Vol. 20, No.1 International January 1996 Bulletin To Evangelize or Proselytize?

re Western Protestantmissionaries whoworkin areasof widespread problem. But as Paul Loffler has cautioned, despite A the world where Christian churches date back many agreement in principle, "the distinctions [between proselytism centuries evangelizing or proselytizing? and evangelism] are not so easily drawn in practice" (Dictionary Proselytism has been characterized as "the corruption of of the Ecumenical Movement, 1991). We offer this issue of the witness." But as Cecil Robeck observes in our lead ar ticle, "One INTERNATIONAL BULLETINin hopes of moving the discussion for­ group's evangelization is another group's proselytism ." For ward. three decad es the problem of proselytism ha s been the special concern of ecumenically minded Protestant, Orthodox, and Ro­ manCatholic leaders.Robeck's survey of the process brings us to On Page a significant new development: an invitation to those most often charged with proselytism- evangelicals and Pentecostals-to 2 Mission and the Issue of Proselytism join the di scussion. Cecil M. Robeck, Jr. In an in-depth study of the situa tion in the Middle East, or 10 Proselytism, Mission, and the Bible "West Asia/North Africa," David Kerr, quoting a Lebanese Eugene P. Heideman theologian, asserts that in a truly ecumenical environment, the 12 Mission and Proselytism: A Middle East evangelizers would find opportunity to rev ive nominal Chris­ Perspective tians "in and for their own traditions." But in the absence of David A. Kerr healthy ecumenical relationships, "evangelism itself ... becomes the casualty of 'sheep-stealing' mission." 18 Noteworthy Miroslav Volf analyzes the situation in Eastern Europe, as 22 Response to David A. Kerr seen by the Orthodox and Roman Catholic churches: Protestant Gabriel Habib missionaries, "equipped with the latest fishing gear, are eagerly 24 Annual Statistical Table on Global Mission: fishing for poor souls in the Orthodox pond, left partly unat­ 1996 tended during decades of Communist rul e." Protestants, how­ David B. Barrett ever, see such objections as confirmation of the need for their gospel w itness. Responding to Volf, Leonid Kishkovsky adds 26 Fishing in the Neighbor's Pond: Mission and that abu sive criticism of Orthodox theology, worship, and wit­ Proselytism in Eastern Europe ness "is often the first point of Protestant witness made in an Miroslav Volf Orthodox context." 31 Response to Miroslav VoH Eugene Heideman's biblical study revolves around the dis­ Leonid Kishkovsky tinction between "conve rt" and "proselyte ." He concludes that 33 My Pilgrimage in Mission the situations we face today find little parallel in the New ArnulfCamps,O.F.M. Testamen t era. He also concludes that the Christian convert who succeeds in avoiding being labeled a proselyte may nevertheless 36 Book Reviews face the dil emma of cultural and religiou s alienation. A convert' s 37 Fifteen Outstanding Books of 1995 for Mission experience may mi rror that ofJesus himself, who "came to wh at Studies was his own, and his own people did not accept him." There is a grow ing consensus today that proselytism is a 46 Dissertation Notices kind of evangelistic malpractice, and that it continues to be a 48 Book Notes of Missionary Research Mission and the Issue of Proselytism

Cecil M. Robeck, Jr.

roselytism is a blight on the veracity of the Christian little about evangelicals. One need only note the action of Arch­ P message and on the effectiveness of Christian mission. bishop Iakovos, archbishop of the Greek Orthodox Archdiocese Almost weekly one can pick up a local newspaper or Christian of North and South America, who issued an encyclical letter in periodical and find a story in which the members of one group September 1994 declaring Seventh-day Adventists, the Assem­ are charged with attempting to lure members of another group blies of God, and Pentecostals to be "religious groups which are into their ranks.' The heat and animosity generated by such notof theChristiantradition.t'-Portunately, the damagehasbeen allegations and activities hold explosive potential in many parts somewhat ameliorated through the issuance of a corrective that of the world.' declares that "most congregations of the Assemblies of God, Proselytism, as G. R. Evans observes, "is a sign that the sense Pentecostals and Seventh-day Adventists are of the Christian of sharing a common mind has broken down.":' This breakdown Tradition. Some are not."? may be observed at two levels. First, it can be seen in the Much more positive is the work undertaken in a joint evan­ multitude of Christian communities that do not respect or recog­ gelization project called Mission Volga." Beginning in the spring nize the genuineness or fullness of ecclesial claims madebyother of 1992 some leaders in the Russian Orthodox Church and a communities that call themselves Christian. Second, ·it can be number of evangelical parachurch leaders worked out an evan­ observed in our inability or unwillingness to work together on a gelistic program that resulted in 100,000 people responding to commondefinition of terms. To date, one group'sevangelization invitations; through a series of televised events, Mission Volga is still another group's proselytism. was seen by some 25 million people. Besides the disparity between definitions of the problem, The ignorance of some evangelicals often leads to what can even the assumptions that undergird certain definitions are not only be called proselytism. On other occasions, such as occurred shared by all. Evans argues, "If I think you are already in Christ with Mission Volga, there may be cooperative efforts that are in his Church where you are, I shall not want to win you for my both evangelistically effective and successful in avoiding the Church. Indeed, I shall regard you as already a member of it."" proselytism label. But in still other situations, the charge of But many of us can think of situations in which this basic proselytism would appear to be unwarranted. Rules that are assumption is not shared, and evangelistic or missional activity unilaterally declared regarding geographic or cultural bound­ continues unabated. As a result, sincere efforts of Christian aries are clearly debatable. Consider, for example, unchurched witness maybe seenas proselytism, creatingdivision rather than Hispanic Catholics who are contacted by evangelizing Protes­ reconciliation. tants. On one hand, any charge that such Protestants do not take What is proselytism? How is it being defined? And who is defining it? It is notmy concern to redefine or to do away withthe term "proselytism" but to explore its common usages in such a One group's evangelization way as to preserve the legitimate place for a noncoercive, sensi­ tive evangelism. is another group's In January 1994 Armenian Orthodox Catholicos Karekin II prose!ytism. visited the United States. While he was in SouthernCalifornia, he shared some of his concerns about the interface between the Orthodox and evangelicals. Since the collapse of Communismin Hispanic history and culture seriously or that they do not under­ Eastern Europe, he reported, many evangelicals have made trips stand the Roman Catholic theology of baptism must be an­ to that region of the world to engage in what they call evange­ swered.? On the other hand, some Roman Catholic leaders, such lism. Some of them met with Catholicos Karekin himself. When as Cardinal Augusto Vargas Alzamora, are prepared to recog­ they did, they found him dressed in clerical attire, wearing a nize that "thenumber of baptized Catholics who live a life totally cross. Althoughtheyknewwhohe was, theyneverthelesspressed indifferent to their faith is dramatically changing the face of the him on the question of whether or not he knew Jesus. culture.":" Whatever might have once been said about a strong "They ignore the fact that Eastern Orthodox Christians are Hispanic Catholic culture must now be modified. justthat-Christians," he protested. Hewenton to pointoutthat Although proselytism possesses a neutral or positive mean­ "Christianity is not something we have inherited from the West ing in the Bible," today most connotations are derogatory. But it but something that has been with us since the beginning of the is equally clear that despite widespread agreement about the Christian era.:" Such stories are common among Orthodox lead­ negative character of proselytism, definitions differ dramati­ ers in Eastern Europe and the former Soviet Union, and they cally, depending upon who employs the term. A few examples serve notice to evangelicals on the whole that they could use will make the point. some lessons both in theology and church history-not to men­ tion the kindness and common courtesy of 1 Corinthians 13:4-5. The Orthodox and the Issue of Proselytism Evangelicals know remarkably little about Eastern Ortho­ doxy. But this is not the total story. The Orthodox know far too Although concern over proselytism against the Orthodox is not new, events in Eastern Europe over the past half dozen years Cecil M.Robeck,Jr., is Associate Professor ofChurch Historyand Ecumenics, have highlighted the problem. The uninvited entry of Protestant Fuller Theological Seminary, Pasadena, California. missionaries into the Orthodox communities of the Middle East

2 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH spans more than a century and a half. As Norman A. Horner has International Bulletin noted, the charge of proselytism may have emerged when Prot­ estant missionaries were disappointed in their efforts to evange­ of Missionary Research lize Muslims, so that they turned their attention instead to Established 1950 by R. Pierce Beaver as Occasional Bulletin from the members of the various Orthodox communities already present Missionary Research Library. Named Occasional Bulletin of Missionary in the region." A number of studies on the subject have been Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH undertaken by the Middle East Council of Churches and indi­ 1981. vidual members of the council." In more recent years, the Orthodox Church throughout Published quarterly in January, April, July, and October by Eastern Europe and the former Soviet Union has been deeply Overseas Ministries Study Center troubled by what it perceives to be an invasion of groups bent 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. upon proselytizing those whom it understands to be part of its Telephone: (203) 624-6672 Fax: (203) 865-2857 Editor: AssociateEditor: Assistant Editor: For some groups in the Gerald H. Anderson James M. Phillips Robert T. Coote former Soviet Union, zeal Contributing Editors Catalino G. Arevalo, S.J. Gary B. McGee Thomas F. Stransky, C.S.P. outruns knowledge. David B. Barrett Wilbert R. Shenk Charles R. Taber Samuel Escobar Mary Motte, F.M.M. Tite Tienou Barbara Hendricks, M.M. Lesslie Newbigin Ruth A. Tucker legitimate flock." Many groups-from historic Protestant de­ Norman A. Horner C. Rene Padilla Desmond Tutu nominations to younger churches, independent evangelists, David A. Kerr Dana L. Robert Andrew F. Walls parachurch organizations, and so-called sects, cults, and new Graham Kings Lamin Sanneh Anastasios Yannoulatos religious movements-have rejoiced at the new freedoms avail­ able in the whole of Eastern Europe and the former SovietUnion, Books for review and correspondence regarding editorial matters should be addressed to the editors. Manuscripts unaccompanied by a self-addressed, or Commonwealth of Independent States (CIS).15 Many have stamped envelope (or international postal coupons) will not be returned. taken advantage of the situation to carry their message into Eastern Europe and the CIS. Sometimes they are sensitive to the Subscriptions: $18 for one year, $33 for two years, and $49 for three years, cultural and religious histories of the region, but often they are postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ not. Zeal frequently outruns knowledge. scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, It is equallyclear that the OrthodoxChurch, dominantin this Visa, MasterCard, or International Money Order in U.S. funds. Individual region for a millennium, counts on its cultural link with the past copies are $6.00; bulk rates upon request. Correspondence regarding sub­ to move ahead after the era of Soviet suppression. Yet the scriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. seventy-year presence of Communism, with its intense persecu­ tionof the churches, has producedan enormousspiritualvacuum. Advertising: The nationalchurches, Orthodox and otherwise, find themselves Ruth E. Taylor with inadequate resources to fill this vacuum. Protestant and 11 Graffam Road, South Portland, Maine 04106, U.S.A. othergroups from the West are enteringthe regionwitha distinct Telephone: (207) 799-4387 advantage. They are often able to afford to do things that the Orthodox churches can still only dream of." Articles appearing in this journal are abstracted and indexed in: As a result of this "invasion," the primates of the Orthodox Bibliografia Missionaria IBZ (International Bibliography of churches issued a formal statement on March 15, 1992, in which Christian Periodical Index Periodical Literature) they charged that the traditional Orthodox countries are now Guideto People in Periodical Literature Missionalia Guideto Social Science and Religion in Periodica Islamica being viewed as "missionary territories" by a variety of groups Periodical Literature Religious andTheological Abstracts that are setting up missionary networks and proselytizing. Of IBR (International Bibliography of Religion Index One:Periodicals particular note in this statement is the reference to the then­ Book Reviews) unresolved Uniate issue in the Ukraine, Romania, East Slovakia, the Middle East, and elsewhere; as well as the rise of Protestant Index, abstracts, and full text of this journal are available on databases fundamentalist (and evangelical) missionary activity "in Ortho­ providedby EBSCO, H. W. WilsonCompany, Information Access Company, dox countries which were under communist regime."17 The and UniversityMicrofilms. Also consultInfoTrac database at many academic primates maintain that the behavior of Protestant fundamental­ and public libraries. For more information, contact your online service. ists (and evangelicals) is inappropriate, and that the outsiders' view of these countries as terra missionis is unacceptable, "since Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors and not necessarily of the Overseas Ministries Study Center. in these countries the Gospel has already been preached for many centuries."18 Genuine mission, the primates go on to point Copyright© 1996byOverseasMinistries StudyCenter.All rights reserved. out, is properly "carried out in non-Christian countries and among non-Christian people."19 Second-class postage paid at New Haven, Connecticut. The cultural and ecclesial insensitivity of some contempo­ POSTMASTER: Send address changes to INTERNATlONAL BULLETIN OF rary groups has been extremely disturbing to Orthodox and MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. other Christians who paid a severe price for their faithfulness in ISSN 0272-6122 the midst of Communist oppression. Such insensitivity needs to be challenged. But it also appears that the Orthodox, who admittedly are ill

January 1996 3 prepared to rush into a fully democratic, societal pluralism, have in the category of "rapacious wolves," other Catholic voices overreacted. In late 1994 the theological commission of the certainly did.26Evangelicals and Pentecostals are viewed as the RussianOrthodoxChurchrecommendedto the governingsynod most substantive part of the "problem of the sects" in Latin that it withdraw from membership in the World Council of America."Pentecostals are especially singled outby the bishops Churches "in protest over continuing 'missionary intrusions' in of California and of the Sonoranregion of Mexico as being among Russia by other churches.?" Their claims seem to overlook the the "sects or new religious groups ... most aggressive in their impact of the seventy-year reign of atheistic ideals, as though to proselytizing."28 As such, they would be viewed and treated deny that it had any effect. The region is claimed as "Orthodox," according to the 1986 Vatican report Sects, Cults, and New Reli­ which must be understood as "Christian," merely because in giousMovements. times past the Gospel has been preached there, the culture has This stance is grounded in the assumption of historical and been Christianized, and the Orthodox Church is entitled to cultural continuity. "Many ... Hispanic people have lived all cultural hegemony. The Orthodox have essentially defined their lives in a thoroughly Catholic environment and have been proselytism so broadly that any missionary or evangelistic activ­ formed as Christiansby the tradition, culture, piety and religious ity undertaken by non-Orthodox within these countries is la­ practices of the CatholicChurch.'?" But this is an unfairjudgment beled illegitimate, and those who are active in such practices are on two counts. First, it does not take seriously the presence of frequently described as thieves. evangelicals who are themselves Hispanic and who have been part of the Hispanic culture for a century or more. Second, Roman Catholics and the Issue of Proselytism evangelicals are being told that even though vast multitudes of Hispanic people rarely ever darken the doorway of a church, A similar situation exists in Latin America, where it is the Roman they should be considered Christian; they remain Roman Catho­ Catholic Church that raises the charge of proselytism. The argu­ lic and are therefore off-limits to non-Roman Catholic mission. ments used by Roman Catholics in Latin America, which are "We feel," write the bishops of Alta and Baja California, that deepIy rooted in claimsto culturalhegemony,are similarto those evangelicals display "a lack of understanding and appreciation used by the Orthodox elsewhere. SimilarIy, alleged proselytizers both of the rich history of the Catholic faith in Hispanic culture are accused of theological and cultural insensitivity. and of the theology of baptism."30 At Vatican II, the Roman Catholic Church condemned Over against the "sects" the bishops list the "historic proselytism. In its "Decree on the Church's Missionary Activity" churches"-the Orthodox Church, Protestant churches stem­ (Ad gentes), the council noted, "The Church strictly forbids that ming from the Reformation, and the Anglican Church. These are anyone should be forced to accept the faith, or be induced or viewed as ecumenical because of their search for Christian unity enticed by unworthy devices.'?' No one should be "forced to act and their respect for "all religious beliefs.'?' This suggests that against his convictions nor is anyone to be restrained from acting very little, if any, evangelization is being undertaken by these in accordance with his convictions in religious matters.?" churches in Latin America, which may account for their relative It is noteworthy that while the council wished to safeguard lack of growth as compared with evangelicals throughout that people from coercion, inducements, and enticements, it did not region. These churches do not challenge Roman Catholic claims wish to discourage mission. This is stated clearly in the "Decree to cultural hegemony and thus do not threaten the place of on the Apostolate of Lay People" (Apostolicam actuositatem). "A Roman Catholicism in Latin American life. member who does not work at the growth of the body to the Latin America is not the only region of the world where the extent of his possibilities," the bishops noted, "must beconsidered Roman Catholic Church has been concerned about the issue of useless both to the Church and to himself" (italics mine). Mem­ proselytism. In preparation for the special synod of African bers were encouraged to engage in evangelization as well as acts bishops in 1994, a working paper titled "Evangelizing Mission of of charity. In order to safeguard these acts of charity from the Church in Africa" astutely described both the problems and criticism such as the charge of proselytism, the bishops encour­ the possibilities for the evangelizationof Africa by RomanCatho­ aged members to look for the imago Dei in those to whom they lies, one of the problems being the rapid growth of what are sought to minister. "The liberty and dignity of the person helped termed "sects and new religious movements." Among these must be respected with the greatest sensitivity," they argued. groups are included the many African Independent Churches, "Purity of intention should not be stained by any self-seeking or whichare accused of embracing an "unyieldingfundamentalism desire to dominate. The demands of justice must first of all be or aggressive proselytizing." Other groups are also charged with satisfied. "23 proselytism, defined as "pressuring people to conversion by In 1993 Cardinal Cassidy, president of the Pontifical Council methods unworthy of the gospel, and offensive propaganda for Promoting Christian Unity, made a helpful distinction be­ against fellow Christians." Competition between groups is also tween "sects" and those who may at times exhibit sectarian portrayed as problematic within the African context, especially attitudes."This distinction, he noted, was made as a result of two in relation to such things as "initial proclamation [evangeliza­ important dialogues that have included evangelicals and Pente­ tion], rivalries over schools, the siting of churches and the pre­ costals." senting of candidates for public office.'?' In spite of these welcome and obvious changes at the upper Two documents produced over the past decade-one offi­ levels ofthe Romancuria, the wordon the streetisthatevangelicals cially in relation to the Pontifical Council for Promoting Chris­ continue to be viewed and treated as though they were prosely­ tian Unity, and the other a more recent and unofficial statement tizing sectarians, especially in Latin America. A speech thatJohn produced in the United States-have addressed the subject of Paul II gave on October 12, 1992, in Santo Domingo, Dominican proselytism. In eachof these cases, evangelicals havecontributed Republic, as he began the Episcopal Conference of Latin Ameri­ to the discussion in significant ways. The second of the two can Bishops,clearlyemployedthe language of"sects" to describe statements. "Evangelicals and Catholics Together: The Christian non-Catholic movements. While it is unclear whether the pope Mission in the Third Millennium," has produced considerable intended to include evangelicals and, in particular, Pentecostals reflection, discussion, and consternation on the part of the con­

4 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH stituencies of both traditions. It is obvious from the wording of Commission released "Common Witness and Proselytism: A the title that the drafters capitalized on some of the hard work Study Document" and recommended that it be studied by the done by certain bilateral texts and on some of the documents of Joint Working Group, which had been established in 1965 to Vatican II. The document charges both evangelicals and Catho­ facilitate common agenda items between the WCC and the lics withattempting"to win I converts' from one another's folds." Vatican. The Joint Working Group went on to recommend that It condemns the practice of "sheep stealing" because it under­ the member churches of the WCC also examine the document." mines Christian mission, reflects poorstewardship, and involves In "Common Witness and Proselytism" the definition of practices thatviolate the Gospel. The drafters recognize thatboth proselytismfocuses on "wha teverviolates the rightof the human faith communitiespossess the"opportunityand meansof growth person, Christian or non-Christian, to be free from external in Christiandiscipleship." They call for respect for those who are coercion in religious matters, or whatever, in proclamation of the "active adherents of another Christian community" and for the Gospel, does not conform to the ways God draws free men to decisions made by people who have joined one group or the himselfin response to his calls to serve in spirit and in truth." The other. They condemn various forms of coercion, the bearing of document describes various actions that should be avoided, false witness, the presentation of unjust and unbalanced carica­ actions thus identified as proselytizing activities. Included is the tures and stereotypes, and other unworthy practices. Also con­ condemnation of coercion, whether physical, moral, or psycho­ demned is "denominational or institutional aggrandizement," logical, which would tend to deprive human beings of freedom examples of which are not given; this is a charge, like the use of of choice and full autonomy. Here the document points out that coercion, that shows up repeatedly in recent documents on "certain abuse of mass communications can have this effect." proselytism." Offers of aid, whether "open or disguised," given with the In some respects, the earlier document, Evangelical-Roman expectation that someone would receive them if he or she con­ Catholic Dialogue on Mission (ERCDOM), is more thoughtfully verts, are condemned. The offering of inducements, exploitation constructed. Proselytism, according to ERCDOM, is a perversion of weakness, the raising of suspicions about others, improper of genuine evangelism, a form of "unworthy witness." The motivations linked to "social, economic, or political pressure," drafters explore the reasons for proselytism, including defini­ and the use of "unjust and uncharitable references" about other tional problems over categories of church members such as religious communities are also included in the broaderdefinition "lapsed," "inactive," and "nominal," and the problems inherent of proselytism." in the ecclesiological distinction between the "visible" and the A decade later, Norman Horner authored a helpful histori­ "invisible" church. Finally, drawing from the 1970 document cal overview of discussions on proselytism. He concluded that "Common Witness and Proselytism" (produced by a joint theo­ especially in the Middle East, where the Orthodox had lived for logical commissionof the Roman Catholic Churchand the World centuries as a highly restricted minority, other Christians, in­ Council of Churches), they emphasize three aspects of the docu­ cluding Catholics, Protestants, and what he called a "a variety of ment. Proselytism occurs wherever the evangelizer's motive is small, sectarian groups," needed to develop betterdefinitions for unworthy, the methods are unworthy, or the message is "unjust evangelism and proselytism, and a better understanding of the or uncharitable" in its portrayal of the other's faith community." culture in which these ancient Orthodox churches exist." In 1988-89, Raymond Fung, secretary for evangelism for the Proselytism and the World Council of Churches WCC, published a series of letters on the topic, which have now been collected in his book Evangelistically Yours. He began by Proselytism has been on the agenda of the World Council of noting that proselytism constitutes "sheep-stealing or coercive Churches at least since 1954. Following the Evanston Assembly, the Central Committee of the WCC appointed a commission to study the subject of proselytism and religious liberty. This was As the issue of common undertaken because of "difficulties which had arisen affecting relationships between member churches."35 The commission witness is lifted up, there produced its report in July 1956. It was revised by the Central will be a decrease in Committee, July 28-August 4, 1956, and finally passed at the New Delhi Assembly in 1967 and published that fall under the proselytism. title "Christian Witness, Proselytism, and Religious Freedom."> Providingthe groundwork for continuingdiscussionswithin the council itself, "Christian Witness" also held implications for and improper attempts to convert." Fung went on to ask also the relationship between council members and churches that about the concrete circumstances that give rise to proselytism. were not part of the council. Proselytism, which was termed a His collection of letters from Ethiopia, the United States, Costa "corruption of witness," included such actions as cajolery, brib­ Rica, the Philippines, Pakistan, and the Netherlands is revealing. ery, intimidation,placingan organization'ssuccessbeforeChrist's Fung concluded his study by referring to the 1970 document honor, comparing one's strengths with the weaknesses of others, "Common Witness and Proselytism" and by offering several bearingfalse witness against other churches, and the replacing of observations. He suggested that as the issue of common witness love for souls with self-aggrandizing motives." It is worth ob­ is emphasized, there will be a corresponding decrease in serving that this paper was adopted by the WCC at a time when proselytism. He called for theological and missiological ex­ a number of Orthodox groups joined the council and when the changes on the subject. And he urged his readers to engage in International Missionary Council was incorporated within the preaching the Gospel without worrying about whether one's structure of the WCC.38 own group would grow as a result." The WCC continued to work on the topic throughout the During the 1990s, the World Council of Churches has been 1960s, in particular, with the Roman Catholic Church immedi­ engaged in another major study on the issue of proselytism. ately following Vatican II. In May 1970 a Joint Theological Certain staff members of the WCC met in the Orthodox Center in

January 1996 5 Chambesy, Switzerland, on February 24-27, 1993. The results of A troubling understanding of proselytism is one that is that meeting were subsequently published under the title "To­ receiving considerable attention within many conciliar and Ro­ wards Responsible Relations in Mission." The group stated that man Catholic circles and that is also beginning to receive discus­ "commitment to evangelism is inseparable from the commit­ sion in evangelical circles." It involves the idea that the evange­ ment to the unity of the Body of Christ." Of most significance is lization of people of other living faiths may ultimately prove to the claim thatparticipants in this study group"shared the reality be an act of proselytism. Certainlywithincountries suchas those of the pain that unilateral and insensitive mission activity has in which Islam is the dominant religion, anti-Christian evangeli­ caused." "Invasion" language is used to describe the "proselytiz­ zation laws exist. The Islamic majority clearly labels violations of ing activities of sects and new religious movements" and the these laws as acts of proselytism. But it is troubling that many "unilateral mission work by churches, groups and agencies who Christians seem to be coming to similar conclusions. are not members of the WCC."43 Evangelicals, however, are bound to insist that the message The report attempts to thinktheologicallyaboutthe relation­ of the Gospel is intended to go out both to the Jew and to the ship between proselytism and "communion of churches." One Gentile (Rom. 1:16-17). Evangelicals hold, therefore, that the result is that if the idea of koinonia is allowed to serve as a basis message of God's salvation, made available uniquely and ulti­ for understanding the church, "competitionin missionactivities, mately in Jesus Christ, is something to be proclaimed to every proselytism, the creation of parallel church structures and inter­ personand to everyrace. TheJewishpeople, and peoplesof other ference inthe life ofalreadyexistingchurcheswouldbe avoided.v" living faiths, are no exception to Jesus' Great Commission in In August 1993 the Fifth World Conference on Faith and Matthew 28: 19-20. Order of the WCC convened in Santiago de Compostela, Spain, The World Council of Churches clearly held to this position with the issue of proselytism again on the agenda. Perhaps more in the past. In its 1948 Assembly convened in Amsterdam, the than at any time since 1970, new concerns were factored into the WCC received a report entitled "The Christian Approach to the discussion. The idea of a fuller koinonia was central to the Jews," in which this issue was spelled out explicitly: "All of our meeting. Proselytismwasviewedas includingtheuseof coercive churches stand under the commission of our common Lord, 'Go and manipulativemethods in the act of"evangelism" thatlead to ye intoall the world and preachtheGospel to everycreature.'The the distortion of "the real though imperfect koinonia Christians fulfillment of this commission requires that we include the already share.":" Jewish people in our evangelistic task.'?" The conference delegates proposed that the WCC undertake Because the Holocaust lay in such close proximity to the a new study of "mission, evangelism, and proselytism," for founding of the WCC, it is understandable that the WCC and its which they offered a four-point rationale. First, Christians who various constituencies should seek greater understanding of the are not part of the WCC are often charged with proselytism, but Jewish people and their faith. Dialogue between a number of seldom are they part of the discussion in which such charges different WCC member denominations and the Jews, as well as emerge. This needs to change. Second, those who have suc­ between Roman Catholics and Jews, has raised a number of very cumbed to the "proselytizing" efforts of others are seldom if ever important questions about the covenantal relationship between debriefed by the community they leave. Representative "pros­ God and theJews, betweenGod and the church, andbetweenthe elytes" should be included in future discussions; their testimony church and the Jews before God. But the verdict is still out on may have value. Third, churches that are losing their sheep need whether, on theological grounds, Israel still has a "valid cov­ to have an opportunity to ask why. Fourth, a forum is needed in enantwithGod" or whetherthe churches mayneed to "proscribe which the accusers and the accused may face one another in a all proselytism of [ews.":" constructive way such as is outlined in Matthew 18. The latter position, set forth by Allan Brockway, is at best Finally, two affirmations emerged from the group. First, it premature, but it is not difficult to detect movement in this was affirmed that most persons engaging in proselytism "do so direction by some of the member churches of the WCC. Simon out of a genuine concern for the salvation of those whom they Schoon observes that in recent years "the wec and its member address.":" Second, it was acknowledged that churches that churches [have moved] away from the missionary approach to show signs of spiritualvitality in "faith, life, and witness" appear the Jews towards a dialogical relationship between the churches to be relatively immune to losses resulting from proselytism. and the Jewish people." For many, this has beenaccompanied by Georges Lemopoulos reports that, in follow up to the meet­ a parallel movement away from direct missionary effort. Dia­ ing in Spain, the WCC's UnitII has pursued the subject, and that, logue, as the Presbyterian Church (USA) noted in its 1987 study in cooperation with Faith and Order and Unit II, the Joint "A Theological Understanding of the Relationship Between Working Group has completed a study document titled "The Christians and Jews," "is not a cover for proselytism."50 The idea Challenge of Proselytism and the Calling of Common Witness." that proselytism and dialogue-real, genuine, give-and-take dialogue-eould go hand-in-hand violates the meaning of both The wee and Interreligious Proselytism terms. From an evangelical perspective, the point of disagreement In spite of all these conferences and study groups, proselytism comes when evangelization and proselytism are equated." In an persists as a major concern. This is true for two reasons. First is increasingly pluralistic world, when dialogue is set against a the collapse of Communism in the former Soviet Union and the negative idea such as proselytism, and when proselytism is changing social and religious landscape that has followed. Sec­ viewed as a synonym for evangelism, the implications are en­ ond is the transformation or broadening of ecumenical commit­ tirely unacceptable to evangelicals. mentsbysome members of theWCC to includeJews and, for that Eugene Stockwell has recently noted that the issue of plural­ matter, membersof otherworld religions. In thefirst instance,we ism is posing a whole new set of questions for the church. If can see the rise of concern as is evidenced by the cries of the dialogue qua dialogue replaces evangelism or mission, one must Orthodox. In regard to the second, we need to look briefly at the ask, Does the missionary mandate of the church get lost? Do the issue of what might be called interreligious proselytism. exclusive claims of Jesus Christ, and therefore the claims of the

