tologie." In Georg F. Vicedom, ed., Theologischie Stimmen aus Asien, Ray, Benjamin C. 1976. AfricanReligions-Symbols, Ritual and Community, Afrika und Lateinamerika, vol. 3. Munich: C. Kaiser Verlag.) Englewood Cliffs, N.J.: Prentice-Hall. --. 1975. The Prayers of AfricanReligion. London: SPCK. Sawyerr, Harry. 1968. Creative Evangelism-Towards a New Christian En­ --.1978. Prayer and Spiritualityin AfricanReligion (The Charles Strong counterwith Africa. London: Lutterworth Press. Memorial Lecture, Australia, August 1978). Bedford Park: Australian --.1970. God: Ancestoror Creator? Aspectsof Traditional Belief in Ghana, Association for the Study of Religion. Nigeria and Sierra Leone. London: Longman. --.1986. Bibleand Theology inAfricanChristianity. Nairobi, Kenya: Oxford Setiloane, Gabriel. 1976. The Image of Godamong the Sotho-Tswana. Rotter­ University Press. dam: A. A. Balkema. Mulago, gwa Cikala Musharhamina (Vincent). 1965. Un visage africain du Tutu, Desmond. 1978. "Whither African Theology?" In E. W. Fashole­ Christianisme-L' union vitale bantu face a l' unite vitale ecclesiale. Paris: Luke et al. (eds.), Christianity in Independent Africa. London: Rex Coll­ Presence Africaine. ings. --.1980. LaReligion traditionnelle desBantuet leurvisiondu monde. Kin­ Walls, Andrew F. 1978. "Africa and Christian Identity." In Mission Focus shasa, Zaire: Faculte de Theologie Catholique. 6, no. 7 (November), pp. 11-13. Nyamiti, Charles. 1984. Christas our Ancestor-Christology from an African --. 1981. "The Gospel as the Prisoner and Liberator of Culture." In Perspective. Gweru, Zimbabwe: Mambo Press. Faith and Thought 108, nos. 1-2, pp. 39-52. (Reprinted in Missionalia Oduyoye, Modupe. 1984. The Sons of God and the Daughters of Men-An 10, no. 3, November 1982, pp. 93-105.) Afro-Asiatic Interpretation of Genesis 1-11. Maryknoll, N.Y.: Orbis Westermann, Dietrich. 1937. Africaand Christianity (Duff Lectures, 1935). Books. London: Oxford University Press. Okot p'Bitek. 1970. African Religions in Western Scholarship. Kampala, World Missionary Conference 1910, Report of Commission IV. 1910. The Uganda: East African Literature Bureau. Missionary Message in relation to Non-Christian Religions. Edinburgh & Pobee, John S. 1979. Toward an AfricanTheology. Nashville, Tenn.: Abing­ London: Oliphant, Anderson & Ferrier. don.

