perhaps, as Sayers sug- people into the acceptance of gifts.”2 While there is some truth in gested and as Jesus’ encounters with the professionally pious Illich’s assertion, his is not the whole truth. Christians, whether of his day proved, it is especially the prestigiously pious among Americans or not, can never be satisfied with passive acceptance us who reveal pride’s most hideously debilitating malformities. of a neighbor’s misfortune when it lies in their power to do good. Mark Shaw’s irenic response to Robert Wuthnow’s book Far from being a peculiarly American trait, active pursuit of the Boundless Faith: The Global Outreach of American Churches (2009) well-being of others is the quintessential pattern of behavior that reminds us of the American conceit that “we are still the center separates “sheep” from “goats” on judgment day (Matt. 25:31–46). of the show.” Long held to be a self-evident political, economic, Whatever the thrust of Christian missionary labors—whether and military truth, this delusion has too often infected Christian incarnation among Muslims or disembodied voices over the air- mission. Any pride, including religious, requires comparison. waves—genuine humility is not only appropriate but essential We human beings are comparative creatures, knowing who (Mark 10:41–45). Mission, in line with the wise counsel of the late we are and where we fit, principally by measuring ourselves David Bosch, is a life of adventure that requires bold humility. against others. Pride is so woven into the warp and woof of —Jonathan J. Bonk our lives that we are scarcely conscious of it. Theologically self- assured missionaries in the days of Jesus received his stinging Notes condemnation: “You cross sea and land to make a single convert, 1. Dorothy Sayers, The Other Six Deadly Sins: An Address Given to the and you make the new convert twice as much a child of hell Public Morality Council at Caxton Hall, Westminster, on October 23rd, as yourselves” (Matt. 23:15). We can be sure that this was not 1941 (London: Methuen, 1943), pp. 26–27. Sayers ends this passage what those missionaries set out to do! with lines from T. S. Eliot, Murder in the Cathedral. This brings me to Ivan Illich (1926–2002), a major focus—and 2. Ivan Illich, Celebration of Awareness (Garden City, N.Y.: Doubleday, foil—in Todd Hartch’s article. No other Christian intellectual 1970), p. 19.

Editor Jonathan J. Bonk InternatIonal BulletIn of MIssIonary research Senior Associate Editor Established 1950 by R. Pierce Beaver as Occasional Bulletin from the Missionary Research Library. Named Occasional Bulletin Dwight P. Baker of Missionary Research in 1977. Renamed International Bulletin of Missionary Research in 1981. Published quarterly in January, April, July, and October by the Overseas Ministries Study Center, 490 Prospect Street, New Haven, CT 06511 Associate Editor (203) 624-6672 • Fax (203) 865-2857 • [email protected] • www.internationalbulletin.org J. Nelson Jennings Contributing Editors Assistant Editors Catalino G. Arévalo, S.J. Darrell L. Guder Anne-Marie Kool Brian Stanley Craig A. Noll Daniel H. Bays Philip Jenkins Steve Sang-Cheol Moon Tite Tiénou Rona Johnston Gordon Stephen B. Bevans, S.V.D. Daniel Jeyaraj Mary Motte, F.M.M. Ruth A. Tucker William R. Burrows Jan A. B. Jongeneel C. René Padilla Desmond Tutu Managing Editor Angelyn Dries, O.S.F. Sebastian Karotemprel, S.D.B. Dana L. Robert Andrew F. Walls Daniel J. Nicholas Samuel Escobar Kirsteen Kim Lamin Sanneh Anastasios Yannoulatos Senior Contributing Editors John F. Gorski, M.M. Graham Kings Wilbert R. Shenk Gerald H. Anderson Books for review and correspondence regarding editorial matters should be addressed to the editors. Manuscripts Robert T. Coote unaccompanied by a self-addressed, stamped envelope (or international postal coupons) will not be returned. Opinions expressed in the IBMR are those of the authors and not necessarily of the Overseas Ministries Study Center. Circulation The articles in this journal are abstracted and indexed in Bibliografia Missionaria, Book Review Index, Christian Becka Sisti Periodical Index, Guide to People in Periodical Literature, Guide to Social Science and Religion in Periodical Literature, [email protected] IBR (International Bibliography of Book Reviews), IBZ (International Bibliography of Periodical Literature), Missionalia, (203) 285-1559 Religious and Theological Abstracts, and Religion Index One: Periodicals. OnlinE E-JOURnAl: The IBMR is available in e-journal and print editions. To subscribe—at no charge—to the full Advertising text IBMR e-journal (PDF and HTML), go to www.internationalbulletin.org/register. Index, abstracts, and full text of this Charles A. Roth, Jr. journal are also available on databases provided by ATLAS, EBSCO, H. W. Wilson Company, The Gale Group, and University Spire Advertising Microfilms. Back issues may be purchased or read online. Consult InfoTrac database at academic and public libraries. P.O. Box 635 PRinT SUbSCRiPTiOnS: Subscribe, renew, or change an address at www.internationalbulletin.org or write Yarmouth, Maine 04096-0635 InternatIonal BulletIn of MIssIonary research, P.O. Box 3000, Denville, NJ 07834-3000. Address correspondence Telephone: (516) 729-3509 concerning print subscriptions and missing issues to: Circulation Coordinator, [email protected]. Single copy price: $8. [email protected] Subscription rate worldwide: one year (4 issues) $32. Foreign subscribers must pay with U.S. funds drawn on a U.S. bank, Copyright © 2012 OMSC Visa, MasterCard, or International Money Order. Airmail delivery $16 per year extra. All rights reserved POSTMASTER: Send address changes to InternatIonal BulletIn of MIssIonary research, P.O. Box 3000, Denville, New Jersey 07834-3000. Periodicals postage paid at New Haven, CT. (iSSn 0272-6122)

178 International Bulletin of Missionary Research, Vol. 36, No. 4 Robert Wuthnow and World Christianity: A Response to Boundless Faith Mark Shaw

he year 2002 produced two religious monographs that The new paradigm to which Wuthnow objects tells a story Tattracted a great deal of public attention. The first was about how non-Western Christianity “saved” the Christian Steve Bruce’s God Is Dead: Secularization in the West.1 His book movement from the decadence of the West. The missionar- reflected the mood captured in the Economist in a mock obitu- ies may have brought the Gospel from the West, “but then a ary in its millennial issue. God had simply ceased to exist for surprising thing happened. Once left to themselves, people many Europeans, and it was just a question of time before the all over the non-Christian world began to discover Christi- rest of the globe caught up. The second notable publication anity on their own.” Christianity moved its center to these that year took a very different line. Philip Jenkins argued in The flourishing new churches, which began to take charge of the Next Christendom: The Coming of Global Christianity that, far from global missions movement by sending missionaries back to heading into retirement, God was busy in the twenty-first cen- the declining West, as well as to unchristianized parts of the tury, gaining market share just about everywhere, most visibly world. Wuthnow rejects this narrative and offers one of his in Latin America, Asia, and sub-Saharan Africa.2 Building on own, arguing that American churches are riding the tidal wave the work of scholars such as Walbert Bühlman, Andrew Walls, Dana Robert, and Lamin Sanneh, Jenkins argued that a major demographic shift had taken place.3 Christianity’s center had Wuthnow’s central criticism now shifted from the Global North to the Global South. The past decade has been kinder to Jenkins than to Bruce. of the new paradigm is Even the editors of the Economist published what amounted to a that it leaves no place for book-length retraction of their earlier God obituary, entitled God Is Back.4 God was alive and well—and living in Brazil. American Christianity in Missiology and church history were most affected by this shaping global Christianity. shift, but a whole range of disciplines, from religious studies to political science, sought to understand this new phenomenon. Centers for the study of world Christianity sprang up around of globalization to connect with the church around the world the world. New chairs were founded at seminaries and depart- as never before. Contrary to the new paradigm, American ments of religion in the Global North. New books poured forth influence over global Christianity is not waning but is grow- from major publishers describing the new shape of Christianity. ing, because of the continuing educational, economic, cultural, It should come as no surprise that the rise of world Christian- and political power of the West (pp. 5, 108). ity as both a perspective and a discipline has met with skepticism In this article I do not offer an extensive treatment of Wuth- on the part of some within the academic community. Serious now’s main theme of resurgent American Christian global questions have been raised. More evidence has been demanded. engagement. I focus only on what is for him a secondary theme Joining the ranks of these critics is Robert Wuthnow, of his book, his critique of the new paradigm of world Christi- Andlinger Professor of Sociology at Princeton University, direc- anity, responding to his three most important criticisms of the tor of its Center for the Study of Religion, and author of many new paradigm. Beginning with his main criticism, that the new celebrated studies of American religious life. To these studies, paradigm marginalizes the role of American Christianity in global Wuthnow has added Boundless Faith: The Global Outreach of Christianity, I then move on to his charge that the new paradigm American Churches (2009). In ten well-researched and vigorously overemphasizes demographics to the neglect of globalization. argued chapters, he gives a thoughtful report on American Finally, I review his argument that the new paradigm is overly Christianity’s ongoing central role in shaping global Christian- influenced by the secularization thesis and postcolonialism. ity and, indirectly, on international politics in the twenty-first century. He seeks to provide a corrective to views that have Marginalizing of American Christianity? relegated North American churches to the margins of what God is doing in his world. One such view Wuthnow sees as need- Wuthnow’s central criticism of the new paradigm is that it leaves ing correction is what he calls the new paradigm. He identifies no place for American Christianity in shaping global Christianity. this view with writers such as Philip Jenkins, Andrew Walls, Having documented the growing vitality and overseas involve- and Lamin Sanneh, calling it “a huge, conceptual obstacle” to ment of American congregations, Wuthnow expresses genuine understanding what is really going on in the Christian world.5 puzzlement at the silence of the new paradigm concerning this fact. The new paradigm, he claims, fails to address “whether or Mark Shaw is Professor of Historical Studies and not U.S. churches have any significant role to play in the further Director of the Centre for World Christianity, Africa unfolding of global Christianity.” Somewhat facetiously he asks, International University, Nairobi, Kenya. He is the “Should the American church pull its 40,000 foreign missionar- author of Global Awakening: How Twentieth ies from the field” if their global role no longer matters? He is Century Revivals Created a Christian Revolution incredulous that the new paradigm seems to discount this ongo- (IVP Academic, 2010). ing missionary activity, emphasizing instead “the autonomous —[email protected] growth of Christianity in parts of Africa, Latin America, and Asia” (pp. 51, 72).

October 2012 179 There can be little dispute with the evidence that Wuthnow the ongoing impact of the Lausanne movement on holistic mis- marshals to demonstrate the ongoing vitality of North Ameri- sion among evangelical churches.9 Admittedly, critics of the new can Christianity. Consider the $4 billion (a number that recent paradigm who rely too heavily on Philip Jenkins may miss the sources would put much higher) that American churches spend complex and comprehensive scope of the discipline. But that is on overseas ministries, a 50 percent increase from ten years more a fault of the critics’ restricted choice of sources than of the ago. Consider that the number of full-time missionaries sent new paradigm itself. by American churches, of all kinds, is greater than fifty years But a second point must be added. As strong as is the new ago. American congregations are reengineering themselves in paradigm’s commitment to missions, it cannot end the story surprising ways. No longer content simply to be chaplaincies there. Whatever may be the ongoing role of the United States in missions, world Christianity can never be satisfied with telling a story of missionary transmission without also telling the story of indigenous response. Without the story of how the world’s The Karen response had people groups received and responded to the Gospel, we have less to do with missionary only half a story. And it is this half of the story, not the American half, that is the most neglected. For two hundred years we have transmission and the forces studied the mission from the West. Only recently and in light of of modernity than it did the massive response of the Global South to the Gospel have we with indigenous elements finally turned our attention to the rest of the story. Perhaps an example would help make the point. In his within Karen culture. excellent study An Unpredictable Gospel, Jay Case writes about the evangelization of the Karen people of Burma. Although the pioneer missionaries were Adoniram and Ann Judson, the next of the rat race, American churches are becoming airports of a generation included missionaries such as George Boardman new globalization. American religious influence is at an all-time carrying on the work. A powerful people movement broke out high. The new paradigm, he suggests, turns a blind eye to these among the Karen, with long-term effects that have lasted until important developments (p. 14). today. It would be possible to explain this movement simply in While Wuthnow is certainly correct that American Christi- terms of missionary transmission, Western globalization, and anity’s missionary impulse continues to be vital, his view that the acids of modernity. This kind of explanation makes sense to the new paradigm ignores this fact is exaggerated. Consider Western scholars. The real story of the conversion of the Karen, first the host of studies of American missions conducted by however, is somewhat different. The Karen people believed that proponents of the new paradigm. While Philip Jenkins may not their creator God, Y’wa, had given them a book of life that they have devoted much attention to American missionary endeavor, had lost, plunging their culture into misery and poverty. The other scholars in the new paradigm have. Andrew Walls, Lamin myth prophesied, however, that the book would be returned to Sanneh, Brian Stanley, and Dana Robert, to name just a few, have the people and they would be given another chance. The Karen published widely on the missionary factor in world Christianity. response to the message of Judson and Boardman had less to do Consider Brian Stanley, director of the Centre for the Study of with missionary transmission and the forces of modernity than World Christianity at the University of Edinburgh, who, with it did with indigenous elements within Karen culture. The new Robert E. Frykenberg, has been the general editor of the mul- paradigm wants to tell the rest of this story.10 tivolume series “Studies in the History of Christian Missions,” published by Eerdmans. Consider the title of Andrew Walls’s The Dynamics of Globalization influential 1996 book on the new paradigm, The Missionary Movement in Christian History: Studies in the Transmission of Faith.6 Wuthnow also takes the new paradigm to task for what he sees Consider the editorial policy of Studies in World Christianity, as its naive understanding of what constitutes “influence” in the oldest journal of the new paradigm, founded by Walls and the shaping of global Christianity. For him, the most important published by the University of Edinburgh: “Whilst the primary influence shaping religion today is globalization. “Although the interest of the journal is in the rich diversity of Christian life demographic center is shifting to the global south,” he writes, and thought found in Africa, Asia, Latin America, Oceania, “the organizational and material resources of global Christianity and eastern Europe, contributions that reflect on channels of remain heavily concentrated in the more affluent countries of influence in either direction between Christianity in the major- North America and Europe” (p. 107). Wuthnow therefore con- ity world and western Europe or North America will also be cludes that the demographic shift of Christianity to the Global considered.”7 While the above writers, as historians, focus on South is less significant than the Western-driven globalization the Western missionary contribution in the past, others have that is exporting American religion. used new paradigm perspectives to understand the current Wuthnow sees the renewed international engagement of role of Western mission in world Christianity. Donald Miller American Christianity as closely tied to “the nation’s wider and Ted Yamamori’s study, Global Pentecostalism: The New Face participation in the international economic, political, and cul- of Christian Social Engagement, is but one example.8 tural community.” He argues that “because of foreign trade and This same vision governs the Centre for the Study of World finance, travel, and the mass media,” American Christians have Christianity at Edinburgh, the first of its kind and the inspiration been swept up in the strong outgoing tide of globalization and for similar centers around the world. World Christianity under- that this tide is changing their Christian identity and that of their stands that “channels of influence” flow in many directions and congregations (p. 15). thus its interest in Western movements as well as non-Western I find his discussion of globalization rich and nuanced, ones. My own study of global awakenings and their missionary leading him to view globalization as a pair of paradoxes. The consequences includes a chapter on American Christianity and mix of economic, political, and cultural forces that make up

180 International Bulletin of Missionary Research, Vol. 36, No. 4 globalization produces the paradox of sameness and diversifi- Exporting the American Gospel are, unlike Wuthnow, highly critical cation. In other words, the same force that produces McWorld of this American hegemony in global Christianity, they agree in also produces choice and competition. Globalization also seeing the hegemony model as the correct one. produces the paradox of economic benefit in certain quarters The new paradigm does not deny that the religious and even while it increases economic misery in others. He is not a cultural traffic from the West has been heavy. What it denies globalization romantic. is globalization’s control. New studies by Niall Ferguson and Wuthnow is further aware that globalization is a catalyst of Charles Kupchan, coupled with the earlier pioneering studies of glocalization, the revival and renewal of the local. He recognizes Roland Robertson, contest a simplistic view of globalization that that much of the global resurgence of Christianity and other world sees it flowing only from the West.13 In their view, globalization religions is an expression of glocalization (p. 105). has multiple centers and flows back toward the West as much But at the end of the day, Wuthnow sees globalization as a as it once did from the West. This multicentered globalization wind from the West against which the local must eventually yield. has produced the conditions of massive religious pluralism and He quotes with approval Bernice Martin’s assertion that “global competition around the world. These conditions have enabled capitalism, mediated through the high level political and economic an equally massive response to the Gospel that is as diverse choices made by the big players in the geopolitics-economic game, and dynamic as it is numerous. This Majority World response has set the structural limits but does not minutely determine the must be taken seriously. Given the dynamics of glocalization, by range of responses to them” (p. 107). Glocalization is free to play, which the non-Western local expressions of Christianity become but only in the globalization sandbox. Wuthnow faults the new globalized, we should not dismiss demographic shifts as easily paradigm for underestimating the power of globalization and as Wuthnow does. Scholars of demographics have noted how for overestimating local agency. the demographic shift caused by European migration around the Given the power of globalization, Wuthnow denies that there has been a shift in any meaningful sense. In his view, the demographic changes that Philip Jenkins and others propose as evidence of a shift are of little consequence when it comes to the In the long run, Christian issue of influence and power. Wuthnow asserts that though the expansion is seldom if ever demographic shift is real, “the notion of a shift of influence . . . a matter of intimidation cannot be inferred from such evidence” (p. 55). Because there is no shift in influence, the claims of Walls and others that a new age and power. of Christianity has dawned with the explosion of Christianity in the Global South must be rejected as hyperbole. He recruits the late David Barrett to his side, claiming that the latter’s statistical world since 1500 has had enormous influence on the economic studies support his view that the Western missionary presence is and political, as well as the religious, shape of the world. Is it still the determinative factor in shaping global Christianity and not reasonable to suppose that the current demographic shift, that non-Western Christianity and its growth can be explained since approximately 1960, in which citizens of the Global South largely as a matter of a higher birthrate. are moving to the Global North in unprecedented numbers, may Pentecostalism is the one exception. Wuthnow is willing to have a similar transforming impact?14 admit that the global rise of charismatic faith does demonstrate a Glocalization is not just a quaint local response to globaliza- vitality that cannot simply be accounted for by a global baby boom. tion that colors within the lines. It can be the tail that wags the Pentecostalism for Wuthnow, however, seems to be an isolated case. dog. Missiology is about the complex dynamics involved in the He offers his own model of global Christianity, which can expansion and embrace of Christian faith, and it studies the power properly be labeled as American hegemony, dominant but not that is unleashed when local agency is fully mobilized. A great tyrannical. We must understand real influence in terms of “eco- deal of ongoing debate focuses on how things like inculturation, nomic transactions, communications flows, armed conflicts, translation, and contextualization work to make faith real and political alliances, or cultural exchanges” (p. 55). The new para- dynamic across cultures, but one thing is clear: In the long run, digm, he contends, is too enamored with demographics to take Christian expansion is seldom if ever a matter of intimidation globalization seriously. and power. In fact, globalization is producing, not little replicas How should the student of world Christianity respond? of the West, but an explosion of choice, pluralism, and competi- Consider Wuthnow’s assertion of American hegemony within tion. It is less like photocopying and more like photosynthesis. global Christianity. With this proposal he has landed firmly, if Photocopied faith just reproduces the original form. Photosyn- unwittingly, in the briar patch of an ongoing, if different, debate thesis takes an outside dynamic such as sunlight and transforms about the “exporting of the American gospel.” This phrase it into something new and diverse. The original force is catalytic, comes from the title of a volume at the heart of this debate. In but the end results are endless expressions of new life that bear 1996 Steve Brouwer, Paul Gifford, and Susan Rose proposed that little outward resemblance to the original power. The American American capitalistic globalization was exporting a right-wing, hegemony model tends to see “photocopy,” where one instead money-focused, fundamentalist faith around the world. They should see “photosynthesis.” contended that “Americans still believe, unlike the citizens of other advanced industrialized countries, that . . . other peoples The Bias of the Western Academy of the globe can and ought to be made over in their image.” They add that “this religious preoccupation is fueled by the fact that Given his conviction that the new paradigm is counterfactual the United States presently has the world’s dominant culture.”11 on many fronts, Wuthnow seeks to find the source of distortion. Gifford has been the most aggressive proponent of the view that His conclusion is that the new paradigm has been undermined the emerging world Christianity is an expression of American by two ideological presuppositions. The first is the secular- religious hegemony, particularly in Africa.12 While the authors of ization thesis that Christianity will wither away wherever

October 2012 181 modernity and science advance. The second is a postcolonial- and now republished in a revised edition, states its position as ism that rejects Western domination in any sphere and exalts follows: “One major consequence of the thesis of this book is to local agency at all costs. Consequently, Wuthnow asserts that reopen the whole subject of mission and colonialism, with an “the new framework is in turn a political act.” He writes, “The indication of the fresh lines of inquiry now open to us. Modern new paradigm is attractive because it offers a neat resolution historiography has established a tradition that mission was the to the secularization debate. It says in effect that both sides are surrogate of Western colonialism, and that—more germane to right” (pp. 46, 62). Its paradigm of a declining post-Christian the thesis of this book—together these two movements com- West and a rising post-Western Christianity is a feeble attempt bined to destroy indigenous cultures. . . . I wish in this book to satisfy everybody. to present another point of view, which, however tentative, More serious is the charge that the new paradigm is an should help restore some objectivity to the subject and bring attempt to compromise with postcolonialism and its emphasis it forward as part of the active field of scholarly endeavor.”16 on local agency. He singles out Lamin Sanneh for writing that it The view that Sanneh subsequently laid out—that mission- is because “the west still looms so large in the standard accounts aries were the renewers, not the destroyers, of culture through of Third World Christianity that there is little room for the men their emphasis on vernacular translation—has been one of the and women on the ground” (p. 67). He hears in Sanneh’s appeal most significant challenges to postcolonialist discourse in the last for local agency the echoes of postcolonialism. twenty years. Sanneh may or may not be right in his views about First, how should a student of the new paradigm respond the missionary contribution, but what he cannot be accused of, to the charge that we have been “politicized” by secularization and what the new paradigm should not be accused of, is bowing and postcolonialism? In regard to bowing to the secularization to postcolonialism. thesis, I would say that most of the bowing that is going on is not on the part of the new paradigm. Proponents of postcolonialism Conclusion: Catching Up with the Shift and secularization theory are revising their views in light of what has been happening in world Christianity. Prominent among the I conclude that Robert Wuthnow, in an otherwise fine study, names is Peter Berger. While Wuthnow notes Berger as a key presents a critique of the new paradigm of world Christianity secularization theorist, he fails to note Berger’s recent shift in light that is flawed both in its description of the new paradigm and of the global resurgence of religion in general and Christianity in its prescription of how we are best to understand what God in particular. In a remarkable volume, The Desecularization of the is doing in his world. Does the new paradigm render American Christianity useless and irrelevant to what God is doing in his world today? No, it does not. Does it take globalization seriously? Globalization is producing, Yes, and it also takes seriously the idea that globalization pro- duces powerful movements of glocalization that cannot always not little replicas of the West, be confined to the sandbox of globalization. Does it concede too but an explosion of choice, much to secularization theory and postcolonialism? No, it does not. On the contrary, it represents one of the most persistent pluralism, and competition. challenges to both secularization theory and postcolonialism. Wuthnow’s book is a reminder of the ongoing struggle of American Christianity to catch up with the shift. For American World, Berger makes this candid confession: “The assumption evangelicals, Lausanne 1974 was the place where that shift hit that we live in a secularized world is false. The world today, with home. Many came to Lausanne still clinging to the tradition some exceptions to which I will come presently, is as furiously that mission was from the West to the rest. They came away religious as it ever was, and in some places more so than ever. from Lausanne faced with a new reality: God’s mission is from This means that a whole body of literature by historians and social everywhere to everyone. Western ecumenicals have taken the scientists loosely labeled ‘secularization theory’ is essentially shift more in stride but still wrestle with what their role and mistaken. In my early work I contributed to this literature.”15 identity are in this world of the new paradigm. All parts of the The new paradigm is not attempting to satisfy the demands missional church have come far in accepting the global shift in of the secularization thesis. It is promoting a view of world Christianity, but we have moments in which we lose our way, Christianity that recognizes the truth of Berger’s words—that alternately wondering if we have any place at all in this brave we live in a world that is “furiously religious.” It does not treat new world or, on the other extreme, asserting that we are still the West as an exception to this, although it recognizes that the the center of the show. The new paradigm represents a third way cultural influence of Christianity in the West has declined since between these extremes. God’s mission is from everywhere to the Second World War. It simply notes that traditional forms of everyone, and we are crucial to what he wants done in his world. Christianity are in decline, even while new expressions are on But we must move beyond traditional views of center and periphery. the rise. God’s mission is polycentric. If our theology is biblical, we must Second, what of Wuthnow’s claim that the new paradigm is believe that we are all central and that we are all peripheral. God unduly influenced by postcolonialism? Wuthnow quotes Lamin is the only absolute center. Sanneh’s Whose Religion Is Christianity? as evidence to this effect. What does all of this mean for evangelicals and ecumenicals Ironically, he seems unaware of Sanneh’s courageous challeng- who want to understand what God is doing in their world and ing of the postcolonial paradigm given voice in his translation want to be relevant to his mission? The new paradigm reminds model and statements on the power of vernacular Scriptures. He us that power is upside down in God’s mission. We, as American criticizes Sanneh for bowing to the postcolonial critique without Christians, may be weaker in some ways than we once were, but taking seriously Sanneh’s complete argument, articulated most at the end of the day we know that we partner with a God who thoroughly in Translating the Message, a title missing from Wuth- delights to use the weak things of this world to defeat the strong, now’s bibliography. This modern classic, originally issued in 1989 and the foolish things to confound the wise.

182 International Bulletin of Missionary Research, Vol. 36, No. 4 Evangelically Rooted. Critically Engaged.

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IBMR Short Term Missi #8970 1 7/31/12 10:38:47 AM Notes 1. Steve Bruce, God Is Dead: Secularization in the West (Oxford: Black- 11. Steve Brouwer, Paul Gifford, and Susan D. Rose, Exporting the well, 2002). American Gospel: Global Christian Fundamentalism (New York: 2. Philip Jenkins, The Next Christendom: The Coming of Global Christianity Routledge, 1996), p. 14. (New York: Oxford Univ. Press, 2002). 12. For example, see Paul Gifford, Christianity, Politics, and Public Life in 3. Walbert Bühlmann, The Coming of the Third Church: An Analysis of Kenya (London: Hurst, 2009). the Present and Future of the Church (Maryknoll, N.Y.: Orbis Books, 13. Niall Ferguson, Civilization: The West and the Rest (New York: Penguin, 1977); Andrew F. Walls, The Missionary Movement in Christian History: 2011); Charles A. Kupchan, No One’s World: The West, the Rising Rest, Studies in the Transmission of Faith (Maryknoll, N.Y.: Orbis Books, and the Coming Global Turn (Oxford: Oxford Univ. Press, 2012); and 1996); Lamin Sanneh, Translating the Message: The Missionary Impact Roland Robertson, Globalization: Social Theory and Global Culture on Culture (Maryknoll, N.Y.: Orbis Books, 1989; 2nd ed., 2009); Dana (London: Sage, 1992). L. Robert, “Shifting Southward: Global Christianity Since 1945,” 14. Wuthnow does not seem to be completely consistent on these International Bulletin of Missionary Research 24 (2000): 50–58. points. While he marginalizes demographics in explaining what is 4. John Micklethwait and Adrian Wooldridge, God Is Back: How the shaping the new global Christianity, he does admit that immigration Global Revival of Faith Is Changing the World (London: Penguin, 2010). is a factor in the new globalization of the American church. He 5. Robert Wuthnow, Boundless Faith: The Global Outreach of American writes that “although the United States is historically a nation of Churches (Berkeley: Univ. of California Press, 2009), p. 45. (Subse- immigrants, the pace of immigration in the past three decades quent page references in the text are to this volume.) [of the twentieth century, during which some twenty-two million 6. Walls, Missionary Movement in Christian History. internationals became part of American life] has been considerably 7. See www.euppublishing.com/journal/swc. greater than it was during the preceding half century” (p. 16). Many 8. Donald Miller and Tetsunao Yamamori, Global Pentecostalism: The of these newcomers were Christians who made their way into New Face of Christian Social Engagement (Berkeley: Univ. of California American congregations and helped to create a larger world for Press, 2007). many in those congregations. The new paradigm would argue that 9. See Mark Shaw, Global Awakening: How Twentieth Century Revivals this is part of the reverse mission that is revitalizing Christianity in Triggered a Christian Revolution (Downers Grove, Ill.: InterVarsity its traditional heartlands and is therefore evidence of the dynamism Press, 2010). of Christianity outside the West. 10. Jay Riley Case, Unpredictable Gospel: American Evangelicals and World 15. Peter Berger, The Desecularization of the World: Resurgent Religion and Christianity, 1812–1920, Kindle ed. (Oxford: Oxford Univ. Press, World Politics (Grand Rapids: Eerdmans, 1999), p. 2. 2012). 16. Sanneh, Translating the Message, 2nd ed., p. 4. James M. Phillips, 1929–2012

ames M. Phillips, associate director of the Overseas East Asian countries on periodic visits in connection with JMinistries Study Center and associate editor of his work with the Northeast Asia Association of Theologi- the International Bulletin of Missionary Research cal Schools. A second daughter, Marjorie, was born in Tokyo. from 1983 to 1997, died August 2, 2012, at a hospital in The period from 1968 to 1970 was a time of social tur- Westborough, Massachusetts, after suffering moil in Japanese society and in its Christian complications from a fall at his residence in institutions, when many of the nation’s schools Hamden, Connecticut. He was 83. were barricaded by striking students—includ- Born into a Presbyterian family in Pitts- ing Tokyo Union Theological Seminary for six burgh, Pennsylvania, he graduated from months. Jim started a chronicle of the seminary’s Princeton University in 1949 with a major in problems that was shared with a wider audience international affairs and went on a three-year in Japan and overseas regarding what seemed to assignment as a Presbyterian missionary to be the major social and theological issues that teach history, politics, and English Bible at what were surfacing. Eventually, this work became is now Yonsei University in Seoul, Korea. After a book that traced the history of Japan’s Chris- he had taught for one year, the Korean War broke tian community from 1945 to 1975, published as out, and he was evacuated with others to Japan From the Rising of the Sun: Christians and Society for six months. He was able to return to South in Contemporary Japan (Orbis Books, 1981). Korea, where he worked for nearly two years, James M. Phillips In 1975 the family returned to the United mainly helping refugees from North Korea. States because of Ruth’s health problems, and During his time in Korea Jim felt called to Jim became a visiting professor of church his- the ministry, so in 1952 he enrolled in Yale Divinity School, tory at San Francisco Theological Seminary, which was part where he worked part-time as a student secretary for Kenneth of the Graduate Theological Union in Berkeley. Scott Latourette. Following graduation from Yale in 1955, he Then in 1983 Jim joined the staff of the Overseas Min- was ordained to the ministry in the Presbyterian Church istries Study Center, located in Ventnor, New Jersey, and and returned to Princeton University for graduate study in later in New Haven, where the Center relocated close to Yale Christian ethics. During this time he met and married Ruth Divinity School. Here he served with distinction until he Henning. In 1959, upon completion of his doctoral studies retired in 1997. Ruth died in 1999. In retirement Jim did vol- at Princeton, he and Ruth (with their first daughter, Cathy) unteer service in Hungary, Croatia, and South Korea, and he were sent as Presbyterian missionaries to Japan, where, after also served for three months as a volunteer hospital chaplain Japanese language study, Jim taught church history at Tokyo at the Christian Medical Hospital in Vellore, India. Union Theological Seminary. He also served as pastor of the In April 2008 his article “My Pilgrimage in Mission” was West Tokyo Union Church and traveled to Korea and other published in the IBMR.

184 International Bulletin of Missionary Research, Vol. 36, No. 4 Ivan Illich and Leo Mahon: Folk Religion and Catechesis in Latin America Todd Hartch

riest and social critic Ivan Illich played a major role in liberals who cannot make their point at home,” and “traveling Pdiscouraging Roman Catholic missions from the United escapists.” These missionaries had to accept that they were States to Latin America in the 1960s and 1970s, as detailed in “useless and even harmful” because they were purveying not a previous issue of this journal.1 To make a long story short, true Christianity but a modern perversion of the religion. Illich during the early 1960s Illich first used his position as the direc- was vehement in his denunciation of the missionary initiative, tor of a training center for missionaries to persuade would-be risking his very priesthood, because he saw this form of mis- missionaries to go back to the United States; in 1967 he wrote a sions as a caricature of Christ’s call to bring the Gospel to all denunciation of American missionary activity called “The Seamy nations. The Peace Corps, American cultural imperialism, the Side of Charity,” which spread his ideas to almost every Catholic spread of American business models—these all were evils in his missionary in Latin America and also to the wider Catholic public mind. Much worse, however, was the corruption of the body of in the United States. Christ into “the Lord’s supermarket, with catechisms, liturgy, This article contrasts Illich with Chicago priest Leo Mahon, and other means of grace heavily in stock.”4 who led a mission project in Panama sponsored by the Arch- At the same time, Illich did not view popular Latin American diocese of Chicago. Between 1962 and 1980 Mahon and a team Catholicism as deficient. Whereas many Catholic social scientists of priests, nuns, and laypeople tried to establish an experi- and missionary intellectuals saw the Catholic practice of most mental parish that not only would reach the residents of the Latin Americans as clearly substandard, Illich had no such San Miguelito neighborhood outside of Panama City but also qualms, primarily because of his experiences in Puerto Rico. “For would serve as a model for other mission projects and for the anybody who has ever breathed the atmosphere of the Island,” rest of the Catholic Church in Latin America. For a time this he said of Puerto Rico, “there is no doubt that theirs is a Catholic experiment proved wildly successful, but eventually it, like folk-culture.” He went on to describe the ways in which people many North American missionary projects of the time, ended who had little contact with the institutional church nevertheless in almost complete defeat. “regularly ask their parents’ blessing before leaving the house,” “devotedly invoke the names of Our Lord or the Virgin,” “plaster Illich: Folk Religion vs. Consumer Catholicism their homes with holy pictures,” and “sign themselves with the Cross before leaving home.” Because most Puerto Ricans lived So what was all the fuss about in the first place? Why was “dispersed over the steep hills of the interior,” they could not Catholic priest Ivan Illich so upset about U.S. Catholic missions attend Mass regularly, baptize their children, or marry in the to Latin America? The story begins on August 17, 1961, when church. “‘Bad habits’ like these,” he believed, “are not a sign of lack Monsignor Agostino Casaroli, speaking on behalf of Pope John of Catholic spirit, but rather the effects of a peculiar ecclesiastical XXIII, challenged the Catholic Church in the United States to history.”5 In short, to Illich it would have been a blasphemy to send 10 percent of its priests, nuns, and religious brothers to replace Latin American folk Catholicism—a valid, even glorious, Latin America, and American Catholics responded with a surge expression of Catholic faith—with the impersonal, consumerist of interest and hundreds of new missionaries.2 Illich, who had version purveyed by American missionaries. served as vice-rector of a Catholic university in Puerto Rico Illich’s denunciation caused quite a commotion, as he and had been commissioned by Fordham University to run a intended. He prevailed upon the editors of the Jesuit journal training center for future missionaries in Cuernavaca, Mexico, America to publish “The Seamy Side of Charity” right before eventually came to believe that the influx of missionaries was the commencement of the 1967 meeting of the Catholic Inter- part of a “multifaceted plan to keep Latin America within the American Cooperation Program, an annual conference designed ideologies of the West” and to turn the Latin American church to encourage American interest in Latin America and the Latin into “a satellite to North American cultural phenomena and American church. Illich and others then passed out copies of policy,” as he wrote in “The Seamy Side of Charity.”3 Because the article to all three thousand people in attendance. Catholic of their cultural baggage, missionaries from the United States missionary activity quickly entered an era of confusion and had transformed the church in Latin America into “the Lord’s doubt. Missionaries themselves suffered crises of confidence, supermarket”; even the best missionaries were doing no more while their supporters and advocates at home faced growing than “maintaining a clerical and irrelevant church.” He had questions and criticisms about almost every aspect of missionary little but scorn for the vast majority of American missionar- activity.6 In combination with the general distrust of authority ies, calling them “a colonial power’s lackey chaplains,” “U.S. in the Vietnam era, revelations about the role of the CIA’s use of missionaries, and the general malaise of the 1970s, Illich’s Todd Hartch teaches Latin American history at Eastern article contributed to a tapering off of U.S. Catholic missionary Kentucky University, Richmond, Kentucky. He has activity in Latin America. written Missionaries of the State: The Summer Institute of Linguistics, State Formation, and The Mahon Plan Indigenous Mexico, 1935–1985 (Univ. of Alabama Press, 2006) and currently is writing a book on Ivan But not all missionaries agreed with Illich that American mis- Illich and another on the rebirth of Latin American sionaries were a destructive force. One of those who disagreed Christianity. —[email protected] with Illich’s basic premise (although not with some of his

October 2012 185 criticisms) was a priest from the Archdiocese of Chicago named not, as was usual, work in parochial schools or other Catholic Leo Mahon. In 1962 Mahon proposed to his archbishop, Albert institutions but instead would develop “mass-scale catechetical Cardinal Meyer, that Latin America was experiencing a crisis methods.”12 This departure from traditional missionary practice in which the church “may die or, at best, shrink to enclaves in highlights how serious Mahon believed the religious crisis of a largely pagan continent” because of its shortage of priests, Latin America was. The lack of priests and the constantly grow- its population growth, and its rapid urbanization. According ing megacities of Latin America were to him the perfect recipe to Mahon, Chicago could help Latin America by setting up an for the church to lose the lower classes completely. For example, experimental parish in a poor neighborhood of a major Latin he agreed with theologian Juan Luis Segundo that most of Latin American city. This experimental parish would develop “ideas, America was in a “pre-Christian stage.”13 On another occasion methods, and procedures” that would serve as models for the he stated to his bishop, “Panama is a Catholic country in name rest of Latin America. Because of the shortage of priests in Latin only,” because, among other factors, only about 5 percent of the America, an influx of too many priests from the north would population attended Mass. The logical response was to make an actually be counterproductive since it would not be reproduc- all-out effort to spread the faith: “Much of Panama would like to ible in other parts of the region. Consequently, the experimental be Christian but will first have to be instructed and converted, in parish would have to focus on “the training and direction of the usage of the day, evangelized.”14 Institution building, school laymen in functions formerly performed by priests—especially administration, and similar approaches were simply inefficient catechesis.”7 Meyer accepted Mahon’s proposal, and in 1963 ways of responding to a spiritual emergency. Mahon and two other Chicago priests began their experimental parish in San Miguelito, a shantytown on the outskirts of Panama San Miguelito in Practice City, Panama, with no paved roads, sewers, or electrical service. It then was home to 40,000 people and grew to several times that Leo Mahon and two other Chicago priests arrived in San Miguelito size by the time they left in 1980. in 1963 and immediately began taking stock of their surroundings. For a time, Mahon and Illich were quite close. In fact, in 1961 Their first observation was that Catholicism in their neighborhood Illich said, “I believe that Mahon’s catechetical approach is one of was the province of women and children and that very few men the most valuable things the United States will ultimately have seemed to feel comfortable at Mass. They also learned that Pana- exported to Latin America.” In 1962 Illich’s journal CIF Reports manian priests had supported themselves through “stole fees,” praised the lessons in Mahon’s catechism, The Family of God, as which were in effect charges for services, so that, for example, a “warm, simple, and clear [and] seriously theological,” and a Mass, a funeral, and baptism each had a specific price.15 As for year later he called himself an “exponent of the Mahon Gospel.”8 popular religion, the American priests were dismayed to learn that Mahon had a similarly rosy view of Illich and used Illich’s center residents of San Miguelito considered themselves good Catho- for language and cultural training for his team of missionaries lics if they were baptized, were devoted to a specific saint, and before they came to Panama; Mahon once told the director of had holy pictures in their houses—even if they were adulterers another Catholic mission, “I would by all means advise your who never attended Mass and had demonstrated no evidence of sending your men to Cuernavaca.”9 He also worked closely with love for their neighbors.16 “Being Catholic,” concluded Mahon, Illich, for example, lecturing for four days to a training class at “was devoid of the messages of Christ and meant being totally Illich’s center in 1965.10 dependent on external religious practices.” The religion of the But while Illich was becoming more and more skeptical masses of Latin America, in his view, was based on “deviated about the prospects for any kind of positive missionary impact doctrines,” and its celebrations were “pagan festivals covered by in Latin America, developing the views that he expressed in his a layer of Christianity so thin as to be transparent.”17 scathing 1967 article, Mahon did not waver in his conviction Mahon was thus deeply convinced that folk Catholicism that beneficial missionary work was possible in San Miguelito was not enough, that it was, in fact, not very Catholic. He put and, by extension, throughout Latin America. As early as 1964 a strong emphasis on catechetical efforts because he believed he was expressing doubts about the direction of Illich’s center, that most people in San Miguelito simply did not understand which was not surprising, since by that time Illich was indeed basic Catholicism. For instance, he reported, “Few, if any, of attempting to discourage many potential missionaries.11 those who attend have a clue as to what the Eucharist truly Many missionaries built Catholic schools and seminaries means”; for them, it was just “a near superstitious continuation and saw staffing and running them as a major part of their of an ancient tradition.” He did not accept local traditions as ministry, but Mahon, because he believed that most poor Latin set in stone; instead, he critiqued them and tried to improve Americans did not know even the rudiments of Catholic theol- them, for example, adding more doctrinal content to the pro- ogy, proposed the primacy of “catechesis,” or in more common cessions that the community carried out during Holy Week. language, religious teaching; he was not talking about formal In the past these processions had failed to provide “a sense of education that takes place in schools, but about the kind of living mystery and of the necessity of inner conversion,” but teaching that could take place in the actual Mass and in informal he reformed them by adding more teaching and explanations groups that might meet in homes and neighborhood centers. of each liturgical action.18 He was not against Catholic schools; he simply believed that Mahon’s approach could be quite confrontational, as when they were too expensive and used too much labor to educate a he tried to instruct a group that was planning a feast in honor of small, often wealthy, minority, when other methods could reach Saint Rose, a Peruvian who had made herself ugly to preserve many times more people. her chastity, but that knew almost nothing about who she really Mahon’s solution, as mentioned earlier, was to use a small was. “To be devoted to St. Rose,” he said, “means to have respect number of priests to form a team with nuns and religious broth- for one’s own body, but above all for the integrity of women.” He ers. The priests would “train and direct a large group of laymen went on to explain that it was wrong and irrational to celebrate who would work with the best, most advanced ideas in popular her while rejecting everything that she stood for. “To honor her catechesis and liturgy.” Religious brothers and sisters would as the patroness of the community without resolving to stop

186 International Bulletin of Missionary Research, Vol. 36, No. 4 whoring, to put away your concubines, to offer your hand in have been necessary if folk Catholicism was a fruitful approach marriage to the woman with whom you are living not only to Catholic life. The corollary of this idea of the insufficiency of does not make sense, but rather is the same as dishonoring the folk Catholicism was that missionary activity in Latin America saint,” he argued.19 For Mahon, in short, popular religion was was both necessary and possible. If Mahon was right, the mul- neither beautiful nor pristine; it was a conglomeration of poorly titudes of Latin America were in great need of instruction in understood traditions that needed to be reformed or, in some Catholic faith and practice, and missionaries like his team from cases, jettisoned entirely. Chicago could be extremely beneficial to them. Mahon thus Much of the Chicago team’s early efforts focused on lay provided both the rationale for American Catholic missions in leadership development. The three priests spent much of their Latin America and a practical model for them to follow. time during the first six months on house-to-house visitations, but For a season, Mahon and San Miguelito were regarded as on because they were convinced that priests could no longer do all the cutting edge not just of Catholic missionary work but of the the pastoral work in Latin America, they invited Jesús Rodríguez, Catholic Church in Latin America more generally. For instance, a married Chicago layman with eight children, to give all-day in 1968 when René Laurentin wrote a book on “the Catholic conferences, or “missions,” on three successive Sundays.20 Rodrí- Church’s position on the continent today,” he focused on three guez spoke in simple but radical language, for instance, calling influential leaders: Ivan Illich, Brazilian bishop Helder Camara, Jesus not “king” or “lord” but “great revolutionary leader.” As and Leo Mahon.25 In 1972 Enrique Dussell, the distinguished the priests had hoped, many parishioners who were impressed by historian of the church in Latin America, called San Miguelito the commitment and “unique in Latin America” and called for its use as a model for passion of a fellow the region.26 According to one author, by 1973 the San Miguelito layman asked how experiment had influenced the creation of thirteen similar com- they could become munities “in at least ten other countries,” including Mexico, like him.21 Guatemala, Nicaragua, El Salvador, and the United States.27 Mahon then Unfortunately for Mahon, however, by 1975 he was back in began devising an Chicago, and in 1980 Chicago’s last remaining priest was called ever-expanding home from San Miguelito.28 Tensions with Panamanian priests, series of programs conflict with the government of Panama due to Mahon’s vocal designed to evange- criticisms of its policies, and a new Chicago archbishop who did lize, build commu- not share the vision for San Miguelito, along with the general nity, and create lay antimissionary spirit fostered by Illich and similar critics of leaders who would missions, led to the ending of the archdiocese’s support for the in turn evangelize, project. It seemed that Mahon’s efforts had been wasted and that build new communi- Illich had won another victory. ties, and create new lay leaders. He first Who Won? focused on a group of thirty men, using Illich and similar critics really did pop the balloon of Catholic a catechism he had enthusiasm for missionary work in Latin America. The gradual written for work buildup of American missionaries responding to the pope’s call Courtesy of Orbis Books. Used by permission. among Latino immi- for 10 percent to go to Latin America resulted in the 1968 peak grants in Chicago Leo Mahon of 3,391 who answered the call to work in the region. Respond- called The Family of ing in large part to the doubts awakened by Illich’s article, more God.22 Then Mahon sent these men out to visit their neighbors than 500 missionaries had left the field by 1970, and numbers and to lead their discussions of The Family of God, after which continued to drop through the 1970s, so that by 1979 there were they invited their students to a weekend retreat called a cursillo, only about 2,300 American Catholic missionaries left in Latin or “little course,” designed to bring them to the point of commit- America.29 Illich and his allies rejoiced. ment, not just to God and to Catholicism, but also to their local One could clearly look at San Miguelito as another instance parish. Other programs included courses for young people and of North American missionary failure in Latin America. Leo married couples, parish councils that exercised real leadership Mahon managed to stay for only twelve years, and the whole over parish affairs, monthly days of reflection, and a training project lasted less than two decades. In most of the parishes school for lay cursillo teachers. The extent of these programs’ and churches that the Chicago team had set up, by the 2000s success can be measured by the fact that in 1971 they had trained there was far less activity and excitement. Reflecting on the San more than 7,000 cursillo teachers in San Miguelito.23 The team Miguelito experiment, one Panamanian scholar reported that by rapidly expanded from its initial location into other neighbor- the 2000s, the Catholic youth of San Miguelito demonstrated far hoods, building simple church buildings as they went. Priests less commitment than their predecessors had in the 1960s and and lay leaders from other Latin American nations were starting 1970s, and even those who had participated in the experiment to visit San Miguelito, fulfilling Mahon’s early hope to serve as during those decades felt a sense of disillusionment. The church an example and a model.24 in San Miguelito had not been able to sustain the catechesis, It should be emphasized that all this activity was premised social involvement, and basic enthusiasm of the Chicago years. on the insufficiency of folk Catholicism. For Mahon and his But the same scholar also reported that the church had changed allies, the primacy of the catechetical approach to building lay substantially: “Now there are more possibilities for self expres- leaders rested on the failure of folk Catholicism to create truly sion and action in the Church. Bishops . . . in many ways allow Catholic individuals and on its inability to foster true Catholic their priests and their faithful to develop their own initiatives.” community. None of the new programs in San Miguelito would In fact, he believed that the Panamanian bishops had adopted

October 2012 187 the same goals that Leo Mahon and his team were championing the complexity of the Latin-American reality.”32 Meanwhile, the during their time in Panama.30 rise of base ecclesial communities, lay catechists, and the new The missionaries who did stay in Latin America changed, ecclesial movements (such as Focolare and the Neocatechumenal in many ways in a direction of which Leo Mahon would have Way) meant that, even apart from missionaries, lay Catholics approved. They focused much more on the creation of lay lead- were studying the Bible and teaching and learning Catholic ers, having learned from Mahon and many others that this was doctrine to a degree never before seen in Latin America. the only feasible way to provide pastoral care to a region still In short, despite the termination of the Archdiocese of Chi- experiencing a desperate shortage of priests. In cases of grave cago’s experiment in San Miguelito, mission to Latin America injustice, many were willing to join Latin American priests in continued along the lines pioneered by Leo Mahon in Panama, criticizing the governments of both the United States and the even as catechesis and lay leadership took off throughout the country in which they were working.31 region. Who was more influential? In 1980 most observers would “For the most part,” argues one scholar, “U.S. missioners in have said Ivan Illich, but looking back thirty years later, it is clear Latin America in the 1960s more than overcame the ideological that Leo Mahon’s priorities carried the day. It is also clear that commitments Illich forecast.” Far from being pawns of the State Mahon’s fundamental conviction that folk Catholicism was not Department or of the McDonald’s Corporation, missionaries forming moral, committed Catholics and therefore needed to be had an “intense experience of face-to-face encounter” with the reformed had been adopted by the Latin American hierarchy poor, a “mysterious and transforming” encounter that often and laity. The active and growing segments of the Latin Ameri- made them deeply critical of the United States and its influence. can Catholic Church, with their base ecclesial communities, the When these missionaries returned to the United States, they charismatic renewal, and movements like Focolare, all agreed performed a sort of reverse mission, “sensitizing Christians to that folk Catholicism was not enough.

