24. See Macdonald's description of his approach in Aspects of Islam, IIIn_ 27. Bodine, "Magic Carpet to Islam." troduction" and "Lecture I." 28. Gairdner, "Macdonald's Works on Islam," p. 313. 25. Notes in Case Memorial Library Archives, n.d. 29. See D. B. Macdonald, liThe Essence of Christian Missions," The Mos­ 26. Examples of this may be found in the "Question Drawer" series lem World 22 (1932): 327-30. appearing in The Moslem World on an occasional basis. See also 30. D. B. Macdonald, lithe Christian Message Is Peace," The Moslem Macdonald's "The Idea of Spirit in Islam," Acta Orientalia 9:307­World 23 (1933): 325-29. 51; and "From the Arabian Nights to Spirit," The Moslem World 9 (1919):336-48.

Bruno Gutmann's Legacy

Ernst Jaschke

ohannes Christiaan Hoekendijk's doctoral dissertation Gutmann grew up at a time in which the welfare state was j Kerk en Volk in de Duitse Zendingstoeienschap.? published unknown. The family regulated its own affairs, as is still the in 1948, may be regarded in missiological circles as a definitive case in agricultural societies. He encountered the same basic un­ statement on the IIorganic folk unit" mission method. When derstanding among the African small landholders and, to a far Bruno Gutmann, one of the most remarkable representative of greater extent than any European before him, he studied the that missiological school, passed away on December 17, 1966, origins of mutual assistance in their clan and family life and a very important period in German missiology came to an end. sought to make those relationships fruitful in the missionary task. Gutmann's concepts need to be taken seriously, especially in the To a certain extent the family as Gutmann experienced it cor­ light of recent developments in the Third World.2 responded to that described in Wilhelm Riehl's 1854 publication, For a true picture of Gutmann, one must consider his family Die Familie." But, of course, as a child he had already seen the background. He says of himself, "My paternal and maternal decline of family stability in western Europe and the growth grandparents were farmers. My father came from the Meissen of the social and economic problems of the emerging twentieth plains [German Saxony], where my grandfather had a farm. My century. He continues: mother came from the Erzgebirge ranges, where her father, Weichelt, was a small landholder."3 It is in these rural origins After I left school at about fourteen years of age, I was apprenticed that we find the roots of Gutmann's emphasis on ties to the to the municipal administration in Pieschen, where I remained until soil, the source of his great love for animals, and his deep un­ I entered the seminary of the Leipzig Lutheran Mission.... The derstanding of family relationships. incentive for my desire to serve in the mission came through my In his praise of God's creation, Gutmann was a gifted poet. membership in the YMCA, so I began to study Latin, shorthand, He never tired of glorifying the Creator's greatness; nature in and other subjects in evening classes at Dresden. It was during this time that I received many spiritual impulses from the active its manifold forms was, for him-a descendant of farmers-an congregational life of those days.? ever new manifestation of God the Creator himself. Thus we find in Gutmann a theologian who regularly emphasized the first article of the Christian Creed. From 1895 to 1901 he entered upon an intensive and methodical Bruno Gutmann was born on July 4, 1876, in Dresden (Sax­ course of studies to prepare for the theological examination and ony). He says, "My youth was overshadowed by various mis­ mission work abroad. During this time the theologians of the fortunes in the family."4 His father lost part of his share of Erlangen School of Neo-Lutheranism, who were also the leading the inheritance by not finding a buyer for the house he had theologians in Leipzig, had a strong influence on confessionalistic built on the outskirts of Dresden. His pious mother died on Lutheran theology. The young student was also greatly influenced May 6, 1882, when Bruno was only six years of age, and he by Karl Graul, director of the Leipzig Mission from 1844 to 1860. 8 grew up with his grandparents. IIAlready at the age of eleven," During his years at Leipzig, Gutmann came under the in­ he writes, IIIhad to contribute to the family finances with earnings fluence of the philosopher and psychologist Professor Wilhelm from employment at the local factory after school. I worked at Wundt (1832-1920).9 The Christian Socialist movement led by the factory for one year and received as wages every fortnight Pastor Friedrich Naumann and Pastor Adolf Stoecker (1832-1920), one taler [$1.50], which I handed over to my grandmother.r" two men who influenced many young theologians, had an in­ So, in his childhood, he experienced both mutual assistance and fluence on Gutmann too. Throughout his lifetime, Gutmann re­ strong family ties. We can thus understand his appreciation of mained faithful to Naumann's thoughts and was at times mis­ clan relationships throughout his life's work. takenly accused of consenting to the "blood-and-soil theology" of National Socialism. Since it was my privilege to be associated with him during those years, I know from many conversations how remote that was from his thoughts. His beliefs and con­ victions were at all times based on Holy Scripture, on Luther's and the other Confessions of the Lutheran Church. Ernst fiischke, a pastor emeritus in Erlangen, Germany, was until recently Small Catechism a teacher in the Lutheran Theological College at Ogelbeng. He has been In 1902, following his examination and a one-year vicarage a missionary in East Africa and Papua New Guinea, and has served as at Vohenstrauss in Bavaria, the Kirchenrat D. Theol. Bard or­ executive secretary of the Leipzig Lutheran Mission. dained Gutmann and seven other missionaries in Leipzig, on the