6 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Gospel, get lost as well? What happens if some churches or even sion. Fourth, since those who most frequently invoke the charge the WCC ultimately decides that a "pluralism of faiths" is actu­ of proselytism against younger churches were themselves in ally God's intention rather than the long-held idea that God earlier times engaged in similar activities, the older churches intends "that everyone on earth should be a Christian"?" Is the may well run the risk of self-incrimination. Fifth, it would be next step to suggest that the evangelization of people of other wrong to judge evangelicals as not having any sympathy for the "living faiths" is in fact proselytism and therefore ought to be wrongness or inappropriateness of proselytism, for they have banned? publicly recognized its evils. I believe that most evangelicals would agree that those who Conclusion have a demonstrably active living faith in Jesus Christshould not be treated as persons to be evangelized. I also believe that Speaking from an evangelical perspective, I conclude with five evangelicals would agree that any form of evangelization that is observations. First, definitions and applications of the term coercive, deceptive, or manipulative in nature is unworthy of the "proselytism" differ, depending upon who defines them and name and should be labeled as proselytism and condemned. The where they are applied. Second, those who use the term have term "proselytism," however, cannot be applied indiscrimi­ defined itfor evangelicals rather than with evangelicals. Third, nately to all evangelistic activity. Space mustbe left for legitimate when the term is defined for another group and then unilaterally evangelistic efforts directed at persons of other religious commu­ applied to that group, the issue becomes one of ecclesial oppres­ nities when the affiliation of such persons is merely nominal. Notes------­ 1. Alta/Baja California Bishops, "Dimensions of a Response to Pastoral Challenges" (3d draft, July 1989, Unit on Faith and Unity, Proselytism," Origins: CNS Documentary Service 19,no. 41 (March 15, Middle East Council of Churches). The latter document was submit­ 1990): 666-69; John Paul II, "Opening Address to Fourth General ted to the executive committee of the MECC and distributed to the Conference of Latin American Episcopate," Origins22, no. 19 (Octo­ churches under the title "Proselytism, Sects, and Pastoral Chal­ ber 22, 1992): 321, 323-32, especially sec. 12, p. 326; Mary Mycio, lenges: A Study Document." "America Losing Luster in Ukraine," LosAngelesTimes,June 1, 1993, 14. See, for example, "Message of the Primates of the Most Holy Ortho­ p. H2; Mac Margolis, "A Wave of Religious RevivalSplits Brazil," Los dox Churches," Ecumenical Trends21, no. 4 (April 1992): 57-60. AngelesTimes,July 6, 1993,p. H6;John-ThorDahlburg,"RussianLaw 15. George Otis, [r., and his staff at the Sentinel Group in Seattle, Curbs Foreigner Preaching, Seeking of Converts," LosAngelesTimes, Washington, gave a report, "The Holy Spirit Around the World," in July 14,1993,p. A4;"LebanonMeetingStatementRejectsProselytism," "Rebuilding the Fires of Faith," Charisma 18, no. 6 (january 1993):55­ Origins23, no. 10 (August 12, 1993): 166-69; Gary Haynes, "Brazil's 56,58-59, in which the breadth of work undertaken in the whole of Catholics Launch 'Holy War,' " Charisma 19, no. 10 (May 1994): 74­ Eastern Europe by new groups is displayed. The work of Pentecos­ 75; R. W. Dellinger, "Evangelicals View Hispanic Evangelization tals and charismatic groups is viewed as evangelism and mission Differently," Tidings (Archdiocese of Los Angeles), July 8, 1994, pp. activity. It is noted, however, that "proselytizing by cults is another 10-11. problem in the former Soviet republics. Mormon, Hindu, Baha'i and 2. In particular, I think of recent attempts to pass legislation in the Buddhist groups are recruiting members, as are various proponents Commonwealth of Independent States that would restrict a great of occult and New Age doctrines" (p. 59). deal of evangelization and that would have the potential of aiding 16. On this point, see the irenic, enlightening article by Leonid more repressive elements in the current parliament. Kishkovsky, "Orthodoxy at a Crossroads," Catholic World 237, no. 3. G. R. Evans, The Church and the Churches: Toward an Ecumenical 1417 (january/February 1994): 15-16. Ecclesiology (Cambridge: Cambridge Univ. Press, 1994), p. 70. 17. "Message of the Primates," p. 58. Since the message was issued in 4. Ibid. 1992, the Uniate problem has been largely resolved. See the work of 5. David Finnegan, "Armenian Pope Delights Faithful, Audiences the Pontifical Commission for Russia, "Principles and Norms: Evan­ DuringValleyVisit," SanGabriel ValleyNews,January 15,1994,p. A8. gelization and Ecumenism in Former Soviet Territories," Origins22, 6. Archbishop Iakovos to the Pastors and Reverend Priests of the Greek no. 5 (june 11, 1993): 301-4, as well as the report of the Joint Orthodox Archdiocese of North and South America, September International Commission for the Theological Dialogue between the 1994,p. 1.See"ArchbishopCalls Pentecostals Non-Christian," Chris­ Roman Catholic Church and the Orthodox Church, "Uniatism, tianity Today39, no. 1 (january 9, 1995): 42. Method of Union of the Past, and the Present Search for Full Com­ 7. Protocol no. 13 from the Reverend Dr. Milton B. Efthimiou to the munion," Ecumenical Trends22, no. 8 (September 1993): 4-7. Reverend Fathers of the Greek Orthodox Archdiocese of North and 18. "Message of the Primates," p. 58. Leaders from two former Soviet South America, May 22, 1995. republics, the Ukraine and Armenia (the one political, the other 8. See R. Vito Nicastro, [r., "Mission Volga: A Case Study in the ecclesiastical), have made similar comments in the American press. Tensions Between Evangelizing and Proselytizing," Journal of Ecu­ Mary Mycio quotes Dmytro Karchynsky of the Ukrainian National menical Studies 31, nos. 3-4 (1994): 223-43. Assembly as ridiculing the missionaries who preach on Kiev's 9. "Dimensions of a Response to Proselytism," p. 667. Independence Square. "They come from a country that didn't exist 10. Alejandro Bermudez, "Evangelizing All Over Again," Our Sunday 300 years ago to preach in a country that was Christianized 1,000 Visitor,June 11, 1995, p. 12. years ago." "Even more galling," reports Mycio, "they use Russian 11. In the Old Testament the original proselyte was a Gentile foreigner translators" ("America Losing Luster in Ukraine," p. H2). and came under the protection of God in the midst of Israel (Exod. 19. "Message of the Primates," p. 59. 22:21; Deut. 29:10-15). Later, as they assimilated into the whole of 20. "Ecu News," Ecumenical Trends24, no. 2 (February 1995): 16. Israel's life, proselytes were seen as Gentiles who believed in Israel's 21. Ad gentes 13. God, with or without the mark of circumcision. The term appears in 22. Dignitatis humanae ("Declaration on Religious Liberty") 2. the NewTestamentonlyfour times (Matt. 23:15;Acts 2:10;6:5;13:43). 23. Apostolicam actuositatem 2, 8. On human dignity, see also Gaudiumet Only in Matt. 23:15 is there a negative connotation to the term. spes("The Church in the Modern World") 26 and Dignitatishumanae. 12. Norman A. Horner, "The Problem of Intra-Christian Proselytism," 24. It is indeed gratifying and significant to note Cardinal Cassidy's International ReviewofMission 70 (1981): 314-15. informed and carefully nuanced distinction between"sects or new 13. Cf. George Sabra, "Proselytism, Evangelisation, and Ecumenism," religious movements" thatdo notparticipate in ecumenicaldialogue Theological Review 9, no. 2 (1988): 23-36; "Proselytism, Sects, and and those groups that have participated in ecumenical dialogue,

January 1996 7 even if on a relatively limited scale. He notes, "We must be careful, based uponthe rejectionof the theologyof the other,notmerely upon however, not to confuse the issue by lumping under the term 'sect,' misunderstanding or an overemphasis on some aspect of baptism, as groups that do not deserve that title. I am not speaking here, for the bishopshavesuggested. See "Perspectiveson Koinonia," Pneuma: instance, about the evangelical movement among Protestants, nor TheJournal oftheSocietyforPentecostal Studies12,no. 2 (Fall 1990):125­ about Pentecostalism as such. The PontificalCouncil has had fruitful 31, especially sees. 41, 47-51. See also Cecil M. Robeck, [r., and Jerry dialogue and significant contacts with certain evangelical groups L. Sandidge, "The Ecclesiology of Koinonia and Baptism: A Pentecos­ and with Pentecostals. Indeed, one can speakof a mutual enrichment tal Perspective," Journal of Ecumenical Studies 27, no. 3 (Summer as a result of these contacts" (Edward Idris Cardinal Cassidy, 1990): 504-34. "Prolusio" [given at the Meeting of Representatives of the National 31. "Dimensions of a Response to Proselytism," p. 667. Episcopal Commissions for Ecumenism, Rome, May 5-10, 1993], in 32. "Evangelizing Mission of the Church in Africa," Origins 22, no. 39 the Pontifical Council for Promoting Christian Unity's Information (March II, 1993): 653, 665-84; see secs. 87-89 and 81-86. Service, no. 84 [1993/11I-IV]: 122). While the Pontifical Council for 33. "Evangelicals and Catholics Together: The Christian Mission in the Promoting Christian Unity has made it clear that many evangelicals Third Millennium," First Things 43 (May 1994): 15-22 (quotations and Pentecostals do not fall under the categories that are the focus of from p. 21); and Meeking and Stott, Evangelical-Roman Catholic the 1986 document Sects or New Religious Movements: Pastoral Chal­ Dialogue on Mission, pp. 89-91. For criticisms of "Evangelicals and lenge(Rome: Secretariatfor Promoting Christian Unity, May3,1986), CatholicsTogether," seeJohnG.Taylor, "Catholic-EvangelicalAgree­ much of the language of the document leaves open the possibility ment Criticized by Latino Baptists," San Gabriel (Calif.) ValleyNews, that bishops may apply this work to evangelicals and Pentecostals. May 28, 1994, p. All; and "Evangelical Catholic Statement Criti­ This seems particularly the case in Latin America. See "Vatican cized," ChristianCentury 111, no. 17 (May 18-25, 1994): 520-21. Reports on Sects, Cults, and New Religious Movements," Origins16, 34. Meeking and Stott, Evangelical-Roman Catholic Dialogue on Mission, no. 1 (May 22,1986); 2-10. Haynes, "Brazil's Catholics Launch 'Holy pp.89-91. War,' " highlights the work of Bishop Sinesio Bohn in this regard. 35. "Christian Witness, Proselytism, and Religious Liberty in the Setting Quite understandably, Latin American Protestants resent being of the World Council of Churches," Ecumenical Review 9 (1956): 48. referred to as sects, a term they reserve for groups such as the The document is published on pp. 48-56. Mormons and Jehovah's Witnesses. 36. "Revised Report of the Commission on 'Christian Witness, 25. On these two dialogues, see Basil Meeking and John Stott, eds., The Proselytism, and Religious Liberty,' " Ecumenical Review 13 (Octo­ Evangelical-Roman Catholic Dialogue on Mission, 1977-1984 (Grand ber-September 1961): 79-89; Evanston to New Delhi, 1954-1961: Rapids, Mich.: Eerdmans; Exeter, Devon: Paternoster Press, 1986); Report of the Central Committee to the Third Assembly of the World and Pneuma: TheJournal of the Societyfor Pentecostal Studies 12, no. 2 Councilof Churches (Geneva: WCC, 1961), pp. 239-45. (1990): 77-142. 37. "Revised Report," pp. 80, 82. 26. John Paul II, "Opening Address to Fourth General Conference of 38. Paul Leffler, "Proselytism," in DictionaryoftheEcumenical Movement, Latin American Episcopate," Origins 22, no. 19 (October 22, 1992): ed. Nicholas Lossky et al. (Geneva: WCC Publications; Grand Rap­ 326, sec. 12. In an interesting exchange on this issue, of which I have ids, Mich.: Eerdmans,1991),p. 829;cf. Horner, "TheProblemof Intra­ been a part, Edward L. Cleary, O.P., wrote "John Paul Cries 'Wolf': Christian Proselytism," p. 305. Misreading the Pentecostals," Commonweal 119, no. 20 (November 39. "Common Witness and Proselytism: A Study Document," Ecumeni­ 20, 1992): 7-8, in which he lamented the pope's language, which calReview 23 (1971): 9. tends to feed old stereotypes, especially about Pentecostals. In re­ 40. Ibid., p. II, sec. 8; pp. 18-19, sec. 27. See also p. 17, sec. 25. sponse, I wrote a letter to the editor that was printed under the title 41. Horner, "The Problem of Intra-Christian Proselytism," pp. 312-13. "What the Pope Said," Commonweal 119, no. 22 (December 18, 1992): 42. Raymond Fung, Evangelistically Yours: Ecumenical Letterson Contem­ 30-31. In n1Y letter I affirmed Cleary's point and applauded the porary Evangelism (Geneva: WCC Publications, 1992), pp. 188,219­ pope's recommendations to his bishops on steps to stop the problem 23. of "fleeing sheep." The pope had suggested that the flock was not 43. "Towards Responsible Relations in Mission: Some Reflections on receiving adequate feeding from the church. I argued that the very Common Witness, Proselytism, and New Forms of Sharing," Inter­ issues the pope addressed to the bishops were the issues that nationalReview of Mission 82, no. 326 (April 1993): 235, 236, 238. Pentecostals and evangelicals had lifted up throughout this century. 44. Ibid., p. 238. A rebuttal to my letter came from James Chichetto, C.S.C., "Dubious 45. Thomas F. Best and Gunther Gassmann, eds., On The Way to Fuller Tactics," Commonweal 120, no. 2 (January 29, 1993): 2, in which he Koinonia, Faith and Order Paperno. 166 (Geneva: WCC Publications, argued that evangelicals and Pentecostals are indeed "rapacious 1994), p. 256. wolves" bent upon "destructive proselytism." Cleary submitted a 46. Ibid., p. 257. subsequenteditionprinted under the title "El maltratode la jerarquia 47. See, for instance, the review article by John G. Stackhouse, [r., cat6lica a los pentecostales," Pastoral Popular (Santiago, Chile) 44, no. "Evangelicals Reconsider World Religions: Betraying or Affirming 226(March20, 1993):15-17. An excerptfrom my letterto Commonweal the Tradition?" ChristianCentury 110 (September8-15, 1993):858-65, was printed at the end. in which the author studies the recent thought of Clark Pinnock and 27. Ken Serbin, "Latin America's Catholics: Postliberationism?" Chris­ John Sanders. tianity and Crisis 52, no. 18 (December 14, 1992): 405-6; Bishop 48. The Theology of the Churches and the Jewish People: Statements by the Ricardo Ramirez, "TheCrisis in Ecumenism Among HispanicChris­ WorldCouncilofChurches andIts MemberChurches; with commentary tians," Origins 24, no. 40 (March 23, 1995): 663. by Allan Brockway, Paul van Buren, Rolf Rendtorff, and Simon 28. "Dimensions of a Response to Proselytism," pp. 666-67. Schoon (Geneva: WCC Publications, 1988), p. 5. 29. Ibid., p. 667. The Orthodox make a parallel argument in Eastern 49. This action is suggested by Allan Brockway in "Final Reflections," Europe. Theology of the Churches and the Jewish People, p. 186. 30. Ibid. The relationship between faith and culture or Gospel and 50. Ibid., pp. 173, 114. culture is clearly an area that RomanCatholics and Pentecostalsneed 51. The Presbyterian Church does not employ "evangelization" and to study together, but it would be inaccurate to suggest that Pente­ "proselytization" synonymously. Brockway, who at the time this costals simply misunderstand the nature of Christian baptism as book was published was program secretary for Jewish-Christian practiced by Roman Catholics. In "Perspectives on Koinonia," the relations at the WCC, appears to be at odds with the Presbyterians in reportfrom the third quinquenniumof this dialogue, it was apparent this matter. that there was much about baptism on which Pentecostals and 52. Eugene L.Stockwell, "ConciliarMissions," in Toward theTwenty-first RomanCatholicshave agreement. But there is also muchon the topic Century in Christian Mission, ed. James M. Phillips and Robert T. over which they disagree, and some of those disagreements are Coote (Grand Rapids, Mich.: Eerdmans, 1993), p. 25.

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Eugene P. Heideman

he charge of proselytism is frequently raised against while the ger was to have full rights to hospitality and justice in T churches and mission agencies, typically coming against Israel, they were not proselytes in the later sense of the term. those involved in explicit evangelistic outreach. In suspicion By the time of the intertestamental period, the meanings of about another's motives, however, it may also be leveled even ger and proselytos had changed. Both were employed to denote against those who are involved in relief and development activi­ "those Gentiles who undertook the complete observance of the ties. "In discussion of the issue, proselytism is often given a very Jewish law and were admitted into full fellowship with Israel. broad definition, such as: Proselytism embraces whatever vio­ For proselytization three things werenecessary, (1)circumcision lates the right of the human person, Christian or non-Christian, (in the case of males), (2)baptism (for ritual purification), (3) the to be free from external coercion in religious matters, or what­ offering of sacrifice."? Proselytes were no longer seen as Gentile ever, in the proclamation of the Gospel, does not conform to the "strangers" but as "newborn" members of the Jewish commu­ ways God draws free men to himself in response to his calls to nity. serve in spirit and in truth."! Proselutoe occurs four times in the New Testament, always with reference to Gentiles who are recognized by the Jews to be Convert versus Proselyte proselytes. Three of the references are to persons who have responded favorably to the gospelmessage (Acts 2:10;6:5; 13:43). In the following study of biblical evidence, we take note of a The fourth reference, Matthew 23:15, is Jesus' objection to what dictionary's distinction between a convert and a proselyte: the Pharisees do to a proselyte in making the person a slave to their laws. (In these texts several recent English translations Convert commonly implies a sincere render proseluto« as "convert." This and voluntary change of belief; it is, blurs the distinctionbetween"con­ therefore, the designation preferred Convert, proselyte are synonyms [in that] vert" and "proselyte." An indi­ by the church,the party,or the school bothdenote a person who has embraced another vidual may become a Christian of thought of which such a person creed, opinion, or doctrine than the one he has convertwithoutchanginghis com­ becomes a new member.... Proselyte previouslyaccepted or adhered to. Convertcom­ ... may suggest less a reverent or munity identity; a proselyte, how­ monly implies a sincere and voluntary change of ever, is onewho,by definition, can­ convicted and voluntary embracing belief; it is, therefore the designation preferred than a yielding to the persuasions not convert without leaving his and urgings of another, be it an ear­ by the church, the party, or the school of thought former community and entering a nest missionary or zealot or some­ of which such a person becomes a new member. new one.) one with less praiseworthy motives. . . . Proselyte basically denotes a convert to Full-blown proselytes, in the ... Proselyte is often the designation another religion.... In general use ... the term New Testament sense of the word, chosen by the members of a church may suggest less a reverent or convicted and are remarkably few in the Old Tes­ for one formerly of their number voluntary embracing than a yielding to the per­ tament. There is not a single report who has been converted to another suasions and urgings of another, be it an earnest of a male born outside Israel who faith.' missionaryor zealotor someone withless praise­ was circumcised and joined the life We can easily agree that the worthy motives (ye compass sea and land to of the covenant community; the exercise of coercion and the viola­ make one proselyte-Matt. 23:15). Proselyte is two most prominent outsiders to tion of the rights of human persons often the designation chosen by the members of enter fully into the life of Israel is not consistent with the Gospel. a church for one formerly of their number who were women-Rahab the prosti­ The most heated objections to has been converted to another faith. tute of Jericho (Josh. 2:1-3; 6:22-25) proselytism arise whenpersons are Webster's New Dictionary of Synonyms, 1984 and Ruth the Moabitess (Ruth 1:6­ understood to transfer their loyalty 18; 4:7-22). Another case of Gen­ andmembership from one religious tiles joining the covenant commu­ community or church to another. Are such persons converts, or nity involves the Gibeonites, who succeeded in doing so only are they proselytes? through trickery (Josh. 9:3-27) and apparently were not circum­ In the Greek Old Testament proselytos (proselyte) occurs cised. frequently and is used to translate the Hebrew ger,which means We can perhaps account for this lack of examples of pros­ "resident alien" or "sojourner in the land." At this point "pros­ elytes becoming incorporated into the household of faith by elyte" had not yet taken on the religious meaning it later ac­ circumcision by noting that the Jewish Scriptures do not antici­ quired. Within Israel, there was to be one law for both Israelites pate that the people of other nations will become proselytes and theger /proselytos (Lev. 24:22). The Israelites were to love the within Israel. Rather, the expectation is that the nations will aliens in their midst (Deut. 10:19) and were not to oppress them accept the wisdom of the Torah (Deut. 4:6-8). Through the Torah (Lev. 19:33-34) .Uncircumcised aliens werenotto be permitted to and the seed of Abraham, God will bless all the families of the partake of the passover (Exod. 12:48-49). We note, then, that earth (Gen. 12:3). People of other nations are not called upon to enter into the people of Israel; the call to them is, "Make a joyful noise to the Lord, all the lands! Serve the Lord with gladness" (Ps. Eugene Heideman, Secretary for Program, Reformed Church In America 100:1-2). Israel is to "declare God's gloryamong the nations" (Ps. (retired), wasa Reformed Church missionary in south India. 96:3). In this context we can understand Jonah's call of Nineveh

10 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH to repentance. Naaman, commander of the army of the king of understood to change loyalty from their own to the Christian Syria, who confesses that he will serve the Lord (though his community, often accompanied by a change in political alle­ theology is not a paragon of orthodoxy), is not required to be giance. (In my work as a missionary in India, it was often the case circumcised before he returns to Syria. He is simply told, "Go in that comparatively little objection was raised when persons of peace" (2 Kings 5:1-19). Conversion to the God of Israel does not other faiths professed admiration for and even faith in Jesus and require becoming a proselyte. Converts may remain in their participated in Christian worship. But the minute such persons original community. were baptized, a storm would erupt.) The New Testament does The call to conversion in the New Testament is similarly not not provide us with much, if any, information about the reaction a call to a change of community so much as it is a call to new of friends and relatives of Greeks and Romans to the baptism of obedience to God in JesusChrist. During the years of the ministry converts, although it does inform us about the reaction when of Jesus, followers of Jesus continued to live as members of their economic interests were threatened (Acts 19:23-40). own communities, whether Jews, Samaritans (John 4:27-30), or Syrophoenicians (Mark 7:24-30). What Does Conversion Entail? On the Day of Pentecost, Peter calls upon the crowd of Jews and proselytes "from every nation" to repent and be baptized, In light of the above, we must now turn our attention to the but there is no indication that they are expected to change their question, To what extent should conversion to Jesus Christ entail community identity. On the contrary, the members of the early or require a change from one human community to another? Christian church continue to frequent the temple in Jerusalem Conversion and baptism did not mean a change in human and the synagogues to worship (Acts 2:46; 3:1; 14:1; 21:26). The community or citizenship in the New Testament. As we have Ethiopian eunuch, following his baptism, returns to Ethiopia to already noted, throughout the New Testament, Jews who are serve his queen (Acts 8:39). Cornelius, the Roman centurion, baptized remain Jews and continue to identify with the temple receives the Holy Spirit and is baptized, but he continues to live and the synagogue. The Samaritans, the Ethiopian eunuch, and and serve as a Roman military officer (Acts 10:44-48). The Cornelius the Roman do not change citizenship when they Gentiles in Antioch of Pisidia believe the Gospel without a sense become followers of Jesus. Rather than a change of affiliation in of having changed their community loyalties (Acts 13:48-49). the human community of converts, the undergirding idea of Suchbiblical evidence leads to the conclusion that contemporary being "inChrist" is to experience a new birth "fromabove" (John objections to proselytism reflect situations that did not come to 3:3) and to gain citizenship in heaven (Phil. 3:20). the fore in the biblical era. Baptismtoday is oftenviewed bothwithin the churchandby those outside as the rite that symbolizes the breach in relation­ Contemporary Issues ships whereby a person leaves one community to become a member of another. Baptism in the New Testament, however, We note three complaints aboutproselytism. First, in the contem­ did not have that character. porary world one hears the complaints of one set of Christian In the case of Jesus himself, baptism is said to be a baptism churches against the aggressive evangelism or churchmanship "to fulfill all righteousness" (Matt. 3:15). Jesus' words can be of otherChristians, who are oftencharged with"sheep-stealing." understood to mean that in his baptism, Jesus was totally iden­ One also meets the charge, especially on the part of ancient and tified with his people in their sins rather than cut off from them often persecuted churches, that newer Protestant sects and evan­ by his sinlessness. His baptism was a baptism into solidarity and gelists are arrogant and lack respect for the centuries-long faith­ ful witness and worship in those churches. In the NewTestament era, these long-term faultlines in the church had not yet arisen. In In the New Testament era, our modernera, we mustcontinue to heed Paul's admonition not to be trapped into divisive loyalties to Cephas, Apollos, Paul, or conversion and baptism did Christ (1 Cor. 1:10-17)-or by those divisions that have devel­ not mean a change in oped in subsequenthistory. We must continue to praywithJesus that his followers will all be one, that the world maybelieve (John human community. 17:21). Second, the objection in the Western world to proselytism has shifted from being a political/cultural issue to being a moral identification with the people rather than a distancing from his issue. In Europe before the seventeenth century, when the reli­ people. Baptism for Jesus was thus an "ecumenical" rather than gion of the prince was the religion of the people, a change of a "sectarian" rite. religious community was a political matter. During the Enlight­ In baptism the followers of Jesus become united with him in enment, when men such as Lessing and Locke knew all too well his mission of salvation and redemption (Mark 10:38-39; Rom. the sufferings of nations and a world torn apart by religious 6:1-4). In their union with Christ as the Servant and Son of God, strife, issues of personal liberty and tolerance came to the fore. they participate in his ministry of justice to the nations (Isa. 42:1­ Aggressive evangelism or public religious pressure began to be 4; 49:6), bringing good news to the poor, proclaiming release to viewed as disruptive of peace and thereby bordering on immo­ the captives and recovery of sight to the blind, and setting the rality. To the extent thatwe are childrenof the Enlightenment, we oppressed free (Luke 4:18-19). feel that we are being placed on the defensive on moral grounds Likewise, those who are joined to Christ are not to cut when charged with being proselytizers. themselves off from their own communities and families. On the Third, objections are raised by followers of non-Christian contrary, they are to consider their baptism the beginning of a religions. Their objection often is particularly related to their fear mission of solidarity with Christ and with others. of disruption of their cultures. and personal relationships, with How, then, are we to deal with the dilemma that becomes special force at the point when persons are baptized and are apparent when conversion to Christ entails a way of life that may

January 1996 11 threaten vital interests and arouse opposition? Within theJewish Nevertheless, believers may be faced with the reality of communityin the NewTestamentera, the issuesrevolved around being cut off by their own communities as they identify with circumcision and the law (Romans 2-3). In the Gentile commu­ Christ. On the one hand, we must oppose the sectarian spirit that nities, issues of sexual ethics, worship of idols, eating meat calls people to leave their humancommunities in order to join us. offered to idols (1 Cor. 5-10), and relationship to civil authority On the other hand, to be converted to Christ is also to enter into (Rom. 12:14-13:8) became flash points. Apart from the tension the koinonia of the church and to encourage cultural, social, and that might arise over these issues, the followers of Jesus were political patterns of life at odds with one's native culture and constantly urged to seek peace with their neighbors, to live nation-sometimes even with the Christian denomination or obediently to the laws of the land, and to pray for the emperor. churchin whichonewas raised. This dilemma cannotbe avoided Their suffering should be for the sake of faithful witness to Jesus so longas theCityof Manremainsintermingledon earthwiththe Christ alone (1 Peter 4). City of God. In conclusion, the New Testament evidence can be said to (1) Notes------­ encourage the followers of Jesus to bear faithful witness to Christ and his righteousness; (2) call people to repentance, conversion, 1. World Council of Churches, "Common Witness and Proselytism: A StudyDocument" (May 1970),in MissionTrends No.2:Evangelization, and baptism into the name of Jesus Christ; (3) encourage people ed. Gerald H. Anderson and Thomas F. Stransky, C.S.P. (Grand to participate in the koinonia around the Lord's Table and to Rapids, Mich.: Eerdmans, 1975), p. 178. build up the life of the church; and (4) to live as obedient, 2. Webster's New Dictionary of Synonyms (Springfield, Mass.: Merriam­ peaceful, and fruitful members of the humancommunityand the Webster, 1984), p. 189. communities in which they have their family and social relation­ 3. F. F. Bruce, The Acts of the Apostles, 2d ed. (London: Tyndale Press, ships. 1952), p. 85.