Notes 1. Todd Hartch, “Ivan Illich and the American Catholic Missionary 17. Leo Mahon, Fire Under My Feet: A Memoir of God’s Power in Panama Initiative in Latin America,” International Bulletin of Missionary (Maryknoll, N.Y.: Orbis Books, 2007), pp. 55, 82–83. Research 33, no. 4 (2009): 185–88. The picture of Leo Mahon on 18. Ibid., pp. 44–45, 74–76. p. 187 of this article is from Leo Mahon, with Nancy Davis, Fire Under 19. Ibid., p. 85. My Feet: A Memoir of God’s Power in Panama (Maryknoll, N.Y.: Orbis 20. Robert J. Delaney, “Pastoral Renewal in a Local Church” (Ph.D. diss., Books, 2007), following p. 99; used by permission. Westfälische Wilhelms-Universität, Münster, 1973), pp. 14–15. 2. Agostino Casoroli, “Appeal of the Pontifical Commission to North 21. Mahon, Greeley, and McGlinn to Meyer, October 9, 1963, in Bravo, American Superiors,” in Mission to Latin America: The Success and The Parish, p. 366. Failures of a Twentieth-Century Crusade, by Gerald Costello (Mary- 22. Although not exactly the text they used in 1963, a similar version of knoll, N.Y.: Orbis Books, 1979), pp. 273–82; see also pp. 44–51. this catechism appears in two Maryknoll publications (Maryknoll, 3. Ivan Illich, “The Seamy Side of Charity,” CIF Reports 6, no. 3 (Febru- N.Y.): Leo Mahon and Sister Mary Xavier, The Family of God (1964); ary 1, 1967): 2, 3; originally published in America 116, no. 3 (January and Leo Mahon and Madre Mary Xavier, Catecismo de la Familia de 21, 1967): 88–91. Dios (1965). 4. Ibid., pp. 5, 7, 8, 9. 23. Delaney, “Pastoral Renewal,” pp. 18–19, 26–27. 5. Ivan Illich, “Not Foreigners, Yet Foreign,” in Celebration of Awareness: 24. Priests of San Miguelito to Cletus O’Donnell, April 19, 1965; and A Call for Institutional Revolution (New York: Doubleday, 1970), p. 39; Mahon to John Cody and Thomas Clavel, October 25, 1966, both in originally published in 1956 in Commonweal. Bravo, Parish of San Miguelito, pp. 426, 454–55. 6. Costello, Mission to Latin America, pp. 122–29, 163–86. 25. Harold Blakemore, review of L’Amérique latine à l’heure de l’enfante- 7. Leo Mahon to Albert Meyer, February 15, 1962, Box 1, File 1 (1:1), ment, by René Laurentin, International Affairs 47, no. 1 (January San Miguelito Mission Records, University of Notre Dame Archives, 1971): 249–51. Notre Dame, Ind. (Except where noted below, all correspondence is 26. Enrique Dussell, quoted in Francisco Blanco, “San Miguelito, una located in these records.) rica experiencia eclesial,” in ADITAL: Noticias de América Latina 8. Ivan Illich to John Considine, October 21, 1961, Papers of the Latin y Caribe, February 20, 2004, www.adital.com.br/site/noticia America Bureau, National Catholic Welfare Conference, Catholic .asp?lang=ES&cod=11066. University of America, 186:52; Illich to Mahon, May 4, 1963, 1:3; 27. Delaney, “Pastoral Renewal,” pp. xi, xv, 114–124, 154–55. David Efroymson, “A Review: A New Catechism,” CIF Reports 1, 28. Robert McClory, “Chicago Cuts Panama Parish Aid,” National no. 5 (October 1962): 43. Catholic Reporter, August 29, 1980, p. 2. 9. Mahon to Illich, December 3, 1963, 1:3; Mahon to Roger Bartlett, 29. Costello, Mission to Latin America, pp. 163, 209. June 4, 1964, 1:4. 30. Francisco Blanco, “San Miguelito.” 10. Mahon to Philip Berryman, April 9, 1965, 1:9. 31. Costello, Mission to Latin America, pp. 200, 209, 219, 223; Penny 11. Illich mentions Mahon’s “concerns about my behavior, my direction Lernoux, Cry of the People: The Struggle for Human Rights in Latin of CIF,” in Illich to Mahon, June 9, 1964, 1:4. America—the Catholic Church in Conflict with U.S. Policy (New York: 12. Mahon to Albert Meyer, February 15, 1962, 1:1. Doubleday, 1980), pp. 370–408. 13. Mahon to John Hotchkin, June 2, 1964, 1:4. 32. Stephen Judd, “The Seamy Side of Charity Revisited: American 14. Mahon to John Cody, February 7, 1973, 3:13. Catholic Contributions to Renewal in the Latin-American Church,” 15. Mahon, John Greeley, and Robert McGlinn to Albert Meyer, Missiology: An International Review 15, no. 2 (April 1987): 4–5, 8–9, March 7, 1963, in Francisco Bravo, The Parish of San Miguelito 12. If one includes U.S. Protestants, the impact of missionaries is in Panama: History and Pastoral-Theological Evaluation (Cuer- even more clear, for the success of Protestant missionaries spurred navaca, Mexico: Centro Intercultural de Documentación, 1966), Latin American Catholics to reflection, self-criticism, and reform, pp. 342–43. as indicated in Samuel Escobar, “Missions and Renewal in Latin 16. Mahon, Greeley, and McGlinn to Meyer, February 17, 1964, in ibid., American Catholicism,” Missiology: An International Review 15, p. 376. no. 2 (April 1987): 33–44.

188 International Bulletin of Missionary Research, Vol. 36, No. 4 Da‘wah: Islamic Mission and Its Current Implications Albrecht Hauser

slam is a missionary religion with universal claims, covering overcome our lack of confidence in the Gospel and understand Ievery aspect of human existence. Islam is also a political more deeply what it means when the crucified and risen Lord religion, teaching that both public and private space must be Jesus Christ says to us, “As the Father has sent me, so I send guided by the will of Allah, as revealed in the Quran and exem- you” (John 20:21). The Gospel needs to be shared in an ongoing plified in the sunna (the sayings and traditions of Muhammad’s dialogue of love, life, and truth. We are called to be compassionate life, which are considered normative). In Islam we encounter a with the people who live among us, to be scholarly and accurate comprehensive faith system that requires people’s full surrender in our evaluation of Islam, and to remain absolutely true to Jesus to Allah. Muslims are obliged to call all humanity to submit to Christ.4 Yet we would be foolish not to look squarely at the nature and acknowledge the total rule of Allah over the whole world.1 of Islam and discern its strategic da‘wah goals and concepts. We They believe that humanity finds Allah’s “straight way” only need to be aware of history and the prevailing cultural relativism through Islam (sura 1:6–7).2 of our day, lest we inadvertently facilitate the da‘wah strategies As a Christian writing about Islam, I wish to make clear at of organized Islam without realizing the potentially devastating the outset that I differentiate between Muslims as human beings effects on our civil and religious liberties. Traditionally, Islam has and Islam as a faith system. My life has been enriched and chal- not granted religious liberty in the letter or spirit of article 18 of lenged by encounter with many Muslims over the years. At the the U.N. Universal Human Rights Declaration.5 Where Sharia same time, I have become more and more convinced that Islam becomes the rule of life, human rights, especially for minorities, is an ideology, belief system, and missionary religion that is are strangulated, and civil liberties are curbed. fundamentally and diametrically opposed to the central tenets of the Gospel. We must realize that Islam involves a corporate Nature and Scope of Islamic Da‘wah community of faith in which not every individual may share all aspects of the whole. I thus have no hesitation in saying that I Islam is not just a faith, concerned only with the spiritual aspects find the majority of Muslims to be peaceable and peace loving. of life, and not just a religion, content to play a minority role in They are such, I would say, not because of, but in spite of, Islam. a society. The late Zaki Badawi, former president of the Muslim After having been engaged in Christian mission in Asia for College in London, in explaining how Islam should impact all of eighteen years, I came back to Germany in 1980 and soon realized life, stated: “The history of Islam as a faith is also the history of the increasing challenge of Islam to church and society in my own a state and a community of believers living by Divine law. The country. Even in 1979 the awakening and increasing assertive- Muslims, jurists and theologians, have always expounded Islam ness of political and militant Islam prompted an editorial in the as both a Government and a faith. This reflects the historical fact Guardian Weekly to state, “Islam has begun to make Marxism look that Muslims, from the start, lived under their own law. Muslim decidedly familiar and manageable. . . . [Islam] presents itself as theologians naturally produced a theology with this in view—it a powerful force in international affairs.”3 is a theology of the majority. Being a minority was not seriously Europe is now being forced to take a fresh look at Islam and considered or even contemplated.”6 its influence because of Islamic beliefs about jihad (holy war) and Muslims generally claim that Islam is the final religion and da‘wah (from Arabic da‘a, meaning “call, invite,” referring to the therefore rightfully supersedes all previous religions, which either Islamic mission, the “call” to submit to Islam). Doing so is no are innately deficient or have been corrupted in the course of longer only an academic exercise but involves interacting with history. “And whoever seeks a religion other than Islam, it will Muslims in daily experience, rubbing shoulders with them on never be accepted of him, and in the Hereafter he will be one of the streets of our towns, at our workplaces, and in our schools the losers” (sura 3:85). This conviction and confidence is deeply and shopping malls. As we meet ordinary Muslims, we need to embedded in the Islamic consciousness through the Quran and recognize that they are, first of all, fellow human beings with the sunna (e.g., see sura 3:110). needs, hopes, and anxietie­ ­s similar to our own. For Christians this chal­lenge comes at a time when many traditional­ values Da‘wah and Jihad have been undermined by materialism and secularism, but also a time when new religious movements are making inroads among It is generally agreed that Muslims are obliged to call and invite people of all ages. everyone to full submission to the one God (note the central place This new situation forces the church both to develop a biblical of tawḥīd, or “oneness [of God],” in Muslim teaching). This call and Christian theology of religions and to affirm authen­tically is clearly expressed in sura 3, the historical context of which is a Christian patterns of behavior. We are called to discover afresh polemical dialogue of Muhammad with visiting Christians from in our generation what our apostolate­ and mission are. We must Najran whom Muhammad urged to become Muslims. “Say [O Mohammad], O people of the Scriptures [Jews and Christians]: Albrecht Hauser was mission secretary of the Evangel- Come to a word that is just between us and you, that we worship ical-Lutheran Church, Wuerttemberg, Germany, for none but Allah, and that we associate no partners with Him, and twenty years. Previously he served with his family in that none of us shall take others as lords besides Allah. Then, if Pakistan and Afghanistan (1962–80). He is cofounder they turn away, say: Bear witness that we are Muslim” (sura 3:64).7 of the Islam Institute and of the Islam Working Group It also appears in Muhammad’s invitation letter to the Byzantine of the Evangelical Alliance in Germany, and was its emperor Flavius Heraclius (ruled 610–41), warning him to heed chairman until March 2010. —[email protected] the call of Islam or to bear the consequences of his rejection.8 The late Sheikh Abdul Azeez ibn Abdullaah ibn Baaz, for-

October 2012 189 mer grand mufti of Saudi Arabia and head of the Council of At the same time, jihad can create the conditions for people Senior Scholars, stated in his Words of Advice Regarding Da‘wah to accept Islam through da‘wah, rather than being killed or hav- that the obligation of da‘wah is both a collective duty (fard ing to live as dhimmi (non-Muslims in a Muslim state, who live kifaayah) of the Muslim community and a personal duty (fard under certain restrictions), since Allah is ultimately the protector ‘ain) of each individual Muslim.9 and guardian only of those who truly believe.14 Ibn Baaz is clear To accept tawhid includes rejecting wholeheartedly anything in asserting the need to use coercion against any resistance to that endangers this unity in order to avoid the unforgivable sin establishing the Islamic order. “The aim of da‘wah and jihad is of shirk (which means to associate with Allah anything that is not to shed blood, take wealth or enslave women and children; not Allah). Allah’s will and way have been defined in the Quran these things happen incidentally but are not the aim. This only and interpreted through the sunna. Those who are enlightened takes place when the disbelievers refrain from accepting the must see that ignorance and unbelief are eliminated. Therefore all truth and persist in disbelief and refuse to be subdued and to pay the jizya (tax levied on free non-Muslims living under Muslim rule) when it is requested from them. In this case, Allah has prescribed the Muslims to kill them, take their wealth as Soon after his migration 15 to Medina, Muhammad booty and enslave their women and children.” was willing to apply Institutional Support and Inspirational Source military and political The Organisation of Islamic Cooperation (OIC) and Saudi- pressure in order to financed institutions pay special attention to organizing and assisting Muslims who live in the West, not only as a bridge- implement Allah’s will. head for da‘wah, but also for their value as an interest lobby for generating finances and for the influence that they, like Rachid Ghannouchi who returned in 2011 from London to Tunisia, can humanity must be called to make the shahada, or public confes- assert back to their countries of origin. In addition, powerful sion: “There is no God but Allah, and Muhammad is the apostle networks of Islamist movements such as the Muslim Brother- (messenger) of Allah.” The Islamic nation, that is, the Ummah hood have global networks of institutions and think tanks in (the worldwide Islamic community), is the instrument to fulfill the Islamic world and in the West. They have organized mosque and establish Allah’s will on earth through da‘wah. Tawhid is communities to strengthen Islamic identity and awareness of impossible without Muhammad, and allegiance to Allah includes belonging to the worldwide Islamic Ummah and to support the obedience to Muhammad. Through da‘wah humanity is invited to idea that their being in the West is ordained by Allah to spread witness to the truth of Islam and the conviction that Muhammad the knowledge and acceptance of Islam. is the final prophet of Allah. Through confessing the shahada a In 1980 the Islamic Council of Europe announced a strategy person becomes a Muslim and joins the Ummah. for the Islamization of Europe: “Once a community [of Muslims] The Quran and the hadith (the body of traditions or say- is well organized, its leaders should strive to seek the recogni- ings attributed to Muhammad) contain several references to tion of Muslims as a religious community having its own char- da‘wah.10 Muhammad himself is considered the prime model acteristics by the authorities. Once recognized, the community for the implementation of da‘wah. His life in word and deed is should continue to request the same rights the other religious considered the normative model in all aspects of faith and life communities enjoy in the country. Eventually, the community and valid for every succeeding generation.11 may seek to gain political rights as a constituent community of Sheikh ibn Baaz states further that “the aim of da‘wah is to the nation. Once these rights are obtained, then the community bring the people out of the darkness and into the light, and to should seek to generalize its characteristics to the entire nation.”16 guide them to the truth until they hold on to it and are saved from This da‘wah strategy is derived from early Islam. In a the Fire and the Anger of Allah.”12 Resistance to da‘wah on the paper entitled “The Charter (Constitution) of Medina,” Amir part of hearers leads inevitably to jihad, provided that the power Zaidan, formerly of the Islamic Association of Hessen and balance in the area of resistance is in Islam’s favor. Since all power lecturer at the University of Frankfurt, states that the Mus- and territory is considered to belong to Allah, Muslims affirm lims in Germany need to understand the importance of their their duty and right to Islamize all of life in all countries of the historical roots, especially the political and communal events world. Territory once gained is especially considered to belong soon after Muhammad’s arrival at Medina. He writes, “The forever to Allah; if it should be lost politically, every effort should first historical activity of the prophet Mohammed (salla-ilahu, be made to regain it. The need to overcome unbelief (kuffar) and alaihi wa sallam [may Allah honor him and grant him peace]) to establish “Dar al-Islam” (lit., house or abode of Islam, that is, right after his arrival in the exile of Medina was the purposed a realm where the Muslim religion may be freely practiced) may establishment of an Islamic identity in order to transform step require more than verbal da‘wah, especially if the invitation is by step the given structures of society. . . . In order to regulate rejected. Ali Issa Othman, for some years adviser to the United the political relations of the Muslims to the other communities, Nations Relief and Works Agency (UNRWA), states, “The spread the inhabitants of Medina entered into a written agreement and of Islam was military. There is a tendency to apologise for this contract with the new rulers, the new immigrants as well as and we should not. It is one of the injunctions of the Quran that the natives and all other minorities who dwelled there.”17 He you must fight for the spreading of Islam. . . . Fighting for God even states that, from this concept of the “Charter of Medina,” (Jihad) has a wider meaning. It may be militant, or it may be one could construct the idea of a power-sharing constitutional evangelical, in the Christian sense. The militant is not excluded. statehood for the Muslims living in the West. Zaidan fails to This is because, according to the Quran, communities have mention, however, that when Muhammad arrived at Medina always resisted a prophet’s offer of guidance from God.”13 the majority population were Jews. During Muhammad’s

190 International Bulletin of Missionary Research, Vol. 36, No. 4 lifetime, they were either sent into exile or eliminated, and In Europe as a whole there are about 50 million Muslims, half Muhammad became the arbitrator of all conflicts.18 of them in Russia. The influx of significant numbers of Muslims In the early days of Muhammad’s preaching in Mecca, da‘wah into western Europe from the mid-1950s onward coincided with was a call and summons to faith in the one God. But soon after his a resurgence of fundamentalist­ Islam, and even liberal-minded move away from Mecca and his migration to Medina, he was will- Europeans need to realize that the presence of Muslims in Europe ing to apply military and political pressure in order to implement cannot be isolated from what is happening in the rest of the Allah’s will (see suras 9:5; 9:111; 8:60).19 Contracts, which were Islamic world. Islam sees the secularized and postmodern West negotiated by putting others under duress, could later be broken as decadent. One part of da‘wah strategy is therefore aimed at at will. These practices, which left the non-Muslim “unbelievers” countering the faith-corrupting influences of Western society. in a legally precarious position, created a climate of uncertainty, Muslim diplomats and members of international agen­cies which throughout the centuries has accompanied dhimmitude, strengthen Islamic interests in Europe and the West. Students or minority status, of Jews and Christians under Islam.20 from Islamic countries are found in almost every university. For Muslims who represent political Islam, the Charter of Many of them are highly motivated Muslim activists, well Medina and Muhammad’s ten years there are relevant models for organized and often linked to political Islam. They may be today. Muhammad’s behavior shows how he could successfully involved in the politics of their home countries or may be part “transform step by step the given structures of society” by keeping of global Islamic networks. his opponents in limbo. The time of the Prophet in Medina is an Yet neither in Islamic countries nor in the West are Muslims ideal for these Muslims. Inspired by his model, the present-day a monolithic block. They also experience the challenge of global- Islamic da‘wah strategy does not primarily aim at individual ization and clashes of culture. Living in the free West, they are converts but seeks to achieve its society-wide goals by using at times keenly aware that not all is well in Dar al-Islam. Yet to and influencing the institutions of a given society. It demands acknowledge why so many Muslim countries fail to grant social special privileges for Muslim communities, including space for justice, human rights, and religious liberty to all their citizens observance of Sharia. These objectives are to be achieved through would cause a loss of face. Instead, Muslim opinion shapers keeping the societal and governmental institutions busy with an present themselves as a despised and marginalized community.25 Islamic agenda. Yusuf Al Qaradawi, the influential president of At the same time, the West is increasingly on the agenda of the International Union of Muslim Scholars and of the European Islamic revival and its da‘wah strategies. The best Muslim thinkers Fatwa Council, states in a fatwa: “Muslims in the west ought to are analyzing its cultural context in an effort to discern its strengths be sincere callers to their religion. They should keep in mind and weaknesses. Coordinated da‘wah strategies are being devel- that calling others to Islam is not only restricted to scholars and oped, including the use of semantics to imprint Islamic thought Sheikhs, but it goes far to encompass every committed Muslim.”21 patterns and concepts.26 Ismail Raji al Faruqi sought to make Islamic terminology part of the everyday German language.27 Global and Local Interrelatedness So-called islamological translations create new words.28 Amir Zaidan seems to have made it his goal to introduce untranslat- At its meeting in London on July 10, 2006, the European Coun- able Arabic into German.29 New conservative translations of the cil for Fatwa and Research, of which Al Qaradawi is president, Quran and other Islamic literature promote this process. called on Muslims living in the West to abide by the laws in their While Muslims are unabashedly involved in da‘wah, they at respective countries and to respect the rights of non-Muslims. the same time reject Christian missionary approaches to them.30 But the council also stated: “While abiding by the host country’s The Crusades, colonialism, and Christian mission are considered laws, Muslims are also asked to form Islamic bodies to organize the capital sins of the West. Globalization and Western domi- their personal issues in accordance with Shari‘a.”22 Furthermore, nance, which are stoutly resisted, are seen as the reason for the this body recommends that Muslims in the West spare no effort corruption of the Islamic world. Islam clearly does not accept in getting the countries in which they live to recognize Islam as a religion and Muslims as a community that should enjoy full rights—in other words, agitate for a parallel Islamic community. Al Qaradawi has a popular weekly program on Al Jazeera and For Muslims who represent has been prominently present on the Web. He has repeatedly political Islam, the stated that Islam will triumph over the whole world. Referring to a hadith saying that Constantinople and Rome will both be Charter of Medina and conquered for Islam, he argues that, since this prophecy has been Muhammad’s ten years realized for Constantinople (now Istanbul), “thus remains the second part of the prophetic tidings to be fulfilled, the conquest there are relevant models of Rome, through which Islam will enter Europe once again. . . . for today. Most probably this conquest will be through the power of word and pen, not through military force.”23 Many Islamic Web sites illustrate how the role model of Muhammad and the early history other religions as equals. For Muslims, the so-called Abrahamic of Islam are an inspiration and textbook for today. The global faiths (Judaism, Christianity, and Islam) are not in parity.31 Islam migration of refugees and the mass exodus of able young Muslims is the only and unique religion; the Quran always speaks in the to the West is seen as a modern hijra (emulating the emigration singular about religion (e.g., sura 3:19, 85; 48:28). of Muhammad and his followers from Mecca to Medina).24 Muslims want to convince their dialogue partners to Throughout Islamic history, migration and intermarriage have embrace Islam. After all, each non-Muslim is seen as a potential served as means to facilitate the Islamization of society. Muslim who must be brought back to the true faith.32 Every Approximately 15 million Muslims live in western Europe. newborn child is considered to be a genuine Muslim who, except Quite a few have gained citizenship in their adopted countries. for a contrary education and upbringing, will continue in Islamic

October 2012 191 faith (sura 30:30);33 only Islam is natural (fitra). Some converts population and leads to the development of parallel societies. to Islam in the West therefore speak about their “reversion” to Non-Muslims may move out of these neighborhoods, sometimes Islam.34 But Islam is a one-way street when it comes to conver- on the “advice” of the Muslims, especially if they happen to be sion or “apostasy.” Leaving Islam is considered treason, a crime migrant Christians or converts from Islam. This segregation of worthy of death,35 but da‘wah is legitimate—and is supposedly society, which is part of da‘wah strategy, is certainly not helpful gaining momentum. for the integration of Muslims into a liberal and civil society, as Between 2004 and 2005 more than 4,000 Germans are alleged the West still currently claims to be. to have embraced Islam.36 While the statistics may be propaganda, Muslims in Europe have clearly upgraded their public relations The Role of Saudi Arabia and the OIC activities. Muslims are producing more quality publications, and the presence of Muslims in the media is disproportionally high. The government of Saudi Arabia has long played a vital role in The latest communication technology, including YouTube, is used da‘wah outreach to the Muslim diaspora in the West, as well to reach out to both Muslim and non-Muslim communities. Even as to non-Muslims. Within Saudi Arabia, da‘wah activities are the hijab (a veil covering the hair), perhaps the most visible sign supervised by a well-funded ministry. Various Saudi institu- of Islam as a counterculture under Sharia, is promoted. One Ger- tions and instruments coordinate da‘wah activities overseas. man study, for example, tries to show that the crown of women’s In December 2005 King Fahd’s Web site claimed that the king’s emancipation is Islam.37 A few prominent converts play a very personal efforts had led to the establishment of numerous centers, active role in da‘wah, and in Germany they have become more mosques, colleges, and schools. It also mentions secular universi- assertive and polemical. Pierre Vogel, who presents himself as a ties and colleges that have received grants to establish Islamic German-Arab sheikh, reaches out to young people, presenting departments and chairs.40 Islamic interests are often part of the agenda of diplomatic and foreign delegations. The Organisation of Islamic Cooperation (OIC), along with Da‘wah today involves its related institutions, has become the major international political da‘wah organization. The primary basis of the OIC much global strategic is the quranic concept of the Ummah. It understands itself as thinking and analysis, the continuation of the caliphate (the office of the caliph, or successor to Muhammad as temporal and spiritual head of along with local action and Islam)—abandoned since 1924 in the wake of the collapse of implementation. the Ottoman Empire—qualified to address the challenges facing Islam in the international arena in the twenty-first century. Its objective is to propagate the principles of Islam and to coordinate Islam as the only true religion and teaching on stage how easy and finance the dissemination of Islam throughout the world.41 it is to “revert” to Islam.38 The number of prominent Muslims, Muslims are currently using the present global economic crisis some of them very outspoken, is increasing. Quite a few have to promote Islamic banking through investment in industry published books and explained why they embraced Islam and and commerce. This too is part of the Islamist da‘wah agenda.42 why others should do the same.39 Islamic opinion makers and heads of leading Islamic orga- Dialogue with Christians and secular society is quite often nizations strongly encourage Muslims to fulfill the obligation seen, within the framework of da‘wah, as an opportunity to of da‘wah to the West. As Khurram Murad states, “On the one interact, not with the goal of greater mutual understanding, hand, there is the requirement of building and reinforcing the but in order to create favorable conditions for the Muslim com- Muslim sense of identity, self-assurance and confidence. . . . On munity. In these interactions, Muslims have shown a general the other, there is the goal of bringing the same West to Islam, tendency to depict themselves as victim and to present griev- which would necessarily mean that it would become part of the ances in order to gain favorable and privileged conditions for Muslim Ummah.”43 the Muslim community. There has been much strife in Germany Intellectuals and institutions related to the Muslim Brother- over the Islamic dress code, with Muslims demanding women- hood play a central part in the planning of global da‘wah. The only days for public swimming pools and exemption from so-called Project, described in a document found in Switzerland coeducational activities. Muslims have also demanded halal during an investigation of Islamic terrorism, illustrates how (lit. “permissible”) food in schools and hospitals. Requests to da‘wah, which is publicly distanced from violent jihad, never- build mosques have raised questions in some communities, theless aims at the same end result: an Islamic takeover. The soft as the public is becoming increasingly aware that religious da‘wah and the hard jihad both aim to undermine and transform minorities in Islamic countries are routinely denied religious civil societies and bring them into Dar al-Islam. They move freedom and the right to build their own places of worship. In together in the direction of supplanting democratic, freedom- Germany the push to build mosques, complete with minarets loving civil societies.44 and domes, has caused much discussion and strife, ending only Political Islam has become increasingly impatient since when the permission to build is granted. Germany has between September 11, 2001, and the subsequent military conflicts in 3.5 and 4 million Muslims, which is approximately 4.4 percent Iraq and Afghanistan. Various efforts have been made to pol- of the population, with the prognosis of about 10 million Mus- ish Islam’s tainted image and to stress the rhetoric that Islam is lims by 2030. The demographic developments (higher birth peace-loving. The West is generally blamed for all ills, and great rate in the Muslim community and immigration of refugees) efforts are under way to curb so-called Islamophobia. The head are an encouragement for Muslims engaged in da‘wah, since of religious affairs in Turkey has on several occasions expressed they also mean more presence. There is further a tendency for his concern that Islamophobia and criticism of Islam endanger Muslims to concentrate in lower-cost housing areas and around world peace.45 mosques, which creates communities with a high-density Muslim The OIC has created an international forum for da‘wah to

192 International Bulletin of Missionary Research, Vol. 36, No. 4 strengthen Islamic solidarity in the defense of Islamic interests We may not know where history is going, yet we can be and to spread Islam. A comprehensive ten-year action plan for certain that Europe now faces an immense challenge from implementing da‘wah was adopted at the OIC summit in Mecca Islam. Bernard Lewis, for one, has predicted that Europe will in December 2005 and has been affirmed in subsequent meetings, be under Islam by the end of the twenty-first century.50 He may such as the OIC annual summit at Dakar, Senegal, in March 2008.46 be correct, and in certain areas the takeover could happen even Da‘wah today involves much global strategic thinking earlier. But in history and in society as a whole, there is not only and analysis, along with local action and implementation, a death instinct operative (for example, the impulse no longer to and includes the role of the OIC at the United Nations, in the resist dictatorial ideologies), but also a desire to achieve sanity European Union, and in the Council of Europe. At the Human and freedom (for in living to the glory of God humans are most Rights Council and the United Nations, representatives of OIC fully alive). To acquiesce in dhimmi status is to give up on life by member-states have sought to place resolutions against defa- accepting a sort of death in the midst of life. This line of thought mation of religion on the agenda. While sounding innocuous should challenge the church, not to lose hope or to be paralyzed and even commendable, their real intent and effective outcome by fear, but to remain faithful to Christ by sharing the Gospel would be to curb any possible critique of Islam. Lawyers of the with Muslims and challenging Islam both as Christians and as European Centre for Law and Justice have warned of the dire members of civil society. A quite different scenario for Europe is consequences for human rights and religious liberty if these presented by Philip Jenkins, who speaks of “Europe’s Christian resolutions are pushed through.47 Direct criticism of Islam and comeback.”51 For such optimism to be justified by events, how- even raising questions about Islam are seen by Muslims as ever, a great reawakening indeed will be required. Islamophobia. Muslims have attempted to undermine the Uni- Despite all that has just been stated, we should be cognizant versal Declaration of Human Rights and its related conventions, that a significant number of Muslims are turning to Christ. This trying to give the Sharia-based Cairo Declaration on Human is happening not only in the West, where there is religious free- Rights in Islam (1990) equal standing at the United Nations.48 dom, but even in Islamic countries. Some Muslims become open They even claim that Sharia is the basis for all human rights or silent agnostics. Others encounter Christ and experience the and needs to fill the gaps in the U.N. declaration.49 liberating love of God and the Gospel. The migrant churches in Unless the emerging global da‘wah and jihad are defeated the West could play a significant role in demonstrating that in in the next few years, European society could face balkanization. Christ, fullness of life and redemption for humanity have come. The idea of a global caliphate not only embracing the Ummah Yet at the same time and even in the West, intimidation and threats but also conquering the West for Islam is a dangerous Islamist are experienced by Muslims who turn to Christ. This issue, now dream. Some want to achieve this goal through da‘wah; others openly discussed even in the secular media, is one that Muslims, think jihad is the best approach. Conflicts are unavoidable unless as well as secular governments, must acknowledge. these issues are recognized and efforts are made to neutralize Islam’s current totalitarian presuppositions. The free world needs Where is European history going? Does it have a future outside to be resolute in protecting human rights and religious liberties Dar al-Islam? Yes, I would say, since I refuse to accept despair for the entire world and therefore needs to resist anything that as an option. Standing for the truth can be costly, but it is still a undermines the Declaration of Human Rights and its related liberating power in history, society, and one’s personal life. I am conventions. If the West puts its collective head in the sand by deeply convinced that to the extent that we rediscover the Refor- denying the danger that political and militant Islam represents mation realities of sola Scriptura, sola gratia, and sola fide, we will for liberally conceived civil society, its own refusal to act with also be empowered to speak the truth in love and to experience seriousness will lead to bondage and dehumanization. Facing afresh the renewing power of the Gospel and the drawing power truth is costly but liberating. As we anticipate the future, various of the cross. No situation must or will slip out of the hand of him scenarios are possible, for Muslims too are caught up in much who assures his disciples, “In the world you face persecution. wishful thinking and also find it difficult to face reality. But take courage; I have conquered the world!” (John 16:33).

Notes 1. See sura 2:142b. Unless stated otherwise, translations are from 6. Zaki Badawi, Islam in Britain (London: Taha Publishers, 1981), Interpretation of the Meanings of the Noble Quran in the English Language: p. 26, as quoted in Patrick Sookhdeo, Islam: The Challenge to the A Summarized Version of at-Tabari, al-Qurtubi, and ibn Kathir, with Church (Wiltshire, Eng.: Isaac, 2006), p. 10. Comments from Sahih al-Bukhari, summarized by Muhammad Taqi- 7. Gordon Nickel provides an excellent comprehensive analysis ud-Din Al-Hilali and Muhammad Muhsin Khan (Riyadh, Saudi of sura 3:64 in “‘A Common Word’ in Context: Toward the Arabia: Darussalam, 1996). Arabic insertions in the English text of Roots of Polemics Between Christians and Muslims in Early this Quran are omitted, and the use of capital letters has not always Islam,” http://quranandinjil.org/commonword_files/Com been followed. monWordpolemicsfinal.pdf. 2. The tafsir (“interpretation”) on the al-Bayt Web site (www.altafsir.com) 8. Da‘wah letter, as quoted in Noble Quran, sura 3:64n. commenting on the tafsir al Jalalayn confirms this interpretation. All 9. Abdul Azeez ibn Abdullaah ibn Baaz, Words of Advice Regarding URLs cited in these notes were verified and active as of July 2012. Da‘wah (Birmingham: Al-Hidaayah, 1998), p. 18. 3. Editorial, Guardian Weekly, April 14, 1979. 10. See sura 41:33 and sura 16:125 (Pickthall); Sahih Al-Bukhari Hadith, 4. For this concept I am indebted to a conversation with Patrick S. K. vol. 2, book 23, no. 478, http://ibnfarooq.tripod.com/Tabligh.htm Sookhdeo, who pointed me to J. N. Farquhar’s concept of dialogue (also available as a 1,700 page PDF at http://d1.islamhouse.com/ in The Crown of Hinduism (Oxford: Oxford Univ. Press, 1913). data/en/ih_books/single/en_Sahih_Al-Bukhari.pdf). 5. “Everyone has the right to freedom of thought, conscience and 11. See sura 33:21 (Pickthall). religion; this right includes freedom to change his religion or belief, 12. Ibn Baaz, Words of Advice Regarding Da‘wah, p. 22. and freedom, either alone or in community with others and in public 13. Charis Waddy, The Muslim Mind, 2nd ed. (New York: Longman, or private, to manifest his religion or belief in teaching, practice, 1982), p. 100. worship and observance” (www.un.org/en/documents/udhr/). 14. See sura 2:257, which follows 2:256, the “no compulsion in religion”

October 2012 193 verse. There is, however, debate among scholars over whether .com/viewarticle.php?articleID=739; Yahiya Emerik, “Building this verse has been abrogated. See the illuminating paper by a Better Da‘wah Program,” www.ifna.net/articles/article10.htm. Patricia Crone, “Islam and Religious Freedom” (delivered at the 33. For the concept of “fitra,” see H. A. R. Gibb and J. H. Kramers, Orientalistentag, Freiburg, Germany, on Sept. 24, 2007), http:// Shorter Encyclopaedia of Islam (Leiden: Brill, 1991). orient.ruf.uni-freiburg.de/dotpub/crone.pdf, in which she refers 34. Entering “reversion to Islam” into an Internet search engine will yield to various interpretations of sura 2:256 throughout Islamic history. numerous articles and testimonies of new Muslims who consider 15. Ibn Baaz, Words of Advice Regarding Da‘wah, pp. 22ff. acceptance of Islam to be “reversion” rather than “conversion.” See, 16. M. Ali Kettani, “The Problem of Muslim Minorities and Their for example, www.convertstoislam.org, www.convertstoislam.com, Solution,” in Muslim Communities in Non-Muslim States (London: or www.dawanet.com. Islamic Council of Europe, 1980), p. 105. 35. See Yusuf Al-Qaradawi, “Apostasy, Major and Minor,” www 17. Amir Zaidan, “Die Charta (Verfassung) von Medina,” www.enfal .slideshare.net/IslamicBooks/apostasy-major-minor-by-dr-yusuf- .de/charta.htm. al-qaradawi-2777415, a fatwa issued on April 13, 2006, when the case 18. Johan Bouman, Der Koran und die Juden: Die Geschichte einer Tragödie of Abdul Rahman of Afghanistan was receiving worldwide attention. (The Quran and the Jews: The history of a tragedy) (Darmstadt: 36. See “Zahl der Konvertiten hat sich vervierfacht,” Spiegel Online, Wissenschaftliche Buchhandlung, 1990). January 13, 2007, www.spiegel.de/politik/deutschland/uebertritt- 19. Ibn Ishaq, Das Leben des Propheten (Kandern: Spohr, 1999). In this zum-islam-zahl-der-konvertiten-hat-sich-vervierfacht-a-459544 connection it is also advisable to look afresh into the exegetical rule .html, which references statistics of the Central Islam Archive in of al-nasikh wa al-mansukh (lit. “the abrogating and the abrogated”), Soest. by which an earlier quranic verse might be abrogated if it stands 37. Swaantje Barrett, “Unterdrückung oder Befreiung? Deutsche Frauen in conflict with a quranic verse revealed later. See www.sunnipath konvertieren zum Islam,” Beiträge zum Gespräch zwischen Christen .com/library/books/B0040P0021.aspx. und Muslimen 9, no. 3 (1995): 81–91. 20. Walter Short, “The Exclusion of the Jews and Christians from the 38. See http://www.pierrevogel.de. Arabian Peninsular,” http://debate.org.uk/topics/history/xstnc-7 39. See Murad Hofmann, Hedayat Ullah Hübsch, and many more. The .html. Internet is full of stories on why so-and-so became a Muslim, as well 21. See the fatwa by Sheikh Yusuf Al-Qaradawi, “Duties of Muslims as hundreds of Web sites giving da‘wah guidance and telling how Living in the West,” www.quranforall.org/fatawaa/duties.htm. to become a Muslim (e.g., www.diewahrereligion.de/jwplayer/ 22. Ali Al-Halawani, “European Fatwa Council Urges Muslims to index.html). See Uriya Shavit and Fredric Wiesenbach, “Muslim Respect Laws,” IslamOnline, July 11, 2004; now available at http:// Strategies to Convert Western Christians,” Middle East Quarterly groups.yahoo.com/group/IslamicNewsUpdates/message/4600. 16, no. 2 (Spring 2009): 3–14, www.meforum.org/2104/muslim- See also www.onislam.net/english/shariah/contemporary- strategies-to-convert-western-christians. issues/critiques-and-thought/454424-juristic-discourse-for-musl 40. See Rowland Croucher et al., “Implications of Saudi Funding to im-minorities.html?Thought=. Western Academic Institutions,” 2 parts, February 8, 2006 (http:// 23. Yusuf al Qaradawi, “Islamic Revival: Myth or Fact,” April 13, 2009, jmm.aaa.net.au/articles/16740.htm), and February 9, 2006 (http:// www.onislam.net/english/shariah/hadith/faqs/426238.html. jmm.aaa.net.au/articles/16746.htm). 24. Sam Solomon and Elias Al Maqdisi, Al-Hijra: The Islamic Doctrine of 41. Abdullah al Ahsan, OIC: The Organization of the Islamic Conference: Immigration (N.p.: Pilcrow Press, 2009). An Introduction to an Islamic Political Institution (Herndon, Va.: Inter- 25. Mozammel Haque, “World Civilization Conference: Professor Tariq national Institute of Islamic Thought, 1988). Ramadan on Islamic Threat,” Muslim Weekly, February 9, 2007, p. 14. 42. Patrick Sookhdeo, Understanding Shari’a Finance (McLean, Va.: Isaac Victimhood propaganda is used by Muslim opinion shapers all over Publishing, 2008). Europe. See Sam Vaknin, “Muslims—Europe’s New Jews,” www. 43. Murad, Da‘wah Among Non-Muslims in the West, pp. 8ff. globalpolitician.com/print.asp?id=468. 44. See Patrick Poole, “The ‘Project’: Muslim Brotherhood Blueprint for 26. Mona Abdul-Fadl, Where East Meets West: The West on the Agenda of Cultural Jihad,” January 15, 2007, www.militantislammonitor.org/ the Islamic Revival (Herndon, Va.: International Institute of Islamic article/id/2671. Thought, 1992). 45. See reports of Ali Bardakoglu’s comments at the Seventh Meeting 27. Ismail Raji al Faruqi, Toward Islamic English (Herndon, Va.: of the Eurasia Islamic Council, in Istanbul, Turkey, in Turkish Weekly International Institute of Islamic Thought, 1986). (www.turkishweekly.net/print.asp?type=1&id=76911) and in Today’s 28. See the translation by German convert Ahmad von Denffer, Zaman, May 16, 2009 (www.todayszaman.com/tz-web/detaylar.do Der Koran. Die Heilige Schrift des Islam in deutscher Übertragung: ?load=print&link=175424&yazarAd). Mit Erläuterungen nach den Kommentaren von Dschalalain, Tabari 46. See “Final Communique of the Eleventh Session of the Islamic und anderen hervorragenden klassischen Koranauslegern (Munich: Summit Conference (Session of the Muslim Ummah in the 21st Islamisches Zentrum, 2001). The almost untranslatable neologism Century), Dakar—Republic of Senegal, 6–7 Rabiul Awwal 1429 H “mitgöttergebende” is an example of the creation of a new word. It (March 13­–14, 2008), OIC/Summit-11/2008/FC/Final, especially means someone who actively associates idols with Allah. paragraphs 174–75, Dawa Affairs; www.oic-oci.org/is11/english/ 29. See explanations of the text in the philological and islamological FC-11-%20SUMMIT-en.pdf. dictionary by Amir M. A. Zaidan, At-Tafsir. Eine philologisch, 47. See http://eclj.org/UN/. islamologisch fundierte Erläuterung des Quran-Textes (Offenbach: 48. “The Cairo Declaration on Human Rights in Islam,” adopted and ADIB Verlag, 2000), downloadable at http://islam-verstehen.de/ issued at the Nineteenth Islamic Conference of Foreign Ministers, downloads.html?task=view.download&cid=13. Cairo, August 5, 1990; www.oic-oci.org/english/article/human.htm. 30. See the article “‘Mohammedaner’—Mission,” Muslimische Review 4 49. See Herald Tribune, Zürich, March 16, 2000, reporting on the (1995): 243. International Symposium on Human Rights in Islam, February 31. See “Fatwa Against the Call for the Unification of the Religions” 25–27, 2000, in Rome, organized by the Muslim World League. (fatwa no. 19402, dated 25 Muharram 1418H), www.sunnahonline. 50. Bernhard Lewis, interview, Die Welt, July 28, 2004, p. 6; see com/ilm/aqeedah/0002.htm. Christopher Caldwell, “Islamic Europe?” Weekly Standard 10, no. 32. F. A. Klein, The Religion of Islam (London: Curzon Press, 1985), pp. 4 (October 4, 2004), www.weeklystandard.com/Content/Public/ 76ff.; see also Khurram Murad, Da‘wah Among Non-Muslims in the Articles/000/000/004/685ozxcq.asp. West: Some Conceptual and Methodological Aspects (Leicester, Eng.: 51. Philip Jenkins, “Europe’s Christian Comeback,” Foreign Policy, Islamic Foundation, 1986); Abdul Walid Al Hamawi and Ibrahim June 11, 2007, www.foreignpolicy.com/story/cms.php?story_ Abu Khalid, “Da‘wah, Getting It Right,” www.islamicawakening id=3881&print=1.

