• Vol. 23, No.2 nternatlona Apri11999 etln• Celebrating the , 1799-1999

he year 1999 marks the bicentenary of the Church Mis­ of IBMR, has givenspecial assistance in planning this celebratory T sionarySociety,nowtheChurchMissionSociety (CMS). special issue. There will be a celebration on Common, London, May For further information about the CMS bicentennial 29, an exhibition in Liverpool, and a sponsored walk from celebration, see the society's website, www.cms-uk.org Oxford to Cambridge,June 22-27. In this issue, the INTERNATIONAL BULLETIN makes its own contribution to the CMS bicentennial year. The CMS was born on Friday, April 12, 1799, at a tea party in the Castle and Falcon Inn, Aldersgate Street, London. On that occasion , vicar of Clapham, together with fifteen On Page otherevangelicalclergyandninelaypeople,founded "TheSociety 50 From Mission to Church: The Heritage of the for Missions to and the East, instituted by members of the Church Mission Society EstablishedChurch."Since thenmorethan9,000menandwomen J. F. Ade. Ajayi have served under the auspices of the society. 56 Martyn and Martyrs: Questions for Mission and were among the Michael Nazir-Ali founding members, and from the inception of the CMS issues of social justice and evangelism have been partners in mission. 60 My Pilgrimage in Mission Significant mission strategists and theologians have served as Simon Barrington-Ward generalsecretariesof the CMS:HenryVenn, 1841-72, Max Warren, 62 Readers' Response 1942-63, and John V. Taylor, 1963-74. In this edition of the IBMR there are two articles by more recent general secretaries: Simon 66 Abdul Masih: Icon of Indian Indigeneity Barrington-Ward, 1975-85, who sets out his "Pilgrimage in Graham Kings Mission," and Michael Nazir-Ali, 1989-94, who offers "Martyn 69 The Legacy of and Martyrs: Questions for Mission." M. Louise Pirouet Missions scholarship, ecumenical partnerships, and 71 Noteworthy indigenization have been hallmarks of CMS. The mission legacy of CMS historian Eugene Stock is critically considered by Kevin 75 The Legacy of Eugene Stock Ward, who, with Brian Stanley, has edited the bicentennial Kevin Ward volume CMS and World , 1799-1999 (Eerdmans and 80 Book Reviews Curzon Press, 1999). Louise Pirouet writes on Ludwig Krapf, a Lutheran from Wiirttemberg and pioneer CMS to 94 Dissertation Notices . Jacob F. Ade. Ajayi, in recalling the struggle of the 96 Book Notes CMS over the relationship of church and mission, considers the first African Anglican , Samuel Crowther, and Graham Kings describes the significance of Abdul Masih, the second ordainedIndianAnglicanclergyman. Kings, a contributingeditor of issionaryResearch From Mission to Church: The Heritage of the Church Mission Society J. F. Ade. Ajayi

he Evangelical Revival in , of which the Church inconsistent with the liturgy and that the bishop could not T Missionary Society, nowChurchMissionSociety (CMS), refuse to ordain a clergyman on the grounds that such views was a product, was initiated by a number of clergymen in the were unsound-that the Evangelicals were assured that they AnglicanChurch,amongwhomJohnWesley wasthe bestknown. could notbe legally expelled from the churchanddid notneed From different backgrounds and approaches, they challenged to secede. the worldliness of the and sought to kindle in the body of In deciding to work from within the Anglican Church, the the church a sense of sin and the enabling grace of Christ to save Evangelicals weighed the advantages and disadvantages. the rep entant sinner. Knowing they were unlikely to change the whole Anglican Like all rev ivalists, they had to face the issue of whether to Church to Methodism, they were satisfied to have their views wo rk within the existing churches, particularly whether to work accommodated as consistent with the basic principles of the with the existing leaders and liturgies, some of which they church as enunciated at the time of the Reformation. Where criticized and wished to change. Working within the existing Anglo-Catholic relics of the Reformation proved an immovable stru ctures, they could concentrate their effort on their mission of obstacle, they fell back on the Bible and the practices of the early savin g souls and leave the politics of church organization to church as constituting a greater authority than the compromises ~he5 . . made at the Reformation. Once the Evangelicals were found Alternatively, they could emphasize doctrine, secede from acceptable within the church, they reckoned that they would the existing churches, formulate new liturgies, and constitute have the influence of the whole church and its connection with their followers into new churches. With this approach, however, the state to try to change society and that they would therefore be they ran the risk of losing the momentum of the movement for more effective socially than they would have been outside the saving souls and changinglives;they soonmightfind themselves established church. In this way, they balanced their emphasis on settling into the routine of church organization. the Christian responsibility of saving individual souls w ith the Finally, the revivali sts were also grappling with a problem collectiveresponsibilityof Christ-andof theChristianchurch­ that is at the heart of evangelization-the relationship between to save the whole society and, ultimately, humankind. In the preaching and pastoring, fishing and shepherding, mission and work of evangelization in foreign missions, while tolerating the church. constraints that episcopacy and state power constituted, they John Wesley himself wished to reform the Anglican Church were able to exploit the state connection, and they became from within; he refused to secedeor becomea dissenter.However, champions of royal patronage and imperial expansion. by 1791, when he died, three groups had emerged among those Although the conversion of John Wesley to Methodism referred to variously as Methodists or Evangelicals: began in 1735 when he was a missionary of the Society for the 1. The Wesleyan Methodists, who had become a distinguishable Propagation of the Gospel (SPG) in a British colony in America, denomination, with their emphasis on the singing of hymns, the Evangelicals did not initially show much interest in foreign the preaching of the Word, and the simplicity of their places missions. Their focus was on evangelization in England, Wales, of worship, which had to be licensed as dissenting chapels, and Scotland, particularly among the urban poorand in the rural distinct from the parish churches of the established church. areas. The SPG and the Society for the Propagation of Christian 2. The Calvinist Methodists, led by George Whitefield, whose Knowledge (SPCK) kept the torch of missions burning feebly powerful preaching and emphasis on the doctrine of within the Anglican Church, but they concentrated on British predestination brought in the masses, while the patronage of colonies in America, the , and, through Danish Lady Huntingdon brought in some of the aristocracy and the , to a limited extent also in . In converting to funds. In spite of themselves, they became known as the Evangelicalismin 1786,WilliamWilberforcevowed to devotehis HuntingdonConnection-inessence,a branchof the Methodist energies to the abolition of the slave trade. He thus joined the Church. Clapham Sect, a small group of clergy and influential laymen 3. The Evangelicals, who insisted on operating from within the who formed a fellowship meeting at the rectory of Clapham Anglican Churchandwithinthe contextof the existingliturgies, presidedoverby the ReverendJohnVenn. Themembersincluded episcopacy, and the links of the church with the state. They Charles Grant of the , Thomas Clarkson and became known as the Low Church, distinguished from the of the Company, and Lord Anglo-Catholic , and even from the intervening Teignmouth, a former governor-general of India. It was a Broad Church that evolved later. This meant that individual combinationof theirinterests in India, Africa,and theantislavery clergymen of Evangelical persuasion carried their campaign that moved them to favor a rekindling of the fire of con gregations along and sought to extend the acceptance of foreign missions, and the establishment in 1799 of the Society for Evangelical principles in the church. It was not until 1849­ Missions to Africa and the East, soon to be known as the Church with the Privy Council decision in the Gorham case, which Missionary Society. ruled that the Evangelical views on baptism were not The CMS thus was founded by a group of sixteen individual clergymen and nine laymen at the time when the Evangelicals J. F. Ade. Ajayi is Emeritus Professor, University of . This article is a were few in number and their influence in the Anglican Church slightly revised version ofhis essay in 150 Years of the Anglican Church in was limited.The BaptistMissionarySocietyhadbeenfounded in , ed.J. A. Omoyajowo(Lagos:eMS Press, 1992). 1792 and the London Missionary Society (LMS), a

50 lNrERNATlONAL B ULLETIN OF M ISSIONARY R ESEARCH nondenominational association of Congregationalists, International Bulletin Methodists, and Presbyterians, was founded in 1795. The CMS founders refused the option of joining the LMS on the grounds of Missionary Research that missions shouldbe operatedwithinthe context of an existing Established 1950 by R. Pierce Beaver as Occasional Bulletin from the churchandliturgyratherthanon the basisof singlecongregations Missionary Research Library. Named Occasional Bulletin of Missionary or on a nondenominationalbasis. At the same time, they rejected Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH the SPG and the SPCK as being too much under the influence of 1981. Published quarterly in January, April, July, and October by the bishopsandtheHighChurch.Theyinsisted thatthe injunction Overseas Ministries Study Center to spread the Gospel was to all Christians as individuals, not to 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. the church as an organization. Evangelization, however, had to Tel: (203) 624-6672 • Fax: (203) 865-2857 operate within the context of a church because the converts E-mail: [email protected] • Web: http://www.OMSC.org would eventually need to be constituted into a church, a branch Editor: Associate Editor: Assistant Editor: of an existing church. They also saw foreign missions as an Gerald H. Anderson Jonathan J. Bonk Robert T. Coote essential partof their strategy to reawaken the spiritual life of the ContributingEditors: Catalino G. Arevalo, S.J. David A. Kerr Lamin Sanneh David B. Barrett Graham Kings Wilbert R. Shenk The founders saw foreign Stephen B. Bevans, S.V.D. Anne-Marie Kool Charles R. Taber mission as a strategy to Samuel Escobar Gary B.McGee Tite Tienou Barbara Hendricks, M.M. Mary Motte, F.M.M. Ruth A. Tucker awaken the spiritual life of Paul G. Hiebert C. Rene Padilla Desmond Tutu the Anglican Church. Jan A. B.Jongeneel James M. Phillips Andrew F. Walls Sebastian Karotemprel, S.D.B. Dana L. Robert Anastasios Yannoulatos church, a weapon that should not be blunted by locating it Books for review and correspondence regarding editorial matters should be outside the Anglican Church itself. addressed to the editors. Manuscripts unaccompanied by a self-addressed, For Baptists and Congregationalists, who recognized the stamped envelope (or international postal coupons) will not be returned. spiritualauthorityofChristianlaypeoplein thateachcongregation Subscriptions: $21 for one year, $39 for two years, and $55 for three years, selected and commissioned its own pastor, to select and postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ commission missionaries to work in foreign fields created no scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, doctrinal or organizational problems. For Evangelicals within Visa, MasterCard, or International Money Order in U.S. funds. Individual the establishedAnglicanChurch, whoendeavored to balancethe copies are $7.00; bulk rates upon request. Correspondence regarding sub­ spiritualauthorityof eachindividualChristianwiththe authority scriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF of the established church as a visible part of the body of Christ, MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. variousproblemsarose. Whatwasto be therelationshipbetween Advertising: the CMS and the hierarchy of archbishops and in the Ruth E. Taylor sending forth of missionaries? Even more, how should the 11 Graffam Road, South Portland, Maine 04106, U.S.A. expected churches in the mission fields be organized? Telephone: (207) 799-4387

Articles appearing in this journal are abstracted and indexed in: The Missionary Plan Bibliografia Missionaria IBZ (International Bibliography of Initially, the attitude of the archbishops and the bishops, Christian Periodical Index Periodical Literature) particularly the , to the CMS was, at best, Guideto People in Periodical Literature Missionalia cautious or lukewarm. Ordained clergy were not willing to Guideto Social Science and Religion in Religious andTheological Abstracts volunteerto go abroad as missionaries, and the bishopshesitated Periodical Literature Religion Index One:Periodicals IBR (International Bibliography of to ordainmissionaries who wouldbe under the directionof a lay­ Book Reviews) dominated missionary society. Thus the CMS found it difficult to recruit suitable missionaries, and most of their workers in the Index, abstracts, and full text of this journal are available on databases 1820sand 1830swereGermanLutherans trained and ordainedat providedby EBSCO,H. W. WilsonCompany,InformationAccess Company, the Basel or Wiirttemberg seminaries. Not until 1841 was an andUniversityMicrofilms. Also consultInfoTrac databaseat manyacademic agreement formalized between the society and the church and public libraries. For more information, contact your online service. hierarchy, when, on the suggestion of the bishop of London, the society agreed to add a clause to its rules and regulations to the Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors effect "that all questions relating to matters of Ecclesiastical and not necessarily of the Overseas Ministries Study Center. Order and Discipline respecting which a difference shall arise Copyright© 1999byOverseasMinistriesStudyCenter.All rightsreserved. between any Colonial Bishop and any Committee of the C.M. Society shall be referred to the Archbishops and Bishops of the Second-class postage paid at New Haven, Connecticut. United and Ireland, whose decision therein POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF shall be final." The archbishops of Canterbury and York, the MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. bishop of London, and the otherbishops thenjoined as members ISSN 0272-6122 of the society. The societyhad always appointed a memberof the royal family as patron, and it now designated the as vice-patron, with the bishops and a few other lords as vice presidents. It was against this background that the

April 1999 51 Evangelicals secured victory in the Gorham case at the Privy then in other places as well. Councilin 1849.Nevertheless, the committeeof theCMS ensured It was realized that the powers of and the that the agreement to cooperate with the church hierarchy did archbishop to create bishops could not simply be extended not in any way undermine the autonomy of the society in the overseas, not even in British colonies. In colonies of British direction of its missionaries in the field. settlement,the growingconstitutionalpowersof local legislatures The Anglican Church as an established church is regulated needed to be recognized. So also the presence of "natives" among by acts of Parliament. The powers of the clergy and the bishops, whom CMS missionaries worked. Then there were colonies their relationships with the laity, rights over property, where the church was not established or endowed by the state, qualifications and requirements for appointment, discipline, and the constitution of the church had to be based more on the and so forth are all regulated by law; disputes, as a last resort, are consensus of the members than on legal prescriptions either of resolved throughlitigation. The extensionof the church overseas the BritishParliament or of the local legislature. Usually the CMS must therefore also involve legal issues. No one did more than worked out formal agreements under which their missionaries Henry Venn, the general secretary of the CMS from 1841 to 1872, cooperated with the colonial bishops, while at the same time to reconcile the legal, doctrinal, and practical issues involved, lobbying to have the major say in the selection of the individuals and yet ensure that the effective control over CMS missionaries to be made bishops. abroad remained in the hands of the society. While working out the constitution of the colonial church, it Venn set out and elaborated his plan for the operation of was necessary to deal with the problem of the Anglican Church missions in three memoranda issued as instructions to in areas outside colonial territories, the areas that interested missionaries in 1851, 1861, and 1866. These quickly became Henry Venn and the CMS most. In 1839 Mohammed Ali, an recognized, and were widely adopted, by other missionary Albanian general of the who was sent as societies as the clearest, most authoritative statements on the governor of , wherehe asserted his independence, invaded Syria and seemed bentontoppling the Ottoman regime. This did not please the major powers, who combined in an operation that Venn's "three-self" formula drove him out of Syria. Prussia then suggested a combined was widely adopted as the Lutheran/Anglican bishopric in , which was to work not only for the conversion of Jews butalso for the return of Israel clearest, most authoritative to the Holy Land. Though some lawyers hesitated about its statement of mission theory. legality, an Anglican/Lutheranbishop onMount Zionappeared to be too good a prospect to miss. Onthe grounds thatParliament had the powers to legislate whatever it wished, it passed a law matter. Venn's approach was based on the dual nature of the "empowering the Archbishops of Canterburyand York, assisted objectives of the mission-to preach the Word and to gather out by other Bishops, to consecrate British subjects, or the subjects or the ecclesia as a part of the visible body of Christ. Missionaries citizens of any foreign kingdom or state, to be bishops in any must concentrate on the first, but as they gather the converts into foreign country and, within certain limits, to exercise spiritual a congregation, they must seek to make it self-supporting, self­ jurisdiction over the ministers of British congregations of the propagating, and eventually self-governing. Toward this end, United Church of England and Ireland, and over such other missionaries must pay particular attention to the selection, Protestant Congregations as may be desirous of placing training, and appointment of local leaders of the congregation, themselves under the authority of suchbishops." Under this law, and to the contribution of each convert, in money or in kind, for known usually as the Jerusalem Act, Dr. Michael Solomon the sustenance of such leaders. It is among such leaders that Alexander, a Jew, born in Breslau (Prussia) and converted in catechists, , and pastors should be appointed. The England, and who had worked in Ireland and had become missionary should superintend the growth of the congregation professor of Arabic and Hebrew in London University, was but should avoid the temptation to remain its pastor. The danger consecrated Anglican bishop of Jerusalem in 1841. of paternalism, whichstultifies growth, was recognized from the With this possibility of creating Anglican bishops in non­ start. The task of organizing a number of self-supporting British territories, Venn's missionary plan envisaged that the congregations into a settled community of Christians, that is a work of the CMS would result in the extension of the English church, belongs not to the missionary as suchbut to a bishop and church. Venn instructed his missionaries in areas outside British a church council or synod dominated by laypeople from the colonies of settlement to "restrain racial pride and arrogance.... congregations, acting independently of the missionary society. Study the national character of the people among who you labour At that point the missionary should hand over superintendence and show the utmost respect for national peculiarities ... respect to the bishop and move on to new fields, a process that Venn the national habits and conventionalities.... Let a native Church described as the euthanasia of the mission. be organized as a national institu tion." In the Anglican constitution, the bishop occupies a central At the time when Venn was drawing up his plan, the island position. While the clergy admitnew members throughbaptism, of Lagos had become a British colony, but no one envisaged a the bishop has to lay hands on them to confirm them as . Henry Venn intended that on the mainland a communicants. It is the bishopwhoselects,examines, andordains national church would emerge from the Yoruba and the clergy, first as deacons, then as pastors. In Britain, each missions. Most practicing missionaries regarded Venn's bishopric is endowed, and the bishop becomes a member of the prescriptions as the impracticalideas of anarmchair critic. Could Houseof Lords and participates in lawmaking. The appointment the distinctionsbetweenpreachingandshepherdingbe so sharp? of each bishop requires the issue of letters patent by the state to As one missionary countered, "So long as it is necessary to send authorize the archbishop to consecrate the particular individual missionaries . . . so long must they be the teachers, counsellors, as bishop. It took several years to work out the legal basis for directors and leaders of the people." Venn initiated the creatingAnglicanbishops overseas, first withinEnglishcolonies, implementation of his plan, especially with the consecration of

52 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Samuel Crowther in 1864 as bishop of "Western Equatorial maintaining the Grammar School and . The Africain regionsbeyondtheQueen'sDominions." But as Nigeria colonial administration also paid a small subvention until 1875, with the rest of Africa moved into the colonial era, racial pride whenitwaswithdrawnandthechurchdisestablished. However, and arrogance took over, and the prospects of organizing the the greatest weapon of the CMS was its hold on all properties of "native" church as a national institution receded. the church-theland, the churchbuildings, schools, parsonages, and so forth-on the groundsthattheywere still to be maintained The Sierra Leone Model and repaired from church funds. In , where the CMS initiated such a policy, it In spite of the terrible rate of mortality in Africa among the claimed the necessity to hold on to the properties in trust for the Europeans in the 1820s and 1830s, there was little emphasis on Maori, who owned the landbefore the European settlers came. In training Africans for leadership roles in the Sierra Leonean Sierra Leone, and later in Nigeria, the policy of retaining control church. The German Lutherans, both in Africa and in India, over the properties was clearly a weapon of control and a showed a greater tendency toward paternalism than even the diminution of the principle of self-government. Moreover, as English. Progress began to be made when Venn assumed the long as the bishops were Europeans, the CMS was consulted as secretary-generalshipof the CMS in 1841andCrowtherpublished to whom to appoint, and the bishops were closer to the European the journal of his 1841 Niger Expedition, emphasizing the missionaries than to the African pastors or their congregations. correlation between the high mortality rate and the need for developing an African agency. Crowther was invited to the Beyond the Queen's Dominions Islington Training Institution in 1842 and was ordained in 1843 (ultimately becoming, two decades later, the first African to be In 1842, when Henry Townsend landed as the first CMS appointed a bishop). GeorgeNicolandThomasMaxwellfollowed missionaryin theYorubamission, littleremained of the sixteenth­ in 1849. The CMS Grammar School in Lagos was started in 1845, and seventeenth-century missionary efforts in Benin and Warri, and Fourah Bay College in Sierra Leone was revived and its new not to mention the even earlier possible spread from Nubia to building opened in 1848. Borno. Townsendfound Thomas Birch Freemanof the Methodist CMS pressure for a colonial bishopric in Sierra Leone Missionary Society in Badagry, and they celebrated Christmas eventually yielded fruit in 1852. The CMS drafted"Articles of together in keeping with the cordiality that existed between the Arrangement" between the society and the bishopric for Methodists and the Evangelicals of the Anglican Church. They constituting a Sierra Leone church, but because of the death of both extended the same cordiality to the Baptists when they three bishops in rapid succession-Vidal in 1854, Weeks in 1857, arrivedin Abeokuta. This cordialityextendedto the Presbyterians, and Bowen in 1859-the plan could not be ratified by the but not to Roman Catholics because of the fear of popery, which archbishop of Canterbury and implemented until 1860-61 under had not died down in Evangelical circles in Britain. However, in Bishop Beckles. By then, Bishop Vidal had confirmed 3,000 1884, this did not prevent Bishop Crowther from welcoming communicants; Bishop Weeks confirmed 1,400 others and Catholics to Onitsha at the start of their remarkable work among ordained three Sierra Leoneans and a Jamaican for work in the the Igbo. For Crowther, Christianity was a force for creating a Sierra Leoneaninterior; Bishop Bowenordained two, and Bishop new society, andhe welcomed all those willing to make a positive Beckles three others. Vidal had in 1854 constituted a school contribution. When Robert Delany, a black Canadian, led a mission to acquire land on which to settle black Americans in a back-to-Africa venture, Crowther persuaded the Egba to agree, Crowther emphasized the butHenryTownsend, who feared that the CMS mightnotbe able to control the settlers, frustrated the plan. correlation between the high All the different missionary societies shared in the CMS mortality rate of expatriates heritage of close association with the state. When, for example, a parliamentary committee recommended in 1849-50 that the and the need for developing naval patrol in should be withdrawn on the ground an African agency. that it was ineffective in comparison to the loss of lives and other resources, the CMS summoned Crowther to Britain. They arranged for him to meet with the prime minister, Lord committee to take charge of elementary schools in the villages at Palmerston, and for the colonial secretary to take him to meet the a cost of about $800 per year. Nine outlying parishes were then queen and Prince Albert. It was a dramatic and highly successful constituted, each under a Sierra Leonean pastor, but they did not intervention. Notonlywas the naval patrol retained, it was asked include the Freetown "parishes" until the 1870s. A Native to provide ammunition to help the Egba resist a Dahomey Pastorate Fund was created, into which church contributions invasion, and it was used at the end of 1851 to drive Oba Kosoko were deposited and from which the pastors' stipends were paid, from Lagos so as to install Akintoye in his place as a missionary so that each congregation did not have to pay its own pastor protege. Thereafter, the various missions moved to the island of directly. The pastors were no longer directly responsible to the Lagos and established themselves in the choicest parts. CMS but to the bishop and the Church Council. The CMS allied not only with the state but also with various Thus the Sierra Leonean church became self-supporting merchants and traders in opening up the Yoruba country, the under the Venn plan. It was also self-propagating in the sense Niger-Benue waterways, and the Niger delta to European trade. that it supported missionary work in the Temne hinterland and For example, the CMS in the 1850s constructed a road from the was contributing men and material to the Niger mission. But it landing on River Ogun so as to take carriages to convey cotton could hardly be said to be self-governing or approaching the gins and other machinery into Abeokuta. Although some of the euthanasia of missions. The bishopric received grants from the Evangelical missionaries, notably Charles Gollmer, a German of Colonial Bishopric Fund and grants-in-aid from the CMS for Lutheranbackground,grumbledthatso muchattentionto secular

Apri11999 53 issues was a danger to spiritual life, it remained a cardinal partof jurisdiction. He was excluded from the Yoruba mission because the CMS policy until the 1870s to use Christianity, commerce, the European missionaries there would rather be under the and civilization to open up the country. The Niger Mission was jurisdiction of the European bishop of Sierra Leone. Even when, begun after three government-sponsored or government­ in 1869, the Egba expelled the European missionaries from supported Niger expeditions, and only on the basis of the Abeokuta and Europeans were unable to move about in the introduction of a mail steamer, sponsored by an Evangelical country for twenty-four years, the European missionaries in merchant and receiving a government subsidy for carrying Lagos frustrated any attempt to bring the Yoruba Mission under mails, going up the river at least once a year during the rainy Crowther's jurisdiction, even though he continued to live in season. Afteragentsof the NigerMissionandtheirSierraLeonean Lagos as the most central part of his immense . He had friends and relations had opened up the Niger to trade, Sir direct access to the archbishop of Canterbury, but this hardly George Goldie (an avowed atheist) proceeded to amalgamate all increased his independence of the CMS, since the archbishop the British companies and sought a royal charter to establish a was unlikely to decide on anymatter in disputewi thout reference monopoly. In the process, he found Bishop Crowther and his all­ to the CMS. African staff an embarrassment. He joined the cry of European For example, the two social issues that troubled the mission missionaries to have Europeans take over from Crowther, rather most in West Africa were polygamy and domestic slavery. In a than extend Crowther's jurisdiction to the Yoruba mission or memorandum drawn up by Henry Venn in 1858, the CMS allowJamesJohnson to take charge of the Yorubamission (as had committee had pronounced onthe matter. Both polygamists and been widely anticipated). slaveholders were unacceptable in the church, but the CMS went By the late 1880s the logic of close relationship with the state further to indicate that they tooka more severe view of polygamy overturned Venn's missionary planandbrought the Yoruba and than they did of slavery. Polygamy, they argued, is condemned Nigermissionsintoanera ofcolonialtutelage. Young,intemperate by express words of the Bible and therefore admits of no amelioration, while slavery is condemned onlybyimplicationin the Bible, and not expressly, and therefore could be given time to Venn's plan was be eradicated gradually from the society. Neither Crowther nor any African leaders of the church argued, as some laymen did, overturned, and the Yoruba that polygamy was approved in the Old Testament and not and Niger missions entered expressly forbidden in the New. None could question the CMS order of priority without calling in question his own morality, or into an era of colonial avoid the charge of being in bondage to the "racial weakness" of tutelage. Africans. Because the missions came to West Africa on the wave of the anti-slave-trade campaign, they might havebeenexpected to take a more severe view of slavery. But the missionaries European missionaries from the Keswick Convention were discovered that, for the sake of promoting trade in palm oil, drafted into the Niger Mission. They discredited Bishop groundnut, cotton, and other items to replace slave trade, an Crowther's staff en masse and accused the aging bishop of being increase in domestic slaveryhad to be tolerated. However,bythe a weak disciplinarian, lacking in the highest spiritual qualities. 1870s, when the Britishwere pushing the frontiers of empire into Crowther resigned control of the Niger Mission to them in 1890 the interior, colonial authorities justified invasion and conquest but planned to constitute the Niger delta into a self-governing on the basis of freeing domestic slaves (to provide recruits for the pastorate independentof the CMS. It was a futile struggle against colonial armies) and ending the holding of slaves by African the rising tide of the empire. Crowther's episcopacy itself had rulers. In fact, at the of 1888, the bishop of been an important factor in bringing the areas from without into Exeter and some European CMS agents plead that slavery was the queen's dominions. worse than polygamy, but neither Crowther nor other African Crowther's episcopacy was so well celebrated and so central church leaders were willing to question the 1858 formal ruling of to Venn's missionary plan that we would never know whether it the CMS. Archdeacon DandesonCrowtherhad, in fact, argued at ever crossed his mind that it was probably a mistake that he did a conference in Libreville that the church need not lose sleep on not recommend Crowther as bishop of Sierra Leone in 1860 behalfof the divorcedwivesof the convertedpolygamist,because instead of Beckley, who turned out to be an absentee bishop. they were not really wives, but slaves. Crowther was reserved for work among his own people and on The search for a native church as a national institution could the Niger, at the headof an all-Africanstaff. But from the start, the make no headway under foreign superintendence or formal terms of Crowther'sappointmentwerein contradictionto, rather colonial tutelage such as ensued. Following the BerlinCongress, than in accordance with, Venn's missionary plan. Goldie obtained a royal charter through which Nigeria was Crowther's consecration in 1864 was accomplished under recognized as a sphere of British influence. By 1900 Goldie's the terms of the Jerusalem Act. The vast area assigned to him charter was revoked, and Nigeria came under the control of the includedLiberiaand areas in the Senegambiaoutside the colonial Colonial Office. Crowther died in 1891. The bishopric of Lagos enclaves. But he wasnotabishopovera "NativeChurchorganized was at last created in 1894 to oversee the Yoruba Mission, the as a national institution," but a missionary bishop to preach the Niger Mission and Lower Niger, and the Niger territories of Word and seek to create afresh a church that could only be an northern Nigeria. The bishopric was to be filled by European extension of the Anglican Church. He was an agent of the CMS, nominees of the CMS, while their African nominees were to be paid by the CMS. So were his staff, most of whom were from assistant bishops. There were schisms and secessions leading to Sierra Leone and who therefore usually communicated with the formation of the United Native African Church in 1891 and their congregations throughinterpreters. Hewashedgedaround the African Church Bethel in 1901. There was to be no African explicitly and by implication with restrictions both as to his diocesan bishop until Akinyele was appointed to the Ibadan ability to interpret doctrine and the liturgy and as to his Diocese in 1952 in the era of decolonization.