Mission and Proselytism: A Middle East Perspective

David A. Kerr

he approximately 10- 12 million Christians ofWest Asia / MECC's Fifth General Assembly in 1989.4 As the most ecumeni­ T North Africa (i.e., of the so-called Middle East) represent cal document on the issue in the West Asian/North African a kaleidoscope of Christian churches and cultural traditions.' perspective, it provides an appropriate starting point for this The great majority are Orthodox, members of the Oriental and essay. Eastern Orthodox churches, which account for more than 75 percent of the total Christian population of the region. Catholic Proselytism: The MECC Definition churches of both Eastern and Western (Latin) rites account for about another 20 percent. The evangelical or Protestant churches The MECC study document defines proselytism as "a practice form a minority of between3 and 4 percent.' These figures, based that involves attempts aimed at attracting Christians from a on David Barrett's calculations, relate to the churches that are particular Church or religious group, leading to their alienation today members of the Middle EastCouncil of Churches (MECC), from their Church of origin." It is treated as an issue of ecumeni­ probably the world's most inclusive regional ecumenical coun­ cal malpractice that contravenes biblical understandings of how cil. Successor to the predominantly Protestant Near East Council of Churches, it embraces four families of churches (Oriental Orthodox, Eastern Orthodox, Catholic, and Protestant), with the Assyrian Church of the East (so-called Nestorian) possibly join­ The underlying assumption ing in the future as a fifth family.3 is that a missionary vacuum This ecumenical achievement is a positive sign of reconcili­ ationbetweenthe indigenous churches, whichfor centuries have exists throughout the lived in disunity and mutual mistrust. It expresses their growing Middle East. willingness to resolve historical problems of division by a con­ certed witness to the Gospel's power of renewal and reconcilia­ tion in a politically torn region. Among the ecclesial issues on the MECC agenda is the God relates to humankind, how Christians relate to one another, problem of proselytism. This was the subject of a special report, and respect for the human right to be free from coercion in Proselytism, Sects, and Pastoral Challenges: A Study Document, religious matters. The problemis analyzed as havingpsychologi­ which the Commission on Faith and Unity prepared for the cal roots in "individual and group egoism," political manifesta­ tions in "feelings of cultural, political and economicsuperiority," DavidA. Kerr, a contributing editor, is Professor of Christianity in the Non­and institutional dimensions in "an overtrust in one's present Western Worldat theUniversityof Edinburgh andDirector ofthecenter ofthe methods and programmes." It is perpetuated by ignorance of same name. He wasformerly a professor in Hartford Seminary, Connecticut, Christian traditions other than those of one's own cultural or where hedirected theMacdonald Center for theStudy of Islam and Christian­political background, and it may include the willful "dissimula­ Muslim Relations. tion of the truth about them." Proselytism is therefore seen as the

12 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH opposite of authentic evangelism, which emphasizes "confi­ kingdomof Armenia. Here the church traces its foundation to the dence in God and His economy" as the basis of mission." apostles Thaddeus and Bartholemew. The Armenian monarchy The MECC document addresses two dimensions of the recognized Christianity as the national religion from the begin­ issue. In historical terms it is related to the "western missionary ning of the fourth century, even before the conversion of the strategy" of the medieval Catholic missions and their Protestant ByzantineemperorConstantine.? ArmenianChristianshaveever successors." The contemporary dimension is identified mainly since looked to Etchmiadzin as the seat of what they call their with "sects"-by which the MECC means millenarian or messi­ "catholicosate," which, in terms of Armenian canon law, has anic groups, independent "nee-missionary" groups of funda­ higher authority than a patriarchate." mentalist persuasions, groups that represent syncretistic forms Despite the diversity of cultural, linguistic, and social char­ of religious universalism,charismaticrenewalmovementswithin acteristics that they represented, the five patriarchates and the established churches, and new religious movements that claim Armeniancatholicosatepreservedthe commonfaith ofthe Nicean to draw upon Asian forms of religious spirituality." While Creed (325) until the early fifth century. This is remembered as proselytism in West Asia/North Africa occurs unconsciously as the period of "the undivided church." Over the following centu- well as consciously, its underlying presupposition is that a missionary "vacuum" exists throughout the region, where in­ digenous churches are considered to be lacking missionary motivation and resources," The refusal of one church With this understanding of proselytism, the present essay to recognize the validity of will examine manifestations of the problem in the complex another is the soil in which history of the Easternchurches' experienceof the Westernchurch and its missions. It will then review contemporary initiatives in proselytism is seeded. intra-Christian dialogue, one of the benefits of which has been the emergence of a clearer understanding of how the Orthodox churches understand Christian witness. Attention will be given ries this ecumenical fellowship proved vulnerable to centrifugal to the MECC's suggested remedies, and in conclusion we shall forces. The ecumenical Council of Ephesus (431) excommuni­ examine some of the contextual issues that shape the identity of cated the eastern members of the patriarchate of Antioch. To Eastern churches. escape the persecution of those whom the Byzantine rulers declared heretics, these Assyrian Christians took refuge in Per­ Historical Dimensions sia." Twenty years later the Council of Chalcedon (451) wit­ nessed doctrinal cleavage between the Copts (Egyptians) of Eastern patriarchates. For the indigenous West Asian/North Afri­ Alexandria, the remaining Syrians of Antioch, and the Arme­ can Christian communities, it is a matter of historic pride and nians of Etchmiadzin on the one hand, and the churches of contemporaryself-understandingthatChristianityhasbeencon­ Constantinople and Rome on the other." tinuously present throughout the region since apostolic times. Oriental Orthodox. Since Chalcedon, the Copts, Syrians, and The cities of Jerusalem, Antioch, Alexandria, and Etchmiadzin Armenians, together with the church of Kerala (India) and the are quite as important for Christians as are Mecca, Medina, and church of Ethiopia, have formed the family of OrientalOrthodox Jerusalem for Muslims, and Jerusalem for Jews. They are the churches. They are"autocephalous," or self-governing,butunited places where the apostles proclaimed the Gospel and founded in creed and liturgy. Each is inseparably identified with the the first churches that carried forward the Christian mission. people and culture in which it exists and in this sense can be In ecclesiastical language, they constitute the "patriarch­ described sociologically as ethnic churches. Contextually, this ates" of the East. They have always seen themselves as existing characteristic has been a source of strength throughout their in an equal apostolic relationship with the Western patriarchates histories and helps explain their remarkable tenacity to the of Rome and Constantinople. From the fourth century, Rome Christian faith, despite their being under Islamic rule. Their was accorded a spiritual primacy as primus inter pares, though numerical decline through the medieval centuries did notdimin­ without the universal authority that Catholics later invested in ish the quality of their spiritual life, which is evident in a wealth the papacy. Constantinople (originally known by its Greek pre­ of theological writing and liturgical expression." Today they Christian name of Byzantium) held political primacy within the continue to account for the majority of West Asian and North Byzantine Empire, to which most of the Eastern churches be­ African Christians. longed. But in ecclesial terms the Easterners have always insisted Eastern Orthodox. Afterthe Chalcedonianseparation,smaller on the coequal autonomy of each patriarchate as the institutional communities of Christians in Antioch and Alexandria remained reality of the biblical conception of the universal church; as the in communion with Constantinople and technically with Rome. human body is made up of many members, so the apostolic Often referred to as Melkites (fromArabic malik, meaning "king," churches are the members of the body of Christ. in reference to the Byzantine emperor), their orthodoxy is of the The patriarchates have always been the centers of Eastern Chalcedonian kind. In MECC ecumenical parlance they consti­ Christian liturgy, theology, witness, and church administration, tute the Eastern Orthodox family. Historically their presence has expressed in their ancient ethnic languages (Syriac and Aramaic been strongest in the cosmopolitan coastal regions of West Asia in Antioch and Jerusalem; Coptic in Alexandria). This continued and North Africa. Though historical links with the Greek church to be true long after the seventh century, when the rise of Islam, continue, especially in the patriarchate of Jerusalem, the Eastern its military conquests, and the extension of its political power Orthodox patriarchate of Antioch identifies itself as the churchof under the Islam caliphate reduced the Eastern patriarchates the Arabs." It has contributed in diverse ways to the develop­ socially to the role of Christianminorities in increasingly Muslim ment in the nineteenth and twentieth centuries of Arab national­ societies. ism and is committed to social coexistence with Islam. Relations To the northeastern frontier of the Byzantine Empire lay the between the Eastern and Oriental Orthodox, though strained in

January 1996 13 the past, have grown more intimate through a series of pan­ arrived in West Asia. In 1823 the first missionaries of the Ameri­ Orthodox conferences that began in Addis Ababa in 1965. can Board of Commissioners for Foreign Mission (ABCFM) Eastern Catholics. This historical survey has so far exposed began evangelistic work in Beirut and Mount Lebanon. The factors that resulted in the disunity of the Eastern churches. The Maronite patriarch greeted them with an encyclical that con­ refusal of onechurchto recognize the ecclesial validity of another demned their version of the Bible and forbade Maronites to is the soil in which proselytism is seeded. It was with the associate with the English bibliyyun ("biblicists"). In May of that extensionof WesternCatholicismintoWestAsia, in consequence year, Pope Leo XII backed the patriarch by issuing a further of Rome's denial of the ecclesial integrity of the Eastern patri­ condemnationof"a certainBible society" whichhad printedand archates under what it deemed as their heretical doctrines, that distributed a corrupt version of the Scriptures." the growth of proselytism began. The aim of the missionaries was the revival of "nominal To avoid generalization, it is important to emphasize at the Christians," who, by becoming "Christian in heart," were ex­ outset of this discussion that the oldest and largest indigenous pected to advance the evangelization of Muslims and Jews. The communityof WestAsianCatholics are the Maronites. Exactly as initial ABCFM policy was stated by Rufus Anderson as follows: we have seen to be the case with the Oriental and Eastern "not to subvert them [the indigenous churches]; not to pull them Orthodox sense of ethnic identity, the Maronites have strong down andbuild anew. It is to reform them; to revive among them ethnic ties to Lebanon, where land and faith have combined in ... the knowledge and spirit of the Gospel. ... It is not part of our the Maronite sense of being a national church. Their union with object to introduce Congregationalismor Presbyterianismamong Rome was gradually consolidated from the era of the Latin them.... We are content that their present ecclesiastical organi­ Crusades (between the eleventh and thirteenth centuries), and zation should remain, provided the knowledge and spirit of the though their ecclesiastical customs were subject to extensive Gospel can be revived under it."20 Latinization, they never lost their original Syriac identity, which This statement did not prevent the emergence of separate today they often proudly reaffirm. evangelical churches. Some of the missionaries found it impos­ In contrast to the Maronites, whoclaim to havebeenCatholic sible to credit the indigenous churches with any spiritual vital­ from their origins between the fifth and seventh centuries, other ity." Orthodox and Catholic Christians who associated with the Catholic communities have sprung up as the result of the later evangelical missionaries were ostracized by their church hierar­ missionary activity of the Western Catholic church. Following chies, thecase of theMaroniteAs'adShidyaqbecomingthecause the mutual anathemas exchanged between Rome and celebre when he was imprisoned by the Maronite patriarch and Constantinople in 1054 and the subsequent failure of the Council died in jail (ca. 1823).22 When in 1826 two Armenians, Gregory of Ferrara-Florence (1437-39) to heal the rift between Latin Wortabet and Dionysius Carabet, asked to be received into an Catholicism and Eastern Orthodoxy, the Catholic Church devel­ evangelical fellowship, the missionaries decided to form them­ oped a strategy for reunion with the Eastby the conversionof the selves into a church. Oriental and Eastern Orthodox churches to Catholicism. West­ The first evangelical church was established in Beirut. "Be­ ernCatholic missions, initially led by the Franciscans and laterby ing desirous of enjoying Christian ordinances," its founding the Jesuits, exerted a powerful Latinizing influence upon the members determined (in the words of their charter) "to adopt Maronites and won converts from the other churches. Thus, with some variations, the Articles of Faith and the Form of corresponding to each Oriental and Eastern Orthodox church, a Covenant, used by the First Church in Hartford in Connecticut, Catholic equivalent arose: Chaldean (Assyrian) Catholic (1553), U.S.A., to be publicly read on the admission of members.'?' Syrian Catholic (1663), Melkite (Greek) Catholic (1724), Arme­ Increase in the number of converts during the mid-nineteenth nian Catholic (1742), and Coptic Catholic (1895). By recognizing century and the need for an appropriate form of institutional these convert churches as the canonical heirs of the ancient organizationwithin the Ottoman millet system of religious com­ Easternpatriarchates, Rome claimed to be reuniting the church.IS munities encouraged the missionaries to develop a fourfold Together with the Latin Catholic Patriarchate of jerusalem," policy: the conversion of indigenous "nominal" Christians, the these Catholic patriarchates are defined by the Second Vatican organization of convert evangelical churches, the training of an Council as partof "the divinely revealed and undivided heritage indigenous ministry, and the publication of Christian litera­ of the universal Church."17 ture." Anderson acquiesced in the missionaries' practice as a The Vatican designates thesechurchesas Eastern-rite Catho­ result of his 1844 visit through the region, and his original policy lies, in distinction from the Roman (or Latin) Catholic rite of the of nonproselytism evolved to "the restoration of pre­ West. This label emphasizes the Catholic view that they enrich Constantinian and primitive (Pauline) Christianity ... [by] the the universal Catholic Church by preserving distinctive ele­ formation not only of exemplary individuals in their [i.e., the ments of their original canonical traditions. Their alternative Eastemchurches'] midstbutof exemplarycommunitiesas well.'?5 designation as "Uniate" churches (i.e., united with Rome), while But he recognized the consequence of this policychange whenhe having long historical currency, emphasizes rather the fact of later wrote: "This admission of converts into a church, without their conversion, which incurs the Eastern and Oriental Ortho­ regard to their previous ecclesiastical relation, was a practical dox charge of proselytism. The very existence of these churches ignoring of the old church organizations in that region. It was so is therefore problematic; what the Catholics have regarded as a understood, and the spirit of opposition and persecution was symbol of reunion, the Orthodox have treated as "a major ob­ roused to the utmost."26 stacle to the progress of the dialogue" withthe CatholicChurch." The ABCFM policy in this regard is but a concise example of The fact that significant progress has recently been made in this the practice of the nineteenth-century Anglican, Lutheran, and dialogue is an ecumenical achievement to which we shall return Reformed missions in Turkey, Palestine,and Egypt. AnAnglican later in this article. bishopric was established in Jerusalem in 1841 largely through Evangelical churches. In the nineteenth century, Eastern the efforts of Britain's Church Missionary Society. German mis­ churches, led by the Maronites, joined cause in laying the charge sionaries created the Evangelical Lutheran Church of Jordan of proselytism this time against the evangelicalmissions thathad around 1860. In addition to the work of the ABCFM in Lebanon,

14 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH which gave rise to the present National Evangelical Synod of intermediaries between sister churches but as fellow pilgrims Syria and Lebanon, its activity in Turkey spawned an Armenian who seek to make their own specific contribution to the growth evangelical congregation in 1846, which has grown to become of Christian koinonia." Although a certain ambiguity remains the Union of Armenian Evangelical Churches in the Near East. about the specific ecumenical role of the Eastern-rite Catholics, AmericanPresbyteriansin Cairofounded the CopticEvangelical agreement that Uniatism is no longer a model for ecclesial Church in 1853, which is today the largest and most influential reunion represents a significant defusing of tensions created by Protestant denomination in the region." proselytism. In his discussion of the evangelical churches of West Asia, A second example of intra-Christian dialogue is the growth Norman Horner notes that "the vast majority of their member­ since the late 1980s of bilateral conversations between Western ship came originally from Orthodox and Eastern-rite Catholic evangelical missions and the indigenous churches of West Asia / churches. This has left a residue of mutual suspicion and ill will North Africa. An annual conference of Evangelicals for Middle that canbe overcome only by more creative ecumenical relation­ EastUnderstanding (EMEU), founded in 1987,providesa frame­ ships than yetexist, especiallybetweenProtestant and Orthodox work for dialogue between indigenous Christians and Western churches.'?" evangelicals who are exploring cooperative rather than competi­ tive understandings of mission. Speaking to evangelicals, EMEU Intra-Christian Dialogue director Donald Wagner calls for "a new day for mission ... [in which] we must strive to become authentic partners with the Our overview of centuries of church history in the West Asian/ churches of the Middle East. We will discover thatGod is already North African region will have served its purpose if it illustrates at workin Jerusalem, the West Bank, Beirut,Cairo, Baghdad, and the ubiquity of intra-Christian proselytism as an issue with throughout this region. We will not only learn from our sisters which the contemporary churches must deal. It sets discomfort­ and brothers in the faith in these lands, but will find the true ing questions against the cherished Western maxim that the meaning of being the church in new ways that will honor the modern ecumenical movement evolved from the history of Lord and the gospel he gave US."32 missions. The Western trajectory of mission has been experi­ An example of this sort of dialogue has been published in enced as profoundly antiecumenical by the Eastern churches, Turning Over a New Leaf: Protestant Missions and the Orthodox Churches of the Middle East. This book introduces Western evangelicals to the life of the indigenous churches of West Asia in a concise, informed, and sensitive manner that seeks to replace Western mission has been negative stereotypes by "a kinder, gentler understanding."33 It experienced by the Eastern explores aspects of Orthodox theology that evangelicals find churches as profoundly difficult (e.g., works/ faith relationship, theEucharist, Mariology and the communionof saints, apostolic succession) and develops anti-ecumenical. a frank discussion of differences between their respective under­ standings of salvation and spiritual renewal. It is especially helpful in showinghowOrthodox spiritual renewal draws inspi­ compounding the disunity that already existed and arguably ration from the Orthodox liturgy of worship. weakening the situation of Christian minorities within Muslim These examples show evidence of a process of reconciliation societies. at least between churches (Catholic-Orthodox) and mission Against this background the ecumenical achievements of groups (Western evangelicals) whose understanding of mission the MECC are the more remarkable. Mutual recognition among centers upon the church and the local Christian community. It the different member families of churches has offset the absolut­ must be admitted, however, that these positive developments ist demands thatcontinue to be heard in other regions affectedby have little impact on those groups that, as noted above, the similar historical problems (e.g., the demand by some Orthodox MECC terms "sects." From the EMEU perspective, Donald that Uniatism be abolished by the absorption of the Uniates into Wagner has expressed concern about what he sees as "the the Latin rite of Roman Catholicism)." western orientation and cultural insensitivity" of the evangelical The process of healing these historical wounds can be illus­ AD 2000 movement. He also subjects the theology and policies of trated by two significant examples, both of which have had a the International Christian Embassy-Jerusalem to critical scru­ positive impact on the life of the MECC, though the initiatives tiny, concluding that it "allows the gospel and lordship of Jesus originated elsewhere. The first involves the Catholic and Eastern Christ to become subservient to the modern political ideology of Orthodox churches, which, since 1990, have been trying to re­ Zionism ... reducing the Christianchurch to a mere 'parenthesis' solve the issue of the Eastern-rite Catholic (Uniate) churches. and rejecting the local Christian community."34 Their joint "Statement on the Subject of Uniatism," published as the Freising Declarationof 1990,became thebasisof a continuing Orthodox Understandings of Mission dialogue in which it has been agreed that while the Eastern-rite Catholic churches have come into existence as partof the historic Perhaps the most sensitive issue for continuing dialogue be­ searchfor unity, Uniatismno longer provides a model or method tween Western and Eastern churches is the nature of mission for Catholic-Orthodoxrapprochement. In thecontemporaryecu­ itself. On grounds that the ethnic identity of Eastern churches is menical understanding of the church as a communion of those assumed to deprive them of a real sense of mission, evangelicals who receive the "gifts and graces" of the Holy Spirit," neither sometimes continue the nineteenth-century practice of justifying Catholics nor Orthodox claim exclusive possession of the Holy a proselytizing evangelism of Eastern Christians so that they Spirit's authenticating marks. They embrace one another as might become effective channels of indigenous evangelism. Or­ pilgrims in a Spirit-guided journey toward perfect communion. thodox response to being treated as terra missionis often carica­ In this pilgrimagethe Eastern-rite Catholics/ Uniates servenotas tures Western missions as a continuation of the medieval Cru­

January 1996 15 sades and has resulted in denunciation of the word "mission." either deliberately or through indifference; (2) the penetration of With its Latin connotations of "sending forth," they associate superficially Christian cultures with the transforming power of mission negatively with their historic experience of the imperial the Holy Spirit reaching into "every nook and cranny" of na­ ambitions of the Holy Roman Empire and its successor European tionaIlife; (3) the evangelization of"the structuresof this world," states. especially in the social, economic, and political spheres, where Orthodox churches generally prefer the Greek term martyria the church should give voice to the poor and oppressed; and (4) (witness). The following paragraphs attempt to summarize the the evangelization of secularized men and women for whom content that modern Orthodox have given this term in their transcendence, forgiveness, and the sacramental have no mean­ recent missiological writings and consultations. ing." Witnessasliturgy. The heart of the Orthodox understanding Evangelism. The notion of the people's church must at the of witness is the liturgy. "The Liturgy," writes Metropolitan same time be understood within the historic order of the minis­ Anastasios of Albania (formerly professor at the University of tries within the Orthodox Church. The primary evangelists are Athens), "is a continuous transformation of life according to the the bishops, their presbyters and deacons, and the monastic prototype Jesus Christ, through the power of the Spirit. If it is orders. The monastic community has the specific evangelistic true that in the Liturgy we not only hear a message but we role of living as "a sign, a paradigm, an anticipation and foretaste participate in the greatevent of liberationfrom sin and of koinonia of the Kingdom," sanctifying time and seeking the renewal of the (communion) with Christ through the real presence of the Holy inner life through unceasing prayer." Modern Orthodoxy is Spirit, thenthis eventof ourpersonal incorporationinto the Body rediscovering the power of the laity, especially through the of Christ, this transfiguration of our little being into a member of development of various Orthodox youth movements. Given the Christ, must be evident and be proclaimed in actual life. The persecution that many Orthodox churches have experienced Liturgy has to be continued in personal, everyday situations.... Without this continuation the Liturgy remains incomplete."35 Liturgy afterthe Liturgy. The idea of continuity between the Modern Orthodoxy is liturgy and witness in life is expressed in the phrase "liturgyafter the Liturgy." Ion Bria, the Romanian Orthodox theologian who rediscovering the power of served as Orthodox adviser in the World Council of Churches' the laity, especially through Commission on World Missionand Evangelism, explains it thus: "The mission of the Church rests upon the radiating and trans­ youth movements. forming powerof the Liturgy. It is the stimulus in sendingoutthe people of God to the world to confess the Gospel and to be involved in man's liberation."36 from hostile political authorities, it is important to recognize the Liturgy as witness/mission means the church being in the evangelistic value of the faithful who suddenly find themselves midst of the human community it serves in order to transform it called to physical martyrdom. Evangelism, therefore, while the into the Christ-like image and likeness of God (theosis). This calling of the whole church, is effectively exercised by particular necessitates the radical conversion of societies and individuals representatives who witness "from within the faith and truth of whose lives are characterized by sin, separation from God, and the body of the Church.":" submission to the evils of idolatry (social and political as much Cross-cultural witness. The Orthodox churches' firm empha­ as religious). Accordingly, a group of Orthodox theologians who sis on culturally indigenized witness may seem to beg the ques­ met in Bucharest in 1974 to discuss the topic "Confessing Christ tion, often asked by Western missionaries, of the place of cross­ Today" analyzed witness under its "vertical" (divine-human) cultural witnessing in Orthodox priorities. However, Orthodox and "horizontal" (social-individual) dimensions. They empha­ history proudly records the evangelization of the Slavs by the sized that"the first method of evangelistic witness is the sharing ninth-century Greek brothers Saints Cyril and Methodius. This of love by those who have acknowledged the love of God for century has seen innovative forms of intra-Orthodox missionary them." They argued that this primary expression of witness, this cooperation in Africa, Alaska, and the Far East, regions of what self-giving quality of Christian lives that invite emulation, is a is sometimes called the Orthodox diaspora. Cross-cultural evan­ more effective way of transforming human communities than gelism has not figured significantly in the witness of Orthodox "the bold announcement of Christ as Saviour to a world which churches living under restrictive political (e.g., the former Soviet has already heard the words and still remains unresponsive."37 Union and Eastern Europe) or socioreligious (e.g., Islam) condi­ The context of witness. The ethnic and national identity of tions, which we have already acknowledged. Recent political Orthodox churches means that the primary context of their change in Russia and Eastern Europe opens new opportunities, witness is their own people and nations. For much of the twen­ though the recurrence in Eastern Europe of previously sup­ tieth century, Orthodox churches living under the restrictions of pressed animosities between Eastern-rite Catholics and Ortho­ Communist regimes had no opportunity to witness beyond their dox, on the one hand, and evangelicals and Orthodox, on the own societies. But contemporary Orthodox theologians insist other, has revived Orthodox suspicions of mission as involving that their understanding of witness is not contingent on a par­ one church transgressing the ethnic context of another. Where ticular sociopolitical circumstance. It flows from the Orthodox cross-cultural evangelization is possible, Orthodox agree that its ecclesiology, which identifies the churchwith the people (laos) as subjects must be non-Christians, not Christians from other Or­ "the people's church."38This understanding gives missiological thodox, Catholic, or evangelical churches." priority to the indigenization of faith in a particular culture so Christian witness within Islam. Since the seventh century, that the latter is transformed by gospel values. The Orthodox Islam has provided the social, cultural, and political framework consultation "Confessing Christ Today" identified four dimen­ of Orthodox presence in West Asia and North Africa. It exceeds sions of such indigenous evangelization: (1) the evangelization the scope of this article to review this long history of Orthodox­ of those who are Christian in name but ignore their baptism Muslimrelations.vThe contributionof FatherJosephel-Zahlaoui,

16 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH :t~NOW in OU~!~~~~~ t~i~~r~!~~~~!d !~~!!t~~~~~Wing bOOkS::t ~ ~ The PRESENTING THREE NEW TITLES EVANGELICAL MISSIOL()GICAL SOCIETY SERIES A PEOPLE FOR HIS NAME (Revised Edition) #1 SCRIPTURE AND STRATEGY By Paul A. Beals The Use of the Bible in 1995, paperback, 260 pages. Postmodern Church and Mission In world missions, the local church is the biblical sending body By David J. Hesselgrave through which missionaries serve worldwide, aided by the mission 1995, paperback, 208 pages. agency and the Christian school. And in A People for His Name the David Hesselgrave uses the work of ten influential men to describe author places emphasis upon the practical outworking of the missions what is going on in missions. Each chapter deals with a different as­ responsibilities of the local church, as well as their relationship to mis­ pect of the use of the Bible in the church and in mission, from the sion agencies, missionary personnel, and Christian schools. study of the Bible to teaching biblical principles to church leaders on WCL255-7 Retail $11.95x Postpaid Discount $10.50 the mission field., WCL375-8 Retail $11.95 Postpaid Discount $8.25 ON BEING A MISSIONARY by Thomas Hale #2 CHRISTIANITY 1995, paperback, 428 pages. AND THE RELIGIONS This book is written for everyone who has an interest in missions, from A Biblical Theology of World Religions the praying and giving supporter back home to the missionary on the Edward Rommen and Howard Netland, Editors field or about to be. It is hoped that through reading this book many will be led to reconsider what role God would have them play in the 1995, paperback, 332 pages. missionary enterprise. On Being a Missionary is not designed to be a The essays in this book attempt to address the contemporary ques­ theoretical textbook. It does not put forward new theses, new ap­ tions raised by religious pluralism by looking again in a fresh manner proaches to mission nor does it attempt to break: new ground. Instead at the biblical dat.a. The desire is that greater understanding of these the author tries to absorb and then to present in a readable way the ide­ issues will result in increased confidence in the majesty and greatness as, experiences, and insights of over a hundred missionary writers. of the one tgrue God, and in greater commitment to carrying out the WCL255-7 Retail $16.95x Postpaid Discount $14.75 tasks of world missions. WCL376-6 Retail $9.95x Postpaid Discount $8.75 TRAILBLAZERS FOR TRANSLATORS #3 SPIRITUAL POWER AND MISSIONS The "Chichicastenango Twelve" Edward Rommen, Editor By Anna Marie Dahlquist 1995, paperback, 176 pages. 1995, paperback, 170 pages. A paper was read at the 1994 meetings of the E.M.S. that impacted By 1990, over 6,000 Wycliffe Bible Translators around the world were the world of missiology more than anyone anticipated. This book is a working to give ethnic minorities the Bible, New Testament, or por­ result as five missiologists wrestle with the issue of spiritual power. tions of the Scripture in their own tongues. Scores of translators Chapter 1, "Missological Syncretism: The New Animistic Paradigm", trained by the Summer Institute of Linguistics (SIL), working under is the aforementioned paper presented by Robert Priest, Thomas other agencies, are also doing translation work. The roots of the Bible Campbell and Bradford Mullen. In chapter 2, "'Christian Animism' translation movement are found in an extraordinary conference held in or God-Given Authority?" Charles H. Kraft gives a hard-hitting re­ Chichicastenango, Guatemala, in 1915. At that conference six mis­ buttal, along with some clarification of his own position. Chapter 3, sionary couples, including Mr. and Mrs. Cameron Townsend and Mr. "Biblical Intercession: Spiritual Power to Change our World," by Pat­ and Mrs. Paul Burgess (the author's grandparents), set the foundations rick Johnstone, goes beyond the controversy to affirm the role of the for the modern Bible translation movement. This book is a detailed Holy Spirit in missions and our linkup with God's power through historical record of those meetings and includes the complete minutes prayer. of the conference. WCL377-4 Retail $7.95x Postpaid Discount $7.75 WCL205-0 Retail $10.95 Postpaid Discount $8.00

TO ORDER Send check or money order in U.S. funds to: WILLIAM CAREY LIBRARY, P.O. Box 40129, Pasadena, California 91114 Add $2.00 for handling. California residents add 7.25% for tax, L.A. County add $8.25%. To place your order using MASTER CARD or VISA phone TOLL FREE 1·800·MISSION (647.7466) PRICES ARE SUBJECT TO CHANGE WITHOUT NOTICE an Antiochian Orthodox living in Lebanon, to the compendium the criticism of Muslims whose scripture, the Qur'an, argues that Your Will BeDone: Orthodoxyin Mission offers a good example of disunityis a signof God's punishmentuponChristianswhohave a contemporary Orthodox whose concern is with witness in the neglected their divine covenant (5:15).46 The challenge of Chris­ context of Islam." tian witness within Muslim societies, el-Zahlaoui concludes, Rejecting the view that the Orthodox communities have demands concerted "spiritual and theological reflection on the been introverted by the social experience of Islam, el-Zahlaoui meaning of our faith and of our beliefs in the Islamic context in reminds us of important ways in which Orthodox Christians which we live.":" have contributed to the cultural, ideological, and scientific re­ naissance of Arab societies in different periods of their history. A Pastoral Approach to Issues of Proselytism His general point is that "Christianity became an essential spiri­ tual force in the cultural, social and political life of Arab Mus­ The MECC document with which this essay began calls for "a lims." pastoral agreement" alllong churches for the resolution of his­ The contemporary resurgence of conservative religious torical and contemporary problems of proselytism." The key to trends throughout the region confronts all minorities with diffi­ this approach is "a dialogue of 10ve"49 in which Christians of cultproblems. ManyChristians feel threatened, even to the point different traditions learn to listen to one another in their search of fearing for their survival. As in previous times of crisis, many for mutual correction and enrichment. The examples we have Christians opt to emigrate out of the region, usually to the West, givenpointto the growthof such dialoguebetweenchurchesand with the result that the remaining Christian presence is seriously with missionary agencies that operate with an ecclesial commit­ weakened. Hard as this situation makes it for many Christians to ment, however varied this lllay be. The MECC study document give confident witness, el-Zahlaoui insists on the responsibility lists several issues that call for discussion under the category of of the church to relate the Gospel to this crisis. "Thewitness of the "unconscious" proselytism, such as religious freedom and the Gospel challenges us to transform the prevailing destructive freedom of conscience, the issue of "returning to the mother suspicion between the minorities and majorities into construc­ church," mixed marriagesand religious ed uca tion, and the evan­ tive confidence." gelization of nominal Christians. In practical terms, this means that the church must identify Is dialogue possible with what the MECC terms "sects," for with the cause of all victims of injustice in "a fidelity to Christ which, in its judgment, "proselytism is a constitutive element of who calls us to assume on behalf of everybody all true human their identity"? If the MECC has less confidence in dialogue in solidarity." In the Lebanese context el-Zahlaoui emphasizes the this respect, there being "not enough basis for a constructive church's medicosocial and educational services, through which dialogue," it nevertheless recommends"a pastoralstrategy" that it witnesses the presence of God within human suffering and specifically rejects the optionof trying to suppress the freedom of manifests the reconciliatory power of the Incarnation." sects to operate. No haven is offered to the argument that civil The most serious impediment to effective Christian witness law should be invoked against the sects. On the contrary, the is the disunity of Christian churches. "Where the Church should study document insists that the freedom of the sects to operate be a manifestation of God's love to all humanbeings and a united must be upheld, as also the right of the individual to choose his community in God's peace, it often appears as a gathering of or her religious affiliation.50 sects, mutually exclusive of one another." Such disunity invites A pastoral approach to the sects should include challenge in Noteworthy Personalia

