• Vol. 19, No.3 nternatlona July 1995 etln• Missionary Photography: Untapped Source for the Study of Christian Missions

his issue presents the first in a series of occasional articles memorial article about her missionary father, Murray T. Titus. T featuring missionary photographs. We are indebted to We also offer a biographical sketch of the contemporary Greek our colleague in Basel, Switzerland, Paul Jenkins, for suggesting Orthodox archbishop and missiologist Anastasios Yannoulatos. the topic and providing the introductory article, "The Enigmatic It is gratifying to be able to offer such variety in stimulating Patriarch of the Kingdom of Bamum." mission reading as wewelcome almost a thousand new subscrib­ In correspondence with the editors, Jenkins has shared his ers to these pages, readers who have joined us in the second criteria for the photographs that mission historians and quarter of 1995. missiologists will value. He states, "We are looking for images that offer decisive support and especially extension of existing written sources. For instance, much of the history of women in mission is available onlyin pictorial form. Equally germaneis the On Page history of indigenous churches, both ex-mission churches 'and original local churches. These, too, are rarely or very incom­ 98 The Empty Basket of Presbyterian Mission: Limits and Possibilities of Partnership pletely documented in writtenform. Theycanbe rendered much Stanley H. Skreslet more 'visible' through carefully collected and sensitively ana­ lyzed photographs." 104 Response to Stanley Skreslet An intriguing, sometimes problematical aspect of mission­ Clifton Kirkpatrick ary photographs is their promotional and educational use in the 105 Reply to Clifton Kirkpatrick sending countries. The photo featured in Jenkins's article pro­ Stanley H. Skreslet vides a case in point. In correspondence with us, Jenkins encour­ 107 The Enigmatic Patriarch of the Kingdom of ages us to "look for instances where a typical Western observer Bamum might misread the photograph. In such cases, it falls to the PaulJenkins mission archivist to put the image in its proper cultural or 110 My Pilgrimage in Mission archival context and thereby reveal its authentic meaning." W. Dayton Roberts Other articles for this series are in the works. If readers 114 The Charismatic Movement in Nigeria Today involved with archival collections are able to identify significant Matthews A. Ojo photos for the series, or if any of our readers possess in-depth 116 Noteworthy information about important, high quality missionary photo­ graphs, the editors of the INTERNATIONAL BULLETIN willbe happy to 118 Murray T. Titus: Missionary and Islamic receive suggestions for future articles. Scholar Stanley Skreslet's lead article in this issue-"The Empty Carol Pickering Basket of Presbyterian Mission: Limits and Possibilities of Part­ 122 Anastasios Yannoulatos: Modern-Day Apostle nership"-with an accompanying response and author's reply, LukeA. Veronis promises to stir debate. Other features include Matthews Ojo's 128 Book Reviews first-hand account of the Nigerian charismatic movement, Day­ 142 Dissertation Notices ton Robert's "My Pilgrimage in Mission," and Carol Pickering's 144 Book Notes of issionaryResearch The Empty Basket of Presbyterian Mission: Limits and Possibilities of Partnership Stanley H. Skreslet

OW will coming generations characterize Christian mis­ The aim of this essay is to analyze in three steps the approach H sion in the last decade of the twentieth century? Among to mission proposed by Kirkpatrick, Gannaway, and others. conciliarists, a particular thesis seems to be gaining ground and First, I will attempt to describe the PC(USA) mission as it was may soon become an unchallenged perception, if not a received formulated for the period 1983-1992, in order to understand the truth. Briefly put, it runs as follows: In the 1990s we stand at the point of view that this new strategy replaces. Second, I will brink of a new age, the beginnings of which are already evident. examine some of the assumptions and consequences of the new In the last twenty-five years conciliar Christians have struggled model for Presbyterian mission suggested by these documents. to an awareness that old, colonialist patterns of mission are no Finally, I willfocus on the concept of partnership and consider its longer acceptable. The church's greatburdenhasbeento come to potential strengths and weaknesses as a foundation for Presby­ terms with its past: to give thanks for the good that might have terian and/or conciliar mission in the 1990s and beyond. beenaccomplished, and to confess, repudiate, andatonefor wha t can no longer be affirmed. It has been a time of loss, of grieving Presbyterian Mission Between 1983 and 1992 for some, and of much uncertainty. Looking ahead, there is an expectation that mission in the twenty-first century will look In 1983 a long-sought reunion of the two largest Presbyterian quite different from what it has been in the last two hundred bodies in America was finally effected. In the following decade years. Thus, the 1990s will be seen eventually as the era in which a