The Legacy of Roland Allen

Charles Henry Long and Anne Rowthorn

oland Allen served briefly as an Anglican missionary in ford he was steeped in Anglo-Catholic tradition at Leeds Clergy R China at the turn of the century and even more briefly as Training School. He was described by the principal, Winfred Bur­ a parish priest in England. He never held important office in rows, as being "a refined intellectual man, small, not vigorous, church, mission, or academic institutions, yet few men have had in no way burly or muscular. He is not the sort of man to impress such broad and lasting influence on movements for renewal and settlers or savages by his physique."l reform in Christian mission. His prophetic message was largely In 1892, while at Leeds, Allen had applied to the Society for ignored in his own day, but subsequent generations have redis­ the Propagation of the Gospel (SPG), because "I am simply covered the legacy of his writings on such themes as Missionary thirsting to go to the foreign mission field, and I am ready to go Methods: St. Paul's or Ours?and Spontaneous Expansion of theChurch wherever and whenever the Society has a vacancy.... From my and the Causes Which HinderIt. These small books contain a radical earliest years I was as .firmly convinced of my vocation as I was criticism of missionary policy and practice current at that time of my existence.:" After serving as a curate in Darlington, Allen's and set forth an alternative vision of what might be done to request was granted and he joined the North China Mission in establish truly indigenous, self-supporting churches. 1895. It was intended that he take charge of a small school in Peking A Sketch of Allen's Life "to train men for a native ministry." While preparing himself for the task and learning Chinese he served as chaplain to the Roland Allen was born in Bristol, England, on December 29, 1868. British Legation. In that capacity he had a firsthand view of the He was the youngest of five children; his father was an Anglican Boxer Rebellion of 1900 when the entire foreign community came priest who died when Allen was quite young. He attended St. under siege at the British compound until their rescue by foreign John'S College, Oxford, on a scholarship and came under the troops. Allen kept a diary, which he later published as The Siege influence of F. E. Brightman, the great liturgist at Pusey House, of the Peking Legations (1901). whom Allen considered "my great father in God." After Ox- Following the defeat of the Boxers, Allen went home on fur­ lough. He met and married Mary Beatrice Tarlton, daughter of an admiral and a keen supporter of the SPG. They later had a Charles Henry Long, an Episcopal priest, is Editor and Director of Forward son and a daughter. In 1902he returned to North China, as priest­ Movement Publications in Cincinnati; Ohio. He was ordained in the Episcopal in-charge of a rural mission in Yungching. This lasted only a few Diocese of North China and his first assignment was as chaplain to the British months as his health broke down and he had to return again to Legation Chapel where Roland Allen first served when he arrived in Peking. England with his wife and child. Anne Rowthorn, a lecturer at Hartford Seminary, is a member of the Standing Allen then took a parish in Buckinghamshire, Chalfont St. Commission on World MissionoftheGeneral Convention oftheEpiscopal Church, Peter, but resigned in 1907 on a matter of conscience. The rules and is chair of the Connecticut Diocesan World Mission Committee. She edited of the Church of England required priests to baptize any infant Samuel Seabury's Journal for publication, Miles to Go before I Sleep (1982), from the community "on demand" without regard to the par­ and is theauthorof Samuel Seabury: A Bicentennial Biography (1983), The ents' Christian commitment or lack of it. He could not believe it Liberation of the Laity (1986), and Caring for Creation: Toward an Ethic to be right to extend the sacraments of the church to those who of Responsibility (1989). gave no evidence of faith. After this crisis he never again held

April 1989 65 any formal ecclesiastical office or missionary appointment but seriously until about 1960!Nevertheless he grew increasingly iso­ became a voluntary priest, earning his living by writing or in lated and embittered. In 1932 he moved permanently to Kenya other ways until his death forty years later. In the last years of to be near his son, then working in Tanganyika. He learned Swa­ his life he exercised his priesthood only in the celebration of the hili and did some translations from English. Allen died in Nairobi Eucharist at home for his family and close friends. on June 9, 1947.

A Literary Legacy The Major Themes of Allen's Teaching

This brief missionary and parish experience led Allen to a radical David M. Paton, an authority on Roland Allen and editor of post­ reassessment of his vocation and theology, much as in the 1950s humous editions of his work, has summarized Allen's basic ideas the Communist Revolution and the difficulties of re-entry to or­ as follows: dinary church life at home changed the lives and thought of many young China missionaries. In 1930 Allen wrote: 1. A Christian community which has come into existence as the result of the preaching of the gospel should have handed over to it I have been a stipendiary missionary in China where I tried to the Bible, the Creed, the ministry and the Sacraments. prepare young men for the work of catechists with a view to Holy 2. It is then responsible, with the Bishop, for recognizing the Orders; and there I learned that we cannot establish the Church spiritual gifts and needs in its membership and for calling into widely by that method. Then I was in charge of a country district service from that membership priests or presbyters to preside at in China; and there I learned that the guidance of old experienced the Eucharist and to be responsible for the Word and for pastoral men in the Church, even if they were illiterate, was of immense care. value. Then I held a benefice in England and there I learnt the 3. It is also required to share the message and the Christian life waste of spiritual power which our restrictions involve at home. 3 with its neighboring communities not yet evangelized. 4. The Holy Spirit working on the human endowment of the In 1912, just two years after the celebrated World Missionary community's leaders is sufficient for its life. Don't "train" these Conference at Edinburgh, Allen published his most enduring leaders too much. Don't import from the outside. work, a brief but serious criticism of Western mission policy, 5. A Christian community that cannot do these things is not yet Missionary Methods: St. Paul's or Ours? The year 1913 saw the a church, it is a mission field. publication of his Missionary Principles. In 1914 he met a wealthy 6. The Bishop and his staff (cf. Timothy, Titus, etc.) are crucial, congregationalist layman, Sidney J. W. Clark, who recruited him both for oversight and to serve as visible links with the rest of the Church.6