54 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The eMS Heritage Anglicanchurchin Nigeriais a NigerianChurchare butsymptoms of the ineffectiveness. As we contemplate the CMS heritage in Nigeria, two different If the Venn-Crowtherstrandof the heritage tends towardthe strands emerge. First, there is the Evangelical heritage of a emergenceof responsibleselfhood, the otherstrandtends toward socially committed and responsible church. Its roots were laid in social disengagement, and disengagement seems to be still the the Evangelical revolution itself that accompanied the Industrial more dominant tendency. In his 1958 pamphlet based on a Revolution in England and that made such a tremendous thoroughfield studyof the church in ,John Taylor warns difference to social discipline and the reform of manners. It against four dangers of disengagement that might result from roused the nation to care for the poor, to extend education and prolonged European tutelage. later the vote to the lower classes, and to recognize the rights of Paternalism. This delays, if it does notdestroy, the emergence trade unions. It roused public opinion to prohibit the African of a socially responsible national church. What contribution this slave trade and take measures, including the extension of made to the failure of church union in Nigeria is a matter that Christianity, to stop the trade. It was in order to participate needs study. Venn had envisaged in 1866 that "as the native effectivelyin this movementfor social reformthatthe Evangelicals church assumes a national character it will ultimately supersede whoestablished the CMS chose to remainin the AnglicanChurch. the denominational distinctions which are now introduced by This social commitment was at the heart of Venn's missionary foreignmissionarysocieties." The failure to move in thatdirection plan. It became part of the heritage of the CMS in Nigeria largely certainly led to the separation of the African church, reflected in through the work of Bishop Crowther and the other Western­ the Aladura movement, Cherubim and Seraphim, Christ's educated Nigerians whom he inspired. These included T. B. Apostolic Church (1925-35), and others. The growth of freedom Macaulay, his son-in-law, who founded the CMS Grammar has produced the more responsible national churches of today. School in Lagos in 1859 against the opposition of European Clericalism. The European clergy, apart from oppressing the missionaries. The whole emphasis that Crowther put upon African clergy, suppressed African laymen and laywomen; the education as the most effective tool of evangelization was part of African clergy learned from the Europeans and stepped into the tradition. The Holy Ghost Fathers at Onitsha took up the their shoes. Although we have nothing to equal the example of traditionjustwhentheCMS Europeanmissionarieswere turning SierraLeonein the1890s,thereare enoughconflicts andlitiga tions away from it, until after the Roman Catholics had used it to between pastors and congregations to drive the point home. establish a hegemony amon.g the Igbo. The tradition of social Perhaps things are beginning to change in that many laypeople commitment was evident in the refusal of James Johnson and are exercising more influence withoutthe pressure thatone must others to join the African church in 1901 in the belief that they take clerical orders to have a voice in the church. would still be more useful within the Anglican Church. It was Centralization. This danger follows from clericalism. Even evidentalso in those products of FourahBay Collegewhomoved when one creates more and more and archdeaconries, out of Lagos to take the gramn1ar school into other parts­ the hierarchy of the clergy dictates centralization, unless the Abeokuta,Ibadan,Ijebu-Ode,Ondo,Ile-Ife,andIlesa (the Aionian divergent voices of influentiallaypeople have a rightful place. Schools)-untiltheirexampleforced someEuropeanmissionaries Specialization. Even after the European missionaries had to try to do better and establish such excellent schools as Dennis conceded some authority to African diocesan bishops, they Memorial Grammar School, Onitsha; Enitona High School, Port retained control over the best schools and hospitals. The tasks of Harcourt; and Igbobi College, Lagos. the church became divided into specializations, as if the schools The second strand of the CMS heritage was represented by and the hospitals were no longer integral to the ultimate purpose European missionaries in the field who distrusted Venn's plan of the church. The church later turned over the schools and the and proceeded to undermine it. They urged greater supervision hospitals to the state, and the sense of social responsibilitywithin and tutelage. They would rather send Africanevangelists ahead, the church seems to have been thereby undermined. withno formalWesterneducationbutwellversedin the Scriptures In conclusion, we can add that the CMS heritage in its and cowered into subservience to the white man. This was the diverse ways, and even with the dual opposing tendencies that traditionof the SudanInteriorMission, theSudanUnitedMission, we have underlined, has created an agenda for the church in the Dutch Reformed Church, and others in northern Nigeria. It Nigeria for years to come. Whatever the criticisms we make, was also similar to the pattern that evolved for rapid there is no way we can celebrate 150 years of Christianity in evangelization under the CMS in places like Ijebu and Ekiti. Nigeria without a sense of gratitude to God for the n1any men European missionaries then followed to constitute the converts and women from whose vision, labor, and supreme sacrifice we into settled Christian communities and try to use the powers of derive that heritage. the state to minimize harassment from the traditionalists. The church in Nigeria should examine more closely the Selected Bibliography interaction of these two strands of the CMS heritage along the lines of some studies carried outby the International Missionary Ajayi, J. F. A. ChristianMissions in Nigeria, 1841-91: TheMaking ofa New Council in the 1950s, in the era of decolonization, such as The Elite. London: Longman, 1965. Responsible Church andtheForeign MissionbyPeterBeyerhaus and __. "A Patriot to the Core": Bishop Ajayi Crowther. Ibadan Anglican Diocese, 1992. H. Lefevre, and Processes of Growth in an African Church by John Beyerhaus, P., and H. Lefevre. The Responsible Church and the Foreign V. Taylor. When Christianity came into Nigeria in 1842, it would Mission. London: World Dominion Press, 1964. have been difficult to imagine that it could be so apparently Fyfe, C. A History of Sierra Leone. Oxford: Oxford Univ. Press, 1962. successful and yet be so ineffective against Islam, against the Halevy, Elie. England in 1815: A History of the English People in the forces of internal division, and against social evils of indiscipline Nineteenth Century. Translated from the French; 2d rev. ed. Lon­ and self-centeredness. The failure to achieve a native church as a don: Ernest Benn, 1949. national institution or to have even clarified in what sense the

April 1999 55 Martyn and Martyrs: Questions for Mission Michael Nazir-Ali

he life of raises important questions what was called "a delicate constitution," and many of his Tabout martyrdom in the Christian church. In the New siblings died even before him; he himself, of course, died very Testament martyria does not mean simply "being killed for early, at the age of thirty-one. So there was the loss of his family, faith"-though it does mean that. Broadly it means "bearing particularly of his younger sister, which was quite crucial in witness" to all that God has done in the life and the death and determining his mind-set. resurrection of Jesus Christ, and to all that God has done in the Then there was the refusal of the one he loved, Lydia church and in our lives. But in the course of history, it has come Grenfell, to be his fiancee, eventually to marry him, and to come to bear a particular meaning in relation to bearing persecution in out with him to India. From his correspondence we can see that, the name of Jesus Christ and of being willing to lose one's life for while he struggled against this attachment to some extent, it also his sake. dominated the scene. Quite a lot of what he did was influenced by desires either to get close to Lydia again or to run away from Martyn's Attitude, Experiences, and Actions her. Finally, among the things that happened to him was his Born in 1781in the relative obscurity of Truro, Cornwall, Martyn failing health. As we trace his career from Cambridge to India emerged in 1797 at St. John's College, Cambridge. Rather lost at into the Arabian Gulf and into Persia, we find again and again first, he gradually found his feet, mastered his subjects, and episodes of serious ill health. Sometimes mission historians have endedup as seniorwranglerin mathematics. At the same time he been anachronistic and have suggested that the deterioration of came to commitment to the Christian faith, with all sorts of his health had something to do with being in India or the Gulf or questions arising in his mind about his vocation. He went on to Persia. Charles Simeon's testimony is quite important on this be elected a fellow of St. John's College, he was also a curate at point,because he reports thatMartynfrequently said to him, and Holy Trinity Church with Charles Simeon, and he had charge of to Lydia, that,for peoplewhohadhis sortof health, Indiawasjust a village church in Lolworth, near Cambridge. If we are going to as healthy, if not healthier, than Britain. In those days there was think of Martyn as a martyr, we need to begin first of all with not the contrast in terms of health care between Britain and what was going on in his life, beginning with key attitudes he countries in Asia as there is today. In the end, it was Martyn's ill developed during his years at Cambridge. health, not his living conditions in the East, that killed him. Attitudes.Martynresolutelydeterminedto giveup the things Actions.Martyn's actions demonstrate that he was anything that young men mightregard as their right to have. For example, but a passive individual. He drove himself, even in Cambridge he chose to give up wealth and the chance of making money. He when he was a curate at Holy Trinity. He drove himself in the was willing to give up the "comfort of married life," an expres­ study of the Scriptures, in reading, in visiting his people, in sion that he himself uses. And he was willing to give up the taking tremendous pains in preparation of his sermons, even possibility of a glittering academic and clerical career. Here was when he knew the parishioners would pay little attention to an attitude of mind that is most important in our understanding them. He drove himself on the voyage to India; he went by way of him. first of America and then -a total of nine Experiences. Martyn's experiences were equally important, months in all. As soon as he arrived, he was into his labors, the things that he did not determine himself but that he had to extent of which is quite astounding. Consider the number of undergo. First of all was the loss of his family fortune. Nearly all languages with which he grappled-not only Indian languages that the family had was lost, and Martyn, after the death of his father, became responsible for the care of his younger siblings. This was a responsibility that he took very seriously and that prevented him from being a missionary with the Church Mis­ There was not much fruit in sionary Society because CMS did not pay enough and Martyn terms of numbers, but in needed the money for family responsibilities. That was one terms of quality Martyn's reason why he accepted a chaplaincy with the East India Com­ pany. So the loss of the family fortune played a great part in the efforts were first rate. direction that Martyn took. There was also the loss of family members. Both he and others of his brothers and sisters had inherited from his mother but the ancient languages of the Bible. He was corresponding withpeoplein Frenchand also trying to learnArabic andPersian. He felt that he did not have enough Hebrew to do Arabic, so he Michael Nazir-Ali is a nativeof Pakistan andformer Bishop ofRaiwindin the first learned Hebrew before he went on to Arabic. All this while Church ofPakistan. Prior to hisappointmentas Bishop ofRochester, England, he served as a chaplain in the East India Company. hewasgeneral secretary oftheChurch MissionSociety(1989-94). Heisauthor Martyn traveled all over India. He arrived first in Madras, ofFrom Everywhere to Everywhere: A World View of ChristianWitness thenwentto Calcutta, and from there to Cawnpore (Kanpur). He (London: Collins Flame, 1990), Mission and Dialogue: Proclaiming the Gospel Afresh in Every Age (London: SPCK, 1995), and Citizens and traveled by sea, by river, by land, and then by sea again to the Exiles: Christian Faith in a Plural World (London: SPCK,1998). His essay Arabian Gulf, and then overland across Persia. He was a great in this issueof the INTERNATIONAL BULLETIN is based on an address presented traveler, always driving himself forward. October 12, 1998, on the occasion of the Henry Martyn Library Centenary, He was also a great preacher. He took services not only in Westminster College, Cambridge. English but also in what was then called Hindoostani (similar to

56 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH modern Urdu). In Cawnpore he developed a congregation with knelt down in the arena and prayed for the emperor who, a few Hindoostani as the language. He was busy in evangelism. The moments hence, would be responsible for their death. The cour­ wonderful portrait of one of his converts, Abdul Masih, who age with which Christians bore their suffering was decisive. became one of the first Anglicans to be ordained in the Indian We cannot think of martyrdom in the Roman Empire, how­ subcontinent, adorns one of the walls of the director's study in ever, as something that went on without stopping until the Henry Martyn Centre, Westminster College, Cambridge. Constantine was suddenly converted. It was sporadic. There Although Martyn'sevangelistic efforts did notbearmuchfruit in were long periods of peace for the church. Sometimes martyr­ terms of numbers, in terms of quality we can say his efforts were dom was part of a policy of a particular emperor, sometimes it first rate, for they produced some leaders for the Indian church was quite arbitrary. An emperorwouldbe tolerantfor some time, in the early years of the nineteenth century. and then suddenly there would be a phase of persecution. He was always pressing to finish his translations into Urdu, Persian, and Arabic, and always wanting to get on to the next Martyrs in the Persian Empire thing. Martyn's actions-the way he drove himself in all these areas-affected his health and hastened his death. The history of the spread of Christianity in the Roman Empire is paralleled by the spread of Christianity in what was then the Was Martyn a Martyr? PersianEmpire, the other greatsuperpowerof thatera. While we know a great deal aboutthe Christian movementfrom Jerusalem Was Henry Martyn a martyr? He certainly was a martyr in the to Athens to Rome, we know relatively little about the spread of sense that he bore witness to the Gospel in places where, at the early Christianity in the East. If we are to consider the history of time, it had not been heard very much or at all. I often tell people Christianity in the Persian Empire, we would have to know the story of his encounter with the Persian prime minister, who Syriac, Pahlavi, and some Turkic languages. The fact that most was trying to obstruct the conveying of Martyn's Persian trans­ people in the West do not know these languages has given a bias lation of the to the Shah. The prime minister told to Christian knowledge about how the church spread. Martyn what Muslims believed about the Qur'an, and then he If we look at the spread of Christianity within the so-called said, "What do you believe about the Bible?" Martyn made the Persian Empire-which included Mesopotamia, central Asia, famous retort, "The words are of men, but the sense is of God." Afghanistan, and northwest India (what is now Pakistan)-we He was a faithful witness to the Word. discover quite a different history. At the same time, it also had its He was a martyr also in the sense that he endured hardships and evenpersecutionfor the sake of the Gospel. The persecution, one must add, was often that of delay and harassment by over­ For at least sixty years after bearing people whom he encountered. He was, after all, in a privileged position, for he was often seen as a British official, war broke out between the associated with the East India Company at a time when the Roman Empire and Persia, empire was just beginning to gain power. Still, while we do not see in Martyn's time the kind of persecution that Christians were there was fierce persecution to encounter later on in that part of the world, there was never­ of Christians in Persia. theless hardship and persecution, marks of the faithful witness or martyr. Beyond the ways in which he qualifies as a martyr, Martyn's similarities to Christian history in the west, particularly in the life raises wider questions about martyrdom and mission in the fact that Christianity spread in the teeth of an organized empire modern era. But first, by offering a brief overview of the history that had an official religion-e-Zoroastrianism. The Persian Magi, of martyrdom, I want to encourage a wider perspective than who were very influential, were opposed to the spread of the Christians living and educated in the West generally seem to Christian church, and we find persecution breaking out from have. time to time, incited by different religious groups hostile to the spread of the Christian church. Martyrs in the Roman Empire In the earliest period-the Parthian-we find that, while there was a great deal of local persecution and persecution If we look at the history of martyrdom in the Roman Empire, we incited by groups like the Magi, the state was hardly ever see that Christians were martyred for different reasons at differ­ involved. The Parthians were replaced by the Sassanids, and ent times. In the earliest period they were martyred because it they at first repeated the pattern of the Parthians, so that the wasthoughtthat theycommittedwhatthe Romanscalledflagitia, church was allowed to grow. There was local opposition but no or crimes. Among othercrimes, Christianswere accused of incest state-sponsored persecution. In some cases the church actually and cannibalism. They were martyred not only for such crimes received a welcome because it was being persecuted in the but also because they were thought to have brought misfortune Roman Empire (on the principle that the enemy of the enemy to a particular place. A natural disaster would be seen as due to must be a friend). the crimes the Christians supposedly committed. Then Constantine was converted, and when one of the Later on, they were martyred merely for naming the name of Persian kings, Shapur II, sent an embassy to Constantine, Christ, propter nomenipsum,where it was simply that the magis­ Constantine responded with a letter saying, "I profess to the trates asked them, "Are you a Christian or not?" and the answer Most Holy Religion [Christianity].... Imagine, then, with what determined their fate. I am reminded here of something that joy I heard news, so much in line with my desire, that the fairest Lesslie Newbigin said in TheGospel in a Pluralist Society, that the provinces of Persia are to a great extent adorned by the presence victory over the Roman Empire was not won by Christians of ... Christians.... I commend these people to your protection." through political struggle but it was won when the martyrs to be Such sentiments were fine as long as Constantine and Shapur

April 1999 57 were at peace, but in the year that Constantine died, war broke and Christians and Zoroastrians were concerned. From time to out between the Persians and the Romans. This resulted in sixty time persecution broke out, and there were massacres; but even or seventy years of the most violent persecution of Christians in when this was not happening, Jews and Christians were denied the Persian Empire, at least as extensive as any persecution that what we would call basic rights as citizens. They had to live in a occurred in the Roman Empire. Mashiha Zakha, historian of the humiliating manner, they had to pay a special tax for being Assyrian Church of the East (as the Persian Church came to be Jewish or Christian, and there were all sorts of institutionalized called), claims that there were at least 190,000 people killed in forms of discrimination against them, some of which have sur­ that persecution. We do not know how many were made home­ vived to this day. less, deprived of their property, exiled, and so forth. The Greek This status of being a dhimmi largely disappeared in the historian Sozomen, writing in the fifth century, also points out Islamic world under the Ottomans, under the pressure of West­ that the Assyrian Church of the East had a martyrology of 16,000 ernization and modernization. As Kenneth Cragg has said in The names, comparable therefore to Roman martyrology. Arab Christian, Christian Arabs played a very important part in the development of Arab nationalism. But recent movements in Martyrs in the Islamic World the Islamic world have made attempts to return minorities to the state of dhimmi, to this kind of protected status that deprives There is also a history of Christian martyrdom in the Islamic religious minorities of equality as citizens and imposes strict world. The CopticChurchin Egyptclaims thatit has always lived conditions for their life and witness. in persecution. The whole history of thatchurchis one of oppres­ sion, first by the Romans, then by the Persians, and then by Reasons for Martyrdom Muslims. This has not stopped at all, even during the time that Christian Byzantium ruled Egypt. Because the Copts were re­ There are various reasons for martyrdom, including, tragically, garded as heretics, Byzantium persecuted the Copts as much as Christian prejudice toward fellow Christians. In addition to the the pagan Romans had. One reason why many of the cities in the example of the Copts and Byzantium, there is also the case of the East, like Alexandria and Damascus and evenJerusalem, surren­ Jacobites inSyria. Thinkalso of the venerable Fathers Athanasius dered to the Muslim armies was because they thought Muslim andChrysostom. Chrysostom, bythe way, was exiled and forced to march, a march that nearly killed him, very near to the place where Henry Martyn was forced to marchby Hassan, his escort. In times of greater tolerance, Both died near Tokat, an Armenian center, in the cause of Christian witness on a forced march. Christians, Jews, and As we have seen, naming the name of Christ, in itself, has Zoroastrians were able to often been a reason for martyrdom; or even simply being a Christian. This was true not only in the Roman period but it make notable contributions remains true today in some parts of the world for some kinds of to Islamic civilization. people. All a person needs to do to attract persecution and martyrdom is to receive baptism or confess the name of Jesus Christ. A second reason often is the propagation of the faith. In rule might be better than the rule of Byzantium. At first, the the Persian Empire, even during the period of greatest tolerance, conquering Muslim Arabs were few in number and most of their if a Christian converted a Zoroastrian, the Christian and the energies went into consolidating their holdings. However, as the Zoroastrian who had been converted were both killed. This was Muslimpopulationgrew, and as Islamic lawwas codified into its also true in the Islamic period, and remains true today in many various schools, the place of minorities such as Christians and parts of the world. Confessing the name in the sense of bearing Jews became more and more difficult. witness over a long period of time, of having pastoral responsi­ In the lifetime of Muhammad, Christians and Jews lived bility, especially responsibility for those who may be converts, peacefully in peninsular Arabia. For a great part of his life the also attracts persecution and martyrdom. Prophet had friendly relations with the Christians; he even Another reason for martyrdom is the feeling among those concluded treaties with them. In the constitution of Medina the who are rulers that Christians are somehow disloyal. Taking the Jews were given nearly equal rights with the Muslims. But after Islamic world again, there seems to me to be no punishment in Muhammad's deatha claimwas made thathe had said that there the Qur'an for apostasy, or indeed for blasphemy. But apostasy shouldbe no other religion in Arabia butIslam, and so, under the became punishable by death in the Islamic world, as it did in caliph 'Umar, both Jews and Christians were expelled from other parts of the world, because it was seen not only as apostasy peninsular Arabia. (a religious crime) but as rebellion (a political crime). We find Later on, in the other countries that had been conquered, the ofteninthe courseofChristianhistorythat Christiansare martyred development of Islamic law imposed a particular condition on because they are seen as disloyal, as intruders. As has been said Jews and Christians; they were regarded as dhimmi, as protected about the martyrs of the South Pacific, they were martyred people for whom the Muslims had a responsibility. To some simply because they were outsiders. extent this arrangement was an advance on much thathappened elsewhere. For instance, there was some recognition, however Kinds of Martyrdom grudging, thatChristians andJews had the right to live in the Dar el Islam, the house of Islam. It is true that, in periods of greater What kinds of martyrdom are there? In the Orthodox Church tolerance, with enlightened caliphs, the Christians and the Jews, there are three kinds: white, green, and red. White martyrdom is and also the Zoroastrians, made a notable contribution to what giviI1g up all of one's wealth for the sake of the Gospel and came to be Islamic civilization. However, we cannot forget that becoming a monk or a hermit. Green martyrdom, while less the dhimmi status imposed severe conditions as far as life for Jews radical, nevertheless entails living an austere life so that one can

58 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH experience God more deeply and share God with others. Red community and imposed a tax on them that he asked Shim'un to martyrdomis the martyrdom of sheddingblood. Kallistos Timo­ collect. Shim'un refused. He was arrested and brought to the thyWare, in his book on the Orthodox Church, observes that the emperor. He then refused to prostrate himself, and the emperor Orthodoxhadnotexperienced martyrdomof theblood for a long asked why he was not doing this, since he had always done it period until the advent of Marxism. In earlier centuries, how­ before. And Shim'un said, "Because you are now anti-Christ." ever, when Orthodox communities were under the Ottoman This retort led not only to his martyrdom but to five hundred Empire, there was much martyrdom of blood. bishops, , deacons, and other faithful being martyred with In today's world we have to say that there are also other him. William Young, historian of the Persian church, asks, Was kinds of martyrdom that Christians undergo. First is the loss of this a necessary martyrdom? I would agree that we must our­ their status as citizens simply because of their faith, either a loss selves ask the question. outright or a reduction in their legal status as citizens with equal The other example is that of certain Christian ascetics in rights. We find situations where speciallaws are applied to them, Muslim Spain who persisted in deliberate public abuse of the where they are excluded from the electorate, for instance, where Prophet so that they would be arrested and killed. This led to the their testimony is not acceptable in a court of law, and so on. In odd situation that the Muslim judges did everything to prevent this situation Christian women are often at a greater disadvan­ it. They tried to make out that the Christians were insane, or tage than Christian men. Then there are the legal penalties that drunk. But the Christians insisted they were perfectly sane and accrue in being a Christian, in practicing the faith, in evangeliz­ still abused the Prophet, thus compelling the judges to pass the ing. Once again we find that these penalties are now more and death penalty. There may be a pathological element in some more on the statute books, and even if they are not on the statute martyrdom, even a death wish. I sometimes wonder whether books, there canbe administrative malpractice or popular preju­ Martyn had a death wish. Certainly his writings indicate that he dice. For example, the wayin whichchurchbuildingis regulated wanted to burn out. If he had been a bit more circumspect, not in Egypt, or the way in which popular sentiment prevents traveled so much, worked at a slower pace, maybe he would not Christianpracticein Pakistan, the wayin whichanevangelistcan have died at the age of thirty-one. There may be a rather dubious be tried in , or the complete prohibition of Christian worship element in martyrdom that, for the sake of fairness, we need to in Saudi Arabia. note. I was asked during the recent Lambeth Conference to be interviewed on the BBC radio program "Today," along with a Questions for Mission Muslimanthropologist, AkbarAhmedofCambridge,withwhom I was delighted to appear. What neither of us knew was that a What strikes me most about Henry Martyn and his readiness to third party would appear, a Filipino who, while working in suffer is the way in which he was prepared to cross cultural and Saudi Arabia, had held worship meetings in his house, and had linguistic divides, almost forgetting himself in the process­ been arrested and tortured for this. That was the most difficult enormous cultural and linguistic divides that were likely greater interview that I have ever done! Persecution and martyrdom can occur in various ways and at differentlevels. They can occur, for instance, in the family. The In both local and global family is the most dangerous place sometimes for a new Chris­ tian. People canbe poisonedor stabbedto death. EstherJohn, one mission today, are we willing of the martyrs commemorated in Westmin.ster Abbey, was prob­ to cross cultural barriers as ably killed at night by a relative, someone she very probably knew. Then there is hostile sentiment in the local community. Martyn certainly was? Again and again, we find many cases in history when towns­ people came against some of their number because they had become Christians, and they were persecuted, driven out, or for him then than they are for us today. Yet a readiness for cross­ killed. Then there is institutionalized persecution or martyrdom cultural commitment is something that we do not generally see at a national or supranational level. today in the Christian church. We do not see it in the West, in Africa, or in Asia. People are content to be Christians with their Christian Motives for Martyrdom own group; they do not have any desire to cross barriers. This is a formidable obstacle to mission, not only for global mission but If we go back to Henry Martyn and consider his motives, with also for local mission. As a diocesan bishop, I am well aware of whichwe began, we are led to ask aboutthe motives of Christians the number of clergy who want to go to nice areas that they like who accept persecution or martyrdom. Here one must combat and are used to. We have difficulty in encouraging people to go certainviews. Voltaire and his modernexpositor Robin Lane Fox to areas of problems, of high population density, with a great say that Christians in the Roman Empire were martyred because deal of development taking place-nobody wants to go there. they were intolerant and fanatical. One might accept that if it The whole idea of church is very romantic. People prefer to go to were not for the propter nomen ipsum kind of martyrdom, where traditional-looking churches. So this is certainly a question for the martyrdom had nothing to do with what the Christians had mission today, both global and local-are we willing to cross done or said; they were killed simply because they were Chris­ barriers as Martyn most certainly was? tians. Second, one reason for martyrdom in today's world is not Nevertheless it must be said that there have been occasions just confessing the faith, not simply living in a Christian commu­ when unwise behavior and almost a death wish have led to nity, but the struggle against injustice and oppression. Many of martyrdom. Two examples come to my mind. One is of the the martyrs of Latin America of recent years have beenmartyred patriarch Shim'un of the Assyrian Church of the East in the not because they were confessing the faith-people have been Sassanid period. The emperor got very angry with the Christian doing that for four hundred or so years in Latin America. They

April 1999 59 were martyred because they were taking the side of the op­ Sometimes it is very difficult to do so, particularly in terms of the pressed, the poor, those who were without land. Some of them logistics of the exercise. I am glad to see thebeginnings of change; were very cruelly murdered. Can we speak of such people as even governments are now taking an interest in what is happen­ martyrs, and if we can, to what extent? Where is the line between ing to Christians and other faith communities. martyrdom for the cause of Christ and suffering for political and Finally, persecution and martyrdom are not simply a Chris­ social beliefs? More and more Christians are taking up particular tian experience. People of other faiths also face persecution. In social and political positions; if this causes them suffering, is it Pakistan, for instance, the most persecuted community is not the martyrdom? Or must there be a specific sort of odium fidei Christian, it is the Ahmadiyya, a heterodox Muslim sect. In Iran, dimension to persecution, imprisonment, and martyrdom? I do I believe the Baha'is have sometimes experienced even more not know the answer to this. persecution than some of the Christian churches. So we need to Third, the post-Enlightenment churches in the North and remember that there are other people also who are willing to West are increasingly facing a situation where a moral agenda is suffer and die for their faith. being forced on them in the name of human rights, in the name We should remember also that sometimes people of another of community, in the name of participation in national life, and faith are persecuted by those who call themselves Christians. so forth. When and if the church begins to resist this imposition This is happening, at present, in the Balkans. We should be clear of an agenda on it, will it result in martyrdom (at least in its in our condemnation of such acts and reach out to the oppressed broader definition, including persecution, marginalization, and with love and a willingness to be their advocates. neglect)? I think this is beginning to happen already. In conclusion, Ibelievethelegacyof HenryMartyndemands A fourth questionfor missionhas to dowithhowwesupport of us a rigorous assessment of our commitment to Jesus Christ. churches thatare suffering and thatare experiencingmartyrdom Just how far are we prepared to go in faithfulness to the good today. I believe there is too little information about Christians news of Jesus and the extension of his kingdom of justice and and churches that are suffering. There is too little advocacy of peace? Martyn set a standard that does not let us off easily. such Christians and churches, too little action to support them.