Ilr+nhDI" 10M occasion of the Leipzig Mission's anniversary. Gutmann, who Kiichler adds: had actually been preparing for service in India, was sent instead to East Africa. For Gutmann this was not a mere abstract theory. He strove to Bruno Gutmann, Herrmann Fokken, and a medical doctor actualize it in the daily activities of his congregational work. This named Ploetze reached their African field on August 9, 1902. is characteristic of him and a factor to be taken into consideration Gutmann was assigned to the Mission-Senior Althaus at Mamba in an estimation of his life's work. Whatever he advocates he in the then German East Africa Colony. Following an introductory practices, seeking to test its efficacy. He does not manipulate his period on the eastern slopes of Mount Kilimanjaro, he was trans­ congregation as a great performer plays his instrument to dem­ ferred to the western Kilimanjaro area. After two years at onstrate his mastery and skill, but rather desires to make the con­ Machame, he was entrusted with founding a new station called gregation able and willing to undertake its own independent action as a serving organism. What he has found in the deep-rooted Masama in the lower Machame region. Martin Kiichler says of relationships of the Chaggas he seeks to utilize, in conjunction this period in Gutmann's life: with the structures derived from the gospel, for the benefit of the Christian congregation.P Gutmann dedicates himself fully to this task, giving his best. He places greater emphasis on winning the hearts of the Chagga people Some significant publications during the enforced interim were than on raising buildings. They find him not only a keen observer Das Chaggaland und seine Christen (Chaggaland and Its Christians) of their customs, mores and character, but also a faithful and and Cemeindeaufbau aus dem Eoangelium (Congregational Nurture energetic advocate of their laws and rights which he defends, if 15 necessary, against European planters and administrative officials. from the Gospel), 1925. The latter, a programmatical work on Weakness and self-indulgence are foreign to his nature.'? mission theory, with the subtitle "Fundamental Principles for Mission and Church at Home," brought him recognition as an For health reasons he returned to Germany in 1908, where authority in the field of missiology. This book, although not he published his first major literary work, Dichien und Denken easy to read, occasioned vigorous discussion in following years der Chagganeger: Beitriige zur ostafrikanischen Volkskunde (Thoughts and led the author to defend his position in numerous articles, and Endeavors of the Chagga People-Contributions to East Af­ to clarify the questions, and to attempt to elucidate the basic rican Ethnology]."! principles of the book.l" His last book, Afrikaner-Europiier, includes 17 A short time after his return to Masama he was called to a bibliography of his works published between 1905 and 1966. take over Old Moshi station, a congregationin middle Chagga, and from then on his life's work was closely associated with Gutmann's Anthropological Insights Old Moshi and its people. He stayed there, with brief inter­ ruptions, until 1938. The Moshi people still think of him as their The starting point for Gutmann's theological thought is a basic spiritual father, missionary, and apostle. With this assignment consideration of people in their relationship to the world and the most creative period of this gifted missionary's life began. to other human beings. He is primarily concerned with the so­ He published twenty-three books, some of them more than six called modern person, whom he sees as an individual misun­ 18 hundred pages in length, and 476 articles in various periodicals, derstanding himself or herself