We are pleased to announce the appointmentof David A. Kerr Mission will meetJune 20-21 at the same place in conjunction as a contributing editor of the INTERNATIONAL BULLETIN OF MIS­ with the ASM. The theme of their meeting will be "Classroom SIONARY RESEARCH. He is Professor of Christianity in the Non­ andPractice: Is MissionTeachingCredible?" DeanS. Gilliland Western World in the Faculty of Divinity, University of of Fuller Seminary School of World Mission, Pasadena, Cali­ Edinburgh, Scotland, where he also directs the Centre for the fornia, is presidentof the ASM, and Edward Poitras of Perkins Study of Christianity in the Non-Western World. He previ­ School of Theology, Southern Methodist University, Dallas, ously held appointments as professor of Islam and Christian­ Texas, is president of the APM for 1995-96. For further infor­ Muslim relations at Hartford Seminary, Hartford, Connecti­ mation and registration for both meetings, contact George R. cut, and in the Selly Oak Colleges, Birmingham, U.K., where Hunsberger, Western Theological Seminary, 86 East 12th he directed the Centre for the Study of Islam and Christian­ Street, Holland, Michigan 49423. Muslim Relations. He is a graduate of the Universities of A team of international scholars is planning a Dictionary of London and Oxford. His latest contribution appears in this African Christian Biography. The dictionarywill cover the whole issue, "Mission and Proselytism: A Middle East Perspective." field of African Christianity from earliest times to the present and over the entire continent. Broadly interconfessional, his­ Announcing torically descriptive, and exploiting the full range of oral and The American Society of Missiology will hold its annual written records, the dictionary will be simultaneously pro­ meeting June 21-23, 1996, at Techny Towers, Illinois (near duced electronically in English, French, and Portuguese. Not Chicago). The theme of the meetingwill be "Contextualization: only will the dictionary stimulate local data gathering and Reporting and Reflecting." The Association of Professors of input, but as a nonproprietary electronic database, it will

18 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH two senses of the word: challenge tothe sects by monitoring their answered. Where continuity between church and ethnicity is activities and raising "awareness of the religious and human strong (e.g., in the Oriental Orthodox churches and the Maronite threats of this phenomenon"; and the challenge of the sects, in church), change of ecclesial affiliation from the mother church is that the churches should be energized for renewal, expressed in unconscionable and treated as a betrayal of community. In cases "a more efficient pastoral work that 'recaptures what has been whereecclesiologyhasreducedor eliminatedthe sense ofethnicity lost' and immunizes (the) faithful against the temptations of (e.g., in Protestant churches), the quality of personal faith com­ 'religious consumerism.' " Without elaborating further, the docu­ mitment/salvation is the primary value of evangelism. ment emphasizes the need for continuing renewal of religious Here the second variable becomes evident. Where faith is education, ministerial formation, pastoral care, and "the balance understood in individualistic terms as a personal relationship between participation and the need for leadership" (which this withGod,freedom of religiousconvictionand the rightto change author reads as meaning the new relationship between clergy religious affiliation tend to be given priority. This is typically the and laity). case with Protestant Christianity, which has been so much influ­ enced by principles of the Western Enlightenment. A quite Issues for Intra-Christian Dialogue The MECC's call for dialogue between Eastern and Western For the ancient Eastern churches implicitly requires us to consider the sociopolitical context in which proselytism continues to evoke contentious churches, community argument. At least three dimensions of Christian identity need to provides the social and be kept in mind. Christian religious identity in West Asia/North Africa. The spiritual context within Lebanese theologian George Sabra reminds us that religion which faith is nurtured. continues to function as a primaryfactor ofsocial identity through­ out the West Asian/North African region. He draws a helpful distinctionbetweenthe"denominational" (or sociological) iden­ different worldview pertains among those churches that are tity of a Christian community and the "ecclesial" (or faith) historically rooted in the cultural and intellectual traditions of commitment of its members. These two dimensions may be West Asia/North Africa, where community provides the social continuous with each other. But modern forces of secularization and spiritual context within which individual faith is nurtured. have tended to erode the ecclesial vitality of many Christians This is at the heart of the monastic tradition of Christianity and who nonetheless continue to be socially defined by their denomi­ is inherent in the shape and content of the liturgy. In different nation. In this context, Sabra argues, the purpose of evangeliza­ ways it is no less evident in the Islamic religious consciousness, tion is to enhance the ecclesial identity of individuals and com­ which has influenced the social character of indigenous Chris­ munities. He then poses the question, If the faith renewal of an tianity. Evangelism in this context is understood in terms of the individual or group leads to a change of ecclesial affiliation, is renewal of an individual's ecclesial identity within his or her this evangelization or proselytism?" denominational identity, not in separation from it. Orthodox Two variables tend to influence the way this question is witness makes this very clear and amounts to a conceptual (and

constitute a uniquely dynamic way to maintain, amend, ex­ D.C. Appointed by the Eastern Province as codirectors are pand, access, and disseminate information vital to an under­ Father James Sullivan, a.M.!., a veteran of forty-two years of standing of African Christianity. Being nonproprietary, it will missionary service in Brazil and a specialist in working with be possible for material within it to be freely reproduced ongoingformation in religious communities, and FatherHarry locally in printed form. Being electronic, the material will be Winter, a.M.!., Ph.D., an ecumenical theologian who served simultaneously accessible to readers around the world. Con­ as associate director of the Texas Conference of Churches tributors will be drawn from academic, church, and mission (1977-79) and then spent twelve years in Appalachia. Further communities in Africa and elsewhere. To ensure realization of information is available from Oblate Center for Mission Stud­ the dictionary's full potential, financial support for the project ies, 391 Michigan Ave. N.E., Washington, D.C. 20017-1586; is being negotiated. Suggestions relating to potential subjects telephone: 202-529-5244; fax: 202-636-9444. and contributors are welcome. For further information, con­ The GeneralAssemblyof the PresbyterianChurch (U.S.A.), tact: Jonathan J. Bonk, Dictionary of African Christian Biogra­ meeting at Cincinnati, Ohio, in mid-July 1995, commissioned phy,Providence Theological Seminary, Otterburne, Manitoba 464 new mission workers to serve in thirty-five countries. It ROA 1GO,Canada; telephone: 204-433-7488;fax: 204-433-7158. was the largest number of long- and short-term Presbyterian The Eastern American Province of the Missionary Oblates missionaries ever recognized at a General Assembly. Also of Mary Immaculate announced in February 1995 the estab­ recognized were 56 "global partners" from various nations lishment of the Oblate Center for Mission Studies within the serving in mission to the United States. Oblate College Graduate School of Theology, Washington,

January 1996 19 thus practical) resistance to the many Western notions of mis­ chology and practice. This is strikingly evident in Lebanon, sion. where a "confessional" system of public life guarantees (in Christian culturalidentityin WestAsia/NorthAfrica. The intri­ theory) that each religious community in the state is represented cate relationship between language and culture is richly evi­ proportionately to its size in relation to the other religious denced in the indigenous Christian communities in West Asia/ communities. While political leadership is exercised on constitu­ North Africa. Our review of the churches has emphasized the tionally secular lines, confessionalism allows the religious hier­ diversity of linguistic cultures (Aramaic, Armenian, Coptic, and archies of bothChristian and Muslimcommunities to continue to Syriac) that distinguished the ancient Eastern patriarchates from exert considerable influence behind the scenes, and openly if eachother and from the West (Greekand Latin). With the rise and political life breaks down in civil or military disorder. expansion of Islam from the seventh century, however, Arabic Against this background the antagonism of indigenous has become the lingua franca of most of the peoples of the region. churches to proselytismhas certainpolitical resonance. This may be construed as a case of clerical hierarchies protecting their political influence from further erosion. But since this is how the According to theologian political culture continues to operate, it can also be argued that a politically influential clergy is a positive asset for Christian George Sabra, "Ecumenism minorities in societies that are themselves undergoing various is simply incompatible forms of Islamic religious and social renewal. Burdened by a feeling of vulnerability, many Arab Christians look for the with proselytism." strengthening of their traditional institutions of leadership and feel politically undermined and endangered by proselytism.

The wealth of Christian theological writing from the mid-eighth Conclusion century in Arabic as well as in their ethnic languages is a literary monument of their bilingual traditions. Sydney Griffith, a lead­ This article has attempted to elucidate the controversial issue of ing scholar of this genre of Christian literature, observes that proselytism in West Asia/North Africa in a dispassionate man­ Christians"actually adopted a way of presenting the traditional ner, based onhistorical evidence and contemporary documenta­ teachings of the church in an Arabic idiom conditioned by the tion, analyzed from the point of view of the indigenous Christian Islamic frame of reference in the midst of which they lived."? communities. In conclusion, the author wishes to commend the Rarely have Western missions been sensitive to this achieve­ statement of George Sabra that"ecumenism is simply incompat­ ment. Indeed, if recognized at all, it has usually been regarded ible withproselytism."54 The weight of historical evidence shows with suspicion as an incipient paganism that must be expunged. that proselytism almost invariably becomes the dynamic of The conversion of indigenous Christians to Western forms of intra-Christianrelations wheredisunityprevailsamongchurches Christianity has had the effect of deracinating them from their or sectarianism is fostered by exclusivist groups. Ultimately, it is cultural-linguistic traditions, marking them out as "aliens at evangelism itself that becomes the casualty of "sheep-stealing" home'f" and burdening them with the criticism of being cultural mission. proselytes. If the renewal of the church arises from the renewal of Christian political identityin WestAsia/NorthAfrica. Under the Christian witness, the qualitative wealth of Christian traditions OttomanEmpire the Christian communities of WestAsia/North in West Asia/North Africa (notwithstanding their quantitative Africa were recognized for legal and political purposes as mil­ decline) suggests that this region has an important role to play in lets-autonomousminorities withinMuslimsociety, represented the twenty-first century, as it did in the first. But this promise will by their clerical hierarchies. For four hundred years (early six­ be realized only to the degree that the churches of the future can teenth to early twentieth centuries) this was the juridical frame­ regain the ecumenical fellowship of the earlyChristiancenturies. work of George Sabra's sociological category of "denomina­ Drawing once again from Sabra's sociological analysis, we can tional" identity. While the millet system has been formally well support his hope that in a truly ecumenical situation "the abolished in the constitutions of the modern Arab states, it evangelizers could aim at reviving ... sociological Christians in continues to exert informal influence in terms of political psy­ and for their own (ecclesial) traditions."55 Notes------­ 1. The author acknowledges indebtedness and expresses gratitude to Orthodox and the Catholics. A briefer summary appears in David Carolyn Sperl, coordinator of Reference and Interlibrary Loan Ser­ Teague, ed., Turning a New Leaf: Protestant Missionsand theOrthodox vices, Hartford Seminary, for assistance in researching the disparate Churches of the Middle East, 2d ed. (London: Interserve; Lynnwood, literature relevant to this study. The colonialist associations and Wash.: Middle East Media, 1992). For a sociopolitical overview of geographic ambiguities of the term "Middle East" and its variant these Christian communities, see Robert Betts, Christians in theArab "Near East" call for the less prejudicial (albeit less elegant) terminol­ East: A Political Study, rev. ed. (Atlanta: John Knox Press, 1978). For ogy "West Asia/North Africa," which will be used throughout. the contemporary statement of an Arab Christian, see Mitri Raheb, I 2. Recent introductory studies of these churches include Roland Am a Palestinian Christian (Minneapolis: Fortress Press, 1995). Stan­ Roberson, The Eastern Churches: A BriefSurvey, rev. 3d ed. (Rome: dard scholarly reference works include Aziz Atiyah, A History of Pont. Institutum Studiorum Orientalium, 1990), which deals with Eastern Christianity (London: Methuen, 1968);and A. J. Arberry, ed., the Oriental and EasternOrthodox and with the Catholic churches of Religion in theMiddleEast: Three Religions in Concord andConflict, vol. West Asia/North Africa and elsewhere (but excludes the Protes­ 1 (Cambridge: Cambridge Univ. Press, 1969). tants); and Norman Horner, Guideto Christian Churches in theMiddle 3. For the MECC's account of the churches of its region, see "Who Are East: Present-day Christianity in the Middle East and North Africa the Christians of the Middle East?" MECC Perspectives (Limassol, (Elkhart, Ind.: Mission Focus Press, 1989), which includes informa­ 1986). tion on the Protestant churches as well as the Oriental and Eastern 4. The preamble of the document reads: "After a discussion process

20 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH started in December 1986, the Commission on Faith and Unity 20. Badr, "Mission to 'Nominal Christians,' " pp. 164-65. Anderson's studied in its lastmeeting (July 1989),before the Vth General Assem­ study of this issue is found in his HistoryoftheMissions oftheAmerican bly, a third draft. Ithas agreed that it should be considered'A Study Board ofCommissioners for Foreign Missions to the Oriental Churches, 2 Document' submitted to the Executive Committee of the MECC and vols. (Boston: Congregational Publishing Society, 1872). to the Churches and made available to institutions, groups or indi­ 21. For example, see Henry Jessup, The Greek Church and Protestant vid uals concerned." Missions; or,Missionsto theOriental Churches (Beirut and New York: 5. MECC studydocument, paragraphs6-11. For an elaboration of these Christian Literature Company, 1891). definitions, see George Sabra, "Proselytism, Evangelisation and 22. A contemporary American missionary, Isaac Bird, was the first to Ecumenism," Theological Review: NearEastSchool of Theology 9, no. 2 write on this incident in his Martyr of Lebanon (Boston: American (1988):23-36. Tract Society, 1864). Rufus Anderson later wrote a chapter "The 6. MECC study document, paragraphs 13-14. Martyr of Lebanon, Assaad Shidyak" (History, 1:52ff.). 7. Ibid., paragraph 39. 23. Badr, "Mission to 'Nominal Christians,' " pp. 100-102; cf. Semaan, 8. Ibid., paragraphs 20-29. Aliens at Home, pp. 82-85. The missionary significance of the First 9. King Tiridate'sconversion to Christianityat the hands of St. Gregory Church in Hartford lay in its minister from 1818 to 1867,Joel Hawes, the Illuminator in 301 predates the baptism of Emperor Constantine who played a leading role in the Second Great Awakening. Hawes around 337. was a friend and supporter of Rufus Anderson, as well as his 10. In Armenian canon law the catholicosate has global authority over traveling companion on an extended visit to West Asia in 1844. On Armenians, in contrast to the patriarchate, which has only regional Joel Hawes, see George Walker, HistoryoftheFirstChurch in Hartford, jurisdiction. The church comprises two patriarchates (Jerusalemand 1633-1883 (Hartford, Conn.: Brown & Gross, 1884). Constantinople), which are dependent upon the catholicosate of 24. Badr, "Mission to 'Nominal Christians,' " p. 254. Etchmiadzin. In the fifteenth century a second catholicosate was 25. Ibid., p. 264. created for the Armenian diaspora in Cilicia, Syria (modern-day 26. Anderson, History, 1:47. Lebanon). 27. See Horner, Guideto Christian Churches in theMiddleEast, pp. 65-79, 11. The name"Assyrian" reflects their claim to descend from the ancient for a full list of Anglican and Protestant churches in West Asia/ people of Nineveh. Alternatively, they call themselves "Chaldean." North Africa. In either case they reject their designation by other churches as 28. Ibid., p. 72. Nestorian, after the fifth-century theologian Nestorius, whom the 29. Zissis, "Uniatism," p. 22. Defining uniatism as no more than "a Councilof Ephesuscondemned for allegedly teachingDyophysitism, method of proselytizing the East," Zissis argues that it is a "fraudu­ the view that the person of Jesus Christ included two separate lent union" that should be abolished, asking that "the Uniates ... be natures. incorporated in the Latin rite of Roman Catholicism." 12. The doctrinal issue turned once again on the problem of defining the 30. Documents ofVatican II,p. 34("DogmaticConstitutionon the Church"). person of Jesus Christ. Was he of a single divine nature as the 31. Summary of salient points in the Joint Commission's 1991 working Orientals were alleged to have asserted (Monophysitism), or of two document entitled "Uniatism as a Method of Union in the Past and natures that were united without confusion, change, division, or the Present Call for Full Communion," published in Journal of the separation as the Western Christians insisted (Chalcedonianism)? Moscow Patriarchate 10 (1991): 60-62. For an interpretation of this 13. The recovery of the theological output of these churches within document by an Eastern-rite Catholic priest, see Joseph Loya, Muslim societies and culture is the goal of important contemporary "Uniatism in Current Ecumenical Dialogue," Ecumenical Trends: research, much of which has been pioneered by Samir Khalil. For a Graymoor Ecumenical andInterreligious Institute 21, no. 6 (June 1992): recent example of this in English, see Samir Khalil and Jorgen 83-86. Nielsen, eds., Christian ArabicApologists During the Abbasid Period 32. Donald Wagner, Anxious for Armageddon: A Call to Partnership for (750-1258) (Leiden: E. J. Brill, 1994). MiddleEastern andWestern Christians (Waterloo, Ont.; Scottdale, Pa.: 14. The Arabization of the episcopate and election of the first Arab Herald Press, 1994), pp. 181-82; see also 57-58 and 186-87. For a patriarch at the end of the nineteenth century stands as one of the report on the 1991 Cyprus meeting, see Kim Lawton, "The Other early milestones of Arab nationalism. Peace Conference: Middle Eastern and Western Christians Hold a 15. In fairness to the Roman position, it must be acknowledged that Summit Meeting of Their Own to Resolve Long-standingTensions," Rome viewed the Eastern-rite churches within the Catholic com­ ChristianityToday, November II, 1991, pp. 46-48. munion as symbols of the full communion with the Eastern and 33. David Teague's phrase, which he uses as the title of the chapter in Oriental Orthodox churches that is yet to be achieved. They were which he speaks of what he learned through personal encounter provisional models of reunion, or as the Second Vatican Council withCopticOrthodoxy in Egypt (TurningOveraNewLeaf, pp. 63-84). stated: "All these directives of law are laid down in view of the 34. Wagner, Anxious for Armageddon, pp. 181,96-113. present situation, until such time as the Catholic Church and the 35. This often-cited quotation appears, for example, in Ion Bria, ed., separated Eastern Churches come together into complete unity" Martyria/Mission: The Witnessof the Orthodox Church (Geneva: WCC ("Decree on Eastern Catholic Churches," in TheDocuments ofVatican Commission on World Mission and Evangelism, 1980), pp. 66-67; II, ed. Walter Abbott [New York: Guild Press, 1966], p. 385). see also Ion Bria, ed., Go Forth in Peace: Orthodox Perspectives on 16. Created by the Latin Crusaders after their conquest of Jerusalem in Mission (Geneva: WCC Mission Series, 1986), p. 38. 1099, this patriarchate did not survive the end of the Latin Kingdom 36. Bria, Martyria/Mission, p. 68. of Jerusalem but was reconstituted by the Vatican in 1847. 37. Ibid., p. 226. 17. Documents of Vatican II, p. 373. 38. Ibid., p. 10. 18. For example, see Theodore Zissis, "Uniatism: A Problem in the 39. Ibid., p. 228. Dialogue Between Orthodox and Roman Catholics," Greek Orthodox 40. On the role of monastic witness in Orthodoxy, see ibid. pp. 243-48. Theological Review35 (Spring 1990): 21-31. 41. Ibid., p. 230. 19. For analyses of the history of nineteenth-century evangelical mis­ 42. Case studies of cross-culturalwitness appear in George Lemopoulos, sionary theory and practice in West Asia by indigenous scholars, see ed., YourWill BeDone: Orthodoxy inMission(Geneva: WCC Commis­ Habib Badr, "Mission to 'Nominal Christians': The Policy and Prac­ sion on World Mission and Evangelism, 1989). tice of the American Board of Commissioners for Foreign Missions 43. For a sociohistorical analysis, see Robert Haddad, SyrianChristians in and Its Missionaries" (Ph.D. diss., Princeton Univ., 1922; UMI no. Muslim Society (Princeton: Princeton Univ. Press, 1970). For a more 9229015);and WanisSemaan,AliensatHome: A Socio-Religious Analy­ theological perspective, see N. M. Vaporis, ed., Orthodox Christians sis of the Protestant Church in Lebanon and Its Backgrounds (Beirut: and Muslims (Brookline, Mass.: Holy Cross Orthodox Press, 1986). Librarie du Liban/Longman, 1986). 44. "Witnessing in the Islamic context," in Your Will Be Done, ed.

January 1996 21 Lemopoulos, pp. 95-104, from which the following quotations are Habib in his letter to Evangelicals, "Renewal, Unity, and Witness in taken. the Middle East: An Open Letter to Evangelicals," Evangelical Mis­ 45. For further information, see Milia Khouri, "The Mission of the sions Quarterly26 (July 1990): 256-62. See also Michael Roemmele's Orthodox Youth in Lebanon," in Your Will BeDone,ed. Lemopoulos, reply in the same issue, pp. 260-62. pp.181-83. 50. MECC study document, paragraphs 61-64. On this point, George 46. Qur'an 5:15: "For those, too, who call themselves Christians, We did Sabra argues that an appeal to secular authorities, or to the courts take a Covenant, but they forgot a good part of the Message that We other than in cases where proselytizing groups breachnational laws, sent them. So We estranged them, with enmity and hatred between infringes the religious rights of individuals, denies the spirit of the one and another, to the Day of Judgment. And soon will God show Gospel, and betrays the witness of the earliest Christians, who them what they have done" (Yusuf Ali, The Holy Qur'an: Text, courageously stood for freedom of faith against the political, legal, Translation, and Commentary, pp. 245-46). military, and social pressures of the Roman Empire ("Proselytism, 47. The leading contemporary Orthodox theologian to have addressed Evangelization, and Ecumenism," pp. 26-28). the issue of the Christian relationship to Islam is Metropolitan 51. Sabra, "Proselytism, Evangelization, and Ecumenism," pp. 29-31. Georges Khodr of Lebanon; see his "Christianity in a Pluralistic 52. Sydney Griffith, "Faith and Reason in Christian Kalam: Theodore World: The Economyof the HolySpirit," Ecumenical Review23 (April Abu Qurrah on Discerning the True Religion," in Christian Arabic 1971): 118-28. For a discussion of the contextualization of Christian Apologists DuringtheAbbasidPeriod(750-1258),ed.KhalilandNielsen, theology, including Orthodox contributions, in Palestinian Muslim p.5. society, see Andre Mazawi, "Palestinian Local Theology and the 53. See Semaan, Aliens at Home,a socioreligious study of the evangelical Issue of Islamo-Christian Dialogue: An Appraisal," Islamochristiana church in Lebanon. 19 (1993): 93-115. 54. Sabra, "Proselytism, Evangelization, and Ecumenism," p. 25. 48. MECC study document, paragraphs 34-37. 55. Ibid., p. 33. 49. The phrase is used by the former MECC general secretary Gabriel

Response to David A. Kerr

Gabriel Habib

agree with the historical and conceptual analyses con­ proselytism between these churches should be avoided. More­ I veyed in "Mission and Proselytism: A Middle East Per­ over, thecommissionaffirmed thatUniatismshouldno longerbe spective." I would make only the following minor clarifications. considered a normal pattern of relationships between the Catho­ 1. Referring to the doctrinal divergence produced by the lic and Orthodox churches. Councilof Chalcedon(451),Kerr mentions the Copts, the Syrians 4. I also agree with Kerr's approach to witness within Islam. of Antioch, and the Armenians on the one hand, and the churches However, I would add that the future continuity of presence or of Constantinople and Rome on the other. In this regard I would even survival of Christianity in the Middle East does not depend, suggestthat"of Constantinople"be replaced by"coordinatedby as some would think, on Christians belonging to the land, but Constantinople." This change would help preserve the integrity mainly on the shared monotheistic ethos or revelation given by of the autocephaly of the Orthodox churches of the East, which God to the common father Abraham. Therefore, the challenge of viewed the patriarch of Constantinople only as primus inter Christian witness within Muslim societies demands concerted pares. "spiritual and theological reflection on the meaning of our faith," 2. Referring to the Oriental churches, Kerr rightly points out not only "in the Islamic context in which we live," as Joseph el­ that sociologically these churches can be described as ethnic Zahlaoui of the Orthodox Church of Antioch says ("Witnessing churches. However, since these churches consider that the iden­ in the Islamic Context," in Your Will Be Done: Orthodoxy in tification of the faith with a people and its culture is a logical Mission, ed. George Lemopoulos [Geneva: World Council of outcome of the Incarnation, it would be better to follow their Churches, 1989], pp. 103-4), but also in the common monotheis­ preference in speaking of local, rather than ethnic, churches. tic (Jewish, Christian, Islamic) ethos that motivates our life and 3. The references made by Kerr to the Eastern Catholics and rela tionships. the phenomenon of Uniatism are clear and most helpful. I would like only to add that the commission for dialogue between the Gabriel Habib, Lebanese, a member of theOrthodoxChurchofAntioch, resides Orthodox and Catholic churches met at the Orthodox University in Cyprus.HeservedtheMiddle EastCouncilofChurches asgeneral secretary of Balamant, Lebanon, in June of 1994 and declared that from 1977 to 1994.

22 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH t Asbury Seminary, we view the whole A world as a mission field-from New York to New Delhi. That's why we've devel- oped the only graduate school of mission which teaches missiological strategy for North America and Europe, as well as the "Two- Thirds" world. ..~Our innovative faculty instruct from experience, not just theory. Students are Degree Programs: M.A. and Th.M. in trained to creatively engage all cultures with the World Mission and Evangelism; Doctor of gospel, including their own. Ii. At Asbury, you'll Missiology and Doctor of Ministry. learn to see beyond borders, over obstacles and past prejudice to touch the total person and entire r'~' ASBURY communities with the greatness of Christ. .. So if A THEOLOGICAL you're passionate about reaching the world-and ~•• SEMINARY 204 N. Lexington Ave .• Wilmore, KY 40390-1199 your neighbor-prepare for service at Asbury. 1-800-2-ASBURY or 606-858-3581 Annual Statistical Table on Global Mission: 1996 David B. Barrett he table opposite is the twelfth in an annual series describing At the bottom of the page is a box giving each column's totals of T statistics and trends in world mission.This year we attempt to persons at ten points during twenty-one centuries of Christian mission, answer the questions, How many persons down the ages have commit- followed by three lines giving annual changes in 1995. "Losses" are due ted themselves to Christ's mission to the world? How many missionaries to retirement, deaths, or changes of vocation. "Gains" represent the have ever served? How many Christians, whether professionals or annual number of new personnel who joined each category in 1995. laypersons, have lived their lives active in mission? The diagram below "Increase" gives the overall totals, defined as gains minus losses. The reports the answers. final line in bold type gives the cumulative grand total of all persons ever The wedge represents the world's total force for mission divided into involved in each column's variety of mission-all who have ever served 8 mutually exclusive columns labeled M-1 to M-8. The shaded part (M- as missionaries or been active in mission. 1 to M-7) represents all persons active in mission. M-1, M-2, and M-3 Across twenty centuries, disciples active in Christ's mission have represent foreign missionaries in Worlds A, B, and C respectively. M-4, numbered 27 percent of all Christians. That proportion has now risen to M-5, and M-6 represent home missionaries and pastoral workers. M-7 36 percent of all Christians living today. represents the laity active in mission. M-8 represents Christians inactive in mission. David B. Barrett, a contributing editor, is Research Professor of Missiometrics Above the wedge in capital letters are eight cumulative varieties of at Regent University, Virginia Beach, Virginia. Sources and definitions as mission recognized by the churches. Below the wedge are fourteen catego- given in INTERNATIONALBULLETIN OF MISSIONARY REsEARCH 18, no. 1 (January ries used by the churches to report on mission, with 1995 statistical data. 1994): 24.

MISSION, MISSIONARIES, AND THE ACTWE FORCE FOR MISSION, AD 33-2025

••••.----- APOSTOLATE TO THE WORLD ------.,

M-8 _....::!!II-----GREAT COMMISSIONOBEDIENCE------~

Thi. ciagram !.ti- liles our 3-worid ---...:!!I------THE CHURCH'SPROFESSIONALAPOSTOLATE------__~ trichotomy as fol· IoN.: 30 coun- tries are kx:ated OUTREACHMISSIOONN9CONTINENTS------..-; in World A (Ihe --....".c----- unevangelized woOd), 75 coun- tries in World B -...... :!!I-----CROSS-CULTURALMISSION------.. (the evangelized non-Christian world). and 145 ~_1I----FOREIGN MISSION----- __~ countries in WorldC (Ihe Christian world).