My Pilgrimage in Mission Simon Barrington-Ward

nce, when I was with the Church Missionary Society Shadow over Regent's Park O (CMS), of which I was general secretary from 1975 to 1985, I was in Jerusalem, staying with a small, radical Christian I suppose the first breaking and remaking for me had been in community, led by an impressive, holy man. His route along the early childhood in the 1930s. The Eden into which I was born, viadolorosa took us underneath the surface of the city, the clutter comingintoa cream-colored,Regencyterracehouse,wasRegent's of centuries of spiritual conflict, and through the Roman Pave­ Park in London. It's still a lovely place. It was there that God mentto the dungeonunderCaiaphas's house andso to Golgotha. shone for me first, through the pattern made by street lamps on Then, finally, we went to Bethlehem and into the cave stable my bedroom ceiling, as my mother told me of that overarching under the great church in Manger Square. As we knelt before presence holding our little world and all its inhabitants and, in what has been the reputed birthplace of Christ since the second the nearby zoo, the animals I could hear being fed each morning. century or earlier, I was glad that we were alone there and that The enlightenmentof thispresencewasenhancedbymyparents' myfriend was deep in prayer. Because there,beforethe guttering imparting a sense of secure, rational modernity and human lamp in the dark, hidden,womb-like cave, at thatsimple, starting progress that would always prevail over all else. In response to place, I was suddenly overwhelmed by unstoppable tears. And glimpses and hints I picked up, through a newsreel in a cinema the repeated phrase that kept welling up with the tears was, "if or onthe wireless, of peoplebeingbombed in China, of marching only we could begin all over again," "if only we could begin all in Germany, my father, an informed journalist on the Times who over again." After what seemed an age, suddenly and insistently had himself fought in the trenches of World War I, assured me a voice responded within me, "But you can.You canbegin again. that there would be no more war for us. That is why I was born. For this I came." But the breaking in of darkness began, the shadow spread As we stumbled back into the light above, I knew that the over the park, as air raid shelters started to be dug there. The theme of breaking and remaking was central to my pilgrimage in intimate railings were removed to be melted down, and the mission, and always would be. sirens started to sound out over our neighborhood, just for practice, "in case." When I went off to the boarding school, from Simon Barrington-Ward is the Honorary Assistant . He was which I was to see the sky glow of being bombed, and formerly bishop of Coventry and general secretary of the Church Mission the family was evacuated to the village where we would await Society. An articleby him about Ibribina and the Isoko is in Christianity in the threatened invasion and listen to Churchill growling that we Independent Africa, editedbyAdrian Hastings,Fashole Lukeet al. (London: would "fight on the beaches," modernity and progress were Collins, 1978).HeisalsotheauthorofThe Jesus Prayer (Oxford: Bible Reading finally shattered. But even then, at school, after my father's Fellowship, 1997). unbelievable death, not long after the war, and when I entered

60 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH national service in the RAF and thencame to Magdalene College, sity, I served under an African pastor in our department. He Cambridge, I trusted in some kind of spiritual framework. That urged me to explore the real meaning of the Gospel to Nigerians. framework had sustained those "Westernvalues" cherished and I studied social anthropology, helped by brilliant guides, and defended in wartime Britain. Later, I thought of entering the soon I was led to the Isoko people of the western delta. There I Christian ministry to serve people within such a framework. Its stumbled upon an amazing early (1910?) vision of Christ, which basis was a bit shaky, however. The breaking was still there. The was almost my Berlin experience, transposed into a totally new remaking was a little less clear. key. It had never been fulfilled, but the memory of it lived on. Indeed, I was struck by the sense of alienation and sadness Out of the Ruins of some of my finest informants, a kind of nostalgia for vanished hopes. It seemed that in the 1880s and even earlier the old order After Cambridge, in 1953, I went to Berlin, with a duty, some had been profoundly disrupted. The authority of the elders was suggested, to go and impart those same "Western values" of increasingly shaken, and the spiritual forces that undergirded democracy and the rule of law, as a lecturer in the new Free them were weakenedbynew political and commercial pressures University in West Berlin. But the "breaking" here for me was from outside, undermining their position. The central cults lost immediately palpable. The sight, even from the air, of that moon their hold while the peripheral multiplied among women and landscape of ruins to the horizon, with the Brandenburg Gate in younger men. New leaders arose overnight and brought in a the middle, looking like a door from nowhere into nowhere, was succession of spirit cults, arriving in waves and intending to fill itself devastating. There I struggled to teach students older than the vacuum. myself, many of whom had lived through nightmares. I argued At this moment, a prophetic woman leader, Ibribina, a daily with my fellow lodger, who had been recruited as a trader, emerged with a message of one "[esu Krisi" that had teenager to the "defense" of Berlin, been inspected by a sullen, possessed her in the back of a mission church far away up the still electrifying Hitler, and then fled later to and from the East. Niger. She introduced new songs and dances. She waved a Bible He usedNietzsche to pulverizemytentativeidealism. Iwouldgo over the people. But what was far more, she went back and took with him to watch Brecht's plays, acted in the Eastern sector, or instruction from the CMS missionary, which gradually enabled wander on lonely walks in the ruins. her to read and translate and interpret the Gospels. But then I was drawn into a small group that met in a nearby She saw in "[esu Krisi" a new love, a newall-pervasive Spirit pastor's house. I was asked first to attend a poetry reading. But power, the possibility of a new people, a fellowship of the unlike, this soon became a Bible study such as I had never experienced bonding together all tribes, all ethnic groups, both black and before. In this group of all ages and backgrounds, confessed former Nazis and those who had always been resistant to Hitler, but all of them forgiven and forgiving, I was confronted with a Ibribina saw in II]esu Krisi" vision for the city and the world, a genuine "third way." It reached beyond the totalitarian oppressiveness of the Stalinallee the possibility of a new in East Berlin and the brash vulgarity of the newly emergent people, a fellowship of the Kurfiirstendamm in West Berlin. As we went together to work at helping people in refugee centers or to attend political meetings unlike, bonding black and and to worship in the Dahlem Dorfkirche, I met, as never before, white into a new society. with the living God in Christ. I was grasped by Christ the Mitmensch, alongside us in the tragedy and the ruins. God was here in a wounded, broken human being alongside us, One with white, into a new society. Here the rich would care for the poor whom we could be made united in brokenness and the begin­ and the strong for the weak in what was to be a new heaven and nings of wholeness. a new earth. Other leaders joined her, and eventually thousands I returned to Cambridge to prepare for the ministry. Then, to of people flocked in. It was wartime in Europe. Only one inspired my amazement, I found myself starting off as a young chaplain young missionary could make occasional visits. The movement at my former college. I worked in the vacations in a "NewTown" thus grew vastly, drawing in the young of all ethnic groups and filled with people taken from the bombed areas in the East End provoking conflicts with the elders until well after the war. Then of London. In both I saw a striking response to the message and white missionaries came in to tidy it all up and regularize things. the Master that had laid hold of me. His "new love" could be the Ibribina was assigned a role as a college matron, which she never key both to college life and to the uphill attempt to create a seemed to resent. Many of the inspired leaders, however, were community out of scattered, lonely people in raw housing es­ sacked for having more than one wife. The CMS shaped and tates. trained the new church to fit in with the wider colonial world. A much more individualized, spiritualized faith seemed appropri­ Ibribina ate along with a largely utilitarian ed uca tion. Yet who really understood the Gospel better-Ibribina, or But the move that gave my whole life its real direction came the missionaries? Ever since her time African prophets and new when, at the instigation of one of our professors, I went out to church movements in that area have been trying to recover her teach church history (I had always been a historian) in the original version of Christ's model for humankind. University of Ibadanin Nigeria. So I came to be plunged into that rich world beyond Europe (or the West!). In Africa there was so An Agape Revival much to learn and relearn. There I met with the breaking and remaking of a whole society. As I worked to encourage my I returned to Magdalene, Cambridge, with mywife-to-be,Jean (a students to explore the real history of their own churches, and Scottish doctor, a former CMS missionary), who had been our sought to care for the whole range of students across the univer- university medical officer in Ibadan. Together, in Nigeria, we

April 1999 61 had struggled to bring healing and wholeness to the students as der CMS auspices through Henry Venn's farsightedness in 1864. we worked together with other Christians on the staff. But while Bishop Crowther had died of a broken heart, after being deeply we hadbeenaway (1960-63), ourownwhole society at homehad hurt by a new, arrogant generation of young missionaries, at a changed. In Cambridge I was broken again, and well nigh time when the CMS had forgotten much of its earlier vision. In despairing of ever being able to get through to the students at all! Selly Oak, I was to lecture on how the CMS had started in 1799 as It was only after my encounter with David Watson the evange­ a movement of reparation for the evils of the slave trade and East list, then a curate in the city, that we met with the beginnings of Asian commerce, to bring the hope of a new gospel life to Africa the charismatic renewal, and once again, now at the hands of and the East, and how after Venn's death it lost its way. Venn's David Du Plessis on a missionary visit to London, I received a vision of the euthanasia of mission-that is, of bringing mission­ further "remaking," an in-filling of the Spirit. Gradually, in that agency control of the African church to an end-was neglected. strangely utopian culture, I was able to see the meaning of our The CMS itself became a vehicle of white dominance over the Nigerian experience in this setting and to develop a form of churches it had helped to found. chapel community that seemed to offer to many the "Ibribina" But then again, under the more recent leadership of Max possibility. I tried to point their generation to the hope of a new Warren and John Taylor, the society had begun once more to humanity, a new way of being God's people in the Spirit. work out a definite mission of reparation, this time perhaps for Thencame a further opportunityof working this out. JohnV. some of the sins and failures of Western missions in the first half Taylor, whom I had come to know at CMS, where I had chaired of the twentieth century. How I hoped that we could now, at the Africa committee, invited me to go and start a new CMS Crowther Hall itself, start anIbribina-style revival communityof training college at Selly Oak, in Birmingham, which we called the Spirit in which to train a new generation of mission partners! Crowther Hall, after the great Nigerian bishop consecrated un­ But that was not quite how it worked out. My first fellow

Readers'Response To the Editor: My article attempted to cover a broader spectrum of the American church. But even as mission agencies are called to Many thanks to Paul E. Pierson for his article "Local Churches recognize the role of local churches and work closely with in Mission" (October 1998).I would like to suggest, however, them, the newer churches need the accumulated wisdom and that the root issue behind impatience with traditional mis­ experience of the more effective mission agencies. sions agencies is not anti-institutionalism and a lack of trust in Let me suggest three points where this is the case. First, institutions. Rather, I suggest the cause is actually a positive local church leadership in the United States (or ) is one: an increasing desire to place missions as central to church often not equipped to understand issues that arise when life. communicating the Gospel and planting the church in other Post-denominational churches emphasize strong leader­ cultures and may expect the missionary to employ Western ship and vision. More than most, their central vision is to see models that are inappropriate in the new context. Secondly, all members actively involved in ministry. To do this, mis­ mission agencies can play an essential role that the local sions, evangelism, and discipleship are made absolutely cen­ church is usually not equipped to fulfill (the screening and tral to their reason for being. orientation of candidates, the deployment of missionaries on The problem is that if too much of the vision and impetus the field, and the provision of structures for their care and for missions is left to outside agencies, then it is no longer a accountability). Thirdly, the more responsible agencies relate central tenet of the church. To work, any such outside agency positively to the churches that already exist on most fields, mustbe closely related to the local church. To work within this often forming partnerships with them. This can help us avoid framework, mission agencies must accept the new role of a kind of North American "Lone Rangerism" which has been facilitating local churches in missions. And above all, they prejudicial in some situations. must clearly and regularly communicate a vision for missions But I agree that mission agencies must attempt to work to the churches. closely with local churches, with mutual input and vision Anthony Ware sharing. I am aware of several which are doing so. May their Missionarywith Assemblies of GodWorldMissions Australia number increase! Bangkok, Paul E. Pierson Fuller Theological Seminary Author's Reply: School of World Mission Pasadena, California I applaud the focus on mission in the "post-denominational" churches and see it as a very positive development. Would that all churches saw mission as central! However, important as they are, such churches are still relatively few in number.

62 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH staffmemberhad comebackto Britainfrom the experienceof the gave her whole life to the poorest of the poor in India, now began East African Revival. Early on, she began to confront me about to urge us out into the inner city not far away. We were to learn certain failings in the organization of the new college and in its from the poor in the city. In central Birmingham we started to inner relationships. A Ugandan pastor who came to stay chal­ work with a community development agency alongside people lenged me deeply. As the community developed, I began to of many races, coming closer to them through sharing their discover whole new facets of the action of the Holy Spirit. struggle for better housing and services than we ever would Metanoia, turningto God, conversion,andbeingforgiven opened through distributing tracts. As webecame friends with them and the door not only to the initial knowledge of God in Christ but allies, heart spoke to heart. As we learned just how small was our also constantlyand continuously, seventy times seven, to growth capacity for sacrificialloving-"long term loving," as Max War­ into life in the Spirit at every stage. The charismatic and the East ren had called it-we were tested and thrown back more deeply African Revival were fused. The Dove was released through the on grace, grace both in our own mutual relationships and in cross, wholeness through repeated brokenness. Indeed, the real being enabled to receive hints, touches, of the coming of God's test of the presence of the Holy Spirit was whether there is kingdom. The goal that Ibribina had glimpsed would begin to be genuine growth in costly love. reached only along the way of the cross. And yet a sense of We began to grasp more of the lessons the Corinthians had resurrection breakthrough and of the release of the Spirit's to learn about power in weakness. The fullness of the Spirit is healing kept being rediscovered among us. here and potentially available, but yet it is also still incomplete. We beganto sense more of the meaning of the notion of what We have as much to receive through our own frustrations and we called an agape revival, its symbol the dove and the cross, sufferings as through any triumphant miracle. One of our num­ emerging only through continuous forgivenness and repen­ ber, a remarkable community health worker, who afterward tance.

To the Editor: Reviewer's Reply:

I read with interest and some disappointment the review of Principal Brackney in his brief but wide survey has indeed my book, Christian Voluntarism: Theology and Praxis (October offered"a useful tool in understanding the evolution of evan­ 1998).I wish to respond to the reviewer's comments. gelical and humanitarian impulses in the Christian commu­ First, I did in fact go to greatlengths (pp. xvii-xx) to define nity." But he has not, for this reader, clarified distinctions voluntarism and layout the problems in the literature from between voluntarism as the process by which churches have which one can establish a workable definition. Second, I emerged, and the volunteerism that characterizes local congre­ believe a reference to the American Heritage Dictionary does gations and parachurch associations. little justice to the growingtreatmentofvoluntarism, available In the introductionhe declares, "...the voluntaryimpulse for over a centuryfor scholarlyuse. Third, there is no reference is as old as Scripture and as broad as Christianity" (p. xx) and in the review to the second half of the book, which deals with "all Christian churches have been transformed by the volun­ implications of voluntarism for a wide-ranging span of Chris­ tary impulse in the past three centuries" (p. xvii). Of course tian endeavor from local congregations to parachurch and both statements are true within the author's comprehensive mission organizations. treatment, but their relation is not clearly developed. Readers of the book will be rewarded with data not found In using a dictionary definition, this reviewer was not easily elsewhere, as well as biblical and theological sugges­ ignoring "the growing treatment of voluntarism, available for tions that warrant serious reflection. Further, I believe my over a century for scholarly use," but simply indicating a overall thesis is worth sober consideration and debate. From layman's confusion over terms which Brackney uses interac­ an organizational perspective, as well as its missiological tively, if not interchangeably. implications, voluntarism can be a useful tool in understand­ Similarly, part 2 on Praxis contains useful discussions of ing the evolution of evangelical and humanitarian impulses in the major role of voluntarism in developing missions and the Christian community, and it offers a possible theological education, both within the churches and by parachurch orga­ explanationfor the proliferationof"goodworks" andrenewal nizations. But the voluntaristic role of "vows" and sacraments, inside the church, among nonconformists, and for those lately for example, in both evangelical and institutional churches, is espousinga post-moderncritique. Inbetter understandingthe only briefly touched upon. voluntary impulse, we draw strength from a variety of spiri­ Principal Brackney has indeed offered "biblical and theo­ tual energies not readily available to us in old confessions and logical suggestions that warrant serious reflection," but for categories. I urge a second look in the missiological commu­ this reader he provides more questions than answers, more nity and invite dialogue on this important topic. problems than guidelines. William H. Brackney Creighton Lacy McMaster UniversityDivinity College Durham, North Carolina Hamilton, Ontario,

April 1999 63 The Redemptive Process Servant God in Christ might become "a story whose hour has come." We are moving toward a melting pot of all cultures and The sudden sense of bereavement when John Taylor left CMS, ethnic groups in the next millennium, a kind of breaking and and the summons to me to attempt to step into his and Max remaking of humanity, in the midst of which the cross can gently Warren's giant shoes as general secretary, unexpectedly gave me but surely be planted to spring up as a tree of life for all faiths. the opportunity to explore more of the universal implications of But those who present that message mustbe people who are the Crowther Hall experience. As the CMS had grown smaller in humbled, gentle, profoundlyspirituallymotivated, radiant, more numbers and had deepened its relationships with fellow Chris­ of a Celtic than a Western imperial spirit. My greatest experi­ tians and church leaders, in parts of the world both familiar and ences at CMS were encounters with such people, pilgrims often new to it, we had steadily come out from under our dangerous on the edge of many different worlds of faith, spiritual pioneers, heritage of power. Yet we had to recognize the inherent contra­ Ibribina-like figures, leadingsmall, growing companies of fellow dictions of the global market. We were at the mercy of its seekers into the way of the cross. They were "watchers on the pressures. We could never really escape the continuing con­ walls" not ceasing to cry out, as it were, "Jesus have mercy." cealed colonialism. But at least we must recognize now, whole­ Indeed it was then that I first began to learn to use the Orthodox heartedly, that in so many ways we must decrease that others Jesus prayer and to sense with many others, scattered through­ may increase. The world missionary task must be tackled by outthe world, thatwewerebeingdrawnintoa universal rhythm, Christians from all the churches acting together and no longerby a hidden cosmic redemptive movement at work. Wherever one-sided initiatives from or within the West. Further "repara­ people prayed, suffered, and lived out "faith active in love" it tion" was called for. seemed, "Love will out." At the CMS we worked at attempts to receive, here in Britain, When I went to be bishop of Coventry, in that great broken through what we called the "interchange" of people, gifts, and and remade cathedral with its theme of reparation and reconcili­ insights, still always having to acknowledge our endemic condi­ ation, this was the message that overseas Christians whom we tion of economic and cultural one-sidedness. We sought as invited brought home to us. They urged upon us a movement of openlyand transparentlyas possibleto build on the rich relation­ prayer, of openness to transformed relationships of mutual ships we had been given through history to introduce a genuine repentance, forgiveness, and, in the Spirit, the release of each person's gift. Everywhere the theme seemed to be leaping out of forgive­ ness and repentance: At Stratford, where, as a trustee for In the growing melting pot Shakespeare's birthplace, I preached on Shakespeare's develop­ of cultures and ethnic ment of this theme, especially and wonderfully in his late plays. groups in the next At WarwickUniversity,wherethe thenprofessorof social thought, Gillian Rose, helped me to explore the movement of what she millennium, we can plant called "failing towards," continuous metanoia, in Hegel and the cross which will spring Kierkegaard. Tragically, she wasstruckdownwithcancer,which she fought bravely, and in the course of the struggle worked up as a tree of life. through her own insight until the point at which I had the privilege, on her deathbed, of baptizing her. I sought to develop across the diocese a movement of prayer, mutual forgiveness, mutualchallengeacross the world to repentance andforgiveness release of our gifts, and the drawing together of rich and poor, throughout every church, to an agape revival, to shared renewal townand country, NorthandSouth,longdivided, and a commit­ worldwide, to the building up of an equal "fellowship of the ment to world mission, using the cross of nails and our ancient, unlike," as the only true means of living out and communicating Celtic, Mercian cross. If we ourselves were broken and remade, the Gospel in a pluralworld. We wanted to use ourwidenetwork we could then offer to ourbroken world a quality of forgiveness, to linkgrowthpointsin missionworldwide.Whatwestill lacked, the freedom to keep "failing towards" God's goal for us of a just, then as now, were international teams that would witness to the loving, and sustainable society. grace of Christ among all faiths by their very being and that For me this is a theme to be pursued in Cambridge, where I would be accountable to an international missionary movement am now back in n1Y old college. Here I want to turn more and in all churches. more to the study and the contemplation of this task now We knew we must be smaller and more selective. But our confronting the world missionary scene. In the whole world goal was to help send, bring, and place the most creative and church we have to learn how, through continuous personal and redemptive "people in mission" we could find in situations social repentance and forgiveness, we can go on being changed where they could open the way to a deeply pervasive, spiritual and bringing change, until that day when the kingdoms of this renewal. Only people who are constantly being changed can world are transformed at last into the kingdom of our God and bringchangeto others. Throughthemthe messageof the wounded of his Christ.

64 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH S C HOOL O F I NT E R CU LT U R A L S TU D IE S

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You ' ll be traveling to multi cultural places whether you stay hom e or go abroad. We' ll help you pack your briefcase or suitcase with cross cultura l co mmunication, language an d education. You can be an international business person , a professor, a linguist or one of a hund red professions, We're mor e th an missionar y training. At Biola Univers ity's School of Intercultural Studies, we 're your prepar ati on for the journey of life. Your jou rney begin s here. Ca ll now for informati on . 800 - 652 - 4 6 5 2

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ho is this sea ted In­ its subject.7 This famous, early, W dian so sere ne an d dignified convert from Islam calm ? What is he reading, wi th became a medical missionary concentrated med itation, that and evangelist amonghis own is so eviden tly precio us? What people.He was the firs t Indian are those books and bottles in to be employed as a catechis t the background? Why was he (evangelist) bythe Church Mis­ celebrated wi th sucha comm is­ sionary Society and in 1825 be­ sioned portrait?Wh o is this man came the second Indian or­ whospans the centuries, speaks dained Anglican clergyman," to us in his silence, and draws The portrai t directs atten tion us into studying w ha t he him­ to the particular items that re­ self is reading? , late to Masih's significa nce as The re is no written clue on an icon of Indian indigene ity: th e front of the pai nting, buton his turban,his open Scriptures, tu rn ing it over the wordscanbe his books, and his medicine seen in ink: "The Revd. Abd ul bottles. Masseeh. Henr y Martyn's one convert- orda ine d by Bish op The Turban: A Heber. Revd. G. E.Corrie,Jesus Muslim Convert Coli : Cambridge. Luggage Train." Shaikh Salih cho se the name

I first saw this portrait in '" , Abdul Masih, Servan t of the 1993. Graha m Cray, the princi­ Mes siah, at his baptism in the palof Ridley Ha ll, the evangeli­ Old Church, Calcutta, on the cal Ang lican theological college d ay of Pen tecost, 1811. He was in Cambridge, di scovered it in conv er ted to Christ th rough a cupboard in the principal's the preaching and life of Henry lodge. Next to it he also found Marty n (17 81- 18 12) a t

fra m ed p rints of C harles / Cawnpore (Kanpur) in north­ Simeon and Henry Martyn. I ern India. In a fascinating criti­ had previously seen the mag­ calstu dy,MuslimsandMiss ion­ nificent oil painting of Abdul "Tile Revd. A bdul Masseeh. Henru Martyn's one convert. " aries in Pre-Mutiny India, Avril Masih' in th e headqua rters of A. Powell comments: "He is the Churc h Mission Society? in London and recognized his face signi ficant to thi s study beca use he became the agent, in turn, for in this fading watercolor, which is set in a w alnut frame w ith gilt th e conv ers ions, th ough in many cases very short-lived, of some edgings. Bishop Heber I knew to have been the second Anglican fifty Muslims and Hind us living in the vicini ty of , an d bishop of Calcutta and great h ymnw riter."G. E. Corrie was new because of th e steps he took, altho ug h largely unsuccessful in his to me, and I ass umed that he must have been re lated to Daniel own lifetime, to en gage the attention of Muslim scholars in both Corrie, Martyn's friend, who had enco uraged Abdul Masih as a De lhi and Lucknow."? new discipl e and evangelist. Salih was born in abou t the yea r 1776 into a well­ The portrait, kindly on loan fro m Ridl ey Hall, now hangs resp ected Mu slim family, became zea lous in devotion , and was above the mantelpiece in my study at the Henry Martyn Cen tre recognized as a scho larly religious teacher in Luc know. When in Cambridge. It is a wa tercolor and (opaque) body color over working for an officer of the East India Compa ny, he even graphite on medium-weight, wove pap er.' its painter, date, induced a Hind u servant to become a Muslim." In considering proven an ce, history, and acquisition by Ridl ey Hall are all cur­ Salih for or di na tion in 1825, Bish op Heber remarked :"His rank, rently fascinating mysteries." Next to it han gs the p rint of his previously to his conversion, was rather elevated, since he was spiritual father, Martyn, and opposite is the print of Ma rtyn's Master of the Jewels to the Court of Oude, an appoin tment of father-in-God, Simeo n." It is a continua l inspiration to me be­ higher estimation in Eastern Pa laces than in th ose of Europe, and cause students and visito rs regularl y ask questions about it and th e holder of which has always a high salary ."!' In 1810 Salih was at Cawnpore, where he heard Martyn Graham Kings, a contributing editor, is thefounding Director of the Henry preach to the poor w ho asse mb led at h is door on Sunday after­ Martyn Centre, Cambridge, England, Lecturer in Mission Studies in the noons to receive alms." Salih, in his own words, we nt "to see th e Cambridge Theological Federation, and affiliated lecturer in the university. sport." He was struck by Martyn 's exposition of the Ten Com­ From 1985 to1991 hewasaCMS mission partnerin Kenyaandheisalsoa Vice mandments and wa nted to hear mo re.In the end he wasengaged President of the CMS . To view a colorversion of the Abdul Masih portrait, see to work w ith Martyn's cantankerous and erra tic assistant, Saba t, the Henry Martyn web page at www.martynmission.cam .ac.uk as copyist of the Persian New Tes tament tran slation .