194 International Bulletin of Missionary Research, Vol. 36, No. 4

Said’s Orientalism and Pentecostal Views of Islam in Palestine Eric N. Newberg

he prevailing attitude of American Protestant mis- view, Western Orientalists have concocted an image of the other Tsionaries toward Islam in 1916 is reflected in a training that is the exact opposite of the way Westerners view themselves. document compiled by the Board of Missionary Preparation, This image contrasts the “static” qualities of the East (strange, which helped prepare Christian missionaries for overseas uncivilized, cruel, and exotic) with the “progressive” qualities of service in Muslim lands. In discussing the rise of Islam, the the West (dynamic, progressive, enlightened, and humanitarian). document begins by stating that the personality of its founder For Said, the relationship between Orientalists and the Orient is deeply impressed upon Islam. It mentions that Muhammad is one of intimate estrangement. Although intimately acquainted was reportedly raised in the fear of God: “How to escape the with the cultures of the Orient, Orientalists, because of their future vengeance was his problem, and it weighed upon him to presumption of Western superiority, are estranged from Orien- such an extent that his personality evidently became unsettled. tals. The dark side of Orientalism is the political aggression that He had always, in all probability, been psychically pathological, it fosters. Said believed that, as a discourse of power, Orientalism and now he began to hear voices and see visions. For a long time misrepresents the East in the interest of legitimating Western he was in doubt regarding their source, whether from evil spirits colonial domination over the East. Said contended that the means or from God. How he was led to the fixed conclusion that they of this domination can be detected in its textual attitudes, that is, came from God we do not know.”1 This sort of reductionist view the ideological perspectives embedded in the discourse. Accord- of the Prophet Muhammad was bound to widen the chasm of ing to Said, the ideology of Orientalism is an oppressive strategy estrangement rather than build a bridge for intercultural com- of caricaturing the “essence” of the Orient by using pejorative munication between Christian missionaries and Muslims. terms as a means of justifying Western domination of Arabs and In this article we closely examine the views of Islam espoused the Muslim East.5 by early Pentecostal missionaries in Palestine. Some of the very first I employ Said’s concepts in considering the following topics: Pentecostal missionaries sent out from the Azusa Street Mission oppositional dualism, perceptions of the cultures of Palestine, the in Los Angeles went to Palestine, arriving in 1908. In its first ten use of “heathen” terminology, missionary prejudices, and textual years the Pentecostal mission there gained a foothold in Jerusalem, attitudes. I then examine missiological implications, focusing due primarily to the efforts of three pioneering missionaries: Lucy explicitly on Pentecostal views of Muslims, as seen in eyewitness Leatherman, Charles Leonard, and A. Elizabeth Brown. In the observations of Pentecostal missionaries in Palestine, comments interwar period the Pentecostal mission expanded its territory by other Pentecostal missionaries in the Near East, and relevant into Transjordan, Syria, and Persia, but it was severely tested and articles in Pentecostal periodicals. lost its momentum during the Arab Revolt of 1936–39, World War II, and the Partition Crisis of 1947. In the War of 1948 the Pente- Oppositional Dualism costal missionaries fled from Palestine as their preponderantly Arab clients were swept away in the Palestinian diaspora. After The early Pentecostal missionaries viewed Muslims in dualis- 1948 a valiant attempt was made to sustain the mission, but it tic and oppositional terms. The tone was set in 1910 by James eventually lost its vitality and suffered its demise in the 1970s.2 Roughhead, a British missionary of the Pentecostal Missionary Union in Palestine, who relates the story of a Muslim woman Conceptual Tools for Intercultural Analysis who converted to Christianity and “several times has been made to drink poison. The Lord tells this woman to bear witness before As with all missionaries, the Pentecostal missionaries in Pal- others, but not before telling her in the night what they will do to estine were faced with the challenge of bridging the cultural her. She is very brave, for it is not every one who would deliber- distance between themselves and the indigenous peoples they ately drink poison as a witness to the Lord’s keeping power.” Not wished to evangelize. The classic work Orientalism, by Edward nearly as drastic are the comments of Florence Bush, an American Said (sah-eed), provides a method for analyzing the intercultural Pentecostal missionary who, writing in 1914, reflects on the sight attitudes of missionaries.3 This article borrows from Herb Swan- of a minaret and then impugns “the false prophet, Mohammet,” son’s groundbreaking study “Said’s Orientalism and the Study asserting that “Jesus is coming soon, then these towers [minarets] of Christian Missions” (2004), in which the author suggests five will crumble, and Jesus will reign.” Charles Leonard describes theoretical concepts of Said’s intercultural analysis that might be the difficulties of doing missionary work in Muslim-dominated of value for missiology: dualism, the other, intimate estrange- Ottoman Palestine and then comments, “Much prayer is neces- ment, discourses of power, and textual attitudes.4 sary for those who are going forward with the truth of the Gospel Said uses the term dualism to refer to the polar distinctions that the doors may be opened and that the power of God may (“us” vs. “them”) made between the West and the East. In Said’s be manifested in the hearts and lives of thousands of those poor benighted souls now in bondage to Islam and Satan.”6 Eric N. Newberg is Associate Professor of Theological John Wharton, who in 1924 returned to his native land of and Historical Studies at Oral Roberts University, Persia as a Pentecostal missionary, takes a very dim view of Islam. Tulsa, Oklahoma. His interest in Christian missions He points out that the government of Persia is in the hands of in Palestine was sparked during a 2002 sabbatical at Muslims, stating, “How little the Americans and Europeans know the Tantur Ecumenical Institute in Jerusalem. what that means! It is a little better than slavery. No Christian —[email protected] is allowed to preach Christ openly to Mohammedans; but the Mohammedans are free to preach Mohammed. Before the world war it would have cost you your life to preach Christ in some

196 International Bulletin of Missionary Research, Vol. 36, No. 4 places.” He blames the Turks for reducing the Christian population the night in rustic conditions, about which he writes, “I slept that in Persia from 300,000 to 25,000 through massacres and accuses night on a bare board. But I did not sleep very much. The mos- them of taking many young Christian women into captivity.7 quitoes and the heat were both fierce. The dogs howled and the men quarreled all night in the streets. It was raw heathendom.”11 Cultural Perceptions of Palestine A survey of articles in Pentecostal periodicals dealing with the concept of heathendom helps to clarify the implications of the Dualism can also be seen in the missionaries’ perceptions of the Pentecostal use of this term. cultures of Palestine. In their representations of the cultures of the Elizabeth Sexton, editor of the Pentecostal periodical Bride- Middle East, the missionaries’ reports from Palestine constitute groom’s Messenger, displays a broad conception of heathendom, a Pentecostal variety of Orientalist discourse. Albert Weaver, a considering not only Muslims but also just about every adherent short-term American Pentecostal missionary, contrasts the houses of non-Pentecostal Christianity to be heathen. She writes, “All in Jewish colonies with those in Arab villages, writing, “Many of religions of the heathen world are dead formalities, ceremonies these returning Jews carry with them Western civilization, and and idol worship. Their gods have no life-giving power. They this is quite noticeable in the cultivation of the soil, the houses in cannot save from sin or transform a sinful life.” Sexton throws which they live, their customs and manner of living, contrasted nominal Christians into the heathen hamper, stating that many with the natives of the country.” Weaver notes that the Jewish professing Christians “in our Christian countries” are Christians houses are “neatly built of lumber, with modern roofs, doors and windows.” In contrast, the Arab houses in the towns are “composed of mud and stone, low, and with flat thatched roofs, Overwhelmingly, the no chimneys and often no windows, and with but a single door- way.” In Arab homes he was surprised to find “so many people missionaries’ perceptions huddled together in such a small space. Not only human beings of the cultures of Palestine do we find therein, but donkeys, horses, cows, sheep, goats, hens, pigeons, dogs, etc., often in close proximity as one common family. were negative. But no swine, which both Jews and Mohammedans abominate.”8 Overwhelmingly, the missionaries’ perceptions of the cul- tures of Palestine were negative. After arriving in Jerusalem in in name only. As a criterion of “real Christianity,” she cites 1924, Laura Radford wrote, “All about us are ‘souls in the dark, Romans 8:9: “Now if any man have not the Spirit of Christ, he undone’—the orthodox Jew, the bigoted Moslem, the educated is none of his” (KJV), and then comments, “Without the Spirit Syrian, the proud Arabian and Egyptian, the wandering, homeless they fall into lifeless, loveless, powerless, ceremonial worship, Bedouin, all alike deeply religious, but how few with a ‘living not far removed from some forms of heathen customs in their hope.’ Bound by a spirit of fatalism that is as oppressive as idolatry, services.” Sexton leaves no doubt as to whom she has in mind. and as ignorant of the power and love of the living Christ as are “In some Catholic countries, where they know nothing of the the heathen in the heart of Africa, their lives are indeed hopeless. Holy Ghost, and where the Bible is kept from the people, their The great poverty and degradation throughout the land would spiritual poverty is appalling. They know not the Spirit of greatly discourage, were we not able to lead hungry men and truth, therefore they have no life more than those who sit in women to Christ ‘in whom are hid all the riches of God, the God dark heathendom.”12 of an all-bountiful supply.’”9 Angst over the perceived abuse of women in foreign cultures Radford perceives great unrest among the Muslims as they was a prominent theme in Pentecostal missionary discourse. struggle “in their blind desire to unite into one dominating force Sexton was stirred to compassion by the “cry of the oppressed their political power and religious propaganda.” She upbraids heathen women” and saw Christianity as the solution to their them for attributing to God’s will “every result following from deplorable condition: “Especially does the wretched, appalling their own rash acts of passion, pride, or ignorance.” Her impres- condition of the women of heathendom appeal to us. God sees sion of the Arab Christians is equally disapproving: “Not able to their tears and hears their groans and will set them free. Wher- read, and not understanding one word of the Latin or Greek in ever Christianity has gone, the women have been uplifted, and which the prayers in their Churches must be chanted, they have education, civilization and refinement have always followed.”13 before them crucifixes, candles, and beads, and to them these things mean just what the idol means to the idol worshipper in Missionary Prejudices India.” Radford nonetheless sees hope because “in the midst of all this darkness and superstition there re-echo the words, ‘And The prejudices of the Pentecostal missionaries hampered their the Spirit of God was brooding upon the face of the waters, and ability to build strong intercultural bridges to the Muslims of God said, Let there be light,’ and men are hearing His voice and Palestine. During the First World War the Latter Rain Evangel are turning to Him.”10 printed several eyewitness accounts of events in the war zone. These reports clearly reveal a deep suspicion, if not an irrational “Heathen” Terminology fear, of Muslims. The Pentecostal periodicals indulged in a form of Christian yellow journalism, playing on the specter of Islam’s Pentecostal missionaries shared in the ethnocentrism of Western degradation of women. In an article entitled “Christian Girls in missionary discourse. This can be seen in their use of the term Moslem Harems,” the Pentecostal Evangel reflects this attitude in “heathen.” This term was part and parcel of the dualistic, oppo- its publicizing a supposed League of Nations report claiming that sitional worldview of the Pentecostal missionaries. As Frank in Turkey “there are at least thirty thousand Christian women Bartleman, an American Pentecostal runabout, made his way and children still living in Moslem houses, most of them longing toward Palestine on his world tour in 1911, he came by way of for rescue.” The same article references an account of the Bible Egypt, where he had the opportunity to preach in Nikali. He spent Lands Missions’ Aid Society: “During the many deportations

October 2012 197 by the Turks, the elder girls and young women were separated the Arabs and the Jews. By extension, Pentecostals understood from their families and either abducted by their captors or sold Ishmael and Isaac to refer to two religions, Islam and Judaism. In for wicked purposes. That thousands of such girls have been reporting on the 1929 Wailing Wall riots in Jerusalem, the Latter detained in harems is certain.”14 The Pentecostal Evangel also Rain Evangel employed the imagery of the two brothers. “Since caricatures Arabs in derogatory terms as politically ambitious the days of Ishmael the Arab has been the enemy of Israel. . . . and hostile, alleging, “The Arabs are inflamed with the thought of Prophetically, the Jew is fulfilling his mission returning to his land possessing Palestine, Syria, Iraq, and Trans-Jordania, with Feisal and establishing a national life, but with the great Moslem world the king of Iraq, as their king. It is because of this ambition in smoldering in hatred and sympathizing with the Arab, ready to their hearts that the majority of the Arabs are fiercely opposed proclaim a ‘holy war,’ the prospect is dark and foreboding.”19 to the Jews, and also to Great Britain, which holds the mandate The most popular of the Old Testament typological images of Palestine.” The editor supports his anti-Arab bias with a bibli- utilized by early Pentecostals was “latter rain.” In his Latter Rain cal quotation: “How true is the prophecy given four thousand Covenant, David W. Myland expounds on the Old Testament years ago concerning Ishmael, ‘He will be a wild man; his hand images of the early and latter rain (Joel 2:23) as prophecies of will be against every man, and every man’s hand against him’ Pentecostal spirituality and the Zionist movement. Commenting [Gen. 16:12 KJV].”15 on rainfall data obtained from the weather bureau of the American The above prejudices surely had an adverse effect on the Colony in Jerusalem, he writes, “Since 1860 the measurement of relationships of missionaries and local Muslims, acting as a rain in Palestine has been recorded very accurately at Jerusalem, barrier to intercultural communication and witness. Archibald and shows a great increase, especially of the latter rain. It is a Forder was the exception among the Pentecostal missionaries in generally understood fact that for many centuries the rain-fall in Palestine. He writes that when approached with genuine love, Palestine was very small. During comparatively recent years the “the inhabitants of Moab are friendly to the missionaries.” Forder rain has been increasing. The official record of rain-fall, which found this to be true during the many years he lived as a mission- was not kept until 1860, divides the time into ten-year periods, ary in Kerak, in the region of ancient Moab, east of Palestine, as and the facts are that forty-three per cent more rain fell between he “frequently visited it and ministered to the inhabitants both the years 1890 and 1900 than fell from 1860 to 1870.”20 in tent and town.” He recalls an occasion during an insurrection From this Myland drew the striking conclusion that “spiri- by the Arabs against the Turks when his Arab friends protected tually the latter rain is coming to the church of God at the same him. At that time “all other outsiders then in Kerak were mas- time it is coming literally upon the land, and it will never be taken sacred.” However, the local chiefs gave strict orders that Forder away from her.”21 Lecturing at the Stone Church in Chicago in and nine others with him were not to be harmed, and their orders 1910, Myland developed the implications of the latter rain for the were scrupulously heeded. Forder explains the reason for this land of Palestine, stating, “God’s eyes are on Palestine tonight. protection: “Thus was demonstrated the fact that years of work The usurper has tramped over it; Mohammedans have overrun among the people had not been wasted, but a lasting friendship it, the Sultan of Turkey has ravished it, and he is paying a part created, and the desire of the people of Moab is that the mis- of the judgment now, for God’s eyes are on it. Even this week sionaries should return and settle and work among them.” He negotiations are in progress for the purchase of Mesopotamia, was convinced that the Arab Muslims could be reached; to fail which will finally eventuate in the ancient people of God entering to do so would be “a lasting disgrace to the world of missions.”16 into the Holy Land by way of Mesopotamia. This is the fulfillment of the prophecy and shows the hastening of the end.”22 Textual Attitudes Myland’s prediction about Mesopotamia proved to be unfounded, yet his contribution to the textual attitudes of Pen- The Bible was the textual sourcebook of the intercultural atti- tecostals was significant. Myland used the Bible as an ideological tudes of Pentecostal missionaries. More precisely, the biblical text in the interest of ascribing legitimacy to the Zionist project hermeneutic of Pentecostalism shaped the missionaries’ percep- and the Pentecostal movement in one fell swoop. His textual tions of the Muslims of Palestine. The early Pentecostals inter- attitude was imbibed by the Pentecostal missionaries in Palestine preted the Bible in ways that were literal, yet fluid and creative. and the wider Pentecostal community. Certain metaphors, such as “budding fig tree,” “Ishmael and Isaac,” and “latter rain,” were treated as metonyms of Zionist Missiological Implications restorationism. Taken in a political sense, these metaphors were employed to express a political-theological bias in favor of the It is an axiom of missiology that missionaries are to identify as Zionist movement. much as possible with those to whom they are sent, not only The “budding fig tree” was a prophetic image used by Jesus acquiring fluency in their language but also immersing themselves in Matthew 24:32–33 as an apocalyptic sign. Early Pentecostal in the host culture and observing its customs, mores, habits, and writers understood this image to refer to historical Israel, and traditions. Through enculturation, missionaries build intercultural they saw its fulfillment in contemporary events. One finds this bridges of communication and witness, resulting—ideally—in usage frequently in Pentecostal periodicals. For example, Alex- the transmission and acceptance of the contextualized Christian ander Boddy writes, “But the (Jewish) fig tree is now putting message. How successful were the early Pentecostal missionaries forth its leaves (Matt. 24:32–33).”17 The contemporary meaning in contextualizing the Pentecostal message in the host cultures of this image was clearly stated by Sarah Parham: “The ‘fig tree’ of Palestine? is understood by Bible students to represent the Jewish nation It is significant that the Pentecostal missionary with the most and is the emblem of Israel. The rapid returning of the Jews to favorable attitude toward Arabs and Muslims, Archibald Forder, Palestine is perhaps the greatest sign of the close of this age, and was one who totally immersed himself in Arab culture. Forder, the return of our Lord.”18 however, was not representative of the Pentecostal missionaries. Pentecostals held that Abraham’s sons Ishmael and Isaac By and large, the missionaries held unfavorable attitudes toward stood not merely for two individuals, but for living people groups, the Jews, Arab Christians, and Muslims of Palestine. These

198 International Bulletin of Missionary Research, Vol. 36, No. 4 attitudes certainly influenced their ability to build intercultural for the establishment of educational institutions, medical facilities, bridges. In my judgment, a significant shortfall of the Pentecostal clubs, and societies, and for the distribution and sale of the Bible. mission in Palestine was its failure to create a contextualized Even during the period of the British mandate (1923–48), most Christian community. The Pentecostal missionaries neither Protestant missions in Palestine eschewed a direct approach to developed a significant following nor trained a stable corps of evangelization. After extensive experience in a Muslim culture, indigenous leaders. they were content to disseminate the Christian message through With few exceptions, the Pentecostal missionaries lived apart schools, medical clinics, and charity. In contrast, the Pentecostal from the “native” Christians and were not in intimate touch with missionaries largely opted for more direct tactics such as public them. As a result, the cultural gap between the missionaries and preaching. This was problematic, because direct evangelization their converts remained unbridged. To close this gap, the essen- was more likely to evoke a harsh response from the Muslim tial requirement was a contextualized Christian environment in community. Muslims in Palestine were somewhat receptive which converts could be cared for, supported, and trained for to the Christian message and converts from Islam were being participation in the mission. The frequently encountered criti- made by means of the indirect approach. The breakdown came cism that Western missionaries forced people to break from the in retaining converts. When a Muslim converted to Christian- prevailing culture without providing a viable alternative applies ity, he or she was frequently met with grassroots intimidation, to the Pentecostal mission in Palestine. T. E. Backman wrote threats, physical harassment, or even death. This pressure is in the Moslem World in 1939, “Conversion has too often been what diverted many missions from a confrontational approach regarded as completed when a person formally breaks with his to evangelizing the Palestinian Muslims. non-Christian background. But actually, as far as livelihood and Perhaps the factor that worked most strongly against the sanctification are concerned, this is only the beginning. There formation of a contextualized Christian community was the must be a community of believers into which the convert may Pentecostal missionaries’ preferential option for Zionism. In be brought. In that moment the need for fellowship is far beyond Palestine the major wedge of conflict was not between Christian- what the stay-at-home Christian can really imagine.”23 ity and Islam, but rather between the Zionist and Arab national The Pentecostal missionaries did not fully comprehend what movements. The Pentecostal missionaries sided with the Zionists they were asking of their converts, nor did they provide the and expressed especially negative attitudes toward Arab culture support system that was required for aftercare of their converts. and Muslims. Conversion in Palestine entailed a severe social dislocation, often Ultimately, the explanation for the failure of the Pentecostal a break in family, economic, and communal ties. To compensate, missionaries to retain a sizable number of converts lies in the a new community that provided for its members holistically intercultural attitudes documented in this article. The Pente- should have been developed; the Pentecostal missionaries failed costal view of the Muslim other in Palestine was dualistic and to foster such a community. oppositional, with ethnocentric and derogatory perceptions of In order to achieve effective intercultural communication in the local cultures. In striving to evangelize Muslims, Pentecostals Palestine, the Pentecostal missionaries might have profited from construed their cause in terms of conquest, giving the impres- a study of the history of Christian missions in Muslim lands and sion that the missionaries were pitted against those whom they the cultural factors that dictated an indirect approach to evange- were attempting to convert. Overall, the Gospel message of the lizing Muslims.24 Although public preaching was prohibited in Pentecostal missionaries in Palestine seems sadly to have been Ottoman Palestine, the door was open for private conversations, embedded with a deep-seated fear, even hatred, of Islam.

Notes 1. The Presentation of Christianity to Moslems: The Report of a Committee 12. Elizabeth A. Sexton, “The Spirit Reveals Jesus,” Bridegroom’s Appointed by the Board of Missionary Preparation (New York: Board of Messenger, November 1, 1911, p. 1. Missionary Preparation, 1916), p. 15. This article is adapted from the 13. Elizabeth A. Sexton, “Going with a Message,” Bridegroom’s Messenger, author’s Ph.D. dissertation, “The Pentecostal Mission in Palestine, December 15, 1910, p. 1. 1908–1948: A Postcolonial Assessment” (Regent University, 2008). 14. “Christian Girls in Moslem Harems,” Pentecostal Evangel, September 2. Raymond C. Perkins, “Israel and Missions” (unpublished research 13, 1924, p. 6. paper, Assemblies of God Graduate School, 1977, updated 1996, 15. “Ishmael’s Opposition,” Pentecostal Evangel, March 11, 1922, p. 5. Flower Pentecostal Research Center, Springfield, Mo.). 16. Archibald Forder, “The Re-peopling of Moab,” Latter Rain Evangel, 3. Edward W. Said, Orientalism: Western Conceptions of the Orient (New March 1911, pp. 7–8. York: Vintage Books, 1978), pp. 2–3. 17. Confidence, 13 (October–December 1920): 55. 4. Herb Swanson, “Said’s Orientalism and the Study of Christian Mis- 18. Sarah E. Parham, “Earnestly Contend for the Faith Once Delivered sions,” International Bulletin of Missionary Research 28 (2004): 107–12. to the Saints,” in Selected Sermons of the Late Charles F. Parham and 5. Said, Orientalism, pp. 12, 35, 37, 86, 92–96, 100–101, 122–23, 229–40, 328. Sarah E. Parham (Baxter Springs, Kans.: Apostolic Faith Bible College, 6. James Roughhead, “Latest Letter from Our Jerusalem Missionary,” 1941), p. 19. Confidence, July 1910, p. 172; Florence Bush, “Visit to the Dead Sea,” 19. “Isaac and Ishmael,” Latter Rain Evangel, October 1929, p. 1. Christian Evangel, May 19, 1914, p. 3; Albert Weaver, “Letter from 20. David Wesley Myland, The Latter Rain Covenant and Pentecostal Power, C. S. Leonard,” Word and Work 32 (1910): 88. in Three Early Pentecostal Tracts, ed. Donald W. Dayton (New York: 7. John G. Wharton, “Persia’s Open Door,” Pentecostal Evangel, January Garland Press, 1985), chart at the end, no page number. 12, 1924, pp. 6, 7. 21. Ibid., p. 95. 8. Albert Weaver, “Palestine,” Word and Work 31 (1909): 199. 22. David Wesley Myland, “The Latter Rain Covenant: The Days of 9. Miss Laura Radford, “In a Dry and Thirsty Land,” Pentecostal Evangel, Heaven on Earth,” Latter Rain Evangel, June 1909, p. 18. February 16, 1924, p. 4. 23. T. E. Bachmann, “Mission Frontier in Palestine,” Moslem World 29 10. Ibid. (1939), p. 283. 11. Frank Bartleman, “Around the World by Faith: With Six Weeks in 24. K. Zebrini, Christians and Muslims Face to Face (Oxford: One World, the Holy Land,” in Witness to Pentecost: The Life of Frank Bartleman, 2000), pp. 5, 175. ed. Donald W. Dayton (New York: Garland, 1985), p. 26.

October 2012 199 Radio Missions: Station ELWA in West Africa Timothy Stoneman

issionaries have long served as agents of globalization.1 sions, relying on a loose worldwide association of broadcasting MAs early as the sixteenth century, European missionar- organizations funded by private donations to extend their influ- ies imagined the globe as a unified space for cultural action. In ence abroad. Radio Vatican began worldwide Catholic broadcasts turn, the missionary encounter implied a particular set of power from Rome in 1931. The same year, conservative evangelicals in relations based in space that changed over time. Beginning with the United States launched the first full-time Protestant religious William Carey’s pioneering venture, evangelically minded radio station overseas—Station HCJB in Quito, Ecuador. By the missionaries sought to convert the unsaved around the world mid-1950s, conservative religious broadcasters had established through a set of labor-intensive methods that involved face-to- sixteen radio beachheads on medium wave and shortwave face interaction under the framework of direct European colonial transmitters in the major regions of the Global South (Central rule. In a general pattern that reached its apogee before the First and South America, the Caribbean, Asia, sub-Saharan and North World War, Anglicans, Baptists, Methodists, Presbyterians, and Africa), as well as in Europe. In countries where privately owned other mainline Protestant groups from Europe and North America religious outlets were not available, radio missionaries purchased formed mission enclaves—initially, mission villages; later, outsta- airtime on government or commercial establishments.3 By 1970, tions in European-controlled territory. Brick-and-mortar mission conservative Protestant radio stations comprised “a far-flung “stations” drew prospective converts out from socially marginal- gospel radio network around the world” that easily trumped ized groups (such as widows, childless women, former slaves, its Catholic or mainline Protestant counterparts in its size and and the extreme poor), severing them from their native environ- influence.4 Electronic communication made it possible for the ment and submerging them in a thoroughly Westernized milieu. first time in the history of world missions simultaneously to Compounds typically included a dispensary, school, and church, reach mass audiences around the planet with the Gospel in real from which missionaries administered medical services, provided time. For enthusiastic supporters in the United States—donors, basic education, and engaged in personal evangelism. While mis- radio preachers, and even average churchgoers—missions by sionaries held a complex, at times conflicting, relationship with radio routinized the central missionary task of evangelization, colonial authorities, their fieldwork, grounded in geographic reducing the need for field personnel and thereby facilitating the space, assumed the territorial control, administrative stability, fulfillment of the Great Commission. and cultural prestige afforded by European imperial power.2 Popular evangelical enthusiasm for missionary radio in By contrast, missionary expansion in the twentieth century the United States assumed that broadcast technology presented included evangelical use of radio airwaves and took place under a universal solution to the task of world missions. Yet global the aegis of a postcolonial and postterritorial American “empire.” missions by radio required not only propagating the Christian Missionary activity in the American century demonstrated Gospel over the airwaves, but ensuring its proper reception American exceptionalism in two related areas: (1) the increas- as well. Missionary broadcast communication necessitated ing dominance on the mission field of conservative evangelical reembedding the evangelical Gospel from the United States workers from the United States and (2) the prevalence of the within diverse churches, cultures, and communities around the private American system of broadcasting in the field of transna- world. As we see in the history of Station ELWA in Liberia, the tional religious radio. Unlike earlier missionary methods, global predominant religious station in Africa during the continent’s expansion of religion by radio required “deterritorialization”— transition from colonialism, producing converts through a that is, a disembedding of the Gospel from its point of origin in spaceless electronic medium entailed complicated work on the physical space and its transposition into an electronic message ground that strongly echoed the labor-intensive evangelistic that could then be communicated universally by broadcast “sta- methods of an earlier era. Between 1954 and 1970, ELWA station tions” around the world. “Radio revivalism,” as developed by workers and their national partners constructed transmission evangelical preachers for the American market of the 1920s, fit platforms, established language services, developed political this purpose well. Crafted initially for listening audiences in the relations, created receiver distribution programs, and organized United States, evangelical programs combined music and preach- community efforts in order to translate the “universal” meaning ing in a highly personalized form of religion that was freed from of midcentury American evangelicalism into a postcolonial West corporate church requirements of priest, liturgy, or sacrament and African environment.5 Blending Western technology, programs, was oriented instead to individual experience and conversion. and personnel with local knowledge and partnerships on the Easily reproducible by mechanical means and hence readily ground, American radio missionaries formed hybrid, transna- expandable, radio programming facilitated American evangelical tional arrangements that blurred geographic boundaries across expansion on a global basis. Pioneer American broadcasters tied space as well as chronological boundaries backwards in time. “radio revivalism” to a voluntary, parachurch form of faith mis- Establishing Station ELWA Timothy Stoneman is Visiting Assistant Professor, School of History, Technology, and Society, Georgia Liberia provided an extremely challenging platform for private Tech–Lorraine, Metz, France. American missionary broadcasting on the continent of Africa dur- —[email protected] ing the postwar period. To begin with, African countries lacked radio facilities; in 1950 the continent had only 140 transmitters and only 1,100 kilowatts of total transmitter power—the second lowest totals in the world.6 Furthermore, the meager facilities that existed in Africa were government-run. Broadcasting in Africa in

200 International Bulletin of Missionary Research, Vol. 36, No. 4 the mid-1950s was under the tight control of French and British Producing Regional Vernacular Programs colonial authorities—a pattern of public ownership that would be carried over by postcolonial African governments.7 Missionaries at ELWA rapidly specialized in regional and ver- Missionary enthusiasm fueled the establishment of Station nacular broadcasting. Shortly after adding its first shortwave ELWA in Africa’s austere postwar broadcasting environment. In transmitter in March 1955, ELWA launched its first programs in April 1950, united by a common vision to evangelize Africa by French, Arabic, and the Nigerian tongues of Hausa and Yoruba.11 radio, three American mission students from Wheaton College, Soon listeners could hear over 100 programs per week on each outside Chicago—William Watkins, Abe Thiessen, and Merle of ELWA’s long wave and shortwave services in twenty different Steely—formed the West African Broadcasting Association. In languages overall, mostly tribal dialects from Liberia and Nige- February 1951, following the government’s failed attempt to ria.12 By the mid-1960s, ELWA was broadcasting in an astonishing start a station, Liberian officials generously granted the American forty-nine regional languages, including the principal tongues students an unrestricted broadcast franchise, along with a siz- of Liberia, Guinea, Mali, Ivory Coast, Nigeria, Ethiopia, Congo, able grant of coastal property and a waiver of import duties on East Africa, North Africa, and the Middle East.13 To produce imported station equipment.8 Watkins and Thiessen interpreted regional material, North American missionaries at ELWA relied the assigned call letters ELWA—“Eternal Love Wins Africa”—to on an extensive network of mission groups and workers across describe the evangelical mission of Africa’s first full-time religious Africa. To meet the demand for local Liberian programs, ELWA radio station. In November 1952 the station’s organizers merged trained its own local announcers, recruiting candidates from with the Sudan Interior Mission (SIM), a North American faith Bible schools in the country’s interior. By 1964 the station had mission headquartered in Toronto, Canada, and operating out of ten full-time Liberian “dialect broadcasters” who translated daily news, produced regular programming, and interpreted biblical texts from English, since their native tribes rarely had complete translations of the Bible in their own tongues.14 Vernacular pro- gramming incorporated earlier, face-to-face, evangelistic meth ods. “Dialect broadcasters” frequently visited their language areas to meet radio listeners and new converts, attend church conferences, conduct evangelistic campaigns, and record popular materials for retransmission on the air.15 By the start of its third decade in 1970, ELWA had significantly indigenized its opera- tions in order to meet the demand for local material. The station employed more than three times as many local workers and technicians as Western missionaries—200 Africans, mostly from Liberia, compared with 60 expatriates from North America.16 Accommodating Liberia’s Political Elite

An early ELWA postcard, reading, “Located in West Africa ELWA’s success depended on its highly favorable political rela- about 10 degrees north of the equator, ELWA, the radio tions with Liberia’s governing elite, the minority Americo-Libe- voice of the Sudan Interior Mission, broadcasts in 40 rians. Descendants of the former American slaves who originally languages to Africa and the Middle East.” settled in Liberia in 1822 and later organized the Liberian Republic in 1847, pro-Western Americo-Liberians monopolized political Jos, Nigeria. SIM had long sought a broadcast outlet to supple- power in the country through the True Whig Party. The small ment its extensive West African print operations, extending its elite imposed centralized governmental rule from Monrovia over influence across the African continent. Liberia’s tribal interior, where 90 percent of the population lived. Launched in January 1954, ELWA rapidly increased its Through their broadcast operations, ELWA’s organizers helped transmitter power and expanded its language programs, acquir- to consolidate the cultural hegemony and political control of ing worldwide audiences. Before long, the “Radio Voice of the Liberia’s leaders. In its original license, ELWA’s founders agreed Sudan Interior Mission” reached deep into Liberia, a thousand to distribute free radios in Liberia’s hinterland and to evangelize miles along the West African coast, and across the African conti- the populace there, which overwhelmingly practiced African tra- nent on long wave, medium wave, and shortwave transmitters.9 ditional religion. ELWA contracted to air government programs Liberia’s official use of the English language facilitated ELWA’s regularly, including a variety of “public service” broadcasts, early growth, providing an immediate market in Monrovia for and to publicize the Tubman administration’s two economic prerecorded religious programs from the United States. The development plans—the Open Door policy and the National station aired nearly thirty different sponsored Gospel programs Development Campaign—in the country’s rural regions.17 each week, featuring prominent American radio preachers such Finally, ELWA promised to promote the public image of Liberia as Charles Fuller, Billy Graham, and Theodore Epp. ELWA also abroad; by 1958 the station had provided broadcasting services produced its own studio programs, employing local Liberian to a lengthy list of the country’s government departments and musicians and announcers, as well as broadcasting Liberian agencies.18 In return, Liberia’s Protestant elite provided ELWA government material. In 1955, only its second year of operation, with “an open door for Gospel radio,” as the station’s first ELWA received more than 11,000 letters from forty-four differ- director boasted to supporters.19 High-ranking members of the ent countries, including twenty-one countries in Africa, various Liberian government, including President William Tubman European nations, and the United States, attesting to the new himself, attended ELWA’s inaugural ceremony and frequently station’s strong presence on the continent and the global reach participated in the station’s prayer services and anniversary of its transmitters.10 celebrations. Tubman pronounced ELWA to be his favorite

October 2012 201 radio station, calling it “a vital part of the nation’s religious, dard of pretuned transistor sets in their growing radio receiver educational, social, and cultural progress,” and commonly departments. Pretuned transistor radios provided a dual benefit sang its praises in public declarations and speeches.20 Political to missionary stations. Hard wiring ensured that borrowers accommodation with Liberia’s leaders allowed ELWA to sur- used sets solely for religious purposes, since they could pick vive periodic political unrest in the country and to continue up only a single station, while transistors dramatically reduced broadcasting continuously for over thirty-five years until the power consumption, significantly expanding battery and radio outbreak of civil war in 1990.21 life.27 By 1970, when ELWA ended its receiver program, it had placed a total of 2,400 sets in West Africa, 90 percent of which Building Reception for Local Audiences were pretuned and transistorized.28 In the period following WWII, centralized transmission of Forming Radio Church Communities radio programs posed little technical difficulty for missionary broadcasters. Wartime advances in high-frequency transmis- As early as 1945, missionary broadcasters such as Clarence sion, as well as the availability of surplus military equipment Jones of Station HCJB in Ecuador had attempted to address the and the strategic location of American bases around the globe, “receiver problem” in the developing world by mass producing ensured American missionaries access to the airwaves world- a single radio receiver for use worldwide. Missionary interest wide. Radio reception, however, proved a far different story. In in a receiver for the masses peaked in 1954, when conservative most regions of the Global South, missionary broadcasters had evangelical engineers organized a five-year project to custom to work hard to provide audiences with the physical means of design and build a single pretuned “missionary transistor radio” reception for their religious message. Throughout Africa, radio for the global mission field. Yet evangelical attempts to craft a receivers were extremely scarce during the postwar period. In proprietary solution to the world shortage of radio receivers 1950 the fifty countries surveyed in Africa possessed a total of foundered on evangelicals’ contradictory objectives of expan- 1.4 million radio receivers—a mere 7 radios per 1,000 inhabitants sion and control. By insisting on the use of pretuned radios, and a miniscule 1 percent of the world’s total, the lowest of any which utilized myriad bandwidths and frequencies, broadcast- continent.22 According to estimates by Voice of America, only ers segmented the global missionary market and eliminated 4,000 sets existed in Liberia in mid-1953.23 ELWA officials initi- the possibility of producing a single radio model worldwide. ated a receiver distribution program after it started transmitting Instead, American missionary broadcasters targeted a range in January 1954, handing out freely tunable vacuum-tube radios of narrower, more geographically circumscribed audiences, in Monrovia in an attempt to immediately build local audiences identified with ethnic language areas, rural villages, national for its programs.24 By April 1957, ELWA had distributed 225 church workers, and even individual missionaries. To reach receivers in Liberia—a small but significant number in light of these potential listeners, broadcasters frequently collaborated the negligible size of the Liberian radio market and Liberians’ with established mission organizations and indigenous groups. communal usage of receivers.25 ELWA’s most fruitful area for radio mission work lay in Libe- ELWA missionaries sought to align usage of its radios in ria’s eastern hinterland, where the country’s tribal populations Liberia with standards of efficiency and mission priorities. lived. Expansion into Liberia’s frontier areas meant reliance Vacuum-tube radios were difficult to maintain in the mission on Protestant mission groups to distribute ELWA’s radio sets. field, consuming large amounts of battery power that was hard ELWA’s receiver department worked with almost half of the forty American mission organizations operating in Liberia.29 Officials provided pretuned, battery-operated radios to mis- sion stations, which then placed the radios with indigenous Pretuned, battery-operated pastors and evangelists for use among their native peoples to radios were provided to grow radio church communities.30 The case of the Elizabeth Native Interior Mission (ENIM) mission stations, which illustrates how broadcasters, missionaries, and indigenous then placed the radios workers joined together around radio receiver technology. with indigenous pastors Originally founded as an agricultural, industrial, and religious training institute in Sinoe County by a black Baptist schoolteacher and evangelists. from Texas, ENIM was subsequently taken over by Augustus Marwieh, a prominent Liberian Christian leader. Marwieh petitioned ELWA for twenty-five pretuned receivers, which he to acquire and replace. When ELWA initiated its receiver pro- then placed in the hands of indigenous pastors and evangelists gram in 1954, officials decided to lend, rather than sell, radios for use in townships in Liberia’s southeastern Grand Cedeh to Liberians, assuming that this would allow the station greater County. Touring rural districts that lacked electricity, itinerant control over how borrowers used the sets. Officials insisted evangelists used battery-powered sets known as “Portable on two lending conditions: they lent radios only to Christians, Missionaries” (PMs) to attract audiences, convert nonbelievers, identified through a written questionnaire, and they sought and grow village churches. In Kudi Town, the township met on to restrict usage of receivers to communal settings in order to a daily basis for two and a half hours for the PM radio service maximize audience size.26 In late 1959, ELWA officials began to in the Krahn language. After the radio service concluded, the purchase large quantities of a special pretuned commercial tran- pastor conducted an evening meeting, preaching to the whole sistor set manufactured by Philips N.V. of Holland, attempting town that had assembled. Women rearranged their traditional both to expand its missionary audiences in Liberia and to control cooking hours so they could attend radio services, preparing their activities. During the 1960s, missionary stations around the food in the afternoon rather than at night. After hearing PM world followed suit, adopting the universal technological stan- services, church members in Gbahu occasionally spent the entire

202 International Bulletin of Missionary Research, Vol. 36, No. 4 night “singing, praying, and testifying.”31 Radio listening and to local West African audiences. To be heard, American officials church attendance could lead to changes in lifestyle; village at ELWA thus indigenized their transnational radio operations— women in some cases turned from behavior seen as immoral, training tribal translators and partnering with local church work- stopped eating lice, and abolished traditional animistic medi- ers—and reached out to sister missionary organizations in the cal practice as a result of religious revivals sparked by radio. field. In a pattern repeated by other missionary stations around Itinerant ENIM evangelists thus used portable technology in the world, ELWA broadcasters, scriptwriters, announcers, studio the form of pretuned transistor radios to transport missionary personnel, national church workers, and partner mission agencies programs from Monrovia into rural Liberian village life, utilizing worked together to translate American evangelicalism at ELWA a mix of modern electronic and traditional missionary methods. into terms that were recognizable to local West African listeners. Blurring demarcations in time as they had in space, missionary Conclusion broadcasters across the globe combined virtual, electronic forms of outreach with earlier labor-intensive approaches in order to The case study of Station ELWA from 1954 to 1970 exemplifies ensure reception of the Gospel message. how conservative evangelical radio missions operated worldwide As a global project emanating from the United States at the during the postwar period. Radio missionaries with Station ELWA peak of postwar American power, radio mission raises the ques- demonstrated a capacity for creativity in communication, form- tion of cultural hegemony. Missionary translation obscured the ing part of an historic pattern among American evangelicals that foreign origins of American program material, as well as the dates back to the Great Awakening. On a continent nearly devoid of radio facilities and where government controlled broadcast- ing, private religious entrepreneurs from North America chan- neled their missionary zeal into a technological form, forging a As a project emanating long-lasting regional voice on the nascent postcolonial African from the United States radio dial.32 ELWA’s diverse activities illustrate the transnational and at the peak of postwar hybrid character of the radio project undertaken by conservative American power, radio evangelical American missionaries after the Second World War. mission raises the question ELWA brought together local, regional, national, and global scales of operation, as the station broadcast simultaneously to greater of cultural hegemony. Monrovia, the Liberian interior, West Africa, and the African continent, as well as to other regions of the world. A private organization, ELWA connected supporters, radio preachers, and source of American influence in Monrovia. The effects of English- broadcasters from the United States directly with church work- language broadcasts outside West Africa and the global impact of ers and villagers in Liberia, as well as indirectly with listeners missionary radio as a whole are hard to assess. Like the printing worldwide.33 ELWA’s transnational operations over the airwaves press in the sixteenth century, electronic media in the twentieth rested on hybrid missionary practices on the ground; to transcend century vastly expanded the geographic reach of evangelical forms spatial boundaries, modern missionary radio stations required of Protestant Christianity, well beyond the direct control of mis- grounding their operations in physical space. Global missions by sionary broadcasters, and facilitated the experience of evangelical radio involved more than simply transmitting a Gospel message Protestantism around the world. Radio broadcasting supported or broadcasting standard prerecorded materials from the United the historic spread of evangelical Christianity on a global scale States; it also required building audience receptivity, which ELWA during the second half of the twentieth century, legitimizing broadcasters did through creative technological and cultural American evangelicalism in the minds of audiences in the Global efforts. Receptivity necessitated, first, possession of a radio, the South through the sheer force of its presence on the radio dial. As physical means of reception—a major obstacle in Africa as well a transnational project originating from a homogenous American as most of the developing world following World War II. But market yet translated into a range of local practices, missionary conversion required cultural receptivity as well, which entailed radio consolidated the trend toward a worldwide Christianity framing the evangelical message in vernacular idioms familiar that was at once global and diverse.