and the real purpose of one's life. annuals, collected works, and duplicated circulars.P The Theo­ Through his work on the slopes of Mount Kilimanjaro, logical Faculty of the University of Erlangen awarded him an Gutmann came into contact with a people whose community honorary Doctorate of Theology in 1924, and two years later life was still intact. Civilization had penetrated to a limited extent the University of Wiirzburg granted him the Doctorate of Law only, and had not yet begun its destructive work. This stable in recognition of his book Chagga Law. relationship among people, these national, organic, social, and In August 1920 Gutmann, along with the other German mis­ kinship units in Africa were the point of departure for his mis­ sionaries, was deported in accordance with "Mission Paragraph" sionary activity. They were the basis for his reflection on both 418 of the Treaty of Versailles. For a time he stayed in Berlin, secular and theological problems at home and in the overseas but he was finally able to locate a home in Ehingen, a village mission of the church. With a wealth of illustrations from such in Franconia, where as a "rustic" he quickly put down roots. basic human structures, urtumliche Bindungen as he calls them, The ensuing period of waiting for permission to return to East Gutmann's slogan in his own practice and in all his publications Africa was filled with literary work. Earlier (in 1914) he had was "back to the primordial ties."19 published his Volksbuch der Wachagga (Chapbook of the The three primordial ties Gutmann encountered in Africa­ Wachagga), a collection of legends, tales, fables, and anecdotes clan, neighborhood, and agegroup-were then in such pristine clarity that he had heard among the Chaggas. This book, including its that he thought he had found in them an approach for the gospel sensitive preface and profound introduction, had attracted at­ in constructing Christian congregations. Indeed, those three re­ tention far beyond missionary circles. Martin Kiichler writes: lationships are still to be found everywhere in the world. Recent research has shown that even in the large cities 'of the Western Gutmann's knowledge of these people has penetrated to an unusual world, with their extreme individualism, the primordial ties con­ depth. It is significant and programmatical for his subsequent sci­ tinue to play an important part. For Gutmann they were the entific work when Gutmann says, "The so-called primitive races absolute basis of true Christian life: in the power of God, it are not childish organisms and easily manageable as some believe. is the primordial ties through which people become true human Not only does the spirit of past generations live within them, beings, capable of receiving Christ. And the spiritual and ethical but extinct cultures also smoulder within their souls. Would, there­ attitudes that bring inner unity to the human race, despite the fore, that in addition to bringing in the disintegrating influences most pronounced outward diversity, are developed in those same of our civilization, the colonial powers might come up soon, and relationships. He was mindful in all his research of what he with increasing emphasis, with constructive and considerate de­ conceived to be the major task of mission: the struggle to preserve velopment programs, so that the indestructible life forces do not the values of the communal structure intact. From such eth­ flare up unexpectedly like flames from a ruined structure, but that they be engaged creatively and effectively in indigenous forms nological perceptions he drew conclusions that made him a pioneer for service in the total community."13 in missiology and enabled him to participate in the movement of culture criticism in his homeland.s?