distinctive, and distinguishable, approach to mission was put the last vestiges of a discredited methodology were eradicated. into structural form by the leadership of the new church. At its More positively, this decade will also one daybe remembered as heart was a document from the World Council of Churches, the time during which more legitimate approaches to mission Mission and Evangelism: An Ecumenical Affirmation (1982). As a were attempted, around which a renewed conciliar consensus document that encouraged and challenged ecumenicals and began to form. evangelicals to respect each other's concerns and convictions, The foregoing is, I believe, an appropriate framework in MissionandEvangelism (ME) was especially well suited to anchor which to interpret a pair of strategy documents developed re­ a broadenedconciliarvisionfor mission. This approachwas then cently for the Presbyterian Church (USA). They represent at­ refined at Stuttgart(1987)and San Antonio (1989).The end result tempts to describe and promote a more fitting conciliar approach was an understanding of "Mission in Christ's Way" that at­ to mission. The first is a policy paper, Mission in the1990s,drafted tempted to hold"spiritualand materialneeds, prayerand action, by Clifton Kirkpatrick, who heads the PC (USA)'s Division of evangelismandsocial responsibility, dialogueandwitness,power and vulnerability, the local and universal" in "creative tension.'? ME's role for the coming decade was sanctioned officiallyby the 1983General Assembly of the United PresbyterianChurchin The partnership thesis is the U.S.A. (Minutes I [1983]:436). The spirit of ME subsequently gaining ground and may permeated PC(USA) discussions about both mission and evan­ soon be an unchallenged gelism, and language from the statement found its way into many of the new denomination's publications. Especially note­ perception. worthy is the obvious influence of ME on the 1991 PC(USA) statement on evangelization: "Turn to the Living God: A Call to Evangelism in Jesus Christ's Way." Institutionally, the full influ­ Worldwide Ministries; he previously directed this division's ence of ME was felt only after the transitional phase of reunion predecessor agency, the Global Mission Ministry Unit (hereafter (1983-1988) had passed. By 1990 the church's General Assembly GMU). Mission in the 1990s was adopted by the 1993 General Council had developed a list of goals for the denomination and Assembly of the PC(USA) as a statement of principles that selected from them two paramount objectives that were then administrators are now using to develop, implement, and evalu­ commended to the newly formed ministry units. These "ad­ ate a revised agenda for Presbyterian mission. The second docu­ vanced priorities," in effect, summarized the PC(USA)'s ap­ ment, Mission: Commitment to God's Hopeful Vision, was written proach to mission; all other activities (including the GMU's by Bruce Gannaway, an associate director of the GMU who commitments to education, health services, and ecumenism) headed the unit's Partnership in Mission Office until 1993.These were to be evaluated through them. The fact that these priorities two documents have since been published together in the were none other than "doing justice" and "doing evangelism" denomination's periodical, Churchand Societu.' The same issue, makes evident the extent to which ME's point of view had been guest-edited by Gannaway, contains complementary articles embraced. thatexplore aspects of partnership by Bishop Erme Camba of the From the standpoint of many congregations concerned for United Church of Christ in the Philippines and Dr. Claude Presbyterian-initiated mission, two problems in particular con­ EmmanuelLabrunieof the UnitedPresbyterianChurchin Brazil. fronted the PC(USA) following reunion in 1983. One was a continuing, steady decline in the number of long-term mission­ aries supported by the denomination. That this was a concern is StanleyH. Skreslet isamissionary ofthePresbyterian Church (USA), teaching evident from the fact that three successive General Assemblies theology at Evangelical Theological Seminary, Abbasiya, Cairo, Egypt. adopted measures intended to reverse this trend (Minutes I

98 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH [1986]:44,88; [1987]: 196; [1988]: 194). A second, related problem International Bulletin was the fact that increasing numbers of individual Presbyterians and congregations had come to view their relationship with the of Missionary Research national staff of the denomination in adversarial terms. Many Established 1950 by R. Pierce Beaver as Occasional Bulletin from the Presbyterians at the grassroots level had become distrustful of Missionary Research Library. Named Occasional Bulletin of Missionary the leadership and suspicious of their intentions when it came to Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH mission.' This led not a few congregations to withhold support 1981. from the denomination's program of mission. The strategy formulated between 1983 and 1992 to address Published quarterly in January, April, July, and October by these problems included the adoption, after long deliberation, of Overseas Ministries Study Center an explicit numerical goal for long-term missionary personnel. 