66 INTERNATIONAL B ULLETIN OF M ISSIONARY R ESEARCH

------The Open New Testament boat with him, whom he teaches, as we go along, to read, and to learn passages of the Scripture by heart: and when the Natives When Martyn had finished his Hindustani New Testament argue with him about Caste, he sometimes asks the Children if translation, the book was given to Salih to bind.13 In the words of they remember any passage of Scripture in answer; which one or the MissionaryPapers: "Thishe considered as a fine opportunity; otherof themusually does, to the admirationof the poorignorant nor did he let it slip. On reading the Word of God, he discovered people. He has composed many Hymns to Native measures, his state, and perceived therein a true description of his own which he sings with the Christian Children and Servants, after heart. He soon decided in favour of the Christian religion."!' we come-to for the night; and often, during the darkness and It is probably an edition of Martyn's Hindustani New Testa­ stillness of the evening, he and his little Church in the boat make ment that is being held so reverently by Masih in the portrait and these sandy plains and lonely wilds echo with the Beloved that forms its, and his, ultimate focus. Masih is not looking out at Name."19 us (as in the oil painting in Partnership House), but down at the InAgrawithCorrie,Masihwrotecommentarieson Matthew's Scriptures that convicted him, translated by the man who con­ gospel, Romans, and Hebrews, and many copies in manuscript vinced him. Our eyes are also drawn to that point, as we perceive form were soughtbyChristians in North India. During the years ourselves to be witnesses of the biblical devotion of one bound to 1813-14 their joint work led to the baptism of about fifty adults, Christ, and so ultimately Christ-bound, by his binding of the half of them Muslim, among whom "six were Mahomedans of Scriptures. He seems to have taken to heart the words of the the first respectability."20 Avril Powell has perceptively shown Anglican collect for the second Sunday in Advent-to "read, that althoughnone of them made any long-term impact, and two mark, learn and inwardly digest" the Holy Scriptures. key converts had returned to Islam by 1816, nevertheless "this However, disappointment was lurking in the timing of his first and short lived conversion phenomenon opens up the early baptism. When Martyn was about to leave Cawnpore for his interface between Muslims and evangelical Christians in this health's sake, Salih openly declared his faith and asked for region."21 Masih became a focus of curiosity, partly from the baptism. Martyn hesitated but agreed that Salih could go with respectability of his own family. His journals give evidence that him to Calcutta together with Sabat. Even there, Martyn was not Martyn'sHindustaniNewTestament(andparticularlyMatthew's yet convinced of his change of heart. It seems to me that in this gospel) was being requested and studied by leading Muslims in hesitancy he was probably influenced by the volatility and the Gangetic core region. The departure of Corrie in 1814 meant instability of Sabat's conversion experience.IS Martyn left for Masih was alone in Agra, and no new baptisms from among the "respectable" class of Muslims were recorded. Masih has also beendescribed as a pioneer medical mission­ Martyn left for Persia and ary of the CMS/2 and the bottles in the background may symbol­ Arabia and an untimely ize this concurrent calling. On his own responsibility, and with a limited knowledge of medicine,he set up a dispensaryat Agra on death, never being sure of which he spent a considerable amount of his own money. Soon his convert's conversion. he was attracting large numbers of patients and became known as the Christian doctor. After eight years of employment as a catechist, it seemed Persia, Arabia, and eventually an untimely death in Tokat, never appropriate that Masih should be ordained. Unfortunately the being sure of his convert's conversion." He handed him over to first bishop of Calcutta, Thomas Middleton (1769-1822), a strong two friends and fellow Cambridge missionaries in Calcutta. HighChurchman, did not license CMS-ordained missionaries in David Brown baptized him five months later, and Daniel Corrie his diocese, nor was he willing to ordain "native" clergymen (who later became the first bishop of Madras) taught him the because he was convinced that his letters patent did not give him faith and, toward the end of 1812, engaged him as a catechist of such authority. Masih was therefore ordained as a Lutheran by the Church Missionary Society at Agra." the Lutheran missionaries of the CMS. He continued to do some traveling around the upper provinces, but frequent illnesses The Books and Bottles prevented much journeying. The Missionary Register excelled itself with a delicate description, which has some backing from Corrie and Masih became great friends and enjoyed each other's the portrait itself: "latterly, an unnatural tendency to corpulency company and Bible study; perhaps Martyn's convertbecame the rendered long journeys irksome."23 friend Corrie lost in Martyn. Such cross-cultural companionship When Bishop succeeded Middleton, he did and love seems to me to be the hidden testimony of the painting agree to Masih's Anglican , though without asking itself. I have found no record of who commissioned it, but since him to renounce his Lutheran orders." Masih was introduced to the writing on the back refers to George Corrie (Daniel's young­ himduringthebishop'sstayat Agra,in January1825.The bishop est brother and biographer)," it seems very likely that Masih's remarked of him: "Abdool Messeeh's present appointments, as colleague in the Great Commission and translator of his journals Christian Missionary, are 60 rupees a month, and of this he gives for the CMS supporters was also the commissioner of this por­ away at least half! Who can dare to say that this man changed his trait. If this is indeed the case, then perhaps in this image we can faith from any interested motive? He is a most sincere Christian, imagine Masih as Corrie saw him-a faithful partner in the quite free, so far as I canobserve, from all conceit or enthusiasm." Gospel, able to reach many more thanhe ever could. Is there here He continued with a fine description, which also captures the a reflection of nonpatronizing partnership between West and character in this portrait: "His long eastern dress, his long grey East? Corrie is not in the portrait but may be outside it, present beard, and his calm resigned countenance give him already the during a sitting? It is difficult to tell. air of an Apostle.r'" Corrie recorded in his journal this description of a journey On November 30, 1825, in Calcutta, Heber thus ordained up the withMasih: "Hehas several native children in the the second AnglicanIndianclergymanand ordainedhim

April 1999 67 the following month, on December 21, in the presence of However, in the archives of Ridley Hall, soon after the discovery Daniel Corrie, then archdeacon of Calcutta." Perhaps this is a of this portrait, I did find an old piece of paper with a hymn on clue to the mystery of provenance-was it an ordination portrait, it; it had a note added at the bottom: "Translation of a hymn in commissioned by Corrie? Masih's age and Heber's description Hindoostanee composed by Rev. Abdool Meeseeh, and sung by would match such a suggestion. him just before he expired. Thos Thomason" 5 June /28." The Masih then moved on to Lucknow to set up a permanent hymn by Masih matches the iconic portrait in manifesting the mission there. Reasons for this were that his aged mother (who profound evangelical devotion and trust of this elderly Indian remained a Muslim) and family were there, it was a center of saint: Muslim scholarship, and just prior to his ordination he had had an encouraging encounter and dialogue with a leading local Beloved Saviour, let not me scholar, Subhan Ali Khan." Sadly, this promised new phase of In thy kind heart forgotten be. activity was cut short when Masih suddenly fell ill. He died on Of all the plants that deck the bower," March 4, 1827, aged fifty-one. Thou art the fairest, sweetest flower. As mentioned above, no trace of the portrait has yet been Youth's morn has fled-old age come on, found in the official histories and archives of Ridley Hall or of the But sin distracts my soul alone. CMS, nor is it mentioned in the variousbiographies related to the Beloved Saviour, let not me life of Masih. Its provenance and history remain a mystery." In thy kind heart forgotten be.

Notes ------1. This is the accepted modern version of his name; other translitera­ catechist in Ceylon" by the SPCK (G. E. Corrie and H. Corrie, tions in missionary literature include Abdool Messeeh, Abdool Memoirs of Daniel Corrie, LL.D., First Bishop of Madras [London: Masseeh, and Abd al-Masih. Seeley, Burnside & Seeley, 1847], p. 363). David's IndianTamil origin 2. CMS, before its renaming in 1995, stood for the Church Missionary is corroborated by Laird (Bishop Heber, p. 27). Society. The oil painting in Partnership House, London, shows 9. Avril A. Powell, Muslims and Missionaries in Pre-Mutiny India(Lon­ Masihas a youngerfigure than thiswatercolor. Itwas commissioned don: Curzon Press, 1993), p. 111. by Thomas Thomason (an East India Company chaplain who trans­ 10. Biographical notices appeared in the CMS Missionary Register for lated the Old Testament into Hindustani), who sent it to his mentor July 1813 and an obituary in October 1827, both written by Daniel in Cambridge, Charles Simeon, who sent it to the CMS. See Eugene Corrie. These were summarized in MissionaryPapers for theuseofthe Stock, TheHistoryoftheChurchMissionarySociety: Its Environment,Its weeklyandmonthlycontributors totheChurchMissionarySociety, no. 62 Men, and Its Work, 3 vols. (London: CMS, 1899), 1:183. Rosemary (Midsummer 1831), and subsequently published in The Quarterly Keen, former CMS archivist, was delighted to hear of the discovery Papers oftheChurch MissionarySocietyforAfricaandtheEastfrom their of this portrait of the older Masih, unknown to the CMS. Commencement in 1816 to Christmas 1848 (London: Seeleys, 1849). 3. Heber was the author of "Holy, Holy, Holy, Lord God Almighty," Corrie also translated Masih's journal over the years 1812-27 from "Brightest and Best are the Sons of the Morning," and "From Hindustani (Urdu) into English, and extended extracts from these Greenland's Icy Mountains." See George Smith, Bishop Heber: Poet were regularly published in the Missionary Register. A few manu­ and ChiefMissionary to the East, Second LordBishop of Calcutta, 1783­ script translations for the years 1820-25 may be found in the CMS 1826 (London: John Murray, 1895); M. A. Laird, ed., Bishop Heber in archives, University of Birmingham, together with letters from the Northern India: Selections from Heber's Journal (Cambridge: Cam­ same period. Powell also notes that "polemical tracts compiled by bridge Univ. Press, 1971); and D. Hughes, Bishop Sahib: A Life of Muslimsin the 1850scontainsomereferences to discussions heldwith Reginald Heber (: Churchman, 1986). Abd al-Masih in the 1820s" (Muslimsand Missionaries, p. 111 n. 32). 4. I am very grateful to Celia Withycombe, paper conservator at the 11. Heber's journal for January 12, 1825, cited in Laird, Bishop Heber, p. Fitzwilliam Museum, , for her generous 246. In commenting that no Muslim accounts have been found to advice and enthusiasm concerning the portrait. corroborate Masih's versions of his conversations and disputations, 5. F. W. B. Bullock's History of Ridley Hall, Cambridge, 2 vols. (Cam­ Avril Powell points out: "The one-sidedness of the extant accounts bridge:CambridgeUniv. Press,1941-53),madeno mentionof it, and is important, because Evangelicals were always anxious, as in the archival researchhasnot yetbeenfruitful. However, see n. 28below. case of Sabat [Martyn's assistant] to stress Abd al-Masih's ashraf 6. For Simeon'srela tionship to Martyn(Simeonwasinvolvedin found­ [well-born, respectable] origins" (Muslims and Missionaries, p. 111). ing both the CMS and the Bible Society) and Martyn's legacy, see 12. It is significant that, just as the campaign to allow missionary work Graham Kings, "Foundations for Mission and the Study of World among the population of India was gathering strength in England Christianity: The Legacy of Henry Martyn B.D.," Mission Studies14, with the renewal of the East India Company's charter in Parliament nos. 1-2 (1997): 248-65. due in 1813, Martyn, a chaplain of the company, was in fact quietly, 7. Someof thesequestionsled to a BBCRadio4 programon the portrait, indirectly thus engaged. From this "good news to the poor" a broadcast from my study in July 1997. strategic influential conversion resulted. 8. Eugene Stock, and some others following him, claimed him as the 13. George Smith, in his otherwise fine biography of Martyn, erred in first ordained Indian. He pointed out, with perhaps a look over his saying that this was the Persian New Testament (HenryMartyn, Saint shoulder at the SPG and SPCK, that Masih's was "the first Anglican and Scholar: FirstModernMissionaryto theMohammedans, 1781-1812 ordination of a Native of India. But Heber had already ordained, in [London: Religious Tract Society, 1892], p. 286). Missionary Papers India, a Native of Ceylon, a student at Bishop's College, Calcutta, makes it clear that it was the Hindustani translation, and Stock and named Christian David" (Stock, History, 1:191). However, George Powell correctly followed the information given in Missionary Pa­ Corrie, in his biography of his brother, clearly stated that David was pers. a "native of Malabar" who had "for many years been engaged as a 14. MissionaryPapers, no. 62 (Midsummer 1831).

68 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 15. [awad bin Sabat later reverted to Islam and provided "insider" of many such to convince the Committee at home, by slow degrees, information on Christianity, in his book An Answer to Christians, of the need for organized medical missions." Masih is still a subject which was used by some of the disputing Muslim opponents of worthy of study in 1999, the bicentenary of the CMS. Masih (Powell, Muslims and Missionaries, pp. 114 and 116). 23. Missionary Papers, no. 62 (Midsummer 1831). 16. After the death of Martyn, Corrie wrote to Simeon in Cambridge on 24. Laird discusses the complicated question of the validity (or other­ June 23, 1813, "Could he look from Heaven and see the Abdool wise) of Lutheran orders in Anglican eyes (Bishop Heber, pp. 27-28). Messee'h,with the translated NewTestamentin his hand, preaching 25. Heber's journal for January 12, 1825,cited in Laird, Bishop Heber, pp. to the listening throng, ... it would add fresh delight to his holy soul" 246--47. (Corrie and Corrie, DanielCorrie, p. 250). 26. G. E. Corrie and H. Corrie cited a witness, "Nothing could equal the 17. For Daniel Corrie (1777-1837) see also Angus D. 1.J. Macnaughton, joy of Mr. Corrie: he appeared as if he could just then adopt the DanielCorrie, His Familyand Friends (London: Johnson, 1969). language of Simeon of old" (Daniel Corrie, p. 383). 18. George Elwes Corrie (1793-1885) was Norrisian Professor of Divin­ 27. For further fascinating details of the eventual setting up of a perma­ ity in the University of Cambridge, 1838-55, vice-chancellor, 1850­ nent mission at Lucknow after the 1857 uprisings, see Powell, 51, and master of Jesus College, Cambridge, 1849-85. As well as Muslims and Missionaries, pp. 116ff. writing Daniel Corrie's biography, jointly with another brother, he 28. If my suggestion above is plausible, that Corrie commissioned it as wrote papers on English church history and edited works of Angli­ an ordination portrait, then there may be a double hint, somewhat can theology. See M. Holroyd, ed., Memorials oftheLifeofGeorge Elwes far-fetched, of how it came to be at Ridley Hall. After Corrie's death, Corrie (Cambridge: Cambridge Univ. Press, 1890). a chalice and paten, in his possession, werebroughtto George Corrie 19. Missionary Papers, no. 62 (Midsummer 1831). in Cambridge by Archdeacon Harper on his return to England 20. Daniel Corrie, "Remarks on India," Missionary Register, January (Holroyd, George Corrie, p. 318). In 1885, the year that George Corrie 1816,p. 23, citedby Powell, Muslims andMissionaries, p. 113.See also died,WilliamCarus,Simeon'sbiographer,presentedhis ownmemo­ Corrie and Corrie, DanielCorrie, pp. 274-75. rabilia of Simeon to Ridley Hall, which included a miniature portrait 21. Powell, Muslims and Missionaries, pp. 113-15. of Martyn and another of Masih (Bullock, Ridley Hall, 1:221 and 22. In the preparations for the 150th anniversary of the CMS in 1949, 2:252). Carus may have arranged for this large portrait also to be there was a series in the CMS newspaper called "Makers of C.M.S. presented. In the writing of the history of Ridley Hall, this may have History." The fifth in the series was on Masih, which, because it was been confused with the smaller one. St. Luke's tide (October 18), focused on his medical work. "The 29. See n. 2 above. pioneer efforts of this first C.M.S. medical missionary were pro­ 30. In the version printed in MissionaryPapers, this line is translated "Of phetic. Here was the spontaneous response of the man on the spot to all that deck the field or bower." the pressure of humanneed. And it tookthe accumulated experience

The Legacy of Johann Ludwig Krapf M. Louise Pirouet

he legacy of Johann Ludwig Krapf, first Protestant mis­ "Krapf and Rebmann, if they were somewhat impractical, had Tsionary to East Africa, has long been a matter of discus­ vision, tenacity and boundless courage."3 C. P. Groves, in his sion.' His first posting was to , but the mission was pioneering, if now superseded, Plantingof Christianityin Africa, forced to leave before it was properly established. In ends his account of Krapf's work on a negative note:" and Krapf and its hinterland he and his companions made only a tiny is barely mentioned in Adrian Hastings' monumental Church in handful of converts, the mission he established became a back­ Africa, 1450-1950. 5 However, the major study by Roy Bridges, water, and his grand missionary strategy proved a nonstarter. which forms the introduction to the Cass reprint of Travels, This lack of apparent success gave the Church Missionary Soci­ Researches, andMissionaryLabours Duringan Eighteen Years'Resi­ ety (CMS) pause for thought: "It was natural that some discour­ dence in Eastern Africa, discusses Krapf's legacy at length and agement should be felt at the result so far of the large designs concludes that, in spite of all, "Krapf was a remarkable pioneer, formed for the evangelization of Africa; but after the most a good man, and a notable figure in the history of nineteenth anxious and careful review of all the circumstances of the Mis­ century Africa.:" Trained as he was by the , Krapf sion, the Committee felt that the disappointments hitherto met himself may have been unsurprised that he and his colleagues with must be regarded rather as a trial of their faith than as an made only slow progress. Basel missionaries in West Africa indication of God's will that the enterprise should be aban­ found their work equally slow at first; the emphasis was on doned.'? faithfulness rather than on spectacular results.' The evaluation of Krapf's work has continued to exercise Krapf was one of a number of Lutherans trained at the Basel historians. "These ... sad and other-worldly men achieved no Missionary Institute who worked for the CMS in the early part of great evangelistic success among the scattered and socially inco­ the nineteenth century. Born in 1810, near Tiibingen in largely herent Wanyika tribesmen," wrote Roland Oliver; but he added. Protestant Wiirttemberg, he was immersed in . In Travels, Researches, and Missionary Labours in EastAfrica he tells us little M. Louise Pirouet lectured in church history and African Christianity at about his family except that his father was a comfortably-off Makerere University,, Uganda, andNairobi University,,before farmer and that he was one of four children. He seems to have returning to Britain, where she lectured in religious studies at Homerton been an overserious child; he suffered a six-month-long illness College, University of Cambridge, until her retirement. following a severe beating for a fault he did not commit, and

Apri11999 69 reported, "Leftto myselfmythoughtsdweltmuchuponeternity; The Journals also records a whole series of conversations in and the reading of the Bible and devotional books became my which Krapf appeared to do little but win debating points about delight.:" He might never have gone beyond elementary school­ religion. Yet in fact he got on well with the king and with his ing, but as the result of a chance encounter by his sister, he was visitors, many of them priests and debtera (men and boys skilled sent to the Osterbergschule in Tiibingen, where he received an in singing the liturgy), who visited him again and again. He education that prepared him for university," taught a small group of men and boys gathered round him, At school he quickly caughtup withhis contemporaries and reading the Scriptures with them and teaching them "universal thenoutstripped them, soakingup languageslike blottingpaper. history" and geography. He seems to have been accepted as He learned Latin and Greek and made a start on French and another kind of religious teacher with his circle of disciples. It is Italian; when he decided to go to the Basel Missionary Institute, impossible to understand why people continued to visit and talk he prepared himself by learning Hebrew and before long had wi thhimunless these visits weremore cordial and less one-sided "read the greater portion of the Old Testament in the original."!" thanhis diary suggests. Probably his visitors enjoyed theological He spent from May 1827 to May 1829 at Basel but then came to debate, and there was plainly more to the conversations than he doubt his missionary call, and he returned to Tiibingen to spend records; his extensive knowledge of Ethiopian religious litera­ the next five years studying theology." He was ordained in the ture and customs was the result of these and other conversations. autumn of 1834. After less than a year's not altogether happy Krapf's pietism, with its emphasis on individual conversion parish experience, he met Peter Fjellstedt, a Basel-trained Swed­ and personal religious experience, made it virtually impossible ish missionary, who rekindled his missionary call and encour­ for him to understand or appreciate Ethiopian Christianity, aged him to offer to the CMS.12 He returned to Basel, where, in which was bound up with ethnic identity rather than being a 1836, he met Dandeson Coates, lay secretary of CMS, and was matter of personal belief. He compared it with medieval Euro­ accepted by that society. When assigned to Ethiopia, he set to pean Christian practice and belief and thought it stood in equal workto study"Aethiopic," properlyknownas Ge'ez, the archaic need of reformation. He could not understand why people language of the church, and , the modern speech of the preferred the Scriptures in Ge'ez, the ancient church language, Christian Amhara people, besides studying some Arabic. He which theycould notcomprehend, to the Amharic translation, in also read the HistoryofEthiopia by the great seventeenth-century which, as a good Lutheran, and believing in the importance for German scholar Hiob Ludolf." salvation of the Scriptures in a .people's own tongue, he tried to interest them." But he did recognize that the only way to get Vision in Ethiopia people to accept the Amharic translation was to print it together with the Ge'ez, preferably arranged in parallel columns, and he Krapf's first postingwas to Ethiopia,wherehe worked from 1837 worked to persuade the Bible Society to accept the need for this to 1842, when he was forced to return to Cairo. Here he made his for many years." That no amount of reading Romans with first longoverlandjourney,andarmedalreadywithsomeknowl- Ethiopian priests would bring them to see salvation through Lutheran eyes was something else he could not understand. He did, however, come to questionhis initialoutrightrejectionof the Krapf saw the Oromo, the practice of fasting, which played such a large part in Ethiopian Christian practice, though there is no evidence that he actually most "intellectual" people joined them in fasting." Ethiopian church music sounded ca­ of eastern Africa, as the key cophonous to his ears, and he lacked any appreciation of their to the evangelization of the liturgy. continent. The Mombasa Years

Having experienced the imperviousness of the Ethiopian Ortho­ edge of Ge'ez and Amharic, he set out to master the Cushitic dox Christians to his Protestant and Pietist interpretations of speech of the (whom he knew as the Galla), the Scripture, and their unreadiness for a reformation, he turned to dominant people throughout much of central and southern the Oromo, convinced that theywere the key to the conversion of Ethiopia. His first publications date from this period, with trans­ Africa. Whenhispositionbecameintolerablein Ethiopiabecause lations of the Gospels of John and Matthew into Oromo, as well of political machinations, he made his way down the East Coast as a first grammar and vocabulary. In 1842 his pioneering lin­ of Africa to and then across to Mombasa, in order to try guistic achievements were recognized when he was awarded an to reach the Oromo by another route. Yet oddly he stayed in and honorarydoctorate at TiibingenUniversity. Hebecame obsessed around Mombasa for years, notseeming to realize thathis inland with the idea that the Oromo, whom he described as "the most journeys would not take him anywhere near the aroma, who intellectual people of Eastern Africa,"!' were the key to the lived far to the north. The idea that they would be the key to the evangelizationof the continent, andwhendrivenoutof Ethiopia, evangelization of Africa proved to be pure fantasy. he determined to reach them via Mombasa. The Journals of the For the next eleven years, 1844-1855, Krapf worked in the Rev.Messers Isenberg andKrapf Missionaries oftheChurch Mission­ coastal area of modern Kenya, first in Mombasa, where his wife, ary Society was published in 1843. It consists of edited extracts Rosina, and her newborn child both died, and then at Rabai, on from Krapf'sjournalswithmuchshorteradditionsfromIsenberg's a ridge a few miles inland. Of all themissionaries sentoutto work letters, and although not in the first rank of writings on Ethiopia, with him, only , who joined him in 1846, and it contains valuable informationabout the theological controver­ who outstayed him by many years, remained for any length of sies that were raging in the Ethiopian church at that date, as well time. It was not long before Krapf was engaged in language as about the people and politics, and the land itself and its study, working first on Kiswahili (he quickly recognized its debt geography. to Arabic), and then on Kinika (Kirabai), the language of the

70 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH people now known as the Mijikenda. Vocabularies of other East edition, Travels and Researches, two years later. Both this and the African languages, including Maasai, followed. However, it was earlier Journals were of sufficient importance to scholarship to be Rebmann's translationintoKiswahili thatwaseventuallyprinted reprinted in the 1960s, as was his Swahili dictionary. by the British and Foreign Bible Society, even if it was Krapf's It was in fact Rebmann, not Krapf, who first sighted a snow­ orthography that was adopted and Krapfwho saw it through the capped mountain on his second inland journey in April to June press." 1848.The following yearKrapfmadehis first longinlandjourney Both missionaries became widely known, not for their mis­ when he reached Ukambani, sighting both Kilimanjaro and sionary work or for their work in translating the Bible but for Kenya. The journey to Ukambani was particularly difficult be­ their journeys into the interior, the maps which they published cause he had to traverse the almost waterless thorn scrub that showing great inland lakes of which they had been told, specu­ stretches some two hundred miles inland from the coast behind lations about the source of the , and their sightings of the Rabai. He was entirely dependent on the goodwill of those snow-covered peaks of Mounts Kilimanjaro and Kenya. British whose land he traversed, and he was not always welcome. A geographers who had never been near Africa argued fiercely second journey to Ukambani followed in 1851, from whichKrapf about their findings, and these writings whetted the appetites of had to turn back because of the hostility of the Kamba. The geographers and travelers and encouraged exploration of the missionaries had had no more success earlier in locating a interior. Krapf's Reisen in Ost-Afrika in two volumes was pub­ mission in Usambara further to the south. In spite of these lished in Stuttgart in 1858, and the shorter one-volume English setbacks Krapf remained determined that the correct missionary Noteworthy------­

Announcing Personalia A joint celebration was held in Cambridge, England, on Octo­ Latin America Mission (LAM), with headquarters in Miami, ber 12, 1998, to mark both the centenary of the Henry Martyn Florida, has chosen David R. Befus as the new president, Library and also the transfer of the archives of the SPCK effective February1,1999.He replaces DavidM. Howardwho (founded in 1798)to the CambridgeUniversityLibrary. Bishop has retired. Befus is a graduate of Wheaton College and the MichaelNazir-Ali'scentenarylectureis publishedin this issue Universityof Michigan, and has a Ph.D. from the University of of the INTERNATIONAL BULLETIN. On that occasion, the Henry Miami. He served as an LAM missionary in Costa Rica, and Martyn Library formally became the Henry Martyn Centre. has held management positions with World Relief, Opportu­ Since 1995 it has been based at Westminster College, in the nity International, and World Vision. Cambridge Theological Federation. The Director is Graham FullerTheologicalSeminaryhas appointed Sherwood G. Kings and the web site is www.martynmission.cam.ac.uk Lingenfelter as Dean of the School of World Mission, and The Pew Charitable Trusts has awarded Cambridge Uni­ Professor of Intercultural Studies, effective July 1, 1999. He versitya grant of $950,000 for a three-year research project on takes the place of Dudley Woodberry, who will return to the the growth and impact of non-Western Christianity entitled faculty following a sabbatical at the Overseas Ministries Study Currents in World Christianity (CWC). The project brings Center, where he will be a Senior Mission Scholar for the fall together an international team of scholars led by Brian Stanley term 1999. Lingenfelter comes to Fuller from Biola University andMarkHutchinsonto continue andexpandthe workbegun in La Mirada, California, where he has been Provost and by the North Atlantic Missiology Project (NAMP) and the Senior Vice President. An anthropologist with field experi­ International Project on and Globalization ence in Micronesia, his publications include Transforming Cul­ (IPEG). CWC aims to uncover the historical processes that ture: A Challenge for (2nd ed. 1998). have transformed Christianity during the twentieth century Died. Roger Hooker, 64, Church Mission Society mis­ into a truly global religion. For further details of CWC see the sionaryin India (1965-78),scholar of interfaithissues, andson­ project web site www.cam.ac.uk/carts/cwc in-law of Max Warren, January 11, 1999, in Birmingham, The annual meeting of the American Society of England. A graduate of Wycliffe Hall, Oxford, he taught at Missiology will be held June 18-20, 1999, at Techny (near Bareilly United Theological College and then moved to Chicago), Illinois. The theme is "The New Millennium and the (Benares) where he studied Sanskrit at the Hindu Emerging Religious Encounters." The keynote address willbe University. After returning to the U.K. in1978he servedon the given by Archbishop Marcello Zago, O.M.I., Secretary of the staff of the CMS training college at Selly Oak, Birmingham, Vatican Congregation for the Evangelization of Peoples, and and from 1982 he was a mission partner among Smethwick's formerly Secretary of the Secretariat for Non-Christian Reli­ Asian community, and was Adviser on Inter-Faith Relations gions (now the Pontifical Council for Interreligious Dialogue). to the . J. DudleyWoodberry, Dean of the School of World Mission at Died J. Christy Wilson, Jr., 77, Professor Emeritus of Fuller Theological Seminary, is the ASM president. The Asso­ World Missions at Gordon-Conwell Theological Seminary, ciation of Professors of Mission will meet June 17-18 at the February 8, 1999, at Duarte, California. After serving on the same place. Brian Stelck of Carey Theological College, staff of InterVarsity Christian Fellowship from 1943 to 1947, Vancouver, , Canada, is president of the Wilson was a missionary in Afghanistan from 1951 to 1974, APM. For further information and registration for both meet­ before joining the faculty of Gordon-Conwell. ings, contact Darrell R. Guder, Columbia Theological Semi­ nary,P.O. Box520,Decatur, Georgia30031-0520(Fax:404-377­ 9696).