Notes 1. Jürgen Osterhammel and Niels P. Petersson, Globalization: A Short transcriptions annually for use overseas, mostly on commercial History (Princeton: Princeton Univ. Press, 2003), chap. 3, and Nayan stations. See Tona Hangen, “Man of the Hour: Walter A. Maier and Chanda, Bound Together: How Traders, Preachers, Warriors, and Religion by Radio on The Lutheran Hour,” in Radio Reader: Essays in Adventurers Shaped Globalization (New Haven: Yale Univ. Press, 2007). the Cultural History of Radio, ed. Michele Himes and Jason Loviglio 2. This article is based on dissertation research completed by the (New York: Routledge, 2002), pp. 113–34; Barnerd M. Luben, “The author in the School of History, Technology, and Society at the Development of Missionary Radio,” Christian Broadcaster 13 (July Georgia Institute of Technology, Atlanta. An earlier version appeared 1966): 10–14. as Timothy H. B. Stoneman, “An ‘African’ Gospel: American 4. Clarence W. Jones, “World Survey of Missionary Radio,” Folder 16, Evangelical Radio in West Africa, 1954–1970,” New Global Studies Box 34, Collection 86 (International Christian Broadcasters), Billy 1, no. 1 (2007), www.degruyter.com/view/j/ngs.2007.1.1/is Graham Center Archives, Wheaton, Ill. (henceforth BGCA). sue-files/ngs.2007.1.issue-1.xml. 5. The concept of translation is a rich trope found in the work of 3. By the late 1950s, radio preacher Walter Maier’s Lutheran Hour (a numerous scholars. In missiological studies, see Lamin Sanneh, popular American religious program) could be heard in 57 languages Translating the Message: The Missionary Impact on Culture (Maryknoll, on 1,215 stations in 67 countries around the world. In 1966 producers N.Y.: Orbis Books, 1989). of the popular American program Back to the Bible broadcast over 6. UNESCO, Statistics on Radio and Television, 1950–1960 (Paris: 500 hours a week overseas and produced some 70,000 duplicate UNESCO, 1963), pp. 7–11.

October 2012 203 7. In the mid-1960s, governments continued to operate nearly three- Newspaper Clippings [1951–60] folder, Box 1, Liberia Information, quarters of broadcast outlets in Africa. See Walter Emery, National LC-SIM). and International Systems of Broadcasting: Their History, Operation, and 19. “Radio Station ELWA Annual Report (1954),” Director’s Annual Control (East Lansing: Michigan State Univ. Press, 1969), appendix Reports (1960–80) folder, Box 15, Broadcasting Division, LC-SIM. VIII-C. 20. William S. Tubman to Ray de la Haye, January 18, 1964, Public 8. In 1960 the Liberian government organized the Liberian Broad- Information Office—Publication Reviews (1964–69) folder, Box 13, casting Corporation, with its own broadcast station, ELBC. See Administration, LC-SIM. Alhaji G. V. Kromah, “The Utilisation of Broadcasting for National 21. The station fell prey to the civil war that broke out in Liberia in 1990, Development in Liberia,” in Making Broadcasting Useful: The African which disrupted its transmission capabilities. Experience, ed. George Wedell (Manchester: Manchester Univ. Press, 22. UNESCO, Statistics on Radio and Television, 1950–1960, pp. 11–17. 1986), p. 200. Despite the considerable methodological difficulties involved in 9. Herschel Ries to Abe Thiessen, July 1, 1955, Folder 25, Box 19, compiling receiver data, the figures reveal the immense gap in radio Collection 86, and Ries to Hank Voss and Tom Gilmer, October 28, ownership between the Global North and Global South. North 1955, Folder 35, Box 19, Collection 86, BGCA. See also “Review of Americans alone possessed 93 million radios, or 51 percent of the Technical Department Activities, September 1954–1955,” Correspon- world’s total. dence (1966–67), Box 23, Engineering and Audience Survey, Liberia 23. United States Information Agency, Office of Research and Intelli- Collection, SIM (henceforth LC-SIM), Fort Mill, S.C. gence, “World Wide Distribution of Radio Receiver Sets,” December 10. “Statistics—November 1, 1955,” Statistical Reports and Corres- 31, 1957, Folder 5, Box 33, Collection 86, BGCA. pondence (1955–72), Box 24, Audience Survey, LC-SIM. 24. Dale Graber, “Portable Missionary Radio Project,” 1958, Missionary 11. “First Short Wave Broadcast—March 14, 1955,” Fifteenth Anniver- Radio Receiver Minutes (1953–70) folder, Box 15, Broadcasting sary (1969), Box 14, Broadcast Division; and “Review of Technical Division, LC-SIM (henceforth MRR Minutes). Department Activities, September 1954–1955,” Correspondence 25. ELWA’s total distribution of radios by 1957 approached 20 percent (1966–67), Box 23, Engineering and Audience Survey, LC-SIM. of the Voice of America’s figures for the country in 1953. 12. R. G. de la Haye to Abe Thiessen, August 27, 1957, Folder 26, Box 26. United States Information Service, “Facts on Liberia Communica- 33, Collection 86, BGCA. Languages included Arabic, Bassa, Belle, tions Media,” September 1, 1960, 976.00/6-2460, Box 3088, General English, Fanti, French, Fula, Gio, Gola, Konobo, Kpelle, Kru, Maninka, Records of the Department of State, Central Decimal Files, 1960–63, Mende, Putu, Sabo, Tchien, Twarbo, Twi, and Vai (“List of Languages Record Group 59, National Archives Records Administration, Heard over ELWA During 1955,” Beginnings [1956–69] folder, Box College Park, Md. (henceforth NARA); T. W. Chalmers, “This is 14, Broadcast Division, LC-SIM). the Nigerian Broadcasting Service,” from Nigeria, no. 40, 1953, 13. “Report on African Languages Department—ELWA,” undated, pp. 280–96, Folder 6, Box 29, Collection 86, BGCA. Newspaper Clippings—Press Releases (1969–82) folder, Box 1, Liberia 27. Graber, “Portable Missionary Radio Project.” Information; and Edwin Kayea, “Programming—the Station’s View,” 28. Of roughly 2,400 total sets distributed, 2,187 were transistorized undated, Testimonies folder, Box 24, Audience Survey, LC-SIM. (“PMR Proposal,” September 26, 1970, MRR Minutes). 14. “Report on African Languages Department—ELWA.” 29. These included the Lutheran Mission, Methodist Mission, Mid- 15. “Dialect Broadcasters Visiting Up Country,” Listener, December 24, Liberia Baptist Union, World-Wide Evangelization Crusade, and 1964; “Mr. Robert Grear, Krahn Broadcaster,” Liberian Age, Decem- several Pentecostal groups. ber 28, 1964; “Dialect Broadcasters Tour Listening Posts,” 1964; all 30. Information on Protestant mission groups working in Liberia can in Newspaper Clippings—Press Releases (1961–65) folder, Box 1, be found in United States Information Service, “Facts on Liberia Liberia Information, LC-SIM. Communications Media.” See also Department of the Army, U.S. 16. Press release, “Radio ELWA Increases Coverage in French-Speaking Army Area Handbook for Liberia, Pamphlet no. 550-38, Washington, West Africa,” June 7, 1971, Newspaper Clippings—Press Releases D.C. : Headquarters, Department of the Army, July 1964, chap. (1969–82) folder, Box 1, Liberia Information, LC-SIM. 10. Pentecostal missions that collaborated with ELWA in Liberia 17. John L. Cooper, Commissioner of Communications and Aeronau- included the Assemblies of God Mission, Pentecostal Assemblies tics, to William Watkins, February 14, 1951, Documents—Corre- of the World, and Swedish Pentecostals. spondence (1951–1994) folder, Box 4, Important Documents; and 31. Augustus B. Marwieh to Dick Reed, November 1, 1967, Public Dick Reed, “Report for Mr. Darroch,” May 30, 1955, Newspaper Information Office—Publication Reviews (1964–69) folder, Box 13, Clippings (1951–60) folder, Box 1, Liberia Information, LC-SIM. See Administration, LC-SIM. also Kromah, “The Utilisation of Broadcasting,” p. 200. 32. It is worth noting that with outside help ELWA resumed operation 18. The complete list includes the Booker Washington Institute, after the country’s crises in 1990 and 1996. Liberian Christians now Bureau of Fundamental Education, Bureau of Immigration and carry on the station’s activity on FM and shortwave. See www Naturalization, Bureau of Information, Department of Defense, .elwaministries.org/AreasofMinistry/RadioStation/tabid/60/ Department of National Defense, Department of Public Instruction, Default.aspx. Department of Public Works and Utilities, Department of State, 33. For a history of international organizations in the twentieth House of Representatives, Liberian Senate, National Police Force, century, see Akira Iriye, Global Community: The Role of International National Public Health Service, Post Office, Supreme Court, Treasury Organizations in the Making of the Contemporary World (Berkeley: Univ. Department Customs Office, and University of Liberia (“Here is of California Press, 2002). some interesting information for your files, Ray,” February 25, 1958,

204 International Bulletin of Missionary Research, Vol. 36, No. 4 October 2012 205 My Pilgrimage in Mission Samuel Escobar

y parents became evangelical believers two years early stage of my life, I was introduced to the difficulties and Mbefore my birth in 1934. Since my father was an officer contradictions of Baptist missionary policies, which included an in the police force, he had to move constantly. As a consequence administrative crisis in the mission that brought an end to the I received my early spiritual formation from the hands of my Baptist student center. The mission had brought pastors from mother and British missionaries from the Evangelical Union of Argentina and Cuba to help in evangelism and church plant- South America (now Latin Link), whose elementary international ing. Although they modeled good preaching and developed school was one of the best schools in my native Arequipa, in the Christian education programs, after five years of sustained south of Peru. I would read to my mother while she was working growth a conflict arose over mission strategy and the owner- at her sewing machine; she especially liked the Book of Proverbs, ship of church property. The mission dismissed the pastors and as well as the missionary stories in books I received for Christmas became suspicious and defensive about initiatives from Peruvian in Sunday School. In 1946 I was the only Protestant among the Baptist leaders. This crisis brought divisions, confusion, and five hundred students who entered the state high school. My firm disappointment. conviction in my beliefs was tested, and being part of a minority During this period, in 1955, I met Ruth Siemens, a teacher in became a mark of my identity. the American School of Lima who had been active in InterVarsity While in high school I felt the birth of a strong literary voca- in California. In her apartment she hosted an inductive group tion. I devoured books and wrote poems, and in 1951 I entered the Bible study, a method that was a great discovery for us evangeli- School of Arts and Literature at San Marcos University in Lima, cal students. She passed on to me the conviction that, in order to where small classes allowed for close interaction with some of last, any Christian work must be indigenous and self-supported. the best-known writers and literary critics of Peru. In graduate I also recognized that interdenominational work on campus school I studied education, planning to pursue a career in teaching. could serve as a testimony to non-Christians. As I came to know Marxism was a powerful ideology on campuses, and extreme Presbyterians, Independents, and Pentecostals, we developed poverty, military dictatorships, and oppression of the poor made mutual respect and a sense of unity in mission. its message relevant. I had to make up my mind about my As our group grew in size and influence, we were visited by evangelical commitment, and in 1951 I was baptized by South- another InterVarsity graduate, Robert Young, who was a traveling ern Baptist missionary M. David Oates. The discipleship process secretary with the International Fellowship of Evangelical Stu- included basic training for evangelism, church planting, and dents (IFES). He convinced us that the university was a mission teaching. But even the best books in Spanish by Southern Baptist field with its own challenges. In addition to their commitment theologians had nothing to say about Marxism, and soon I found to Bible study, Ruth and Bob were very intentional in their devo- myself trying to develop my own apologetics, which would unite tional life, and we learned from them the spiritual disciplines of faith in Christ with intellectual integrity and commitment to daily Bible reading, meditation, and prayer. Our Latin American justice. In this effort I was helped by the writings of John Alex- experience also taught us to insist that student work should in ander Mackay, whose Preface to Christian Theology (1941) put me no way replace active membership in a local church. in touch with Russian philosopher Nikolay Berdyayev, Spanish In 1957 I began teaching high school in Lima. My father had writer Miguel de Unamuno, and Swiss theologian Karl Barth. convinced me that even if I later became a Christian worker, I would benefit from working first as a salaried teacher, for I would The University as a Mission Field acquire discipline and habits that could not be learned in any other way. I enjoyed teaching high school, but all my free time In 1953 I was sent by the growing Baptist churches in Peru to the and energy were dedicated to the student group, which by this World Baptist Youth Congress in Rio de Janeiro, Brazil, where I time had become a training school for mission in the universi- was impressed by the size, organizing ability, and enthusiasm of ties. News about similar developments in other countries and Brazilian Baptists. On the way back to Peru, I stopped in Buenos my experience at the World Baptist Youth Congress led me to Aires, Argentina, and found that Mackay was in town to give the suggest that we should have a similar but interdenominational Carnahan Lectures. I asked for an interview, and he generously congress for all the new Latin American groups. Bob commit- gave me more than an hour of his time, which was a defining ted himself to getting help from IFES to this end. Meanwhile, I experience for me. became engaged to Lilly Artola, my girlfriend from church, and Back in Peru, I felt led to start an evangelistic and disciple- as both of us had good jobs, we started to think of marriage. ship effort in my university. Missionary Oates provided a room When Stacey Woods, the general secretary of IFES, visited Lima with books, games, and music that, patterned after the Ameri- that year and invited me to become a traveling secretary for can model, could function as the Baptist student union. At that student work in Latin America, I spoke of our marriage plans. Woods also interviewed Lilly and asked if she was ready to live Samuel Escobar, a contributing editor, and his wife by faith and tolerate a traveling husband. She said yes, and we Lilly worked with the International Fellowship of were married in March 1958. Evangelical Students in Peru, Argentina, Brazil, and Canada, 1959–85. Thornley B. Wood Professor of IFES Work in Latin America Missions at Eastern Baptist (now Palmer) Theological Seminary, Wynnewood, Pennsylvania, 1985–2005, he The first Latin American Congress of Evangelical Students was now teaches at the Facultad Protestante de Teología held in July 1958 in Cochabamba, Bolivia. The fifty delegates UEBE in Madrid. —[email protected] represented seventeen groups from nine countries. Along with

206 International Bulletin of Missionary Research, Vol. 36, No. 4 sessions on apologetics and evangelism on campus, we discussed which evangelicals usually told their story. Highly respected by our doctrinal basis and a mission statement. We designed a leader- mission and church leaders and missionaries, he was an unofficial ship training program in key countries and a literature program consultant for many organizations. In his home I met executives with a quarterly magazine and books geared to students. The from the Billy Graham organization and World Vision, Anglican lectures on the Book of Nehemiah given by John White, a medi- bishops, and all kinds of missionaries, young and old. From Clif- cal missionary in Bolivia who had been the student chairman of ford I began to understand how to be a loving critic of missions InterVarsity in the United Kingdom, provided a key part of the and the missionary enterprise. program. As a Plymouth Brethren, White had strong convictions about indigeneity, student initiative, and leadership style, all of Evangelistic Discourse and Social Unrest which left a mark on us. The congress voted unanimously to invite me to become The 1950s and 1960s were times of social unrest and student fer- involved full-time in student work. René Padilla, whom I had ment in universities all over Latin America. Campuses were a first met at the congress, was also invited to join the IFES team, training ground for political leaders, and the idealistic militancy and we became close friends, working as a team for over two of the left, fueled by the Cuban Revolution, proclaimed the pos- decades in student work in Latin America. Later we were joined sibility of social transformation via triumphant guerrillas, an by Pedro Arana, a chemical engineer from Peru, and by several ideal for which thousands of students ultimately gave their lives. American and British colleagues. By December 1958 I had quit The campuses were ideological battlefields on which Marxism my job and started my Latin American pilgrimage, visiting was the most strident voice. With no message to appeal to the campuses in Peru, Ecuador, and Colombia, contacting evangeli- average student, the Catholic Church had lost the universities cal students and graduates, identifying and training leaders for in most Latin American countries. The task for evangelical stu- ministry to students, speaking in public on subjects that were dents was to communicate the Gospel using language that was hot on campuses, and trying to update and refine my perception nonreligious. I took up this challenge in speaking engagements of intellectual trends in universities. I supplemented my lack of on more than one hundred campuses. One of the attractions formal theological training with an intensive reading program. for my audience was that I would always respond to questions In July 1959 I was invited to the world assembly of IFES in after my lecture. Marxists would come, not only to refute me, Paris, where I met students from India, France, Malaysia, Canada, but also to use the occasion for proclamation of their message. and fifty other countries who had experiences comparable to Evangelical students were surprised that it was possible to mine. Most were conservative evangelicals, who were a bit dis- debate the Marxists and present the Gospel as a valid alternative. turbed by our Latin American concern that social responsibility From 1959 to 1969, IFES student work grew bountifully. Like and understanding Marxism should be on our training agenda. other IFES workers, I found myself traveling extensively and After the assembly those of us on IFES staff traveled to England ministering intensively. Letting evangelical students do their and participated in an intensive course prepared by the British own thing and not imposing a methodology or rigid pattern InterVarsity Fellowship. One of the lecturers was John Stott, for the communication of the Gospel and for discipleship bore who also gave us a tour of the University of Cambridge. It was fruit. IFES provided literature, speakers, and training situations, the beginning of a long friendship that was decisive in my mis- but students were in charge. One of the joys of my later life has sionary career. been to find, all over Latin America, denominational leaders, While at university I had published some poems and arti- evangelical faculty, pastors, and missionaries who were students cles, and student work gave me a new opportunity to write. with whom I worked in those decades. After a year of intensive travel, in February 1960 Lilly and I In December 1962 Lilly and I went to live in São Paulo, Brazil, moved from Lima to Córdoba, Argentina, to join the publishing to support a fast-growing student movement, and the following program of IFES. The quarterlies Certeza, for university students, year I was elected to the executive committee of IFES. In 1963 and Pensamiento Cristiano, for evangelical leaders, edited by our daughter, Lilly Ester, was born in São Paulo. We returned Alexander Clifford, became a writing school in which Clif- to Argentina in April 1964, and in 1968 our son, Alejandro, was ford, one of the most respected evangelical journalists in Latin born in Córdoba. The previous year some of my evangelistic America, passed on to me day after day the secrets of the trade. essays had been published under the title Diálogo entre Cristo y In 1961 my first book, Del hampa al púlpito (From underworld to Marx (Dialogue between Christ and Marx), and ten thousand pulpit), was published by the Baptist Board of Publications. It copies were used as an evangelistic tool during the Evangelism was an evangelistic story about Jim Vaus, to be used during the in Depth campaign in Peru. Winning intellectual battles on crusade that Billy Graham held in Córdoba and Buenos Aires. campuses, however, was not enough. Evangelical students felt Lilly and I successfully came through the learning processes strongly challenged to deal seriously with issues of social justice of missionary life, with its long absences from home. Our home and social change. René Padilla and I started to develop a concept became a center of student activity. Lilly learned to be prepared of social responsibility structured around a Christological core. to have more people than expected for meals, and we both saw that hospitality is one of the keys in mission work. Pain was On the Road to Lausanne another part of our schooling, for in 1961 our first child, Samuel Jr., died of encephalitis when he was ten months old. In Argentina In 1966, during a sabbatical for doctoral work in Spain, I attended we also started to learn the art of surviving the passage through the Berlin Congress on Evangelism and presented a short paper immigration offices and procedures. in the section entitled “Totalitarianism as an Obstacle to Evange- Through Clifford I became more deeply acquainted with lism.” The other speakers in the section spoke about Commun- the Plymouth Brethren. From them I learned a lot about lay ism, but I spoke of the totalitarianism of the Right, represented leadership and love for Scripture, but I could not share their fear by military dictatorships in Latin America. From Berlin I brought of organization. Clifford had a strong commitment to mission, home three key ideas: first, that Pentecostals were growing all but he was also critical of the naive and triumphalist manner in over the world; second, that social oppression was an obstacle to

October 2012 207 evangelism; and third, as John Stott had made evident, especially churches all over Latin America were looking for guidance on in his exposition of John 20:21, that Jesus not only commanded how to face the social ferment that agitated the continent. The us to go to the world but also gave us an example of how to do time had come for Latin Americans to define how we understood so, a style for doing mission. Alexander Clifford and I took this the term “evangelical” and to determine what kind of theology threefold message back to Latin America, through literature in we were going to develop. particular. After an English translation of my Bogotá paper was pub- Several regional congresses on evangelism followed up on lished in the Evangelical Missions Quarterly (1970; later published Berlin. Nine hundred evangelical leaders representing a wide as a chapter in Brian Griffiths, ed., Is Revolution Change? [Inter- spectrum within Protestantism attended the Bogotá Congress in Varsity, 1972]), I started to receive invitations to speak. One was November 1969. My paper there on the social responsibility of the to the Urbana Missionary Convention in 1970, where I had a church summarized what René Padilla and I had been seeking chance to deepen my acquaintance and fellowship with John to develop among university students and gave a historical and Stott, and there also I met Myron Augsburger, Tom Skinner, and biblical basis for an evangelical approach to social justice. To my David Howard. The following year I visited Messiah College in surprise, the paper received a standing ovation. We realized that Grantham, Pennsylvania, to give the Staley Lectures. On its Phila- Noteworthy Announcing an online announcement. The inaugural issue of the Jour- “Classics in Mission Spirituality” is the theme for the annual nal of Retracing Africa is being prepared by editor-in-chief meeting of the American Society of Missiology–Eastern Ogechi E. Anyanwu, associate professor of African history Fellowship of Professors of Mission, November 2–3, 2012, at ([email protected]), and managing editor Salome Maryknoll Mission Institute, Ossining, New York. Scheduled C. Nnoromele, professor of English and director of Afri- presenters include Claudette LaVerdiere, M.M., on the can/African-American Studies (salome.nnoromele@eku spirituality of Mary Joseph Rogers, founder in 1912 of the .edu), both at Eastern Kentucky University, Richmond, Maryknoll Sisters; Rady Roldan-Figueroa on Bartolomé de Kentucky. For details on JORA, a peer-reviewed interdis- Las Casas; Grace May on Margaret Emma Barber, a spiritual ciplinary online journal published annually, see http:// mentor for Watchman Nee; and Jon Sensbach on Rebecca encompass.eku.edu/jora. Protten, an eighteenth-century Afro-Caribbean evangelist. Regnum Books, an imprint of the Oxford Centre for For details or to register, contact Benjamin L. Hartley Mission Studies, Oxford, U.K., is offering ten titles in its Reg- ([email protected]), Palmer Theological Seminary, or num Edinburgh 2010 book series as free downloads for per- Rodney L. Petersen ([email protected]), Bos- sonal and group study, including classes, according to OCMS ton Theological Institute. executive director Wonsuk Ma. These volumes include Edin- Using information technology and social media to burgh 2010: Mission Today and Tomorrow; Evangelical and Fron- advance world Christianity is the idea behind Mission Plat- tier Mission: Perspectives on the Global Progress of the Gospel; form, a free Internet portal launched in June 2012 by a pas- and Witnessing to Christ in a Pluralistic Age: Christian Mission tor, a psychologist, an IT professional, and a Bible college Among Other Faiths. Go online to www.ocms.ac.uk/regnum/ student in Brisbane, Australia. Their independent organi- list.php?cat=3 to view and download these resources. zation serves other ministries by connecting “people who The Nagel Institute for the Study of World Christian- feel inspired to serve God in the world with a wide range ity, Calvin College, Grand Rapids, Michigan, is developing of initiatives they could potentially support,” according to a database of Christian study centers, institutes, and ongo- Simon Ives, the chief operating officer (simon.ives@mis ing programs that foster “study of Christianity’s interaction sionplatform.com). Founding partner agencies include SIM, with culture, in local, regional, or global contexts,” accord- Youth for Christ International, Mercy Ships, Interserve, Inter- ing to institute director Joel Carpenter. To submit informa- national Teams, and WEC International. To view the site, go tion about a center or to access the current list of more than to www.missionplatform.com. one hundred such centers, go to www.calvin.edu/nagel/ The Billy Graham School of Missions and Evangelism, resources/institutions. Southern Baptist Theological Seminary, Louisville, Kentucky, The Global Community of Mission Information Work- is publishing the Southern Baptist Journal of Missions and ers, an emerging task force of the World Evangelical Alliance Evangelism “to help scholars and practitioners think bibli- Mission Commission, promotes cooperation among infor- cally and theologically about the Great Commission.” Jeff K. mation personnel around the world. Organized in 2011 as Walters, a former church planter in Europe and an assistant a “group of people who come together around a common professor of Christian missions and urban ministry, is edi- interest and expertise” in order to “create, share, and apply tor, and Zane G. Pratt, dean of the Billy Graham School of knowledge across the boundaries of their families, teams Missions and Evangelism and associate professor of Chris- and organizations,” the CMIW network plans to “increase tian missions, is executive editor. For details on the quarterly the number and quality of the connections between us,” says publication, go to www.sbts.edu/bgs/sbjme, or e-mail the Chris Maynard, a task force member and information man- editor at [email protected]. agement consultant ([email protected]). Larry Kraft, A journal will be published to “provide theoretically director of research for OC International, is leader of the informed analysis on the social, economic, cultural, and task force. CMIW e-mails its newsletter, “Correct Me If I’m political transformation of African societies during the pre- Wrong,” to some four hundred subscribers, and a Web site is colonial, colonial, and postcolonial periods,” according to planned for www.globalcmiw.net.

208 International Bulletin of Missionary Research, Vol. 36, No. 4 delphia campus I met Ron Sider and we talked extensively about work in Latin America. The InterVarsity Christian Fellowship evangelicals and social responsibility. This encounter marked (IVCF) board agreed to let me remain active in IFES and in contact the beginning of a long friendship in a common pilgrimage. It with theological developments in Latin America. In August 1972 became evident to me that there was growing awareness among we moved to Toronto. evangelicals around the world that the evangelistic and mission- Our three years in Canada became an experience that we ary zeal of the evangelical tradition needed to be matched with treasure as a family. Lilly learned to drive in snow, and our two an equal concern for justice in society. children, then aged nine and four and knowing only a few words of English when they arrived, were immersed overnight in an Canadian Interlude English-speaking school. Besides maintaining family life in a new environment and with me repeatedly absent, Lilly worked to pay In 1972 Canadian InterVarsity was in a process of transition and the mortgage of our house in Argentina and volunteered at Ontario invited me to become their general director. After much heart Pioneer Camp. We were members of Spring Garden Baptist Church, searching and prayer, Lilly and I accepted the invitation for a a lively evangelistic and missionary congregation from which we three-year period, with a clear commitment to return to student received constant spiritual support and nourishment.

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Hanciles,Hanciles,Hanciles,Hanciles,Hanciles, Hanciles, whowhowhowhowho who joinedjoinedjoinedjoinedjoined joined Fuller’sFuller’sFuller’sFuller’sFuller’s Fuller’s facultyfacultyfacultyfacultyfaculty faculty leaders,leaders,leaders,leaders,leaders,leaders, missiologists, missiologists,missiologists,missiologists,missiologists, missiologists, theologians, theologians,theologians,theologians,theologians, theologians, and andandandand and ministry ministryministryministryministry ministry practitio practitiopractitiopractitiopractitio practitio------full-timefull-timefull-timefull-timefull-timefull-time in inininin in 2000, 2000,2000,2000,2000, 2000, is isisisis isfounding foundingfoundingfoundingfounding founding director directordirectordirectordirector director (in (in(in(in(in (in 2008) 2008)2008)2008)2008) 2008) of ofofofof of Fuller’s Fuller’sFuller’sFuller’sFuller’s Fuller’s nersnersnersners to toto toexplore exploreexplore explore biblical biblicalbiblical biblical principles principlesprinciples principles that thatthat that “enable “enable“enable “enable church churchchurch church and andand and CenterCenterCenterCenter for forfor for Missiological MissiologicalMissiological Missiological Research, Research,Research, Research, which whichwhich which promotes promotespromotes promotes collab collabcollab collab------ministryministryministryministry leadersleaders leaders leaders atat at allatall all all levelslevels levels levels ofof of ofinfluence influence influence influence to toto to shape shapeshape shape a a a amission-mission- mission-mission- orativeorativeorativeorativeorativeorative researchresearch researchresearchresearch research amongamong amongamongamong among WesternWestern WesternWesternWestern Western andand andandand and non-Westernnon-Western non-Westernnon-Westernnon-Western non-Western scholarsscholars scholarsscholarsscholars scholars orientedorientedorientedorientedorientedoriented response responseresponse responseresponse response to toto toto toholistic holisticholistic holisticholistic holistic ministry ministryministry ministryministry ministry to toto toto toand andand andand and with withwith withwith with children.” children.”children.” children.”children.” children.” onononononon emerging emergingemergingemergingemerging emerging missiological missiologicalmissiologicalmissiologicalmissiological missiological issues. issues.issues.issues.issues. issues. 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HancilesHanciles Hanciles Hanciles isis is author isauthor author author ofof of BeyondofBeyond Beyond Beyond Christendom:Christendom: Christendom: Christendom: Globalization,Globalization, Globalization, Globalization, lightlightlightlightlightlight of ofof ofof ofbiblical biblicalbiblical biblicalbiblical biblical insights insightsinsights insightsinsights insights on onon onon on the thethe thethe the roles rolesroles rolesroles roles of ofof ofof ofchildren childrenchildren childrenchildren children and andand andand and youth.” youth.”youth.” youth.”youth.” youth.” AfricanAfricanAfricanAfrican Migration,Migration, Migration, Migration, andand and and thethe the the TransformationTransformation Transformation Transformation ofof of the ofthe the the WestWest West West (2009). (2009).(2009). (2009).(2009). (2009). ForForForFor information informationinformation information on onon on the thethe the conference, conference,conference, conference, contact contactcontact contact Dan DanDan Dan Brewster BrewsterBrewster Brewster or oror or Died.Died.Died.Died. José JoséJosé José Míguez MíguezMíguez Míguez Bonino BoninoBonino Bonino,,, , , 88,88, 88,88,88,, 88, MethodistMethodist MethodistMethodistMethodist Methodist pastorpastor pastorpastorpastor pastor fromfrom fromfromfrom from RosalindRosalindRosalindRosalind TanTan Tan Tan atat at [email protected]@gmail.com. [email protected]. [email protected]. Argentina,Argentina,Argentina,Argentina, ecumenical ecumenicalecumenical ecumenical statesman, statesman,statesman, statesman, theological theologicaltheological theological educator, educator,educator, educator, and andand and aaaa a pioneer pioneerpioneer pioneerapioneer pioneer of ofof ofof ofLatin LatinLatin LatinLatin Latin American American American AmericanAmerican American liberation liberationliberation liberationliberation liberation theology, theology,theology, theology,theology, theology, July JulyJuly JulyJuly July 1, 1,1, 1,1, 2012, 2012,1,2012, 2012,2012, 2012, PersonaliaPersonaliaPersonaliaPersonalia ininininin inTandil, Tandil, Tandil,Tandil,Tandil, Tandil, Buenos Buenos BuenosBuenosBuenos Buenos Aires. Aires.Aires. Aires.Aires. Aires. With With WithWithWith With a a aa a doctoraldoctoral doctoraladoctoraldoctoral doctoral degree degree degreedegreedegree degree in in ininin intheology theology theologytheologytheology theology Appointed.Appointed.Appointed.Appointed. Philip PhilipPhilip Philip Mounstephen MounstephenMounstephen Mounstephen,,, , ,chaplain chaplain chaplainchaplainchaplain, chaplain of of ofofof ofSt. St. St.St.St. St. Michael’s Michael’s Michael’sMichael’sMichael’s Michael’s fromfromfromfromfromfrom Union Union UnionUnionUnion Union Theological Theological TheologicalTheologicalTheological Theological Seminary, Seminary, Seminary,Seminary,Seminary, Seminary, New New NewNewNew New York, York,York, York,York, York, he he hehehe he was was waswaswas was a a aa a pro pro proapropro pro------Church,Church,Church,Church, Paris,Paris, Paris,Paris, asas as as leaderleader leaderleader ofof of of thethe thethe ChurchChurch ChurchChurch MissionMission MissionMission SociSoci SociSoci------fessorfessorfessorfessorfessorfessor andand andandand and directordirector directordirectordirector director ofof ofofof of thethe thethethe the InstitutoInstituto InstitutoInstitutoInstituto Instituto SuperiorSuperior SuperiorSuperiorSuperior Superior EvangélicoEvangélico EvangélicoEvangélicoEvangélico Evangélico dede dedede de etyetyetyetyetyety,,, , , OxfordOxfordOxford,OxfordOxford Oxford (www.cms-uk.org).(www.cms-uk.org).(www.cms-uk.org).(www.cms-uk.org).(www.cms-uk.org). (www.cms-uk.org). Previously,Previously,Previously,Previously,Previously, Previously, MounstephenMounstephenMounstephenMounstephenMounstephen Mounstephen EstudiosEstudiosEstudiosEstudios Teológicos, Teológicos,Teológicos, Teológicos, Buenos BuenosBuenos Buenos Aires. Aires.Aires. Aires. A AA Atireless tirelesstireless tireless advocate advocateadvocate advocate for forfor for workedworkedworkedworked for forfor for the thethe the Church ChurchChurch Church Pastoral PastoralPastoral Pastoral Aid AidAid Aid Society, Society,Society, Society, which whichwhich which equips equipsequips equips thethethethethethe ecumenical ecumenicalecumenical ecumenicalecumenical ecumenical movement, movement,movement, movement,movement, movement, human humanhuman humanhuman human rights, rights,rights, rights,rights, rights, and andand andand and social socialsocial socialsocial social change, change,change, change,change, change, U.K.U.K.U.K.U.K. churcheschurches churches churches inin in inmission mission mission mission andand and and ministry,ministry, ministry, ministry, andand and and ledled led led aa a multiethnic multiethnic amultiethnic multiethnic hehehe he was waswas was the thethe the only onlyonly only Latin LatinLatin Latin American AmericanAmerican American Protestant ProtestantProtestant Protestant invited invitedinvited invited as asas as an anan an churchchurchchurchchurchchurchchurch in inin inin inStreatham, Streatham,Streatham, Streatham,Streatham, Streatham, a aa a a district districtdistrict districtadistrict district in inin inin inSouth SouthSouth SouthSouth South London. London.London. London.London. London. Founded FoundedFounded FoundedFounded Founded in inin inin in observerobserverobserverobserverobserverobserver at at atatat atthe the thethethe the Second Second SecondSecondSecond Second Vatican Vatican VaticanVaticanVatican Vatican Council. Council. Council.Council.Council. Council. He He HeHeHe He served served servedservedserved served as as asasas as presi presi presipresipresi presi------AprilAprilAprilApril 1799, 1799, 1799, 1799, CMS CMS CMS CMS is is is a isa agroup groupagroup group of of of evangelistic ofevangelistic evangelistic evangelistic societies societies societies societies that that that that work work work work dentdentdentdent ofof of ofthe the the the WorldWorld World World CouncilCouncil Council Council ofof of ofChurches Churches Churches Churches (1975–83)(1975–83) (1975–83) (1975–83) andand andand and inin in 1996in1996 1996 1996 withwithwithwith the thethe the Anglican AnglicanAnglican Anglican Communion CommunionCommunion Communion and andand and Protestant ProtestantProtestant Protestant Christians ChristiansChristians Christians gavegavegavegave the thethe the closing closingclosing closing sermon sermonsermon sermon at atat at the thethe the Buenos BuenosBuenos Buenos Aires AiresAires Aires conference conferenceconference conference of ofof of aroundaroundaroundaroundaroundaround the thethethethe the world. world.world.world.world. world. CMS CMSCMSCMSCMS CMS counts countscountscountscounts counts some somesomesomesome some 150 150150150150 150 mission-partner mission-partnermission-partnermission-partnermission-partner mission-partner thethethethethethe International InternationalInternationalInternationalInternational International Association AssociationAssociationAssociationAssociation Association for forforforfor for Mission MissionMissionMissionMission Mission Studies. Studies.Studies.Studies.Studies. Studies. He HeHeHeHe He was waswaswaswas was agencies.agencies.agencies.agencies.agencies.agencies. Mounstephen MounstephenMounstephenMounstephenMounstephen Mounstephen succeeds succeedssucceedssucceedssucceeds succeeds Timothy TimothyTimothy Timothy J. J.J. DakinJ. DakinDakin Dakin,,, , , CMS CMSCMSCMS,CMS CMS authorauthorauthorauthorauthorauthor ofof ofofof of Doing DoingDoing Doing Theology TheologyTheology Theology in inin in a a a Revolutionary RevolutionaryaRevolutionary Revolutionary Situation SituationSituation Situation (1975),(1975), (1975),(1975),(1975), (1975), generalgeneralgeneralgeneral secretary secretarysecretary secretary since sincesince since 2000, 2000,2000, 2000, who whowho who now nownow now is isis isbishop bishopbishop bishop of ofof ofWin WinWin Win------TowardTowardTowardToward a a a Christian ChristianaChristian Christian Political PoliticalPolitical Political Ethics EthicsEthics Ethics (1983), (1983),(1983),(1983),(1983), (1983), and andandandand and Faces FacesFaces Faces of ofof ofLatin LatinLatin Latin chester,chester,chester,chester,chester,chester, U.K. U.K.U.K. U.K.U.K. U.K. AmericanAmericanAmericanAmerican ProtestantismProtestantism Protestantism Protestantism (1997). (1997).(1997). (1997).(1997). (1997). Appointed.Appointed.Appointed.Appointed. Riad RiadRiad Riad Kassis KassisKassis Kassis asas asasas as internationalinternational internationalinternationalinternational international directordirector directordirectordirector director ofof ofofof of thethe thethethe the Died.Died.Died.Died. CalvinCalvin Calvin Calvin H.H. H. H. Reber,Reber, Reber, Reber, Jr.Jr. Jr. ,,Jr., , 96,, 96,96, 96,96,, 96, missionary missionarymissionary missionarymissionary missionary and andand andand and educator, educator,educator, educator,educator, educator, InternationalInternationalInternationalInternationalInternationalInternational Council Council Council CouncilCouncil Council for for for forfor for Evangelical Evangelical Evangelical EvangelicalEvangelical Evangelical Theological Theological Theological TheologicalTheological Theological Education Education Education EducationEducation Education MarchMarchMarchMarch 10, 10,10, 10, 2012, 2012,2012, 2012, in inin inChambersburg, Chambersburg,Chambersburg, Chambersburg, Pennsylvania. Pennsylvania.Pennsylvania. Pennsylvania. Reber ReberReber Reber was waswas was (www.icete-edu.org),(www.icete-edu.org),(www.icete-edu.org),(www.icete-edu.org),(www.icete-edu.org),(www.icete-edu.org), beginning beginningbeginning beginningbeginning beginning January JanuaryJanuary JanuaryJanuary January 1, 1,1, 1,1, 2013. 2013.1,2013. 2013.2013. 2013. Kassis KassisKassis KassisKassis Kassis is isis isis cur curiscur curcur cur------educatededucatededucatededucatededucatededucated at at at atat Lebanon atLebanon Lebanon LebanonLebanon Lebanon Valley Valley Valley ValleyValley Valley College, College, College, College,College, College, Union Union Union UnionUnion Union Theological Theological Theological TheologicalTheological Theological Sem Sem Sem SemSem Sem------rentlyrentlyrentlyrentlyrentlyrently regional regionalregional regionalregional regional director directordirector directordirector director for forfor forfor for the thethe thethe the Middle MiddleMiddle MiddleMiddle Middle East, East,East, East,East, East, North NorthNorth NorthNorth North Africa, Africa, Africa, Africa,Africa, Africa, and andand andand and inary,inary,inary,inary,inary,inary, and and and andand and Columbia Columbia Columbia ColumbiaColumbia Columbia University. University. University. University.University. University. He He He HeHe He served served served servedserved served as as as asas asa a a a a missionary missionary missionary missionaryamissionary missionary in in in inin in EasternEasternEasternEastern Europe EuropeEurope Europe for forfor for Overseas OverseasOverseas Overseas Council, Council,Council, Council, Indianapolis, Indianapolis,Indianapolis, Indianapolis, Indiana. Indiana.Indiana. Indiana. thethethethethethe South SouthSouth SouthSouth South China ChinaChina ChinaChina China Mission MissionMission MissionMission Mission of ofof ofof ofthe thethe thethe the Evangelical EvangelicalEvangelical EvangelicalEvangelical Evangelical United UnitedUnited UnitedUnited United Brethren BrethrenBrethren BrethrenBrethren Brethren InInInInIn In collaboration collaborationcollaborationcollaborationcollaboration collaboration between betweenbetweenbetweenbetween between ICETE ICETEICETEICETEICETE ICETE and andandandand and Langham LanghamLangham Langham Partnership PartnershipPartnership Partnership ChurchChurchChurchChurch (1939–42 (1939–42(1939–42 (1939–42 and andand and 1946–51). 1946–51).1946–51). 1946–51). As AsAs As professor professorprofessor professor of ofof ofevangelism evangelismevangelism evangelism InternationalInternationalInternationalInternationalInternationalInternational,,, , , thethethethe,the the London-basedLondon-basedLondon-basedLondon-basedLondon-based London-based ministryministryministryministryministry ministry startedstartedstartedstartedstarted started bybybybyby by JohnJohnJohnJohnJohn John andandandandandand worldworld worldworldworld world missionsmissions missionsmissionsmissions missions fromfrom fromfromfrom from 19521952 195219521952 1952 toto tototo to 19831983 198319831983 1983 atat atatat at UnitedUnited UnitedUnitedUnited United TheologiTheologi TheologiTheologiTheologi Theologi------Stott,Stott,Stott,Stott,Stott,Stott, Kassis Kassis KassisKassisKassis Kassis will will willwillwill will concurrently concurrently concurrentlyconcurrentlyconcurrently concurrently become become becomebecomebecome become international international internationalinternationalinternational international program program programprogramprogram program calcalcalcalcalcal Seminary, Seminary,Seminary,Seminary,Seminary, Seminary, Dayton, Dayton,Dayton,Dayton,Dayton, Dayton, Ohio, Ohio,Ohio,Ohio,Ohio, Ohio, he hehehehe he developed developeddevelopeddevelopeddeveloped developed courses coursescoursescoursescourses courses in inininin in mis mismismismis mis------director,director,director,director, beginning beginningbeginning beginning November NovemberNovember November 1, 1,1, 2012,1, 2012,2012, 2012, for forfor for Langham LanghamLangham Langham Scholars ScholarsScholars Scholars sions,sions,sions,sions,sions,sions, evangelism,evangelism, evangelism,evangelism,evangelism, evangelism, ecumenism,ecumenism, ecumenism,ecumenism,ecumenism, ecumenism, andand andandand and worldworld worldworldworld world religions.religions. religions.religions.religions. religions. Reber,Reber, Reber,Reber,Reber, Reber, (www.langhampartnership.org/scholars),(www.langhampartnership.org/scholars),(www.langhampartnership.org/scholars),(www.langhampartnership.org/scholars),(www.langhampartnership.org/scholars),(www.langhampartnership.org/scholars), which which which whichwhich which counts counts counts countscounts counts more more more moremore more aaaa a founding founding foundingafoundingfounding founding member member membermembermember member in in ininin in1952 1952 195219521952 1952 of of ofofof ofthe the thethethe the Association AssociationAssociation AssociationAssociation Association of of ofofof ofProfessors Professors ProfessorsProfessorsProfessors Professors thanthanthanthanthanthan three three threethreethree three hundred hundred hundredhundredhundred hundred scholars. scholars. scholars.scholars.scholars. scholars. At AtAt AtAt At ICETE ICETE ICETEICETEICETE ICETE Kassis Kassis KassisKassisKassis Kassis succeeds succeeds succeedssucceedssucceeds succeeds Paul PaulPaul Paul ofofofofof ofMission, Mission,Mission, Mission,Mission, Mission, published publishedpublished publishedpublished published numerous numerousnumerous numerousnumerous numerous articles articlesarticles articlesarticles articles on onon onon on missions missionsmissions missionsmissions missions and andand andand and the thethe thethe the Sanders,Sanders,Sanders,Sanders, who who whowhowho who has has hashashas has served served servedservedserved served as as asasas as international international internationalinternationalinternational international director director directordirectordirector director since since sincesincesince since 2006. 2006. 2006.2006.2006. 2006. teachingteachingteachingteachingteachingteaching of ofof ofof ofmissions. missions.missions. missions.missions. missions.