Latent ChrlsUana Great Comml.,lon Pastoral workers Home mlsslonarle. Cros.a-cultural World C foretgn (inaaN-e in mission) lay Chrl.Uen. (near-<:ulturll) home mlillon_ mlallonarl. , Nominal Christians. Lay activists. mission Rengious orders, fri- Evangeht•• mi_ In World C oounlriee in , ~us non-practicing :~~~~~~~d&r8. monk- •• brothers. ers, catechiste, work· partnership wtth local chU'Ch members. :=~e!~~.minmers, chaplains, .isters. nun•• working ers in own countne. oIIurelles. , ' VGrts, catechumens, deaccoe. administra- in their own oounlries I Pioneer I 97% ive in World C charismatics. tors. preachers, pariah (90%WI World C r~no~':J~.~;S% ~ missionariBS"'-: eccetres. 2% in World workers. teachers, oountriee.9% in •• World B. 10%WI : 8,100 : B countries, and 1% in Part·timers:, short·ter- theologians, contem- World 8, 1% in Worki World A). World A countries. mers •• e~·employed. platives. religious, and A) amongpeople of , ' tentmakera, lay all other. not primarily their own culture in ~-.-----_Foreign missionaries •• ' preachers. bIvoeaHon- in outreach mtUion outreach afluationa. 392.500 , ai" situations (95% work in World C countriee. _-.----- Cross-culturalmission8r1es -!: -I••~ 55% live in World C 3% in World B coun- countries. 34% in tries. 20/0 in World A : 583,700: : Work:t B countries. ooonIOO&). • I I : 11% in Worid A ceen- __ ...ro••. ---Home1~~~::aries! tries. i i ~"""'IiiiI:_-----T------+- Worlcfon:eforthe Apesto/ate (full-time Christian workers)-';..., ------I ••~ : : 4,910,900 : : LayApostolate..: ..•~__ ----_7 HomeApostolate •. :••• : ForeignApostolate+: ----- __ •• -: : 700.089.100 : 4,518.«>0 I : : 392.500: : :~ : GreatCommissionChris~ans(active in mission) (Fon:e forEvangelism,Active Fon:e forMission)-i-: ----- __•.~,

I : : : 705.000,000 I :: :... Nonprofessionals •• '... Professionals : ' •• : I 1,934.508,100 : 4,~10,900 : I I I I ~: ~ Inactive~:'" , Active Inmission J..: ------'------..L.------t------I_~,

I 1,234,419.000 I 705.000.000 I I :foo~__ -----___7'------_:Chr_,istians---+------j-: ------+------+------~-----I •.~: : : 1,939,419,000: :

Typeo! M-8 M-7 M-6 M-S M-4 M-3 M-2 M-1 Year mission: Inactive Lay activist Pastoral Home Cross-cultural Wor/dC Non-Christian Frontier AD 33 0 20,000 400 250 200 0 0 100 200 4,352,000 2,248,000 90,000 17,100 900 900 288 900 600 38,288,000 9,712,000 225,000 42,750 2,250 1,575 1,350 1,575 1000 44,655,000 5,745,000 100,000 19,000 1,000 1,200 500 300 1400 74,677,000 9,323,000 6t2,500 116,375 6,125 2,100 875 525 1800 149,975,000 58,925,000 1,800,000 342,000 18,000 15,000 10,500 4,500 1900 427,782,000 130,274,000 1,736,000 412,300 21,700 21,700 24,800 15,500 1995 1,234,419,000 700,089,100 3,499,400 827,800 191,200 332,600 51,800 8,100 2000 1,259,357,000 854,461,000 3,969,000 925,000 2tO,OOO 346,500 63,000 10,500 2025 1,891,731,000 1,159,448,000 5,000,000 1,200,000 300,000 400,000 100,000 50,000 1995 losses 48,218,400 8,288,270 349,940 75,255 17,382 47,514 7,400 1,157 1995 gains 51,166,180 36,752,090 439,190 93,841 21,002 50,249 9,468 1,589 1995 increase 4,947,780 28,463,820 89,250 18,586 3,620 2,735 2,068 432 Cumulative AD 33-1995 6,237,849,000 2,041,757,000 187,197,000 33,163,000 3,612,000 4,193,000 1,456,000 673,000 24 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Status of Global Mission, 1996, in Context of 20th and 21st Centuries

Year: 1900 1970 1996 2000 2025 WORLD POPULATION 1. Total population 1,619,886,800 3,697,141,000 5,804,121,000 6,158,051,000 8,294,341,000 2. Urban dwellers (urbanites) 232,694,900 1,352,784,000 2,650,326,000 2,926,306,000 5,065,354,000 3. Rural dwellers 1,387,191,900 2,344,357,000 3,153,795,000 3,231,745,000 3,228,987,000 4. Adult population (over 15 yrs.) 1,025,938,000 2,310,713,000 3,960,498,000 4,242,897,000 6,229,050,000 5. Literates 286,705,000 1,479,697,000 2,586,428,000 3,003,971,000 5,093,494,000 6. Nonliterates 739,233,000 831,016,000 1,374,070,000 1,238,926,000 1,135,556,000 WORLDWIDE EXPANSION OF CITIES 7. Metropolises (over 100,000 population) 300 2,400 3,800 4,200 6,800 8. Megacities (over 1 million population) 20 161 390 433 650 9. Urban poor 100 million 650 million 1,715 million 2,000 million 3,050 million 10. Urban slum dwellers 20 million 260 million 970 million 1,300 million 2,100 million WORLD POPULATION BY RELIGION 11. Christians (total all kinds) (= World C) 558,056,300 1,245,934,000 1,955,229,000 2,119,342,000 3,058,229,000 12. Muslims 200,102,200 564,212,000 1,126,995,000 1,240,258,000 1,957,019,000 13. onreligious 2,923,300 556,169,000 876,448,000 915,714,000 1,112,191,000 14. Hindus 203,033,300 477,024,000 793,075,000 846,467,000 1,118,447,000 15. Buddhists 127,159,000 237,262,000 326,056,000 334,852,000 385,818,000 16. Atheists 225,600 169,277,000 222,195,000 231,515,000 300,878,000 17. ew-Religionists 5,910,000 78,288,000 123,048,000 130,352,000 148,266,000 18. Tribal religionists 106,339,600 90,203,000 99,896,000 100,862,000 114,204,000 19. Sikhs 2,960,600 10,868,000 19,647,000 21,774,000 37,347,000 20. Jews 12,269,800 13,605,000 13,858,000 15,192,000 17,158,000 21. Non-Christians (= Worlds A and B) 1,061,830,500 2,451,207,000 3,848,892,000 4,038,709,000 5,236,112,000 GLOBAL CHRISTIANITY 22. Total Christians as % of world (= World C) 34.4 33.7 33.7 34.4 36.9 23. Affiliated church members 521,563,200 1,159,119,000 1,782,809,000 1,888,270,000 2,589,206,000 24. Practicing Christians 469,259,800 905,352,000 1,302,361,000 1,356,513,000 2,280,000,000 25. Pentecostals/Charismatics 3,700,000 74,352,000 479,834,000 554,157,000 1,140,000,000 26. Great Commission Christians (active) 50 million 300 million 735,997,000 859,985,000 1,166,500,000 27. Average Christian martyrs per year 35,600 230,000 159,000 165,000 300,000 MEMBERSHIP BY ECCLESIASTICAL BLOC 28. An~licans 30,573,700 48,705,000 54,064,000 55,344,000 71,498,000 29. Cat olics (non-Roman) 276,000 3,210,000 6,287,000 6,688,000 9,635,000 30. Marginal Protestants 927,600 11,092,000 32,815,000 40,155,000 90,056,000 31. onwhite indigenous Christians 7,743,100 60,118,000 192,146,000 212,405,000 360,938,000 32. Orthodox 115,897,700 146,863,000 213,083,000 219,592,000 261,839,000 33. Protestants 103,056,700 239,056,000 373,545,000 404,892,000 640,342,000 34. Roman Catholics 266,419,400 688,542,000 979,834,000 1,030,637,000 1,303,507,000 MEMBERSHIP BY CONTINENT 35. Africa 8,756,400 118,721,000 300,640,000 338,285,000 669,510,000 36. Asia (new UN definition) 20,110,000 90,003,000 291,566,000 323,192,000 521,534,000 37. Europe (new UN definition) 368,790,600 493,691,000 526,238,000 527,576,000 512,626,000 38. Latin America 60,025,100 268,350,000 443,655,000 471,855,000 618,389,000 39. Northern America 59,569,700 173,331,000 201,394,000 207,251,000 241,519,000 40. Oceania 4,311,400 15,023,000 19,316,000 20,111,000 25,628,000 CHRISTIAN ORGANIZATIONS 41. Service agencies 1,500 14,100 23,200 24,000 40,000 42. Forei~-mission sending agencies 600 2,200 4,500 4,800 8,500 43. Stand a one global monoliths 35 62 95 120 5,000 CHRISTIAN WORKERS 44. Nationals (all denominations) 1,050,000 2,350,000 4,635,500 5,104,000 6,500,000 45. Aliens (foreign missionaries) 62,000 240,000 398,000 420,000 550,000 CHRISTIAN FINANCE (in US s, per year) 46. Personal income of church members, $ 270 billion 4,100 billion 11,120 billion 12,700 billion 26,000 billion 47. Personal income of Pentecostals/Charismatics, $ 250,000,000 157 billion 1,319 billion 1,550 billion 9,500 billion 48.GiVin!hto Christian causes, $ 8 billion 70 billion 193 billion 220 billion 870 billion 49. Churc es' income, $ 7 billion 50 billion 94 billion 100 billion 300 billion 50. Parachurch and institutional income, $ 1 billion 20 billion 100 billion 120 billion 570 billion 51. Ecclesiastical crime, $ 300,000 5,000,000 9.6 billion 13.2 billion 65 billion 52. Income of global foreign missions, $ 200,000,000 3.0 billion 10.5 billion 12 billion 60 billion 53. Computers in Christian use (total numbers) 0 1,000 206,961,000 360,000,000 2,500,000,000 CHRISTIAN LITERATURE 54. New commercial book titles per year 2,200 17,100 24,200 25,000 70,000 55.Christian periodicals 3,500 23,000 30,100 35,000 100,000 56. New books/ articles on evangelization per year 500 3,100 13,600 16,000 80,000 SCRIPTURE DISTRIBUTION (all sources) 57. BibleVeer year (p.a.) 5,452,600 25,000,000 62,238,000 70,000,000 180,000,000 58. ew estaments/uer year (~a.) 7,300,000 45,000,000 96,079,000 110,000,000 250,000,000 59. Scriptures, inclu ing gospe ,selections, p.a. 20 million 281 million 1,767 million 2,050 million 4,000 million CHRISTIAN BROADCASTING 60. Christian radio/TV stations 0 1,230 3,200 4,000 10,000 61. Total monthly listeners/viewers 0 750,000,000 1,818,411,000 2,150,000,000 3,800,000,000 62. for Christian stations 0 150,000,000 538,347,000 600,000,000 1,300,000,000 63. for secular stations 0 650,000,000 1,532,012,000 1,810,000,000 2,800,000,000 CHRISTIAN URBAN MISSION 64. Non-Christian megacities 5 65 180 202 280 65. New non-Christian urban dwellers per day 5,200 51,100 123,000 140,000 360,000 66. Urban Christians 159,600,000 660,800,000 1,269,954,000 1,393,700,000 2,448,800,000 CHRISTIAN EVANGELISM 67. Evangelism-hours per year 10 billion 99 billion 417 billion 480 billion 4,250 billion 68. Disciple-opportunities per capita per year 6 27 72 77 500 WORLD EVANGELIZATION 69. Unevangelized po~ulation (= World A) 788,159,000 1,391,956,000 1,121,842,000 1,038,819,000 600,000,000 70. Unevangelized as Yo of world 48.7 37.6 19.3 16.6 7.1 71. World evangelization plans since A.D. 30 250 510 1,190 1,400 3,000

January 1996 25 Fishing in the Neighbor's Pond: Mission and Proselytism in Eastern Europe

Miroslav Volf

good way to describe the situation in Eastern Europe approximately 760 different Western religious groups, churches, A today is to say that yesterday's dreams have turned into and parachurch organizations were at work in former Commu- today's nightmares.' This holds true not only in politics and nist nations of Europe. There were 200 to 350 different groups in economy but also in church life. One need not be an expert in the Commonwealth of Independent States, for instance, and 120 Eastern European Christianity to know that at the very center of to 200 in Romania alone. the religious turmoil are the issues of mission and proselytism. The following statement by Patriarch Alexy II of Moscow What precisely is the problem? One way to put it is to say that and All Russia at the Conference of European Churches in 1992 what Protestants (mainly of the evangelical kind) consider to be expresses well the sentiment of the established churches: legitimate mission Catholics and Orthodox (whom I will refer to We thought with certitude that after we received freedom, the as established churches) consider to be illegitimate and cultur- solidarity of our Christian brothers in the West would help us to ally damaging proselytism. organize and restore our witness to Christ in our country, and our For all churches in Eastern Europe the peaceful revolution of catechetical and missionary work in order to enlighten those 1989 seemed a dawn of a new era. They had been discriminated educated in atheism and still ignoring Christ. And this would be against and even persecuted under Communist totalitarianism; in the spirit of the manifestation of the "joint witness" to Christ now under democracy they were hoping for unhindered flour- excluding and condemning any proselytism .... ishing. Instead, new conflicts emerged, this time not with the And the long-endured [anti-religious system] and desired government, but with each other. Churches were now politically changes for the best came. The atheist totalitarian system of prohibiting the free witness to Christ broke down. And what free to pursue their respective goals, but they became trapped in happened? the battle over their own colliding goals. When the territories of central and eastern Europe were Catholics and Orthodox were hoping that some of the sig- opened for the public missionary endeavor and evangelism, the nificant social influence they had before the Communists came peoples rooted in millennial Orthodox traditions became objects into power would be regained. After all, for centuries they served of proselytism for numerous zealots calling themselves mission- as guardians of various Eastern European cultures, preserving aries and preachers who came from outside to the new markets. the identity of their peoples. Hence to be Croatian was to be a We had a different idea about the joint Christian witness and the Catholic Christian, to be Serbian was to be an Orthodox Chris- brotherly solidarity in strengthening our preaching of Christ and tian, and so forth. Yet the years of Communist domination had promoting cooperation in the ecumenical community in condi- tions of freedom .... Of course our people will also survive this partly de-Christianized Eastern European cultures. Moreover, invasion, as it survived even worse times of persecution and the new democratic order has brought a wide variety of other attacks from the atheist propaganda. We withstood at that time, cultural shapers (both Christian and non-Christian) into play we shall withstand also now, since God was with us at that time and indeed guarantees them the right of existence. The same and will be with us now." historical change that freed established churches to exert them- selves again as a major cultural force has provided space for a From the perspective of the established churches, foreign wide variety of other forces that compete with the established missionaries, equipped with the latest fishing gear, are eagerly churches. Conflict was preprogrammed. Itwas only a question of fishing for poor souls in the Orthodox pond, left partly unat- how it would be carried out: within the bounds set by the new tended during decades of Communist rule. It is understandable democratic order, or using the skills honed in the totalitarian past; through civil dialogue, or through brute force; with regard and love for one another, or with indifference and even hate. In. E~stern.Europe, Western Evangelical Protestants, always a small minority in Eastern European countries, also had great hopes for democracy. Above mrssronaries are seen as all, they wanted freedom to worship God and proclaim the Good eagerly fishing in the News to non-Christians. The trouble was that their definition of Orthodox pond. who were non-Christians included most members of the estab- lished churches. What compounded the trouble, however, was the zeal of various Christian groups from abroad who saw the that the primates of the Orthodox churches would issue a mes- lifting of the iron curtain as the unique opportunity to proclaim sage stating that "the consideration of these [Orthodox] coun- Jesus Christ within what they used to call an "evil empire." In a tries as 'terra missionis' is unacceptable, since in these countries 1993stud y, the Centerfor Civil Society in Seattle determined tha t the Gospel has already been preached for many centuries" and insisting that genuine mission is properly "carried out in non- Miroslav Volf, a native of Croatia, is Associate Professor of Systematic Theology Christian countries and among non-Christian people." at Fuller Theological Seminary, Pasadena, California. He travels regularly to Central and Eastern Europe to speak and teach at the Evangelical Theological From the perspective of Protestants, however, the negative Faculty, Osijek; Croatia, and other theological schools. He holds doctoral and reaction of the Orthodox and Catholics to what evangelical post-doctoral degrees from the University of Tiibingen. His published work missionaries present as the Gospel just confirms the conviction includes Work in the Spirit: Toward a Theology of Work (Oxford Univer- that they need to be evangelized. When the statements by patri- sity Press, 1991). archs are given political legitimacy by legislation that prohibits

26 INTERNATIONAL BULLETINOF MISSIONARY RESEARCH or stronglycurtails workof evangelicalgroups, thenthese groups church tends to be differentfrom thatof the established churches. feel that their fears are confirmed-the "black Mafia" may turn Third, there are differing perspectives on what it means to bea out to be more hostile to genuine Christianity than the "red Christian. Established churches are like mothers who embrace all Mafia" ever was; the established churches are interested in children born to them-e-that is, all those who were baptized. democracy only when it serves to consolidate their power. There are various degrees of belonging to the church. There is a Before identifyingsomesignificantdifferencesbetweenProt­ place for saints, and there is a place for sinners; are all welcome. estant and established churches in Eastern Europe that contrib­ Protestants, however, are like stern fathers and accept only those ute to the conflict over mission and proselytism, I want to who behave-who actively believe in Jesus Christ as their Savior underline that the problem of proselytism in Eastern Europe is and Lord and act in accordance with their belief. Hence for not confined to the encounter between evangelicals and the Protestants, all those who do not "behave"-believe and act­ established churches. On one hand, there are non-Christian are legitimate objects of evangelization. Moreover, they ought to religious groups (like the Moonies) seeking a foothold in the space that has been opened after the fall of the iron curtain. Here proselytism is an interfaith issue involving encroachment by Established churches are non-Christian sects withestablished churches sometimes unable or unwilling to distinguish between evangelical organizations like embracing mothers, and the non-Christian sects. while Protestants are On the other hand, a good deal of proselytizing occurs within the Protestant churches themselves. Pastors of Baptist viewed as stern fathers. and Pentecostal churches often complain about independent charismatic churches coming into their cities, enlisting their best (or the most troublesome) coworkers, and stealing their sheep, be encouraged to leave the places where they are not challenged especially the young ones. In the process the old sheepfold is to behave andjoin the communities ofbehavers-the true believ­ maligned as unspiritual and culturally backward (because the ers. shepherds in charge do not believe in quite the same amount of Fourth, there are differing perspectives on the church. For miracles as the newcomers and will not tolerate some contempo­ established churches, on the one hand, the church is one, and it rary styles of worship and dress). Here, for the most part, the is visible. If there is in fact more than one church, or bodies that problem of proselytism is an issue of personal power, cultural call themselves church, this is a serious problem that must be taste, generational difference, and financial independence; dif­ overcome by ecumenical efforts (or, in some more conservative ferences in theology are secondary.' circles, by all others joining the one true church that has existed through the centuries). Switching from one church to the other is Differing Perspectives notallowed on theological grounds. For Protestants, on the other hand, the church that is one is invisible. There are many visible The most disturbing problems surrounding the issue of churches. Some are bad and ought to be left; others are good and proselytism in Eastern Europe involve fundamental differences can be joined if they suit one's personality, interests, and needs. in perspective. First, there are differing perspectives on the relation Switching from one church to the other, provided the new one is between church and culture. Established churches consider them­ "Bible believing," is not unlike switching from Pepsi to Coke (or, selves as guardians of the existing cultures and peoples, who as manyEastemEuropeanProtestantsmightsay, from Budweiser need to be freed both from Communist and negative Western to Heineken). influences. They want to preserve the Orthodox or Catholic These major differences of perspective are not simply theo­ character of their cultures. In sharp contrast, Protestants in logical in nature; they have an important sociological dimension. Eastern Europe tend to see themselves as addressing individu­ The internal culture and institutions of the established churches als, often with the purpose of freeing them from the weight of in Eastern Europe are to a large extent still more fitted to traditional culture. They see the Gospel for the most part in premodern than to modern societies, which is exactly opposite contrast to existing culture. for the evangelical churches.' Since the Eastern European societ­ Second, there are differing perspectives on the relation between ies are caught in transition from premodern to modern societies, church andstate. Established churches in Eastern Europe have, for social conflicts involved in such transition are also felt in the life the most part, notyet consciously accepted all the implications of of the church. Some conversions, though authentically spiritual, democracy as a political system such as cultural pluralism and a are also triggered by important social factors-they are protests free market of goods and ideas. They are not prepared to see against the old social status quo in favor of more flexible and themselves as simply one among many players in the social pluralistic democratic social structures. game. Instead of addressing these major differences between es­ Evangelical Protestants, I believe, are split on the issue. tablished and Protestant churches in greater detail, I want to Those more rooted in Eastern European traditions tend to wel­ indicate three related tasks facing Protestant churches in Eastern come democracy because it means freedom, but at the same time Europe. I believe that if we as evangelical Protestants pursue the they desire to have it without pluralism and competition; their mission of proclaiming Christ along with these tasks, there is understanding of the basic pattern of church!state relations is hope that the conflict between established churches and Protes­ the same as that of the established churches, even if they find tants over mission and proselytism will be significantly reduced. themselves on opposite sides of particular issues. Those evangelicals more influenced by Western ideas tend, in contrast, Contextual Theology to accept plurality as a good that needs to be protected, and competition of ideas as a value to be cherished. Their under­ Protestant churches in Eastern Europe need to develop a theol­ standing of the basic pattern of relations between state and ogy that, in addition to being rooted in the Scriptures, is sensitive

January 1996 27 to the needs, struggles, and aspirations of the churches and the when people carry their gods into foreign lands. peoples in diverse Eastern European countries. This will be a Even in the furthest regions of the world, Jesus Christ is contextual theology. already there before we ever set foot on them, though he may not When we talk about contextual theology, I find it helpful to be recognized or worshiped. In Eastern Europe Jesus Christ has make a simple but important distinction between "contextual been not only present but also worshiped by millions of people products" and "contextual advertising." For example, an inter­ for centuries. Maybe he was worshiped in a wrong way, maybe national firm such as Coca-Cola or McDonalds comes to Eastern only half-heartedly, maybe even only with lips. Yet he was there, Europe with a ready-designed product that it wants to sell. In and he was worshiped. Jesus does not need to be brought to order to sell it, however, it has to persuade locals to buy it. So it EasternEurope. Whatwe need to do is to wash theface ofJesus, that may use local people and local symbols to lure people into beautiful face that has been dirtied not only by Communist buying a nonlocal product. This is contextual advertising. In propaganda but also by so many compromises our churches­ contrast, a contextual product is one that a firm in Romania or both the established and evangelical-have made through the Russia designs and makes for use in Romania or Russia. centuries. What we need, I propose, is not a Coca-Cola or McDonalds If one aspect of our mission is to wash the face of Jesus, an kind of contextualization,notcontextualadvertising,butcontex­ important aspect of our evangelical theologizing must be to tual-local-products. Our theological schools should not be rediscover the authentic Eastern European faces of Jesus. Does simply import agencies and local advertising firms for foreign Jesushave EasternEuropeanfaces, a Moldavianor a Macedonian theological companies. I am not suggesting that we should not face, you may ask? Yes, he does. He is "the true light, which import, translate, and publish important works produced else­ enlightens everyone"; he is the unconquerable light that "shines where. But this is not all we should do, and this is not the main in the darkness, and the darkness cannot overcome it." When he thing we should do. We must learn from ourbrothers and sisters comes into anyculture, he does notcome to a strange landbut"to in other parts of the world, from those who have a centuries-long what is his own." This holds true even if that culture holds him and rich tradition of Protestant theological reflection (as in the a stranger, even if only a few receive him and "believe in his West) and from those who live in contexts similar to ours (those name" (John 1:5,9, 11, 12). The eternal light of God shines in the in the so-called Two-Thirds World). For a while it will be good to darkness of our world refracted through the prisms of our have some of them on site as expert consultants. We cannot multiple cultures. To change the image, our task is not to import isolate ourselves from others,because there is only one Lord, and Jesus, like some exotic article from a foreign land. We must the church of Jesus Christ around the world is one. But in proclaim Jesus and, in obedience to his message of salvation, communionwithall the saints,we shouldcreateand disseminate (re)discover the Croatian, Slovakian, Hungarian, or Serbian face our own products. If we do not, we will rightly be criticized by of Jesus. our compatriots as foreigners or, in some countries, as Westernizers. Our churches and theological institutions should Hearing and Speaking the Truth be places where local products are developed, products that can be shared with the rest of the world. The need to (re)discover the Eastern European faces of Jesus In a very important sense, though, we followers of Jesus brings me to the second task for evangelical Christians. It con­ Christ are not supposed to be inventing anything. The Gospel is cerns the religious contextin Eastern Europe. The culture of most one and the same for the whole world. It is the story of our Lord Eastern European countries has been shaped profoundly and Jesus Christ, who came into the world to proclaim and enact the indelibly by Orthodox Christianity and Catholicism. Since I am Good News, to die and rise for the salvation of the world. When dealing here mainly with Eastern Europe (as distinct from Cen­ we talk about contextual products, we need to keep in mind that tral Europe), I will concentrate my comments on the relation the Gospel is first of all something given to us rather than created between Protestants and Orthodox. Similar observations apply by us. Yet, our own context requires that we preach the one in other settings, however, for the relation between Protestants Gospel in our own language and think with our own heads how and Catholics. the Gospel intersects with the specific cultures in which God has There are many reasons for the tensions between the Ortho­ placed us. The voices that respond to the voice of the one Good dox Church and various Protestant churches in Eastern Europe. Shepherd are shaped by the cultures from which they come. Some are theological, others sociological, one of them being the I was at one of the many conferences organized in the wake uncertainty of the Orthodox Church in dealing with the pro­ of the downfall of Communism whose purpose was to explore cesses of democratization. How can we as Protestants deal with the mission in Eastern Europe. I profoundly appreciate the the tensions? enthusiasm and efforts of such gatherings, though occasionally In the heat of the battle, especially when one is partof a weak the zeal is misplaced. A first-rate video presentation was shown minority, it is difficult to do anything other than fight back. But at one of the conferences I attended. A line from it stuck with me. we are the followers of the Messiah who, when abused, did not With pictures of Red Square with its beautiful church on the abuse; when he suffered, he did not threaten (1 Pet. 2:23). We screen, the narrator insisted with much passion that we "need to should have both the courage and the strength not to cross bringJesus" to Russia. That was probably an innocent comment, swords with our presumed enemy but to extend our hand. It is but is set me thinking about how Western Christians talk about sometimes tempting to repay theological abuse with theological the mission and how they sometimes carry it out. I understand, abuse. Orthodox believers call Protestants intruders and innova­ I thought to myself, the need to preach the Gospel in Russia. But tors; they will notrecognize Protestants as a church, insisting that what kind of a poor little Jesus would that be whom we would they are a dangerous sect. What do we do? We accuse Orthodox have to bring to Russia (or to any other part of the globe for that priests of being power-hungry, denounce them as promoters of matter)? Shall we put him in a box like some dumb idol, write on false humantraditions, and insist thatthey are partof an apostate it "Fragile, handlewithcare," and transporthimover, hopingfor church. his safe arrival? I could nothelp wonderingwhois servingwhom I think Protestants need to do all they can to resist being

28 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH drawn into such an exchange of theological abuses. We should of our theology and practice. Often those with whom we are in rather suffer violence than inflict it; we should return insult with conflict distort our image, but sometimes in such distorted blessing (1 Pet. 3:9). From the perspective of pop psychology or images we can discover a truth about ourselves that we and our quasi-revolutionary rhetoric, such a refusal to fight would be at friends are too blind to see or too cowardly to say. best described as unhealthy and at worst thought of as worthy Second, we must testify. This second step is as important as onlyof"despicable rubble," as Karl Marx putit." In fact, it speaks the first. We must testify to the Orthodox Church about what we of sovereign strength and sets a profound and genuinely Chris­ believe to be the truth of God's Word as intelligently as we can, tian revolution in motion. In all our relationships we need to be as gently as we can, and above all as faithfully to the Gospel of trained in this revolutionary refusal to let our behavior be de­ Jesus Christ as we can. Jesus said: "My teaching is not mine but fined by ourenemiesbut to follow in the footsteps of the crucified his who sent me" (John 7:16). How much more is this true of us, Messiah. his disciples! Our teaching is not oursbutbelongs to the one who Most Protestants in Eastern Europe would agree with this sent us. We are not at liberty to change what we believe to be true exhortation. They know better than to go after the Orthodox with in order to reach some cheap consensus; we have a mandate "to the sword in their hand. But I am not so sure that they are willing testify to the truth" (John 18:37), not to find the least common denominator. Truth does not necessarily lie halfway between two opposing opinions. And it does not necessarily lie in either of the opinions, or (as some master dialecticians would want us We should rather suffer to believe) in both of them. Truth lies where it lies, and our task violence than inflict it; we is to point to it, wherever it lies, with us or with others. For it is should return insult with the truth that will set us free. If we put together the need to listen and the need to testify, blessing. and apply them not only to the Orthodox Church but to culture at large, the results will be astounding. If we are persistent, there will emerge among us indigenous theologies that let the Roma­ to extend to them a brotherly or sisterly hand. The impression nian or Russian face of Jesus Christ shine upon Romanian or one gets from various publications and speeches is thatevangeli­ Russian lands. The question is, Do we have enough humility, cal theology stands in almost complete opposition to Orthodox discernment, and courage to speak the truth and to hear the truth theology and that evangelical churches stand in total opposition when spoken to us? It is the possession of the theological virtues to Orthodox churches. To pick up the terminology from 1 Peter of humility, discernment, and courage, more than the right thatI used earlier, Protestants do notabuse them as the Orthodox perspectives on any single theological issue, that we need in seem to abuse Protestants, but neither do they bless them. What Eastern Europe today. Our churches must be training grounds would happen, however, if we repaid the seeming abuse with for humble, discerning, and courageous people who will fear­ blessings, as 1Peterteaches us? Whatwouldhappenifwe started lessly put their minds in the service of God's kingdom for the praying for a spiritual renewal within the Orthodox church, a good of God's people and of culture at large. renewal that would not be without precedent in Orthodox his­ tory? What would happen if we praised them for preserving the Breaking Down the Dividing Wall right doctrine about Christ and the Trinity, and for fighting strenuously today against the forces that find these doctrines With respect to culture at large, many Protestants in Eastern wrong and oppressive? Whatwould happenif we admired them Europe highlight the need for moral education and social in­ for preserving the memory of some profoundly Christian men volvement as the key issues that need addressing. They are right and women whom we would do well to emulate? to do so. In Marxist societies both moral reflection and moral Orthodox theology indeed differs from Protestant theology behavior have seriously atrophied. Moral reflection, we were on many issues. The question is, What should we do with these told, was the bourgeois thing to do; the socialist thing to do was differences? One thing we certainly should not do is pretend that to change the structures. Moral behavior, though officially en­ they do not exist or that they are unimportant. Whoever disre­ couraged (what society can afford not to encourage it?), was gards differences in the name of some superficial love will trip seriously undermined by lack of philosophical grounding and over those differences in surprising places. Yet the way to deal by irrational laws and corrupt officials. As Christians, we need to with differences is not to state what we believe and tell the recover the moral vision and build communities that will em­ Orthodox Church that we are absolutely right and they are body moral practices. To live virtuous lives, we need both union absolutely wrong. Even if God's Word is absolute, our knowl­ with Christ and communion with our brothers and sisters. The edge of God's Word is not. We are not gods but limited human church, as a community of those who follow Christ, provides beings, and sinful ones at that. whatsociologistscall "plausibilitystructures," whichmake trans­ How, then, should we proceed? First we need to listen. We mission of moral values and moral practices effective. need to listen to what the Orthodox Church says about itself. If One theme touching social involvement I do not find ad­ we disagree with Orthodox theology, we should disagree with dressed by many Protestants, but it is absolutely crucial in what they actually believe, and not with what we imagine they Eastern Europe, as it is in the rest of the world today. It is the believe, or even with what we have read in one or two of their theme of social conflict andreconciliation. Official Marxist ideology books. Moreover, as we want to portray to them the best possi­ told us that we lived in the best of all worlds, from which all bilities of our theology, we should listen to the best presentations causes of social conflict have been removed. Under the lid of of their theology (while not disregarding how sometimes good official ideology and secret service surveillance, however, con­ theology gets corrupted when translated at the popular level). In flicts were brewing. addition to listening to what they say about themselves, we There is one particular area where conflicts have exploded in shouldlistencarefullyto wha t they sayabout us, to theircriticism Eastern Europe. The feelings of ethnic belonging (often associ­