April 1999 71 strategy was to establish a chain of mission stations at fifty-mile agreed to go with the expedition because he could not resist the intervalsto linkEastAfrica withthe alreadyestablishedmissions opportunity of seeing Ethiopia once again, but he had to be in West Africa, but in this he did not have the support of invalided back to Germany after only three months." Rebmann or of Johann Erhardt, also Basel-trained missionaries. A second major activity of these years was his work on They both became discouraged by the lack of response of the languages and translation and the task of seeing translations of coastal peoples. But Krapf stuck to this idea doggedly. In 1863he Scripture through the press, a topic that occupied so much of his was still convinced that the CMS would soon reach the Oromo later correspondence. His linguistic range was extraordinary, via Rabai, and the same year he was thinking in terms of a chain including two of the Semitic languages of Ethiopia (Amharic and of missions from Jerusalem to Abyssinia. Tigrinya), a Cushitic language (Oromo), Maasai, which is often In September 1853 Krapf left Rabai for reasons of health for classified as Nilo-Hamitic, and several Bantu languages. His the last time and spent a year in England before revisiting observations on these and on the relationships and contrasts Ethiopia, at the request of Bishop of Jerusalem, to between them laid a basis for further ethnographic studies. assess the possibilities for reestablishing mission work there, Translations into Oromo, Kinika, Kiswahili, and Kikamba had before finally settling back in Germany at Kornthal, a center of appeared in the . In the next decade he compiled A Vocabu­ Pietism, which became his home for the rest of his life. He laryof Six EastAfrican Languages, and a vocabulary of Maasai, as married again in 1856, his second wife being Charlotte Pelargus, well as writing a preface to a Maasai vocabularyby his colleague the eldest daughter of a city councilor of Stuttgart; they had one Rebmann. The 1860s saw him editing Debtera Matteos's Gospel daughter, Johanna. Charlotte Krapf died in 1868, and the follow­ translations into Tigrinya. At the end of the decade camehis own ingyear Krapfwasmarried for the third time, to NanetteSchmidt Oromo translations of Luke and John. Next came work on von Cannstadt, who had been his housekeeper. Their marriage Amharic, with Abba Rukh's translation of the Old Testament, lasted until Krapf's own death in 1881.19 which Krapf saw through the press, a major undertaking, in part because a special font of type had to be cut for the printing of the A New Phase of Missionary Activity Amharic syllabary. There followed Psalms, Genesis and Exodus, and the New Testament in Oromo, which Krapf worked on with The movebackto Germanymarked thebeginning of a newphase anOromo student, Rofso." and at last in 1876 the parallel edition of Krapf's missionary activity, not his retirement from it. He of the New Testament in Ge'ez and Amharic that he had advo­ became an adviser to others on mission work in eastern Africa, cated for so many years. making several further visits to Africa in this connection, of From1859onward thereis a series of letters, coveringalmost which the 1853 visit to Ethiopia in connection with Bishop twenty years, between him and the British and Foreign Bible Gobat's mission was the first. In the years that followed he did Society, whose archive is now held by Cambridge University what he could to raise support in Germany for this mission. The library. Some ninety manuscript letters from Krapf covering the years 1826 to 1858 are held in the Basel Mission Archives, in addition to the huge collection of his writings in the CMS ar­ Krapf's extraordinary chives in Birmingham University." The German Reisen in Ost­ Afrika ausgefiihr! in den [ahren 1837-55 is in two volumes and is linguistic range included considerably longer than the English-language Travels and Re­ Amharic, Tigrinya, Oromo, searches. There is, then, a vast collection of writings, his major legacy, which modern scholars continue to trawl through, for Maasai, and several Bantu Krapfwasa goodobserverat a timewhentherewerefew around, languages. interested in every detail he could learn about the peoples of eastern Africa, their customs, and their countries." There is no modern biography of Krapf. In spite of the mass most significant of his African visits was that to East Africa in of writings that he left, the man remains rather remote. We can 1862 to help Thomas Wakefield of the United Methodist Free agree with Roland Oliver that he was "other-worldly" and Church to found a mission there. He chose a site for the mission "somewhat impractical," but that, on the other hand, he had at Ribe, not far from Rabai, and it was both men's hope that this "vision, tenacity and boundless courage," and that Bridges is mission would be a stepping stone to the Oromo. Indeed, Meth­ right in concluding that he was a "remarkable pioneer, a good odist missionaries did make contact with some of the more man, and a notable figure in the history of nineteenth century southerly migrantOromo,butthis wasnotthebreakthroughthat Africa." It is also apparent that he was deeply imbued with the hadbeenhoped for. 20 The MethodistChurchin Kenya datesback spirit of Pietism and had been molded by the discipline and to this pioneer mission. Roy Bridges has pointed out that Krapf's religious seriousness of the Basel Institute. His letters and jour­ influencein Germanywasgreaterthanin Britain. SeveralLutheran nals are full of religious comment thatrises above mere platitude missions thattook up workin EastAfrica, includingthe Bavarian by reason of the difficult and sometimes dangerous circum­ Evangelical Lutheran Mission founded in response to his death, stances in which they were written, even though expressed in owed something to the inspiration of his life and work." These somewhat cliched terms. But the man himself is difficult to later missions were to work under colonial rule, which broke discern; to some extent he is masked by his words rather than opentheself-containmentof precolonialsocietiesthathadproved revealed through them. such a barrier to Krapf and his companions. Whatever the success or otherwise of his work, the Anglican A final visit to Ethiopia took place in 1867-68, when Krapf Churchof the Provinceof Kenya (CPK), whichcelebrated its first accompanied the expedition led by Sir Robert Napier, which century and a half of existence in 1994, looks back to him as its ended in thebattle of Magdala. Krapfwas forbidden to engage in founder. In the volume produced to mark this occasion, Rabai to evangelism, though it was accepted that he might discuss reli­ Mumias, Krapfand Rebmann and their companions occupymost gionwiththe Ethiopiansif theyraisedthesubject. Presumablyhe of thefirstelevenpagesof chapter1.Photographsof bothmenare

72 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH E . STANL EY JON E S S C H O O L OF WORLD MI S SIO N AN D E V ANGEL I S M

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W H ER E S H A R IN C TH E C OS P EL M E A N S S H A R J N C Y 0 l f 1\ L I F E included. That they were Lutherans rather than Anglicans is was simple and close to that of the people they lived among, barely mentioned. It is important to the CPK that these early unlike later missionaries whose standard of living distanced missionaries did not high-handedly condemn African customs them from ordinary Africans." For modern Kenyan Christians, without understanding them and that their standard of living Krapf was an outstanding missionary pioneer. Notes ------­ 1. I am indebted to PaulJenkins and Patricia Purtschert (Basel Mission and World Christianity, 1799-1999, ed. K. Ward and B. Stanley (Lon­ Archives), Alan Jesson (Bible Society Archives, Cambridge Univ. don and Grand Rapids, Mich.: Curzon Press and Eerdmans, 1999). Library), and Professor Roy Bridgesfor help in preparingthis article. 13. Krapf, Travels, pp. 9,11. Additional information about Krapf's early 2. EugeneStock, TheHistoryoftheChurchMissionarySociety: Its Environ­life is contained in a three-page summary prepared by H. Bachtold, ment, Its Men, and Its Work, 3 vols. (London: CMS, 1899), 2:135. archivist of the Basel Mission, 1966. 3. Roland Oliver, TheMissionaryFactor in EastAfrica (London and New 14. Krapf to H. Knolleke, March 3, 1860, Bible Society Archives (BSA), York: Longmans, Green, 1952), p. 6. Cambridge Univ. Library, Editorial Correspondence Inwards 2. 4. C. P. Groves, The Planting of , vol. 2, 1840-1878 15. Krapf to Coates, copied to BFBS,February 20, 1841, BSA, Foreign (London: Lutterworth, 1954), pp. 116-17. Correspondence Inwards 3. 5. AdrianHastings, TheChurchinAfrica,1450-1950 (Oxford: Clarendon 16. Stock,HistoryoftheCMS, 1:227-28; entryfor August27,1839,Journals Press, 1994). of the Rev. Mersers Isenberg and Krapf (Reprint, Journals of C. W. 6. R. C. Bridges, introduction to J. L. Krapf, Travels, Researches, and Isenberg and J. L. Krapf, London: Frank Cass, 1968.) The printing of a MissionaryLabours in EastAfrica (London: FrankCass, 1968;orig. ed., parallel-text edition was finally seen through the press by Krapf in London: Triibner, 1860), p. 65. 1876 (BSA,Editorial Correspondence Inwards 12). 7. Jon Miller, The Social ControlofReligious Zeal (New Brunswick, N.J.: 17. Journals, p. 138. Rutgers Univ. Press, 1994), pp. 21-22. 18. An example of his first Kiswahili translation is found in Church of 8. Krapf, Travels, p. 2. the Province of Kenya, RabaitoMumias (: Uzima Press, 1994), 9. Krapf refers to this as the Anatolian School. The school was named pp.5-7. after the Osterberg, a hill east of Tiibingen. This school taught Greek 19. Bachtold, 1966.Basel Archives. By this time Krapfseems to have lost as well as Latin, hence the name was sometimes given as Anatolishe touch with the CMS. Schule (Greek en to anatole, "in the east"). I am grateful to Dr. H. 20. "Wakefield,Thomas," in Biographical DictionaryofChristianMissions. Ehmer of the archives of the Evangelische Landeskirche in 21. Bridges, introduction to Travels, pp. 50-51. Wiirttemberg for elucidating this point for me. 22. Ibid., pp. 47-48. 10. Krapf, Travels, p. 10. 23. Krapf to Secretary of the BFBS, February 21, 1867, BSA, Editorial 11. Information prepared by H. Bachtold, Missionssekretar, Basel Mis­ Correspondence Inwards 5. sion,1966. 24. Because his letters were sometimes copied by one society to the 12. CMS,A RegisterofMissionaries andNativeClergy,1804-1904 (London: other, they may figure more than once. CMS, 1905), p. 43. See also "Fjellstedt, Peter," in Biographical Dictio­25. See, for instance, Bahru Zewde, A History of Modern Ethiopia, 1855­ nary of Christian Missions, ed. Gerald H. Anderson (New York: 1974 (London: James Currey, 1991);J. de Vere Allen, SwahiliOrigins Macmillan, 1998). For connections between Basel and the CMS, see (London: James Currey, 1993); Justin Willis, Mombasa, the Swahili, Paul Jenkins, "The Church Missionary Society and the Basel Mis­ and the Making of the Mijikenda (Oxford: Clarendon Press, 1993). sion: An EarlyExperimentin Inter-EuropeanCo-operation," in CMS 26. Rabai to Mumias, pp. 8-10. Selected Bibliography General Works by J. L. Krapf raphyand Ethnography. Tiibingen. Reprint, Famborough, 1966. 1843 Journals of the Rev. Messers. Isenberg and Krapf Detailing their 1854 Sala sa Sabucina [ioni [Swahili, Morning and Evening Prayer Proceedings in theKingdomofShoa and Journeys in Other Partsof from the Book of Common Prayer]. Tiibingen. Abyssinia in the Years 1839, 1840, 1841, and 1842, with a Geo­1870 The Gospel of St Luke, translated into the Galla Language. St. graphical MemoirbyJames McQueen.London: Triibner. Reprint, Crischona. Journals of C. W. Isenberg and J. L. Krapf, London: Frank Cass, 1871 The Gospel of St John, translated into the Galla Language. St. 1968. Crischona. 1858 Reisen in Ost-Afrika. 2 vols. Stuttgart. Reprint in one volume, 1872 The Psalms,translated into the Galla Language. St. Crischona. Stuttgart: Hanno Beck, 1964. 1872 The First Book of Moses translated into the Galla Language. St. 1860 Travels, Researches, and Missionary Labours During an Eighteen Crischona. Years' Residence in Eastern Africa. London: Trubner. Reprint, 1876 The New Testament translated into the Galla Language, in four London: Frank Cass, 1968. parts. St. Crischona. 1860 Travels, Researches, and Missionary Labours During an Eighteen 1877 The Second Book of Moses translated into the Galla Language. St. Years' Residence in Eastern Africa. Boston (identical text, but a Crischona. different pagination and unillustrated). 1882 DictionaryoftheSuahiliLanguage, with introductioncontainingan outline of a Suahili grammar. London.Trauber, Reprinted, re­ Selected Linguistic Works by J. L. Krapf vised, and rearranged, Famborough, 1965. 1840 An Imperfect Outline of Galla. London. 1887 With J. Rebmann, A Nika-English Dictionary. Ed. Thomas 1841 TentamenImbecillum Translationis Evangelii [ohannis in Linguam Sparshott. London. Gallarum. London. 1841 Evangelium Matthei Translatumin LinguamGallarum. . Works About J.L. Krapf 1842 Vocabulary of the Galla Language. Ed. C. W. Isenberg. London. Bridges,Roy C. Introductionto Travels, Researches, andMissionaryLabours, 1848 With J. Rebmann, The Beginning of a Spelling Bookof Kinika. by J. L. Krapf, pp. 7-75. London: Frank Cass, 1968. Bombay. __. "Krapf and the Strategy of the Mission to East Africa." Makerere 1848 Evangelio za AvioandikaLukas [Kinika, St. Luke]. Bombay. Journal (Kampala, Uganda) 5. 1850 Outline of the Elementsof the Ki-SuahiliLanguage. Tiibingen. Claus, W. Dr. Ludwig Krapf, Weil Missionarin Ostafrika. Basel, 1882. 1850 Evangelio ta YunaoleteMalkosi[Kikamba, St. Mark]. Tiibingen. Richards, Charles Granston. Ludwig Krapf, Missionaryand Explorer. Lon­ 1850 Vocabulary of Six EastAfrican Languages, with remarks on Geog­don: Macmillan, 1958.

74 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Legacy of Eugene Stock

Kevin Ward

ugene Stockwasneither foreign missionarynormission Isabella Fiennes, whose first husband had had aristocratic con­ E statesman. His whole working life was spent in En­ nections, and whose sister-in-law was a missionary of the Cam­ gland. Unlike Henry Venn, who had dominated the work and bridge Mission to Delhi.' Stock retired in 1906, in his seventieth strategic planning of the Church Missionary Society (CMS) for a year, having served CMS for more than three decades. He not whole generation (1841-72), Stock wasnever the sale, nor indeed only kept up his CMS contacts during retirement but also pro­ the major, influence on the policy of the mission society whose vided a fourth volume for his History, bringing the account up to servant he was. His lasting importance consists in his great work 1916. He died in 1928, in his tenth decade. as historian of the CMS over its first hundred years. It is an outstanding achievement, an important piece of historical writ­ Increasing Role in eMS ing in its own right, about one of the most important mission societies of the modern era. The society had been established in The CMS was proud of its voluntary status-indeed, for many 1799 as the "Society for Missions to Africa and the East" by a years it was regarded with some considerable hostility by the groupof Evangelicallaymenandclergyof the establishedChurch establishment of the church precisely because of its voluntary of England. It was to celebrate the centenary that Stock's history nature. It was one of Henry Venn's achievements to overcome was commissioned. that suspicion and persuade the Church of England to value the society as playing a vital element in the missionary task of the Early Life established church. Venn occupied the position of "Honorary Clerical Secretary"; the position was for a clergyman of private Stock, born in 1836, was a layman and a Londoner. He wrote of means who did not receive remuneration." A succession of able his early life, "My father was a gentleman of position and wealth men occupied this role- from 1802 to 1824, Henry who resided muchin France, andwhosefortune was entirelylost Vennfrom 1841 to 1872,and, duringStock'syears, HenryWright through speculation on the French Bourse."! It was a personal misfortune that affected the whole family, for his mother's property was also swept away in the bankruptcy proceedings; The Christian service of his furthermore, she waswidowed whenEugene was ten. Stock was thus prevented from going to university, and he started work as sisters influenced Stock to a clerkin a merchant's office in London. He rose to chiefclerk,but seek a greater role for the vagaries of nineteenth-century capitalism again caught up with him. The firm collapsed in the recession of 1873, and at age women in the CMS. thirty-seven Stock was left with no visible prospects for his future. It was at this point that he joined CMS, in the immediate aftermath of the retirement and death of Henry Venn. Stock was (1872-80), Frederic Wigram (1880-95), and Prebendary Henry a member of the parish church in Islington, an important center Fox (1895-1910). While Pratt and Venn had exercised a strong of CMS support in London. had been vicar in the personal direction of the society, giving it a single vision, during early years of the century, a strong CMS supporter, and then Stock's years the CMS operated more as a collective leadership. bishop of Calcutta. The CMS Training Institute, which prepared In addition to the clerical secretary there were a varying men to go out as missionaries and where people from overseas number of secretaries (some five or six on average), who did like Samuel Ajayi Crowther had studied, was nearby.' receive a salary. Stock began his service with the CMS in a fairly In 1862 Stock had married Eliza Mann, the daughter of a mundane position. He was employed to edit the numerous naval officer. Eliza died in 1882, without children. In 1884 Stock letters from missionaries in the field, witha viewto theirdissemi­ set up home in the Haverstock Hill area of London with his own nation in annual reports and in the society's missionary maga­ two unmarried sisters, Geraldine and Caroline, and the two zines (the mostprestigiousin Stock's timebeing the Intelligencer), unmarriedsisters of his wife, Maria andFannyMann. This group important for sustaining intelligent interest in mission among of women was actively involved in voluntary social work. The supportersin the parishes. In 1875Stock's competence, as well as Mannsistersmanaged a boys' homefor "waifsand strays," while the importance of the task, was recognized by his being ap­ Caroline Stock worked among the poor in the East End of pointed "Editorial Secretary," and in 1881 he became a full London. Stock's experience of the way in which his sisters secretary, with a growing voice in the general running of the practiced their Christianvocationin Londonwasto be important society. R. N. Cust described how in 1887, while Wigram was on in his realization of the need for a much greater role for women a world tour, there hadbeen"a vacuum in the Committee Room: missionaries in the CMS.3 and the Editorial Secretary, whose position is a humble one ... In 1902 Stock remarried. His second wife was a widow, stepped forward and has not gone back.": Cust, a retired Indian civil servant, was a committee member of CMS (that is he served KevinWard taught in Bishop TuckerTheological College (now Uganda Chris­ in a voluntarycapacity). His caustic,notto sayhostile, comments tianUniversity)in Ugandafrom 1975 to1991andispresentlyattheUniversity aboutStockwere writtenduring the Niger crisis over the succes­ of Leeds, England, where he is lecturer in the Department of Theology and sion to Bishop Samuel Crowther, when Cust (with good reason) Religious Studies. He is coeditor with Brian Stanley of the CMS bicentennial feared that Venn's principles of a self-governing church were volume CMS and World Christianity, 1799-1999. under attack.

April 1999 75 The Venn Legacy ments, whichhave so oftenprovided the dynamic for missionary vocation. Stock, like mostof his colleagues, stood in awe of the Vennlegacy Stock thusgaveeveryencouragementto theyoungKeswick­ and claimed to continue it. But Peter Williams has shownhow in inspired university students who began offering to the CMS for practice a central plank of Venn's mission strategy (the aim to work in East Africa and in "the Soudan" (the northern part of createindependentandculturallysensitivenativechurches)was Crowther's Niger diocese) in the late 1880s. Unfortunately, the gradually undermined byother aims and objectives that seemed intrusion of this group of young, intolerant men into an area that more relevant to an age of colonialism, given the leading role of certainly had problems, both structural and spiritual, but that European culture and personnel. Williams sees Stock as being had a long history of African missionary initiative and enter­ particularlyimportantin reshaping these goals and objectives, in prise, proved a disaster. Their intemperate criticisms of Bishop trimming the Venn ideal so that it could fit into what was an Crowther and his African coworkers on the Niger led to overt overriding concern for Stock: the need for the CMS to participate criticismof Venn'slegacy. Stock wasin aninvidiousposition. His liberality of spirit had made him warm to the Keswick mission­ aryenthusiasts, and he had at first sympathizedwith themwhen The Venn ideal was they had sent back alarm signals about the state of the diocese, but their dogmatic strictures were hardly the kind of approach trimmed to aid eMS with which Stock, the archdiplomat, was likely to sympathize. It participation in the is one of the great weaknesses of Stock's History that he adopts such a bland view of this, perhaps the greatest, crisis in CMS growing sense of a history. It is reasonable to suppose thatStock was reluctantto stir worldwide . up a controversy that had been raging only ten years previously, that had hardly died down even in 1899. It is difficult, however, to forgive Stock for almost writing out of his history the story of in the growing sense of Anglicanism as an ecclesiastical com­ the outstanding AfricanAnglicanleader of his generation,James munion with a common worldwide identity." Johnson, the natural (and widely expected) successor to This was, in itself, a perfectly laudable goal. The idea of a Crowther." Stock shows little awareness of the views and per­ global owed much of its vigor to the new spectives of the West African Christian community and of how sense of catholicity inculcated by the Oxford movement, to traumatic the conflict was for that community. The following is pioneering missionarybishops suchas AugustusSelwynof New the nearest he gets to a recognition that they had a genuine case: Zealand, and to the sense of episcopal collegiality imparted by theearlyLambethConferences. Stock was rightto wantto ensure Their [the Keswick missionaries'] campaign against the evils that the society did not simply adopt a negative attitude to these on the Niger undoubtedly alienated the minds of many West developments, andindeedhe could withjusticeregard a positive Africans from the eMS, and it was long before confidence was restored. Yet, after all, there are times when severity is necessary, and cooperative attitude to Anglican eccesiastial structures as and when alienation must be risked.... They were not perfect partof the Vennlegacy. Unfortunately, the institutionaldevelop­ instruments, but they were instruments used of God to accom­ ment of an Anglican communion had become intertwined with plish his own purposes.'? other things that ran counter to much of what Venn had argued for: the development of local autonomy and initiative, and the It is symptomatic of Stock and the CMS's general defensive­ creation of distinctive native churches and local leadership. By ness at this time that he should quote Bishop Creighton of the age of high imperialism these ideals seemed all too often in London contrasting "the six generations of Christianity in En­ practice to be set aside. gland which produced a Venerable Bede with the single genera­ Nowhere was this better illustrated than in the cause celebre tion of Christianity in West Africa which had produced a Bishop for the CMS in the 1890s: the crisis over the management of the Oluwole."!' Isaac Oluwole was the assistant bishop whose ap­ Niger diocese in West Africa and the succession to Bishop pointment had caused such an outrage in West Africa; it was a Crowther. Crowther, a freed slave brought up in Sierra Leone, slap in the face for West African Christians, who were urging the had been persuaded by Venn to become bishop on the Niger in appointmentofJamesJohnson, notmerelyas a "halfbishop," but 1864. He was the first African Anglican bishop, and the appoint­ as a full diocesan. ment was regarded as the touchstone of Venn's policy of the The fact is that, however much he may have come to regret "euthanasia of the mission.:" the intemperanceof the youngenthusiasts,for Stockthe outcome was very much in line with his own policy of integrating CMS The Niger Crisis missions more closely into a developing Anglican structure, in which he inevitably saw Europeans as playing a leading role. Stock, while not having had the chance to go to university Stock's own understandings and sensibilities were primarily himself, had wide-ranging contacts with universities that made and overwhelmingly directed toward Christian opinion in En­ him particularly responsive to new trends in Christian spiritual­ gland, and he lacked the experience or the sensitivity truly to ity, particularly in Oxford and Cambridge. Revivalism and the sympathize with the depth of feeling of West African Christians. Keswick movement were having a growing impact in the 1880s. At the time of the centenary in 1899, Stock was responsible He wanted to harness for the CMS the new missionary zeal that for a memorandum that decisively channeled CMS policyfor the the Keswick movementwas inculcating. In manyways Keswick, next half century in regard to institutional development of the withits impatience for ecclesiastical tradition and formalism, ran church, which in effect jettisoned or sidelined many aspects of counter to Stock's desire to integrate the CMS more fully into Venn's concerns for the development of a native church, in effect Anglican diocesan structures worldwide. But Stock had a canny sacrificing native responsibility and empowerment on the altar sense of how important it was to tap into new spiritual move­ of a universality judged by European criteria."