October 2012 209 IVCF work was divided among six regional divisions, and which proved a counterweight to the typical American mission- I soon became aware that any national movement in Canada ary activism, marked at times by theological shallowness and a experiences a tension between the local and the national. IVCF narrow provincial vision. As I look back on the organizational work had a tradition of social awareness, and their respected committee meetings in preparation for Lausanne, I can recall camping program, known as Pioneer Camps, was a very effec- intense theological and missiological debate. The same process tive way of friendship evangelism. I focused my work on the took place during the congress itself, especially as we drafted leadership team of regional directors, relationships with the the Lausanne Covenant. board, and a teaching and preaching ministry to students and The Lausanne Covenant summarizes key points from the supporters across the nation. I crossed Canada three times, from public presentations, incorporating also the processes of con- Atlantic to Pacific. Through these years I came to understand bet- frontation and dialogue that took place at the congress. The ter the ethos, virtues, and shortcomings of the North American genius of the movement that issued from Lausanne 1974 was missionary enterprise. to follow up the agenda suggested by the covenant in consulta- In November 1973 I participated in a workshop in Chicago tions in which practitioners and theologians came together. It on evangelicals and social concern. Organized by Ron Sider, the was my privilege to take part in this process. My own reflection event was an incredible moment of convergence of some of the on those days is summarized in Christian Mission and Social Justice (Herald Press, 1978), which I co-wrote with Mennonite missionary-theologian John Driver. I was plunged into an environment in which A New Stage in Latin America missionary activists In 1975 our family returned to Argentina, a country that was being torn apart by Catholic nationalist generals, corrupt labor union gathered to reflect on their factions, and guerrilla movements. Working among students, practice as loving critics of I found that I was under police surveillance and that it would be increasingly difficult for me, as a foreigner, to continue my the missionary enterprise. ministry. Therefore, at the end of 1978 we moved back to Lima to assume responsibility for the IFES Latin American regional office. Student work had grown, and there were several national most respected evangelical leaders. It was my privilege to meet movements, some of which were flourishing and had their own Carl Henry, Rufus Jones, Foy Valentine, David Moberg, Richard staff. Besides continuing with public speaking to student audi- Pierard, and Paul Henry, and to interact again with Paul Rees, ences, teaching, and writing, I now had pastoral responsibilities Bernard Ramm, and John Howard Yoder, all of whom I had met for staff. My Canadian experience had been good training for earlier in Argentina. After intense theological debate and reflec- this new stage. tion, we agreed unanimously to sign the Chicago Declaration of My church in Lima invited me to be part of its three-person Evangelical Social Concern, further evidence that evangelicals pastoral team when I was not traveling with IFES responsibilities, were moving toward a new understanding of Christian mission, which led to my being ordained as a Baptist minister in 1979. For a direction that would be solidified at Lausanne. a family with a teenager, being a part of a growing and lively congregation was a blessing. Lilly had discovered that some Lausanne 1974 sixty children lived with their mothers in a neighboring women’s prison, their presence tolerated by prison authorities but with no Convinced through experience that if evangelicals come together provision for their feeding and sleeping. With the help of youth and cooperate, they can accomplish much in joint efforts in from area churches, she developed a program for the children mission, I accepted an invitation to join the committee that was that included camps and trips. She also did errands for inmates preparing the Lausanne International Congress on World Evange- and started a kitchen and dining room for the children. For the lization. Some American supporters of the call for a new congress church youth, including our own children, this mission was their of evangelism had the idea that it would be an ideal juncture for initiation into evangelical social action. taking evangelistic methodology developed in Texas or California Asked to teach a course in a new department of missiol- and promoting it around the world. The regional meetings that ogy in the evangelical seminary in Lima, along with colleagues followed the earlier Berlin congress had shown, however, that Stewart McIntosh, a veteran Scottish missionary, and Peruvian the Gospel had to be understood within the various contexts in anthropologist Tito Paredes, I started to apply Lausanne Move- which evangelicals were active. Concern was growing for more ment missiology and to develop a curriculum. Liberation theol- active participation in alleviation of injustice and poverty and ogy had been born in Peru and became an interlocutor for us in the struggle against the structural causes that produce them. in both university and seminary. A sixty-page booklet I wrote The main papers to be presented at Lausanne were circulated about liberation theologies from an evangelical perspective almost a year in advance, and I received more than five hundred circulated widely and was well received. responses to my paper, “Evangelism and Man’s Search for Free- dom, Justice, and Fulfillment.” Grand Rapids, Philadelphia, and the World The awareness and sensitivity of Jack Dain, John Stott, Leighton Ford, and Paul Little for the new situation that evan- In August 1983 we moved with our son to Grand Rapids, gelicals were facing around the world were crucial in making the Michigan, where for one year I was a visiting professor at Cal- Lausanne Congress what it was. These men insisted on allowing vin College. (Our daughter had previously entered university the widest possible range of evangelicals to participate. At the to study in the Normal School and be trained as a teacher.) At same time they insisted upon theological depth and integrity, Calvin I taught courses on Latin America, liberation theolo-

210 International Bulletin of Missionary Research, Vol. 36, No. 4 gies, and evangelical missiology. With a first-class library and dozens of articles and chapters of books and in contributions a lively faculty, Calvin College provided an ideal environment for academic gatherings at OMSC, the American Society of for “reflection on praxis.” I also attended meetings of the Ameri- Missiology, and the Latin American Theological Fraternity. I can Society of Missiology and developed what has proved to value greatly the collegial and friendly atmosphere in these be long friendships with Gerald Anderson and James Phillips groups and the give-and-take process, which has enriched my of the Overseas Ministries Study Center (OMSC), now in New reflection. I also learned much as a member of the boards of Haven, Connecticut. Thus I was plunged into an environment in missionary organizations on which I served, including OMSC, which missionary activists gathered to reflect on their practice Latin America Mission, Latin Link, Wycliffe Bible Translators, as loving critics of the missionary enterprise. At Grand Rapids IFES, and the United Bible Societies. My books Changing Tides my booklet on liberation theologies grew into a 224-page volume (2002) and The New Global Mission (2003) are in a way summaries published in 1987 as La fe evangélica y las teologías de la liberación of my learning process. (Evangelical faith and liberation theologies). Parts of it appear in my booklet Liberation Themes in Reformational Perspective (Dordt Living in Two Worlds College Press, 1989). As my time at Calvin was coming to an end in 1984 I was In 1995, ten years after I arrived at Eastern, the seminary agreed offered the Thornley B. Wood Chair of Missiology at Eastern Bap- to allow me to spend half of the year as a missionary in Peru, tist Theological Seminary, Philadelphia, as successor to Orlando working especially in theological education. In 1997 I was Costas, which led to a time of soul-searching for our family. The appointed by the Board of International Missions (BIM) of the Calvin College experience and a certain fatigue after twenty-six American Baptist Church as a consultant in theological educa- years of intensive traveling in student ministry helped us decide tion, to be based in Lima. My experience of mission in the student to accept. In August 1985 we left Lima for Philadelphia. world had convinced me that it was necessary to examine the The leadership of Eastern shared the missiological concerns nature and development of Protestantism in Latin America from that Sider, Costas, and I expressed in different ways, and the a missiological perspective. As part of this process, I organized seminary was intentional about the ministry of women and the three missiological consultations (again supported by a Pew development of a truly multiracial campus that included Afri- Fund grant)—in Buenos Aires, Lima, and Philadelphia—and can Americans, Hispanics, and Asians. The composition of the formed a team of researchers in Lima, who after four years student body and the pressure of the context—the school was of intensive work published Protestantism in Peru: A Guide to located on the borderline between suburbia and the urban reali- Bibliography and Sources (2001). I was also a visiting professor in ties of poverty, crime, immigration, family disintegration, and Baptist seminaries in Chile, Bolivia, Argentina, and Colombia, and in 1999 I organized a missiological consultation, out of which came the Red de Instituciones Bautistas de Educación An immigrant myself, I Teológica (RIBET), a network of Baptist theological education in Latin America. found in Spain that my After taking one of my classes at Eastern College, our son, missiological research and Alejandro, decided to go to Bolivia as a Mennonite Central Com- mittee volunteer. He continued with graduate studies in agricul- teaching acquired a new tural economics at Penn State University, and then missionary component. service with Mennonite Economic Development Associates in Bolivia. He married a Bolivian girl in 1998. In 2000 our daugh- ter, Lilly, who taught at Eastern (by this time renamed Eastern social struggle—were moving the faculty to look for a renewal University), married and went to live in Valencia, Spain. BIM of curriculum and teaching methods. It was a time of transition, had received a request from the Baptist Union of Spain for a mis- and the struggles, joys, and sorrows that we shared were similar sionary to help with theological education, so in December 2001 to those we had known in Latin America and in Canada. my wife, Lilly, and I also moved to Valencia, where the offices of Designing courses provided the opportunity to reflect on the Baptist Union are located. Spanish society and churches are my own missionary praxis and to articulate a missiological facing challenges created by the growing immigration of Latin perspective that would express my evangelical theological con- Americans, Africans, and eastern Europeans. An immigrant victions while being sensitive to the demands of context. I had myself, I found that my missiological research and teaching done doctoral work on Paulo Freire, the Brazilian educator who acquired a new component. Until our retirement in June 2005, championed a participative educational process, and my classes we commuted to Eastern Seminary during the fall and served became a laboratory in which I could test my ideas in dialogue in Spain the rest of the year. In retirement we have continued to with overseas missionaries during their furlough, Hispanic and serve Baptist churches and evangelical organizations. Recently African American pastors from the urban chaos of Philadelphia, the Spanish government has accredited the Baptist seminary students from ethnic minorities in India and Myanmar, and Latin where I teach with university status. American students from a variety of ministry situations, as well In 2004 Lilly was diagnosed with Alzheimer’s disease. My as students from typical suburban American Baptist churches. daughter and I have reorganized our lives to care for her, and In Philadelphia it was a particular privilege to minister with the a measure of teaching and writing is still possible. We try to Hispanic community. Thanks to a Pew Fund grant to Eastern, I keep in touch with our three grandchildren. My dream is to was able to lead a three-year program with ten Hispanic pastors finish some literary projects left over from my years of active from New York, New Jersey, and Pennsylvania, encouraging ministry. These days, it is a distinct joy to receive news from my them to write materials in Spanish for the specific context of former students who are now serving as missionaries around their own churches. Seven books were published as a result. the world and, from time to time, to write a prologue to one My own missiological development can be tracked in of their books.

October 2012 211 Revisiting the Legacy of Mary Josephine Rogers Claudette LaVerdiere

ary Josephine Rogers, who became Mother Mary and asked her to “do something for the Catholic girls.”6 Mollie’s MJoseph, founder of the Maryknoll Sisters, was one response was to start a mission club, which evolved into what is of the most extraordinary women in mission of the twentieth now the Newman Club at Smith. Her search for materials led her century. I refer the readers of the International Bulletin of to Father James Anthony Walsh, director of the Boston office of Missionary Research to the article on Mary Josephine Rogers the Society for the Propagation of the Faith. He encouraged her, by Barbara Hendricks published in this Legacy series in 1997.1 sent her materials, and at her first visit to his office, in December Hendricks discussed the life and experiences that led Mary Rogers 1906, introduced her to his vision to inspire Catholics with regard to establish the first American Roman Catholic congregation of to the church’s mission. In the United States, Catholics were one women dedicated to foreign mission. To provide context for some hundred years behind their Protestant peers in foreign mission of the more recently produced material based on the writings of endeavor. Walsh felt it was high time Catholics joined their Euro- Mother Mary Joseph, I begin this article with a brief overview pean counterparts in spreading the Word of God. He showed her of the founder’s life. Three specific components of her spiritual the first draft of the mission magazine he was starting, The Field legacy are then considered: her sense of the presence of God, the Afar.7 Walsh was also thinking of opening a seminary to train bold initiatives she took in mission, and her promotion of just young men as missionary priests. His vision had an electrifying relationships in community. effect on Mollie. Thereafter she spent summers and school breaks Mary Josephine, known as Mollie in her family, was born at his office, translating letters from French missioners for the in 1882 in Boston, Massachusetts, the fourth of eight children. magazine and doing various editorial tasks. Her paternal grandfather, Patrick Henry, had emigrated from Mollie gave up the idea of a master’s degree after two years Ireland and was determined that his family would fit into Boston at Smith and transferred to teach in a Boston city school in order society, overcoming the prejudices to which Irish Catholics were to devote more of her time to Walsh’s mission magazine. The year so often subjected in the nineteenth century.2 To this end the was 1908, the very year that Pope Pius X declared the United States Rogers children, as well as the subsequent Rogers generations, no longer mission territory. The Catholic Church in America was were educated in public rather than Catholic schools. At home, deemed ready and capable of caring for its own people. The World’s Mollie’s parents reinforced the faith their children learned weekly Parliament of Religions, held in Chicago in 1893, had generated in Sunday School. They also promoted an understanding of the much excitement about world mission, and Catholic-sponsored church’s foreign missions through the Societies for the Propaga- mission conferences kept the flame alive. In 1910 Fathers Walsh tion of the Faith and the Holy Childhood. and Price, a priest from North Carolina, planned the groundwork Mollie’s early childhood acquaintance with foreign missions for the foreign-mission seminary they were cofounding. On June was little more than a distant memory when in 1901 she enrolled 29, 1911, the Catholic Foreign Mission Society of America—the at Smith College in Northampton, Massachusetts.3 The Student Maryknoll Fathers and Brothers—was launched. Volunteer Movement at Smith was, however, very strong, and In the meantime, three other women besides Mollie had it served to reawaken Mollie’s awareness of a world beyond her come forward to offer their services to Father Walsh’s mission own.4 In the spring semester of her junior year, she offered one of effort. They were Mary Louise Wholean, a graduate of Wellesley eight sessions of the Smith College mission study classes, probably College, Wellesley, Massachusetts; Sara Sullivan, secretary to the the first ever at Smith on Catholic missions. Then, in early June, dean at Harvard Medical School; and Mary Dwyer, a Boston she witnessed a “mission-sending” of five of the young Protestant businesswoman who contributed much of the machinery that women who were graduating that month and would be leaving was needed in publishing. In following years, women continued for China soon after—“the college’s best” in Mollie’s estimation.5 to come, all gathering around Mollie, the natural leader among In that graced moment, she was overwhelmed with the sense of them. Inevitably, as the women worked on The Field Afar in an having received so much and given so little. She walked straight atmosphere steeped in the church’s mission, they began to dream to her parish church just off the campus and pledged her life to about someday being missioners themselves. It had occurred to the mission of the church, having no idea how she would follow Mollie while she was still a student at Smith that if Protestant through on this commitment. women had a place in foreign missions, then why not also Catholic After graduation, Mollie returned to Smith as a demonstrator laywomen? For the women of Maryknoll, however, it was not to in zoology, intending also to begin work on a master’s degree. be that simple. Their dedicated life notwithstanding, they had no She was unaware that the teachers then were very concerned official standing as a group within the church, and therefore no about their Catholic students, who remained peripheral to the stability or security. Because of their lack of official status, young college’s social and religious activities. One of the teachers, Eliza- women were discouraged from joining them.8 beth Deering Hanscom, approached Mollie early in the semester Mollie and the others realized that, to have a future in the mission field of the Catholic Church, they would have to establish Claudette LaVerdiere, M.M., originally from Maine, is themselves as a religious congregation. While they knew little a teacher of Scripture with experience in East Africa and about religious life, they knew that they wanted to be Sisters Myanmar. She served as president of her Congregation who could adapt to all kinds of situations and cultures. The (1991–96), following which she obtained a Licentiate Dominican Sisters of Sinsinawa, Wisconsin, who were entrusted in Sacred Theology (STL) from Weston Jesuit School with the final formation of the Maryknoll women, recognized the of Theology, Cambridge, Massachusetts. value of adaptability for missioners and purposefully fostered —[email protected] its development in the fledgling community.9 On February 14, 1920, thirty-five women welcomed the

212 International Bulletin of Missionary Research, Vol. 36, No. 4 news from Archbishop Patrick Joseph Hayes of New York that have I loved you, O beauty ever ancient, ever new . . . always they were now constituted as a bona fide religious congregation, you were with me, and I was not with you.”12 with Mollie, now Mother Mary Joseph, as the official head of the Mother Mary Joseph’s own growth in the awareness of the group. From 1920 until her death, on October 9, 1955, Mother presence of God took shape in the midst of a very busy life. Mary Joseph spent her time and energy in the ongoing spiritual She constantly searched for clearer ways to explain how Sisters formation of the Maryknoll Sisters, who by 1955 numbered 1,160, could remain in the presence of God at all times, because some had opened missions in twenty countries, and were serving racial Sisters did not agree that to do so was possible. Some insisted minorities in six cities in the United States. there was work and there was prayer, but not both at the same time, to which she countered: “In our active religious life we don’t have time for sustained and long prayer. We must cultivate union with God at every possible moment.”13 Opportunities for that cultivation included walking from one office to another or waiting for something. It could happen anywhere and anytime. Mother Mary Joseph held firmly that it was not a question of doing the impossible but of maintaining a spirit of recollection so that, when free moments came, God’s loving presence would spring to mind spontaneously. “And that,” she insisted, “is all we mean by habitual recollection. It is very possible! It ought to characterize every Maryknoll Sister.”14 She enjoined the Sisters to cultivate the presence of God for several reasons. Most basically, it was their means of responding to the intimacy of God’s total involvement with them. And she had another motive. In her mission visitations she had witnessed the appalling loneliness that beset many a missioner in China. She cautioned the Sisters: “If you have not cultivated the habit of speaking with Christ, you will find yourself frightened and alone in a great desert. So learn to listen to him. There is no need for us to feel discouraged, because God is with us.”15 She also had a deep conviction that, if the Sisters lived in God’s presence, people would “see” God in them.16 Mother Mary Joseph often used the term “cultivate.” It was one of her signature words, and its frequent use suggests that she saw living in the presence of God as not automatic. It is not that God ever leaves us but that we are often oblivious of the Holy Mystery that enfolds us. She recognized that the Sisters would need to be active in their encounter with God’s presence, knowing that God would do the work, but not without them. She never suggested that it would be easy to balance a life of Mother Mary Joseph Rogers prayer with one of extreme activity. But if the Sisters learned to cultivate God’s presence, as she told them, “Our humility will deepen, our charity towards one another will glow more warmly, From this brief overview of Mother Mary Joseph’s life and our religious obligations will take on a new flavor, and we will path to Maryknoll, we turn to some aspects of the richness of find all things working together for good. For God is love, and her spiritual legacy. where love is, there is God—there is peace.”17 Mother Mary Joseph understood that, through the cultiva- The Presence of God tion of God’s loving presence, the Sisters would begin to see one another as God sees them. This faith conviction inflamed her The most prominent feature of the endowment Mother Mary heart, and she passed it on liberally to her Sisters of Maryknoll. Joseph left to her Sisters of Maryknoll is the cultivation of the presence of God, which the Sisters identify as the taproot of her Bold Risks in Mission mentoring of the congregation. The presence of God, Mother Mary Joseph taught them, was the solid ground on which their Mother Mary Joseph’s legacy is found also in her willingness to relationships and all their mission activities rested. Her insight take bold risks without fearing failure or censure. Three instances into the presence of God first appears in her letter to the Sisters serve here to illustrate her actions when she knew in her heart of November 1, 1921.10 From then on, it is everywhere in her the right thing to do and the way to go. conferences. In 1929, when she was still fairly young in religious The first example concerns innovation. In the late 1920s and life, she said, “We know that God is everywhere: mountain tops, 1930s, Mother Mary Joseph’s views resonated with the desire of depths of the earth and sea. God is in us and the marvel of it all is Maryknoll Father Francis Ford to have the Sisters go out two by that we realize it so little. If we did realize it, we would be over- two into the Chinese villages.18 Interestingly, Ford had formed whelmed . . . [by] the Godhead dwelling within us. Unfortunately, this idea after observing Mother Mary Joseph when she made however, we go to the other extreme and we go about from day her first visitation to China, in the early 1920s. Ford noticed that, to day as though God were not with us.”11 Mother Mary Joseph even though Mary Joseph had no Chinese language, the Chinese here unwittingly evokes Augustine’s rapturous words, “Late women readily took to her smile as she accompanied the Sisters

October 2012 213 in their ministries. His observation led him to hope that, in a that she went ahead anyway, establishing it in 1932, preferring country where contact between the sexes was strictly monitored, to risk failure rather than not to try. the Sisters would be able to go directly into the villages to mingle The Contemplative Community was an adaptation of what with the women at the hearth of the home. And Mother Mary she had witnessed in Rome in 1914 among the Sisters of the Joseph concurred.19 Company of Mary: while some Sisters went out to minister to the Catholic Sisters had never worked in this way before. Prior poor, others kept a constant vigil in prayer on their behalf. From to Vatican II they were expected to be in their convents after that moment the idea never left her that, within the Maryknoll school or clinic hours. It was a great day for Ford and Mother congregation, a community of Sisters would be set apart for Mary Joseph when Cardinal Pietro Fumasoni-Biondi, prefect prayer as a support and an encouragement for all members of of the Congregation for the Propagation of the Faith in Rome, Maryknoll. Most especially, they were to be a living and constant wrote his approval of the method: “Let us hope that this work reminder to all Maryknollers of the essential role of prayer in their may grow and that God may bless it with abundant fruit.”20 It is lives. Today, though the Contemplative Community is small, it instructive, however, that Mother Mary Joseph, who was always continues to fulfill its vibrant role par excellence. deeply respectful of church authority, had not waited for approval to prepare more young Sisters for apostolic work in China. The Justice in Relationships driving force for her was the mission of Jesus. To truly go out in that spirit, the Maryknoll Sisters needed to be willing to do Mother Mary Joseph’s spiritual legacy also encompasses her whatever was necessary, under any conditions. emphasis on justice in relationships. The virtual blending of The second instance of Mother Mary Joseph’s dauntless nations that now characterizes the Maryknoll Sisters congregation foresight is seen in the formation of the Maryknoll Sisters, where was only in its incipient stages during her lifetime. When she she intentionally and deliberately introduced the cultivation of spoke about diversity in community, her predominant concern individuality. “We have tried from the beginning to cultivate was with the differences that arose from the Sisters’ various a spirit which is extremely difficult and which for a long time backgrounds and individual dispositions. She knew it was hard might have been misunderstood even by those nearest to us.”21 work to live together in unity, and she also knew that it was not She realized that her ideas of what a Sister could be ran counter the Sisters’ own doing. In 1930 she told the congregation, “God to the generally accepted conventions for women religious at is the motive power . . . the source and the object of our love. If it the time, but she was forming a community for mission, and were not for this, do you think for one moment that we could live the resilience needed superseded the expectations of religious together in harmony and peace? We know that we could not.”25 propriety. Speaking on the Maryknoll spirit, and based on the In 1932 Mother Mary Joseph told the Sisters that they were experience of her mission visitations in China, she maintained: not bound by ties of natural affection.26 How then were they “We expect to go out and live amongst those who will be suspi- bound? “Our Charity,” she said, “is the index of our love of God cious of us, who will not like us, who will respect us only when and souls. What we fail to give our Sisters, we shall fail to give to we have proven our virtue, our sincerity and our usefulness to thirsting souls outside.”27 She rightly perceived that if the Sisters them. . . . [We need to] make the advances [not waiting for them were not managing to treat one another justly and lovingly, it was to come to us]. . . . For this we need all of our individuality, all very doubtful that they were accomplishing anything in mission. our generosity . . . all the things which the good God has given She enjoined the Sisters to cultivate the sterling qualities of to us.”22 “courage, fearless honesty, transcending charity, gentle courtesy, As noted above, Mother Mary Joseph did not attend a Catholic tender love of God and all God’s creatures because of our love school. As a consequence, she had no tapes playing in her head of God.”28 These were the dispositions that would sustain just telling her what a Sister should be or how she should act. She relationships in community. knew only that she wanted the Sisters to be refined and also Among the qualities Mother Mary Joseph encouraged in the natural, with no affectations, so that the Chinese women would Sisters, “fearless honesty” stands out as particularly challeng- be attracted to them in order to come to learn about the Christ ing. To be honest is to be sincere, frank, and open in all ways these women did not know. She insisted that the spirit she was with one another. Today, we call this transparency. How does fostering was “an attempt to keep our individuality, casting out one speak and act with fearless honesty? Mother Mary Joseph what is objectionable in it, finding what is good and beautiful stressed that the Sisters would be able to approach one another . . . and supernaturalizing all this, using it, not for ourselves, not with candor only if they really loved one another. The challenge for any honor or [personal] distinction . . . [but only] for God’s is not simply to tell the truth but to do so with compassion, or as honor.”23 St. Paul would have it, “speaking the truth in love” (Eph. 4:15). Mother Mary Joseph expected the Sisters to “supernatural- ize” their gifts by keeping the word “others” in mind. “Think I close by recalling the simple way in which Mollie Rogers came always of others and you won’t have time to think of yourself; to accept the daunting task of founding the first American con- thus you will discover one of the missioner’s necessary char- gregation of women religious for foreign mission. With few, if acteristics—generosity. If . . . you do not try to overcome [your any, guidelines from other people or organizations, she prayed, selfishness], you will be a failure in religious life and an appalling consulted, and constantly learned through observation and trial failure as a missioner! There is no place in the mission field for and error. The circumstances for mission are altogether different the ungenerous soul.”24 now, but in her day she planted seeds that enabled the Sisters to The third illustration of Mother Mary Joseph’s resoluteness respond to the needs of their time. In order that they might thrive concerns the foundation of the Maryknoll Contemplative Com- in community and in mission, she urged them to cultivate the munity. When she proposed this special foundation, people said presence of God. She bestowed on them the gifts of her intrepid that it would not work, that it was not possible to have a contem- spirit, her expansiveness of mind, and her heart, entreating them plative community alongside an active branch. She wisely took not only to love one another but indeed to see one another as counsel but was so convinced of the value of such a community God sees them.

214 International Bulletin of Missionary Research, Vol. 36, No. 4 Selected Bibliography

Works by Mary Josephine Rogers (Mother Mary Joseph *———. “The Spiritual Heritage of Mother Mary Joseph.” 1993–96. Rogers) MMA. Seven essays that explore the spirituality of Mother Mary All of the writings of Mary Josephine Rogers (Mother Mary Joseph Joseph: (1) “Sources of Our Heritage,” (2) “Call to Mission,” (3) Rogers) are located in the Mother Mary Joseph Papers in the Maryknoll “Gifts of the Spirit,” (4) “Union with God: Love and Prayer,” (5) Mission Archives, Maryknoll, New York (hereinafter MMA). Union with God: The Language of Love,” (6) “The Maryknoll Spirit,” and (7) “Community, Individuality, and Obedience.” Works About Mary Josephine Rogers (Mother Mary Joseph Kennedy, Camilla. To the Uttermost Parts of the Earth: The Spirit and Rogers) Charism of Mary Josephine Rogers. Maryknoll, N.Y.: Maryknoll The following works include those appearing in the bibliography of the Sisters, 1987. 1997 Legacy article by Barbara Hendricks, as well as additional works, *LaVerdiere, Claudette. On the Threshold of the Future: The Life and marked with an asterisk. Spirituality of Mother Mary Joseph Rogers, Founder of the Maryknoll Sisters. Maryknoll, N.Y.: Orbis Books, 2011. *Callahan, Frank Rogers. “Rogers Family Story.” Draft, December 6, Lernoux, Penny. Hearts on Fire: The Story of the Maryknoll Sisters. Mary- 1999. MMA. knoll, N.Y.: Orbis Books, 1993; 2nd ed., 2011. Chatfield, Joan, M.M. “First Choice: Mission; The Maryknoll Sisters, Lyons, Jeanne Marie. Maryknoll’s First Lady: The Life of Mother Mary 1912–1975.” Ph.D. diss., Graduate Theological Union, Berkeley, Joseph, Foundress of the Maryknoll Sisters. New York: Dodd, Mead, Calif., 1983. 1964. *Dries, Angelyn. “The Foreign Mission Impulse of the American *Robert, Dana L. American Women in Mission: A Social History of Their Catholic Church, 1893–1925.” International Bulletin of Missionary Thought and Practice. Macon, Ga.: Mercer Univ. Press, 1996. Research 15, no. 2 (April 1991): 61–66. Schintz, Mary Ann. “An Investigation of the Modernizing Role of the ———. “The Whole Way into the Wilderness: The Foreign Mission Maryknoll Sisters in China.” Ph.D. diss., Univ. of Wisconsin– Impulse of the American Catholic Church, 1893–1925.” Ph.D. diss., Madison, 1978. Graduate Theological Union, Berkeley, Calif., 1989. *Tolan, Eunice, and Incarnata Farrelly. “Maryknoll Distaff: History of Hendricks, Barbara. “The Legacy of Mary Josephine Rogers.” International the Maryknoll Sisters, 1912–1961.” MMA. Bulletin of Missionary Research 21, no. 2 (April 1997): 72–80. Wiest, Jean-Paul. Maryknoll in China: A History, 1918–1955. Armonk, *———. “The Life of Mother Mary Joseph Rogers.” 2003. MMA. N.Y.: M. E. Sharpe, 1988. Unpublished manuscript. *Wholean, Mary Louise. “Teresian Diaries.” 5 vols. 1912–16. MMA.

Notes 1. Barbara Hendricks, “The Legacy of Mary Josephine Rogers,” 12. Augustine, Confessions, book 10, chap. 27. International Bulletin of Missionary Research 21, no. 2 (1997): 13. Mother Mary Joseph Rogers, “The Presence of God,” April 25, 1929, 72–80, available at www.internationalbulletin.org/system/ box 10, folder 2. files/1997-02-072-hendricks.pdf. 14. Mother Mary Joseph Rogers, “Holy Eucharist,” September 30, 1940, 2. Patrick assumed the name Henry because he thought it would be box 10, folder 8. politically advantageous to be associated with such a famous patriot. 15. Mother Mary Joseph Rogers, “Silence,” August 3, 1930, box 10, See Frank Rogers Callahan, “The Rogers Family Story,” December folder 3. 6, 1999, Maryknoll Mission Archives, Maryknoll, N.Y. (henceforth 16. Mother Mary Joseph Rogers, “On the Cloister,” July 1931, box 13b, MMA). folder 1. 3. Mother Mary Joseph Rogers, “Mission Interest” (conference paper, 17. Mother Mary Joseph Rogers, Chapter Conference for Superiors, Seattle, Wash. [early 1940s?]), Mother Mary Joseph Rogers Papers, December 1941, box 11, folder 1. MMA, box 12, folder 7. Subsequent items by Mother Mary Joseph 18. Francis X. Ford was the first student to arrive at Maryknoll in 1912 Rogers, all in MMA, show box and folder numbers only. and, after his ordination, in 1918, was in the first group to leave for 4. The Student Volunteer Movement came into being after a talk given China. He became bishop of Kaying in 1935 and ultimately died in in 1886 by Arthur Tappan Pierson (1837–1911) at the Mount Hermon a Communist prison in 1952. summer conference in Northfield, Mass. See Dana L. Robert, “The 19. Jean-Paul Wiest, Maryknoll in China (Armonk, N.Y.: M. E. Sharpe, Legacy of Arthur Tappan Pierson,” International Bulletin of Missionary 1988), p. 103. Research 8, no. 3 (1984): 122. 20. Ibid., pp. 103–4. 5. Mother Mary Joseph Rogers, “The Student Volunteers,” box 12, 21. Mother Mary Joseph Rogers, “The Maryknoll Spirit,” August 4, folder 1. 1940, box 10, folder 8. 6. Mother Mary Joseph Rogers, foreword to Eunice Tolan and Incarnata 22. Mother Mary Joseph Rogers, “The Maryknoll Spirit,” 1930, box 10, Farrelly, “Maryknoll Distaff: History of the Maryknoll Sisters, folder 3. 1912–1961,” p. 2, box 12, folder 8. 23. Mother Mary Joseph Rogers, “The Maryknoll Spirit,” August 4, 7. The title was changed to Maryknoll in January 1957, the magazine’s 1940, box 10, folder 8. fiftieth anniversary year. 24. Mother Mary Joseph Rogers, “The Maryknoll Spirit,” August 3, 8. Mother Mary Joseph Rogers, “Foundation Day,” February 14, 1940, 1930, box 10, folder 5. box 10, folder 8. 25. Mother Mary Joseph Rogers, “Community Life,” July 31, 1930, box 9. The Dominican Sisters assumed this task at the request of Father 10, folder 3. John T. McNicholas, a Dominican Father and good friend of Father 26. Mother Mary Joseph Rogers, “Fraternal Charity,” September 29, James Anthony Walsh. 1932, box 10, folder 6. 10. Mother Mary Joseph Rogers, letter, “My dear children,” November 27. Mother Mary Joseph Rogers, letter to “My dear Sisters,” Christmas 1, 1921, box 3, folder 1. 1941, box 3, folder 5. 11. Mother Mary Joseph Rogers, “Presence of God,” August 23, 1929, 28. Mother Mary Joseph Rogers, “Meditation—Eve of Foundation box 10, folder 2. Day,” February 13, 1933, box 10, folder 7.

October 2012 215 Book Reviews

Comprehending Mission: The Questions, Methods, Themes, Problems, and Prospects of Missiology.

By Stanley H. Skreslet. Maryknoll, N.Y.: Orbis Books, 2012. Pp. v, 240. Paperback $30.

Stanley Skreslet opens his Comprehend- demic field of study,” “show how the Ethnography, Historical Missions- ing Mission with “a fairly representative field of missiology has developed over wissenschaft, Critical Ethnography, Cur- sample (Winter, Karotemprel, Vadakump- time,” and “communicate enthusiasm for rent Trends in Research, and Forward adan, Jongeneel, Walls, Bosch, Verstraelen, missiology as a field of study” (pp. 17–18). in Mission History” (p. v). In summary, Muller, Verkyl) of the most widely used This threefold aim is developed in six Comprehending Mission deserves to be contemporary introductions to missiol- chapters—“Bible and Mission,” “His- placed high on the list of contemporary ogy” (p. 9). For this volume he adopts tory of Mission,” “Theology, Mission, volumes introducing missiology. Andrew Walls’s definition of missiology as Culture,” “Christian Mission in a World I conclude with a criticism, namely, “the systematic study of all aspects of mis- of Religions,” “The Means of Mission,” that Skreslet makes no reference to Eastern sion” (p. 12) but expands on it, stating that and “Missionary Vocation.” These cover Orthodox missiology. This is especially his own conception of missiology as “an the breadth of mission down through the surprising, since James Stamoolis’s integrative, multidisciplinary academic” ages, ecumenically and expansively. Eastern Orthodox Mission Theology Today discipline in some respects resembles the Writing with a clear, compact style, (2001), like Skreslet’s volume, appears in position taken by Louis Luzbetak (p. 14). Skreslet admirably achieves his three the American Society of Missiology series. “Missiology . . . properly encompasses aims, providing an excellent introduction —Marvin D. Hoff every kind of scholarly inquiry performed to the field of missiology in a short on the subject of mission without neces- monograph. The chapter “History of Marvin D. Hoff, an ordained minister in the sarily subordinating any group of studies Mission,” for example, encompasses Reformed Church in America, is the Executive to any other” (p. 15). “Luke the Historian, Ecclesiastical His- Director Emeritus of the Foundation for Theological Skreslet seeks to “describe an aca- tory, Hagiography, Early Modern Education in South East Asia.

Mission in Context: Explorations Mission History of Asian Inspired by J. Andrew Kirk. Churches.

Edited by John Corrie and Cathy Ross. Surrey, Edited by Timothy K. Park. Pasadena, Calif.: Eng.: Ashgate, 2012. Pp. x, 248. £50 / $99.95. William Carey Library, 2011. Pp. xii, 244. Paperback $14.39. I love books created to honor someone This work is a testimony to the who has influenced others in advancing profound influence that Andrew Kirk has Mission History of Asian Churches empha- the Gospel around the world. I like had on many of us. To my knowledge, sizes how churches in seven Asian coun- such a book because it gives the reader no one in missiology has made a more tries are being de-Westernized “in order to a wonderful collage of snapshots of the compelling case for the missiological allow for a Christian fulfillment of Asian one being honored, gathering in one place transformation of theology than Andrew. selfhood” (p. 3). Arising from the Second information about the honoree and her or An example of this, mentioned by several International Forum of the Asian Society his friends, colleagues, and peers. in this book, was Andrew’s wisdom of Missiology, held in 2009 in Semarang, John Corrie (Trinity Theological Col- and clear thinking during the heyday of Indonesia, the book contains brief mis- lege, Bristol) and Cathy Ross (Regent’s reflection in Latin America concerning sion histories of churches in China, India, Park College, Oxford) have masterfully liberation theology. Indochina, Indonesia, Korea, Philippines, compiled this book, gathering reflections I am glad to see this tribute to Andrew and Singapore. Reflecting on their own from significant thinkers in theological Kirk, in whose debt I stand; his writings historical, cultural, and ecclesiastical reflection on mission—or, as Andrew Kirk had a great impact on my own mission contexts, Asian church historians and would emphasize, missiological rethink- theology. This book is important reading missiologists examine their churches as ing of theology. The book is organized in for pastors, students of mission, mission a “new force in world mission” (p. xi). four sections, the first biographical, con- practitioners, and mission teachers. Here The first chapter serves as an intro- cerning Kirk as a person and as a mission we all are granted the joy of meeting duction to the volume, laying out broad theologian. Part 2 deals with the relation- Andrew and his friends once again. themes of an emerging de-Westernized ship between mission and theology, and —Charles Van Engen new Christianity and the concomitant part 3, with mission in a pluralistic world. rise of indigenized denominations and Part 4 includes references to a number Charles Van Engen is Arthur F. Glasser Professor of spontaneous indigenous missionary of areas to which mission theology may Biblical Theology of Mission, School of Intercultural movements, as well as a call to current make important contributions: culture, Studies, Fuller Theological Seminary, Pasadena, Asian missionaries and mission leaders education, and religious studies. The book California. to have flexible mission strategies for coheres admirably. the future success of the church. While

216 International Bulletin of Missionary Research, Vol. 36, No. 4 contributors focus primarily on churches have long hold to be their speciality— Through nine chapters the larger established by evangelical faith missions, Christianity outside of the Western discussion of the contrast between mainline Protestant and Roman Catholic world—has now caught the attention the microcosm of a traditional village churches are also considered as part of the of scholars ranging from historians of society and the macrocosm of the wider historical investigation. religion to social historians and cultural world and of world religions surfaces The essays present brief country anthropologists. repeatedly: Should conversion, for overviews, then show how indigenous In the present volume David example, to Christianity, be viewed as church movements have reached not only Lindenfeld, a historian, and Miles the victory of more supreme spiritual their own people but often moved beyond Richardson, an anthropologist, have beings over lesser spiritual beings? Or national borders through diaspora com- furthered the larger scholarly discussion is it the case that whenever cultural and munities. Replete with statistics (showing of Christianity outside the Western world, religious worlds meet, people engage in a church growth, numbers of missionaries, especially focusing on how Christianity process of distinguishing and connecting and numbers of churches) and heuristic interacts with heterogeneous religious these worlds, maintaining a dynamic charts, the essays discuss the history of traditions across various contexts. tension between them? Generally, the evangelical missionaries, mission struc- tures, and the mission networks and part- nerships extant both within and outside various Asian countries. The book presents an honest appraisal of the negative im- pact of mission Christianity and includes local perceptions of missionaries. Also included in most chapters are assess- ments and evaluations of the past and sug- gestions for the future. The book would benefit from definitions for nonspecial- ists (e.g., of varnasharma dharma), a better spell-checker, and a conclusion that would highlight broader Asian ecclesiological and missiological trends. Park’s judicious selection of contribu- tors makes this book a strong contribution to understanding mission both inside and outside of Asia. I would highly recommend God’sG d’ MissionMi i ini HistoryHi t off theth WorldW ld it to students and scholars who seek to Postmodern Culture Christian Movement learn about the mission impact of Asian churches worldwide. The Gift of Uncertainty Volume II: Modern Christianity —Charles E. Farhadian JOHN C. SIVALON, MMNEW fromfrom Orbis1454-1800 Drawing on his own mission training DALE T. IRVIN Charles E. Farhadian is Associate Professor of World and personal narratives that reflect and SCOTT W. SUNQUIST Religions and Christian Mission at Westmont Col- the new face of mission for our Throughout this comprehensive history lege, Santa Barbara, California. His most recent time, Sivalon offers a hopeful vision, of Christianity, the authors empha- book is Introducing World Christianity (Wiley- size the expression of local forms of Blackwell, 2012). showing how the Gospel retains its challenge and relevance in an age Christianity in diverse cultures and of uncertainty and change. the role of Christianity helping to 978-1-57075-999-4 160pp pbk $28 shape distinct national identities. Volume II: 978-1-57075-989-5 660pp pbk $40 (November) Christianity, the Papacy, Volume I: 978-1-57075-396-1 600pp pbk $34 Beyond Conversion and and Mission in Africa Syncretism: Indigenous Encounters Stepping Stones with Missionary Christianity, RICHARD GRAY to Other Religions 1800–2000. Edited with an Introduction by LAMIN SANNEH A Christian Theology of Inter-religious Dialogue Edited by David Lindenfeld and Miles Gray, pioneer in the study of African DERMOT A. LANE Richardson. New York: Berghahn Books, 2011. history, offers a comprehensive study Pp. x, 317. $95. of the papacy in Africa. With his “Dermot Lane has insightfully and work left unfinished, Lamin Sanneh clearly interpreted the signs of the At a recent seminar I attended, a renowned assembled his essays in this enduring times for Catholic theology...how anthropologist summed up the shift in the Catholic theology can go forward in social and cultural study of Christianity contribution to the study of Africa, a multireligious world. Highly recom- over the last decade by saying, “Today it mission, and World Christianity. is impossible to throw a stone into even a 978-1-57075-986-4 224pp pbk $50 mended.” —TERRENCE TILLEY modest group of young anthropologists 1-57075-991-8 328pp pbk $40 without hitting one or two studying Christianity.” He was referring to the From your bookseller or direct rapidly growing interest in Christianity ORBIS BOOKS across cultural contexts outside of Follow us Maryknoll, NY 10545 1-800-258-5838 traditional mission study circles. What www.maryknollmall.org students of Christian mission history

October 2012 217 contributions in this volume argue for Each chapter is a stimulating and Christianity interacts with other religious the latter by demonstrating how religious detailed study in its own right, and the traditions. lives across various contexts reveal a thorough introduction and overview —Jonas Adelin Jørgensen creative response to the complex and map make the book as a whole a socially difficult task of negotiating compelling argument for the need for Jonas Adelin Jørgensen is General Secretary of the cultural and religious identities. fine-grained contextual study of how Danish Mission Council, Frederiksberg, Denmark.

The Role of the American Board in the Board’s influence on America, a line the World: Bicentennial Reflections of inquiry followed with valuable results on the Organization’s Missionary in Taylor’s study (chap. 2) of theological Work, 1810–2010. controversy and Virginia Metaxas’s discussion (chap. 5) of missionary efforts Edited by Clifford Putney and Paul T. Burlin. to publicize the Armenian genocide. Eugene, Ore.: Wipf & Stock, 2012. Pp. xxx, This book will appeal most to readers 349. Paperback $42. interested in exploring the developing theology and missionary philosophy of the The Role of the American Board in the World and, with only a few exceptions, its efforts ABCFM and the details of ABCFM efforts contains fifteen essays, half of them in Asia and Hawaii. Many chapters expose in a variety of far-flung locations. Thomas written for a conference hosted by the internal disagreements, most significantly Oey sheds new light on missionary David Congregational Library in Boston on the over the balance between evangelism and Abeel in China, and Donald Philip Corr 200th anniversary of the founding of the other activities. By the early 1900s, the does the same for Titus Coan in Hawaii. American Board of Commissioners for ABCFM had rejected its initial emphasis Essays by Timothy Roberts and coeditor Foreign Missions (ABCFM). on preaching and was prioritizing what Paul Burlin illuminate the relationship As coeditor Clifford Putney notes Sharon Taylor calls “cultural redemption” between religion and commerce, while in his helpful introduction, the ABCFM through education and medicine (p. 24). other essays examine ties with politics was the first American organization to The shift is memorably depicted in Alice and diplomacy. sponsor overseas missions and the largest Hunsberger’s examination of changes ABCFM official Rufus Anderson American foreign missions organization across three generations of an ABCFM declared in 1848 that America, “more of the 1800s. Its goals and strategies family in India. perhaps than any other nation,” existed deeply influenced the modern missionary Given the emphasis of recent missions for “the benefit of the entire world” (p. movement. Between its formation by scholarship on indigenous appropriation, 28). This book does a helpful service by Congregationalists in 1810 and its there are surprisingly few non-Western tracing some of the mixed results of this integration into the missionary arm of actors in these pages. With notable potent cocktail of self-importance and the United Church of Christ in 1961, the exceptions in essays by Char Miller, benevolence. ABCFM sent to the field nearly 5,000 Hamish Ion, and Regina Pfeiffer, there is —Andrew Witmer missionaries (p. xv). little explanation of how the ABCFM was The essays in this book concentrate on shaped by the groups among whom it Andrew Witmer is Assistant Professor of History at the ABCFM’s first century or so of existence ministered. One also wishes for more about James Madison University, Harrisonburg, Virginia.