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. Thus, in the major policy document on mission produced by the Telephone: (203) 624-6672 GMU in this period ("A Witness among the Nations"), it is Fax: (203) 865-2857 acknowledged that a continuing decline in numbers of mission­ Editor: Associate Editor: Assistant Editor: aries was inevitablewithoutnew initiativesbeing undertaken. In Gerald H. Anderson James M. Phillips Robert T. Coote response, a planwas proposed that called for the support of "550 Contributing Editors full-time, fully-supported and long-term missionary co-work­ Catalino G. Arevalo, S.J. Dana L. Robert ers" by 1992 (Minutes I [1989]: 396-98). David B. Barrett Lamin Sanneh Sensitivity to the concerns of the church's rank-and-file Samuel Escobar Wilbert R. Shenk membership may also be discerned in the way fund-raising was Barbara Hendricks, M.M. Thomas F. Stransky, C.S.P. structured in the newly reunited PC(USA). Looking back, it is Norman A. Horner Charles R. Taber possible to say that a genuine (but not fully appreciated) effort Graham Kings Tite Tienou was made to render the whole support scheme accessible and Gary B. McGee Ruth A. Tucker responsive. Care was taken to devise new means by which Mary Motte, F.M.M. Desmond Tutu members could designate the project or activity they wished to Lesslie Newbigin Andrew F. Walls C. Rene Padilla Anastasios Yannoulatos support-through, for example, "selected giving" or "extra­ commitment giving," or by discretionary participation in the Books for review and correspondence regarding editorial matters should be major capital campaign undertakenat that time, the Bicentennial addressed to the editors. Manuscripts unaccompanied by a self-addressed, Fund. Cooperative relationships were also sought with loyal but stamped envelope (or international postal coupons) will not be returned. more narrowly focused mission advocacy groups, such as the Presbyterian Frontier Fellowship and the Outreach Foundation. Subscriptions: $18 for one year, $33 for two years, and $49 for three years, Through these groups, individuals could direct their support to postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ particular sectors of the missionary enterprise they wished to scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, Visa, MasterCard, or International Money Order in U.S. funds. Individual promote. copies are $6.00; bulk rates upon request. Correspondence regarding sub­ Considered as a whole, one is struck by the responsiveness scriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF of the leadership to the local church in 1983-92. The call of the MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. church to halt the slide in numbers of missionaries had been heard, and a commitment had been made to reverse this trend. Advertising: Concurrently, a more "user-friendly" fund-raising apparatus Ruth E. Taylor hadbeendevised thatyielded to the concerns of manyin the pew. 11 Graffam Road, South Portland, Maine 04106, U.S.A. Increasing the role of designated giving offered a way to allay the Telephone: (207) 799-4387 fears of the distrustful while giving the zealous specific catego­ Articles appearing in this journal are abstracted and indexed in: ries through which they might channel their enthusiasm to the Bibliografia Missionaria Missionalia benefit of the whole denomination. This also helped to create a Christian Periodical Index Periodica Islamica less confrontational atmosphere in whichto reissue an appeal for Guide to People in Periodical Literature Religious andTheological Abstracts the undesignated support still needed to underwrite the broader Guide to Social Science and Religion in Religion Index One:Periodicals program of mission pursued by the denomination. Periodical Literature ANew Model for Mission Index, abstracts, and full text of this journal are available on databases provided by EBSCO, H. W. Wilson Company, Information Access Company, and University Microfilms. Also consultInfoTrac databaseat manyacademic Mission in the 1990s and Mission: Commitment to God's Hopeful and public libraries. For more information, contact your online service. Vision represent a thoroughgoing redefinition of the theological basis of Presbyterian mission and the primary means envisioned Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors for its implementation. This shift was deliberate and, according and not necessarily of the Overseas Ministries Study Center. to Kirkpatrick and Gannaway, necessary because "the context in which the gospelcomes to life is notthe same today as yesterday" Copyright© 1995byOverseasMinistriesStudyCenter.All rights reserved. (CS 21-22; cf. 2-3, 7-8). Second-class postage paid at New Haven, Connecticut. It is no exaggeration to suggest that a single theological POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF concept dominates these two papers and ties them together: MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. partnership. This does not mean that it is the only theological idea thatsurfaces. Onthe contrary, nearly every aspectof mission that ISSN 0272-6122 has a significant constituency within the PC(USA) is mentioned somewhere in these two documents as a continuingcommitment