76 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Despite these strictures, the Keswick movement should not in the title . His style is preciseand unfussy, a model of clarity.His be simply typecast as part of the new imperialism. It may have fluency was legendary-he is said only once to have had to write produced arrogance and racist attitudes on the Niger, but it also out a page a second time .'? produced imaginative and sympathetic missionaries such as In the earlier partof the work, the pen of the historian is most George Pilkington and George Baskerville in Uganda, Temple in evidence, sifting and exercising his considerable critical facul­ Gairdner in Egypt, and Donald Fraser, the Free Church of Scot­ ties ina judicious way. But in the later partof the bookStock isan land missionary in . actual player, with his own need to justify his view of the It is also to Stock's credit that he so strongly supported the development of the society. In general he is scrupulous in honor­ openingup of missionary workto women.Stockbelieved rightly ing the leaders of local churches, in recording their names and that the CMS, which had in some ways been at the forefront of activities; the story never reads as simply, or indeed primarily, encouraging women to a missionary vocation in the very early the activities of foreign missionaries. years of the century, had fallen seriously behind. Between 1820 The History faithfully reflects the priorities of his age. Posi­ and 1885 only 99 women missionaries were sent outby the CMS tively, this was an age when CMS's rather narrow and negative (apart from women who went out as wives), compared with reaction to Anglicanism (conceived by many supporters of the 1,018men. In the lastfifteen yearsof thecentury485womenwere CMS as hostile to pure evangelical principles) was replaced by a sent (again not including wives) compared with 581 men. " Yet much greater readiness to cooperate and to work with diocesan there was a heavy price to pay for this great upsurge of numbers, structures overseas. For example, Stock was embarrassed by the which naturally seemed so positive to those who attended the CMS missionary conflicts with Bishop Copleston in the 1870s centenary celebrations. It too often served further to undermine and underplays the issues at conflict," in the interests of empha­ the self-confidence and freedom of maneuver of the local sizing the readiness of the CMS to play its part within the churches." Anglican communion. Stock's History came after a generation of increasingly con­ Stock's Centenary History fident, not to say jingoistic, imperialism." There was little of popular jingoism in Stock, but he was not at odds with the Stock was in fact the third person to be approached to write the imperialist spirit of the age . To take just one example, the cam­ centenary history of the society. It was intended that Charles paign launched in the 1890s by Bishop Tucker and given tacit Hodge should produce a comprehensive work in four or five supportby the CMS for the British government to assume direct volumes, but he was too fastidious, and with half his allotted responsibility from the Imperial British East Africa Company is time exhausted, had covered only the first fifteen years. Then the China missionary W. P. Mears agreed to write it but had to abandon the task because of ill health. It was decided to fall back There was little of popular on Stock, who was relieved of his normal editorial duties for the taskand told to writesomething"on a smallerscale."lsThe result English jingoism in Stock but was TheHistoryof theChurch Missionary Society:Its Environment, he was not at odds with the Its Men, and Its Work, in three volumes. Volume 1 covers the first fifty years, 1799-1849, in 504 pages; volume 2 covers 1849-72 in imperialist spirit of the age. 659 pages; volume 3 treats 1872-99, in 832 pages. 16 Stock apolo­ gized to those who might complain of the size: "It may perhaps be pleaded that if biographies of individual men of the century presented by Stock as unambiguously a blessing for Uganda: required three and four volumes-Bishop Wilberforce three, "Thus Uganda was saved. . . . It may be truly said to-day, as Lord Shaftesbury three, Dr Pusey four-a History, which con­ BishopTuckerhasoftensaid, thatEngland owes the greatempire tains in a condensed form materials for a hundred individual she now rules over in Central Africa to the memorable meeting biographies is not unduly exacting in demanding three"? of the Gleaners' Union in Exeter Hall on October 30th, 1891."22 Despite the solidity of this great project, something of the This confidence in the role of the English as colonial rulers vulnerability and fragmentariness that one might say is of the became part of the assumption for determining leadership in the nature of missionary workdoes come throughagainand again in church overseas. Despite the enlightened nature of Tucker's Stock's narrative. Stock is certainly concerned to emphasize the proposed constitution for the , Tucker found distrust and scorn with which the pioneers of the society had to it hard to envisage a Ugandan as his successor or even as an contend. Nevertheless, the project is conceived by Stock as an assistant. Hissuccessor, Bishop Willis, waseven more dismissive institutional history. As one of Stock's sternest modern critics of the idea. puts it: "His great History is the story of English missionary structures at work at home and abroad. The non-English ele­ At the Bicentennial ments emerge only occasionally from the shadows and then to illustrate the work of English missionaries.r" Eugene Stock as missionary strategist and historian embodied Despite this limitation, the workis a very greatachievement, many of the good features for which the CMS has often been with its vivid portraits of the missionaries and its encylopedic admired. He was not narrow in his conception of the missionary industry of collecting, assimilating, and sorting. But Stock also task and its objectives. His sense of the need to develop the has the ability to present his material in a coherent and interest­ structures of the church through diocesanization might in the ing way, so that the text does notbecome a boringlist of forgotten early part of the twentieth century have been developed in names and obscure places. He has a particular skill in putting the paternalistic ways. But an ecclesiology more akin to Venn's life of the society in the context of English church politics and vision of the separationof the native church so that it can develop theological disputes. This, rather than the situation in India or along its ownlinescanalso be turned in profoundly retrogressive New Zealand or Africa, is the"environment" of which he speaks and stultifying directions. Colonial theories of "indirect rule"

April 1999 77 were rightlychallenged, notleastbyeducatedChristians. Andin the immediate constituency of the Society."?' It is a harsh judg­ places like Kenya and Uganda and Nigeria, Anglicans from the ment but difficult to dissent from. It is no longer possible to CMS tradition were often at the forefront of these protests. "believe" in mission societies in the way that Stock did. The As the editorial secretary and then as historian of the society, "center" that preoccupied Stock seems so much less interesting Stock did much to ensure that a high priority was put on the than the "periphery." In fact, the many "peripheries" must be systematic collection and analysis of data from the field. The written about in their ownterms. The ChurchMissionarySociety archives of the CMS, now held inthe University of Birmingham, itself is just one small factor in the development of Christianityin are one of the gems of mission collections, and also one of the Nigeria or India, New Zealand, , or China. These Christian most heavily used." The interest is partly missiological (and communities have their own histories, their own particular there has been a renewed interest in this as an academic study), interactions with their societies, their own mission, which mis­ butit reaches far beyond that, for these archives are aninvaluable sion history narrowly conceived cannot begin to elucidate. Yet resource in the construction of political, social, cultural, and the history of Christianity is also not simply about the history of religious histories for a whole range of societies, above all per- particular Christian communities in their own contexts. The fact that Christian faith is always called back to its mandate to communicate outside its own structures, to witness in a world of diverse religious and secular ideologies, and to examine its own In Sierra Leone, Nigeria, life in the light of thatwitness means that the history of Christian­ Kenya, Uganda, and ity as mission must always have an important role. southern Sudan, CMS­ Stock demonstrated that role superbly in his own way in his history of the CMS in the nineteenth century. At the centenary related churches played an celebrations of that society, James Johnson of West Africa, whose immense role in the admiration for the society seemed remarkably robust, gave this creation of modern society. eulogy: It was once the fashion to speak of the negro as a being that was only a link between the brute creation and humanity, a being haps, in Africa. In Sierra Leone, Nigeria, Uganda, Kenya, and the whom to seek to educate, to Christianize and civilize, was a southern Sudan, the CMS and the churches that grew as a result useless task. This was said frequently before the Church Mission­ ary Society undertook its work in West Africa. And had the of its activity have played an immense role in the creation of Society not had a strong faith in God's word, a strong faith in the modern society-before, during, and after the colonial period. oneness of the human family, and in the power of the Gospel to Stock's centenaryhistory is a masterlyproduction, one of the renovate the heart of the black man as it will renovate the heart of best of its kind. An attempt was made to continue that tradition the red or the white man, it would not have gone to Africa, or in the 1970s with Gordon Hewitt's two-volume history of the would have failed to sustain the labour there as it has done societyfrom 1910to 1942,TheProblems ofSuccess. For all its merits through the trials as well as the difficulties which it had to contend (and it was a very competent piece of writing), this was not with." anything like as successful as Stock. Brian Stanley has said of the Hewitt volumes that they were "perhaps the final specimens of This faith in humanity and the power of the Gospel comes an exhausted and dying breed, and attracted little notice outside through vividly in Stock's great account.

Notes ------­ 1. Georgina Gollock, Eugene Stock: A Biographical Study, 1836 to 1928 9. For Johnson's biography, see E. A. Ayandele, HolyJohnson: Pioneer of (London: CMS, 1929), p. 16. African Nationalism, 1836-1917 (London: Cass, 1970). 2. For information on Islington parish and Bishop Wilson, see Stock, 10. Stock, History, 3:395. TheHistoryof the Church MissionarySociety: Its Environment,Its Men, 11. Ibid., p. 685. andIts Work,3 vols. (London: CMS, 1899), 1:274, and for the "Prepa­ 12. See Williams, The Ideal. ratory Institution," 2:70-81. 13. Centenary Volume of the Church Missionary Society (London: CMS, 3. The connection between "the practice of benevolence" outside the 1902), Lists of Missionaries I and II, pp. 617-63 domestic circle that Evangelicalism encouraged among middle­ 14. See Jocelyn Murray, "The Role of Women in the Church Missionary class women and the growth of women's participation in mission Society, 1799-1917," in CMS and World Christianity, 1799-1999, ed. societies has been explored by F. K. Prochaska in Womenand Philan­Kevin Ward and Brian Stanley (London: Curzon Press; Grand thropy in Nineteenth Century England (Oxford: Clarendon Press, Rapids, Mich.: Eerdmans, 1999). 1980). 15. Stock, History, l:vii. 4. Gollock, Eugene Stock,p. 34. 16. In addition there was the Centenary Volumeof theChurchMissionary 5. This only changed in 1926 when a layman, Dr. Herbert Lankester, Society, published in 1902, containing the speeches and sermons became "General Secretary." See Gordon Hewitt, The Problems of surrounding the centenary celebrations, statistics, and useful direc­ Success: A Historyof theChurchMissionarySociety, 1910-1942,2 vols. tories of the 1,602 men (clerical and lay) who had gone out with the (London: SCM), 1971), 1:439. Society, the 584 women (not including wives), and the 623 "native" 6. CMSArchives,G/AC4/7/1360A,31.5.1891 CusttoWigram,quoted clergy connected with the society between 1799 and 1900. in Peter Williams, The Ideal of the Self-Governing Church: A Study in 17. Stock, History, l:viii. Victorian MissionaryStrategy (Il.eiden: Brill, 1990), p. 169. 18. Williams, The Ideal, p. 170. 7. Williams, The Ideal. 19. Gollock, Eugene Stock,p. 128. 8. For the problematic nature of the Niger diocese for Venn's mission 20. Williams, The Ideal, chaps 2 and 3. theories, see Tim Yates, Venn and Victorian Bishops Abroad(London: 21. The Boer War began in October 1899, some six months after the end SPCK,1978). of the CMS centenary.

78 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 22. Stock, History, 3:439. The Gleaner s Union refers to one of the CMS 24. Brian Stanley, "Some Problems in Writing a Missionary Society countrywide networks for local support in England. Hi sto ry Today: The Example of the Baptist Missionary Society," in 23. Generations of modem researchers ha ve reason to be thankful for Missionary Encounters: Sources and Issues, ed. Robert A. Bickers and the dedicatedwork of Rosemary Kean e, the CMS archivist, and Jean Rosemary Seton (London : Curzon Press, 1996). Woods, the librar ian, over so many years. They arranged for the 25. Centenary Volume, p. 150. trans fer of the archives to the Unive rsity of Birmingham.

Bibliography Selected Works by Stock Selected Works on Stock and the eMS 1888 "The Church Missionary Society," Fortnightly Review 44, pp. Goll ock, Georgina A. Eugene Stock: A Biographical Study, 1836-1 928. 774-81. London: CMS, 1929. 1890 TheStoryof theFuh-KienMission oftheChurchMissionarySociety. Sasime, Ibiba. "The ChurchMissionarySociety and the Establishment of 3d ed ., London : Seeley, Jack son, & Halliday. British Rule in Nigeria , 1849-1894." Ph.D. diss.,Univ. of Nebraska, 1898 Ja panand theJapan Mission of the ChurchMissionarySociety. 3d 1976. ed., London: CMS . Will iams, C. Peter. The Ideal of the Self-Governing Church: A Study in 1899 TheHistoryof theChurchMissionarySociety:Its Environment, Its Victorian Missionary Strategy. Leiden : Brill, 1990. Men and Its Work, 3 vols. London: CMS . 1909 My Recollections. London: James Nisbet. Other Sources 1913 An Heroic Bishop: the Life-Story of French of Lahore. London: Stockwas editorof the Church MissionaryIntelligencerfor many years and Hodder & Stoughton. contributed much of its contents (often unattributed). Key articles 1914 "The CMS and Native Church Organization," International include: Review of Missions 3, pp. 266-83. "Fu ture Indep endent Churches in the Mission Field: Th e Church 1916 The History of the Church Missionary Society, Supplementary Missionary Society's Memorandum, wi th Notes," lnielligencer, Volume the Fourth . London: CMS. April 1901, pp. 241-57. 1921 Uganda, an Old Story Retold. London: CMS . "Native Churches and the Episcopate: A Brief Histor ical Sketch of the 1922 Some Lessonsfrom PastTimes. London : CMS. Society's Views and Actions in Regard to the Native Churches and 1922 The Story of the CM.S., 1799-1922. London: CMS . (Repr. from the Epi scopate," lntelligencer, April 1901, pp. 258-70. (There is a Church Missionary Review.) proofof th is in thesociety's archives [G/C8/2] that is significantly 1923 The Recent Controversy in theCMS. London: CMS. (Repr. from mor e frank than the final printed version.) Church Missionary Review.) Other significant articles are noted in Williams, The Ideal, pp. 273-74.

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We invite you to propose your work for publication. Recent Titles in Mission Studies: Henry Martyn, Scholar and Missionary to Mellen Press/ Acquisitions, 415 Ridge St./ PO Box 450 India and Persia: A Biography Lewiston, NY 14092-0450. by John R. C. Martyn To speak: to the Acquisitions editor, call (716) 754-2266 Fray de Medieta's Historia Eclesiastica Indiana: A Franciscan's View of the Spanish Conquest of Mexico Reviewed and Translated by Felix Jay Manuscript Proposal Guidelines The Life & Writing of Francis Makemie, 1. General topic of work proposed for publication. Father of American Presbyterianism by Boyd ScWenther 2. Specific contribution of this work to the field of scholarship. 3. Describe contents of work by noting major parts or chapters. The Evacuation of 4. Please give your scholarly/professional background. Shekomeko & the Early Moravian Missions to 5. Present state of manuscript and projected date of completion. Native North Americans 6. Your name, address, and phone number (day and evening). by Karl Westmeier

Ap ril 1999 79 Book Reviews Bearing the Witness of the Spirit: Lesslie Newbigin's Theology of Cultural Plurality.

By George R. Hunsberger. Grand Rapids, Mich.: Eerdmans,1998. Pp.xii,341.Paperback $28.

ChurchhistorianGeoffreyWainwrighthas became rather alarmed because I didn't nuanced, and brimming with insight into said that when the history of the church in know I had a philosophy of culture." the structure of Newbigin's theology and the twentieth century comes to be written, However, Newbigin's ad hoc and into a number of significant issues Lesslie Newbigin will be considered one contextual theology has always issued discussed in missiology today. This book of thetenor twelvemostinfluentialfigures. from a sound theological foundation. is a (slightly revised) publication of The significance of Newbigin's legacy can Hunsberger has exposed that theological Hunsberger's 1987 doctoral dissertation alreadybe gaugedby the number of Ph. D. foundation for cultural plurality by at PrincetonTheological Seminary, with a dissertations in process that deal with his examiningthemesessentialto Newbigin's new opening chapter that shows its thought. missionary theology: the missionary, relevance in the present context. As such, Bearing the Witness of the Spirit is a significance of the doctrine of election, it does not contain any assessment of pioneering work that examines Jesus Christ and the kingdom of God as Newbigin's writing in the last ten years of Newbigin's missionary theology. the clue to the meaning of universal his life (about eighty items, by my count), Hunsberger is professor of missiology at history; conversion and the boundaries of including perhaps his most important WesternTheologicalSeminaryin Holland, the community called church; and the book, The Gospel in a Pluralist Society. Michigan, and coordinator of the growing relationship of the Gospel as "secular However, this does not at all detract from GospelandOurCultureNetworkin North announcement" to other religions. The the valuable contribution this book will America. In this book Hunsberger concluding section exposes Newbigin's make to missiological discussion today. uncoversa "theologyofculturalplurality" theology of culture by employing a -Michael Goheen implicit in Newbigin's writings. I believe triangular model with culture, Gospel, Newbigin may have responded to this and church at the three corners, and proposal in a way similar to the remarkhe examining the three axes of Gospel­ Michael Goheen is Professor of Mission and made upon hearing that a Dutch culture, Gospel-church, and church­ Worldview Studies, Redeemer College, Ancaster, philosopher had written a paper entitled culture. Ontario,Canada. "Newbigin's Philosophy of Culture": "I The book is clearly written, highly

Strategy of the Spirit: J. Philip Hogan further inquiryand dialogue. Perhapsthis and the Growth of the Assemblies of is a project whose time has come-a God Worldwide, 1960-1990. missions-specific compilation of biographical legacies/autobiographical By Everett A. Wilson. Carlisle, Cumbria, reflections and bibliographic resources England, and Irvine, Calif.: Regnum Books/ from the twentieth-century Pentecostal Paternoster Press, 1997. Pp. xiv, 214. missions community. Paperback $19.95. -Grant McClung

If missionary biography is a means to bringing the far-reaching contributions of Grant McClung, former miseionaru in Europe, is understanding mission history and Hogan into wider circulation. the Coordinator of Education for Church of God strategy, then Everett Wilson's important Hogan, who had served the WorldMissionsandAssociateProfessor ofMissions newbookis a significantdoorwaythrough Assemblies in pre-Communist China andChurchGrowthattheChurch ofGodTheological which one can enter into the ethos of the (Ningpo, Chekiang Province, East China) Seminary in Cleveland, Tennessee. Assemblies of God (AOG), the prototype and Taiwan, was AOG director of the denomination of the twentieth-century Division of Foreign Missions during the Pentecostal movement. Everett Wilson is turbulent and transitional years of 1960­ the president of Bethany College in Scotts 90. Wilson presents him as a rugged Valley, California, and director of individualist who combined a passionate CINCEL-the Latin America Language heart with a singular tough-mindedness. God-Mystery-Diversity: Christian and Research Center in San Jose, Costa Hogan, typical of his generation of Theology in a Pluralistic World. Rica-both of them AOG institutions. Pentecostalleaders,wasmore of anactivist Being an insider of the denomination missions promoter/strategist than one ByGordon D. Kaufman. Minneapolis: Fortress and an obvious admirer of J. Philip Hogan provided with the luxury of time for Press, 1996. Pp. xii, 233. Paperback $21. makes it difficult for Wilson to offer an reflection and writing. Yet, the samples of objective analysis of Hogan or a critique of various quotationsfrom Hogan'swritings Gordon Kaufman presents a forthright his own missions organization. Never­ (mostly informal articles from challenge to the traditional Christian theless, the author is to be credited for denominational publications) invite understanding of world mission. He forcefully argues that truth is not

80 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH mono lithic b u t pluralist ic, that truth in simple and straightforw ard terms what turned more and more to Asia, as Asia n emerges through open d ia logue as they wanted and neede d to know about im migra tion w as beco m in g an opposed to being revealed at a particular the wide world of religio n. He had begun inc re asi ngly importan t fac tor in th e time and p lace in history. According to as an A fr ica n is t, an d so me, myself re ligious d emography of th e United Kaufman, we should abandon the task of include d, think that his experience in Kingd om , and the mainst ream churches findin g a co nc ep tuality ca pable of Africa, between 1933and 1956,stimulated see me d at a loss to know how to react to it. ex p lain ing th e di ver sity of religi ous him to produce his best wo rk, Religion in As far back as the late 1950s Parr inder had ph enomena an d instea d be content to live an African City (1953) being particu larl y been writin g popu lar books about Asian with a cer tain measur e of ambiguity, good. religions an d how the Chr istian migh t thereb y crea ting a clim ate for toler ance In 1958 Parrinder returned to Londo n, assess them, and he followed this line and mu tual respect. where he taught at King's Co llege until through out the rem ainder of his long and Kaufman is ad ama nt that the claim his retireme nt in 1977; he con tinues to live fru itfu l career. H is best no n-African book that Ch ristian ity is abso lute or fina l is "an near London. From Africa his attention was no doubt AvatarandIncarnation(1970) . intrinsically unstable position"(p. 18). An absoluti st sta nce on religio us questions o ffe rs " re ligious legi tim a tion for dangerous ly parochial social and ethnic movem en ts and practices that, in their divisiveness and destructiv eness, are a th reat to all human ity" (p . 191). Yet Kaufman h imself argu es in an absolutist fas hion that all ideas are relative and that pluralism is the only vi ab le wa y of understandin g religio us tr u th. H e contends that matt ers of ultimate im po rt and conce rn are bes t gras pe d thr ough "democratic intera ction " (p.203). For faith in Jesus Christ he substitutes faith in interrelig ious d ialogu e. He cha mpions "unr estricted openness" in the discussion of fund amen tal questions. All positions should be accepted in interfai th discussion on "eq ua l terms" (p. 214). Here we see the ban kru ptcy ofa liberalism that ineluctab ly leads into postmod ernism, thus subve rting the claims of historic Christian faith. - Dona ld G. Bloesch

DonaldG.Bloeschis Emeritus ProfessorofTheologtJ, University of Dllbuque Theological Seminary , Dubuque, Iowa. " Lesslie Newbigin was one of the great semina l Christian thinkers of the twentieth century. The merit of this study is that it ide ntifie s the theological bedrock on wh ich Newbigin based his engagement with the burning issues facing the contemporary church. Newbigin A Bag of Needments: Geoffrey was a passionate thinker who boldly engaged th e issues of the Parrinder and the Study of Religion. day affecting the life and witness of the Ch ristian church. It is By Martin Fo rward. Bern: Peter Lang, 1998. instructive to see how these cor e convictions reliably guided him. Pp. 181. $30.95/DM 54/£19. Implicitly, Hunsberger's elaboration of Newbigin's thought call s us Those who, like myself, were privileged to a recovery of conviction, hope, and pa ssion for the gospel, to know and work together with Geoffrey precisely in a radically pluralist world ." -WILBERT R. SHENK Parrinder in the United Kingd om in the peri od from abo ut 1965 to 1976 remember him with affection , no t untou ched wi th a ''A pioneering assessment of Lesslie Newbigin's legacy." sha dow of envy. A mo re likable person it wo uld be hard to imagin e. The envy was -GERALD H. ANDERSON generated by w ha t seeme d to younger colleagues to be the effor tless ease wi th ISBN 0-8028-4369-7 • 353 pages • Paperback • $28.00 which he produced book after book- and had them all publi shed! In those years Par rinder was the compa rative religion ist At your bookstore, who was read by people who did not as a or call 1-800-253-7521 8550 II\... WM. B. EERDMANS rule read com parative religion, notbecause FAX: 616-459-6540 _ I \~ PUBLISHING CO. he was a grea t stylist (he was no t), but E-mail: sales@ee rdmans.com 255 JEFFERSON AVE. S.E. I GRAND RAPID S, MI 49503 becau se he had the kn ack of telling peop Ie

April 1999 81 In fairness, it must be said, however, that ow e its subject a debtofgratitude-among A Legacy Remembered: A Century he brok e little or no new ground, his whom this present reviewer is happy to of Medical Missions. methods and approaches being those of count himself. an olde r generation of Christian liberals. -Eric J. Sharpe By Sophie Mon tgomery Crane. Franklin, Martin Forw ard's book, a rev ised Tenn.: Providence House Publishers, 1998. version of his Ph .D. thesis, is a careful and Pp. xoi, 496. $24.95. sympathetic survey of Parrinder's career Eric [. Sharpe is Emeritus Professor of Religious and work as a mission ary, ed uca tor, and Studiesat the University of Sydney. Here is a fine account of the medical writer and will be welcomed by all who mission wo rk of the Presby terian Church in the United States (PCUS), commonly kn own as th e Sou the rn Presby terian Church. It covers the period from 1881, when the PCUS appoin te d it s fir st missionary physician, to 1983, when the PCUS un ited with the Un ited Presbyterian Church to form the Presbyterian Church (USA).Sophie Montgom ery Crane is well qualified to tell thi s story, for as the daughter of PCUS mission aries in China, she married Paul Cra ne, M.D., and the two served from 1947 to 1969 as PCUS med ical missionaries in Korea. The book Kerr Woodberry Wilson Thompson aro se from a trip that she and her husband took in 1985 to visit Presbyterian medical missions in ten countries in Asia and ten 1999-2000 Senior Mission Scholars more in Africa. This account is based on O MSC welcomes into residence for th e fall 1999 semester Senior re search in historical archive s, plus Mission Scho lars David A. Kerr and J. Dudley Woodberry. Beginning his interviews w ith seven ty-five persons involved in PCUS med ical mission work. career in the , Dr. Kerr is known for his expertise in th e area of The bulk of the book is given ove r to C hristian-Muslim relation s. He has taught at , the PCUS med ical mission record in three Birmingham , th e Duncan Black Macd onald Ce nter for th e Study of Islam countries (China, Kor ea, and Belgian and Christian-Muslim Relations at Hartford Seminary, Connecticut, and Congo / Zai re), w ith shorter but very now at Edinburgh University, where he directs the Cen tre for the Study of grip ping acco un ts of six othe r lands C hristianity in the Non-Western World: Dr. Woodberry is the retiring (M exico, Brazil, Japan, Ta iwan, Dean and Professor of Islami c Studies, School of W orld Mission, Fuller Ban glad esh, and Haiti). The writer gives Seminary, Pasadena, Ca liforn ia. Ordained in the Presbyterian Church outlines ofhow PCUS miss ion work began (USA) , for several years he pastored chur ches in Kabul , Afghanistan, and in each country and of the beginnings of Riyadh, Saudia Arabia. He is editor of Muslims and Christians on the Emmaus med ical mission s in particula r. Then she tells of the wo rk of individual ho spitals or Road (989). m edical cen te rs and of th e m ed ical In the spring se mester of 2000 OMSC 's S enior Mission personnel that worked there.She rem inds Scholars will be Samuel Wilson and T. Jack Thompson. Dr. Wilson is us tha t"the finan cial support for the PCUS Professor of Missions and Evangelism , Trinity Episcopal School for med ical programs always hung by a slender thread because the need s and Ministry, Ambridge, Pennsylvania. He served for a number of years as a opportunities far exceeded the resou rces mission ary with th e C hristian and Mission ary Alliance in Peru , and then provid ed by the PCUS commun ity" (p. dire cted the MAR C division of W orld Vision International, where he 11). Yet the med ical workers persevered , worked alongs ide Dr. Raymond Bakke in organizing evangelism and church generally starting w ith the imme dia te planting workshops aro und the world in major urb an settings. Dr. probl em s of the treatment of disease, but Thompson is seconded by the Presbyterian to the Ce n tre going on to provid e for th e med ical for the Study of C hristianity in th e Non -Western W orld, Edinburgh, where training of local people, as well as for he is Lecturer in Mission Studies. A former missionary in Malawi, he is th e programs of community healt h through autho r of Christianity in Northern Malawi: Donald Fraser's Missionary Methods pr imary health care. After World War II and Ngoni Culture ( 995). th er e were grea t advances in drugs, vaccines, and med ical techn ology, butalso In addition to providing leadershi p in OMSC's Study Program, the enormous challenges from chao ticpolitical Senior Mission Scholars are available to O MSC residents for counsel and social conditions in man y areas. "The regarding their own mission research interests. mission medical staff had to try to practice a high quality of medicine in the face of OVERSEAS MINISTRIES STUDY CENTER inade qua te supplies, prim itive facilities, 490 Prospect St., New Haven, CT 06511 vo latile politi cal condi tions, and ever­ Tel (203) 624-6672 Fax (203) 865-2857 incre as ing regul a tions fr om local E-mail [email protected] Web www.OMSC.org go vernments" (p. 17). Along the way, the text is enlivened by striking stories. In Chonju, Korea, the au tho r's husban d initiated a nation wide parasite eradication program (1958-64) th at contributed to the ene rgy of th e

82 I NTERNATIONAL BULLETIN OF M ISSIONARY R ESEARCH Korean people an d th ei r economic which it affirms its Dalit roo ts. Finally, thi s is a solid, original, and authentically advances (pp . 144-69). In Za ire, Dr. John "Liberation" outlines four stages Da lits Dalit work. K. Miller sparked an innovative nu trition must pass through before achieving full - John C. B. Webster program for the treatmen t of child ren liberation :establishing a commo n identity, maln ourished due to kw ashiorkor disease becoming consc ious of their state, bein g in John C. B. Webster, a Diaconal Worker of the (pp. 318-22). solidarity, and entering int o the process of Presbyterian Church (USA ) assigned to India, is Some readers might find the text a bit liberation. editorofthe Dalit Internationa lNew sletter,author cho ppe d up by its var ied sections, w ith There are a couple of factua l errors ofThe Dalit Christian s:A History (Dc/hi:ISPCK, constan tly changing locales, person s, and (the grea t Dalit ema ncipa tor was Bhimrao 1994) and The Pastor to Dalits (Delhi: ISPCK, historical eras. Yet for those who have Ramji Ambed kar) and so me ques tionable 1995),as wellascoallthorofFrom Role to Identity: value d Christian med ical personnel and h istorical in te rp retations, es pecia lly Dalit Christia n Women in Transition (Delhi: their work as a vital par t of Christian concerning missionaries and Dalits, but ISPCK,1 997). mission in ma ny lands, this book is an inv aluable resource. - James M. Phill ips

James M. Phillips, a contributing editor, served as a WILBERT R. SH EN K Presbyterian missionary in Korea (1949- 52) and in Changing Frontiers in Mission Japan (1959- 75) and as associate director of the American Society of Missiology Series OverseasMinistries Study Center (1983- 97). Reflects on the history of mission and dicerns its new path in a world where "frontier" is no longer geographical, but cultural and spiritual. 250 pp. 1-57075-259-1 paper $22.00

Down Trodden: The Struggle of J AMES A. S CH ER ER AN D S T EV EN B. B EVANS India's Dalits for Identity, New Directions in Mission Solidarity, and Liberation. and Evangelization 3 Faith and Culture Series ByJam esMassey.Geneva:weePublications, Contributors from a variety of Christian churches 1997. Pp. ix, 82. $7.50ISFr 9.901£4.50. explore questions of "inculturation." James Ma ssey is an im portant Dali t 300 pp. 1-57075-258-3 paper $2 5.00 Christian scho lar and activist. He has been the honorary secretary 1director of the K O S UKE K OYA M A Dalit Solidarity Programme an d is also Water Buffalo Theology the Christian memb er of the Na tional Twenty-Fifth Anniversary Edition Commission for Min orities o f th e Revised and Expanded Govern ment of India. He is the author of "The best of Asian scholars attempting to 'reformu­ th re e imp ort ant boo ks o n Da lits late' the Christian message so it will speak to the (un touchables)- Roots (1991), Towards Asian people." ­ Choice Dalit Hermeneutics (1994), an d Dalits in 196 pp. 1-57075-256-7 paper $ 18. 00 India (1995)- and has edited one of the best collections of Dalit theology available, Indigenous Peo ples: Dalits (1994), all of O VEY N. M OHAMMED , s.r, which we re p ublished in India. In Down Muslim-Christian Relations Trodden he uses the essence of these to Past, Present, Future provide the no n-Indian reader wi th the Introduces Islam, reviews the political, cultural and best introduction available to Christian economic obstacles to dialogue . reflection on the Dalits. 160 pp, 1-5 70 75-257-5 paper $ 16 .0 0 Th e b ook h as six chap te rs. "Terminology" deals wi th the India n and, THOMAS BAMAT & J EAN-PA UL WI EST, EDS. more interestingly, the biblical roo ts of "Dalit." "History" p rovides an overview Popular Catholicism of 3,500 years of Dalit oppression and in a World Church coloni zat ion . "Struggle" reviews th at Seven Case Studies in Inculturation history by describ ing Dalit resistance to Faith and Culture Series the injustice and indigni ties imposed upon The Mary knoll Center for Mission Study and th em . "Theology" se ts a th eological Research reports on the faces and forms of popu­ agenda for Christia n Da lits in w hich lar Catholicism . 35 0 pp. 1-57075-252-4 paper $24.00 solida rity plays a central role. "The model of solidarity we find in God's incarna tional Through yo ur bookseller or direct MC/VISA (UPS add 'l) act in hi st ory cha lle nges us as Dalit Christians to follow it, so th at th e OR B IS BOOKS experiences we share with the Dalits in Maryknoll, New York 10545 gene ral sho uld becom e the basis of an "1-800-258-5838 Dept. SAg au then ticDalittheology" (p. 61)."Chur ch" calls the India n church to a new ide ntity in

April 1999 83 The Liturgy After the Liturgy: For tho se un acqua inted with the ethos Mission and Witness from an of the Orthodox Church, the book starts Orthodox Perspective. with an explanation of the liturgy. Bria demonstrates the mission elemen ts of the ByIon Bria.Geneva:WCCPublications, 1996. liturgy with its focus on the wo rld. He Pp. viii, 88. Paperback $8.95. does not shy away from the di fficult con trad ictio ns when speaking of th e Ion Bria, until his retirem ent in 1994, was WCC an d it s missi on conferences "liturgy after the Liturgy," in wh ich the a Romani an Orthodox theologian on the (Bang kok, , and San Anton io), life of the believers reflects their worship staff of the World Council of Churc hes Bria p resents the O rthodox liturgical in God's presence. In spite of Orth odox (WCC) for ove r tw enty years. In this br ief perspective as the motivati on, means, and mission principles, there are situa tions volume he ha s provided a compe ndi um content of mission. The stated purpose is where the liturgy is not celebrated in the and d igest of Orthodox missiology over to encour age mission dialogu e between vern acular. Nor does Bria think that the the last qu arter century. Drawing on the the Or thodox and othe r members of the social and polit ical implications of theosis various consultations spo nsored by the WCe. have been worked out. One of the best chapters is entitled "Gospel and Cu lture and Liturgy." This could have been expanded to ex p lo re so me of th e implications Bria tou ches on, espec ially his call for assistan ce in evangelizing the form er Communist countries. While he speaks of assis tance and coope ration, he raises the issue of Uniatism (Christians who use the Byzantine rite but have been united to Rom e since the late sixteenth century). This is a useful introduction to many key issues, not only in the Or tho dox understanding of mission but also in ecumenical relati onships. -James J. Stamoolis

James J. Stamoolis is Executive Director of the Theological Commission of the World Evangelical Fellowship. His missionary service was ill South Africa.