166 Occasional Bulletin Despite his universal concerns, the practical issue of building The entire life of every Chagga is based upon unhesitating up the congregation was Gutmann's predominant effort through­ recognition of his or her place in this age-old social structure out his entire stay in Africa. With forceful singlemindedness he of the tribe-a triple relationship according to clan, neighborhood, concentrated on the one problem that was central in German and age group: missio-theological thought from the time of Karl Graul to World War II: utilizing indigenous structures in building up the national Two considerations regarding these ethnological observations of church. Gutmann are of crucial importance: (1) He accords them a universal validity-beyond the purely Af­ All of Gutmann's utterances rest on his basic anthropological con­ rican context. The three sociological points of reference as ana­ viction .that a man is to be addressed not as an individual but lyzed in East Africa-blood, soil, and age-shape the basic, as a member of an organic whole. Thus Gutmann embraces Wilhelm though varying, forms of every human community. Wundt's contention that individualism is to be overcome and the community, in all of its originality and independence, to be ac­ (2) Without this arrangement healthy human life is not possible, knowledged. The individual in the community, the individual according to Gutmann.P through the community, the individual for the community-this is the keynote of Gutmann's ethnology, ecclesiology, and mis­ It was Gutmann's main sociological contention that a people is sionary activity. With the organic-natural relationship man is called composed not of individuals but of the units named above, and to freedom by God. The phenomenon of conscience, as he observed that the dissolution of these units signifies national death. For it ethnologically, also points in this direction: Conscience is the Gutmann this was a theological as well as a sociological ob­ organ of equilibrium of the soul, which requires only minor re­ servation. He was concerned with religious anthropology. siliency so long as its bearer, living in an inclusive community, is unvariedly and uniformly governed by its impulses and life rhythm.21 The social forms recognized by Gutmann reflect the will of the Creator, hence he calls them "ties in conformity with creation, or primordial ties," for whose absolute validity he passionately contends.... Decisive, in his view, was the Chagga system of relationships The structural pattern of all human social life, as delineated between relatives, regulated to the last detail and assuring-help by Gutmann, now has a mortal enemy---civilization. This brings and protection to the individual. The pedagogic and social duties uprooting, proletarization, isolation, displacement of human by ma­ of each member toward one's children, nieces and nephews, par­ terial values. Money becomes a substitute for brother and neighbor, ents, and siblings are defined by age-old traditions. In the exami­ dehumanizing and dissolving all mutual obligations.24 nation of the bride and groom at the wedding, or in the customs surrounding baptism, for example, Gutmann sought to strengthen There is only one remedy to restore the health of a people: the existing system of relationships and put it to work for a "Return to God's Way," as the title of one of his books puts Christian understanding of family life within the congregation. it. In other words, "make a determined effort to rebuild or re­ The clan in Chagga life is a comprehensive entity, based activate what remains of the basic cells of the indigenous com­ on biological relationships, which obliges all members to maintain munity." Salvation is to be found not in organization-the mere both internal and external solidarity. The disappearance of the aggregation of like-minded individuals-but in the preservation chieftainship, however, threatens the entire institution with dis­ of the living organism which the Creator provided. integration. In places wher~ the clan organization as such has As a young and inexperienced missionary, with imperfect deteriorated, the neighborhood may provide the necessary sub­ knowledge of the Chagga language, I became Gutmann's successor stitute.22 "Neighborhood" is a highly important term in African at Easter time in 1938. I do not know how I could have managed culture. It is not to be understood as a merely geographical term, the task of pastor to this congregation, scattered over a large people living in close proximity to one another. "Neighborhood" area and numbering about 5500 souls, had it not been carefully in African understanding is "neighborliness," a relationship of organized down to the last Christian farmstead. About 20,000 friendship and mutual assistance. To have a neighbor is to have people lived in the whole middle Chagga area. The congregation a helper on whom one can rely in all circumstances and with was divided into neighborhoods, each with its own elders. A whom one enjoys fellowship. There is a reciprocity of assistance district, composed of several neighborhoods, was presided over and protection. Gutmann described the organization that devel­ by a church elder who came to be called District Elder. He served oped in their social order under the supervisors of the canals as mediator only if a neighborhood was unable to settle its own which,_ fed from the Kilimanjaro glaciers and forest region, irrigate disputes, most of which were easily regulated without his in­ the Chagga gardens. He attempted to employ the same kind of volvement. Each neighborhood recognized its obligation to care structure in providing for church elders in each congregational for the poor and the sick and to reclaim lost members. In such neighborhood to organize meetings and to settle matters of church tasks as community work, road building, schools, churches, and discipline. housing for teachers and evangelists, these neighborhoods were Young boys in the neighborhoods, encouraged by their elders, making remarkable progress long before the government inau­ begin to establish bonds of mutual relationships in their games. gurated and implemented its policy of "community services." These bonds are later sealed in tribal initiation ceremonies, when Fathers and godfathers together brought their children for the boys are assigned places in the overall organization. The entire baptismal registration on Friday evenings, accompanied by the male Chagga population is thus organized for war and peace neighborhood elders. This provided a rich opportunity for in­ in easily activated age fellowships. Gutmann adapted this traditional struction in the meaning of baptism. Matters of church discipline system in baptismal and confirmation classes, relating each group were regulated in the neighborhoods, where people knew one of two or three young people with a young man or woman another so well that deception was hardly possible, and the mis­ a few years older for mutual assistance throughout their lives. siona·ry's counsel was sought only in the most difficult cases. This Schildschafi, or Fellowship of the Shields, came to have great The sharing of mutual concerns between church elder and mis­ significance in the lives of the youth and of the congregation sionary pastor was a source of blessing to the congregation. as a whole. Since the effectiveness of such a system depends to some