January 1996 29 ated with religious belonging) that were repressed for decades churches, established and Protestant, were to adopt and act in have reasserted themselves with a vengeance, not only in former accordance with such a confession. Yu~oslavia but also in many other parts of Eastern Europe. I believe that the problem of proselytism is closely related to this Patterns of Conformation matter. As James H. Billington observed recently about the We Protestants need to discover the Eastern European faces of Russian context, authoritarian nationalists "want to build on the Jesus, I have argued; we need to listen to what our brothers and privileged position that orthodoxy obtained in the late Soviet sisters in established churches have to say to us and testify to period to become a force for social discipline and for the periodic them to the truth of the Gospel; we need to break down the wall purging of corrupting foreign influences."? The pressures in the of hostility between cultures and nations. If we attend to these direction of instrumentalization of the established churches are theological tasks, ourmission in EasternEurope willbe enriched, present in many countries of Eastern Europe. To the extent that andwe will find ourselves more at peacewithourneighbors who local governments givein to suchpressures, anypresenceof non­ belong to Orthodox andCatholic traditions. In conclusion, let me Orthodox (or non-Catholic) forms of Christianity would be point out one major danger that lurks in a project of discovering unwelc?me, any public proclamation of the Gospel by the Eastern European faces of Jesus. ~vangehcalsc~nstru~d as proselytism, any of their attempts to When I was a boy, I used to read the Old Testament and be Ir:fluence public affairs understood as unwelcome foreign intru­ sion, amazed at how easily the Israelites would abandon Yahweh and follow after strange gods. "How could they do such a thing, after As is well known,ethnocentrismof na tion-states is oneof the God has led them through the Red Sea, settled them in the land mostdangerous politicalphenomena. It breeds totalitarianismin where milk and honey flowed, and took such good care of which the priests of the nationalistic idolatry are ready to place everything on the altar of national interests. In relation to other them:" I used to.ask myself. Little did I know how dangerous my question was. SImply to ask means to be blind about ourselves. states, writes Nicholas Wolterstorff, nationalist totalitarianism For the questionis not "how theycould dosucha thing" but "how "acts solely in its own self-interest, breaking treaties when it sees repeatedly do the same." fit, waging wars when it finds the advantage, thumbing its nose we When I was a young student of theology, I was shocked to at international conventions and organizations. National self­ find manytheologians givingupbasicChristiandoctrines. I used assertionis its only goal. All thatrestrains it is a balance of terror." to ask myself, "How could these 'liberal' theologians accommo­ Within its own state, nationalist totalitarianism knows only of date so shamelessly to the spirit of the age when the plain truth the rights of a particular nation, not of the rights of individuals­ of the Gospel has been revealed to us in God's Word?" Little did notof the rights of individuals thatbelong to the dominantethnic I know that the question of the student about "liberal" theolo­ group, and even less of the rights of those who belong to ethnic gians was as dangerous a question as theboy's about the faithless minorities. Ethnic minorities, who live mixed with the dominant Israelites. I thought accommodation was the problem of liberals population in all nation-states, are left with"only two choices: not of conservatives. I did not realize that whereas I saw their either to emigrate, under varying degrees of duress, or to accept accommodation clearly, I was eitherblind or very lenient toward t~e s~atus of.second-class citizens, with varying degrees of dep­ my own. rivation of rights and repression. There is neverany otherchoice,"? No doubt "liberals"-and in Eastern Europe, Protestants What we need is an effective response to the problems of would say, Catholics and Orthodox-have accommodated too ethnicity and ethnic conflicts that are tearing Eastern European often. I am sorry for their accommodations, but what I fear more societies apart and leaving a trail of blood and ashes. This is not are our own accommodations as conservative evangelicals. Let a pla.ceto d.e~elop a theolo.gy of ethnicity." I should sayhere only me take an example from a different part of the world-the that In addition to theological explorations of this topic, we need question of race in such a good evangelical denomination as the common church commitments, something like the Barmen Dec­ Ass~mblies laration, produced by the Confessing Church under the leader­ of God in the United States, as analyzed recently by Cecil M. Robeck in a paper entitled "Historical Roots of Racial ship of Karl Barth in the struggle against the Nazi regime," How Unity and Division in American Pentecostalism." In 1945 the would a confessional statement, addressed to the problem of denomination made an official resolution "that we encourage ethnic conflict, read? I suggest something like the following: the establishment of Assembly of God churches for the colored "You were slaughtered and by your blood you ransomed for God race." The wording would make one believe that the denomina­ saintsfrom everytribe and languageand people and nation" (Rev. tio~ was seeking to overcome racial divisions that plagued U.S. 5:9). "There is no longer Jew or Greek, there is no longer slave or society and recover the biblical vision in which there was neither free, there is no longer male and female; for all of you are one in Jew nor Greek, neither slave nor free. But this was not the case. Christ Jesus" (Gal. 3:28). In the same official document we read: "Conforming to Ameri­ All the churches ofJesus Christ, scattered in diverse cultures, can Law and society our work amongst the Colored People will have been redeemed for God by the blood of the Lamb to form one remain distinctandseparate, and the Colored Branch whenformed multicultural community of faith. The "blood" thatbinds them as shall be under the supervision of the Home Missions Depart­ brothers and sisters is more precious than the "blood," language, ment.:"? The whites kept separate from the blacks but made sure customs, political allegiances, or economic interests that may that they were in charge. separate them. We reject the false doctrine that a church should place alle­ Contrast this discriminationwiththe birthof the Pentecostal giance to the culture it inhabits and the nation to which it belongs movement in Azusa Street, Los Angeles. The leader of the nas­ above the commitment to Jesus Christand the brothers and sisters cent movement was William J. Seymour, an African-American from other cultures and nations, servants of the one Jesus Christ, preacher from the southernUnited States who moved to Califor­ their common Lord, and members of God's new community. nia. For him, the Gospel overcame the boundaries between people, between black and white, rich and poor, Mexican and Imagine the impact on Eastern European societies if all our Chinese-whichis how the Pentecostal movement lived, at least

30 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH in its first years. "People of all nations came and got their cup desired to live holy lives. They accommodated, and they even full," we read in a book from 1915. Though even then "some of explicitly stated that they accommodated, yet they seemed to our white brethren" had "prejudice and discrimination," the have been unaware of doing so. They were trapped inside their movement insisted that "we must love all men as Christ com­ own culture butbelieved they were free followers of Jesus Christ mands," a Christ who "takes in all people in his Salvation" and alone. Being trapped inside our own cultures and our prejudices who "is neither black nor white man, nor Chinaman nor Hindu, withthe Bible in ourhandsis whatI fear for Protestantsin Eastern nor Japanese, but Cod."!' Europe. As the Pentecostal movement grew, however, it started Conflict over mission and proselytism in Eastern Europe is moving away from its original gospel vision of racial unity unlikely to go away any time soon. We need to work to overcome toward conformity to U.S. social practices of racial segregation. these conflicts because they are a counterwitness to the world. If What is equally disturbing as the insistence on separation and the church is itself profoundly divided, it cannot be a sign of division is the kind of justification given for it in the official God's reconciliation in a world torn apart by social and ethnic documents of the church: "ConformingtoAmericanLawandsociety hostilities. Ourgoal must thereforebe to end the strife of churches our work amongst the Colored People will remain distinct and overmissionandproselytismand proclaimtogether the message separate," the minutes read. The original holy conformation to of Jesus Christ as the one Lord of the one world. the gospel vision has been replaced by the godless conformation We must ensure that our continuing disputes over mission to "American Law and society," and this was done in good and proselytism are not over our prejudices but over the truth of conscience by good Christians who believed in the Bible as the the Gospel, and that all encounters are carried out in the spirit of infallible Word of God, affirmed all evangelical doctrines, and humility appropriate to the followers of the crucified Messiah.

Notes------­ 1. This essay was prepared for a conference at the Overseas Ministries 4. I am using here "premodern" and "modern" as descriptive rather Study Center, New Haven, Connecticut. Some portions were origi­ than evaluative terms, well aware that modernity is a rather mixed nally presented at the Consultation on Theological Education and blessing, and premodernity is by no means a curse. Leadership Development in Post-Communist Europe, October 18, 5. See Karl Marx, Karl Marx/Friedrich Engels Werke (Berlin: DietzVerlag, 1994, in Oradea, Romania. The proceedings of that conference will be 1978),4:200. published under the title "Eastern European Faces of Jesus." When 6. James H. Billington, "Orthodoxy: Has Communism Found its Re­ I speak below about Eastern Europe, I am referring primarily to the placement?" New Republic, May 30, 1944. eastern portion of the region marked by the former iron curtain, that 7. Nicholas Wolterstorff, UntilJustice andPeace Embrace (Grand Rapids, is, exclusive of Central Europe. Mich.: Eerdmans, 1983), pp. 109, 114. 2. Robert C. Lodwick, "Proselytism Damages Church Relations," in 8. See Miroslav Volf, "Exclusion and Embrace: Theological Reflections Remembering the Future: The Challenges to the Churches of Europe, ed. in the Wake of 'Ethnic Cleansing,' " Journal of Ecumenical Studies 29, Robert C. Lodwick (New York: Friendship Press, 1995), p. 73. no. 2 (1992): 230-48; idem, "When the Unclean Spirit Leaves: Tasks 3. In the midst of an explanation as to why he participated in a of the Eastern European Churches After the 1989 Revolution," Cross successful coup mounted against a number of older presbyters in a Currents 41 (1991): 84-86; idem, "A Vision of Embrace: Theological local Pentecostal church in former Yugoslavia, a young spiritual Perspectives on Cultural Identity and Conflict," The Ecumenical "revolutionary" offered to me as evidence that these people needed Review48, no. 2 (1995): 195-205. to be deposed the fact that one of them did not know how to 9. One such example of a common confession seeking to overcome pronounce "Coca Cola"-the elder man pronounced it the way the racial division is the South African "Belhar Confession" (1986). words would be read ifthey were Serbian words rather than the way 10. Quoted by Cecil M. Robeck, [r., "Historical Roots of Racial Unity and Americans pronounce them. Never mind that the presbyter was a Division in American Pentecostalism" (typescript, 1994). true saint of God who had served the church selflessly for years. He 11. W. J.Seymour, TheDoctrines andDiscipline oftheAzusa StreetApostolic was unfitas a spiritualleader of the moderneducated generation, my Faith MissionofLosAngeles,with ScriptureReadings (1915), pp. 12, 13. young friend seemed to suggest.

Response to Miroslav Volf

Leonid Kishkovsky

he thoughtful essay of Miroslav Volf on mission and points out, "We need to listen." And he goes on to say, "If we T proselytism in Eastern Europe is an important contribu­ disagree withOrthodox theology, we should disagree with what tion to a much-needed conversation. And it is precisely real theyactuallybelieve, andnotwith wha t we imagine theybelieve, conversation and genuine encounter that are needed. As Volf or even with what we have read in one or two of their books." As an Orthodox Christian, I would like to make the same Fr. Leonid Kishkovsky is Ecumenical Officer of the Orthodox Church in affirmation. We Orthodox should listen. Ifwe Orthodox disagree America, Chair of the Europe Committee of the National Council of the with Protestant theology, we should disagree with what Protes­ Churches ofChristin theUSA, member oftheCentral Committee andExecutive tants actually believe, and not with what we imagine they Committee oftheWorldCouncil ofChurches, member oftheBoard ofDirectors of International Orthodox Christian Charities, and trustee of the Appeal of believe. Conscience Foundation. The perspective of Volf, appropriately and necessarily, is a

January 1996 31 Protestant perspective. The several points I offer in response will contemporary culture, in which the Scriptures could not be be made from an Orthodox perspective. obtained, it was the Russian culture of the past that carried the 1.Volf makes the reconciling argument, from Scripture, that message of Jesus Christ to the public arena, making the image of "we should rather suffer violence than inflict it; we should return Christ an indelible presence for people who were otherwise insult with blessing (1 Pet. 3:9)." He states that "Protestants do deprived of this image and face. not abuse [Orthodox] as the Orthodox seem to abuse Protestants, Thus, culture is not "in itself" an obstacle to the Gospel, just but neither do they bless them." as human nature is not "in itself" unreceptive to Christ. Just as Frommy experience in Central and Eastern Europe-both as humans are called to be "partakers of the divine nature" (2 Pet. mediated to me by the accounts of others and as directly experi­ 1:4)/and are capable of this, so culture is called to bearsomething enced by me-the Orthodox way of doing theology, the Ortho­ of the truth and love and beauty of God, and of the Gospel of dox way of worshiping, the Orthodox way of being the church is Christ, and is capable of this. very often criticized harshly, even abusively, by Protestants. Now it should be clearly understood that there is in the Such criticism is often the first point of Protestant witness made Orthodox faith and experience (in the Orthodox tradition, if you in an "Orthodox context." will) also a current that is radically culture-challenging and It appears to me that both Orthodox and Protestants in culture-denying. This is found in some forms of asceticismand in Eastern Europe must begin to recognize that both engage in an Orthodox worldview that expresses the Orthodox faith and hostility and abuse, and that both are abused. the encounter with God as "wilderness" experiences. In this way 2. In the question of the different perspectives on the relation of thinking, the eschatological dimension is of primary impor­ between church and culture, there is much to be learned in what tance. I hope is a future of honest dialogue. Certainly, a captivity to 3. In many treatments of twentieth-century history, written culture is to be noted in Orthodox cultural contexts. Sometimes, bothfrom the secular and from the Christianpoints of view, there the faith is affirmed and defended more as a cultural phenom­ is a strange silence about the experience of Christian martyrdom, enon, more as a national religious and historic tradition, than as on a massive scale, under SovietCommunism. One of the objects a phenomenon of encounter with God. of the Communist genocides was the eradication of religion. In Still, one should not imagine that a Christian can simply the SovietUnion this meantmostespecially the eradication of the levitate outof cultural contexts. Culture permeates human think­ Orthodox Church. Thus, among the millions of victims of geno­ ing and attitudes, and influences presuppositions. Even the cide, tens of thousands-even hundreds of thousands-were argument against the weight of traditional culture can be-in Orthodox Christian martyrs. reality or in perception-the expression of a culture, of a cultural That secular treatments of the Communist period are silent style, of a set of cultural presuppositions. Thus, the Protestant about the Orthodox Church's overwhelming suffering under approach to mission, worship, and Bible study often is an expres­ Communismis quite unfortunate,butnotsurprising. ThatChris­ sion of a cultural context or climate-in this case the cultural tians are often equally silent about this is not only unfortunate, it context of Western Europe or America. For example, to watch is inexplicable. What we do hear about frequently is the compro­ and to hear American Christian preachers on Russian television mise of religious leaders, especially Orthodox ones, and their co­ is definitely to witness the projection of a religious and cultural optationbythe Communistregimes. These compromises andco­ style (and content?) that is thoroughly foreign in the Russian optations did occur. They occurred among all religious groups cultural context. and communities-Orthodox, Roman Catholic, Protestant, Jew­ Volf himself makes the point that Protestants too can be ish/ Muslim, and Buddhist. But surely Christians should be trappedinsidetheir owncultures and prejudices. Ihavemadethe grateful for the endurance, unto death itself, shown by countless point above only to support his view in this matter. martyrs. Should not the witness of Orthodox, Roman Catholic, But culture is not only trap or obstacle. Sometimes, culture is and Protestant martyrs be known by all of us Christians? Should so imprinted with a religious message and image that culture we notknow about the witnesses and martyrs given to Christian­ itselfcan carry the message of the Gospel and the image of Christ. ity by one another's communities under persecution? I noted this during my first visit to Russia in 1978.This was a time I do not find this affirmation of the witness of martyrdom in of militant and dominant atheism, when Orthodox Christianity, Volf's essay. And yet, if it is true that "the blood of the martyrs is along with all expressions of religion, was marginalized, perse­ the seed of the church," then the martyrs of the twentieth century cuted, and oppressed; a time when religion was successfully under Communism are the very soil from which mission in post­ rendered invisible. Ivisited the Tretiakov Gallery in Moscow and Communist Europe emerges. Orthodox martyrs bear witness to entered the rooms in which the most famous icons of the Russian an amazing vitality of faith in the risen Christ. Orthodox Church were displayed. (These had been confiscated 4. Finally, Christians in Eastern Europe are certainly being by the Communist regime many years earlier, thus depriving the challenged to reflect on the meaning and nature of Christian worshiping community of these holy images.) The rooms in the mission today, in the post-Communist European setting. This gallery, I observed, had the atmosphere not of an art gallery but reflection will require humility, truthfulness, integrity, and real of a room for prayer, a chapel. There was a reverence in the obedience to the Gospel. It will need to be done within the attitudes of those who beheld the images of Christ before them. Orthodox, the Roman Catholic, and the Protestant churches. It In another room, there was a painting called ChristAppearing will also need to be done by Orthodox, Roman Catholics, and totheMultitude,by a nineteenth-centurysecularpainter.Alexander Protestants together. I hope that not only Volf's essay, but also my Ivanov. The painting showed Christ approaching the Jordan and response to it, will make a constructive contribution to a deepen­ John the Baptist, and the people surrounding John the Baptist. In ing of the conversation among Christians, leading to deeper a society in which the very story of Christ was excluded from common reflection on Christian mission today.

32 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH My Pilgrimage in Mission

Arnulf Camps, O.F.M.

ooki~g back. over the seven decades of my life, I realize fundamental change had taken place, and an orientation for life L that increasingly I have become conscious of being a had been obtained. During these formative years in simple pilgrim joining other pilgrims in a common journey. There have Franciscan monasteries, I met many former missionaries and a been periods of stagnancy but also moments of vision and good numberof missionaries on leave. The Dutch province of the inspiring encounters. In this autobiographical sketch I relate the Franciscan order was one of the largest of the world, with various stages by which this journey has taken place. missionaries serving in Indonesia, China, Pakistan, India, the Holy ~and, ~nd Brazil. Some of my confreres lived in Norway. In An Orientation for Life the st.Imulat~ng company of such companions my missionary vocation revived. When after ordination my provincial superior My surnameCamps indicates that my ancestors were not Dutch. asked me, "What kind of apostolate do you want to be engaged Around 1570 Pouli Camps, an officer of the Spanish army, in?" myanswerwas, "To be a missionary in DutchNewGuinea." originally from Catalonia, settled in the township of Horst in the He replied, "Butsome have to go for higher studies!" Icould only northern partof the presentDutchprovince of Limburg. Bothmy say, "I hope it will be for the missions." After some weeks I was grandfather and my father were born in Horst, but when my called in again and the provincial announced, "We have com­ father, Lodewijk Camps, married my mother, Catharina Rutten, bined mission and higher studies, and that means that we will who was born at Beesel in the central part of the same province, send you to the Catholic University of Nijmegen to study the couple took up their residence in the city of Eindhoven, a missiology." The search for an orientation had come to an end. I place in northern Brabant that was then developing as an impor­ felt happy with this appointment. It was anticipated that after I tant industrial center. My father was an officer in the Internal had completed a doctorate, I would spend some years in all our Revenue Service. I was born in 1925, the second child of six boys missions and return to the Netherlands as a mission secretary of and three girls, and my given name was Pierre. the provincial superior. The road was clear, and the pilgrim As a member of a practicing Catholic family, I served as an knew what to do. At least, that was what he was thinking. altar boy and assisted at several first-mass celebrations in the parish church. Quite a few of these young priests were members The Academic Years of Reflection of the so-called White Fathers, a congregation founded byCardi­ nal Lavigerie for mission work in Africa. The impression they !1aving studied one year at the Catholic University of Nijmegen made upon me was intensified during a two-month stay in the In my own country, where I took my bachelor's degree in hospital, where I was cared for by a nurse who had a brother theology in 1951, I left for the Catholic and International Univer­ belonging to the White Fathers. I shared her enthusiasm for sity of Fribourg in Switzerland. The Missiological Institute and missions, and having finished my primary education, I told my the Anthropos Institu te of theSocietyof the DivineWord (S.V.D.) father that I wanted to go to the minor seminary of the White in nearby Posieux-Froideville offered excellent possibilities for Fathers. My father did not agree and sent me instead to the specialization. When in 1952 I had obtained my licentiate's Gymnasium Augustinianum, an excellent high school in degree in theology, I was free to specialize in missiology and to Eindhoven. He made one concession: the topic of becoming a write a doctoral dissertation. Fribourg had many advantages. priest would be open for discussion after six years, whenI would The professors taught in their own mother tongue (French, have completed my finals. Up to this day I am grateful for his German, and Italian), and the international Franciscan commu­ wise decision, as I had a chance to grow up in the midst of my nity in which I lived broadened my outlook. From Professor family and friends. Johannes Beckmann, S.M.B., who was my mentor, I learned a I remember that it was during these years that my father critical attitude concerning missionary methods used both in the used to read to us from books he loved. At an early age I listened past and in the present. Professor Joseph Henninger, S.V.D., to severalnovelswrittenby the FlemishauthorFelixTimmermans, taught me Islamics and Arabic. With Professor Constantin R~gan:ey I did Persian and Tibetan, and also Buddhology and a~e was a ~ovel on the life of Saint Francis of Assisi: The Harp of Saini FranCIS. Slowly, the White Fathers vanished from sight and Hinduism, From Professor Georg Holtker, S.V.D., I took lectures the Franciscans came to the fore. At the age of eighteen-in 1943, in cultural anthropology, with special attention to the cultures of the middle of the war-I joined the novitiate and became a Mexico and NewGuinea. Professor Laurenz Kilger, a .S.B.,intro­ follower of Saint Francis of Assisi. With the help of a wise master duced me to African church history, and Professor Walbert of novices, I decided after one year to take the simple vows, and Buhlmann, O.F.M.Cap., taught me the sociology of Africa. Mis­ three years later I was solemnly professed. After six years of sion theology and history of religions were taught by Professor studying philosophy and theology, I was ordained a priest on J. P. Michels, a.p., the director of the Missiological Institute. And March 19, 1950. finally, mission and canon law was the specialization of Profes­ I consider this period to be the first stage in my pilgrimage. sor H. a. Luthi, a.p. In consultation with and guided by Profes­ I had left the world by following Saint Francis, and that is why I sor Beckmann, I started collecting all the material on the Jesuit changed my name: Pierre became Arnulf from 1943 onward. A mission to the Mogul Empire in India, which lasted from 1580 until 1803.From1953onwardI spentthe summerholidaysdoing research in archives and libraries in London, Rome, Brussels, Arnulf Camps, O.F.M., is Professor Emeritus of Missiology at the Catholic ~unich, .and Leyden. Part of the material was used for my University of Nijmegen, theNetherlands. dissertationon JeromeXavier, S.J.,and the Muslims of the Mogul

January 1996 33 Empire, controversial works and missionary activity, which I This made my idea of what it meant to live among the people defended and published in the beginning of 1957. more realistic, and I tried to understand the innermost aspira­ These sevenyears of missiologicalstudyand researchgreatly tions of both cultures and religions. I was greatly helped in this extended my knowledge of the cultures and the religions of the by the bishop of Chilaw, Mgr. Edmund Pieris, O.M.L, a pastor world, and they offered me the tools and instruments to enter and a scholar. deeply into their innermost aspirations. I was set on a new stage In 1959 I had opportunity to visit northern India and to admire the cultural heritage of the Mogul emperors. In the old city of DelhiIvisited Mogulpalaces, tombs, and mosques. On top My missiological studies of the Qutub Minar I took sick, and in the hospital of the Medical Mission Sisters I learned I had contracted typhoid fever. Thanks extended my knowledge of to the good care of the sisters, I recovered and left for Bangalore world religions and in the south, where my confreres nursed me back to anactive life. I enjoyed places like Madras, Cochin, Palmaner, Hyderabad­ enabled me to enter deeply Deccan, Poona, and Bombay, where I visited seminaries, univer­ into their aspirations. sities, and holy places. After three months I was back in Karachi and resumed my work. However, early in 1960 I became feverish again and was in my pilgrimage. My spiritual father, SaintFrancis, had opposed admitted into the Holy Family Hospital of the Medical Mission the Crusades and asked in his rule, written in the early decades Sisters. Dr. Anna Polcino, from the United States, acted deci­ of the thirteenth century, that his followers should go and live sively and said, "Father, you go to confession, I am going to among people of other faiths. I was now prepared for going and operate on you!" It was just in time, as a delay of an hour would living among them. have been fatal. Normal life started again, but in the beginning of 1961 pain and fever again returned, followed by another serious People of Other Faiths operation. Dr. Polcino advised me to return to the Netherlands, as more operations could be necessary. My pilgrimage became My first appointment was to lecture at the Regional Seminary of stagnant, and during several months I wondered whatlife had in Christthe King at Karachi, Pakistan. My subjects were missiology, store for me. I lived in the provincial house in Weert and started Islamics, and church history. I was given permission to spend helping out in the mission secretariate. In 1962 my recovery had three months en route to mynew destination. In Egypt, Lebanon, progressed well enough that, with a return to the mission field Syria, Jordan, the West Bank (as it is known today), Jerusalem, out of the question, I was appointed mission secretary. and Iraq, I visited all kinds of missionaries, centers of study, and The Dutch Franciscan province had a few hundred mission­ Islamic institutions. I was especially impressed by the Institute aries, and the task of the mission secretary was to assist them in for Christian andOrientalStudies of myconfreres at Cairo,by the setting up local Franciscan provinces and local churches. The Studium Biblicum Franciscanum in the Old City of Jerusalem, spirit and the vision of Vatican II was already in the air in those and by the Hikma University of the Jesuit Fathers in Baghdad. In days! It was an interesting job, and I could make good use of my all thesecountriesIwaswellreceivedby my Franciscanconfreres. studies and my experiences in Asia. Later on this developed into In Baghdad I was kindly received by the Jesuit Fathers, and in a fifteen-year development program for all our mission territo­ Basra by the Carmelites. But I also visited missionaries living ries, so that at the end of the road all would be self-supporting, among Muslims and Christians in Egypt, Lebanon, the West independent provinces. It is a reason for joy to see that today Bank, and Iraq. In the Old City of Jerusalem I met with Father there are Franciscan provinces in Pakistan, India, Indonesia, Roberto Foca, a White Father, who asked me whether I had a Japan, and South Korea. vocation to convert Muslims. My answer was, "Myvocation is to live among them and to show that I am a Christian without any Intensified Reflection and New Exposures controversy or discussion." In Karachi, whereI arrivedat the endof August1957,Ijoined In the second half of 1963 the professorship of missiology at the the staff of the regional seminary, all Franciscans, and the com­ theological faculty of the Catholic University of Nijmegen be­ munity of students of Pakistani, Indian, Indonesian, and Dutch came vacant, as Professor Alphons Mulders had reached retire­ origin. Moreover, I started meeting Muslim lecturers of several ment. The Dutch Franciscan provincial was asked to make me colleges in Karachi and visiting many shrines of the Pirs (leaders available for that chair. I hesitated to accept, since from the very of religious"orders" in popularIslam) in the province of Sind. In beginning of my priestly life I had prepared myself to be a this way the immersion in the local Islamic surroundings took mission secretary. I accepted, however, and for the first several place, and I began to publish on areas of my interests. The years I felt this change in my life to be rather painful. I missed the beginning of an Institute for Christian and Islamic Studies was pilgrims on the road and daily contacts with reality. But as the made. A good number of the students in the regional seminary years passed-twenty-sevenyears up to my retirement in 1990­ were influencedby popularIslam, and whenthey discovered my I occupied the chair of missiology with growing satisfaction. interest, they revealed their religious feelings to me. Thus, I met Many people have helped me in this growth. I had a good many pilgrims on the road and learned to be a copilgrim. I felt the team of colleagues in the missiological department. To mention need for a deeper theological reflection butwas not yet ready for just a few: Dr. Hans van Pinxteren, M.H.M., an expert in African that. church affairs, who after his early death was succeeded by Dr. Y. During mystay in Pakistan, in 1958,I had the opportunity to Heijke; Dr. R. van Rossum, S.S.C.C., a scholar in Latin American go for three months to Sri Lanka, where I arrived during a studies and today my successor; Professor Jacques Van horrible clash between Buddhist Singhalese and Hindu Tamils. Nieuwenhove, W.F., well versed in African and Latin American