Each point represents a question Allen raised against the IIAllen took seriously accepted policy and practice of his day. He did not intend to outline a complete theology ofmission or a strategy for planting what we would call the the church in every situation. On the contrary, Allen took seri­ cultural and historical ously what we would call the cultural and historical context for context for the preaching the preaching of the gospel and the priority that needed to be given to developing an indigenous and self-reliant church from of the gospel." its very beginning. This was a radical note in an era of missionary triumphalism and continuing colonial expansion, when the re­ sponsibilities of "Christendom" and the intrinsic moral su­ to work for a proposed Survey Application Trust and its pub­ periority of Western culture were taken for granted. Missions lishing arm, World Dominion Press. Inspired perhaps by the de­ were directed by the policies or actual presence of a generation tailed field surveys that preceded the Edinburgh Conference, of pioneers, tough-minded and dominating personalities as they Clark was keen to establish a continuing missionary research were and had to be. They felt they had to maintain control of group, not tied to anyone missionary society but dedicated to every aspect of the organization and development of a young measuring the spread of Christianity and providing the facts upon church in order to preserve pure doctrine and also to prevent which a more efficient deployment of missionary resources could relapses into paganism and superstition. To such persons and to be based. Although the start of the new venture was delayed by those with a strong sense of their accountability to supporters at World War I, Clark became Roland Allen's patron and friend for home, Allen's ideas about "handing over" responsibility to most of Allen's remaining working life. Although he helped with new Christians and trusting the Holy Spirit seemed not only some of the surveys, Allen had little enthusiasm for that side of radical but irresponsible. the task. "What is the use of discovering and entering new His attack on the structures and policies of churches and fields to make the old mistakesj"" The Trust attracted him first missionary societies was based on the distinction he made, with of all because it "was designed to be a perpetual challenge to St. Paul, between law and gospel. Under the law, Allen said, the the tendency of Missions to get into a rut and to follow conven­ letter is communicated. This means fixed rules for external obe­ tional methods and principles.?" Allen contributed to that chal­ dience, numbers to measure achievement and hierarchies of re­ lenge through a series of books and articles, including Pentecost sponsibility and accountability. Under the gospel the Spirit is and the World: The Revelation of the Holy Spirit in "The Acts of the communicated, God takes command of one's heart, unites one Apostles" (1917), Educational Principles and Missionary Methods to the whole community of believers locally and worldwide, and (1919), TheSpontaneous Expansion of theChurch andtheCauses Which empowers the community with. freedom, wisdom, and adapta­ Hinder It (1927), and The Case for Voluntary Clergy (1930), a revision bility for the work of true evangelism. of two earlier books on the same theme published in 1923 and The task of church leaders was, as Allen saw it, to help the 1928. church discern the Spirit and to submit themselves to the "ad­ Allen's ideas were far ahead of their time. He himself under­ ministration of the Spirit" and not only to be administrators of stood this and once predicted that his work would not be taken the law. Allen would have appreciated the distinction between