October.198O 167 extent upon the personality and personal qualifications of the lies the root of his greatness. Precisely because of his intensive leaders, there were naturally some failures. Nevertheless, a con­ involvement with a single tribe in East Africa, he was able to gregation organized into neighborhoods-especially into a understand and love them as no other European did. Volkskirche-can perform its services much better than an atomized Gutmann's preaching and writing were focused on presenting congregation of individuals. Such neighborhood organizations Christ to people of animistic faith, revealing to them that the help to explain the fact that the African countries are not yet, "Lord of Heaven" in whom they unknowingly believed is the and show no signs of soon becoming, welfare states. A well­ father of Jesus Christ. Among a people already in the throes functioning neighborhood, even when its services are imperfect, of civilization's invasion upon their traditional lifestyle, his mis­ helps to provide for the poor and the aged. Saint Paul's injunction, sionary method was to utilize the ancient relationships of clan, "Bear ye one another's burdens" (Gal. 6:2), was not forgotten neighborhood, and age groups as divine gifts and vehicles for in the discussions of problems at congregational meetings. the propagation of the gospel. In the process he brought new Whatever criticisms may be made of Gutmann's exegesis missionary incentives to both his home church and the African in claiming a biblical basis for his sociological observations, it church. The evidence of his effectiveness is that today the entire cannot be maintained that the congregational structure he ad­ population of Old Moshi is baptized. vocated is either unbiblical or antibiblical.25 As I have already suggested, Gutmann's sociological insights have a contemporary significance and a wider application than we once thought. Some of his critics maintain that primordial The Legacy of Gutmann ties reflect only a certain historical stage in the development of a people, during which they play an important role, but after What is the significance of Bruno Gutmann's legacy for the Af­ which they are less relevant. Recent studies, however, affirm rican indigenous church? The Chagga tribe, along with all other the continuing importance of extended-family ties in Western Africans, will find untold treasures of ethnological material about city life. See, for example, the North American study Kinship their forefathers, customs, and faith in his five hundred pub­ in Urban Setting, published by Bert N. Adams in 1968. In lications. Such superb monuments of Chagga culture as Mitteilungen, (March 1972), a "German research fellowship" re­ Stammeslehren der Chagga (his corpus of Chagga law or Chagga ports that in a representative cross-section of people in Hamburg, tribal precepts) witness to the extremely high standard of African 48 percent viewed their relationship to 'relatives as "very im­ tribal culture, often hopelessly underestimated because its man­ portant"; 41 percent saw it as "important"; and only 11 percent ifestations were undivulged to white people and largely unre­ considered it "unimportant." Thus the primordial ties are still corded before they fell prey to the onslaught of a new age. significant to missionary strategy-not merely in Africa but ev­ Gutmann's writings can provide valuable aid in the present strug­ erywhere, even though they may be more stable in a rural envi­ gle of Africans for a new identity. ronment than elsewhere. Gutmann was a master of the Chagga language and something Gutmann has been criticized for the two-kingdoms concept of a poet. He produced a hymnbook for the congregation and, in his writings. In response to this criticism, we must insist that in 1938, a translation of the New Testament, fruits of thirty his theological ideas were rooted in Luther's doctrines and years of language study. A diligent foreigner can learn the gram­ catechisms, that he was trained at Leipzig University, and that mar and vocabulary of a Bantu language, but few Europeans he was in full accord with the leading theologians of his time. are capable of mastering its wealth of imagery. Gutmann was To that extent he was a product of his own day and, as such, one who did have a command of the metaphorical nuances. I he should not be singled out for criticism at this point. once asked Nahum Mrema, a teacher, whether the people were The problem of "creation orders," prominent in Geman theo­ able to understand the Kichagga spoken by Gutmann. Nahum logical discussions in the 1920s and 1930s, arose in part through laughed aloud and replied, "Gutmann? He knows Kichagga better Gutmann's writings. Werner Elert includes marriage and family than all the rest of us put together." My question arose from among such orders. He calls them Seinsgefiige, the texture of ex­ the fact that Gutmann's German writings and lectures were istence or structure of being. In Die Familie der Gegenwart, Rene phrased in a manner difficult for Germans themselves to un­ Konig says that they are older than human culture itself, being derstand, the reason so few of them have been translated. found even among the higher animals.P These relationships share Gutman was a dedicated missionary. I heard him remark the result of the fall in all humankind, and are therefore subject on several occasions, not entirely without pride, "I have never to abuse and sometimes destruction. Yet I agree with Gutmann's been a parish pastor, but I am thankful that I have been able insistence that they can be sanctified along with the whole created to remain a missionary all my life." Following the example of order in Jesus Christ, and that they are a seedbed of fertile ground Saint Paul in 1 Corinthians 9:20, 22-23, he wanted to become for the gospel. a Mchagga (an accepted member of the Chagga tribe); and he Bruno Gutmann was an original thinker. We are indebted was able to achieve it in a relatively short lifespan only because to him for initiating much of the modern interest in examining he dedicated himself so completely to the Moshi people. In this the structure of the Christian congregation and the ways in which self-limitation-he did not even learn to speak Kiswahili well- it can, in the here and now, reflect the coming kingdom of God.