34 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH situations; and Dr. J. van Engelen, who specialized in mission throughout Christian history. The admonition of Saint Francis, sociology. Together we set up a doctoral program and a one-year that we should live among and not against Muslims and other refresher course for missionaries. In 1969 our first student de­ peoples, was a constant reminder. fended his doctoral dissertation. He was followed by twenty­ I came to the conclusion that the classification of theologians nine others, and more than one hundred obtained the degree of into exclusivists, inclusivists, and pluralists was unsatisfactory, doctorandus. The missionaries had their owninput. They kept us as nobody fitted entirely in anyone category. I felt free to search in contactwithreality. Thus,Ihadmanycompanionson the road. for a new approach to this problem, which is so central in a world In the wake of Vatican II, the Franciscans were asked to wherein all faiths and cultures are set on the road of meeting one contribute to the renewal of the spirit and the method of mission­ another and are becoming collectively responsible for the well­ ary activities throughout the world. I attended the Franciscans' being of this planet and its inhabitants. While attempting this extraordinary general chapter at Medellin in 1971 (Colombia) new approach, I was very well aware of the fact that relativism and the general chapter at San Diego in 1991 (United States). For could never be a solution, any more than could the problem many years I was a member of our international mission council, simply be bypassed. and right up to the present I am a member of the Islam commis­ During the various stages of my pilgrimage I have learned sion and of the China commission. These activities involved that mission must be undertaken in the spirit of dialogue. For a stays of one or two months in Asia, Africa, and LatinAmerica and real dialogue two attitudes are needed. On the one hand, the faith gave me a chance to live with my confreres in missionary of the other partner must be taken seriously; one must try to situations. A Dutch congregation, the teaching brothers of understand the innermost religious aspirations of the other and Maastricht, asked me to stay with their members for one month to interpret them in a theological manner. On the other hand, one and to discuss with them their policies. In the course of this must try to interiorize and to live his or her own faith as authen­ consultation, I visited Sierra Leone, Malawi, Ghana, Pakistan, tically as possible. Both partners in dialogue should enter into andChile. From1964to 1980I acted as a consultantof the Vatican this encounter. It is my conviction that out of this meeting in Secretariat for Interreligious Dialogue, and in 1976I attended the depth-which I call the maieutic method-something new, a meeting in Tripoli, Libya, where many Muslim and Christian tertium quid, will be born, a new synthesis of partial religious scholars met. experiences or a synthesis of all the riches God has given human­ I had good relations with my Reformed colleagues in the kind. In this way humankind will continue to grow spiritually Netherlands, and it was a cause of great joy to see Hendrik until the end of time: "When all things are subjected to him, then Kraemerin the audiencefor myinaugural lecturein 1964.Johannes the Son himself will also be subjected to the one who put all Verkuyl, professor of missiology at the Free University in things in subjection under him, so that God may be all in all" (1 Amsterdam, introduced me to his international circle of friends, Cor. 15:28). Dialogue is a dynamic process and has a deep and this led to my involvement in founding the International theological meaning. This maieutic approach calls for two new Association for MissionStudies, of whichI was president for four theological treatises. years. The World Conference on Religion and Peace, meeting in First of all, we need a theology of the ways God has given to Princeton, Nairobi, and Melbourne over a period of several humankind. During my many encounters with other believers, I years, gave me a chance to meet many people of other faiths and have come to understand that all of them in their finest moments to continue my pilgrimage with them. In the Netherlands we saw themselves as being pilgrims on the road or the way. In the were fortunate enough to start an Interuniversity Institute for first sura of the Qur'an the prophet Mohammed prayed for Missiological and Ecumenical Research, of which I acted as a guidance in order to walk on the straight path. The patriarchs member of the board and, for more than ten years, as president. taught the way of the Lord, and John the Baptist had to prepare This involvement in quite a number of international and the way of the Lord and to make his paths straight (Matt. 3:3). national organizations helped me to keep contact with many Paulcalled the early Christians"followers of the Way" (Acts 22:4 specialists professing various religious affiliations. Three visits and 24:14). Jesus is called the Way (John 14:6). People of the to continental China brought me into contact with young stu­ dents searching for meaning in life after the end of the Cultural Revolution. It is no exaggeration to state that many good friends St. Francis's admonition have helped me during so many years to live in context, that is, to profess my Christian faith in relation to the real questions and that we should live among longings of today's pilgrims on the road. and not against Muslims On the basis of these experiences, I tried to reflect as a theologian on the question, What does it mean today to bring the and other peoples, was a Good News of the kingdom of God in the light of God's presence constant reminder. in Jesus Christ? I wrote three books in Dutch on this question, which were translated in English in 1983 in one volume, Partners in Dialogue: Christianity and Other World Religions. I elaborated Hindu faith know of three ways: karma, bhakti, and jnana. The uponthis topic after 1983in a numberof articles. As earlyas 1964, Buddha taught the eightfold path. In China there are many in my inaugural lecture in Nijmegen, I had focused on Christ and followers of the Tao, the Way. The way of the ancestors is kept in the religions of the world. The gap between the official doctrine great reverence by people in Africa and by Native Americans. All of the Catholic Church and my personal experiences of people of human beings are set on a way or on a path leading from here to other faiths gained during so many encounters and exposures elsewhere. It is time that they join their efforts and consider demanded a thoroughreflection. The need for this was verygreat themselves to be copilgrims. They will discover many things also among my students and among my partners in the dialogue. they have in common, and they will be enriched by the particu­ Moreover, my studies of the history of missionary methods, larities of the others. Both partners on the way can grow spiritu­ whichInever gave up, convinced me tha t this problemhas arisen ally as full humanity is lying ahead of us. I think we need a

January 1996 35 creative theological reflection on humanbeings as copilgrims on (John 1:4),is eminently present in Jesus, and will be with us until the Way. the Second Coming. Followers of the Way of Jesus are not living But we also need a new theology of the Logos. God has never in a ghetto, separated from other human beings. They are left humankind alone in its pilgrimage. All human beings are copilgrims with a special task and mission: to be faithful in the created in the image of God (Gen. 1:27),and they experience this search for fullness, helping themselves and others to grow in self-manifestation of God. They try to live in that image of God God's way. Christians should be a light, leaven, a mustard seed. within their own cultural surroundings, and they express this in This is where my pilgrimage is leading me. Intense expo­ various "ways," the religions of the world. God's Spirit and sures and constant theological reflection have taught me how to Word, the Logos, is active among us from the very beginning of live among people of other faiths and how to render account as creation until the end of time. The Logos is present in all of us a Christian.

Book Reviews

Unfinished Agenda: An Updated Autobiography.

By Lesslie Newbigin. Edinburgh: Saint An­ drewPress, 1993. Pp.viii,274. Paperback. No price given.

This updated autobiography of Bishop about this, predicting that it would leave was surprised how easily suchcrimeslike Lesslie Newbiginbringshis life's story up the church's raison d'etre in crisis. blackenslavementcanbe forgottenby the to 1992. It is a rich and varied story, not Newbigin returned to India again in West, saying he wished a representative just of a remarkable man but of the ecu­ 1964 as bishop of Madras, but clearly he Englishman-an archbishop or a prime menical movement, one of whose archi­ had seen enough of the state of affairs in minister-might one day make such a tects he was and the beginning of whose Europe to know that the task back home visit to the slave castle, "kneel on the floor, sad decline he has also witnessed. belonged firmly with his "unfinished and offer a prayer of contrition" (p. 229). The main themes of this book may be agenda." So in 1974, following his retire­ As a guide to ecumenical affairs and summarized as follows: Newbigin's In­ ment from India, the Newbigin family their great, leading personalities, dian experience, culminating in his elec­ resettled in Birmingham, England, where Newbigin's autobiography is a record of tion as the first bishop of the Church of Bishop Newbigin taught at the Selly Oak inestimable value. It will also stand as the South India (CSI), an ecumenical associa­ Colleges. However, his workcontinued to testament of a broad, generous spirit tion of Protestant churches; second, his appeal to a much wider audience, He whose tireless and characteristically self­ work as general secretary of the Interna­ participated in the 1975 WCC Nairobi effacing efforts for the cause remain a tional Missionary Council, which he led Assembly and found himself responsible reason for profound thanksgiving. into the World Council of Churches as the in part for interpreting the work of the -Lamin Sanneh Department of World Mission and Evan­ WCC to a skeptical public audience in gelism (DWME). He also became editor of England, where recent proposals for an Lamin Sanneh, a contributing editor, is the D. the International ReviewofMissions. ecumenical Anglican-Methodist merger WillisJames Professor ofMissions andWorldChris­ While the CSI has survivedand flour­ had been rejected by the Anglicans. tianity at Yale Divinity School, New Haven, Con­ ished in spite of disappointments with the Also on the racial front, England was necticut. failure to create its counterpart in North in an uncompromising mood. In 1989, on India, the DWME has largely been evis­ the occasion of Birmingham's centenary cerated by what Newbigin calls the Rapid anniversary, a committeeof local churches Social Change thinking in the Western decided to invite Archbishop Desmond Mission and Ministry in Fiji. churches, to be reinforcedby culturalrela­ Tutu of South Africa to be the leader of an tivism. These two attitudes had in com­ eventconvened under the rubric "Faithin By John D. Mahoney, S.S.C. Suva, Fiji: mon the idea of God as an auxiliary of the the City of Birmingham." The prospect of Columban Fathers, 1994. Pp. x, 133. Paper­ Western development machinery. The Archbishop Tutu's visit created bitter ac­ back. No price given. main thrustof Christianengagementwith rimony, with attacks in the press and me­ the world would be carried forward by dia, accusing Tutu of being a Communist, John Mahoney was one of the Columban interchurchaid agencies, and in thatwork an unbeliever, and other equally bitter Fathers, an order that began work in Fiji the results would be assured by the tool­ aspersions. What was planned as a happy after World War II, coming to assist the making prowess of the West and by its centenarycelebrationended up running a well-established Marist Fathers. wealth. That would remove any need to huge deficit of just under £200,000, all Columbans have brought new strength look to proclamation, preaching, and because of Tutu. andvitality to the RomanCatholicChurch prayer to bring in the kingdom of God. The modern defense of culture in ra­ in Fiji.Mahoneycamein 1958andworked That approach has weakened the evan­ cial and national terms sits poorly with chiefly as a parish priest until his death at gelical impulse of mainline Protestantism what Newbigin sees as the Gospel of love. the age of sixty in 1989. His colleague and, with it, its ecumenical strength. On a visit to an English slave castle at Frank Hoars, S.S.C., has collected and Newbigin speaks candidly and charitably Cape Coast, Ghana, Newbigin said he published thisbook of essays, whichwere

36 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH writtenby Mahoney at various times dur­ ing his career. Fifteen Outstanding Books of 1995 Since the essays deal with a wide range of subjects, it is difficult to charac­ for Mission Studies terize them as a whole or to adduce from them a central theme. They show how a The editors of the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH have selected the priestworked to bring laypeople together following books publishedin 1995for special recognitionof their contributionto mission to think about the church and the ways it studies. We have limited our selection to books in English, since it would be impossible should go, how he tried to deal with their to consider fairly the books in many other languages that are not readily available to us. fears of supernatural powers, and how he We commend the authors, editors, and publishers represented here for their contribution worked on ceremonial ways to help heal to the advancementof scholarship in studies ofChristian mission and world Christianity. the sick who saw themselves under the Allen, Hubert J. B. power of death because of broken rela­ Roland Allen: Pioneer, Priest, and Prophet. tionships. One essay tells of his efforts to Cincinnati,Ohio: Forward Movement Publications, andGrandRapids, Mich.:Eerdmans indigenize church art and shows some PublishingCo. Paperback $11. lovely, if poorly reproduced, examples of paintings. Throughout the book there is Bediako, Kwame. an ecumenical attitude toward other Christianity in Africa: The Renewal of a Non-Western Religion. churches, particularly the Methodist Edinburgh, Scotland: Edinburgh Univ. Press, and Maryknoll, N.Y.: Orbis Books. Paper­ back $25. Church,whichispredominantin thecoun­ try. Bosch, DavidJ. Several of the chapters deal with Believing in the Future: Toward a Missiology of Western Culture. Mahoney's work among the Indian popu­ Valley Forge, Pa.: Trinity Press International. Paperback $7. lation of Fiji. The most useful parts are Cracknell, Kenneth. those wherehe describeshis attendance at Justice, Courtesy and Love: Theologians and Missionaries Encountering World non-Christian worship and his decisions Religions, 1846-1914. about how far he should participate, London: Epworth Press. Paperback £20. "avoiding a fearful distance on the one hand and an inappropriate and compro­ Hastings, Adrian. mising identification on the other." There The Church in Africa 1450-1950. is some help in this short book for the Oxford: Clarendon Press. £65/$110. missionary in cross-cultural work and for Heim, Mark S. the person interested in Fijian life. Salvations: Truth and Difference in Religion. -Charles W. Forman Maryknoll, N.Y.: Orbis Books. Paperback $19.95. Isichei, Elizabeth. Charles W.Forman, Professor Emeritus ofMissions A History of Christianity in Africa: From Antiquity to the Present. at YaleDivinity School, hasworked in andstudied Grand Rapids, Mich.: Eerdmans Publishing Co., and Lawrenceville, N.J.: Africa World thechurches of the South Pacific Islands. Press. Paperback $20. Kaplan, Steven, ed. Indigenous Responses to Western Christianity. New York: New York Univ. Press. $40. Jongeneel, Jan A. B. The Short-Term Missions Boom: A Philosophy, Science, and Theology of Mission in the 19th and 20th Centuries: A Guide to International and Missiological Encyclopedia. Part 1: The Philosophy and Science of Mission. Domestic Involvement. Frankfurtand New York: PeterLang. DM 89/$52.95. Knitter, Paul F. Editedby Michael J. Anthony. GrandRapids, One Earth Many Religions: Multifaith Dialogue and Global Responsibility. Mich.: Baker, 1994. Pp.236. Paperback $14.99. Maryknoll, N.Y.: Orbis Books. Paperback $16.95.

Michael Anthony, who teaches Christian Neely, Alan. education at Talbot School of Theology in Christian Mission: A Case Study Approach. Maryknoll, N. Y.: Orbis Books. Paperback $20. LaMirada, California, and in his spare time leadsshort-termmission trips, drives Ranger,Terence. seventeen contributors like a mule train Are We Not Also Men? The Samkange Family and African Politics in Zimbabwe across the High Andes. They bearpacks of 1920-1964. stories abouthow to turnhighschool kids, Portsmouth, New Hampshire: Heinemann, and London: James Currey. $60; paperback college students, professionals, and retir­ $24.95. ees into decent, useful workers-some­ Shenk, TNilbert R. times for a week or two, sometimes for a Write the Vision: The Church Renewed. year or two. Valley Forge, Pa.: Trinity Press International. Paperback $10. Recruiters at home call them short­ term missionaries, while their hosts on the Thomas, Norman, ed. field sometimes call them less compli­ Classic Texts in Mission and World Christianity. mentary things. To put it another way, Maryknoll, N.Y.: Orbis Books. Paperback $24.95. Anthony's "boom" is another person's Verstraelen, F. J., et aI,eds. "bust." Missiology: An Ecumenical Introduction. Texts and Contexts of Global Chris­ No one doubts the astonishing tianity. growth in the number of people going GrandRapids,Mich.: Eerdmans PublishingCo. Paperback $24.99.

January 1996 37 overseas to do a Heinz 57 Varieties of teachers, businessmen, and others. space. The sectionon doingprojectscloser things, from painting to preaching, from But Anthony's purpose is not critical to home mercifully bursts the hype for whitewashing to witnessing. Equally as­ diagnosis. Essentially, his is a how-to ef­ treks to more romantic locales overseas. tonishing is the number of churches, fort, eminently practical for those who No profound missiologyhere; rather, schools, agencies, and peopleeagerto send want to put together work teams, or, as a much-needed dose of common sense. them. one agency leader calls them, "taste and -Jim Reapsome This outpouring of missions enthusi­ see" teams. asm, like other booms, defies harnessing, The opening part stirs up the vision, Jim Reapsome has been the Editor of Evangelical but Anthony's compilation is easily the hardly a pressing need in view of the Missions Quarterly, Wheaton, Illinois, since its best effort on the market. It is impossible numbers. Writers go from there to money, founding in 1964. to evaluate a boom that stretches from legal matters, and training. Training, of immature, two-week, teenage adventur­ course, is the most serious shortfall in the ers to mature, two-year-term physicians, wholeenterpriseand warrantsmuchmore

Classic Texts in Mission and World Christianity: A Reader's THE PEW CHARITABLE TRUSTS Companion to David Bosch's Transforming Mission.

Research Advancement Grants for Projects Edited, with introduction by Norman E. Tho­ on Christian Mission and World Christianity mas. Maryknoll, N.Y.:OrbisBooks, 1995. Pp. xvii, 346. Paperback $24.95.

The Religion Program of The Pew Charitable Trusts invites This volume makes a very important con­ proposals for large-scale projects that will enhance team tribution to the ongoing legacy of David research and publication in studies of Christian Mission Bosch and the contemporary study of world mission. As a collection of primary and non-Western Christianity. Grants will be made on a sources on themes related to mission and competitive basis for two- to three-year collaborative world Christianity, it is an extremelyvalu­ projects that will contribute significantly to the advance­ able resource. Professors, students, and ment of scholarship on cross-cultural mission and/or the general readers alike will appreciate the scope and depth of the selected texts as development of Christianity in the southern and eastern well as the informative introductory com­ continents. Grants will range from $50,000 to $100,000 ments that accompany each excerpt. The (U.S.) per year. provision of cross-references from Classic Texts to designated sections of Bosch's Transforming Mission (1991) is both help­ Projects should be directed by one or more established ful and instructive. scholars, have access to appropriate research facilities, As a reader's companion to Trans­ involve scholars from two or more regions of the world, forming Mission,Norman Thomas's selec­ and contribute to the intellectual and cross-cultural vitality tion of texts is determined to some extent by both the possibilities and limits of of the global Christian movement. Projects that are interde­ Bosch's particular frames of reference. nominational and interdisciplinary and that elicit significant Noteworthy excerpts from pivotal works contributions from the non-Western world are particularly of renowned Protestant theologians and church leaders is unquestionably the welcome. Two or three grants will be awarded at the end of book's greatest strength. As for contem­ 1996, subject to the quality of proposals received and the porary and contextual perspectives on availability of funds. mission and world Christianity, Thomas has enhanced Bosch's work significantly by recognizing and addressing the need The deadline for receiving initial proposals (maximum four to make available to a broader audience pages) for 1996 Research Advancement G-rants is May 15, the theological writings of women and 1996. For further information and instructions please men from various regions of the world. contact: Some readers may find the absence of Roman Catholic and Eastern Orthodox Geoffrey A. Little, Coordinator sources from the beginning of the modern Research Advancement Grants period up until the mid-twentiethcentury a limitation of sorts. In fairness to Thomas, Overseas Ministries Study Center however, this lacuna reflects a prevailing 490 Prospect Street tendency in comparative ecumenical mis­ New Haven, Connecticut 06511-2196 sion studies to view Roman Catholic and U.S.A Eastern Orthodox approaches to Chris­ tian mission from the perspective of his­ Tel: (203) 865-1827 torical continuity rather than contextual Fax: (203) 865-2857 differentiation. In summary, Classic Texts is more than a reader's companion to Transform-

38 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ing Mission. It is a supe rbly edi ted anthol­ lengthy treatment of particul ar theolo­ Und erstandingand Vision," many sho uld ogy that stands on its own merit. Norman gian s,especially Stanley Samarthaand M. read this book and allow it to raise the Thomas has set the pace for demonstr at­ M. Thomas. un comfortable qu estions of pluralism so ing wh at can be accomplished in the field The author recogni zes the absence of crucial for Chris tian, ecclesial, and ecu­ of missiology wh en scholarship friend­ reference to the actual conversations that menical identities. ship, and stewardship converge in the took place between Christians and people - Bruce W. Robbins interest of carry ing forward a dynami c of other religions in dialogue. No voices commitmen t to the tran sform ati on of emerge from the text. The particular is­ Christian mission in the twenty-first cen­ sues sur rounding Judaism are not men­ Bruce W. Robbins is General Secretary of the Gen­ tur y. tion ed .However, at a time whenthe WCC eralCommission on Christian Unity and Interreli­ -Margaret Eletta Guider, OS.F. is engage d in a major study "Common gious Concerns of the United Methodist Church.

Margaret Eletta Guider, O.S.F., is Assistant Pro­ fessor of Religion and Society at Weston Jesuit School of Theology in Cambridge, Massachusetts.

Dialogue in Discussion: The World Council of Churches and the Challenge of Religious Plurality Between 1967 and 1979. EDITED BY By Jan Hendrik Pranger. Utrecht-Leiden: F. J. Verstraelen lnterunioersitair lnstituut voor Missiologie (GENERAL ED ITOR) en Oecumeniw , 1994. Pp. o, 198. Paperback A. Camps DFl.29.50. L. A. Hoedemaker Attitudes toward interreligious dialogue M. R. Spindler strike at the heart of ecume nical ide ntity. Instead of simply tracing a history of atti­ tudes toward religiou s pluralism in the World Council of Churches (WCC), J. H . Set apart from other broad treatments of missiology by Pranger asks how the WCC has under­ th e number and expertise of its contributors, each of whom stood itself vis-a -vis other religious tradi­ brings to the total work some fresh and important perspective, tions as a part of its own self-unde rstand­ MissiologtJ: An Ecumenical Introduction is a d eliberately ing. In a time of new paradigms and a ecu menical work that treats the histories and mi ssion work "wider ecumenism" (including other reli­ of all Christian traditions with respect and openness - including gious tradition s), the book is particularly insightful. honest and intelligent critical response. In thi s way it allow s th e The book is a revised thesis of the reader to see the full breadth of th e church's m andate. author's doctoral work at the Universi ty This volume will be appreciated both as a textbook and as a series of Gro ningen, the Ne the rlands (he also studied at Princeton Theological Sem i­ of essays to inform, stim ulate, and challenge mi ssi onari es, mission nary). It begins by draw ing heavily up on ad m inistrators and planners, and all Christians interested in the Konrad Raiser's Ecumenism in Transition w orldwide mi ssion of the church. and used thatbook' s challenge to the para­ digm of "Christocen tric uni versalism " as "Only two decades ag o questions were being raised in scholarly a starting point. Then the author high­ circles as to whether missiology should be recognized as an aca­ lights a conference on dialogu e in Kandy, Sri Lanka (1967), discussions at the WCC d emic di scipline. If any such questions remain, Missiologu: An Uppsala Assembly (1968), severa l meet­ Ecumenical Introduction will certainly put them to rest. This book ings leading to the 1971 establishmen t of is a magnificent piece of work." -c. PETER WAGNER the program Dialogu e with Peopl e of Liv­ Fuller Theological Seminary ing Faiths and Ideologies under Stanley Samartha, the WCC debates at Nairobi (1975), and the release by the Central Com­ mittee ofits Guidelines on Dialogue in 1979. Apart from the focus upon the larger qu es­ A t your bookstore.or call 800-253-7521 tion s of self-understanding, the sys tem­ FAX 616-459-6540 atic articulation of the development of the call for dialogue in the face of a pervasive WM. B. EERDMANS ~ PUBLISHING exclusivism is particularl y helpful. The _.5.062 I CO. sixteen pages on the d ebate at the Nairobi l55 JEFFERSON AVE. S.E./ GRAND RAPIDS, MI 49503 Assembly would be useful to a reader just in themselves. The book also includes

January 1996 39

------Missionaries in India: Church) w ith numerical grow th through Continuities, Changes, conversions . and Dilemmas. Foreign mission ari es, according to Shourie, acted as an extension of British By Ar un Shourie. New Delhi: ASA Publica­ colonia l rule and di rected numerous cal­ tions, 1994. Pp.242. Rs 250;paperback Rs1IO. umnies agains t Hindu belief and practice in order to elicit fund ing from Britain. When the Ca tho lic Bisho ps Confere nce of ment of Christian mission ar y w ork con­ Fo re ig n -fu n ded in stitutions and India in vited Hindu journalis t Ar un tained in this book . Sho urie, a former edi­ proselyti sm en ticed India's poor out of Shourie to speak at their missions confer­ tor of the Indian Express who ha s written the Hindu fold , producing what Shourie ence in Pune, Mah arashtra, in January widely on issues of religionand politics in sees as a largely nominal population of 1994, they ma y not have rea lized tha t the India, shar ply criticizes the preoccupa­ Christians lacking genuine tran sforma­ occasion would yield the ca us tic assess- tion of the church (p rim arily the Catholic tion by "spiritua l truth" (pp . 21-24). Th e book includes lengthy excerpts ofspeeches by British officials as evi de nce of their subjugation and proselyti zin g of India's peopl es. g The emergence after indepe ndence Learn Another·i (1947) of n ew m ission theologies, con textua liza tion, Indian lead ership, and Language on ecume nism mar ked the churc h's tran si­ tion from calu mny to expressions of em­ pathy toward Indian culture and relig ion. Your OwnI The most significant examp le of thi s was Learn to speak a foreign language the Seco nd Vati can Counci l's acknowl­ edgment th at salva tion is possibl e in other fluently on your own and at your own religions.But if these stra ined concessions pace with what are considered the finest in-depth courses available. carried any sincerity at all, sa ys Sho urie, Many were developed by the Foreign Service Institute of the U.S. they would lead the church to "forfeit its Department of State for diplomatic personnel who must learn a mis sion" altogether (p . 228). language quickly and thoroughly. Emphasis is on learning to speak The ass ump tions of th is book reflect and to understand the spoken language. A typical course (equivalent to a th e rising nation alism in India, which equates "Indian" with "Hind u" and con­ college semester) includes an album of 10 to 12 audio cassettes (10 to siders conversion to othe r religion s as sub­ 18 hours), recorded by native-born speakers, plus a 250-page textbook. versive of Indian nationhood . Sho urie fo­ cuses so much on the foreign hand in o Arabic (Saudi) $185 0 Mandarin $185 Ch ristian ex pa ns ion that he never faces or o Cantonese $185 0 Persian $185 acce p ts the reality of an Indian church . His o French $185 0 Polish $185 conflation of "m issions" and "co lon ial­ o French Level II $215 0 Portuguese (Brazilian) $215 ism" ignores th e complex relati onship German $185 0 Russian $255 between British rule and religious estab­ o lishments in India. Sho urie downplays o German Level II $155 0 Serbo-Croatian $195 the many ins tances when mi ssion ar y and o Greek $185 0 Slovak $185 colonial agenda s clashe d an d makes no o Hebrew $255 0 Spanish $185 mention of the British pat ronage of Hindu o Hind i (Intermed) $185 0 SpanishLevel II $165 temples-a fact that belies his sweepi ng Hungarian $195 0 Swahili $225 portrayal of British ru le as Christen do m. o While h is hi sto ry is pat ch y an d o Italian $185 0 Swedish $185 overge ne ralize d, Sho urie voices percep­ o Japanese $185 0 Tagalog $295 tion s and attitudes tow ard m ission ar y o Korean $195 0 Thai $195 work that ne ed to be taken se rious ly in the o Lakota $185 0 Turkish $195 study of South Asian relig ious encounter. Latvian $185 0 Ukrainian $195 If readers can overlook his meanderin g o w riting style and excessive use of block n Lithuanian $135 0 Vietnamese $225 quotati on s, the amount of "cur ry" in this You can order now with a full 3-week money-back guarantee, by con tem pora ry Hindu-Christ ian show­ d own will give them much to ponder. calling to ll-free 1-800-243-1234 or by fax (203) 453-9774, or by mail -Cha ndra Mallampalli by clipping this ad and sending with your name and address and a check or money order-or charge to any major credit card, by enclosing card number, expiration date, and your signature. Our 56-page Whole Chandra Mallampalli is a PhD . student of modern ln dianhisioruat tileUniversity of Wiscollsill,Madi­ World Language Catalog offers courses in 96 languages. Call or son. write for your free copy. Our 24th year. BUDICal='CIUJRt T HE LANGUAGE SOURce Room F136, 96 Broad St., Guilford, CT 06437 U.S.A. e-mail: [email protected] (203) 453 -9794

40 INTERNATIONAL B ULLETIN OF M ISSIO NARY R ESEARCH

------The Realm of the Word: Language, The New Mission Culture on Gender, and Christianity in a Latin American the Upper Amazon Southern African Kingdom. Mission History Native Tradition, Jesuit Enterprise, and Secular By Paul Stuart Landau. Portsmouth, N.H.: EDITED BY ERICK LA NGER AND Policy in Moxos, Heinemann; Cape Town: David Philip; Lon­ 1660-1880 don: James Curreu, 1995. Pp. xx ix, 249. $60; ROB ERT H. JACKSON DAVID BLO CK paperback $24.95. In this book seven David Block's nuanced scholars attempt to treatment of the mission Unlike the West, the African mind has create a "new" mission never distingui shed bet ween the secular history that deals encounter-one extending and th e sacre d . When mi ssi onaries honestly with the actions over a large time period­ brought Christianity to Africa in the colo­ and philosophic permits a balanced understanding of the nial era, the ne w religion took on distinc­ motivations of the mission enterprise, native tive indigenized form s, in a holistic syn­ missionaries and with the thesis of African Traditional Religion s with response, and the experiences and Christianity. reactions of the cultural syntheses In The Realm of the Word, Paul Landau indigenous peoples. The that ensued. takes a simi larly hol istic approac h to the $30 cloth study of missionary Christianity in colo­ new mission historians nial southern Africa.The author,wh ostud­ examine cases from ied African history and southern African throughout the hemi­ sphere-from the Andes lan gu ages at the Unive rsity of Wisconsin, University of and who pr esentl y teaches at Yale, pre­ to northern Mexico to Nebraska Press sents the results of six years of field and California. Lincoln NE archival research in this incisive study of $16.95 paper the historical course taken by Christianity $35 cloth 800 -755 -1 105 among the Ngwato people of Botswan a. Through out, Landau d em on strates an understanding not only of the particular indigenized form that Christianity takes in the region but also of the cultural, socio political, and historical context in which the indigenization of Chr istianity occurs. Landauexamines in detail how a com­ MARYKNOLL LANGUAGE INSTITUTE plex social alliance forged between the RESPONDING TOTHE CHALLENGES OF MISSION IN THE 90s Ngwato royalty, clergy, and Tswana women enabled an indigenize d Tswa na The basic aim of the Maryknoll Language Institute is Christianity to become the power base of to assist Church personnel in the acquisition of the Tswana Kingd om; how an acceptable communicative proficiency in language skills in the body politic wa s established; and how context of mission. Christianity throu gh out not only tran s­ form ed Ngwato socie ty but was tran s­ • Basic Courses: Spanish, Que chua, Aymara formed by it as well. The book traces the 22 weeks starting every January and July . emergence of a peopl e's Christianity , • Intennediate/Advanced Courses: wh ich both struc ture d and wasstructured 6 weeks six times a year. by the texture of Ngwato society. The • On-going Orientation Program: Pastoral vision epil ogue outlines the factors leading to ofChurch documents ofCELAM: Latin American the demi se of the Ngw ato Kingd om . history, culture; basic Chri stian communities; The book is a significant contribu tion role of women in Latin America. to understanding the construc tion ofiden­ • Rich Liturgical Life. tity and power in southe rn Africa. Its ho­ • Pastoral Theol ogical Reflection Groups; listic approach is a mod el to future re­ pastoral situations; involvement with local people: searchers concerned, not only with theor y, orphans , street children, homeless women in but also with the entire exis tential situa­ Cochabamba. tion of Africans and with the way in which • Professional StalTwith mission experience; well trained Bolivian instructors. Christianity ada pts (and need s to ada pt) • Living QuartersIHousing with Bolivian families or local religious communities in to become relevant to the African experi­ which target languages are spoken . ence . - G. C. Oos thuize n LOCA nON: COCHABAMBA, BOLIVIA IN THE HEART OF LATIN AMERICA For further information and a brochure write to: G. C. Oosihuizen is Honora ry Director of the Re­ Registrar search Institute for New Religions lind lndepen­ Instituto de idioma s dent/Indigenous Churches in Durban, South Af­ Casilla 550 rica . Cochabamba, BOLIVIA Tel. (011) 591-42-41521 Fax (011) 591-42-41187