Complexities of Money and emphasizes the importance of dialogue in Mission in Asia. each stage and throughout any partner- ship. Together they present typical Asian Edited by Paul H. De Neui. Pasadena, Calif.: Buddhist perspectives on Christians’ use of William Carey Library, 2012. Pp. 156. funds and financial aid (e.g., still holding Paperback $15.99. Christianity accountable for its preeminent position in colonial power structures). The title of this book indicates clearly its is very interesting to consider how they Recently, several Christian organizations contents. Mission and money are two cope with receiving financial support have poured funds into Sri Lanka to help subjects that should not be separated from from Christian-majority countries. In his in natural disaster, poverty, and develop- each other. The book focuses on Asian chapter “Speaking of the Unspeakable: ment programs. Buddhists worry that countries, where more than 50 percent of Money and Missions in Patron-Client the operations of well-funded evangelical the world’s population lives, the majority Buddhist Cultures,” Paul De Neui explains Christian groups will eventually reduce of whom are not Christians. And the the meaning and impact of money, as the Buddhist religion to minority status in handling of issues related to money and well as the implications of patron-client the country, as happened in South Korea mission in Asia are complex indeed. The relationships. over the course of the twentieth century, contributors of the book’s seven chapters G. P. V. Somaranta’s comparison where an 80 percent Buddhist population come from the United States, Canada, (chap. 1) of the Buddhist concept of giving has been reduced to less than 40 percent South Africa, Philippines, Sri Lanka, and for public good and the Christian view of because of Christian evangelism and Australia. Most have had experience in charity is very helpful for understanding resulting conversions. Asian countries. an Asian mentality. In chapter 5 Mary One challenge raised by Alex Smith Because Asians place such strong Lederleitner, who had twelve years’ (chap. 2) is the missionary dilemma of emphasis on shame, face, and honor, it experience as a financial manager in Asia, when to give and when not to give, whom

218 International Bulletin of Missionary Research, Vol. 36, No. 4 to support and whom not to support, and principles of economic justice, raising The Religious Question in Modern how to give and yet still keep a balance. awareness of the inherent dangers of China. As a missionary to Thailand, he points to wealth. Caucasian missionaries’ lifestyles that are I recommend this book for those By Vincent Goossaert and David A. Palmer. like those of rich businesspeople—living interested in Asian countries and espe- Chicago: Univ. of Chicago Press, 2011. Pp. xi, in securely guarded palatial housing, cially for those interested in mission to 464. $40. having nice limousines, and maintaining the Buddhist world. membership in expensive, exclusive clubs —Chang Ju Kim This is an ambitious and thought- on the field. His practical principles are provoking book that addresses a vast good advice for missionaries, giving Chang Ju Kim, a Korean Presbyterian pastor, serves as subject—religion in modern and con- guidance in money matters and princi- a mission coworker to FJKM (The Jesus Christ Church temporary China (including Hong Kong, ples for fund-raising. in Madagascar), teaching at the Faculté de Théologie Taiwan, and Singapore)—spanning over In chapter 3 Andrew Thomas intro- in Ambatonakanga, Antananarivo, Madagascar. a hundred years of history, from 1898 to duces the idea that use of funds is for 2008. Adopting a theoretically informed empowering believers, not to enslave Erratum historical approach, Vincent Goossaert or control them, stating that the central and David Palmer have surveyed the principle of using money is love. The review of Robinson Crusoe Tries evolving relationship between Chinese And in chapter 4 Jonathan Bonk, Again: Missiology and European Con- religions and politics and society. Their author of Missions and Money (expanded structions of “Self” and “Other” in a panoramic portrayal scans the creativity ed., 2006), introduces topics such as an Global World, 1789–2010, by Werner and reinvention of Confucianism, Dao- affluent Western society and human Ustorf and edited by Roland Löf- ism, Buddhism, Christianity, and Islam. greed; missionaries and the abundance fler (Göttingen: Vandenhoeck & This is accompanied by a strong focus on of possessions; and strategic, relational, Ruprecht, 2010), in the July 2012 religious policies, discourses, practices, and theological implications of wealth. issue of the IBMR, indicated that and trends in the different ages of imperi- For Bonk, while the beginnings and end- the volume was “posthumously alism, revolution, nationalism, modernity, ings in Buddhist and Christian theological published.” Happily that is incor- and globalization from the late Qing, understandings are very different, they rect. Professor Ustorf, now retired, through the warlord government, to the have some things in common. Their can be reached at his home in the Guomindang and Communist rule. Other views of materialism, self-discipline, and United Kingdom. topics covered include utopianism, ethnic moderation as a way of life are similar. The editors regret the error. identities, and the heritage movement. He offers biblical references and suggests The book is divided into two parts—

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October8513-12-07-FullerSIS_IBMR-B.indd 2012 1 8/1/12 8:50 AM 219 (1) religions and revolutions and (2) bibliography and the index is indeed a citizenship-building process? How did multiple religious modernities—which welcome addition. ordinary people reconcile the state’s present a dazzling array of topical issues Despite its very broad coverage, this religious agenda with their own need for that mostly involve the reconstruction of incisive study suggests the necessity for beliefs, rituals, and a spiritual dimension religion and the emergence of China as further exploration of the highly complex in the various stages of life? a modern nation-state. Transcending the terrain of Chinese religion. As the book —Dong Wang 1949 divide, Goossaert and Palmer’s study indicates, many questions are still largely goes far beyond the simple equivalence of unresolved. What have been the main Dong Wang is Professor of Contemporary Chinese authoritarianism with a lack of religious drivers for the ever-changing religious History and Director of East Asian Studies at freedom. Familiarity with key lines of landscape in modern and contemporary the University of Turku in Finland. Her latest inquiry and the main sources in English, Chinese history? Has it been the Western publication is United States–China Relations: Chinese, French, and Japanese is evident challenge, or is it the domestic political From the Eighteenth Century to the Present throughout the work. The use of Chinese and cultural environment? What role (Rowman & Littlefield, forthcoming). and Japanese characters in both the did religious syncretism play in the

Communicating the Word: the presence of each other. Similarities Revelation, Translation, and and common challenges surface in the Interpretation in Christianity and book, but also the critical areas where the Islam. two faiths ultimately diverge. Daniel A. Madigan expresses well the approach to Edited by David Marshall. Washington, D.C.: dialogue that this book represents: “We can Georgetown Univ. Press, 2011. Pp. xiv, 190. try to avoid the clash of our particularities Paperback $24.95. and take refuge in vague generalities, yet it is the particularities that make us who Every year since 2002 the archbishop In his afterword, the convener we are, and who we are is where dialogue of Canterbury has convened a Build- of the seminar emphasizes the use of begins” (p. 24). ing Bridges seminar between leading scriptures, noting that for most of Islamic I highly recommend this book for all Christian and Muslim scholars. Com- and Christian history, the Qur’an and the who are engaged in, or want to be engaged municating the Word is the record of the Bible were primarily recited publicly and in, dialogue to build bridges of theologi- 2008 seminar, held in Rome. The book corporately. Both religions claim that God cal understanding between Muslims and covers three themes—revelation, transla- speaks to us; the challenge is to learn to Christians. tion, and interpretation—each of which is listen. In this sense, dialogue is to “look at —Mogens S. Mogensen explored through lectures and studies of each other’s faces as they are when turned qur’anic and biblical texts by Muslim and toward God” (p. 179). Mogens S. Mogensen, a part-time lecturer Christian theologians from various parts What makes this book special is that and freelance consultant in interreligious and of the world. A concluding chapter sum- it invites the reader into the exegetical intercultural issues in Denmark, was a missionary marizes the critical and creative reflections workshop of both Christian and Muslim among Muslim Fulanis in northern Nigeria that took place among the twenty-two theologians working on the same themes (1982–91). participants. and reflecting on each other’s faith—in

Global Mission: Reflections and become fearless risk-takers in the Case Studies in Contextualization service of the Gospel, which transforms for the Whole Church. both unreached peoples and hands-on missionaries (p. 104). Cross-cultural Edited by Rose Dowsett. Pasadena, Calif.: communication requires “mature William Carey Library, 2011. Pp. xvii, 277. colaborship” (p. 105). We read about four Paperback $17.99. different models for explaining wholeness to the Wolof of Senegal (chap. 12), and we A fascinating kaleidoscope, Global Mis- The book focuses on contextuali- have an eight-page description connecting sion combines missional scholarship zation. Prominent missiologists present biblical shalom with the concept of maupay and practice, offering a testimonial their views on the topic, building on held by the Waray of the Philippines that the Gospel of God spans the globe personal expertise and complementing the (chap. 20). The missionary challenges are across cultures, languages, and religions, wisdom of veteran missionaries such as relentless! even in the twenty-first century. Editor Lesslie Newbigin, Ralph Winter, and Paul Today’s whole world is a mission Rose Dowsett has skillfully assembled Hiebert. All contributors are committed to field, ripe for the Gospel. The various essays, case studies, and reflections that a common goal: “to make clear the gospel conversations the book offers—on demonstrate how the life-giving Word is to people in a way that demands a response small-group ministry, house churches, at work, transforming people’s lives both which will lead to conversion and sincere emerging church, incarnational ministry, from within and through sociopolitical and candid Christian discipleship” (p. 90). an attractional model, nonbaptized and religious structures. Global Mission invites readers to believers, churchless Christians, and

220 International Bulletin of Missionary Research, Vol. 36, No. 4 more—speak directly to the missional task United States and their interpretation of integrated into American society, also in both the West and the East. The careful this experience, an approach the author reveal the various human services used reader will find little to disagree with in refers to as phenomenological, or one to support their adjustment. Global Mission. of qualitative social research (p. 53). It Ette makes clear the varied moti- This book is required reading for my is based on case studies of individual vations for emigration to America, as well course “Theology of Mission.” Mission immigrants who discuss why they left as the important role that social networks leaders, missionaries, and mission Nigeria, what their experiences in the continue to play in the immigrants’ agencies will find it to be a very useful United States have been, and whether experience. Education is one of the resource. they see it as a good decision to have strongest motivators for coming to the ­—Victor Raj come to the States. United States. Once in the States, the The central question of the book is, immigrants tend not to move to new Victor Raj, Mission Professor of Exegetical Theology How do the immigrants themselves inter- locations. Like most other immigrants, at Concordia Seminary, St. Louis, Missouri, is editor pret their experiences in their new society? Nigerians maintain close contact with of Missio Apostolica, journal of the Lutheran Answering this question generates others, their homeland. Most still hope to Society for Missiology. such as, Who are these Nigerians who have return some day to Nigeria, and some left their homeland? What has been their are acquiring property there for that experience? and How has their experience day. “Nigerian immigrants, like other shaped them and their understanding of immigrants, chose a new land because the immigration process? Finally, it asks, the old was no longer supporting their “What can we learn from this experience?” desires and plans. They chose this new Nigerian Immigrants in the (p. xi). The case samples include Nigerians land because they were looking for a way United States: Race, Identity, and who have come as students, as spouses, to make their lives better” (p. 174). Acculturation. as permanent visitors, and as visa lottery —John T. Nwangwu winners. By Ezekiel Umo Ette. Lanham, Md.: Lexington The author discusses lessons learned John T. Nwangwu, originally from Nigeria, teaches Books, 2011. Pp. xii, 191. $60 / £37.95. in these case studies in the context infectious diseases and epidemiology at Southern Con- of historical, theoretical, and general necticut State University and at Yale University, both Nigerian Immigrants in the United States is principles of immigration to the United in New Haven, Connecticut. He is a consultant for the a refreshing read. The book focuses on the States. These lessons, which help us see World Health Organization and has been a mission- experience of Nigerian immigrants in the how Nigerians have adapted to and ary in Nigeria, India, Bangladesh, and Sierra Leone.

October 2012 221 Religion and Development: Ways one another. Putting up fences between of Transforming the World. them harms the integrity of the entire process” (p. 359). The statement stands Edited by Gerrie ter Haar. New York: Columbia as a valid summary of the book. Univ. Press, 2011. Pp. 428. $45. According to an African proverb, “Even if the rabbit is your enemy, you The wording of the title, Religion and The second section explores the must acknowledge that he runs faster than Development, may sound rather paradox- role of religion in economics, arguing you.” This invitation to objectivity is badly ical to many postmodern scholars in the that religion plays a role in “enhancing needed in today’s academic literature on West, but noting what ordinary people do economic development” (p. 11). It is worth development. As James Wolfenson states on the ground, Gerrie ter Haar brilliantly noticing that the last two chapters of this in the preface, “If development is to demonstrates that religion uniquely section bring Islamic perspectives into the succeed, development policies must truly and effectively contributes to world discussion, which is valuable, given the be integral in scope. Religion, therefore, development. current global religious context. cannot be excluded from the debate” This book, divided into four parts, is Part 3 acknowledges the role of reli- (p. xviii). Theoreticians as well as the fruit of eighteen contributors from var- gion in achieving the U.N.’s Millennium practitioners in development studies must ious backgrounds. Part 1 is conceptual in Development Goals. It is clear that religion take this excellent book seriously. nature. It affirms the centrality of religion is built into people’s life and worldview —Moussa Bongoyok in international affairs and the important and that many religious figures are already contribution of faith institutions. In the making a difference. Moussa Bongoyok, from Cameroon, is a faculty last chapter of this section, Louke van The last part deals with religion and member at Biola University and William Carey Wensveen shows why scholarly com- social change. The highlight of this section International University (United States) and munities are reluctant to “cooperate in is the statement by Christiaan Hogenhuis Francophone University of International Develop- efforts to enhance the instrumental use that “development is about material, social ment (Cameroon). Formerly, he served ten years as of religion for mechanistic development and spiritual transformation, with the a missionary in Central African Republic. purposes” (p. 108). various aspects supporting and reinforcing

Cultural Encounters at Cape Canada’s Baffin Island.) Nevertheless, Farewell: The East Greenlandic Cultural Encounters at Cape Farewell is Immigrants and the German an attractive and interesting book that Moravian Mission in the deserves a wide audience. Despite Nineteenth Century. occasional unidiomatic English, it offers a refreshing exploration of missionary By Einar Lund Jensen, Kristine Raahauge, activity and influence in a particular time and Hans Christian Gulløv. Copenhagen: and place. Museum Tusculanum Press, 2011. Pp. 339. —Richard J. Mammana, Jr. DKK 298 / $52 / €40. Richard J. Mammana, Jr., a candidate for the M.A.R. This important book collects nine essays flicts within the mission field. His work (History of Christianity) degree at Yale Divinity on the interactions among missionary, is especially thoughtful in its assessment School, New Haven, Connecticut, is founder and commercial, colonizing, and indigenous of conflicts between the state monopoly director of Anglicanhistory.org. interests at Cape Farewell (Danish: Kap Trading Company and the Moravian Farvel; Greenlandic: Uummannarsuaq), Brethren mission, as well as competition the southernmost point of Greenland. between the Danish Lutheran mission and The authors, two of whom were born the Moravian Brethren. In their chapter in Greenland, describe the arrival in the “Greenland in Herrnhut,” Kristine Raa- nineteenth century of large numbers of hauge and Hans Gulløv catalog many The Chaplains of the East India eastern Greenlandic indigenous people of the Greenlandic objects preserved in Company, 1601–1858. at the German Moravian mission station the Moravian Völkerkundemuseum at of Friedrichsthal, located near Cape Fare- Herrnhut, Germany. By Daniel O’Connor. London: Continuum, well. The integration of these people into Readers with little familiarity with 2012. Pp. viii, 167. £65 / $120. the life of the mission—through baptism, nineteenth-century Greenlandic history instruction, commerce, and other cultural will appreciate the careful use of Ger- The tension between Christianity and interactions—is the main concern of the man, Danish, and Greenlandic words for imperialism remains a central issue volume. places, individuals, and terms. A large in the history of missions. Daniel Hans C. Gulløv reviews the history number of helpful maps, charts, and O’Connor contributes to this ongoing of the first inhabitants of this part of photographs well document the Moravian historiographical discussion by focusing Greenland. Einar L. Jensen next examines missionary experience in Greenland. on the activities of the East India Company the history of “contacts and colonisation” The authors fail to situate Moravian- chaplains working in India over a 250- during the eighteenth century, focusing Greenlandic interaction within the year period. O’Connor, formerly a college on the relations between East Greenland- literature of other circumpolar missionary chaplain in India, notes that the book is ers and West Greenlanders. Jensen also efforts. (One thinks particularly of the work intended to be a “preliminary sketch” devotes two long chapters to European of Frédéric Laugrand, Jarich Oosten, and rather than an exhaustive study (p. 3). The traders and missionaries, phases of inter- François Trudel on contemporary Anglican work is organized into six thematic and nal Greenlandic immigration, and con- missionary activity among the Inuit of chronological chapters (Company, Voyage,

222 International Bulletin of Missionary Research, Vol. 36, No. 4 Factory, City, Garrison, and Empire), which ized version of the imperial vision” (p. 98). together summarize the experience of the O’Connor highlights several chaplains, chaplains in the Company’s history. such as Christian Friedrich Schwartz and Our Gift O’Connor emphasizes the role of James Gray, who made distinctive contri- Christian piety in the founding of the butions to the Company. He also provides East India Company, which resulted in an insight into the Company’s complicated ongoing relationship between the English relationship with Roman Catholics, and ecclesiastical leadership and the Company. he notes the influence of various Christian to You According to O’Connor, this explicit inter- groups and missionary organizations on connection between Christianity and com- the religious work carried out under the merce “made the appointment of chaplains auspices of the Company. inevitable” (p. 145). The chaplains worked This book offers an excellent overview broadly among sailors, merchants, officers, of the chaplaincy in India and makes a soldiers, wives, children, and the indig- valuable contribution to the study of Chris- enous population. Chaplains operated in tianity, imperialism, and the East India a variety of capacities, from being military Company. The work should, as the author chaplains, pastors, and missionaries to intends, provoke more in-depth study. serving as educators, translators, and —Darin D. Lenz social reformers. In addition to their pasto- ral duties, some chaplains sought personal Darin D. Lenz is Associate Professor of History at wealth, while others supported “a sacral- Fresno Pacific University, Fresno, California.

Book series: Resources for Reconciliation. Downers Grove, Ill.: InterVarsity Press, 2008–. Paperback, $15 each.

2008. Reconciling All Things: InterVarsity Press and the Center for A Christian Vision for Justice, Reconciliation at Duke Divinity School. FREE Peace, and Healing, 167 pp., The result is a remarkable and worthwhile by Emmanuel Katongole and contribution to the ongoing conversation BOOK Chris Rice; Living Gently in a concerning the proclamation of the Chris- Violent World: The Prophetic tian Gospel and social justice. The initial Witness of Weakness, 117 pp., volume, by series editors Emmanuel Indigenous missions by Stanley Hauerwas and Jean Katongole and Chris Rice, includes a carry on where Vanier. helpful preface that defines the scope and intent of the project. Their pairing Americans are no 2009. Welcoming Justice: God’s of a (mainly) academic contributor and longer allowed to go Movement Toward Beloved a grassroots practitioner as authors, who as missionaries. Community, 140 pp., by Charles are allowed to contribute more or less Marsh and John Perkins. equally, is what makes these books so This FREE book offer from useful in the commitment of the church 2010. Forgiving As We’ve Been to balanced speaking and acting. Christian Aid will challenge Forgiven: Community Prac- Space does not allow for comments on and inspire your mission vision tices for Making Peace, 140 each book. A couple observations about the pp., by L. Gregory Jones and most recent volume, Making Peace with the as never before. Provocative. Célestin Musekura; Friendship Land: God’s Call to Reconcile with Creation, Essential. Definitive. at the Margins: Discovering must serve as an appetizer for the series. It is a must read. Mutuality in Service and Mis- Fred Bahnson and Norman Wirzba are sion, 160 pp., by Christopher L. competent guides to this complicated, CALL 800-977-5650 Heuertz and Christine D. Pohl. urgent subject. Too often, readers are hammered with statistics that, while true, Request online 2011. Living Without Enemies: tend to confuse and overwhelm. In this Being Present in the Midst of case, however, statistics are absolutely www.WorldMissions.info Violence, 144 pp., by Samuel necessary and are used judiciously—in Wells and Marcia A. Owens. no small measure because of the high level of expertise of both authors. (Bahnson is Christian 2012. Making Peace with the Land: a permaculture gardener, and Wirzba is Aid God’s Call to Reconcile with an accredited theologian, specializing at . . . because Creation, 182 pp., by Fred Bahn- Duke in ecology and rural life.) One we love the brethren. son and Norman Wirzba. statistic: The 1 billion hungry people in the world today is now equaled by the number Christian Aid Mission The seven volumes to date of Inter- of obese people, “which means that nearly Varsity’s Resources for Reconciliation one in three humans suffers from the ill P. O. Box 9037 series represent a partnership between effects of a poor diet.” The lamentable Charlottesville, VA 22906

October 2012 223 result is that today “we know more than from a variety of nationalities and eth- must begin by reading the first volume. ever about the science of nutrition and nicities, as well as a mixture of theological Otherwise, the rest of the collection can yet we have not yet been able to move the perspectives (Roman Catholic, mainline be read in any order. I benefited greatly needle on healthful eating” (p. 89). Protestant, and conservative evangelical), from my own reading of the books and The helpfulness of each book comes makes for a treat. recommend them highly for classroom when readers take the pains to place them- Highlights of the series include use, as well as use by local churches selves within the framework of the topics the contributions by Katongole and seeking direction for being more strategic under discussion. The cross-disciplinary Rice, Marsh and Perkins, and Jones and in thinking and ministry. approach the editors chose also carries Musekura. Five of the seven volumes —John Nyquist risks, but the wisdom of making good use include study guides. Each book can be of thinkers with different backgrounds profitably read, if not fully digested, in John Nyquist is Professor Emeritus of Mission and has resulted in insights from a wider one sitting. Evangelism, Trinity Evangelical Divinity School, perspective. That the contributors come To understand the entire project, one Deerfield, Illinois.

Order today to save! Prepublication price on the ninth volume British Missionaries and the End of Empire: East, Central, and (2009–2012) Southern Africa, 1939–64.

By John Stuart. Grand Rapids: Eerdmans, $45.95 2011. Pp. xv, 237. Paperback $40. plus shipping (1/3 off until 12/31/2012) British Missionaries is a carefully researched, broadly focused, and pleasantly written account of missions at the end of The price from colonialism. Chapter 1 focuses on January 1, 2013, missionary opposition to the “color bar” in Africa. Despite widespread desire is $68.95. for change, few missionaries publicly campaigned for justice, preferring instead Order a BOund VOlume Of the to lobby officials behind the scenes. A similar protocol was followed during the controversy surrounding the marriage of Seretse Khama (heir to the Bangwato InternatIonal BulletIn of throne) and an English woman named Ruth Williams, discussed in chapter 2. The London Missionary Society failed to MIssIonary research offer Khama unambiguous support when the Colonial Office blocked his succession, “Missionary Gold” for every theological library and scholar of mission studies. which had ramifications in the religious Sixteen issues of the IBMR. Bound in red buckram with vellum finish and sphere. Chapter 3 recalls the short-lived embossed in gold lettering. Limited edition. Each volume is numbered and course of the Central African Federation signed by the editors. (made up of the current nations of Malawi, Zambia, and Zimbabwe), one of the most Order at http://secure.omsc.org/node/177 or mail payment to OMSC. important political issues of the 1950s (p. 75). Though many clergy (especially within the Church of Scotland) openly Also from OMSC Publications: criticized the scheme, chapter 4 records how their stand was all but ignored by Africans (who identified with nationalists) The Accra Charter of Religious Freedom and Citizenship and deeply resented by the British colonial An initiative of the Oxford Studies in World Christianity series government. In East Africa the Mau Mau fought against the same kind of disregard Introduction by Lamin Sanneh for African concerns exhibited in the federation. Chapter 5 explores mission- Booklet published in English and French. $3.00 each plus shipping. ary involvement in the rehabilitation of Order online: http://secure.omsc.org/node/504 captured Mau Mau, but also their growing Free online at: www.oxfordstudies.org/charter-intro.html criticism of government’s handling of the crisis, especially the maltreatment of detainees. The final years of empire OVERSEAS MINISTRIES STUDY CENTER witnessed fundamental shifts, including 490 Prospect Street, New Haven, Connecticut 06511 the rise of NGOs, the decline of British (203) 285-1559 Fax (203) 865-2857 [email protected] missions, and the redefinition of “mis- sion,” which are all discussed in chapter 6. British Missionaries is an important

224 International Bulletin of Missionary Research, Vol. 36, No. 4

Bound Volume-Accra Charter (IBMR October 2012).indd 1 8/1/2012 5:28:53 PM contribution to the field. Stuart has America, likens Ethiopia not simply to analyzes is that of W. E. B. DuBois, penetrated the complexities of colonial individuals of African descent but also who sees Ethiopia as a female suffering life and explained the spectrum of to Native Americans. African Methodist servant who has been repeatedly raped positions taken by missionaries. Activist Episcopal Church founder Richard Allen by imperialist Westerners. Finally, Kay missionaries were sympathetic to African asserts that this Scripture foreshadows examines the narrative configuration and concerns and inhabited a middle ground the emancipation of black slaves in the gives exhaustive figural analysis of the between governments and nationalists, Americas. Other authors—from Phyllis verse, synthesizing various allusions to but their ability to influence politics was Wheatley to Absalom Jones—view the and interpretations of Psalm 68:31. radically diminished in such partisan verse as a call to Christianize Africa. The book has limitations. The his- times. Missionaries won few victories Abolitionist Prince Hall sees it as a torical descriptions offered can become in their efforts to curb colonial abuses, prophetic proclamation that speaks of overwhelming. Although Kay gives read- and gradually lost their coveted status the deliverance of Africans from slavery. ers a glimpse into the thoughts of some as the favored representatives of African The most secular reading that Kay of the best-known writers in American interests. —Thomas W. Higgins

Thomas W. Higgins recently earned a Ph.D. in African Christianity from the Center for the Study of World Christianity at the University of Edin- burgh. He has conducted mission-focused research Witness to World in Nigeria and Kenya. Christianity The International Association for The Ethiopian Prophecy in Black American Letters. Mission Studies, 1972–2012

By Roy Kay. Gainesville: Univ. Press of Florida, 2011. Pp. 260. $74.95. Gerald H. Anderson Most scholars working in the field of black church studies are familiar with with Psalm 68:31, the “Ethiopian Prophecy”: John Roxborogh “Princes shall come out of Egypt; Ethio- John M. Prior, S.V.D. pia shall soon stretch out her hands unto Christoffer H. Grundmann God” (KJV). The Ethiopian Prophecy in Black American Letters chronicles various interpretations of this prophecy by David US $15 plus shipping as found in African American literature from the eighteenth through the twentieth $10 for IAMS members centuries. Roy Kay begins by distinguishing between Jewish and Christian readings Forty years after its founding of the verse. Starting with George Fox, in 1972, the International Asso- founder of the Religious Society of Friends (Quakers), he organizes the book ciation for Mission Studies has chronologically, focusing on various become an international and inter- individuals within each chapter. Fox denominational network of indi- interprets the verse from an evangelical and missionary perspective, stating that viduals, organizations, and centers Ethiopia here represents the Gentile engaged in the scholarly study of church. John Marrant, one of the first the Christian world mission. IAMS provides mutual encouragement, African American missionaries in colonial fellowship, and dissemination of information for the advancement of scholarship about world mission and the encounter of the Gospel with Please beware of bogus renewal cultures and religions worldwide. It is not a sending or promotional notices. A genuine IBMR renewal agency, but an association for the study of mission. notice will have a return address of Denville, NJ 07834 on the outer envelope, and the address on the Gerald H. Anderson is director emeritus of the Overseas reply envelope will go to PO Box Ministries Study Center, and was editor of the IBMR. 3000, Denville, NJ 07834-3000. Please e-mail [email protected] or call (203) 624-6672, ext. 309, with For details or to order a copy, go to any questions. Thank you. www.omsc.org/iamshistory

October 2012 225 history, his presentation of the material for anyone interested in exploring the Portraits of a Radical Disciple: is unbalanced; because he overquotes ways in which the “Ethiopian Prophecy” Recollections of John Stott’s Life various conceptualizations of the verse, has been used by black intellectuals over and Ministry. little room is left for his own analysis. By the past three centuries. the fifth chapter, his presentation becomes —Charles L. Chavis, Jr. Edited by Christopher J. H. Wright. Downers redundant, rather than systematically Grove, Ill.: InterVarsity Press, 2011. Pp. 241. building one concept on another or Charles L. Chavis, Jr., is studying the black church Paperback $16. creating a dialogue between the various in the African diaspora at Vanderbilt Divinity authors. School, Nashville, Tennessee. In 2011 he published Thirty-four authors celebrate their Notwithstanding the limitations of “Yared (Saint, 505–571 AD),” on the sixth- friendship with John Stott in this warm Kay’s largely descriptive book, it may century Ethiopian pioneer of musical notation, in and affectionate book. The book spans serve as a useful point of departure for BlackPast.org, an online reference guide to African all of Stott’s life, including ministry in further analysis. Indeed, it is a must-read American history. London as curate and rector at All Souls Church, his global reach, and his life with study assistants. Readers who may be familiar with Timothy Dudley-Smith’s two-volume biography (John Stott [InterVarsity Press, 1999–2001]) may be wondering what else there is to add. Undoubtedly, the unique- ness of this volume is the variety of voices: Get ConneCted from Michael Green, Dick Lucas, Michael throuGh the overseas Ministries study Center Baughen, and Richard Bewes, to Stott’s longtime secretary, Frances Whitehead. Stott’s global family is also well repre- sented by Ajith Fernando, Samuel Escobar, The Overseas Ministries Study Center has served church leaders and mis- René Padilla, David Gitari, Michael Nazir- sionaries from around the world for ninety years. Each year some fifty Ali, and Peter Kuzmič. Not surprisingly, long-term residents from as many as twenty countries contribute to there is uniformity of agreement on the OMSC’s vibrant community life. Similarly broad is the ecclesiastical spec- usual themes: Stott was diligent in Bible trum represented in the OMSC community—Roman Catholic, Orthodox, study and delighted in bird watching; he defended the faith firmly, yet with grace; he Evangelical, Pentecostal, Anabaptist, Reformed, Lutheran, Independent— exercised ruthless self-discipline and lived all of whom find at OMSC a welcoming and nurturing community. a simple lifestyle. Even for those who fol- lowed Stott closely, Frances Whitehead’s Weeklong seminars, public lectures, corporate worship, and informal exchang- revelation that Stott emptied her office es afford Western mission personnel, pastors, educators, students, and others wastebasket every day for many years may come as a surprising example of opportunity to gain insight into the perspectives and concerns of seasoned non- Stott’s humility. We also learn that, when Western mission and church leaders. In addition, OMSC publishes the Interna- Stott sensed that Anglicanism was facing tional Bulletin of Missionary Research, which is widely respected as a leading grave dangers, he convened a group of professional journal of mission research and reflection. like-minded pastors so that they would be a source of strength for each other within the Anglican Church. Many of today’s foremost missiologists and mission thinkers In a life that spanned almost a cen- appear both in the IBMR and as lecturers at OMSC. tury, it is difficult to choose a highlight, but these words of Peter Kuzmič identify You are invited to join the OMSC community for a week—or a month— perhaps Stott’s greatest contribution: “It and to stay in one of our comfortable guest rooms. In summer months, our was at Lausanne [1974] that the world recognized John Stott as the apostle or, apartments are also available for rental. Our international mission com- to put it in more secular terms, the chief munity in New Haven, located between New York City and Boston, is one engineer of evangelical unity in theo- block from Yale Divinity School and its renowned Day Missions Library. logical essentials and holistic mission. Numerous research, cultural, and recreational opportunities are located in In his plenary presentation John laid and within easy driving distance of New Haven. foundations for the theme of the strate- gic gathering and provided definitional clarity, while resisting all temptations to Get connected! For the latest information sign up for The Hearth newslet- evangelical triumphalism” (p. 151). Prob- ter and occasional e-mails—and join us on Facebook. While you’re at it, ably the final word should come from sign up for a subscription to our award-winning free IBMR e-journal. Keith and Gladys Hunt: “It’s enough to say that we know God better because of knowing John Stott” (p. 111). E-mail subscription: www.omscibmr.org/omsc/email_subscriptions.php —Casely B. Essamuah Newsletter: www.omsc.org/newsletter Casely B. Essamuah is Global Missions Pastor at Bay Journal: www.internationalbulletin.org Area Community Church, Annapolis, Maryland, Facebook: www.omsc.org/fb www.omsc.org and author of Genuinely Ghanaian: A History of the Methodist Church, Ghana, 1961–2000 (Africa World Press, 2010).

226 International Bulletin of Missionary Research, Vol. 36, No. 4

Get Connected OMSC (half-I).indd 1 7/31/2012 5:28:59 PM Was Christianity a Means of to the field, the topic chosen is too the Deafricanization and Social broad and too complex to be addressed Control of Slaves? A Comparison through library research alone. Because of the Response of Free West the conditions and circumstances of free Africans to Christianity with the West Africans and enslaved Africans in Response of African Slaves in the America were fundamentally different United States. life experiences, the comparisons are not accurate. Even in areas where white By Johnson Ajibade Adefila. Lewiston, N.Y.: and black preachers both sermonized Edwin Mellen, 2011. Pp. iii, 171. $129.95 / “obey your Master,” the reactions of the £89.95. slaves varied dramatically. The majority of slaves may have internally questioned Was Christianity a means of deafricaniza- Being. The author refutes this premise, (but seldom verbally did so) whether the tion and social control of slaves? Johnson stating, “West Africans (or for that mat- reference was to the God of Christianity Ajibade Adefila tackles the complex matter ter, all Africans) are, in their traditional or to the mortal white master who owned, of comparing the impact Christian mis- lifestyles, deeply religious” (p. 16). By the beat, and killed them at will. Adefila has sionaries made on the religious and social nineteenth century, European missionaries not been to the United States to review activities of free West Africans living in were observing and recording the ethno- the narratives written by and about slaves their native lands with the impact of Chris- logical differences among the Yorubas and or even to contact the descendants of tian preachers and teachers on enslaved Igbos of southwestern and eastern Nigeria plantation slaves who suffered continual Africans living in the United States. and noting recurring themes of “God” or physical and psychological trauma for over The author clearly states his intention “Deity” as a “Supreme Being” (pp. 17–22). 250 years of institutional slavery here. It to “test the limits of the slaveholders’ cul- The author’s own words, however, weaken is ludicrous to portray enslaved Africans ture and ideological hegemony over the his argument that the worlds of the free in the United States as counterparts on slaves” (p. 2) as a means of arguing that the West Africans and enslaved Africans in an equal footing to free West Africans institution of slavery did not deprive any the United States were comparable: “The practicing their cultural and religious slave of his or her personality or completely reality is, among West Africans, Christian- traditions on their African soil, even eradicate the slaves’ cultural identities. ity largely was adapted to meet people’s though Christian missionaries were Chapter 1 focuses on free West Africans’ mundane needs . . . and African American present with them. cultural and religious backgrounds and slaves, on the other hand sought to make —Darnell Alanda Morehand-Olufade the continuation of these backgrounds Christianity their most pressing need— in the experience of enslaved Africans. the achievement of freedom here in this Darnell Alanda Morehand-Olufade is Adjunct Eighteenth-century European Christian world” (p. 136). Professor of American History in the Department missionaries regarded West Africans as As much as I like this work and of History, Philosophy, and Social Sciences, Broome animists with no belief in a Supreme consider it an interesting contribution Community College, Binghamton, New York.

Dissertation Notices

Barsotti, Catherine Mary. Ha, Tung Chiew Parsons, Greg H. “Knowing God in Lo Cotidiano: “Teaching Biblical Faith in the “Ralph D. Winter: Early Life and Core Interlacing the Voices of Latina Malaysian Chinese Church: A Model Missiology.” Women, Studies in Theo-Spirituality of Biblical Narrative Learning from the Ph.D. Lampeter: Univ. of Wales, Lampeter, and Film, and Female Voices in the Gospel of John.” 2012. Hebrew Scripture.” Ph.D. Evanston, Ill.: Garrett-Evangelical Ph.D. Pasadena, Calif.: Fuller Theological Theological Seminary, 2012. Reeves, Robert Daniel. Seminary, 2011. “Search of Purpose: An Examination of the Contributions of the Council The IBMR can list only a small sample Cueva, Samuel. on Ecclesiology to Clarify the Mission of recent dissertations. For OMSC’s free “Partnership in Mission in Creative of Local Congregations in North online database of over 6,300 dissertations Tension: An Analysis of the America.” in English, compiled in cooperation with Relationships in Mission Within the Ph.D. Pasadena, Calif.: Fuller Theological Yale Divinity School Library, go to www Evangelical Movement, with Special Seminary, 2011. .internationalbulletin.org/resources. Reference to Peru and Britain, 1987– 2006.” Scott, David Hope. Ph.D. Lampeter: Univ. of Wales, Lampeter, Hannaford, Ronald Geoffrey. “How We Talk About Why We Work 2011. “A Model of Online Education with Kids: Developing a Cultural Effecting Holistic Student Formation Model of Motivation-Talk for Work Fields, Mark I. Appropriate for Global Cross-Cultural with Children at Risk.” “Contours of Local Congregation- Contexts.” Ph.D. Pasadena, Calif.: Fuller Theological Based Mission in the Vineyard Ph.D. Pasadena, Calif.: Fuller Theological Seminary, 2011. Movement, 1982 to 2007.” Seminary, 2012. Ph.D. Pasadena, Calif.: Fuller Theological Seminary, 2011.

October 2012 227 International Bulletin of Missionary Research Cumulative Index, Volumes 33–36 January 2009 through October 2012

January April July October 2009 / vol. 33, pp.: 1–56 57–112 113–68 169–232 2010 / vol. 34, pp.: 1–64 65–128 129–92 193–248 2011 / vol. 35, pp.: 1–56 57–120 121–84 185–240 2012 / vol. 36, pp.: 1–56 57–112 113–76 177–240 Articles

“Accra Charter of Religious Freedom and Citizenship,” 35:198–200 “Christian Mission and Earth-Care: An African Case Study,” by M. L. Adeyemo, Tokunboh [obituary], 34:167 Daneel, 35:130–36 “Africa and the Christian Mission” [editorial], by Jonathan J. Bonk, “Christian Mission and the End of Time” [editorial], by Jonathan J. 33:57–58 Bonk, 33:113–14 “Africa International University Granted Kenyan Charter as a ‘Mark of “Christians in the Age of Islamic Enlightenment: A Review Essay,” by Quality,’” by Daniel J. Nicholas, 35:136 Lamin Sanneh, 34:174–78 Althausen, Johannes [obituary], 33:75 “Christian Witness in a Multi-Religious World: Recommendations for “Anglicans and Reconciling Mission: An Assessment of Two Anglican Conduct,” by World Council of Churches, Pontifical Council for International Gatherings,” by Mark Oxbrow, 33:8–10 Interreligious Dialogue, and World Evangelical Alliance, 35:194–96 “Announcing the Jon and Jean Bonk International Fellowship Fund,” “Christian World Communions: Five Overviews of Global Christianity, 36:161 AD 1800–2025,” by David B. Barrett, Todd M. Johnson, and Peter F. “ARIS Reports U.S. Roman Catholic Population Shift to Southwest,” Crossing, 33:25–32 33:184 “The Church, the Urban, and the Global: Mission in an Age of Global “Arthur Walter Hughes: He Spent Himself for Africa,” by Maurice Bill- Cities,” by Dale T. Irvin, 33:177–82 ingsley, 36:158–60 “Church Communions and Mission” [editorial], by Jonathan J. Bonk, “Asking the Big Questions: A Statistical Analysis of Three Missiological 33:1–2 Journals,” by Gregory J. Liston, 34:215–21 “The Church in Nepal: Analysis of Its Gestation and Growth,” by John “Attrition Among Protestant Missionaries in China, 1807–1890,” by Barclay, 33:189–94 Jessie G. Lutz, 36:22–27 Cleary, Edward L. [obituary], 36:69 Barrett, David B. [obituary], 35:205 “Comity Agreements and Sheep Stealers: The Elusive Search for Chris- Bellagamba, Anthony, I.M.C. [obituary], 36:35 tian Unity Among Protestants in China,” by R. G. Tiedemann, 36:3–8 Bendor-Samuel, John [obituary], 35:95 “The Computer Revolution and Its Impact on Evangelical Mission “Beyond Contextualization: Toward a Twenty-First-Century Model for Research and Strategy,” by Michael Jaffarian, 33:33–37 Enabling Mission,” by R. Daniel Shaw, 34:208–15 Cooley, Frank L. [obituary], 34:199 “The Biblical Narrative of the Missio Dei: Analysis of the Interpretive “Cross-Cultural Friendship in the Creation of Twentieth-Century Framework of David Bosch’s Missional Hermeneutic,” by Girma World Christianity,” by Dana L. Robert, 35:100–107 Bekele, 35:153–58 “A Current Snapshot of North American Protestant Missions,” by “Bill Burrows Retires from Orbis Books,” 33:82 A. Scott Moreau, 35:12–16 Bollier, John A. [obituary], 34:199 “David B. Barrett: Missionary Statistician,” by Todd M. Johnson, “Botany or Flowers? The Challenges of Writing the History of the Indi- 36:30–32 genization of Christianity in China,” by Gloria S. Tseng, 36:10–13 “David Bosch: South African Context, Universal Missiology—Ecclesi- “The Cape Town Commitment: A Confession of Faith and a Call to ology in the Emerging Missionary Paradigm,” by Timothy Yates, Action,” 35:59–80 33:72–78 “Catholics, Carey’s ‘Means,’ and Twenty-First-Century Mission,” by “Da‘wah: Islamic Mission and Its Current Implications,” by Albrecht William R. Burrows, 34:131–38 Hauser, 36:189–94 “Celebrating Edinburgh 1910’s Centenary,” 34:28 “Declaration on Creation Stewardship and Climate Change,” by Micah “Change and Continuity in American Protestant Foreign Missions,” by Network Fourth Triennial Global Consultation, Limuru, Kenya, Edith L. Blumhofer, 36:115 July 17, 2009, 33:182–84 “Changes in African American Mission: Rediscovering African Roots,” “Dictionary of African Christian Biography,” 33:86 by Mark Ellingsen, 36:136–42 Dulles, Avery Cardinal [obituary], 33:75 “Cheng Jingyi: Prophet of His Time,” by Peter Tze Ming Ng, 36:14–16 “Edinburgh 2010 Centennial World Missionary Conference: A Report,” “Christ, Creation Stewardship, and Missions: How Discipleship into a by Janet Carroll, 35:4–5 Biblical Worldview on Environmental Stewardship Can Transform “Edinburgh 2010: Common Call,” 35:3 People and Their Land,” by Craig Sorley, 35:137–43 “Equipping for God’s Mission: The Missiological Vision of the 2008 “Christianity Is Moving from North to South—So What About the Lambeth Conference of Anglican Bishops,” by Ian T. Douglas, East?” by Dyron B. Daughrity, 35:18–22 33:3–6 “Christianity 2010: A View from the New Atlas of Global Christianity,” by “Eschatology and Mission: A Jewish Missions Perspective,” by Susan Todd M. Johnson, David B. Barrett, and Peter F. Crossing, 34:29–36 Perlman, 33:124–28 “Christianity 2011: Martyrs and the Resurgence of Religion,” by Todd “Eugene A. Nida: Theoretician of Translation,” by Philip C. Stine, M. Johnson, David B. Barrett, and Peter F. Crossing, 35:28–29 36:38–39 “Christianity 2012: The 200th Anniversary of American Foreign Mis- “Evangelization, Visual Technologies, and Indigenous Responses: The sions,” by Todd M. Johnson, David B. Barrett, and Peter F. Crossing, South American Missionary Society in the Paraguayan Chaco,” by 36:28–29 Alejandro Martínez, 34:83–86