66 International Bulletin of Missionary Research Tradition and traditions that developed later in the theological community. Strangers and visitors ... are naturally directed to his work of the World Council of Churches. He saw that the Tradition house.... He is a man of certain gravity and dignity whose words of the gospel kerygma was often confused with or submerged in carry weight. He can teach and rebuke those who would slight the loyalty to the particular traditions of particular churches. Where exhortations of a lesser man.... He is a man of moral character. the church was well established, as in the West, the preservation ... He is sober-minded and just. He is a Christian of some standing. of that established order became an end in itself. In missionary He has learned the teaching of the apostles.... He can teach what he has learned.7 work overseas, concern for "traditions" made missionaries reluctant to hand over real responsibility to indigenous leaders Allen also questioned the priority given to schools and similar and often confused the Tradition of the gospel with the particular institutional work over evangelism. By establishing schools and traditions of the church and society from which the missionaries hospitals and committing to them, rather than to the churches, came. Allen questioned the assumption that the church in its full­ ness had not been planted and was not ready for independence II until there were professionally trained, salaried, full-time min­ Allen sought to help isters, a faithful and literal translation of Western hymns and the church escape from the liturgies, and churches erected on Western architectural lines, not economic straitjacket in to speak of robed choirs, Mother's Unions, and other details of "normal" parish and diocesan organization. These were which progress was expressions of the law that might even be a hindrance to the dependent on money­ gospel. Now that the myth of Christendom has been exposed and mostly from abroad." we begin to recognize that the church everywhere, including the West, is in a missionary situation, we need to reread Roland Allen in the light of our own experience and new opportunities. The the bulk of their budgets and personnel, missionary societies were discernment of the gifts of the Spirit, the renewal of lay ministry, not only trying to take "the best of the West" to backward reshaping theological education for laity and clergy alike, rethink­ peoples but to establish new cultural norms for them. In its ex­ ing the meaning of baptism, the role of bishops and the struc­ treme form this strategy led to the assumption that Western turing of congregations for mission-all are themes on which Allen higher education was not only an expression of, but almost a had original and trenchant things to say. Above all, he challenged precondition for, the life of the church. his readers to examine their assumptions concerning the relation A corollary of Allen's attempt to uncover the ancient under­ of the gospel to culture and tradition both in their own societies standing of clerical leadership arising from the faith community and among the people to whom they are sent. was his emphasis on the ministry of the laity. All the baptized By going back to the New Testament models of self-reliance, are empowered and called to witness; evangelism is not the task Allen sought to help the church escape from the economic strait­ of only the clergy or professional missionary. The clergy have in jacket in which progress was dependent on money-mostly from fact usurped the role of the laity: abroad. There would never .be enough money from abroad to In the beginning the local church was a society of men bound support both expanding educational and medical work and the together by their faith in Christ and their communion with Him numbers of full-time pastors needed for a growing church. And and with one another.... But as time went on the professional what would happen if all funds were cut off, and the supply of spirit grew in the clerical order and the division became dangerous. missionaries as well? Allen's experiences of an tiforeignism and ... Clericalism was the danger. It was [their] part to minister in the first stirrings of modern Chinese nationalism led him to pre­ holy things, it was the duty of the laity to hearken and receive. 8 dict that the day would come when all foreign missions would An even more radical suggestion was that the ministry of the be excluded from China and perhaps from other parts of Asia laity would be nourished and expressed best when the center of and Africa. Thus he came to question the church's reliance on an worship was returned from church buildings to the homes of unbiblical, peculiarly Western pattern of professionally trained Christian families. Allen recalled that the first Christians had met full-time clergy. Again and again he tried to put the case for in homes and shared the common Christian family meal but that "voluntary clergy" who would be selected and trained in local hundreds of years of church tradition had corrupted eucharistic congregations and continue to earn their own living in the com­ munity. practice and taken the common meal from the home and trans­ lated it into a "temple rite" to be presided over in great mystery It was Allen's conviction that if Christianity were to spread, by old men in decorous vestments. the faith would have to be carried by natural leaders, by mis­ During Allen's Kenya years he began both to Simplify the sionaries among their own people. Using the example of St. Paul, communion service and to celebrate it in his own home in the he contended that every Christian community would develop the company of his family, friends, and neighbors. He explained this persons with the necessary gifts to sustain it and that clerical development as follows: leadership could not be externally imposed (as by the importing of English or American priests). Leadership, Allen maintained, When I began to celebrate the Holy Communion at home with my sprang up out of the midst of the religious community. Further­ wife as a regular thing . . . by degrees I felt instinctively that the more, such church leaders would also be leaders in the wider vestments and ritual of a private chapel were out of place ... so community. Allen described such "natural leaders" in this I began to drop them, until I reached the point where I abandoned way: them altogether. Then I slowly realized more and more clearly that I had in fact returned to the family rite. 9 The man lives before our eyes. He is a man of mature age, the head of a family.... His wife and children and household are well-governed and orderly. He is a man of some position in the