The Call to Retrieval: Kenneth Cragg's Christian Vocation to Islam.

By Christopher Lamb. London: Grey Seal, 1997. Pp. viii, 199. £25.

No Christian scholar in the past forty years has had a gre ater impact on Christian understanding of Islam th an Kenneth Cra gg. Therefore the present volum e is a welc ome analysis and assessment of Bishops Cragg's voluminous contribution to the field. Christ opher Lamb, sec re ta ry for interfaith relations for the Gene ral Synod of the Church of Eng land and the Counci l of Churches for Britain and Ireland, star ts by showi ng the formative influences on ISBN 0-8028-0638-4 Cragg in his eva ngelical Ang lican roots, Paper. $24.99 study of theology, and mission ary service and teaching in the Arab wo rld . t your bookstore. or call 800-253-7521 FAX 616-459-6540 The author then moves on to the theological themes Cra gg has emphasized, 331 ~WM. B. EERDMANS PUBLISHING CO. such as the need for communicatio n and 255 JEFF ER.m N AVE. S.E. I GRAND RAPIDS, MICHIGA N 49 503 _I relationsh ip between God and humans and between humans. These themes led him to focus on asp ects of Islam , such as

84 I NTERNATIONAL B ULLETIN OF M ISSIUNARY R ESEARCH God's knowability,which were not central receiving less att ention .The names treated he characterizes as "hermeneutics of the in mainline, historic Islam, and to interac t for the first epoch are Mar tin Kahler,Erns t Stra nge (viz. the stra nger)." In doing so, with Mu slim th inkers of similar mind Troe ltsch, Paul Altha us, Karl Barth, and he underlines the pr inciple by which he whom some cons ide red marginal. Pa ul Tillich. Rep resenting the second analyzed and evalua ted the th ou gh t Next, Cragg' s missio n to Islam is epoch are Wo lfhart Pannenbe rg, Helmut pa tterns of his ten chosen theologians review ed . Lamb sho ws Cragg' s eclectic Thielicke,[urgen Moltmann, Michael von in d ividua ll y and ca te go rica lly . His ap proach that combines loyalty to Christ Bruck,and Friedrich-Wilhelm Marquardt. decisive question is: How far does the and belief that conv ersion is inhere nt in In a finalsection of the book the au thor Chris tian witness attempt to und erstand the Gosp el with a "hospi tality" to others summar izes his results by sing ling out the addressees in order to be able to an d their beliefs and practices. Some of an d interpreting crucial asp ects of the communicate the Gospel understandably Cra gg's inter pretations of Islam w ere Ch ristian encounter with other religions to th e m ? The a u th or ex presses h is conside red somewha t idiosyncra tic when and cultures. As the main thrust of his conviction th at d ivin e revelati on and he sough t to maxim ize the pro-Chri stian own concept of mission ,he proposes wha t blessing (which he d isting uishes from emphases he fou nd in the Q ur'an and elsew here in Islam. Thi s effort led to charges by some, though den ied by him, th at he read Chr istian mean ings into Islamic ideas. Actually he took Islam ic se lf-definition seriously, eve n as he questioned whether it dea lt ade quately wi th the hum an condition and the worship of God . Eve n th ou gh the reader may not alwa ys ag ree wi th Lamb's assessment, Lamb has done a masterful job ofana lyzing Cra gg's thou ght wi th ap preciation while also raising criticisms that he an d others have had wi th some of its conclusions . This volu me p ro vides a very help ful portrait of the cur rent dean of Christian interpreters of and to Mu slim s. - J. Dudley Woodberry

J. Dudley Woodberry is Dean .and Professor of Islamic Studies, School of World Mission, Fuller Theological Seminary, Pasadena, California. He served at the Christian Study Centre, Rawalpindi, Pakistan (1968-71, 1972- 73), and as pastor of the Community ChristianChurcnofKab ul,Afghanisian (1971-72,1974-76), and the Riyadh International Christian Fellowship, Saudi Arabia (1976-79).

Mission und Religion in der Systematischen Theologie der Gegenwart: Das Missionsverstandnis deutschsprachiger protestantischer Dogmatiker im 20. Jahrhundert.

By Henning Wr ogemann. Gotti nge rz : Vandenhoeck & Ruprecht, 1997. Pp. 350. Paperback DM 98.

This doc toral thesis wa s written when its au thor ser ved as assistan t at the Institute ofComparative Religions and Missiology in Heide lberg. It is a pioneering study of the concern for mission and non-Christian religions in German Pro testant sys tematic CALL US TODAY theology d ur ing this cen tury. The au thor divides his survey into 1·800·77.7·2227' Adivision ol,ColumbiaInternational University two parts, the former cove ring the first Ext. 3326 or· E-mail us at 7435Monticello Rd• •P.O. Box3122 • Columl!!a,SC29230-3122 halfof this cen tury and the latter the second 803 . 754 . 4100 •Toll Free1. 800. 777. 2227• www.ciu.edu half. He selected five main representatives Preparing·World Chrlslians To Know HimAnd To Make Him Known , ~ for each period, with othe r theologians

April 1999 85 salvation) are found in differing degree in regard to his selection of representatives religions was more influential to other religions. Thereforecommunication and to the verypeculiaraspectfrom which missionary thought and practice in should happen by a holistic dialogue in he looks at them. Without diminishing Germany than any of the ten who are which both partners enrich each other, my respect for his scholarly achievement, painstakinglyinvestigated. Heimwas by­ without being forced to surrender their as a reviewer I feel bound to signal two passed, possibly because in his demonic identities. This conviction is shared (or reservations. realism he did not really fit into any of the rejected) by the investigated theologians First, I doubt whether the author'smodels. Similar observationsmay in various shades and degrees. The author anthropological concern for IIawareness applyalso to someotherneglectedpersons thus assigns each of them to one of three of the stranger" is the most appropriate and positions. main models for a theological theological perspective from which we -Peter Beyerhaus understanding of religions: the inductive­ should view the totality of the vast subject inclusive (Troeltsch), the dialectical-dual of mission and religion in systematic (Althaus), and the deductive-diastatic theology. Second, while I agree that the PeterBeyerhaus served nine years asa missionary (Barth). author has presented two collections of and theological lecturer in South Africa. He then Wrogemannwritesin a lucid,concise, important representatives, one important directed theInstitute ofMissiology andEcumenical and well-informed way. However, we are theologianis missing-KarlHeim, who in Theology at the University of Tiibingen, Germany left to rely on our personal judgmentwith his particular approach to mission and (1966-77). He is now professor emeritus.

Call and Response: Biblical topical index, a surprising omission in Foundations of a Theology of this age of technology. A detailed table of Evangelism. contents compensates in some way for this omission. The major blemish is the ByWalter Klaiber. Nashville: AbingdonPress, quality of editing. The translation is 1997. Pp. 272. Paperback $19.95. stolidly literal. An excessive number of misplaced prepositions, redundant This book belongs in a category all of its surprisinglyshortchapter Gustninepages) conjunctions, and convoluted sentences own. Rarely has the theory of evangelism follows on conversion, briefly surveying make for difficult and slow reading. In receivedsuchdetailed attention. For years the biological, psychological, and spite of that I predict that this book will to come, any graduate level course on sociological (but not the theological) becomea standardadditionto the required evangelism will need to take this book dimensionsofconversion. The last chapter, reading list for a number of missiology seriously. Walter Klaiber is a bishop of the which addresses the practical aspects of courses. Germany Area of the United Methodist evangelism, may be skipped. It includes a -Brian L. Fargher Church. The German original of the book frank paragraph in which the author was published in 1990. regretfully acknowledges that he knows Brian L. Fargher, Executive Director of the The index of authors, containing little aboutthe practicalpartofevangelism. Leadership TrainingCentrein Edmonton, Alberta, approximately 500 names, and the fifty Thebookhasonerrtinorandonem~or Canada, servedfor twenty-nine years in Ethiopia pagesofnotes (chap. 3alone has 233notes!) blemish. The minor one is the absence of a with SIM International. reflect what sort of book this is. These notes are not second thoughts on the text butalmostpuredocumentation. This gives the reader some idea of the breadth of research that Klaiber has put into this book. But the book is not an anthology. The biblical exegesis is detailed. Every JJTotheil van java's arme option is explored, and often it is not bevolking": Een keuze uit het immediately clear where the author Dagboek (1851-1860) van Pieter himself stands on the point under review. Jansz, doopgezind zendeling in The four-page index of biblical texts is a Jepara, Midden-Java. valuable feature. The first chapter, on the meanings Edited, with introduction, byA. G. Hoekema. and meaning of evangelism, is brief. A Hilversum: Verloren, 1997.Pp.184. Paperback long chapter follows on three major topics DF139. that make up evangelistic preaching: the kingdom, the cross, and the incarnation. Pieter [ansz (1820-94) was a pioneer. At slow, and [ansz early concluded that Then chapter 3, the longest in the book, age thirty-one Jansz and his wife left the people were not free to choose because of exploreshow evangelismrelates to a wide Netherlands for the Dutch East Indies. the strong control Islam exercised over variety of situations and the ramifications They were the first missionaries them. Social sanctions were quickly of evangelistic preaching in those commissioned by the fledgling Dutch applied againstanyonewhodeviatedfrom situations. The next chapter looks at the Mennonite Missionary Society (founded Islamic practices. In 1874 [ansz published relationship between the human in 1847). Upon arrival in Indonesia, [ansz abookin whichhe proposedthe formation presentation, the response, and the divine decided to settle in Jepara, a small coastal of Christian colonies as safe havens for element in evangelism. Then the topics of town in north-centralJava. This proved to converts to Christianity. faith, grace and free will, and their be a challenging situation inasmuch as From the beginning,Jansz brought to relationship to evangelism are examined this was an area ofstrongIslamic influence. his work a bias favoring the masses. His under the theologian's microscope. A Response to the Christian message was criticism of Dutch colonial government

86 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH policies in the 1850s brought him int o exceedi ngly so. The ini tial cha pter on the Grea t Chain of Being an d the "four-stages conflict wi th go vernment officials. His growth of Christendom is one of the th eory ." These a re a ll part icu la rl y most impor tant pioneering wa s as a Bible shortest, thou gh most unfl inching an d im por ta n t as a background for trans lator. He ea rly saw the need for a thorou gh, treatm ents of this important un derstanding Sm ith 's quest, which is in tran slat ion that would be accessible to subject r have found. In the next chap ter a sense still our's to day: h ow to be ordinary peo pl e, th e sort who w er e the author leads us th rou gh the European thorou ghly modern and scientific and gradua lly becom ing a pa rt of the Chr istian enc ounter with Chris tian ity an d its maintain one's faith in revea led Christian church in cen tral Java. un derstand ing of its uniqu e iden tity in religion. In the early 1970s A. G. Ho ekema the context of the wi de r world , and along Smith tried to fit Christianity withina discovered po rtions ofJansz's diary stored wi th this the growth and pe rsistence of sou nd ninete enth -cen tury "scien tific" in a cupboard of the village pa rsonage such important conce pts for in terpreting understanding of religious evolution as a where ja nsz died. This invaluable primary hi st or y, hier arch ies, and th e p lace of natural progression mo ving from the more material has been carefully ed ited an d Eur op eans in the mo de rn world as the primitive to the civilized, from immora l to annotated to make it accessible to the modern read er. Hoekemahas added we ll­ chosen pho togr aphs of [ansz and his contem poraries tha t enhance its value.This is a han dsome ly prod uced vo lu me . It do cum ents effectively the Sitz im Leben of a m id-n ineteenth-century missionar y and is a valuable ad di tion to the cor pus of pr imary docume nts ofthe mod ernmission movem en t. - Wilbert R. Shenk

Wilbert R. Shenk, acontributing editor, is Professor ·N·... ..' .· ow the very best of the of Mission History, Fuller Theological Seminarv, i •••.•••••• • · . I BMR "Mission L egacies" Pasadena,California.Heserved in Indonesia, 1955­ ...... ·.·i \are gatpered in this attrac­ 59. ... #ye, durable hardback from Orbis Books. Included are the founders and most prominentleaders.ofthe Christian missionary movement Primal Religion and the Bible: William Robertson Smith and His from the late 18th century to the Heritage. present:JohnR. Mott, Pope Pius XI , Ruth Rouse, William Carey, Francis By Gillian Bediako. Sheffield, England: Sheffield Academic Press, 1997. Pp. 402.£45/ X. Ford, , .H endrik $74. Kraemer, Stephen Neill, E. Stanley Thi s portrait of the great clergyman, jones.Toseph Schmidlin,Wilhelm theologian, Christian ap ologist, biblical Schmidt, Alan R. Tippett, Max scholar,Orientalist, Ara bicist,and nascent .Barnett anthropologist Willia m Robertson Smith GenildH. Anderson Warren, Helen not only helps us better to und ers tand the Robert T.\Coote Montgomery, Lucy Waterbury man and his tim es but also sho ws itse lf to . Peabody,, David be quite important for our und erstan ding NormanA.•Horner Livingstone,.Charles Simeon,.and ofChr istianity asa revealed wo rld religion James M.Phillips alon gsid e the man y other worl d religions many more. Authors of these bio­ today.In some sense it also offers inoutline editors form a more promising approach to a graphical sketches.are a veritable more fruitful and ge nuine interreligio us "who's who" of church historians, dialogue than can arise out ofthe sectar ian, including Dana-Robert, John C. '. cu lt ure-bo un d , and tribal ist ic m od es em bed ded in Eu ro pean Christian Bennett,Karl Muller, SVD,Lesslie tradi tion. Newbigin.-A. Christopher Smith, The going is no t easy. It is a scho lar' s handiwork from the first to the last page, Eric]. Sharpe, andJ ean: Paul Wiest. and despi te the revisions from its original W ith 'biographical and bibliographic dissertation format, the ove rwhelmi ng information available nowhere else, d ocumenta tion and paragraph-lo ng €>R~ISG· ;BElOKS sentences remi nd the casual reader that MissionL egacies belongs in every her e is a vo lume that will take so me theological library and on the book­ Ma ryknoll, NY che wing. It is a rich sourcebook to be kept shelf of every student ofWorld for fu ture lectu res, sermons, or deeper At bookstores or direct reflection. The reward for the patien t MC/VISA: .·1-800-258:-5838 · Christianity and mission. plowman is always rich fare-at times,

April 1999 87 moral.from tribal to universal,from p rima l Ara b culture and popular religio n. Thus For Gillian Bediako and for significant religion to contempory Christianity . To to Smith, the more "primitive" living others-nota b ly h er husb and a n d Smi th, in opposition to the thinking of the cu ltures ca me to h ave much greater colleague, the eminent Afr ican theologian time, mod ern scientific thou ght was ever significance for our underst anding of and scho lar of Africa n prima l religion the ally of Chr istian belief and supporter ourselves and our forgotten past-one of Kwa me Bediako-much more is at stake of its apologetics. So th e "Sp iritu al the hallmarks of ea rly an thropo logy. in th e p roject of Smi th th an m erely Reli gion" of th e Old Tes ta ment, th e Popular Chr istia n religious belief be tteri ng our understanding of ourselves sp iri tual missing link connecting it to th e today is moving off-center , and as a result as Christians. They ask the ques tion: Are Christia n tradition, could be correc tly the special emp hasis of the book on the Africa 's primal religio ns in a sense each understood onl y aga ins t the backd rop of p rima lwo rld, its perspective and religion , like p resent-day ancient Isr ael's, each Semitic religion and culture, especially h a s special sig nificance for o ur beginni ng its own asce nt toward spiritua l Ara b cultur e, since to Smith old Hebrew postmodern era . Some of Smith 's mo st fulfillme nt? And are these not legitimate primal religion was still discern able in importan t qu estion s are still nagging us. and necessary star ting points for nurturing a new , non-Euro pean type of Christianity? Ind eed the future of Chr istianity-and here we must accede that Africa, w hich will soo n have mos t of the Christians in the wo rld.hasa definitive sayin the matter 2000-2001 of w ha t thi s future may be-lies not in imi ta tio n of Christian ity's pa rticular Doane Missionary Scholarships European trad ition an d form but rather in its own seminal roo ts, w hich lie deep Overseas Ministries Study Center within African p rimal religion. To Gillian New Haven, Connecticut Bediako mu st go a resounding eikoo (we ll do ne) from the African continent. -Jon P. Kirby, S.Y.D.

Jon P. Kirby, S.V.D ., is Director of the Tamale lnstituteoj Cross-Cultu ralStudies,Tamale,Ghana.

Story of a Storm: The Ecumenical Student Movement in the Turmoil of Revolution.

The Overseas Ministries Study Center announces the Doane Missionary By Risto Lehtonen. Grand Rapids, Mich.: Scholarships for 2000-2001. Two $3,000 scholarships will be awarded on a Eerdmans, 1998. Pp. xxio, 360. Paperback competitive basis to missionaries who apply for residence for eight months to $20. a year with the intention of earning the OMSC Certificate in Mission Studies. The Certificate requires participation in fourteen or more of the weekly This book is the un happy account of the mission seminars at OMSC and the writing of a fmal paper reflecting on the disintegration and vir tua l dem ise of the awardee's missionary experience in light of the studies undertaken at OMSC. Wo rl d Studen t Christia n Federa tion (WSCF),an ama lga ma tion ofnat ional and Applicants must meet the following requirements: regional Chr istian stude nt movem ents. • Completion of at least one term in overseas assignment This story is the sadder still becau se the • Endorsement by their mission agency organization's roo ts reac h back for more • Commitment to return overseas for another term of service than on e hundred years and its forebears • Residence at OMSC for eight months to a year an d found ers include Dwight L. Mood y, • Enrollment in OMSC Certificate in Mission Studies program John R. Mo tt, and other notabl es. More sig nificant ly, the WSCF was The OMSC Certificate program allows ample time for regular deputation lon g a main seedbed for missionaries and and family responsibilities. Families with children are welcome. OMSC's ecumenists. It was based on Bible study Doane Hall and the newly constructed Great Commission Hall (represented and p rayer, an d its organ, Student World, above) offer fully furnished apartments ranging up to three bedrooms. had on its ros ter man y of the stalwart Applications should be submitted as far in advance as possible. As an alter­ theological figures of the past cen tury. nate to application for the 2000-2001 academic year , applicants may apply for Thus it assured that ecumenical dialogu e the 200 I calendar year, so long as the Certificate program requirement for wou ld be carried on at a high level. participation in at least fourteen seminars is met. Scholarship award will be The "s tor m" too k place between 1968 distributed on a monthly basis after recipient is in residence. Application and 1973, while the author was general deadline: January 1, 2000. For application and further information contact: secretary of the fed eration , often finding himself at od ds w ith the avant-ga rde. Gerald H. Anderson, Director During these years the meetings became Overseas Ministries Study Center battlegroun ds bet ween re for mist and 490 Prospect Street, New Haven , Connecticut 06511 rad ical revolu tiona ry factions. It was a Tel: (203) 624-6672 Fax: (203) 865-2857 power struggle between left and right E-mail: [email protected] www .OMSC.org wings, of radical stude n ts egged on by rad ical lead ers vers us more moderat e

88 I NTERN ATIO[\;AL Bur.i F1 IN OF MISSIONARY R FSEARCH forces. The church was un der extreme ch ur ches. "World War II and Afterwards " tr ansl atin g hymns, serving foo d , criticism , discipleship w as seen as includes a chapter on Chi nese Chris tians organ iz ing grou ps, a nd even fly ing revolutionar y action, and a tra nscendent in th e Phili ppines. "Taking the Gospel­ ai rplanes for the grow th and health of the God was rejected . It was a tim e of "doing To the Na tion" presents several acco unts bo dy of Christ. Pro mi ne nt themes also your own th ing, " of the "wo rld se tting the of missions to remote tribal Filipinos. in clude th e rol e of m edical m issi ons agenda for th e ch urch." The WSC F "Taking the Gospel-To All th e Wo rld " (partic u la rly for rural areas), family struggle reflected events in the worl d : narrates the lives of Filipinos who have relatio nships , the profound evangelical antiwa r m ov ement, Kent Sta te, th e tra veled to Indonesia and Ne pa l to help impact of a Christian lifestyle, and the assassinati on of the Kenned ys and Mar tin propagate the faith. Tha t the Phil ippines need for the current ge neration of Filipi nos Luther King, [r., an d so on. thus becomes a country from which to contin ue the work of their p red ecessors. The result was chaos. The WSCF lost mission aries are sent completes th e -David Keck its primal m iss ionary vision. The vo lu me . ecume nica lmovementsuffered a soreloss. The range of experiences presented David Keck is avisiting professorin the Department Th e battle reache d in to th e mainline he re is impressive and delightfu l, of History of Ateneo de Manila University. the ch urches, and the field was left to forces re m in ding u s of the imp o rt ance of Philippines. least equi p ped to sus tai n ec umenical fervor. Finally, both the World Council of Ch urches and th e Nationa l Co uncil of the Churches of Christ in the U.s .A. wer e w ounded and have not ye t recovered. The book suffe rs so me what from its insi der language but is nevertheless well w ritte n. It records mater ial essential to an understanding of w ha t ails the church today and suggests the repen tan ce that must be a prelude to renewal in m ission. - James K. Ma thews

Bishop fames K. Mathews (retired). the United I NTERNATI ONA L B ULLETIN OF Methodist Church has been a missionary to India. a M ISSIONARY R ESEARCH, 1993- 96 mission executive, and, for the past thirty-eight 274 Contributors years. a bishopin the United States and . 299 Book Reviews 175 Doctoral Dissertations

A Century of Bible Christians in the Philippines. ere is more gold for every theolog­ Edited by Anne C. Manila: OMF H ical library and exploring scholar of Kuiantes. mission studies-with all 16 issues of 1993-1 996-bound in red buckram , with Literature, 1998. Pp.286. Paperback. No price vellum finish and embossed in gold lettering. It matches the earlier bound given. volumes of the Occasional Bulletin of Missionary Research, 1977-1 980 (sold out), and the International Bulletin of Missionary Research, 1981- 1984 (sold 1998 marked the centennial of the end of out), 1985-1 988 (sold out), and 1989-19 92 (sold out). At your fingertips, in the Spanish occupation of the Philippines, one volume: David Barrett 's Annual Statistical Table of Global Mission, the the beginnings of American colonia l ru le Editors' annual selection of Fifteen Outstanding Books, and the four-year there, an d, hen ce, the openingof the arc hi­ cumulative index. pelago to Pro testantism . Edi ted by Anne C. Kw antes, an American mi ssionary in Asia Special Price: $64.95 forseveral decades and currently teaching at Asia n Theological Semina ry in Quezon Send me bound volumc(s) of the International Bulletin of Missionary Ci ty, this co llec tion of twenty essays, Research, 1993- 96 at $64.95. Orders outside the U.S.A. add $7.00 per volume rem embrances, and vigne ttes celebrates for postage and handling. Payment must accompany all orders. Pay in U.S. dollars only by check drawn on a U.S. bank, International Money Order, or the "Centennial of Biblical Ch ristia ni ty in VISA/MasterCard . Allow 5 weeks for delivery within the U.S. A. th e Phi lip pines" (ix). Severa l of th ese edi fying and commemorative accoun ts of • Enclosed is my chec k in the amount of $ made out to "International Bulletin of Missionary Research ." individ ua l preache rs and m iss ionaries from different d enomin ations a re • Charg e $ to my VISA or MasterCard: au to biogra p hical; the chi ld ren of th e Card # Expi res _ protagon ists narrate man y othe rs. Signature _ Th e five chrono logical sectio ns of th e book d escrib e th e progress of Bible • Name Christianity in the country. "Pio neers" Addr ess d escrib es th e earliest m ov ements to promote Protes tantism and reading of th e Bible in a coun try w here Ca tho licism had Ma il to: Publications Office, Overseas Ministries Study Cente r, 490 Prospect Street, be en in te rwoven with the co lo nia l New Haven , CT 06511 U.S. A. ad ministra tion."Wh en Pro testantism Was Visit our website at http://www.OMSC.org Establishe d" narrates the lives of earl y Filipi no pastors and thei r efforts to plant

Ap ri11999 89 Vernacular Christianity Among the recentWidespreadcommunitydevelopment Mulia Dani: An Ethnography of projects, which he terms "cargoistic Religious Belief among the movements." "Cargoism" is carefully Western Dani of Irian Jaya, defined here, but the term still conjures up a Indonesia. picture of graveside rites to bring magical deliveries of goods. "Revitalization By Douglas James Hayward. Lanham, movements" would more closely fit with the Maryland: American Society of Missiology Dani foci on eternal life, autochthonous andUniv. Press ofAmerica,1997. Pp.ix, 329. leadership and prosperity. Paperback. No price given. "Vernacular Christianity" is a well-chosen term, and Hayward's analysis Forty years after the beginning of the position of the missionaries there (from is insightful. Newcomers, reading about the Western Dani people's movement to whom he sometimes distances himself), "cavaliergenerosity" expectedfrom bigmen Christ,DouglasHaywardablydocuments the traditional beliefs of the people, and (p. 209), would better understand the the "vernacular Christianity" that has theirpresentfaith. He alternatelydiscusses expectancy and disappointment they emerged in the Mulia valley of Irian [aya, past and present,butespeciallyin chapter encounter. The appended Mulia Dani'sstory Indonesia. six, about traditional religious practices, of theirconversionpicturesbiblical,vigorous, Hayward served there for twenty his use of tenses becomes confusing. He and truly Dani faith. Their outreach to years with the Unevangelized Fields describes male initiation in the past tense, unreachedgroupsin Irian[ayaconfirms that Mission and came to speak the language but most of the rest of the chapter is in the picture. and know much of the culture, as well conventionalethnographicpresent. A later -Myron Bromley evidenced in forty pages of included chapter clarifies that many of these rituals folklore. are no longer practiced. In describing the faith of the Mulia The eighth chapter accurately treats Myron Bromley is a retired missionary linguist and Dani, of whom ninety-five percent of the the conversion of the Western Dani to Bible translator, whoservedforthirty-nineyears among adults are now baptized Christians (p. Christianity,the laterinvolvementof many the Grand Valley Dani of Irian Jaya, Indonesia, with 174), Hayward details the theological in a political rebel movement, and the the Christianand MissionaryAlliance.