228 International Bulletin of Missionary Research, Vol. 36, No. 4 “Faith, Flags, and Identities” [editorial], by Jonathan J. Bonk, 36:113–14 Jones, Tracey K., Jr. [obituary], 34:107 “Ferment at the Margins: Philippine Ecclesiology Under Stress,” by “Joseph Kam: Moravian Heart in Reformed Clothing,” by Susan Niv- Paul D. Matheny, 35:202–7 ens, 35:164–68 “Finding the Grave of Roland Allen in Nairobi,” by Samuel M. Sigg, Kalu, Ogbu U. [obituary], 33:75 36:150–51 Kasdorf, Hans [obituary], 35:161 “Four Conferences to Commemorate Edinburgh 1910,” 33:118 “Korean Missions: Beyond the Obvious” [editorial], by J. Nelson Jen- “Fourth IACM Conference, July 27–August 2, 2010,” by Lazar Thanuz- nings, 36:57–58 raj Stanislaus, 35:38–39 “Korean Protestant Christianity: A Missiological Reflection,” by Joon- “From the Editors of the World Religion Database,” by Todd M. Johnson Sik Park, 36:59–64 and Brian J. Grim, 34:144 Kurtz, Harold E. [obituary], 34:107 “From the Lausanne Covenant to the Cape Town Commitment: A Lacy, Creighton Boutelle [obituary], 35:95 Theological Assessment,” by Robert J. Schreiter, 35:88–92. See also “Last Things: The Eschatological Dimensions of the Church,” by “Correction,” 35:128 Edward Rommen, 33:115–18 “From ‘the poor heathen’ to ‘the glory and honour of all nations’: “The Latin American Doctoral Program in Theology,” by Charles E. Vocabularies of Race and Custom in Protestant Missions, 1844– Van Engen, 34:104 1928,” by Brian Stanley, 34:3–10 “The Legacy of Hélène de Chappotin,” by Mary Motte, 35:23–27 Fuller, Millard [obituary], 33:75 “The Legacy of Harvie M. Conn,” by Mark R. Gornik, 35:212–17 “Fuller’s School of Intercultural Studies Takes a New Approach to Doc- “The Legacy of George Leslie Mackay,” by James R. Rohrer, 34:221–28 tor of Missiology,” by R. Daniel Shaw, 34:178 “The Legacy of Franz Mayr,” by Clemens U. Gütl, 33:88–91 “Fully Searchable Online IBMR Records Highest Ever Number of Sub- “The Legacy of Vincent J. McCauley,” by Richard Gribble, 33:92–95 scribers,” 35:168 “The Legacy of Josiah Pratt,” by William C. Barnhart, 36:154–57 “The Future of the Lausanne Movement,” by C. René Padilla, 35:86–87 “The Legacy of Carl Thurman Smith,” by Wong Man Kong, 34:229–32 Glasser, Arthur F. [obituary], 34:107 “The Legacy of James Stephen,” by Wilbert R. Shenk, 35:217–22 “Global Survey on Theological Education,” 36:128 “The Legacy of Philip Beach Sullivan,” by Jessie G. Lutz, 33:201–4 “Grace Korean Church, Fullerton, California: Mission from the Mar- “The Legacy of Thaddeus Yang,” by David J. Endres, 34:23–28 gins,” by Wonsuk Ma, 36:65–71 “Lesslie Newbigin’s Missionary Encounter with the Enlightenment, Gruchy, Steven de [obituary], 34:167 1975–98,” by Timothy Yates, 34:42–45 “Guatemalan Catholics and Mayas: The Future of Dialogue,” by “Lessons from Korean Mission in the Former Soviet Region,” by John Michael K. Duffey, 34:87–92 McNeill, 36:78–82 “Handwritten Bible in Different Languages to Unite Filipino Chris- “Lydia Mary Fay and the Episcopal Church Mission in China,” by Ian tians,” 35:6 Welch, 36:33–37 “Has the Lausanne Movement Moved?” [editorial], by Jonathan J. “Making Friends with Locusts: Early ABCFM Missionary Perceptions Bonk, 35:57–58 of Muslims and Islam, 1818–50,” by John Hubers, 33:151–54 Hendricks, Barbara Clare, M.M. [obituary], 35:33 “The Making of the Atlas of Global Christianity,” by Todd M. Johnson Hillman, H. Eugene, C.S.Sp. [obituary], 33:209 and Kenneth R. Ross, 34:12–16 “Historical Trends in Missions and Earth Care,” by Dana L. Robert, “A Malawian Christian Theology of Wealth and Poverty,” by Gorden 35:123–28 R. Doss, 35:148–52 “The History of the Lausanne Movement, 1974–2010,” by Robert A. Mathews, James K. [obituary], 35:33 Hunt, 35:81–84 “Matteo Ricci: Pioneer of Chinese-Western Dialogue and Cultural “IBMR E-journal—a Helpful Resource for Print Subscribers,” by Daniel Exchanges,” by Jean-Paul Wiest, 36:17–20 J. Nicholas, 34:154 McGee, Gary Blair [obituary], 33:75 “Ignace Partui: Iroquois Evangelist to the Salish, ca. 1780–1837,” by Metzler, Josef, O.M.I. [obituary], 36:69 John C. Mellis, 33:212–15 “The Missiology of Old Testament Covenant,” by Stuart J. Foster, “The Impact of the Sexuality Controversy on Mission: The Case of the 34:205–8 Episcopal Church in the Anglican Communion,” by Titus Presler, “Mission and the Care of Creation” [editorial], by Jonathan J. Bonk, 33:11–18 35:121–22 “The Implications of Christian Zionism for Mission,” by Andrew F. “Mission as Invasion?” [editorial], by Jonathan J. Bonk, 34:65–66 Bush, 33:144–50 “Mission by the Numbers” [editorial], by Jonathan J. Bonk, 35:1–2 “The Influence of Premillennial Eschatology on Evangelical Mission- “Mission in Bold Humility” [editorial], by Jonathan J. Bonk, 36:177–78 ary Theory and Praxis from the Late Nineteenth Century to the “Mission Is Ministry in the Dimension of Difference: A Definition for Present,” by Michael Pocock, 33:129–36 the Twenty-First Century,” by Titus Presler, 34:195–204 “International Association for Mission Studies General Assembly,” “Missions and the Liberation of Theology” [editorial], by Jonathan J. 36:76, 153 Bonk, 34:193–94 “International Association for Mission Studies 13th Assembly,” 36:13 “Missions from Korea 2012: Slowdown and Maturation,” by Steve “International Association of Catholic Missiologists: Third Plenary Sang-Cheol Moon, 36:84–85. See also “Errata,” 36:120 Assembly, Pieniężno, Poland,” 33:10 “Mission to Nowhere: Putting Short-Term Missions into Context,” by “The International Impact of the Formation of the Church of South Brian M. Howell, 33:206–11 India: Bishop Newbigin Versus the Anglican Fathers,” by Mark “A Monumental Breakthrough in the Missiology of Vatican II and Its Laing, 33:18–24 Reception by Ongoing Leadership in the Church,” by William Fra- “Interreligious Dialogue: Conversations That Enable Christian Wit- zier, 34:139–44 ness,” by Terry C. Muck, 35:187–92 “Mother-Tongue Translations and Contextualization in Latin Amer- “In the Absence of Missionaries: Lay Preachers Who Preserved Cathol- ica,” by William E. Bivin, 34:72–76 icism,” by Edward L. Cleary, 34:67–70 “Muslims and Christians: Eschatology and Mission,” by David W. “Introduction to the Accra Charter of Religious Freedom and Citizen- Shenk, 33:120–23 ship,” by Lamin Sanneh, 35:197 “My Pilgrimage in Mission,” by Bertha Beachy, 35:208–12 “Ivan Illich and Leo Mahon: Folk Religion and Catechesis in Latin “My Pilgrimage in Mission,” by David Dong-Jin Cho, 33:195–98 America,” by Todd Hartch, 36:185–88 “My Pilgrimage in Mission,” by Edward L. Cleary, 34:46–49 “Ivan Illich and the American Catholic Missionary Initiative in Latin “My Pilgrimage in Mission,” by Joseph G. Donders, 36:96–99 America,” by Todd Hartch, 33:185–88 “My Pilgrimage in Mission,” by Samuel Escobar, 36:206–11 “Jesus Imandars and Christ Bhaktas: Report from Two Field Studies of “My Pilgrimage in Mission,” by W. Harold Fuller, 34:37–40 Interreligious Hermeneutics and Identity in Globalized Christian- “My Pilgrimage in Mission,” by Anthony J. Gittins, 34:165–70 ity,” by Jonas Adelin Jørgensen, 33:171–76 “My Pilgrimage in Mission,” by David Harley, 34:108–11

October 2012 229 “My Pilgrimage in Mission,” by David J. Hesselgrave, 35:159–63 “Six Thousand Koreans Expected in Chicago Area for Global Mission “My Pilgrimage in Mission,” by Jan A. B. Jongeneel, 36:148–53 Conferences,” 36:142 “My Pilgrimage in Mission,” by Harold Kurtz, 33:83–86 “Sixty Years of International Mission Research: Unchanged Commit- “My Pilgrimage in Mission,” by Lawrence Nemer, 33:39–41 ment, Updated Delivery,” by Daniel J. Nicholas, 34:92 “My Pilgrimage in Mission,” by William J. Yoder, 35:40–44 Starkloff, Carl F., S.J. [obituary], 33:15 “A ‘New Breed of Missionaries’: Assessing Attitudes Toward Western “The State of Mission Studies in India: An Overview and Assessment Missions at the Nairobi Evangelical Graduate School of Theology,” of Publications and Publishing,” by Siga Arles, 34:156–64 by F. Lionel Young III, 36:90–94 Stott, John R. W. [obituary], 35:205 “New Perspectives on Accountability in Mission,” 36:32, 99 “Syncretism and the Eternal Word” [editorial], by Jonathan J. Bonk, Noteworthy, 33:14–15, 74–75, 146–47, 208–9; 34:6–7, 106–7, 166–67, 198– 33:169–70 99; 35:32–33, 94–95, 160–61, 204–5; 36:34–35, 68–69, 138–39, 208–9 “Taking Wolves Among Lambs: Some Thoughts on Training for Short- “Not Yet There: Seminaries and the Challenge of Partnership,” by Leon Term Mission Facilitation,” by Karla Ann Koll, 34:93–96 P. Spencer, 34:150–54 Taylor, James Hudson, III [obituary], 33:209 O’Brien, Dellanna West [obituary], 33:15 “Theological Education in the Changing Context of World Christian- “‘Obstinate’ Pastor and Pioneer Historian: The Impact of Basel Mis- ity—an Unfinished Agenda,” by Dietrich Werner, 35:92–100 sion Ideology on the Thought of Carl Christian Reindorf,” by Heinz “Theology and Ecumenism: A New Online Focus,” 36:134 Hauser-Renner, 33:65–70 “The Theology of Partnership,” by Cathy Ross, 34:145–48 “OMSC Scholarships Strengthen the Christian World Mission,” 36:147 “Thirty Books That Most Influenced My Understanding of Christian “OMSC Seeks Director of Program and Community Life,” 34:170 Mission,” by Gerald H. Anderson, 33:200–201 “On the Front Lines with the China Inland Mission: A Review Essay,” “Thirty Books That Most Influenced My Understanding of Christian by Daniel W. Crofts, 35:171–74 Mission,” by Samuel Escobar, 34:112–13 “Orality: The Not-So-Silent Issue in Mission Theology,” by Randall “Thirty Books That Most Influenced My Understanding of Christian Prior, 35:143–47 Mission,” by Jan A. B. Jongeneel, 35:169–70 O’Rear, Michael G. [obituary], 36:69 “Tokyo 2010: Global Mission Consultation,” by Allen Yeh, 35:5–6 “Pentecostal Missions and the Changing Character of Global Christian- “Toward a Broader Role in Mission: How Korean Americans’ Struggle ity,” by Heather D. Curtis, 36:122–28 for Identity Can Lead to a Renewed Vision for Mission,” by S. Steve Phillips, James M. [obituary], 36:184 Kang and Megan A. Hackman, 36:72–76. See also “Errata,” 36:120 “Premillennial Theology, Christian Zionism, and Christian Mission,” “2010Boston: The Changing Contours of World Mission and Christian- by Colin Chapman, 33:137–44 ity,” by Norman E. Thomas, 35:10–11 “The Presbyterian Church in Canada’s Mission to Canada’s Native “Unity, Comity, and the Numbers Game” [editorial], by Dwight P. Peoples, 1900–2000,” by Peter Bush, 36:115–20 Baker, 36:1–2 “Radio Missions: Station ELWA in West Africa,” by Timothy Stoneman, “Upcoming Conferences,” 36:82 36:200–204 “U.S. Catholic Missioners: More Laity, Greater Focus on North Amer- “Ralph Winter, 1924–2009 [obituary],” by Paul E. Pierson, 33:196–97 ica,” 33:24 “Reconfiguring Home: Telugu Biblewomen, Protestant Missionaries, “U.S. Megachurches and New Patterns of Global Mission,” by Robert J. and Christian Marriage,” by James Elisha Taneti, 35:30–36 Priest, Douglas Wilson, and Adelle Johnson, 34:97–104 “Rejoicing in Hope: A Tribute to Kosuke Koyama [obituary],” by Dale “The Waning of Pagan Rome: A Review Essay,” by Alan Kreider, T. Irvin and Akintunde E. Akinade, 33:138–39 36:39–40 “Religions and the Common Good” [editorial], by Jonathan J. Bonk, “The Wesleys of Blessed Memory: Hagiography, Missions, and the 35:185–86 Study of World Methodism,” by Jason E. Vickers, 36:143–47 “Religious Conversion in the Americas: Meanings, Measures, and “What About Partnership?” [editorial], by Jonathan J. Bonk, 34:129–30 Methods,” by Timothy J. Steigenga, 34:77–82 “‘What Happened Next?’ Vincent Donovan, Thirty-Five Years On,” by “Remembering Evangelization: The Option for the Poor and Mission John P. Bowen, 33:79–82 History,” by Paul V. Kollman, 33:59–65 Witek, John W. [obituary], 34:167 “Report on Cape Town 2010,” by Stanley W. Green, 35:7–10 “Who Cares About Mission History? or, The Elder Who Refused to Let “Revisiting the Legacy of Mary Josephine Rogers,” by Claudette the Word ‘Heathen’ Pass His Lips,” by Paul Jenkins, 34:171–74 LaVerdiere, 36:212–15 Wolcott, Leonard T. [obituary], 35:205 Reyburn, William D. [obituary], 33:15 “World Christian Information: Public Freeway or Private Toll Road?” “Robert Wuthnow and World Christianity: A Response to Boundless [editorial], by Jonathan J. Bonk, 34:1–2 Faith,” by Mark Shaw, 36:179–84 “The World Missionary Conference, Edinburgh 1910: Challenges for “The Roman Catholic Church’s Southward Shift,” 33:38 Church and Theology in the Twenty-First Century,” by Peter C. Rosen, Moishe [obituary], 34:199 Phan, 34:105–8 Rutt, Cecil Richard [obituary], 36:35 “World Religion Database: Detail Beyond Belief!” by Peter Brierley, “Said’s Orientalism and Pentecostal Views of Islam in Palestine,” by 34:18–19 Eric N. Newberg, 36:196–99 “World Religion Database: Impressive—but Improvable,” by Robert D. “The Second Text: Missionary Publishing and Bunyan’s Pilgrim’s Prog- Woodberry, 34:21–22 ress,” by David N. Dixon, 36:86–90 “World Religion Database: Realities and Concerns,” by Siga Arles, 34:20– Shank, David A. [obituary], 35:33 21 “The Sister Church Phenomenon: A Case Study of the Restructuring of “Worldwide Increase in Catholic Population, Deacons, Priests, and American Christianity Against the Backdrop of Globalization,” by Bishops,” 36:40–41 Janel Kragt Bakker, 36:129–34 “Worldwide Roman Catholic Church Workforce Increases,” 35:36–37 Contributors of Articles

Akinade, Akintunde E. See Irvin, Dale T., and Akintunde E. Akinade Bakker, Janel Kragt, “The Sister Church Phenomenon: A Case Study of Anderson, Gerald H., “Thirty Books That Most Influenced My Under- the Restructuring of American Christianity Against the Backdrop of standing of Christian Mission,” 33:200–201 Globalization,” 36:129–34 Arles, Siga, “The State of Mission Studies in India: An Overview and Barclay, John, “The Church in Nepal: Analysis of Its Gestation and Assessment of Publications and Publishing,” 34:156–64 Growth,” 33:189–94 ———, “World Religion Database: Realities and Concerns,” 34:20–21 Barnhart, William C., “The Legacy of Josiah Pratt,” 36:154–57 Baker, Dwight P., “Unity, Comity, and the Numbers Game” [editorial], Barrett, David B. See Johnson, Todd M., David B. Barrett, and Peter F. 36:1–2 Crossing

230 International Bulletin of Missionary Research, Vol. 36, No. 4 Barrett, David B., Todd M. Johnson, and Peter F. Crossing, “Christian Foster, Stuart J., “The Missiology of Old Testament Covenant,” 34:205–8 World Communions: Five Overviews of Global Christianity, AD Frazier, William, “A Monumental Breakthrough in the Missiology of 1800–2025,” 33:25–32 Vatican II and Its Reception by Ongoing Leadership in the Church,” Beachy, Bertha, “My Pilgrimage in Mission,” 35:208–12 34:139–44 Bekele, Girma, “The Biblical Narrative of the Missio Dei: Analysis of the Fuller, W. Harold, “My Pilgrimage in Mission,” 34:37–40 Interpretive Framework of David Bosch’s Missional Hermeneutic,” Gittins, Anthony J., “My Pilgrimage in Mission,” 34:165–70 35:153–58 Gornik, Mark R., “The Legacy of Harvie M. Conn,” 35:212–17 Billingsley, Maurice, “Arthur Walter Hughes: He Spent Himself for Green, Stanley W., “Report on Cape Town 2010,” 35:7–10 Africa,” 36:158–60 Gribble, Richard, “The Legacy of Vincent J. McCauley,” 33:92–95 Bivin, William E., “Mother-Tongue Translations and Contextualization Grim, Brian J. See Johnson, Todd M., and Brian J. Grim in Latin America,” 34:72–76 Gütl, Clemens U., “The Legacy of Franz Mayr,” 33:88–91 Blumhofer, Edith L., “Change and Continuity in American Protestant Hackman, Megan A. See Kang, S. Steve, and Megan A. Hackman Foreign Missions,” 36:115 Harley, David, “My Pilgrimage in Mission,” 34:108–11 Bonk, Jonathan J., “Africa and the Christian Mission” [editorial], Hartch, Todd, “Ivan Illich and Leo Mahon: Folk Religion and Cat- 33:57–58 echesis in Latin America,” 36:185–88 ———, “Christian Mission and the End of Time” [editorial], 33:113–14 ———, “Ivan Illich and the American Catholic Missionary Initiative in ———, “Church Communions and Mission” [editorial], 33:1–2 Latin America,” 33:185–88 ———, “Faith, Flags, and Identities” [editorial], 36:113–14 Hauser, Albrecht, “Da‘wah: Islamic Mission and Its Current Implica- ———, “Has the Lausanne Movement Moved?” [editorial], 35:57–58 tions,” 36:189–94 ———, “Mission and the Care of Creation” [editorial], 35:121–22 Hauser-Renner, Heinz, “‘Obstinate’ Pastor and Pioneer Historian: The ———, “Mission as Invasion?” [editorial], 34:65–66 Impact of Basel Mission Ideology on the Thought of Carl Christian ———, “Mission by the Numbers” [editorial], 35:1–2 Reindorf,” 33:65–70 ———, “Mission in Bold Humility” [editorial], 36:177–78 Hesselgrave, David J., “My Pilgrimage in Mission,” 35:159–63 ———, “Missions and the Liberation of Theology” [editorial], Howell, Brian M., “Mission to Nowhere: Putting Short-Term Missions 34:193–94 into Context,” 33:206–11 ———, “Religions and the Common Good” [editorial], 35:185–86 Hubers, John, “Making Friends with Locusts: Early ABCFM Mission- ———, “Syncretism and the Eternal Word” [editorial], 33:169–70 ary Perceptions of Muslims and Islam, 1818–50,” 33:151–54 ———, “What About Partnership?” [editorial], 34:129–30 Hunt, Robert A., “The History of the Lausanne Movement, 1974–2010,” ———, “World Christian Information: Public Freeway or Private Toll 35:81–84 Road?” [editorial], 34:1–2 Irvin, Dale T., “The Church, the Urban, and the Global: Mission in an Bowen, John P., “‘What Happened Next?’ Vincent Donovan, Thirty- Age of Global Cities, 33:177–82 Five Years On,” 33:79–82 Irvin, Dale T., and Akintunde E. Akinade, “Rejoicing in Hope: A Trib- Brierley, Peter, “World Religion Database: Detail Beyond Belief!” 34:18–19 ute to Kosuke Koyama [obituary],” 33:138–39 Burrows, William R., “Catholics, Carey’s ‘Means,’ and Twenty-First- Jaffarian, Michael, “The Computer Revolution and Its Impact on Evan- Century Mission,” 34:131–38 gelical Mission Research and Strategy,” 33:33–37 Bush, Andrew F., “The Implications of Christian Zionism for Mission,” Jenkins, Paul, “Who Cares About Mission History? or, The Elder Who 33:144–50 Refused to Let the Word ‘Heathen’ Pass His Lips,” 34:171–74 Bush, Peter, “The Presbyterian Church in Canada’s Mission to Cana- Jennings, J. Nelson, “Korean Missions: Beyond the Obvious” [edito- da’s Native Peoples, 1900–2000,” 36:115–20 rial], 36:57–58 Carroll, Janet, “Edinburgh 2010 Centennial World Missionary Confer- Johnson, Adelle. See Priest, Robert J. ence: A Report,” 35:4–5 Johnson, Todd M., “David B. Barrett: Missionary Statistician,” 36:30–32 Chapman, Colin, “Premillennial Theology, Christian Zionism, and ———. See Barrett, David B., Todd M. Johnson, and Peter F. Crossing Christian Mission,” 33:137–44 Johnson, Todd M., David B. Barrett, and Peter F. Crossing, “Christian- Cho, David Dong-Jin, “My Pilgrimage in Mission,” 33:195–98 ity 2010: A View from the New Atlas of Global Christianity,” 34:29–36 Cleary, Edward L., “In the Absence of Missionaries: Lay Preachers Who ———, “Christianity 2011: Martyrs and the Resurgence of Religion,” Preserved Catholicism,” 34:67–70 35:28–29 ———, “My Pilgrimage in Mission,” 34:46–49 ———, “Christianity 2012: The 200th Anniversary of American For- Crofts, Daniel W., “On the Front Lines with the China Inland Mission: eign Missions,” 36:28–29 A Review Essay,” 35:171–74 Johnson, Todd M., and Brian J. Grim, “From the Editors of the World Crossing, Peter F. See Barrett, David B., Todd M. Johnson, and Peter F. Religion Database,” 34:144 Crossing; Johnson, Todd M., David B. Barrett, and Peter F. Crossing Johnson, Todd M., and Kenneth R. Ross, “The Making of the Atlas of Curtis, Heather D., “Pentecostal Missions and the Changing Character Global Christianity,” 34:12–16 of Global Christianity,” 36:122–28 Jongeneel, Jan A. B., “My Pilgrimage in Mission,” 36:148–53 Daneel, M. L., “Christian Mission and Earth-Care: An African Case ———, “Thirty Books That Most Influenced My Understanding of Study,” 35:130–36 Christian Mission,” 35:169–70 Daughrity, Dyron B., “Christianity Is Moving from North to South—So Jørgensen, Jonas Adelin, “Jesus Imandars and Christ Bhaktas: Report What About the East?” 35:18–22 from Two Field Studies of Interreligious Hermeneutics and Identity Dixon, David N., “The Second Text: Missionary Publishing and Bun- in Globalized Christianity,” 33:171–76 yan’s Pilgrim’s Progress,” 36:86–90 Kang, S. Steve, and Megan A. Hackman, “Toward a Broader Role in Donders, Joseph G., “My Pilgrimage in Mission,” 36:96–99 Mission: How Korean Americans’ Struggle for Identity Can Lead to Doss, Gorden R., “A Malawian Christian Theology of Wealth and Pov- a Renewed Vision for Mission,” 36:72–76. See also “Errata,” 36:120 erty,” 35:148–52 Koll, Karla Ann, “Taking Wolves Among Lambs: Some Thoughts on Douglas, Ian T., “Equipping for God’s Mission: The Missiological Training for Short-Term Mission Facilitation,” 34:93–96 Vision of the 2008 Lambeth Conference of Anglican Bishops,” 33:3–6 Kollman, Paul V., “Remembering Evangelization: The Option for the Duffey, Michael K., “Guatemalan Catholics and Mayas: The Future of Poor and Mission History,” 33:59–65 Dialogue,” 34:87–92 Kong, Wong Man, “The Legacy of Carl Thurman Smith,” 34:229–32 Ellingsen, Mark, “Changes in African American Mission: Rediscover- Krieder, Alan, “The Waning of Pagan Rome: A Review Essay,” 36:39–40 ing African Roots,” 36:136–42 Kurtz, Harold, “My Pilgrimage in Mission,” 33:83–86 Endres, David J., “The Legacy of Thaddeus Yang,” 34:23–28 Laing, Mark, “The International Impact of the Formation of the Church Escobar, Samuel, “My Pilgrimage in Mission,” 36:206–11 of South India: Bishop Newbigin Versus the Anglican Fathers,” ———, “Thirty Books That Most Influenced My Understanding of 33:18–24 Christian Mission,” 34:112–13

October 2012 231 LaVerdiere, Claudette, “Revisiting the Legacy of Mary Josephine Ross, Cathy, “The Theology of Partnership,” 34:145–48 Rogers,” 36:212–15 Ross, Kenneth R. See Johnson, Todd M., and Kenneth R. Ross Liston, Gregory J., “Asking the Big Questions: A Statistical Analysis of Sanneh, Lamin, “Christians in the Age of Islamic Enlightenment: A Three Missiological Journals,” 34:215–21 Review Essay,” 34:174–78 Lutz, Jessie G., “Attrition Among Protestant Missionaries in China, ———, “Introduction to the Accra Charter of Religious Freedom and 1807–1890,” 36:22–27 Citizenship,” 35:197 ———, “The Legacy of Philip Beach Sullivan,” 33:201–4 Schreiter, Robert J., “From the Lausanne Covenant to the Cape Town Ma, Wonsuk, “Grace Korean Church, Fullerton, California: Mission Commitment: A Theological Assessment,” 35:88–92. See also “Cor- from the Margins,” 36:65–71 rection,” 35:128 Martínez, Alejandro, “Evangelization, Visual Technologies, and Indig- Shaw, Mark, “Robert Wuthnow and World Christianity: A Response to enous Responses: The South American Missionary Society in the Boundless Faith,” 36:179–84 Paraguayan Chaco,” 34:83–86 Shaw, R. Daniel, “Beyond Contextualization: Toward a Twenty-First- Matheny, Paul D., “Ferment at the Margins: Philippine Ecclesiology Century Model for Enabling Mission,” 34:208–15 Under Stress,” 35:202–7 ———, “Fuller’s School of Intercultural Studies Takes a New Approach McNeill, John, “Lessons from Korean Mission in the Former Soviet to Doctor of Missiology,” 34:178 Region,” 36:78–82 Shenk, David W., “Muslims and Christians: Eschatology and Mission,” Mellis, John C., “Ignace Partui: Iroquois Evangelist to the Salish, ca. 33:120–23 1780–1837,” 33:212–15 Shenk, Wilbert R., “The Legacy of James Stephen,” 35:217–22 Micah Network Fourth Triennial Global Consultation, Limuru, Kenya, Sigg, Samuel M., “Finding the Grave of Roland Allen in Nairobi,” July 17, 2009, “Declaration on Creation Stewardship and Climate 36:150–51 Change,” 33:182–84 Sorley, Craig, “Christ, Creation Stewardship, and Missions: How Dis- Moon, Steve Sang-Cheol, “Missions from Korea 2012: Slowdown and cipleship into a Biblical Worldview on Environmental Stewardship Maturation,” 36:84–85. See also “Errata,” 36:120 Can Transform People and Their Land,” 35:137–43 Moreau, A. Scott, “A Current Snapshot of North American Protestant Spencer, Leon P., “Not Yet There: Seminaries and the Challenge of Part- Missions,” 35:12–16 nership,” 34:150–54 Motte, Mary, “The Legacy of Hélène de Chappotin,” 35:23–27 Stanislaus, Lazar Thanuzraj, “Fourth IACM Conference, July 27– Muck, Terry C., “Interreligious Dialogue: Conversations That Enable August 2, 2010,” 35:38–39 Christian Witness,” 35:187–92 Stanley, Brian, “From ‘the poor heathen’ to ‘the glory and honour of all Nemer, Lawrence, “My Pilgrimage in Mission,” 33:39–41 nations’: Vocabularies of Race and Custom in Protestant Missions, Newberg, Eric N., “Said’s Orientalism and Pentecostal Views of Islam 1844–1928,” 34:3–10 in Palestine,” 36:196–99 Steigenga, Timothy J., “Religious Conversion in the Americas: Mean- Ng, Peter Tze Ming, “Cheng Jingyi: Prophet of His Time,” 36:14–16 ings, Measures, and Methods,” 34:77–82 Nicholas, Daniel J., “Africa International University Granted Kenyan Stine, Philip C., “Eugene A. Nida: Theoretician of Translation,” Charter as a ‘Mark of Quality,’” 35:136 36:38–39 ———, “IBMR E-journal—a Helpful Resource for Print Subscribers,” Stoneman, Timothy, “Radio Missions: Station ELWA in West Africa,” 34:154 36:200–204 ———, “Sixty Years of International Mission Research: Unchanged Taneti, James Elisha, “Reconfiguring Home: Telugu Biblewomen, Prot- Commitment, Updated Delivery,” 34:92 estant Missionaries, and Christian Marriage,” 35:30–36 Nivens, Susan, “Joseph Kam: Moravian Heart in Reformed Clothing,” Thomas, Norman E., “2010Boston: The Changing Contours of World 35:164–68 Mission and Christianity,” 35:10–11 Oxbrow, Mark, “Anglicans and Reconciling Mission: An Assessment of Tiedemann, R. G., “Comity Agreements and Sheep Stealers: The Elu- Two Anglican International Gatherings,” 33:8–10 sive Search for Christian Unity Among Protestants in China,” 36:3–8 Padilla, C. René, “The Future of the Lausanne Movement,” 35:86–87 Tseng, Gloria S., “Botany or Flowers? The Challenges of Writing the Park, Joon-Sik, “Korean Protestant Christianity: A Missiological Reflec- History of the Indigenization of Christianity in China,” 36:10–13 tion,” 36:59–64 Van Engen, Charles E., “The Latin American Doctoral Program in The- Perlman, Susan, “Eschatology and Mission: A Jewish Missions Per- ology,” 34:104 spective,” 33:124–28 Vickers, Jason E., “The Wesleys of Blessed Memory: Hagiography, Mis- Phan, Peter C., “The World Missionary Conference, Edinburgh 1910: sions, and the Study of World Methodism,” 36:143–47 Challenges for Church and Theology in the Twenty-First Century,” Welch, Ian, “Lydia Mary Fay and the Episcopal Church Mission in 34:105–8 China,” 36:33–37 Pierson, Paul E., “Ralph Winter, 1924–2009 [obituary],” 33:196–97 Werner, Dietrich, “Theological Education in the Changing Context of Pocock, Michael, “The Influence of Premillennial Eschatology on Evan- World Christianity—an Unfinished Agenda,” 35:92–100 gelical Missionary Theory and Praxis from the Late Nineteenth Wiest, Jean-Paul, “Matteo Ricci: Pioneer of Chinese-Western Dialogue Century to the Present,” 33:129–36 and Cultural Exchanges,” 36:17–20 Pontifical Council for Interreligious Dialogue. See World Council of Wilson, Douglas. See Priest, Robert J. Churches Woodberry, Robert D., “World Religion Database: Impressive—but Presler, Titus, “The Impact of the Sexuality Controversy on Mission: Improvable,” 34:21–22 The Case of the Episcopal Church in the Anglican Communion,” World Council of Churches, Pontifical Council for Interreligious Dia- 33:11–18 logue, and World Evangelical Alliance, “Christian Witness in a ———, “Mission Is Ministry in the Dimension of Difference: A Defini- Multi-Religious World: Recommendations for Conduct,” 35:194–96 tion for the Twenty-First Century,” 34:195–204 World Evangelical Alliance. See World Council of Churches Priest, Robert J., Douglas Wilson, and Adelle Johnson, “U.S. Mega- Yates, Timothy, “David Bosch: South African Context, Universal Missiology churches and New Patterns of Global Mission,” 34:97–104 —Ecclesiology in the Emerging Missionary Paradigm,” 33:72–78 Prior, Randall, “Orality: The Not-So-Silent Issue in Mission Theology,” ———, “Lesslie Newbigin’s Missionary Encounter with the Enlighten- 35:143–47 ment, 1975–98,” 34:42–45 Robert, Dana L., “Cross-Cultural Friendship in the Creation of Twenti- Yeh, Allen, “Tokyo 2010: Global Mission Consultation,” 35:5–6 eth-Century World Christianity,” 35:100–107 Yoder, William J., “My Pilgrimage in Mission,” 35:40–44 ———, “Historical Trends in Missions and Earth Care,” 35:123–28 Young, F. Lionel, III, “A ‘New Breed of Missionaries’: Assessing Atti- Rohrer, James R., “The Legacy of George Leslie Mackay,” 34:221–28 tudes Toward Western Missions at the Nairobi Evangelical Gradu- Rommen, Edward, “Last Things: The Eschatological Dimensions of the ate School of Theology,” 36:90–94 Church,” 33:115–18

232 International Bulletin of Missionary Research, Vol. 36, No. 4 Books Reviewed

Adams, Kate. See Bulkeley, Kelly Borrmans, Maurice. See Becker, Karl J. Adefila, Johnson Ajibade, Was Christianity a Means of the Deafricaniza- Brady, Anne-Marie, ed., A Foreign Missionary on the Long March: The tion and Social Control of Slaves? A Comparison of the Response of Free Memoirs of Arnolis Hayman of the China Inland Mission, 35:171–74 West Africans to Christianity with the Response of African Slaves in the Bulkeley, Kelly, Kate Adams, and Patricia M. Davis, eds., Dreaming in United States, 36:227 Christianity and Islam: Culture, Conflict, and Creativity, 35:53 Adeney, Miriam, Kingdom Without Borders: The Untold Story of Global Burlin, Paul T. See Putney, Clifford Christianity, 34:233 Burrows, William R., Mark R. Gornik, and Janis A. McLean, eds., Ahn, Katherine H. Lee, Awakening the Hermit Kingdom: Pioneer American Understanding World Christianity: The Vision and Work of Andrew F. Women Missionaries in Korea, 34:118–19 Walls, 36:164–65 Alexander, Estrelda Y., Black Fire: One Hundred Years of African American Byrnes, Timothy A., Reverse Mission: Transnational Religious Communi- Pentecostalism, 36:104–5 ties and the Making of U.S. Foreign Policy, 36:170–71 ———. See Yong, Amos Caldwell, Bo, City of Tranquil Light: A Novel, 36:170 Amaladass, Anand, and Gudrun Löwner, Christian Themes in Indian Cameron, Alan, The Last Pagans of Rome, 36:39–40 Art: From the Mogul Times till Today, 36:172–73 Cao, Nanlai, Constructing China’s Jerusalem: Christians, Power, and Place Anderson, Emma, The Betrayal of Faith: The Tragic Journey of a Colonial in Contemporary Wenzhou, 36:100–101 Native Convert, 33:106–7 Carey, Hilary M., God’s Empire: Religion and Colonialism in the British Anderson, Gerald H. See Whiteman, Darrell L. World, c. 1801–1908, 36:44 Anderson, Gerald H., with John Roxborogh, John M. Prior, and Christ- Carretta, Vincent, and Ty M. Reese, eds., The Life and Letters of Philip offer H. Grundmann, Witness to World Christianity: The International Quaque, the First African Anglican Missionary, 35:112–13 Association for Mission Studies, 1972–2012, 36:162 Cartledge, Mark J., and David Cheetham, eds., Intercultural Theology: Arbuckle, Gerald A., Culture, Inculturation, and Theologians: A Postmod- Approaches and Themes, 35:232 ern Critique, 36:46 Case, Jay Riley, An Unpredictable Gospel: American Evangelicals and World Aritonang, Jan Sihar, and Karel Steenbrink, eds., A History of Christian- Christianity, 36:166 ity in Indonesia, 33:220–21 Charles, John, Allies at Odds: The Andean Church and Its Indigenous Arnold, Frank L., Long Road to Obsolescence: A North American Mission Agents, 1583–1671, 35:226–27 to Brazil, 33:225 Chatterjee, Nandini, The Making of Indian Secularism: Empire, Law, and Asamoah-Gyadu, J. Kwabena, ed., Christianity, Mission, and Ecumenism Christianity, 1830–1960, 36:109 in Ghana: Essays in Honour of Robert K. Aboagye-Mensah, 34:125–26 Cheetham, David. See Cartledge, Mark J. ———. See Ludwig, Frieder Chia, Edmund Kee-Fook. See Kalu, Ogbu U., Peter Vethanayagamony, Ashford, Bruce Riley, ed., Theology and Practice of Mission: God, the and Edmund Kee-Fook Chia Church, and the Nations, 36:100 Cho, Paul Hang-Sik, Eschatology and Ecology: Experiences of the Korean Bahnson, Fred, and Norman Wirzba, Making Peace with the Land: God’s Church, 35:180–81 Call to Reconcile with Creation, 36:223–24 Clark, A. Kim, and Marc Becker, eds., Highland Indians and the State in Balisky, E. Paul, Wolaitta Evangelists: A Study of Religious Innovation in Modern Ecuador, 33:50–51 Southern Ethiopia, 1937–1975, 34:115–16 Cleary, Edward L., How Latin America Saved the Soul of the Catholic Barnes, Andrew E., Making Headway: The Introduction of Western Civili- Church, 34:190 zation in Colonial Northern Nigeria, 34:236 ———, The Rise of Charismatic Catholicism in Latin America, 36:50–51 Bauman, Chad M., Christian Identity and Dalit Religion in Hindu India, Cochrane, Glynn, Festival Elephants and the Myth of Global Poverty, 1868–1947, 33:105 34:50–51 Bays, Daniel H. See Wu, Xiaoxin Congdon, Jim, ed., Jews and the Gospel at the End of History: A Tribute to Bays, Daniel H., and Ellen Widmer, eds., China’s Christian Colleges: Moishe Rosen, 34:182–83 Cross-Cultural Connections, 1900–1950, 33:224–25 Coote, Robert T. See Jongeneel, Jan A. B., with the assistance of Robert Bebbington, David W., Baptists Through the Centuries: A History of a T. Coote Global People, 35:226 Corrie, John, and Cathy Ross, eds., Mission in Context: Explorations Becker, Felicitas, Becoming Muslim in Mainland Tanzania, 1890–2000, Inspired by J. Andrew Kirk, 36:216 34:53–54 Cox, Harvey, The Future of Faith, 34:52–53 Becker, Karl J., and Ilaria Morali, eds., with Maurice Borrmans and Criveller, Gianni. See Malek, Roman, and Gianni Criveller Gavin D’Costa, Catholic Engagement with World Religions: A Compre- Daman, Steve. See Hall, Douglas A. hensive Study, 35:175–76 Daneel, M. L., All Things Hold Together: Holistic Theologies at the African Becker, Marc. See Clark, A. Kim Grassroots; Selected Essays by M. L. Daneel, 33:99–100, 108 Bekele, Girma, The In-Between People: A Reading of David Bosch Through Daughrity, Dyron B. Bishop Stephen Neill: From Edinburgh to South India, the Lens of Mission History and Contemporary Challenges in Ethiopia, 33:49–50 36:47–48 ———, The Changing World of Christianity: The Global History of a Border- Bergunder, Michael, The South Indian Pentecostal Movement in the Twen- less Religion, 35:179 tieth Century, 33:101–2 Davis, Patricia M. See Bulkeley, Kelly Berka, Lauren M. See Nyenhuis, Jacob E. D’Costa, Gavin. See Becker, Karl J. Bevans, Stephen B., An Introduction to Theology in Global Perspective, Delgado, Mariano. See Koschorke, Klaus 34:242 De Neui, Paul H., ed., Complexities of Money and Mission in Asia, Bevans, Stephen B., and Jeffrey Gros, Evangelization and Religious Free- 36:218–19 dom: Ad gentes, Dignitatis humanae, 34:188–89 Doğan, Mehmet Ali, and Heather J. Sharkey, eds., American Missionaries Bevans, Stephen B., and Roger P. Schroeder, Prophetic Dialogue: Reflec- and the Middle East: Foundational Encounters, 36:104 tions on Christian Mission Today, 36:48 Dowsett, Rose, ed., Global Mission: Reflections and Case Studies in Contex- Bevans, Stephen B., and Katalina Tahaafe-Williams, eds., Contextual tualization for the Whole Church, 36:220–21 Theology for the Twenty-First Century, 36:108–9 DuBois, Thomas David, Religion and the Making of Modern East Asia, Bieler, Stacey. See Hamrin, Carol Lee 36:50 Björkgren-Thylin, Marika, From Pioneer Mission to Autonomous Church: Ebelebe, Charles A., Africa and the New Face of Mission: A Critical Assess- Lutheran Mission Cooperation and Church Building in Thailand, 1976– ment of the Legacy of the Irish Spiritans Among the Igbo of Southeastern 1994, 34:181 Nigeria, 34:59 Bonk, Jonathan J., ed., Accountability in Missions: Korean and Western Englund, Harri, Christianity and Public Culture in Africa, 36:102–3 Case Studies, 36:102