Apri11989 67 The Rediscovery of Roland Allen munity. Bishop K. H. Ting has stated that the Three-Self Move­ ment in China owes much to the thinking of Roland Allen. In So far as is known, Allen's ideas had little influence on Anglican the United States the Student Volunteer Movement was nour­ missions during his lifetime. His Spirit-centered ecclesiology ished particularly by Allen's most popular books, The Spontaneous seemed idealistic and impractical to the leadership of a highly Expansion of the Church and Missionary Methods: St. Paul's or Ours? institutionalized church closely associated with the British em­ Often the influence of Allen has been indirect and fortuitous pire. His exposure of conscious and unconscious paternalism, but no less significant for that. The eminent Islamic scholar Ken­ clericalism, and colonialism did not make friends for him either. neth Cragg once gave a series of lectures on Roland Allen to a group of missionaries in training. Among them was George Harris His arguments from the New Testament must have been exas­ i, perating to those who saw themselves engaged in a far more w.ho was inspired to purchase and take with him to the Philip­ complex enterprise than the original itineration of St. Paul. His pines all of Allen's books he could find. In 1960another American stress on indigenization and the handing over of responsibility Episcopal priest, Boone Porter, discovered the books while vis­ to new churches at an early stage implied a willingness to take iting Harris in Sagada. Porter in turn spread the word to David risks and a respect for "pagan" cultures not shared by many Cochran, a missionary to Native Americans in South Dakota, and of his contemporaries. to William Gordon, a priest in Alaska. Gordon, Cochran, and Because Allen was a prophetic and seminal thinker rather Harris later followed each other in becoming bishops of Alaska than a systematic theologian, his influence can be measured less and were instrumental in establishing what was then a radical by the actual applications of his ideas than by their power to plan for the development of an indigenous ministry among Native -, inspire critical reflection on existing policies and theological sys­ peoples in Alaska, following many of Allen's ideas. tems. From the first, pentecostal Christians, some of whom were With Porter and others they pressed the General Convention associated with the Survey Application Trust, claimed him as their of the Episcopal Church to revise its canons, to provide far more own; though he was in fact neither a pentecostalist nor a radical flexible standards for the selection, training, and ordination of clergy to serve, often on a voluntary or part-time basis, isolated congregations and ethnic congregations, not only overseas but in the United States. "Often the influence of One consequence has been to make possible an intentional' Allen has been indirect application of Roland Allen's ideas to Episcopal missions in Cen­ tral and South America and a rapid development of indigenous and fortuitous but no less churches where for many years there had been little growth. In significant for that." Ecuador, for example, under the leadership of Bishop Adrian Caceres, the Episcopal church has grown from 394 members (and no local clergy) in 1971 to two dioceses, 240 congregations, and Protestant. His principles were basically Anglo-Catholic. He be­ 20,000 baptized members served by 48 indigenous clergy in 1988. lieved in the necessity of episcopacy and the centrality of the Holy Bishop Caceres says that this has happened because he took se­ Eucharist in the life of the church as strongly as he believed in riously the challenge in The Spontaneous Expansion of theChurch to the Bible and in the Holy Spirit. 10 experiment with different forms of ministry, to put emphasis on As to the application of his ideas, the real difficulty seems "a flexible, locally contextualized and indigenous church," and to be that Allen set forth a model for beginning new work but to give priority to "the formation of Christians and their lead­ gave little guidance for changing long-established policies and ers."!' practices. For example, in the 1950s the Episcopal priest and so­ ciologist Joseph Moore tried to apply the Roland Allen model to Do You Deliver? rural parishes in southern Indiana. In this and in later experiments in Nevada and Alaska, resistance to change came chiefly from the . This, says David Paton, is the perennial question that Roland local congregations used to a dependency model of church life Allen addresses to the church. Paton writes: and from other clergy who saw traditional standards for training and ordination being reduced in the new plan. 5t. Paul wrote to the Corinthians that he had delivered what he Allen's ideas remained alive in seminaries and missionary had received. When the postman hands over a parcel to me, he loses nothing and I am enriched. The museum curator or the li­ training programs and influenced a wide variety of developments, brarian, on the other hand, hands over nothing. If I want to keep from the Church Growth Movement led by Donald McGavran, something from the museum I must learn it by heart or buy a copy. to the pioneering work among the Masai in East Africa under­ The postman delivers, the museum curator hangs on to what has taken by the Roman Catholic missioner Vincent Donovan. Bishop been delivered to him. Both do their duty. But which is the image R. O. Hall of Hong Kong successfully adapted Allen's vision to that symbolizes the missionary church? or the missionary? or our­ staff virtually his whole diocese with voluntary clergy who were selves? in theory and in practice?12 also highly qualified in other professions and leaders of the com-