The Whole Gospel for the Whole Native American Religious World: Sherwood Eddy and the Identity: Unforgotten Gods. American Protestant Mission. Editedby[ace Weaver. Maryknoll, N.Y.:Orbis By Rick L. Nutt. Macon, Georgia: Mercer Books, 1998. Pp. xii, 242. Paperback $18. University Press, 1997. Pp. x, 379. $39.95. [ace Weaver (Cherokee) is an attorney In the course of his long life, the YMCA his attacks on thebigbusinessonwhichits and assistant professor in the American evangelistGeorge SherwoodEddy (1871­ funds depended. StudiesProgramandthe ReligiousStudies 1963) lived through, and helped to Nutt perhaps overestimates Eddy's Department at Yale University. He precipitate, several of the mood swings in ownrolein shifting the StudentVolunteer previously edited DefendingMother Earth modern American . As a Movement toward social Christianity: his (Orbis, 1996). student, he absorbed the intense address to the Des Moines Convention in Religious identi ty is the theme evangelical enthusiasm of the Student 1920, which Nutt highlights (p. 187n.) as running through each of the included Volunteer Movement. As a YMCA the only one with a social gospel seventeencompositions; all are by natives secretary in India from 1896, his stridency orientation, was in fact, as Nathan representing many First Nations. Some moderated in the face of the challenge of Showalter has recently shown, a last­ contributors are followers of traditional Hinduism. After the First World War, he minute response to radical student native religions, some are professing became a disciple of the social gospel, criticism of the tired slogans on world Christians,andstill othersattemptto blend calling Western capitalist society to evangelization emanating from the old the two. conversion. By 1938 he had followed his guard of the SVM. More could have been Native American religions are protege,ReinholdNiebuhr,in abandoning said about the theological shallowness of essentially about symbol and ritual, not pacifism for political realism. After the Eddy, which left him exposed to so many dogma. They influence all aspects of a SecondWorld War, he continued to travel shifts in the prevailingwind. But the book practitioner's life and are centered in the in Asia, proclaiming to student audiences remains a significant achievement, which land-thus making themfocused in space a message of international friendship. all students of twentieth-century rather than time. Rick Nutt, of Muskingum College, Protestant missions ought to read. Some essayists are well versed in the Ohio, has written a thorough account of -Brian Stanley Euro-Americandisciplines of philosophy, these successive phases in missionary theology, and law, and are adept at enthusiasm, and rescued Eddy from addressing both native and non-native BrianStanley is Director of the Currents in World unwarranted scholarly neglect. Nutt's readers simultaneously. Christianity Project (incorporating the North biography is based on the Eddy papers at This is a book for students of Atlantic Missiology Project) and a Fellow of St. Yale Divinity School and his numerous missiology among Amerindian and other Edmund's College, University of Cambridge. published writings. It identifies the primal peoples who are seeking to come ambiguities attending Eddy's promotion to terms with the fact that for most of the of both modernization and socialism, and last five hundred years a severe form of the difficulties caused for the YMCA by colonialism-political, economic, legal,

90 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH and religious-has been imposed on the both a blessing and a curse: it brought of the missionaries, the creation of written first inhabitants of the American order out of chaos, allowing the mission languages, and Christian literature. In his

continents. This was often done with the work to go forward in peace, but it also final chapter, "Crisis of Faith,II he analyzes best of intentions but proved in many isolated the mountain peoples inside a thereasonsfor a slowdownin conversions cases to be very destructive. While some 300-mile-Iong fence. after 1975 and the problems the people aboriginalsare strongof faith andcontinue They found a people movement face in the modern world. to support the Christian church, many see sparked by converted tribespeople was -Donald MacInnis it as butanotheragentof culturalgenocide. under way. Converts by the hundreds A key question underlying much of this came to plains churches for baptism. book is a difficult one: Is it possible for Covelldescribesthis movementin detail­ Donald MacInnis spentthirteen years asaMethodist native people to accept and continue to how it spread from tribe to tribe, the work missionary in Taiwan. practice the faith of their former, and in some cases, continuing oppressors? -Wayne A. Holst

WayneA. Holstisalecturer, research associate, and consultantat theArctic Institute ofNorthAmerica 1999 Kenneth B. Mulholland at the University of Calgary, Alberta,Canada. He Charles C. West was a Lutheran pastor (LCA/ELCC), missionary (Trinidad, WI), and church executivefor twenty- David A. Kerr five years. J. Dudley Woodberry Honors its 1998 Graham Kings F. Dale Bruner Senior Dean S. Gilliland Paul E. Pierson Pentecostof the Hills inTaiwan: The Mission 1997 Tom Houston Christian Faith Among the Original Inhabitants. Scholars in Stephen Bevans, S.V.D. 1996 C. David Harley By Ralph Covell. Pasadena, Calif.: Hope Publishing House, 1998. Pp. xv, 302. Residence J. A. B. Jongeneel Paperback $15.95. Ben and Carol Weir Senior Mission F.M.M. This is absorbing firsthand reporting and 1995 Mary Motte, scholarlyresearchby a missionary-scholar Scholars share in James A. Cogswell who served among the tribal people of leadership of Andrew Ross Taiwan for nearly twenty years. Ralph 1994 Covell lived and worked with the Sediq OMSC's Ted Ward people, one of eleven aboriginal tribes study program, as Marc Spindler who populate the mountain regions. Totalling 325,000 today, the tribal well as offering 1993 Guillermo Cook peoples constitute less than 2 percent of a personal Lois McKinney population largely Chinese. Yet when the Dutch East India Company occupied the consultation and Phil Parshall island from 1627 to 1662, they constituted tutorial assistance. 1992 Harvie M. Conn the majority of the population. The Dutch had little interestin Christianevangelism, Gary B. McGee yet their chaplains made 7,000 converts 1991 Ralph R. Covell during their brief stay. Koxinga, a Ming Overseas Ministries dynasty general, defeated the Dutch in Study Center Eric J. Sharpe 1661 and brought an end to that brief James A. Scherer missionary era. 490 Prospect Street This book is divided into periods. New Haven, CT 06511 1990 Tite Tienou The First Chinese Period, 1662-1895, is Alan Neely one of political chaos, Chinese clan wars, Tel (203) 624-6672 rebellions, and Chinese immigration, G. Linwood Barney which pushed the aborigines from the Fax (203) 865-2857 1989 C. Rene Padilla fertile plains into the mountains. It also [email protected] marks the beginning of both Protestant Eugene L. Stockwell andCatholicmissionaryworkin the1860s. http://\vww.OMSC.org 1988 Andrew F. Walls The Pentecostof the Hills (Protestant) began with the lowland aborigines, but Adrian Hastings progress was slow. The Japanese occupation of Taiwan (1895-1945) was

April 1999 91 Die Mission der Theologie: manner. A final observation: Each section Festschriftfur Hans Kasdorf zum 70. offers one author write in English (with Geburtstag. German summaries), the rest in German Check out (no English summaries). Only the last Edited by Stephan Holthaus and Klaus W. section, "Application," withthreeauthors, ~ Muller. Bonn: Verlag fur Kultur und is entirely in English. Does this say on the World Wide Web! Wissenschaft, 1998. Pp. 292. Paperback. No something about where theological and price given. theoretical issues are pursued, in contrast to where practical issues are pursued? http://www.OMSC.org Missiologia viatorum (missiology on the On the whole, the volume way, or for the way) was the motto of demonstratesthatin the German-language V Register for 1998-99 Hans Kasdorf's mission work, and it sphere a group of competent evangelical Study Program reflects his life (p. 7). Born in Siberia, missiologistsis emergingand thatthe lines Kasdorf grew up in Brazil, did most of his of demarcation between evangelicals and v Preview the next issue of teaching in North America at Mennonite ecumenicals maynotbe unbridgable after INTERNATIONAL BULLETIN schools, and after retirement and a heart all-at least in the area of missiology. attackspentfour yearsin Germany, laying -Helmuth Egelkraut V Browse through Special the foundations for a missions program at Book Features the Freie Theologische Akademie (FTA) Helmuth Egelkraut has been a missionary to the in Giessen. South Pacific, was founder-president of the v Learn about scholarships The book under review is to honor Evangelical European AccreditingAssociation, and Kasdorf on the occasion of his seventieth v Meet Senior Mission is Dean and Professor of Biblical Theology and birthday. The title reflects his conviction Scholars Missions at the German branch of Columbia that mission must not be a specialized International University, Graduate School of department at the fringes of a theological Missions,at Kornthal nearStuttgart, ajoint project curriculum, because "without mission Overseas Ministries with the Association of Evangelical Missions in theology lacks true motivation, without Study Center Germanyand in German-speaking Switzerland. 490 Prospect Street theology mission lacks direction, and withoutthe churcheither onelacks reason New Haven) CT 06511 for existence" (p. 17). Tel (203) 624-6672 The Festschrift is made up of six Fax (203) 865-2857 sections. The first, "Die Person: Beitrage E-mail [email protected] zum Leben und Werk Hans Kasdorfs," Choosing a Future for u.s. Missions. offers his vita, an assessment of his contributions to mission theology, and a By PaulMcKaughan, Dellanna O'Brien,and selected bibliography. The second is "Die William O'Brien. Monrovia, Calif.: MARC, Grundlage: Beitrage zur Missions­ 1998. Pp. ix, 114. Paperback. No pricegiven. theologie"; the third, "Die Entwicklung: Beitrage zur Missionsgeschichte"; the Choosing a Futurefor u.s. Missions results Invest in fourth, "Der Hintergrund: Beitrage zur from the TaskForce:Twenty-FirstCentury Worldwide Ministry Missionstheorie"; the fifth, "Der Weg: Missions project, in which the authors BeitragezurKontextualisierung"; and the met in listening sessions with people in final one, "Die Anwendung: Beitrage zur ten cities across the United States. OMSC invests in Christian Missionspraxis." The twenty-one essays Experienced missioners, the authors now leaders from all parts of the world. Your Bequests and of this volume include almost all are mission agency executives. Con­ Planned Giving make it happen: disciplines of missiology. An appendix sequently, the book focuses on the with shortbiographies of the contributors question, "Wheredoes the missionagency • Residential Scholarships for and indexes of persons, subjects, and fit in the emerging paradigm?" (p. 32). Third World Church and Scripturepassagesmakeit a valuable tool. The Introduction reveals some of the Mission Leaders It is unfortunate that a number of conclusions of their listenings: missions • Furlough and StudyLeave spelling errors mar this impressive vol­ are budget-driven, afraid of Accommodations ume. The editors are Stephan Holthaus, decentralization, worried about survival dean at the FTA Giessen, and Klaus W. and control-and"the church in America • Mission Studies Research Muller,whowillcontinuetheworkbegun just will not listen to the church around and Writing by Kasdorf at Giessen. the world" (p. 1). The last disturbing Ratherthandiscussingvariousessays, indictment gets the least attention in the Consider remembering OMSC a couple of general observations are in book. and its service to the worldwide order. The breadth and number of essays Part 1, "The Context," contains church in your will or through reflect the wide appreciation of Hans excellent research on global, church, and life-income gifts. For informa­ tion or suggested language, Kasdorfandhis work.The diversenational mission realities, including the poignant contact backgrounds of the authors indicate that statement: "Past its prime, the U.S. he wasnotonlyteachingandwritingabout missions community stands in need of Robert F. Ford mission but was himself an emissary of total reconceptualization" (p. 16). Director of Development Christ. The far-flung ecclesiastical and The most valuable part is the second, Overseas Ministries Study Center theological provenance of the contri­ "Probing U.S. Mission Realities: What We 490 Prospect Street butors-Mennonite,Presbyterian, Baptist, Heard," because of the method, "listening New Haven, CT 06511-2196 USA Lutheran, both evangelical and intently," and theorganizationof thedata. (203) 624-6672 ecumenical-e-demonstrates that he was a Tension comes from the new role of the mancrossingfrontiers in a truemissionary local church as agency, with provocative

92 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH findings abo ut our costly and complex through the New Testamen t usage of the complex and mu ch debated . Some small mod els.The cuttin g edgeof the bookis the term"apostolic," to the early church and the historical errors are puzzling (Gregory of new attitude of humility, new role as subapostolic period, ending with an ana lysis Thaumaturgos and Cons tantine banning list ener-s ervant-facilita tor, new of the eme rgence of the Nice ne "no tes ." He heretics). The book is to be commended as a relation ships of less power , and new concludes, as indicated by the title of the h elpful introductory fr aming of the models of networks and collabo ration book, that it is crucia l that the churc h tod ay, d iscussion of apostolicity, especially for lay ad vocated through out for missionary, as it wa s for the Nicene church, to regain the readers. churc h, and agency . primary sense of apostolicity as the church's - Darrell L. Guder Parts 3 and 4 are not very helpful. faithful continuati on of the mi ssionary "How Sha ll They Be Sent?" diffuses into vocation of the initial ap ostolic community. mission ed uca tion, with cons ulting and While the author does demonstr ate the DarrellL. Guderis thePeachtreeProfessorofEvangelism marketing in a technological age fundamentally missional character of the andChurchGrowth at ColumbiaTheological Seminary highl ighted. "Getting Insid e the Future" early church, at tim es he simplifies issu es of (Decatur,Georgia)andseruesastheSecretary-Treasurer has goo d th eological research loosely ancient Christ ian d evelopment that ar e of the American Society of Missiology. st rung together (w ithout adequate documentation), but the Horizon Mission Meth od ology of NASA presented in one of the project' s consulta tions does not clearl y relate to the whole book. Appendix Fis mu ch more help ful in dealingwi th the Get the relevant issues raised . -She rron Kay George Research Advantage

Sherron Ka y George is Assistant Professor of for world mission Evangelism and Mission at Austin Presbyterian Theological Seminary in Austin, Texas. She spent Get the Intern ati onal Bulletin of Missionary Research twenty-three years with the Presbyterian Church (USA) in Brazil. "For anyone interested in mission Major missiological studies, studies. the IBMR is a must. " regional reports and conference - Jocelyn Murray findings, annual statistical East African Revival historian global update, profiles of "Es sentialJar documentation and interpretation oj mission. ,. \ missionary leaders, book - Ralph Winter Th e Apostolic Church : One, Holy, reviews, dissertation notices, U.s. Center for World Mission Catholi c, and Missionary. and mission bibliographies. "I have been inspired and instructed by the II/Iernational Bull etin . " By Robert J. Scudieri. Fort Wayne, Ind.: - Bishop James M. Ault (ret.) Lutheran Society of Missiology, 1996. Pp. io, International United Method ist Church Bulletin 40?::::~ 91. Paperback. No price given. "The most distinguished journal in its field. " The recently form ed Lut heran Society of -Georg e G. Hunter III Missiology inaugurates its book series with Asbury Theological Seminary this study by Robert Scudieri of early "Keeps me abreast with missions Christian understandings of the concept throu ghout the world. " - Bishop Theophilus Sekondi "ap ostolic." The author, who is the area Ghana sec retary for North America for th e "It's the journ al I rem/first." Lutheran Church- Missour i Synod World of Missionary Research - Paul E. Pierson Missions, devot ed much of 1990-91 to Fuller Theological Seminary research thi s th eme at th e Oversea s Stay informed. "The best sourceJar research on Ministries StudyCen ter andYale Divinit y Subscribe today. mission issues. " School. He set himself thr ee goal s: "1. To -Joan Chatfield, M.M. search for the origin of the term apostolic Chaminade University, Honolulu ch urc h; 2. To examine the missionary emphasis inherent in tha t term; 3. To give ~ ------~ Yes! Please enter my order for a subscription to the International Bulletin of' the chur ch a new vantage point from which Miss ionary Research . : to see the significance of these important o One year, 4 issues $21 0 Two years, 8 issues $39 0 Three years , 12 issues $55: words" (p . 1). Working with classic o New 0 Renewal 0 Payment enclosed 0 Charge my VISA or MasterCard : resources (von Harnack, Latourette, Card # Expires : Hinson, Grant, as well as the Apostolic S~n~u~ : Fathers ), he sur veys early mission history Name : and interprets the early chur ch's sense of Address : it s m iss ionary vocation ably and I I understandably. I His findings ar e sum marize d in Make check payable and mail to: INTERNATIONAL BULLETIN. Subscription Dept., P.O.: LBox 3000, Denville , NJ 07834 U.S.A. ~I thirteen short and readable chapter s, divid ed into five sections, which move Visit our web site at hltp:/Iwww.O:\ ISC.org chronologically from the Jewi sh mission, with its (much-d eb at ed) terminology,

April 1999 93 Uve and Learn at the Dissertation Notices Overseas Ministries From Fuller Theological Seminary School of World Mission, Study center Pasadena, California Cominskeu, Joel Thomas. Martinez, Juan Francisco. "Cell-based Minist ry: A Positive Factor "Origins and Development of for Church Growth in Latin America." Protestantism Among Latinos in the Ph.D., 1997. Southwestern United States, 1836­ 1900." Diesto, Genaro Depakakibo, Jr. Ph.D., 1996. "The Effects of Colonial Mentality on the Religious Consciousness of Mussad, Hani W. Filipinos." "The Muslim Debate of the Adoption -and find renewal for Ph.D., 1998. of the Shari/a and Its Implications for the Church." world mission E!fam, Allan LOllis. Ph.D., 1996. "Empowering Grassroots Theology: Fully furnished apartments Toward an Appro priate Model of Nwa nkpa, Vincent Onyebuchi. and Continuing Education Contextualization for Mambilla "The Word and World in Af rica: program of weekly seminars Christians." Contextualization among the Igbo of Ph.D., 1998. Nigeria." Wr ite for Study Program and Ph.D., 1997. Application for Residence Ghabrial, Samy H. Overseas Ministries "The Growth of the Evang elical Rhee, Peter Yoonho. Church in Egypt with Reference to "Spiritual Power and Church Growth Study Center Leadersh ip ." in Light of the Javanese Power­ 490 Prospect Street Ph.D., 1997. Oriented Worldview." New Haven, Conn ecticu t 065 11 Ph.D., 1996. http://w ww.OMSC.org Ham, Kaarina Ann. "The Interplay Between Orthodoxy Sho, Jay Woong. and Protestantism in Russia, 1905­ "Toward Inner Freedom: A 1995." Mi ssiological Approach to Root Ph.D., 1998. Healing of Han in Korea." Ph.D., 1996. Kama u, Fran cis Mugarami. THIS PUBLICATIO "Toward a Contextualized Leadership Sohn, Damien Sangwoong. AVAILABLE FROM U Development Perspective for the "Toward the Renewal of the Pentecostal Church in Nairobi." Pre sbyterian Church of Korea Ph.D., 1996. (Tonghap)." This publication IS available from UM I in one or Ph.D., 1998. more of the follow ing fan nats: Leonard, Juanita Louise Evans. ,.. ONLINE, OVER PROQUEST DIRECT " "Women and the Church of God Tanbunaan , Gideon lmanio.

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94 I NTERNATION ALB ULLETIN OFM ISSIO NARY R ESEARCH Where Experienced Missio~a!ies OMSC Experience Renewal for MIssion Martha Lund Smalley Sept. 13-15, 1999 provide leadership for this annual conference, How to Develop Church and Mission Archives. meeting in the San Francisco area. Cosponsored by Yale Divinity School archivist helps missionaries OMSC. Contact Evangelicals for Middle East and church leaders identify and preserve essential Understanding: [email protected], or call records. Mon. 2:00 p.m.- Wed. 4:00 p.m. $75 773-244~5786. $60 Samuel Escobar Sept. 16-18 Paul Marshall Nov. 8-12 Life and Letters of St. Paul. Dr. Escobar applies Christians in the Context of Persecution. Dr. the Apostle's wisdom and experience to today's Marshall, Freedom House, Washington, D.C., mission. Cosponsored by American Baptist leads toward effective concern for the persecuted International Ministries. Thurs. 9:30 a.m.-Sat. church. Cosponsored by Samford University noon. $75 Beeson Global Center, Southern Baptist Woman's Gerald H. Anderson Sept. 21-24 Missionary Union, and World Evangelical Mission at the Turn of the Century. OMSC's Fellowship. Eight sessions. $95 Director surveys major issues in mission today. Peter Kuzmic Nov. 15-19 Cosponsored by Cooperative Baptist Fellowship, Christian Mission in the Social and Spiritual LutheranChurch-Missouri Synod, Mennonite Board Renewal of Eastern Europe. Dr. Kuzmic, of Missions, and Mission Society for United Evangelical Seminary, Osijek, Croatia, and Gordon­ Methodists. Four morning sessions. $65 Conwell Seminary, offers guidelines for Western Pollock and Blomberg Sept. 27-0ct. 1 missionaries, Cosponsored by OC International. Eight Nurturing and Educating Transcultural Kids. sessions. $95 David Pollock and Janet Blomberg, Interaction, Scott Moreau Nov. 29-Dec. 3 help parents and mission leaders plan for their Advancing Mission on the Information Super­ children's education and well-being. Eight sessions. highway. In this workshop Dr. Moreau, Wheaton $95 College, expands your mission communication David A. Kerr Oct. 4-8 horizons. Cosponsored by InterVarsity Missions. Christianity and Islam: Missionary Religions in Eight sessions. $95 Tension. Dr. Kerr, Edinburgh University, guides Miriam Adeney Dec. 6-10 Christians toward a sensitive presence among Anthropological Tools for Christian Missions. Muslims. Cosponsored by F.M.M. Mission Dr. Adeney, Regent College, British Columbia, Resource Center, Presbyterian Church (USA) applies anthropological principles in cross-cultural Worldwide Ministries, Reformed Church in mission. Cosponsored by Christian Reformed America Mission Services, and United Church World Missions. Eight sessions. $95 Board for World Ministries. Eight sessions. $95 J. Dudley Woodberry Oct. 18-22 Jesus and Paul in Dialogue with Muslims. OMSC Send me more information about these seminars: Senior Mission Scholar outlines principles for inviting Muslims into the Christian story. Cosponsored by Evangelicals for Middle East Understanding, First Presbyterian Church (New Haven), Maryknoll Mission Institute, and Moravian Church World Mission. Eight sessions. $95 Andrew F. Walls Oct. 25-29 World Mission from the New Christian Heart­ lands. Dr. Walls, Edinburgh University, examines NAME _ the role of Third World churches. Cosponsored by American Baptist International Ministries, Latin ADDRESS _ America Mission, and United Church Board for World Ministries. Eight sessions. $95 ' Jean-Paul Wiest Nov. 1-5 Overseas Ministries Study Center Doing Oral History: Helping Christians Tell Their 490 Prospect St., New Haven, CT 06511 Own Story. Maryknoll history researcher shares (203) 624-6672 Fax: (203) 865-2857 skills for documenting church and mission history. [email protected] www.OMSC.org Eight sessions. $95 Kenneth Cragg, Mitri Raheb Nov. 4-6 Middle Eastern Christians in the Islamic Context. Publishers ofthe Outstanding Middle Eastern and Western scholars INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH

------~-~-~~- -~~ Book Notes In Corning Amaladoss, Michael. Beyond Inculturation: Can the Many be One? Issues Delhi, India: ISPCK, 1998. Pp. xv, 148. Paperback Rs. 125/$7/£5. The Future of the Church in Latin Escobar, Samuel. America De la Mision a la Teologia. C. Rene Padilla Buenos Aires, Argentina: Ediciones Kairos, 1998. Pp. 96. Paperback. No price given. A Comparison of Missionary Lewis, Nantawan Boonprasat, ed. Attrition Between Old Sending and Revolution of the Spirit: Ecumenical Theology in Global Context. Essays in New Sending Countries Honor of Richard Shaull. Detle!Blocher Grand Rapids, Mich.: Eerdmans, 1998. Pp. x, 303. Paperback $30. In Quest of the Father of Mission Lingenfelter, Sherwood. Studies Transforming Culture: A Challenge for Christian Mission. Andrew F. Walls Grand Rapids, Mich.: Baker Books, 1998. 2nd ed. Pp. 190. Paperback $14.99. Kenneth Cragg in Perspective: A Linzey, Sharon, ed. . . Comparison with Temple Gairdner Directory of Indigenous Christian Organizations of the Former Soviet Union and and Wilfred Cantwell Smith East Central Europe. James A. Tebbe Newberg, Oregon: Dept.ofSociology, George FoxUniversity,1996. Pp.xxii,217. Paperback $24.50. The Northern Outreach Program of the Presbyterian Church of Ghana Malek, Roman,ed. Elorn Dovloand Solomon S. Sule-Saa Western Learning and Christianity in China: The Contribution and Impact of Johann Adam Schall von Bell, S.J. (1592-1666). What's Behind the 10/40 Window? SanktAugustin, Germany: China-ZentrumandMonumenta Serica Institute, 1998. 2 vols. A Historical Perspective Pp. 1259. OM 200. Robert T. Coote

Martin, James. In our Series on the Legacy of This Our Exile: A Spiritual Journey with the Refugees of East Africa. Outstanding Missionary Figures of Maryknoll, N.Y.: Orbis Books, 1999. Pp. xvii, 205. Paperback $16. the Nineteenth and Twentieth Centuries, articles about Maxwell, David. Norman Anderson Christians and Chiefs in Zimbabwe: A Social History of the Hwesa People Thomas Barclay c.1870s-1990s. Johannes Beckmann, S.M.B. Edinburgh: Univ. of Edinburgh Press, 1999. Pp. xii, 291. £29.95; paperback £14.95. Rowland V. Bingham Thomas Chalmers Scudder, LewisR., III. Helene de Chappotin The Arabian Mission's Story: In Search of Abraham's Other Son. Francois E. Daubanton GrandRapids, Mich.: Eerdmans, 1998. Pp. xxvi, 578. Paperback $39. G. Sherwood Eddy KarI Giitzlaff Steenbrink, Karel. Hannah Kilham Adam Redivivus: Muslim Elaborations of the Adam Sagawith Special Reference George Leslie Mackay to the Indonesian Literary Traditions. William Milne Zoetermeer, Netherlands: Meinema, 1998. Pp. 196. Paperback Oft 42.50. Lesslie Newbigin 1. Ludwig Nommensen Sugirtharajah, R. S. Constance E. Padwick Asian Biblical Hermeneutics and Postcolonialism: Contesting the Interpretations. Maryknoll, N.Y.: Orbis Books, 1998. Pp. xii, 148. Paperback $20. Julius Richter John Ross Swart, Morrell F. Elizabeth Russell The Call of Africa: The Reformed Church in America Mission in the Sub-Sahara, C. F. Schwartz 1948-1998. William Shellabear GrandRapids, Mich.: Eerdmans, 1998. Pp. xvi, 536. Paperback $35. James Stephen Bengt Sundkler Tergel, Alf. William Cameron Townsend Human Rights in Cultural and Religious Traditions. William Ward , Sweden: Uppsala University Studies in Faiths and Ideologies, 1998. Pp. 395. Paperback. No price given.