Notes

1. I, C. Hoekendijk, Kirche und Volle in der deutschen Missionstoissenschaft, 3. Gutmann's personal notes in typescript. Erlangen, Verlag der Evang. edited and adapted by Walter Pollmann (Munich: Christian Kaiser Luth. Mission, 1965. Verlag, 1967). 4. Ibid. 2. Complete bibliography of Gutmann's writings is in Ernst [aschke, 5. Ibid. ed., Bruno Gutmann Afrileaner-Europiier in nachstenschaftlicher 6. Wilhelm Riehl, Die Familie (Stuttgart, 1854). Cf. Max Horkheimer, Entsprechung (Stuttgart: Ev. Verlagswerk, 1966), pp. 215ff. Studien ·uber Auforifiit und Familie, (Paris, 1936), pp. 49f. where we

168 Occasional Bulletin read: "Die Familie besorgt als eine der wichtigsten erzieherischen der Lebensarbeit D. Dr. Bruno Gutmanns," a pamphlet published Machte die Reproduktion der menschlichen Charaktere, wie sie das in honor of Gutmann's seventy-fifth birthday, Erlangen, 1951. gesellschaftliche Leben erfordert und gibt ihnen zum grossen Teil 11. In German: Dichien und Denken der Chagganeger: Beifriige zur die unerlassliche Fahigkeit zu dem besonders gearteten autoritaren ostafrikanischen Volkskunde (Leipzig: Verlag der Evang. Luth. Mission, Verhalten von dem der Bestand der biirgerlichen Ordnung in hohem 1909). Masse abhangt." 12. See bibliography in E. [aschke. ed., Bruno Gutmann, pp. 215ff. 7. Gutmann's personal notes. 13. Preface of Volksbuck der Wachagga, pp. 19f. 8. See "Karl Graul," in Stephen Neill, N. P. Moritzen, and Ernst Schrupp, 14. M. Kuchler, "Dr. Bruno Gutmann," p. 7. eds., Brockhaus Lexikon zur Weltmission (Wuppertal: Verlag R. 15. Both books published in Leipzig. Brockhaus, and Erlangen: Verlag Evang. Luth. Mission, 1965); J. C. 16. See especially his Christusleib und Nachstenschaft (Feuchtwangen: Hoekendijk, Kirche und Volk, pp. 71-75, 139-71; cf. Neill and Moritzen, Frankenverlag, 1931). Geschichte der christlichen Mission (Erlangen: Verlag der Evang. Luth. 17. See Iaschke, ed., Bruno Gutmann, bibliography. Mission, 1964), pp. 366f£., a translation of Christian Missions 18. Preface of Dichien und Denken. (Harmondsworth, Middlesex, Eng.: Penguin Books, 1964). 19. Ibid., and Peter Beyerhaus, Die Selbstiindigkeit der [ungen Kirchen als 9. Wilhelm Wundt, professor of inductive philosophy at the University Missionarisches Problem (Wuppertal/Barmen: Verlag der Rheinischen of Leipzig, organized his course on socially conditioned processes, Missions-Gesellschaft, 1959), p. 90. or phenomena of the human psyche, chiefly in the volumes of his 20. P. Beyerhaus, Selbstiindigkeit, p. 88. Psychology of Nations. Language, art, myths, religion, society, law, 21. Ibid., p. 89. culture, and history, the divisions of this series, are themes that recur 22. Ernst [aschke, unpublished manuscript, "Bruno Gutmann: His Work, throughout Gutmann's writings. A theological dictionary, Die Religion His Thoughts, and His Life" (230 pages), pp. 15-16, 53-55. in Geschichte und Gegentoart (RGG), vol. 5, p. 2052, says that Wundt's 23. Beyerhaus, Selbstiindigkeit, p. 90. work "does not receive due attention from the theologians. This is 24. Ibid. especially true of his