July 1995 99 or necessary goal-from frontier evangelism to education, from future, the wayforward appears to lie specifically in a multilateral healing ministries to interfaithdialogue, from issues of peace and model of mission. This is the direction suggested by Camba (CS justice to the promotion of tolerance. These mission causes and 80). Gannaway likewise believes that in Jesus' linking of mission many others besides are all present, but remain secondary, to unity (John 17), a challenge may be heard to "move from because partnership is put forward as the sole first-order cat­ bilateral to multilateral relations with churches committed to a egory for theological reflection on Christian mission. common mission" (CS 34-35). Similar thinking has prompted Using partnership in this way is possible because the con­ Kirkpatrick to suggest that perhaps the PC(USA) is now "being cept has been broadly understood and applied. In these docu­ called to move toward structures for mission in which account­ ments "partnership" is not only a term for ecumenism in general ability and decision making are shared by the various partners (a or certain interchurch relationships of long standing in particu­ multinational, multichurch global mission agency)" (CS 19, empha­ lar. In this model of mission there is also a partnership to be sis added; cf. 59-60). created with the poor and marginalized. Thus mission service is In theirappealtomultilateralism,GannawayandKirkpatrick described as an act of"entering into genuine solidarity" with the have demonstrated also their attentiveness to what has been disadvantaged (CS 17,57-58). "Sharing the good news" is what happening around the church in its widest world context. It was, the PC(USA) does in partnership with the indigenous church in after all, in 1991-93, when these two documents were conceived, each place (CS 13, 15). New opportunities for mission in socialist written, and revised, that hopes ran highest for a new age in and formerly socialist countries are held up as a challenge to be geopolitics, the "new world order" that was to replace the less metby churches in those places with the support of the PC(USA) progressive East/West bipolar axis of cold war confrontation. So, for example, in 1991 a forty-nation coalition operating under UN auspices restored the national sovereignty of Kuwait. Then "The context in which the a policy of "assertive multilateralism" was initiated in Somalia, again within the ultimate jurisdiction of the UN, and it appeared Gospel comes to life is not that the same approach mightbe applied to the crisis of Yugosla­ the same today as via. Outside the military sphere major multinationalefforts were also undertaken to solve global problems, like the Maastricht yesterday." Treaty, the "Earth Summit," and GATT. For a short time, the potential of unfettered international cooperation and the prom­ ise of multilateralism seemed boundless. A reflection of this (CS 12). Partnership can also be applied to interfaith relation­ optimism is certainly evident here. ships, so that mission among people of other faiths becomes an Any shift in theology has its consequences and required opportunity to practice "mutual witness" and to work for the sacrifices. In this case, a particularorientationto missiongrounded "common good in society together" (CS 13, 60-61). In an even in ME has been abandoned, and with it the following crucial wider sense, a global partnership, which mightinclude the entire insights: (1) the idea that thinking about mission begins with a "planet with all its creatures and resources," is proposed as the considerationof evangelismand socialjustice; and (2) the aware­ church's response to the ecological crisis (CS 19,58). ness that unless these two priorities are kept front and center, the How did this new orientation to mission arise? Here the church's theology and practice of missionmaybecome truncated theological method employed was crucial. First, there was an and fatally deficient. In no way do I mean to suggest that intention (as in other attempts to do theology "from below") to Gannaway and Kirkpatrick have denied the importance of pro­ let the church's context inform its theology of mission. As claiming the Gospel in word and deed or that the ME has been Gannaway put it: "The context necessarily shapes the way in explicitly renounced. Indeed the statement is affirmed by which the gospel is presented and understood, mission is under­ Kirkpatrick (CS 9-10), and expressions from the document pep­ taken, priorities selected, and relationships developed and per the prose of both authors. But an interesting and significant brought toward maturity" (CS 21). There followed a certain reversal of priorities has taken place. In 1983-92, activities that understandingof what Christians (and others) in theTwo-Thirds "demonstrated Christian unity" or that enabled Presbyterians to World are saying to churches in the West. In short, the message "participate