October 2012 233 Eshete, Tibebe, The Evangelical Movement in Ethiopia: Resistance and Howe, Renate, A Century of Influence: The Australian Student Christian Resilience, 34:189 Movement, 1896–1996, 34:57–58 Ette, Ezekiel Umo, Nigerian Immigrants in the United States: Race, Iden- Hsieh, Fang-Lan, A History of Chinese Christian Hymnody: From Its Mis- tity, and Acculturation, 36:221 sionary Origins to Contemporary Indigenous Productions, 34:240–41 Faries, Nathan, The “Inscrutably Chinese” Church: How Narratives and Huang, Paulos, Confronting Confucian Understandings of the Christian Nationalism Continue to Divide Christianity, 35:113 Doctrine of Salvation: A Systematic Theological Analysis of the Basic Finke, Roger. See Grim, Brian J. Problems in the Confucian-Christian Dialogue, 33:222 Forsberg, Clyde R., Jr., ed., The Life and Legacy of George Leslie Mackay: ———. See Ruokanen, Miikka An Interdisciplinary Study of Canada’s First Presbyterian Missionary to Humphreys, Joe, God’s Entrepreneurs: How Irish Missionaries Tried to Northern Taiwan (1872–1901), 36:173 Change the World, 35:226 Franzén, Ruth, Ruth Rouse Among Students: Global, Missiological, and Hunt, Robert A., The Gospel Among the Nations: A Documentary History Ecumenical Perspectives, 33:103–4 of Inculturation, 35:47 Frykenberg, Robert Eric, Christianity in India: From Beginnings to the Ilo, Stan Chu, The Church and Development in Africa: Aid and Development Present, 33:155–56 from the Perspective of Catholic Social Ethics, 36:166–67 Gabra, Gawdat, and Gertrud J. M. van Loon, with Darlene L. Brooks Ilo, Stan Chu, Joseph Ogbonnaya, and Alex Ojacor, eds., The Church as Hedstrom, edited by Carolyn Ludwig, photographs by Sherif San- Salt and Light: Path to an African Ecclesiology of Abundant Life, 36:107–8 bol, The Churches of Egypt: From the Journey of the Holy Family to the Ingleby, Jonathan, Beyond Empire: Postcolonialism and Mission in a Global Present Day, 33:53 Context, 35:114 Gaitskell, Deborah, and Wendy Urban-Mead, eds., Transnational Bible- Ion, Hamish, American Missionaries, Christian Oyatoi, and Japan, 1859– women: Asian and African Women in Christian Mission, 34:188 73, 34:119–20 Gallagher, Robert L., and Paul Hertig, eds., Landmark Essays in Mission Ipgrave, Michael, ed., Building a Better Bridge: Muslims, Christians, and and World Christianity, 35:51–52 the Common Good, 34:126 Gardella, Robert, ed., Missions to China’s Heartland: The Letters of Hazel Jaenike, William F., Black Robes in Paraguay: The Success of the Guaraní Todd of the China Inland Mission, 1920–1941, 35:171–74 Missions Hastened the Abolition of the Jesuits, 33:48 Goheen, Michael W., A Light to the Nations: The Missional Church and the James, Jonathan D., McDonaldisation, Masala McGospel, and Om Econom- Biblical Story, 35:233 ics: Televangelism in Contemporary India, 36:48–49 Goossaert, Vincent, and David A. Palmer, The Religious Question in Jeannerat, Caroline, Eric Morier-Genoud, and Didier Péclard, Embroiled: Modern China, 36:219–20 Swiss Churches, South Africa, and Apartheid, 35:225 Gornik, Mark R, Word Made Global: Stories of Christianity in New York Jenkins, Philip, Jesus Wars: How Four Patriarchs, Three Queens, and Two City, 36:108 Emperors Decided What Christians Would Believe for the Next 1,500 ———. See Burrows, William R. Years, 34:238–39 Gribble, Richard, ed., Apostolic Religious Life in America Today: A Response ———, The Lost History of Christianity: The Thousand-Year Golden Age to the Crisis, 36:106–7 of the Church in the Middle East, Africa, and Asia—and How It Died, Grim, Brian J., and Roger Finke, The Price of Freedom Denied: Religious 33:158–59 Persecution and Conflict in the Twenty-First Century, 35:227 Jensen, Einar Lund, Kristine Raahauge, and Hans Christian Gulløv, Groop, Kim, With the Gospel to Maasailand: Lutheran Mission Work Among Cultural Encounters at Cape Farewell: The East Greenlandic Immigrants the Arusha and Maasai in Northern Tanzania, 1904–1973, 33:102–3 and the German Moravian Mission in the Nineteenth Century, 36:222 Gros, Jeffrey. See Bevans, Stephen B., and Jeffrey Gros Jensz, Felicity, German Moravian Missionaries in the British Colony of Vic- Grundmann, Christoffer H. See Anderson, Gerald H., with John Rox- toria, Australia, 1848–1908: Influential Strangers, 35:114–15 borogh, John M. Prior, and Christoffer H. Grundmann Jeyaraj, Daniel, Robert W. Pazmiño, and Rodney L. Petersen, eds., Grypma, Sonya, Healing Henan: Canadian Nurses at the North China Mis- Antioch Agenda: Essays on the Restorative Church in Honor of Orlando sion, 1888–1947, 33:45 E. Costas, 33:44–45 Gulløv, Hans Christian. See Jensen, Einar Lund Jeyaraj, Dasan, Followers of Christ Outside the Church in Chennai, India: A Haar, Gerrie ter, How God Became African: African Spirituality and West- Socio-Historical Study of a Non-Church Movement, 35:111–12 ern Secular Thought, 34:51–52 Johnson, Todd M., and Kenneth R. Ross, eds., Atlas of Global Christian- Haar, Gerrie ter, ed., Religion and Development: Ways of Transforming the ity, 34:50 World, 36:222 Johnston, David L, Earth, Empire, and Sacred Text: Muslims and Christians Hall, Douglas A., with Judy Hall and Steve Daman, The Cat and the as Trustees of Creation, 34:235–36 Toaster: Living System Ministry in a Technological Age, 34:239 Johnstone, Patrick, The Future of the Global Church: History, Trends, and Hall, Judy. See Hall, Douglas A. Possibilities, 36:100 Hamrin, Carol Lee, ed., with Stacey Bieler, Salt and Light. Vol. 3: More Jones, L. Gregory, and Célestin Musekura, Forgiving As We’ve Been For- Lives of Faith That Shaped Modern China, 36:104 given: Community Practices for Making Peace, 36:223–24 Hanciles, Jehu J., Beyond Christendom: Globalization, African Migration, Jongeneel, Jan A. B., with the assistance of Robert T. Coote, Jesus Christ and the Transformation of the West, 33:96–97; 34:54–55 in World History: His Presence and Representation in Cyclical and Linear Harding, Christopher, Religious Transformation in South Asia: The Mean- Settings, 34:120 ings of Conversion in Colonial Punjab, 33:161 Jongeneel, Jan A. B., Jiafeng Liu, Peter Tze Ming Ng, Paek Chong Ku, Harrison, K. David, When Languages Die: The Extinction of the World’s Scott W. Sunquist, and Yuko Watanabe, eds., Christian Presence and Languages and the Erosion of Human Knowledge, 33:161–62 Progress in North-East Asia: Historical and Comparative Studies, 36:46 Harvey, Richard, Mapping Messianic Jewish Theology: A Constructive Jongeneel, Jan A. B., Peter Tze Ming Ng, Chong Ku Paek, Scott W. Sun- Approach, 34:182–83 quist, and Yuko Watanabe, eds., Christian Mission and Education in Hauerwas, Stanley, and Jean Vanier, Living Gently in a Violent World: The Modern China, Japan, and Korea: Historical Studies, 34:54 Prophetic Witness of Weakness, 36:223–24 Joseph, Suad, ed., Encyclopedia of Women and Islamic Cultures. Vol. 6: Hedges, Paul, Controversies in Interreligious Dialogue and the Theology of Supplement and Index, 33:100–101 Religions, 35:229–30 Kalu, Ogbu U., African Pentecostalism: An Introduction, 33:46 Hedstrom, Darlene L. Brooks. See Gabra, Gawdat ———, Clio in a Sacred Garb: Essays on Christian Presence and African Hertig, Paul. See Gallagher, Robert L. Responses, 1900–2000, 33:52–53 Heuertz, Christopher L., and Christine D. Pohl, Friendship at the Mar- ———, ed., Interpreting Contemporary Christianity: Global Processes and gins: Discovering Mutuality in Service and Mission, 36:223–24 Local Identities, 33:110 Hiebert, Paul G., Transforming Worldviews: An Anthropological Under- Kalu, Ogbu U., Peter Vethanayagamony, and Edmund Kee-Fook Chia, standing of How People Change, 35:108–9 eds., Mission After Christendom: Emergent Themes in Contemporary Hinks, Craig W., Quest for Peace: An Ecumenical History of the Church in Mission, 34:233–34 Lesotho, 34:236–37 Kärkkäinen, Veli-Matti, ed., The Spirit in the World: Emerging Pentecostal Hoff, Marvin D., ed., Chinese Theological Education, 1979–2006, 34:59–60 Theologies in Global Contexts, 34:241–42

234 International Bulletin of Missionary Research, Vol. 36, No. 4 Katongole, Emmanuel, The Sacrifice of Africa: A Political Theology for Linden, Ian, Global Catholicism: Diversity and Change Since Vatican II, Africa, 35:229 33:160 Katongole, Emmanuel, and Chris Rice, Reconciling All Things: A Chris- Lindenfeld, David, and Miles Richardson, eds., Beyond Conversion and tian Vision for Justice, Peace, and Healing, 36:223–24 Syncretism: Indigenous Encounters with Missionary Christianity, 1800– Kay, Roy, The Ethiopian Prophecy in Black American Letters, 36:225–26 2000, 36:217–18 Kendall, Calvin B., Oliver Nicholson, William D. Phillips, Jr., and Mar- Liu, Jiafeng. See Jongeneel, Jan A. B., Jiafeng Liu, Peter Tze Ming Ng, guerite Ragnow, eds., Conversion to Christianity from Late Antiquity to Paek Chong Ku, Scott W. Sunquist, and Yuko Watanabe the Modern Age: Considering the Process in Europe, Asia, and the Ameri- Löffler, Roland. See Ustorf, Werner cas, 34:56–57 Longman, Timothy, Christianity and Genocide in Rwanda, 34:122–23 Kerr, David A., and Kenneth R. Ross, eds., Edinburgh 2010: Mission Then Loon, Gertrud J. M. van. See Gabra, Gawdat and Now, 34:122 Löwner, Gudrun. See Amaladass, Anand Kessler, Christl, and Jürgen Rüland, Give Jesus a Hand! Charismatic Ludwig, Carolyn. See Gabra, Gawdat Christians: Populist Religion and Politics in the Philippines, 34:52 Ludwig, Frieder. See Koschorke, Klaus Kidd, Thomas S., American Christians and Islam: Evangelical Culture and Ludwig, Frieder, and J. Kwabena Asamoah-Gyadu, African Christian Muslims from the Colonial Period to the Age of Terrorism, 34:58–59 Presence in the West: New Immigrant Congregations and Transnational Kieser, Hans-Lukas, Nearest East: American Millennialism and Mission to Networks in North America and Europe, 36:163 the Middle East, 35:117. See also “Erratum,” 35:175 Lutz, Jessie G., ed., Pioneer Chinese Christian Women: Gender, Christianity, Kim, Kirsteen, Joining In with the Spirit: Connecting World Church and and Social Mobility, 35:45 Local Mission, 35:46 Lutz, Jessie Gregory, Opening China: Karl F. A. Gützlaff and Sino-Western Kim, Sebastian C. H., ed., Christian Theology in Asia, 33:165 Relations, 1827–1852, 33:42–43 Kim, Sharon, A Faith of Our Own: Second-Generation Spirituality in Ma, Julie C., and Wonsuk Ma, Mission in the Spirit: Towards a Pentecostal/ Korean American Churches, 35:110–11 Charismatic Missiology, 35:108 Kim, S. Hun, and Wonsuk Ma, eds., Korean Diaspora and Christian Mis- Ma, Wonsuk. See Kim, S. Hun; Ma, Julie C. sion, 36:44–45 Makdisi, Ussama Samir, Artillery of Heaven: American Missionaries and King, Roberta R., Pathways in Christian Music Communication: The Case the Failed Conversion of the Middle East, 33:157–58 of the Senufo of Côte d’Ivoire, 34:114–15 Malek, Roman, ed., The Chinese Face of Jesus Christ: Contemporary Faces Klaiber, Jeffrey L., The Jesuits in Latin America, 1549–2000: 450 Years of and Images of Jesus Christ. Vol. 3B, 33:109–10 Inculturation, Defense of Human Rights, and Prophetic Witness, 34:185 Malek, Roman, and Gianni Criveller, eds., Light a Candle: Encounters Klaits, Frederick, Death in a Church of Life: Moral Passion During Botswa- and Friendship with China. Festschrift in Honour of Angelo S. Lazzarotto, na’s Time of AIDS, 34:239–40 P.I.M.E., 35:178 Knitter, Paul F., Without Buddha I Could Not Be a Christian, 34:118 Mantovani, Ennio, Mission: Collision or Dialogical Encounter? A Chronicle Koschorke, Klaus, Frieder Ludwig, and Mariano Delgado, eds., in of St. Paul’s Parish, Yobai, Papua New Guinea, 36:163–64 cooperation with Roland Spliesgart, A History of Christianity in Asia, Marshall, David, ed., Communicating the Word: Revelation, Translation, Africa, and Latin America, 1450–1990: A Documentary Sourcebook, 33:43 and Interpretation in Christianity and Islam, 36:220 Kozelsky, Mara, Christianizing Crimea: Shaping Sacred Space in the Rus- Marshall, Ruth, Political Spiritualities: The Pentecostal Revolution in Nige- sian Empire and Beyond, 35:50–51 ria, 35:224 Kraemer, Hendrik, The Christian Message in a Non-Christian World, Marsh, Charles, and John Perkins, Welcoming Justice: God’s Movement 34:60–61 Toward Beloved Community, 36:223–24 Kraft, Charles H., Worldview for Christian Witness, 33:156 Martin, Phyllis M., Catholic Women of Congo-Brazzaville: Mothers and Sis- Kritzinger, J. N. J. (Klippies) and W. Saayman, David J. Bosch: Prophetic ters in Troubled Times, 35:116 Integrity, Cruciform Praxis, 36:52–53 Matthey, Jacques, ed., Come Holy Spirit, Heal and Reconcile! Called in Küster, Volker, A Protestant Theology of Passion: Korean Minjung Theology Christ to Be Reconciling and Healing Communities, 33:160 Revisited, 35:110 May, John D’Arcy, ed., Converging Ways? Conversion and Belonging in Lado, Ludovic, Catholic Pentecostalism and the Paradoxes of Africaniza- Buddhism and Christianity, 34:238 tion: Processes of Localization in a Catholic Charismatic Movement in McLean, Janis A. See Burrows, William R. Cameroon, 34:60 Metzger, John Mackay, The Hand and the Road: The Life and Times of John Lambert, Malcolm, Christians and Pagans: The Conversion of Britain from A. Mackay, 34:114 Alban to Bede, 35:180 Michel, Thomas F., edited by Irfan A. Omar, A Christian View of Islam: Langer, Erick D., Expecting Pears from an Elm Tree: Franciscan Missions Essays on Dialogue, 35:113–14 on the Chiriguano Frontier in the Heart of South America, 1830–1949, Middleton, Darren J. N., ed., Mother Tongue Theologies: Poets, Novelists, 34:117–18 Non-Western Christianity, 34:186 Lapp, John A., and C. Arnold Snyder, eds., Churches Engage Asian Tradi- Mobley, Kendal P., Helen Barrett Montgomery: The Global Mission of tions: A Global Mennonite History, 36:166 Domestic Feminism, 34:182 Lara, Jaime, Christian Texts for Aztecs: Art and Liturgy in Colonial Mexico, Morali, Ilaria. See Becker, Karl J. 33:96 Morier-Genoud, Eric. See Jeannerat, Caroline Larsen, Timothy, A People of One Book: The Bible and the Victorians, Mortensen, Viggo, and Andreas Østerlund Nielsen, eds., Walk Humbly 36:101–2 with the Lord: Church and Mission Engaging Plurality, 35:231–32 Larson, Pier M., Ocean of Letters: Language and Creolization in an Indian Mudge, Lewis S., The Gift of Responsibility: The Promise of Dialogue Ocean Diaspora, 34:187 Among Christians, Jews, and Muslims, 34:126 Laugrand, Frédéric B., and Jarich G. Oosten, Inuit Shamanism and Chris- Mukuka, George S., History from the Underside: The Untold Stories of tianity: Transitions and Transformations in the Twentieth Century, 35:48 Black Catholic Clergy in South Africa (1898 to 2008), 36:164 Lee, Timothy S., Born Again: Evangelicalism in Korea, 34:181–82 Murray, Martin J., City of Extremes: The Spatial Politics of Johannesburg, Levine, Roger S., A Living Man from Africa: Jan Tzatzoe, Xhosa Chief and 36:105–6 Missionary, and the Making of Nineteenth-Century South Africa, 36:45– Musekura, Célestin. See Jones, L. Gregory 46 Musk, Bill, The Certainty Trap: Can Christians and Muslims Afford the Levitt, Peggy, God Needs No Passport: Immigrants and the Changing Amer- Luxury of Fundamentalism? 33:98–99 ican Religious Landscape, 33:107–8 Muthuraj, Joseph G., We Began at Tranquebar. Vol. 1: SPCK, the Danish- Li, Jieren, In Search of the Via Media Between Christ and Marx: A Study of Halle Mission, and Anglican Episcopacy in India (1706–1843); vol. 2: Bishop Ding Guangxun’s Contextual Theology, 33:164–65 The Origin and Development of Anglican-CSI Episcopacy in India (1813– Lian Xi, Redeemed by Fire: The Rise of Popular Christianity in Modern 1947), 35:224–25 China, 34:186–87 Nakka-Cammauf, Viji, and Timothy Tseng, eds., Asian American Chris- Liebau, Heike, Die indischen Mitarbeiter der Tranquebarmission (1706– tianity: Reader, 35:177–78 1845): Katecheten, Schulmeister, Übersetzer, 33:221–22 Netland, Harold. See Yandell, Keith

October 2012 235 Ng, Peter Tze Ming. See Jongeneel, Jan A. B., Jiafeng Liu, Peter Tze Reeves-Ellington, Barbara, Kathryn Kish Sklar, and Connie A. Shemo, Ming Ng, Paek Chong Ku, Scott W. Sunquist, and Yuko Watanabe; eds., Competing Kingdoms: Women, Mission, Nation, and the American Jongeneel, Jan A. B., Peter Tze Ming Ng, Chong Ku Paek, Scott W. Protestant Empire, 1812–1960, 35:45–46 Sunquist, and Yuko Watanabe Reimer, Reg, Vietnam’s Christians: A Century of Growth in Adversity, Nicholson, Oliver. See Kendall, Calvin B. 36:167–68 Nielsen, Andreas Østerlund. See Mortensen, Viggo Rice, Chris. See Katongole, Emmanuel Nielssen, Hilde, Inger Marie Okkenhaug, and Karina Hestad Skeie, Richardson, Miles. See Lindenfeld, David eds., Protestant Missions and Local Encounters in the Nineteenth and Robert, Dana L., Christian Mission: How Christianity Became a World Reli- Twentieth Centuries: Unto the Ends of the World, 36:172 gion, 33:216–17 Noll, Mark A., The New Shape of World Christianity: How American Expe- ———, ed., Converting Colonialism: Visions and Realities in Mission His- rience Reflects Global Faith, 33:218–19 tory, 1706–1914, 33:44 Norgren, William A., Faith and Order in the U.S.A.: A Brief History of Roberts, R. S., ed., translated by Véronique Wakerley, Journeys Beyond Studies and Relationships, 36:162 Gubuluwayo to the Gaza, Tonga, and Lozi: Letters of the Jesuits’ Zambesi Noss, Philip A., ed., A History of Bible Translation, 34:180–81 Mission, 1880–1883, 34:55–56 Nyenhuis, Jacob E., Robert P. Swierenga, and Lauren M. Berka, eds., Robson, Laura, Colonialism and Christianity in Mandate Palestine, 36:107 Aunt Tena, Called to Serve: Journals and Letters of Tena A. Huizenga, Roggema, Barbara, The Legend of Sergius Baḥīrā: Eastern Christian Apolo- Missionary Nurse to Nigeria, 34:190 getics and Apocalyptic in Response to Islam, 34:174–78 O’Connor, Daniel, The Chaplains of the East India Company, 1601–1858, Ross, Cathy. See Corrie, John; Walls, Andrew F. 36:222–23 Ross, Kenneth R. See Johnson, Todd M.; Kerr, David A. Ogbonnaya, Joseph. See Ilo, Stan Chu, Joseph Ogbonnaya, and Alex Roxborogh, John. See Anderson, Gerald H., with John Roxborogh, John Ojacor M. Prior, and Christoffer H. Grundmann Ojacor, Alex. See Ilo, Stan Chu, Joseph Ogbonnaya, and Alex Ojacor Ruiz, Jean-Pierre, Readings from the Edges: The Bible and People on the Okkenhaug, Inger Marie. See Nielssen, Hilde Move, 36:168 Oleska, Michael J., ed., Alaskan Missionary Spirituality, 34:234–35 Rüland, Jürgen. See Kessler, Christl Omar, Irfan A. See Michel, Thomas F. Ruokanen, Miikka, and Paulos Huang, eds., Christianity and Chinese O’Neill, Kevin Lewis, City of God: Christian Citizenship in Postwar Gua- Culture, 36:42–43 temala, 34:237–38 Saayman, W. See Kritzinger, J. N. J. (Klippies) Oosten, Jarich G. See Laugrand, Frédéric B. Salters, Audrey, ed., Bound with Love: Letters Home from China, 1935– Orobator, Agbonkhianmeghe E., ed., Reconciliation, Justice, and Peace: 1945, 33:106 The Second African Synod, 35:228–29 Sanbol, Sherif. See Gabra, Gawdat O’Shea, Stephen, Sea of Faith: Islam and Christianity in the Medieval Medi- Sanneh, Lamin, Translating the Message: The Missionary Impact on Cul- terranean World, 33:48–49 ture, 2nd ed., 33:42 Owens, Marcia A. See Wells, Samuel Schroeder, Roger P. See Bevans, Stephen B., and Roger P. Schroeder Pachuau, Lalsangkima. See Stackhouse, Max L. Schwaller, John Frederick, The History of the Catholic Church in Latin Paek, Chong Ku. See Jongeneel, Jan A. 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See Jeyaraj, Daniel Sill, Ulrike, Encounters in Quest of Christian Womanhood: The Basel Mis- Péclard, Didier. See Jeannerat, Caroline sion in Pre- and Early Colonial Ghana, 36:49–50 Perkins, John. See Marsh, Charles Singh, David Emmanuel, ed., Jesus and the Incarnation: Reflections of Petersen, Rodney L. See Jeyaraj, Daniel Christians from Islamic Contexts, 36:47 Phillips, William D., Jr. See Kendall, Calvin B. Skeie, Karina Hestad. See Nielssen, Hilde Piwowarczyk, Darius J., Coming out of the “Iron Cage”: The Indigenists of Sklar, Kathryn Kish. See Reeves-Ellington, Barbara the Society of the Divine Word in Paraguay, 1910–2000, 33:104–5 Skreslet, Stanley H., Comprehending Mission: The Questions, Methods, Pohl, Christine D. See Heuertz, Christopher L. Themes, Problems, and Prospects of Missiology, 36:216 Pomplun, Trent, Jesuit on the Roof of the World: Ippolito Desideri’s Mission Smith, James K. 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Burlin, eds., The Role of the American Steltenkamp, Michael F., Nicholas Black Elk: Medicine Man, Missionary, Board in the World: Bicentennial Reflections on the Organization’s Mystic, 34:234 Missionary Work, 1810–2010, 36:218 Stott, John, The Living Church: Convictions of a Lifelong Pastor, 33:100 Putney, Clifford, Missionaries in Hawai‘i: The Lives of Peter and Fanny Strong, Rowan, Anglicanism and the British Empire, c. 1700–1850, Gulick, 1797–1883, 34:242–43 33:163–64 Raahauge, Kristine. See Jensen, Einar Lund Stuart, John, British Missionaries and the End of Empire: East, Central, and Ragnow, Marguerite. See Kendall, Calvin B. Southern Africa, 1939–64, 36:224–25 Rah, Soong-Chan, The Next Evangelicalism: Freeing the Church from West- Sunquist, Scott W. See Jongeneel, Jan A. B., Jiafeng Liu, Peter Tze Ming ern Cultural Captivity, 35:112 Ng, Paek Chong Ku, Scott W. Sunquist, and Yuko Watanabe; Jonge- Ramachandra, Vinoth, Subverting Global Myths: Theology and the Public neel, Jan A. B., Peter Tze Ming Ng, Chong Ku Paek, Scott W. Sun- Issues Shaping Our World, 33:162–63 quist, and Yuko Watanabe Reese, Ty M. See Carretta, Vincent Svelmoe, William Lawrence, A New Vision for Missions: William Cameron

236 International Bulletin of Missionary Research, Vol. 36, No. 4 Townsend, the Wycliffe Bible Translators, and the Culture of Early Evan- Welch, Pamela, Church and Settler in Colonial Zimbabwe: A Study in the gelical Faith Missions, 1896–1945, 33:108–9 History of the Anglican Diocese of Mashonaland / Southern Rhodesia, Swanson, Mark N., The Coptic Papacy in Islamic Egypt, 641–1517. Vol. 2 1890–1925, 35:49–50 of The Popes of Egypt: A History of the Coptic Church and Its Patriarchs, Wells, Samuel, and Marcia A. Owens, Living Without Enemies: Being 35:52 Present in the Midst of Violence, 36:223–24 Swierenga, Robert P. See Nyenhuis, Jacob E. Whiteman, Darrell L., and Gerald H. Anderson, eds., World Mission in Tahaafe-Williams, Katalina. See Bevans, Stephen B., and Katalina the Wesleyan Spirit, 34:116 Tahaafe-Williams Widmer, Ellen. See Bays, Daniel H. Tan, Jonathan Y., Introducing Asian American Theologies, 33:156–57 Wiebe, Paul D., Heirs and Joint Heirs: Mission to Church Among the Men- Tennent, Timothy C., Introduction to World Missions: A Trinitarian Mis- nonite Brethren of Andhra Pradesh, 36:103 siology for the Twenty-First Century, 34:243 Wild-Wood, Emma, Migration and Christian Identity in Congo (DRC), Thiessen, Elmer John, The Ethics of Evangelism: A Philosophical Defense of 33:222–23 Proselytizing and Persuasion, 36:52 Wingeier-Rayo, Philip D., Where Are the Poor? A Comparison of the Eccle- Thomas, David, Christian Doctrines in Islamic Theology, 34:174–78 sial Base Communities and Pentecostalism—a Case Study in Cuernavaca, Thomas, Norman E., Missions and Unity: Lessons from History, 1792– Mexico, 36:51–52 2010, 35:116 Winkler, Lewis E., Contemporary Muslim and Christian Responses to Reli- Tiedemann, R. G., ed., Handbook of Christianity in China. Vol. 2: 1800– gious Plurality: Wolfhart Pannenberg in Dialogue with Abdulaziz Sache- Present, 34:179–80 dina, 35:232–33 ———, Reference Guide to Christian Missionary Societies in China: From Wirzba, Norman. See Bahnson, Fred the Sixteenth to the Twentieth Century, 34:124–25 Wright, Christopher J. H., ed., Portraits of a Radical Disciple: Recollections Tizon, Al, Missional Preaching: Engage, Embrace, Transform, 36:165 of John Stott’s Life and Ministry, 36:226 ———, Transformation After Lausanne: Radical Evangelical Mission in Wu, Xiaoxin, ed., foreword by Daniel Bays, Christianity in China: A Global-Local Perspective, 33:217–18 Scholars’ Guide to Resources in the Libraries and Archives of the United Tseng, Timothy. See Nakka-Cammauf, Viji States, 2d ed., 34:116–17 Urban-Mead, Wendy. See Gaitskell, Deborah Wuthnow, Robert, Boundless Faith: The Global Outreach of American Ustorf, Werner, edited by Roland Löffler, Robinson Crusoe Tries Again: Churches, 34:61 Missiology and European Constructions of “Self” and “Other” in a Global Yandell, Keith, and Harold Netland, Buddhism: A Christian Exploration World, 1789–2010, 36:168–69. See also “Erratum,” 36:219 and Appraisal, 33:218 Vanier, Jean. See Hauerwas, Stanley Yannoulatos, Anastasios, Mission in Christ’s Way: An Orthodox Under- Vethanayagamony, Peter. See Kalu, Ogbu U., Peter Vethanayagamony, standing of Mission, 35:176–77 and Edmund Kee-Fook Chia Yong, Amos, In the Days of Caesar: Pentecostalism and Political Theology, Volf, Miroslav, Allah: A Christian Response, 36:42 35:115 Vondey, Wolfgang, Beyond Pentecostalism: The Crisis of Global Christian- ———, The Spirit of Creation: Modern Science and Divine Action in the ity and the Renewal of the Theological Agenda, 35:230–31 Pentecostal-Charismatic Imagination, 36:171 Wakerley, Véronique. See Roberts, R. S. Yong, Amos, and Estrelda Y. Alexander, eds., Afro-Pentecostalism: Walls, Andrew F., and Cathy Ross, eds., Mission in the Twenty-First Cen- Black Pentecostal and Charismatic Christianity in History and Culture, tury: Exploring the Five Marks of Global Mission, 33:97–98 36:104–5 Wan, Enoch, ed., Diaspora Missiology: Theory, Methodology, and Practice, Yoo, David K., Contentious Spirits: Religion in Korean American History, 36:173–74 1903–1945, 35:110–11 Wang, Aiming, Church in China: Faith, Ethics, Structure; The Heritage of Young, Richard Fox, ed., India and the Indianness of Christianity: Essays the Reformation for the Future of the Church in China, 34:121 on Understanding—Historical, Theological, and Bibliographical—in Wang, Peter Chen-main, ed., Contextualization of Christianity in China: Honor of Robert Eric Frykenberg, 34:184–85 An Evaluation in Modern Perspective, 33:46–47 Zahniser, A. H. Mathias, The Mission and Death of Jesus in Islam and Ward, Haruko Nawata, Women Religious Leaders in Japan’s Christian Cen- Christianity, 33:219–20 tury, 1549–1650, 33:223–24 Zocca, Franco, ed., Sanguma in Paradise: Sorcery, Witchcraft, and Christi- Watanabe, Yuko. See Jongeneel, Jan A. B., Jiafeng Liu, Peter Tze Ming anity in Papua New Guinea, 34:123–24 Ng, Paek Chong Ku, Scott W. Sunquist, and Yuko Watanabe; Jonge- neel, Jan A. B., Peter Tze Ming Ng, Chong Ku Paek, Scott W. Sun- quist, and Yuko Watanabe Reviewers of Books

Adeney, Frances S., 34:182 Blackburn, Steven P., 34:235–36; 35:113–14 Davidson, Allan K., 36:101–2 Aghamkar, Atul Y., 34:184–85, 242 Bohr, P. Richard, 33:46–47; 36:42–43 Deans-Smith, Susan, 33:96 Ahn, Katherine H. Lee, 34:188; 35:177–78 Bongoyok, Moussa, 36:222 Doyle, G. Wright, 36:108–9 Ahn, Kyo Seong, 36:46, 162 Bonk, Jonathan J., 34:236–37 Escobar, Samuel, 33:50–51 Akinade, Akintunde E., 33:98–99; 34:59, 126 Bowen, John P., 36:52 Essamuah, Casely B., 33:100; 35:51–52; Amaladoss, Michael, 33:161 Boyd, Robin, 34:57–58 36:226 Anderson, Allan Heaton, 33:46; 34:241–42 Brett, Edward T., 34:117–18; 35:226–27; Eswine, Zack, 36:165 Anderson, Gerald H., 34:60–61, 182–83; 36:50–51 Farhadian, Charles E., 33:220–21; 36:216–17 35:176–77 Burrows, William R., 34:243; 35:53, 226; Fletcher, Wendy L., 34:234; 35:48 Asamoah-Gyadu, J. Kwabena, 33:52–53, 36:46, 106–7, 163–64 Frenz, Matthias, 36:103 160; 34:60; 35:224 Cai, Ellen Xiang-yu, 36:104 Frykenberg, Robert Eric, 33:42; 35:181–82, Athyal, Jesudas M., 33:101–2; 36:48–49 Carbonneau, Robert E., 34:59–60 224–25; 36:109 Baker, Don, 34:181–82 Carney, J. J., 36:100 Gardner, Helen, 35:114–15 Baker, Dwight P., 33:217–18 Carpenter, Joel, 36:164–65 George, Sherron K., 33:225 Baker, Mark D., 33:97–98 Chan, Mark L. Y., 33:165 Gewurtz, Margo S., 33:216–17 Balisky, E. Paul, 36:47–48 Chapman, Colin, 33:48–49 Goldman, Gerard M., 34:188–89 Ballhatchet, Helen, 33:47, 223–24; 36:50 Chavis, Charles L., Jr., 36:225–26 Gooren, Henri, 34:237–38 Barnes, Andrew E., 34:190 Chia, Edmund, 33:156–57 Gornik, Mark R., 34:239; 36:163 Bays, Daniel H., 34:186–87 Crofts, Daniel W., 35:171–74 Grafton, David D., 35:52 Bekele, Girma, 34:115–16 Curtis, Heather D., 33:218–19 Grant, Paul, 33:221–22 Bevans, Stephen, 35:46 Daniel, W. Harrison, 34:116 Grau, Marion S., 36:168–69

October 2012 237 Grundmann, Christoffer H., 33:45; 36:43 Motte, Mary, 36:171 Sunquist, Scott W., 36:52–53 Guenther, Alan M., 34:58–59 Muck, Terry C., 33:218; 35:175–76 Swanson, Mark N., 36:42 Hanciles, Jehu J., 33:158–59; 34:187 Mwaura, Philomena Njeri, 35:116 Tao, Feiya, 34:116–17 Harris, Paul, 34:242–43 Myers, Bryant L., 34:61 Tavassoli, Sasan, 36:47 Hartch, Todd, 33:108–9; 34:185; 36:44, Nolan, Francis, 34:53–54 Vähäkangas, Mika, 36:48 170–71 Norris, Frederick W., 33:53 Van der Watt, Jan G., 34:120 Harvey, Thomas A., 36:168 Nwangwu, John T., 36:221 Van Engen, Charles, 33:107–8; 36:216 Heavens, J. Edmund, 36:44 Nyquist, John, 36:223–24 Van Klinken, Adriaan, 35:232; 36:102–3 Hedlund, Roger E., 33:162–63 Oborji, Francis Anekwe, 35:47, 228–29 Vaughn, Travis, 36:105–6 Higgins, Thomas W., 36:224–25 Okome, Mojúbàolú Olúfúnké, 34:236 Vellut, Jean-Luc, 33:222–23 Hillman, Eugene, 33:102–3 Oladipo, Caleb O., 34:51–52; 35:114, 225; Veronis, Luke A., 35:50–51 Hoefer, Herbert, 35:111–12 36:45–46 Walshe, Peter, 36:164 Hoff, Marvin D., 33:224–25; 34:54; 36:216 Ott, Craig, 35:233 Wang, Dong, 36:219–20 Howell, Allison M., 34:125–26 Pang, Samuel Y., 34:118–19 Ward, Kevin, 33:216; 34:122–23 Iheanacho, Maureen, 34:186; 36:49–50 Park, Joon-Sik, 35:110, 180–81 Watters, John R., 33:161–62 Jenkins, Philip, 35:116–17 Perry, Gregory R., 36:108 Webster, John C. B., 33:105, 155–56 Jeyaraj, Daniel, 33:43 Petersen, Douglas, 35:230–31; 36:51–52 Weller, R. Charles, 35:117 Johnston, David L., 33:157–58; 35:232–33 Pfister, Lauren, 34:240–41 Whiteman, Darrell L., 33:156 Johnston, Geoff, 33:222; 36:173 Phan, Peter C., 35:179 Wickeri, Philip L., 33:164–65; 34:121 Jongeneel, Jan A. B., 36:100 Pierard, Richard V., 35:112, 226 Wiest, Jean-Paul, 33:109–10 Jørgensen, Jonas Adelin, 35:48–49; Piper, John F., Jr., 36:166 Wild-Wood, Emma, 36:173–74 36:217–18 Pocock, Michael, 33:48 Williams, Stuart Murray, 34:233–34 Kalu, Ogbu U., 33:44 Porter, Andrew, 33:163–64 Witmer, Andrew, 36:218 Kärkkäinen, Veli-Matti, 35:108 Presler, Titus, 35:49–50 Woodberry, J. Dudley, 35:53, 227 Kassis, Riad A., 36:107 Prince, Brainerd, 35:182 Woodberry, Robert D., 34:50 Kim, Chang Ju, 36:218–19 Purinton, William, 36:104–5 Wright, Jonathan, 34:190 Kim, Kirsteen, 36:162 Putney, Clifford, 34:119–20 Yates, Timothy E., 33:49–50 Koepping, Elizabeth, 36:166 Raj, Victor, 36:220–21 Yeh, Allen, 33:44–45 Kohler, Girard, 33:102–3 Rivera-Pagán, Luis N., 33:104–5 Yihua, Xu, 34:124–25 Kollman, Paul, 36:107–8 Rommen, Edward, 34:234–35 Yoder, William J., 34:181 Krabill, James R., 34:114–15 Ross, Kenneth R., 33:96–97; 34:54–55, Young, Richard Fox, 34:118, 238 Kreider, Alan, 34:56–57, 238–39; 35:180; 239–40 Zalanga, Samuel, 35:229 36:39–40 Ruden, Sarah, 33:108 Zhang, Yong-an, 35:113 Küster, Volker, 36:172–73 Rynkiewich, Michael A., 34:123–24 Lee, Joseph Tse-Hei, 36:169–70 Samson, C. Mathews, 35:108–9 Lee, Timothy S., 35:110–11 Sanneh, Lamin, 34:174–78 Other Lenz, Darin D., 36:222–23 Schreiter, Robert J., 33:160; 35:229–30 Lewis, James F., 36:167–68 Schroeder, Roger, 33:51–52 Book Notes, 33:56, 112, 168, 232; 34:64, 128, Lingenfelter, Sherwood G., 33:110 Selles, Kurt, 36:100–101 192, 248; 35:56, 120, 184, 240; 36:56, 112, Liu, Yi, 35:115 Seton, Rosemary, 33:106 176, 240 Lodwick, Kathleen L., 33:42–43 Sharkey, Heather J., 33:100–101 Correction, 35:128 MacLeod, A. Donald, 33:103–4 Shaw, R. Daniel, 34:180–81 Dissertation Notices, 33:54, 166, 226–27; Mammana, Richard J., Jr., 35:112–13; 36:222 Shenk, Wilbert R., 36:170 34:62, 190, 243; 35:54, 118, 182, 234–35; Marty, Martin E., 35:116 Shorter, Aylward, 34:55–56 36:54, 110, 174, 227 Matheny, Paul D., 34:52 Sinclair, John H., 34:114 Errata, 35:175; 36:120, 219 McNeill, John W., 34:50–51 Singh, David Emmanuel, 33:219–20; 36:104 Fifteen Outstanding Books of 2008 for Mekonnen, Alemayehu, 34:189 Singh, Maina Chawla, 35:45–46 Mission Studies, 33:97 Mellis, John C., 33:106–7 Skreslet, Stanley H., 33:159–60; 34:52–53, Fifteen Outstanding Books of 2009 for Mogensen, Mogens S., 36:220 122; 36:172 Mission Studies, 34:115 Moon, W. Jay, 36:166–67 Staples, Russell L., 33:99–100 Fifteen Outstanding Books of 2010 for Morehand-Olufade, Darnell Alanda, 36:227 Starr, Chloë, 34:179–80; 35:45, 178 Mission Studies, 35:109 Mormino, Amy, 36:44–45 Stinton, Diane, 34:233 Fifteen Outstanding Books of 2011 for Morris, Mike, 36:102 Stutzman, Linford, 35:231–32 Mission Studies, 36:101

238 International Bulletin of Missionary Research, Vol. 36, No. 4 “Astonished by God’s Love, Renewed foR God’s Mission” Seminars for International Church Leaders, Missionaries, Mission Executives, Pastors, Educators, Students, and Lay Leaders Lessons in Church Dr. Sasan Tavassoli, Evan- bear witness to the Gospel of FALL 2012 Planting. gelical Church of Iran, intro- peace in its engagement with October 8–11 Dr. Timothy Kiho Park, Fuller duces Shi’ite Islam and some Muslims, whether in contexts Nurturing and Educat- Theological Seminary, Pasa- of the ways that contempo- of militancy or in settings of ing Transcultural Kids. dena, California, draws on rary Iranians interact with the moderation. Cosponsored by Ms. Janet Blomberg, Interac- Scripture and years of expe- Christian faith. Cosponsored Mennonite Central Committee. tion International, and Ms. rience to teach cross-cultural by Greenfield Hill Congrega- Elizabeth Stephens, of Libby church planting. Cosponsored tional Church (Fairfield, Con- December 10–13 Stephens: Humanizing the by Missio Nexus. necticut) and Trinity Baptist Leadership, Fund Rais- Transition Experience, help Church (New Haven). ing, and Donor Develop- you help your children meet November 5–9 ment for Missions. the challenges they face as Critical Developments December 3–6 Mr. Rob Martin, First Fruit third culture persons. in African and Asian The Gospel of Peace in Institute, Newport Beach, Christianity, 1800–1950. Dynamic Engagement California, outlines steps for October 16 Dr. Andrew F. with the Peace of Islam. building the support base, in- Mission in Acts 16. Walls, honor- Dr. David W. Shenk, Eastern cluding foundation funding, Ms. Barbara Hüfner-Kemper, ary professor, Mennonite Missions, ex- for mission. Cosponsored by psychotherapist and United University of plores the church’s calling to Latin America Mission. Methodist missionary, White Edinburgh, Plains, New York, creatively and former studies the mission encoun- director January Student SeminarS on World miSSion ters recorded in Acts 16 to of the Centre for the Study help participants consider of Christianity in the Non- January 7–11, 2013 their own understandings of Western World, starting from Missionaries in the Movies. Christian mission in this spe- a Methodist focus, explores Dr. Dwight P. Baker, Overseas Ministries Study Center, uti- cial one-day seminar. Cospon- developments common to lizes both video clips and full-length feature films to examine sored by United Methodist the missions of the period— the way missionaries have been represented in the movies General Board of Global Min- OMSC’s seventh Distinguished over the past century. Cosponsored by Evangelical Covenant istries. $50. Mission Lectureship series— Church (Lafayette, Indiana). five lectures with discussions. October 22–25 Cosponsored by Southwestern January 14–18 Themes in Worldwide Baptist Theological Seminary. The Drama of God’s Mission. Christianity: Bible, Dr. Gregory R. Perry, Covenant Theological Seminary, St. Theology, Renewal, November 12–15 Louis, Missouri, considers two primary questions to identify and Other Religions. Church and Mission in coordinates by which God’s people can evaluate their roles Dr. Michael McClymond, Europe—East and West. in God’s mission: (1) Are our improvisations faithful to the Saint Louis University and an Dr. Peter Kuzmič, Gordon- story of Scripture? (2) Are our improvisations fitting to the OMSC senior mission scholar, Conwell Theological Semi- stage on which they are played out? explores concrete examples of nary, South Hamilton, Mas- how Bible commentaries, the- sachusetts, and Evangelical January 21–25 ologies, renewal movements, Theological Seminary, Osijek, Culture, Values, and Worldview: Anthropol- and interreligious relations Croatia, examines the new ogy for Mission Practice. take shape on a worldwide context and new roles for Dr. Darrell Whiteman, The Mission Society, shows how scale. Cosponsored by Evan- churches and missions in a one’s worldview and theology of culture affect cross-cultural gelical Covenant Church changed Europe, both East mission. Cosponsored by Christian Reformed World Mis- World Mission Department and West. Cosponsored by sions and The Mission Society. and Park Street Church (Bos- Christian Reformed World ton, Massachusetts). Missions. January 28–February 1 The City in Mission. October 29–November 1 November 26–29 Dr. Dale T. Irvin, New York Theological Seminary, considers A Biblical Theology of Iranian Shi’ite Muslims the city in the mission of God. The seminar includes a day Mission and Practical and Christianity. trip in New York City.

This fall study with Seminars cost $175 unless otherwise noted. Full information— Dr. Michael J. McClymond including content descriptions, directions, schedules, and links to Senior Mission Scholar in Residence register online—may be found online. Professor of Modern Christianity, Saint Louis University, St. Louis, Missouri, and president Overseas Ministries Study Center of the Institute for World Christianity. 490 Prospect Street, New Haven, CT 06511 Details: www.omsc.org/scholars [email protected] www.omsc.org/seminars Book Notes In Coming

Cameron, J. E. M., ed. Christ Our Reconciler: Gospel/Church/World. Issues Nottingham, Eng.: Inter-Varsity Press, 2012. Pp. 218. £12.99. Korean Mission Finance Feddes, David. Steve Sang-Cheol Moon Missional Apologetics: Cultural Diagnosis and Gospel Plausibility in C. S. Lewis and Lesslie Newbigin. Obtaining Informed Consent in Monee, Ill.: Christian Leaders Press, 2012. Pp. 291. Paperback $19.99. Missiologically Sensitive Contexts Johan Mostert and Marvin Gilbert Fortosis, Steve. Lost in Transition: Missionary The Multilingual God: Stories of Translation. Children of the Basel Mission in Pasadena, Calif.: William Carey Library, 2012. Pp. xiv, 205. Paperback $13.99. the Nineteenth Century Hale, Thomas, and Gene Daniels. Dagmar Konrad On Being a Missionary. Rev. ed. The Use of Data in the Missiology Pasadena, Calif.: William Carey Library, 2012. Pp. x, 512. Paperback $21.99. of Europe: Methodological Issues Kim, Elijah J. F. Stefan Paas The Rise of the Global South: The Decline of Western Christendom and the Emerging Missional Movements: Rise of Majority World Christianity. An Overview and Assessment of Eugene, Ore.: Wipf & Stock, 2012. Pp. xxxvi, 487. Paperback $58. Implications for Mission(s) Kverndal, Roald. Rick Richardson George Charles Smith of Penzance: From Nelson Sailor to Mission Pioneer. Pasadena, Calif.: William Carey Library, 2012. Pp. xxxi, 159. Paperback $14.99. Missiological Journals and Editors Checklist Luévano, Rafael. Compiled by Jonathan J. Bonk, with Woman-Killing in Juárez: Theodicy at the Border. Erica K. R. Hirsch and Wendy Jennings Maryknoll, N.Y.: Orbis Books, 2012. Pp. xvii, 174. Paperback $24. Christian Mission on the East Montgomery, Robert L. of Europe Why Religions Spread: The Expansion of Buddhism, Christianity, and Islam, Valentin Kozhuharov with Implications for Missions. 2nd ed. Asheville, N.C.: Cross Lines Publishing, 2012. Pp. xxvii, 459. Paperback $15. Cultural Past, Symbols, and Images in the Bemba Hymnal, United Morton, Jeff. Church of Zambia Insider Movements: Biblically Incredible or Incredibly Brilliant? Kuzipa Nalwamba Eugene, Ore.: Wipf & Stock, 2012. Pp. xiv, 126. Paperback $18.

Peace, Jennifer Howe, Or N. Rose, and Gregory Mobley, eds. In our Series on the Legacy of My Neighbor’s Faith: Stories of Interreligious Encounter, Growth, and Outstanding Missionary Figures Transformation. of the Nineteenth and Twentieth Maryknoll, N.Y.: Orbis Books, 2012. Pp. xix, 283. Paperback $25. Centuries, articles about Thomas Barclay Snyder, Howard A., with Joel Scandrett. George Bowen Salvation Means Creation Healed: The Ecology of Sin and Grace; Overcoming Carl Fredrik Hallencreutz the Divorce Between Earth and Heaven. J. Philip Hogan Eugene, Ore.: Cascade Books, 2011. Pp. xvii, 260. Paperback $31. Thomas Patrick Hughes Tucker, Catherine M., ed. Hannah Kilham Nature, Science, and Religion: Intersections Shaping Society and the Lesslie Newbigin Environment. Constance Padwick Santa Fe, N.M.: School for Advanced Research Press, 2012. Pp. xiii, 285. Paperback Peter Parker $29.95. John Coleridge Patteson James Howell Pyke Volf, Miroslav, et al., eds. Pandita Ramabai First the Kingdom of God: A Festschrift in Honor of Prof. Dr. Peter Kuzmič. George Augustus Selwyn Osijek, Croatia: Evanđeoski teološki fakultet, 2011. Pp. lxi, 894. €40. Bakht Singh James M. Thoburn Yee, Russell. M. M. Thomas Worship on the Way: Exploring Asian North American Christian Experience. Harold W. Turner Valley Forge, Pa.: Judson Press, 2012. Pp. xxii, 233. Paperback $17.99. Johannes Verkuyl