Ethics and the last volume of his Psychology 25. Walter Holsten, Das Euangelium und die Volker. Beifriige zur Geschichte of Nations. He is the moral philosopher of the collective will. It is und Theorie der Mission (Berlin/Friedenau: Buchhandlung der he who asserted that the relationship of community to individual Gossnerschen Mission, 1939), essay on Bruno Gutmann's exegesis, existence is the problem of problems, and he did not try to solve pp.89ff. it collectivistically." 26. Rene Konig, Die Familie der Gegentoart (Munich: Becksche Schwarze 10. Martin Kuchler, "D. Dr. Bruno Gutmann: Lebenslauf und Wurdigung Reihe, 1977), vol. 116, pp. 9, 13.

The Reformation and Mission: A Bibliographical Survey of Secondary Literature

Hans Kasdorf Introduction

he intent of this article is neither to review nor to critique Second, I have selected items that deal quite specifically with T the writings dealing with world mission in the Protestant Martin Luther (1483-1545) and his concept of world mission, Reformation era; rather, it is to classify, introduce briefly, and or Heidenmission-Gentile mission-as the literature has it. then list secondary literature written on the subject. Without Third, the Reformed Reformers-notably John Calvin (1509­ any claim of being exhaustive I submit what I have thus far 64) and Huldreich Zwingli (1489-1531)-have received consid­ been able to collect on the intriguing topic of the Protestant erable attention in the literature. The fact that the man of Geneva Reformation touching the matter of world mission. Catholic writ­ receives more credit for being mission-minded than the master ings are not included. of Zurich does not appear to be an unjust assessment of either. First, there are more than twenty-five titles which deal with Finally, I list separately English and German materials that the Reformation and mission in general. It is to be noted that treat the Anabaptist missionary vision and activity. With rel­ some authors are not altogether unbiased, depending on their atively few exceptions, mission historians have overlooked the theological persuasion or denominational loyalty. In such instances actively dynamic witness and evangelistic zeal of the so-called the level of objectivity is relative and the matter of classification Radical Reformers. becomes somewhat of a problem. There are, for example, several titles that indicate a general topic, yet in their orientation they may be more Lutheran than Reformed, or more Anabaptist than The Protestant Reformation and Mission in either Lutheran or Reformed. General

At the risk of oversimplification I suggest three distinguishable views that have become traditions in this field of research over Hans Kasdorf is head of the Department of World Mission, Director of tbe the past one hundred years. All three aim for objectivity; yet Church Mission Institute, and Associate Professor at the Mennonite Brethren one is more negative, one more positive, and one more neutral Biblical Seminary in Fresno, California. in its conclusions. But each has gained considerable support.

October,1980 169