in the global Christian community" were to be received was an emphatic demand from people in the Two­ evaluated by how well they served the more fundamental goals Thirds World to their right of self-determination, coupled with of evangelism and social justice. Now just the opposite is envi­ an insistence that they remain connected to the West, albeit on sioned. Activities that focus on evangelism and social justice are different terms than have obtained heretofore.' A new model to be judgedbyhow well they serve the higher strategic objective based on partnership was then formulated in response to these of partnership. Whether or not one agrees with the proposal, it perceived demands. The interaction of invoked context and has to be acknowledged that a significantchange of direction has theological response accounts for the common themes and pro­ taken place. posals that the four Church and Society articles share. Certain nontheological factors have contributed to this Thus, in concert with Erme Camba (CS 77-79), both authors reimaging of mission. Here one must recall the sense of financial condemn all forms of imperialism, including attitudes of West­ exigency that gripped the PC(USA) especiallyhard in 1991-1993. ern paternalism and missionary superiority (CS 11, 13, 47, 60). An ambitiously conceived (and expensive) administrative appa­ Furthermore, both confess that the church, like many other ratus put together at the time of reunion faced impending re­ Western institutions, has been guilty of colonial practices that structure. Since part of the problem appeared to many to be an have limited other people's right to self-determination (CS8, 60). overcompartmentalization of program activities (e.g., separate With Lebrunie and Camba (CS 84, 94-96) they have likewise units for Global Mission, Evangelism, Social Justice/Peacemak­ concluded thatbilateral forms of mission often perpetuate eccle­ ing), reorganization implied a recombining of previously dis­ siastical domination by the affluent and prevent the less power­ crete, functionally defined ministry units. Onecaneasily see how ful from realizing genuine autonomy (CS 19, 34-35). As for the the reorganized Worldwide Ministries entity that eventually

100 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH emerged from restructuring would need an overarching concept of mission already described. In the frame of reference at work that could encompass and knit together a variety of disparate here, mission happens when one crosses boundaries and enters ministry functions. into solidarity (i.e., partnership) with people outside one's own WhatKirkpatrick and Gannawaydid was to offer the church church. Mission is the act of "being with" the dispossessed and just such a principle: partnership. Structurally, this would be marginalized, of "struggling with those on the periphery of accomplished by making the Partnership in Mission Office society" (CS 58-59; cf. 50). It naturally follows that a short-term (PRIMO) a framework through which previously separate pro­ period of service, a study visit, or even participation in a confer­ gram staffs could communicate and coordinate their work. The ence might qualify as "mission," so long as some contact with the particularappeal of the proposal lay in the fact thatno potentially powerless and an attempt to enter into their world is made. This divisive choice between evangelism and social justice would being the case, it is logical to lookfor ways to increase the number need to be made at the outset as staffs and budgets shrank. But of people who can have this experience, however brief and one needs to acknowledge what has been sacrificed. For PRIMO superficial their exposure may be. to become primus inter pares, a previous set of assumptions about mission had to be jettisoned. A look at the 1991 GMU A Fresh Appraisal of Partnership annual report makes clear what has happened. Of the six priori­ ties listed there, two have almost disappeared from the horizon Here I propose to evaluate partnership as a conceptual founda­ (education and health ministries). Two others, "doing evange­ tion on which to construct the new edifice of Presbyterian mis­ lism" and"doingjustice," have beensubordinated to the ideal of sion. Can partnership bear the weight expected of it? This means partnership, which has been described in terms that resemble asking if partnership has the capacity to ground a fully devel­ strongly the other two priorities left over from 1991: "demon­ oped theology of mission and whether or not it effectively strating unity" and "participating in the global Christian com­ recapitulates the essence of the New Testament's vision for munity." Thus, by means of partnership, mission has been rede­ mission. fined for the 1990s as the pursuit and practice of ecumenism. I do believe that partnership, as an attendant commitment, A second consequence: numerical targets for long-term mis­ can contribute significantly to mission by countering attitudes sionary personnel have completely disappeared. Emphasis is that demeanthe core values of the Gospel. A true spiritof koinonia placed instead on developing "new patterns