Notes ------­

1. Alexander McLeish, "Biographical Memoir," in The Ministry of the 4. Allen, quoted by McLeish, "Biographical Memoir." Spirit, ed. David M. Paton (London: World Dominion Press, 1960), 5. Ibid. p. x. 6. David M. Paton, in Setting Free the Ministry of the People of God, ed. 2. Ibid. G. C. Davis et al. (Cincinnati: Forward Movement Publications, 1984), 3. Roland Allen, The Case for Voluntary Clergy (London: Eyre & Spottis­ p.21. woode, 1930), preface. 7. Allen, Voluntary Clergy (London: 5PCK, 1923), pp. 48-49.

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Area of Interest: Name _ Occupa tion _ o Master of Divinity Address _ o Other Master's Programs o Doctor of Missiology o Doctor of Ministry o Doctor of Education Phone (Day) _ (Eve.) _ o Ph.D. Programs Highe st earned degree Institution _- _ 8. Allen, in The Ministry of the Spirit, ed. David Paton; pp. 183--84. Legacy," delivered at the Pacific Basin Conference 1984 and reported 9. Allen, "The Family Rite," in Reform of the Ministry, ed. David Paton in Setting Free the Ministry. (London: Lutterworth Press, 1968), pp~ 200-201. 11. From interview with Adrian Caceres, July 6, 1988. 10. For these and other insights the writers are indebted to an unpub­ 12. From unpublished address cited above, n. 10. lished address by David M. Paton, "Roland Allen: Vision and