January 1996 41 Directory of Schools and fered, and names of faculty members who Professors of Mission in the USA are teaching missioncourses. Second is an and Canada. alphabetical listing of more than 1,000 professors and members of the three pro­ Editedby John A. Siewert. Monrovia, Calif.: fessional mission organizations in North MARC/World VisionInternational, 1995. Pp. America-Association of Professors of xvii, 124. Paperback $11.95. Mission (APM), American Society of Missiology (ASM), and Evangelical Once again mission scholars are indebted including both Protestants and Catholics, Missiology Society (EMS)-giving their to John A. Siewert and MARC, the re­ contains two major sections. First is a list­ academic degrees, telephone, fax number search division of World Vision Interna­ ing of over 200 schools that offer mission and E-mail address, title and school or tional, for providing a handy reference studies,withaddress, telephone, faxnum­ organization, address, missiological soci­ tool to facilitate theirwork. This directory, ber, degrees and certificates, courses of- ety membership(s), areas of professional speciality, and courses taught. In the front matter of the directory is general informa­ tion about the history, purpose, activities, and membership proceduresfor the APM, ASM, and EMS. The material in the directory is well Reflections organized and clearly presented in an at­ SEEK THE PEACE tractive, inexpensive format. On the basis on Urban of the information in this directory, it can be affirmed that there are more mission OF THE CITY Ministry scholars, professional associations, and programs of mission studies in the United ELDIN VILLAFANE States and Canada today thaneverbefore. -Gerald H. Anderson FOREWORD BY HARVEY COX Gerald H. Anderson is Editorof the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH and Director of "A creative and thoughtful discussion of the issues that are the Overseas Ministries Study Center in New Ha­ critical in the ministry of God's people in the urban world of ven, Connecticut. today. Villafane combines solid scholarship with insight and sensitivity to the specific tasks of laity and clergy. The result is a splendid contribution to the mission of congregations and a challenge to all those who seek to be faithful in seek­ ing the shalom of the place where God has called them to The Missionary Movement of the ministry. His insight and wisdom will be useful across a wide Nineteenth and Twentieth range of Christian traditions." - GEORGE W. WEBBER Centuries and Its Encounter with New York Theological Seminary India: A Historico-Theological Investigation with Three Case Studies. "Speaking out of his great wealth of experience in Latino barrios and their churches, Villafane offers a new vision and By Isaac Padinjarekuttu. Frankfurtam Main: a renewed hope for urban ministries. This is obligatory read­ Peter Lang, 1995. Pp. xiii, 305. Paperback ing for those who fear that the church no longer has a role $52.95. to play in the shaping of our cities." - JUSTO L. GONZALEZ A doctoral dissertation presented in 1993 Columbia Theological Seminary by an IndianCatholic theologianin Frank­ furt (Sankt Georgen), this book examines the work of three preconciliar Catholic "The only book of its kind to assist professors and students missiologists having Indian connections: as well as pastors in urban ministry to serve in a multicultural Alfons Vath (1874-1937), Josef Schmidlin ministry with theological depth and sociocultural relevance. (1876-1944), andThomasOhm(1892-1962). [Villafane] writes as a scholar not from an elitist perspective Of the three, only the Jesuit Vath ever but from the pathos of the underside of society." worked in India, serving there for a few years before World War I. Schmidlin and - J. ALFRED SMITH Ohmwereboth European-basedbutwere Allen Temple Baptist Church, Oakland, California interested in Indian questions in a wider missiological context. ISBN 0-8028-0729-1 • 160 pages • Paperback • $13.00 From the Indian point of view, Vath is therefore the most interesting of the three, although much of his writing about t your bookstore, or call 800-253-7521 FAX 616-459-6540 India was done after his expulsion at the outbreak of war in 1914. Schmidlin, here 5562 WM. B. EERDMANS PUBLISHING CO. 1~ called "the founder of Catholic __ 255 JEFFERSON AVE. S.E. I GRAND RAPIDS, MICHIGAN 49503 missiology," was chiefly a historian. He was also a passionate pre-Nazi German

42 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH nationalist, invi ting comparison with his appraisal of Henry Mar tyn 's legacy (pp. context:a Muslim India losing autonomy, Protestant counterpa rt, the formida ble 89- 101). The same issues, such as the au­ and an expanding imperialistic culture, Julius Richter. It is therefore hard to get thenticity of each others' scriptures and the British, which fueled Muslim resent­ him fully in focus. Padinjarekuttu does the re spective sta tus of Christ and mentand aspirations. Pfander believed in not really do so, though he is hardly to be Muhammad, occur throughout. Such is­ "the efficacy of a technologically superior blamed for tha t. Ohm, a Benedictine who sues especially enlivened the Pfander­ and socially progressive Europe in ensur­ was Schmi dlin's successorat Munster, re­ Rahmat Allah munazara; the latter em­ ing the eventual success of the Gospel" (p. ceives more sympa the tic treatment, bo th ployed the "higher criticism " of D. F. 155), while Rahmat Allah supported the as a theologian (Schmidlin was "only" a Strauss and others, which left Pfande r rebels during the mutiny and fled Ind ia historian!) and as one invo lved in prepa­ floundering. Where Powell's book excels with a price on his head. (p. 275) rations for the council. is its setting of the religious disputation Much else in this book will interest Dissertations do not necessarily make within the broader political and historical missiologists, historians, and scholars of successful books. In this present case a firme reditorialhandwould certainly have improved the book's readability. As it is, there are rather too many typos and stylis­ tic blemishes for comfort. Nevertheless, this is an interestin g andinformative piece 1996-1997 of work, valuable not least for its quota­ tions in the original German (in footnotes) Doane Missionary Scholarships from the texts discussed. Concerning the book's price, the less said the better! Overseas Ministries Study Center -Eric J. Sharpe New Haven, Connecticut

Eric J. Sharpehas been Professorof Religious Stud­ ies at the University of Sydney, Australia, since 1977.

Muslims and Missionaries in Pre-Mutiny India.

By A vril A nn Powell. London: Curzon Press, 1993. Pp. ix, 339. £35. The Overseas Ministries Study Center announces the Doane Missionary Scholarships for 1996-1997. Two $3000 scholarships will be awarded to mis­ Powell's interest in Muslim-Christian re­ sionaries who apply for residence for eight months to a year and wish to earn lations began while wo rking as a volun­ the OMSC Certificate in Mission Studies. The Certificate is awarded to those teer at a women's college in Pakis tan. Later, study ing at Aligargh Mus lim Uni­ who participate in fourteen or more of the weekly seminars at OMSC and versity in India, she began to collect mate­ who write a paper reflecting on their missionary experience in light of the rial relevant to the focus of this study­ studies undertaken at OMSC. interaction between Christian missionar­ Applicants must meet the following requirements: ies and Muslim scholars in early nine­ • Completion of at least one term in overseas assignment teenth-century India. About half of the • Endorsement by their mission agency book discusses encounter between the • Commitment to return overseas for another term of service German-born missionary Carl Pfander • Residenceat OMSC for eight months to a year (1803-68), who worked for the Church Missionary Society, and his Muslim chal ­ • Enrollment in OMSC Certificate in Mission Studies program lengers, especially Rahmat Allah (1818­ The OMSC Certificate program allows ample time for regular deputation 91). The debates (mu nazara) and litera ry and family responsibilities. Families with children are welcome. OMSC's exchanges (in Urdu and Persian as well as Doane Hall offers fullyfurnished apartments ranging up to three bedrooms in English) are meticulously examined and size. Applications should be submitted as far in advance as possible. As an anal yzed to show that there was little, if alternate to application for the 1996-1997 academic year, applicants may apply any, gen uine dialogue between the two for the 1997 calendar year, so long as the Certificateprogram requirement for parties. Both asser ted that they possessed participation in at least fourteen seminars is met. Scholarship award will be the tru th, to the exclusion of the other. distributed on a monthly basis after recipient is in residence. Application Books by these men remain in print, and, deadline: February I, 1996. For application and further information, contact: says Powell, "disputants on both sides who continue to weigh the 'balance of Gerald H. Anderson, Director truth' entirely in their own favour will no Overseas MinistriesStudy Center doubt continue to find combustible fuel" 490 Prospect Street in them (p. 298). New Haven, Connecticut 06511 The first half of the book demon­ Tel: (203)624-6672 Fax: (203)865-2857 strates the existence of a long tradition of public debate between Christians and Muslims. This includes a sympathetic

January 1996 43 Muslim-Christian encounter. It is, how­ The Forgotten Christians of ever, to be regretted that such a readable Hangzhou. adaptation of doctoral research will prob­ ably only appeal to a specialist readership By D. E. Mungello. Honolulu: Univ. of Ha­ because of its high price. waiiPress, 1994. Pp. xii, 248. $36. -Clinton Bennett This book tells the story of Christians in arly discussionon the importanceofChris­ Hangzhou, China, from the beginning of tianity in China and outlines the historical ClintonBennett,aformer British Baptistmission­ the Jesuit mission there in 1611 until the situation of China at the end of the Ming ary in Bangladesh (1979-83) and executive secre­ 1730s, when the last missionary left and Dynasty (1368-1644).Chapters 1and 2tell taryforinterfaith relations attheCouncil ofChurches the Church of the Savior was converted the story of the Catholic community in for Britain and Ireland (1987-92), now teaches into a temple to the Goddess of Sailors. Hangzhou from its beginnings to Martino worldreligions at Westminster College, Oxford. The introduction summarizes schol­ Martini, S. J. (1614-61), who oversaw the building of the Church of the Savior, through Prospero Intorcetta, S. J. (1625­ 96). The remainder of the book, chapters "I am honored to commend 3-7, focuses on Zhang Xingyao (1633-ea. 1715),a little-known Chinese scholar who this volume written in honor attempted in his writings to persuade his of Charles West. It not only fellow literati of the compatibility ofChris­ tianity and Confucianism. A professor of recovers the contribution of history at Baylor University, Mungello a generation that integrated writes with sympathy and insight about ethics, missiology, and ecu­ the faith of Zhang Xingyao, who, in the face of an increasingly hostile attitude menics; it also contains key toward Christianity among China's edu­ essays that advance our views cated elite, maintained his belief that in accepting Christianity, he had simply of related fields - from Shin embraced a fuller expression of the faith Chibas treatment of the impact of his ancestors. of Nietzsche on Bonhoeffer and Barth to M. M. Thomas's .,LUTHER exposition on provisions in ~SEMINARY India's constitution that shape the resurgence of Hindu PROFESSOR OF nationalism. A valuable resource. " CHRISTIAN MISSIONS - Max L. Stackhouse Luther Seminary (Evangelical Lutheran Princeton Theological Seminary Church in America) seeks a person for full-time, tenure-eligible position in Christian missions, with particular exper­ ''A wide-ranging yet incisive tise in the history of missions and in the reconnaissance of issues in theology and practice of missions. ethics, church, and society Missionary experience outside the U.S. desirable~ as we enter the twenty-first required; Ph.D. highly pastoral experience important; teaching experi­ century. The voices in these ence and publications helpful. Faculty essays contribute significantly rank and salary will depend on to the ecumenical chorus that qualifications and experience. Position is the shape of theology and begins July 1, 1996. Searchcloses when ethics in the future." theposition is filled. Sendawlications or nominations to: - Robert J. Schreiter Catholic Theological Union Daniel J. 8imundson Academic Dean IArther Seminary 2481ComoAvenue ISBN 0-8028-3787-5 • 397 8t Paul, MN55108 USA e-mail: kscbneew@lutherseDLedu. pages • Hardcover • $30.00

44 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Imag in a tiv e reconstr uc tions of ter 5, where the author compares Chi nese me thodology and for the relationships it thou ghts of people in the book, or poems trad ition al beliefs, such as ancestra l rites, establishes between religion and ethnic by Zhang Xingyao, begin and end each festive occasions, geo mancy, sp irits, and identity. cha pter. Toge ther wi th felicitously cho­ funera ls, with Christian beliefs. She con­ - Ralph R. Cov ell sen illustrations they give a rare sense of cludes that these Ch ristians are not syn­ the place and time of the events in the cre tistic, nor do they hold a dual sys tem of book and the person alities of the people val ues. Rather, they have sec ulari zed Ralph R Covell was a missionary in China and involved. many Chinese cus toms to be compatible Taiwanfrom 1946 to 1966. Currently he is Senior The book has been very nicely pro­ with Christianity. Professor of World Christianity at Denver Semi­ duced by the University of Hawaii Press. This study is inv aluable both for its nary, Denver, Colorado. It is a fine, importan t study of the begin­ nings of the inculturation of Chr istianity in China. We may hop e for more such books in the future. - Gail King

Gail King is Curator of the Asian Collection in the Harold B. Lee Library of Brigham Young Univer­ sity, Provo, Utah .

Christian Souls and Chinese Spirits: A Hakka Community in Hong Kong.

By Nicole Constable. Berkeley: Univ. ofCali­ fornia Press, 1994. Pp. xv, 233. No price given. "Hubert Allen's biography of his grandfather gives us valuable insight into the family, commun ity, historical context, and The author of this fine book, assis tant events wherein Roland Allen's incisive style and his radical ques­ professor of anthropology at the Univer­ sity of Pittsburgh,examines a Hakk a com­ tions about the church's approach to evangelism deve loped. T his munity, Shung Him Tong, in the New book is both engaging and very readable." _ John 1': Pilling Territories of Hon g Kong in orde r to de­ St. Andre w's An glican Church, Calgary, Albert a termine how the people understand their Hakka identity. Hakka Protestants estab­ lished this village in 1903 as an "ideal "Hubert Allen's knowledge of the writings - published and Chinese and Christian village" (chap. 3) unpublished - of and about Roland is comp lete. His access and wh ere they might escape the discrimina ­ tion and hard ships they were expe rienc­ insight into the oral material will remain definitive and unique. ing am on g the non -Christian Cantonese In clear and concise terms he enables us to grasp the stature of population in Gua ngdong Provi nce. The the man. His stark and loving realism will not be surpassed." major part of Cons table's on-site field­ work in the village was done during a -Noel Q. King twelve-m onth period in 1986 and 1987. University of California at San ta Cruz Accepting the defin ition that "ethnic groups are categories of ascri ption and '~ well-researched and illuminating picture of Roland Allen's identification by the actors themselves" (p. 14), Constable states, "My objective is ideas and of their formation in his life story. A 'must' for those to ide ntify what Ha kka means to a n um ­ training for ordained leadership roles in today's church, this ber ofpeopl e in Shung Hi m Tong" (p. 19). book will also appeal to the ordinary churchgoer in an institu­ To do this, she traces how Hakka identi ty has been developed historically, describ­ tion that needs to learn and reint erpret for today Allen's creative ing the migrations that brou ght them from thinking." -Vincent Strudwick north-central to southern China and then Hon . Ca nun of Christ Church and Fellow of Kellogg College, Ox ford showing their role within the Taiping Re­ bellion (1850-64) . She shows how Hakka iden tity persisted and was streng thened in the new village becau se of the way "it has been hi st oricall y cons titu ted and paired with Christianity" (p. 160). She an alyzes the relati onship between the Hakka people and the Basel mission aries 50 16 1 ~ WM. B. EERDMANS who concentra ted their work on the Hak ka __ I \~ PUBLISHING CO. and ide alized them as a distinct subgroup 255 JEFFERSON AVE. S.E. / GRAND RAPIDS, MI 49503 am ong the Han . The title of thebook comes from cha p­

January 1996 45 Servand, Anilkumar John. Dissertation Notices IIA Study of Karma in Hindu and Indian Christian Thought." Addo, Ebenezer Obiri. Harris, Marjorie Jane. Ph.D. Pasadena, Calif.: FullerTheological "Kwame Nkrumah: A Case Study of JJ American Missions, Chinese Seminary, 1995. Religion and Politics in Ghana." Realities: A Historical Analysis of the Steele, DonaldMacDonald. Cross-Cultural Influences on the Ph.D. Madison, N.].: Drew Univ., 1994. "Releasing the Captives-Releasing Development of North China Union Aghamkar,Atulkumar Y. the Captors: The Letter to Philemon Women's College/Yenching Women's JJ Approaching Urban Hindus: A Study and the Relationship of North College, 1905-1943." of Christian Approaches and Hindu Ph.D. Chapel Hill, N.C.: Univ. of North American Christians to Peoples of the Responses in Pune City, India." Two-Thirds World." Carolina, 1994. Ph.D. Pasadena, Calif.: FullerTheological Ph.D. Berkeley, Calif.: Graduate Theological Seminary, 1995. Hogue, James V. Union, 1994. "Toward a Contextualized Bhebhe, Stanley Makhosi. Sterk, Vernon Jay. JJThe Search for African Christian Missiological Approach to Ute Mountain and Southern Ute JJThe Dynamics of Persecution." Spirituality in Zimbabwe: An Traditional Religion." Ph.D. Pasadena, Calif.: FullerTheological Examination of Religious Change in a Ph.D. Fort Worth, Tex.: Southwestern Seminary, 1992. Colonial Context." Ph.D. Madison, N.].: Drew Univ., 1993. Baptist Theological Seminary, 1994. Wilson, Harry Kurtz, III. JJThe Stigma of Baptism in the Brewer, Kenneth Wade. Hwang, Young Hoon. JJ A Study of Hwa-Byung in Korean Evangelization of Muslims: A "Hans Kung's Theology of Religions: Society: Narcissistic/Masochistic Self Historical and Critical Evaluation." A Historical-Thematic Analysis and Disorder and Christian Conversion." Ph.D. Fort Worth, Tex.: Southwestern Evaluation." Ph.D. Madison, N.].: Drew Univ., 1994. Ph.D. Princeton, N.J.: Princeton Theological Baptist Theological Seminary, 1995. Seminary, 1995. Enochs, Ross Alexander. Lamoureaux, Patricia A. "Lakota Mission: Jesuit Mission JJThe Development and Analysis of Method and the Lakota Sioux, 1886­ CIRCULATION STATEMENT Latin American Liberation Ethics." 1945." Ph.D. Bronx, N.Y.: Fordham Univ., 1993. Statement required by the act of August 12, 1970, section Ph.D. Charlottesville: Univ. of Virginia, 3685. Title 39, United States Code, showing ownership, 1994. management, and circulation of INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH.

Published 4 times per year at 490 Prospect Street, New Haven, Connecticut 06511.

Publisher: Gerald H. Anderson, Overseas Ministries Study Center, 490 Prospect Street, New Haven, Connecticut 06511. Editor:Gerald H.Anderson, Overseas Ministries Study Center, World Mission 490 Prospect Street, New Haven, Connecticut 06511. Managing Editor: James M. Phillips, Overseas Ministries Study Center, 490 Prospect Street, New Haven, Connecticut, 06511. Rethink your understanding of mission. Prepare to work in other The owner is Overseas Ministries Study Center, 490 Prospect cultures or at the very edges of your own. Earn a degree or spend Street, New Haven, Connecticut 06511.

a productive sabbatical. Study with the imaginative and resourceful The known bondholders, mortgagees, and other security holders owning or holding one percent or more of total missionaries and missiologists on Catholic Theological Union's faculty. amounts of bonds, mortgages or other securities are: None.

Claude-Marie Barbour John Kaserow, MM Average no. Actual no. of of copies copies of Stephen Bevans, SVD James Okoye, CSSp each issue single issue during pre- published Eleanor Doidge, LoB Jamie Phelps, OP ceding 12 nearest to Gary Riebe-Estrella, SVD Ana Maria Pineda, RSM months filing date Archimedes Fornasari, MCCJ Robert Schreiter, CPpS Total no. copies printed 7,152 7,047 Anthony Gittins, CSSp Roger Schroeder, SVD Paid circulation: sales through dealers, carriers, street vendors, and counter sales 0 0 Mail subscriptions 5,930 5,838 CONTACT: Eleanor Doidge, LoB Total paid circulation 5,930 5,838 Free distribution 460 460 5401 South Cornell Avenue, Chicago, Illinois 60615 USA Total distribution 6,390 6,298 312.753.5332 or FAX 312.324.4360 Copies not distributed: 762 749 office use, left over, unaccounted, spoiled after printing Returns from news agents 0 0 Total 7,152 7,047 Catholic Theological Union Percent Paid and/or Requested Circulation 93% 93% Member ofthe Chicago Center for Global Ministries I certify that the statements made by me above are correct and complete. (signed) Gerald H. Anderson

46 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Sign up for these 1996 Seminars Darrell Whiteman Jan. 15-19 Culture, Values, and Worldview. Professor of anthropo logy at Asbury Seminary exa mines how worldview and theology of culture impact cross -cultural miss ion. Eight sessions. $95 Cha rles Van Engen Jan. 22-26 Urba n Churches in Mission. Dr. Van Engen, Fuller School of World Mission, explores the dema nds of missio n in light of God's love for the city. Cos ponsored by Latin America Mission. Eight sess ions. $95 Jose Miguez-Bonino Feb. 12-1 5 Faces of Protestantism in Latin Ameri ca. Dr. Mig uez-Bonino, Evangelical Seminary of Buenos Aires, surveys Protestant churches and their contemporary witness. Eight sessions. $95 J an A. B. Jongeneel Feb. 26- Mar. 1 Prayer, Belief, Worship : Dynamics of Missionary Service. OMSC Senior Mission Scholar, Utrecht, Netherla nds, relates spiritual formation to the cha llenges of cross-cultural mission. Cos ponsored by Christian Reformed World Mission. Eight sessio ns. $95

Evvy Ha y and Richard Crespo Mar. 4- 8 Church-bas ed Com munit y Health Ca re. Drs. Hay and Crespo, with ihe cos ponso rship we're ready to talk about mission! of MAP International, cond uct an interactive program in co mmu nity health care and Nations Christian College, England, evaluates era . Cos ponsored by Eastern Me nno nite development. Eight sessions. $95 First and Third World models of leadership Missions, InterVarsity Missions, and World training. Cosponsore d by American Baptist Evangelica l Fellows hip. Eight sessio ns. $95 David A. Kerr Mar. 11-15 International Ministries. Eig ht sessions. $95 Christians Meeting Mu slims: Presence, Maria Rieckelman and Dialogue, Witness. New ly appointed director Tite Tienou Apr. 15- 19 Don ald Jacobs Apr. 29-May 3 of the Centre for the Study of Christianity in Christianity in Post-Independent Africa. The Spiritual Renewal in the Mission Community. the Non-Western World, Edinburgh, exp lores Presiden t of Alliance Seminary, Abidja n, Cote Rieckelman and Jacobs direct a time of biblical Islamic culture and belief. Cosponsore d by d'I voire, surveys the nature and mission of and personal refle ction. Eight sessions. $95 contemporary African churc hes. Cos ponsored Beeson Global Center of Samford University, David E. Sch roeder May 6- 8 Mennonite Cen tral Co mmittee, United Church by MA RC/World Vision Intern ational. Eight sessions. $95 How to Do Strategic Planning for Mission. Board for World Ministries, and Worldwide Dr. Schroeder, President of Nyack College, Ministries Division, Presbyterian Church Peter Kuzmic Apr. 22-26 New York, shows how to evaluate and plan for (U.S.A.). Eight sessions. $95 Christian Mission in Eas tern Europe. Dr. new mission outreach. Cosponsore d by Duane Elmer Mar. 20-23 Kuzmic, Evangelical Seminary, Osijek, Croatia, Lutheran Churc h-Missouri Sy nod Mission Cross-Cultural Conflict Resolution. Dr. Elmer, evaluates Christian mission in the post-Communist Serv ices . Mo n. 2:00 p.m.- Wed. noon. $75 Wheaton College, com bines lectures and group 1 ------­ ------, process ing to strengthen interperso nal skills. I I Cos ponsore d by Morav ian Board of World o Sig n me up fo r these semi nars: 0 Send me more inform ation I Mission, SIM 1nternational, and World Relief. Wed. 2:00 p.m.-Sat. noon, seven sessions. $95 I I Donald Senior Mar. 25-29 I Journey to Jerusalem. Dr. Senior, Catholic I Theological Union, Chicago , reflects on the I personal significa nce of the cross in mission. NM,,1E I Cosponsored by Maryknoll Mission Institut e, I at Maryknoll, N. Y. Eight sessions. $ 120 ADDRESS I Overseas Ministries Study Center I David Harley Apr. 8- 12 49 0 Pro spect St. , New Haven , CT 06511 I Training for Cross-C ultural Mission. OMSC Tel: (203) 624-6672 Fax : (203) 865-285 7 I Senior Mission Scholar, former principal, All Publishers of the I NT ERNATI O N ALB U LL ET I N UF M ISSI U NARY RF SF ARC II I

L ~ Book Notes In Corning Allen, Hubert]. B. Roland Allen: Pioneer, Priest, and Prophet. Cincinnati, Ohio: Forward Movement Publications; GrandRapids,Mich.: Eerdmans, Issues 1995.Pp. xv, 230. Paperback $10.95. Nineteenth Century Single Women Azevedo,Marcello, 5.]. and Motivation for Mission The Consecrated Life: Crossroads and Directions. LydiaHuffman Hoyle Maryknoll, N.Y.: Orbis Books, 1995. Pp. xv, 141. Paperback $16.95. Latin America's Fifth Wave of Bate, Stuart C./ O.M.l. Protestant Churches Inculturation and Healing: Coping-Healing in South African Christianity. Clayton L. Berg, Jr. and Paul E. Pretiz Pietermaritzburg, South Africa: Cluster Publications, 1995. Pp. 317. Paperback. No price given. Jonathan Edwards: Missionary Theologian and Advocate Bria, Ion, and DagmarHeller, eds. RonaldE. Davies Ecumenical Pilgrims: Profiles of Pioneers in Christian Reconciliation. Geneva: World Councilof Churches, 1995. Pp. viii, 257. Paperback $23.50j£15.50/SFr World War I, the Western Allies, 29.50. and German Protestant Missions Richard V. Pierard Brower, Ruth Compton. New Women for God: Canadian Presbyterian Women and India Missions, The Building of the Protestant 1876-1914. Church in Shandong, China Toronto: Univ. of Toronto Press, 1990. Pp. xi, 294. $50. Norman Cliff DeJong, Albert H. German Centers of Mission Missie en politiek in oostelijk Afrika: Nederlandse missionarissen en Research Afrikaans nationalisme in Kenya, Tanzania en Malawi, 1945-1965. Willi Henkel, O.M.I. Kampen: KokPharos, 1994. Pp. xvi, 370. Paperback DFI62.50. Gurney, Robin. Pentecostal Phenomena and The Face of Pain and Hope: Stories of Diakonia in Europe. Revivals in India: Implications for Geneva: World Councilof Churches, 1995. Pp. xii, 70. Paperback $7.95/£4.95jSFr 9.90. Indigenous Church Leadership Gary B. McGee Henkel, Willi, ed. Bibliographia Missionaria LVIII-1994. In our Series on the Legacy of Vatican City: Pontifical Urban University, 1995. Pp. 345. Paperback. No price given. Outstanding Missionary Figures of the Nineteenth and Twentieth Morrison, Dane. Centuries, articles about A Praying People: Massachusett Acculturation and the Failure of the Puritan Horace Allen Mission, 1600-1690. Norman Anderson New York: PeterLang,1995. Pp. xxxi, 265. $61.95. Robert Arthington Rowland V. Bingham Nordholt, Jan Willem Schulte. Charles H. Brent The Myth of the West: America as the Last Empire. Amy Carmichael GrandRapids,Mich.: Eerdmans, 1995. Pp. xi, 227. $23. Thomas Chalmers John Considine, M.M. Oduyoye,Mercy Amba. Francois E. Daubanton Daughters of Anowa: African Women and Patriarchy. G. Sherwood Eddy Maryknoll, N.Y.: Orbis Books, 1995. Pp. ix, 229. Paperback $18. George Grenfell Ram, Eric, ed. Melvin Hodges Transforming Health: Christian Approaches to Healing and Wholeness. Adoniram Judson Monrovia, Calif.: MARC/World Vision International, 1995. Pp. 344. Paperback $21.95. Hannah Kilham Johann Ludwig Krapf Rommen, Edward, and Harold Netland, eds. Robert Mackie Christianity and the Religions: A Biblical Theology of World Religions. Jean de Menasce Pasadena, Calif.: William CareyLibrary, 1995. Pp. 274. Paperback $9.95. Constance E. Padwick Karl Gottlieb Pfander Yap Kim Hao. Timothy Richard From Prapat to Colombo: History of the Christian Conference of Asia (1957­ Mary Josephine Rogers 1995). Jack Winslow Hong Kong: Christian Conference of Asia, 1995. Pp. 205. Paperback. No price given. Franz Michael Zahn