Selected Bibliography

Books and Articles by Roland Allen

"Silvester II, Pope." English Historical Review, vol. 7. London, 1892. The Spontaneous' Expansion of the Church and the Causes Which Hinder It. The Siege of the Peking Legations. London: Smith, Elder, 1901. London: World Dominion Press, 1927. Reprinted in 1949 and 1956. Missionary Methods: St. Paul's or Ours? London: Robert Scott, 1912. Re­ Reset, with a memoir by Alexander McLeish, London: World Do­ printed, London: World Dominion Press, 1930, 1949, 1956. Reset, minion Press; Grand Rapids, Mich.: Wm. B. Eerdmans Publishing with a memoir by Alexander McLeish, London: World Dominion Co., 1962. Press; Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1962. Voluntary Clergy Overseas: An Answer to the Fifth World Call. Privately Pentecost and the World: The Revelation of the Holy Spirit in "The Acts of the printed at Beaconsfield, 1928. Apostles." London: Oxford University Press, 1917. "The Provision of Services for Church People Overseas." In Theology, Educational Principles and Missionary Methods: TheApplication of Educational vol. 19. London, 1929. Principles to Missionary Evangelism. London: Robert Scott, 1919. The Case for Voluntary Clergy. London: Eyre & Spottiswoode, 1930. Missionary Survey as an Aid to Intelligent Co-operation in Foreign Missions. ThePlace ofMedical Missions(a 14-page pamphlet). London and New York: (Written in collaboration with Thomas Cochrane.) London: Long­ World Dominion Press, 1932. mans, Green, 1920. S. J. W.Clark: A Visionof Foreign Missions. London: World Dominion Press, Voluntary Clergy. London: SPCK, 1923. 1937. "Christian Education in China: The Report of the China Educational Commission 1921-1922." In Theology, vol. 6. London, 1923.

Posthumous Publications

The Ministry of the Spirit: Selected Writings of Roland Allen, with a memoir publications of the World Dominion Press, and an account of Allen's by Alexander McLeish. Edited by David M. Paton. London: World last years in East Africa by Noel D. King, together with previously Dominion Press, 1960;Grand Rapids, Mich.: Wm. B. Eerdmans Pub­ unpublished writings of Allen and correspondence by him or to him.) lishing Co., 1962. Rev. ed., 1965. The Compulsion of the Spirit, selected writings of Roland Allen, with brief Reform of theMinistry: A Study in the Work of Roland Allen. Edited by David introductory material by the editors, David M. Paton and Charles H. M. Paton. London: Lutterworth Press, 1968. (This book contains a Long. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., and "bibliographical and theological essay" by the editor, a history of Cincinnati, Ohio: Forward Movement Publications, 1983. the Survey Application Trust by Sir Kenneth Grubb, a list of the

Materials of Related Interest

Beyerhaus, Peter, and Henry Lefever. TheResponsible Church andtheForeign Ministry Development Journal, no. 15. Irene Jackson-Brown, editor. Eight­ Mission. London: World Dominion Press; Grand Rapids, Mich.: Wm. een articles and reviews on the application of Roland Allen's prin­ B. Eerdmans Publishing Co., 1964. ciples today by an international group of contributors. New York: Davis, Gerald Charles; Eric Chong; and H. Boone Porter, eds. Setting Free Episcopal Church Center, 1988. theMinistry ofthePeople ofGod, the report of a PacificBasin Conference Mohn, G. Roland Allen: Sein leben und Werk, Kritscher Beitrag zum Ver­ on the vision and legacy of Roland Allen, held in Hawaii in 1983. standnis von Mission und Kirche. Giitersloh: Giitersloher Verlags­ Cincinnati, Ohio: Forward Movement Publications, 1984. haus,1970. Denniston, Robin, ed. PartTimePriests: A Discussion. London: Skeffington, Paton, David M., ed. New Forms of Ministry. London: Edinburgh House 1960. Press, 1965. (International Missionary Council Research Pamphlet no. Donovan, Vincent. Christianity Rediscovered: An Epistle fortheMasai. Mary­ 12.) knoll, N.Y: Orbis Books; London: SCM Press, 1982. Porter, H. Boone. "Roland Allen-Missionary Prophet." In Living McGavran, Donald A. TheBridges ofGod: A Study in theStrategy ofMissions. Church magazine, July 17, 1983. Milwaukee, Wis. London: World Dominion Press; New York: Friendship Press, 1955. Renouf, Robert W. "Anglicanism in Nicaragua 1745-1985." In Anglican --.HowChurches Grow: TheNew Frontier ofMission. London: World Do­ and Episcopal History, vol. 57, no. 4, December 1988. minion Press; New York: Friendship Press, 1959.

70 International Bulletin of Missionary Research