of sharing people stands in sharp contrast to all attempts to dominate others and to and resources in mission" and "new concepts that express soli­ impose alien cultural values on them. In this way partnership is darity with the poor as a focus of mission service" (CS 16-18). a useful instrument of correction that can serve the deepest Indeed, the very idea that one could evaluate a church's mission purposes of the Gospel. program on the basis of this category of service has vanished, the One has to be more cautious, however, when considering calls of the 1986-88 General Assemblies notwithstanding. Men­ partnership as a first-order premise of mission theology. The tion is made of having six hundred PC(USA) missionary person­ problem is that even after a commitment has been made to the nel in place around the world (CS 19), but this figure obviously ideal of partnership, other epistemologically prior questions are includeseveryform of service, short-termandlong-term,grouped left unanswered. With whom shall we cooperate? For what shall together and generously rounded up. Significantly, in the model of partnership commended by Erme Camba, no period of mis­ sion service longer than eight years is allowed (CS87-88). Long­ term personnel who retire are to be thanked for their service, but Partnership is an elastic no commitment is made, and no actions are proposed to replace proposition that can be them with similarly appointed persons. manipulated to support In sum, what one finds in these two papers is a thoroughgo­ ing reformulation of the terms on which local congregations are even contradictory agendas. to be approached. Thus, an urgent call is sounded, not to re­ double efforts to cooperate in the identification, appointment, and support of more long-term personnel, but for a "major we strive together? A commitment to the spirit of partnership expansionof the MissionVolunteerProgram" (CS18).A decision will not, by itself, produce answers to these questions. has also been made not to encourage additional participation Partnership is, by its nature, indeterminate and lacking in through specialized mission-advocacy groups." Instead, the em­ any fixed content, like that ubiquitous buzzword of the 1980s: phasis of this model is on shorter terms of mission service, "excellence." It is an elastic proposition that can be manipulated including study tours, that will allow more local Presbyterians to support even contradictory agendas. The Warsaw Pact and "to express a special solidarity with the poor" (CS17;cf. 58). It is NATO, for example, each demonstrated a commitment to con­ hoped also that the number of Christians who are brought to the certed action during the cold war, but for opposing purposes. United States to share their experience with local PC(USA) One finds the same phenomenon at work in missiology. On the congregations will likewise dramatically increase. But there will one hand, Erme Camba can outline a set of principles founded on be a price for this sift; it will be a further decrease in the number the ideal of partnership and offer the whole system as an ideo­ of longer-term personnel. That this is indeed what the future logical tool for liberating the people of the Philippines from holds under this plan is illustrated by the fact that from 1991 to Western political, economic, and ecclesiastical domination. On 1993 the number of long-term PC(USA) coworkers and mission the other hand, the concept of partnership is being employed by specialists dropped by nearly 25 percent." organizations whose immediate aims could hardly be further Attrition will be the means by which this strategic scheme of from thoseof BishopCamba.So,for example,in 1991the Wheaton planned abandonment takes place. In the meantime, the central Consultation on Partnership was held, in 1992 the World Evan­ office will become increasingly a broker of intercultural experi­ gelical Fellowship Missions Commission met in Manila and took ences. The appropriateness of this shift rests on the redefinition as its theme "Towards Interdependent Partnership," and a re­

July 1995 101 cent advertisementplaced by an organization calling itself "Italy autonomous self-selecting from among the biblical treasures?" for Christ" pledged to bring "the gospel to all Italians in this A majority of the biblicaldata adducedin this partof Mission: generation, partnering with the local church."? Partnership is Commitment to God'sHopeful Vision comes from Paul. The impli­ indeed a fluid modality. cation is that fostering partnership was the primary aim of his If many voices are speaking the language of partnership, on workor thatpartneringwas the principal role thathe adopted for whatbasis shall we choose our closest associates in mission from himself and envisioned for his associates in mission. Partnership among them? In nearlyeverycontextin which the PC(USA) finds was indeed among Paul's concerns-consider, for instance, his itself engaged in mission, potential colleagues abound. Even sustained effort to gather the collection for the Jerusalem com­ within partner churches, rival factions with different priorities munity. But it is very hard to imagine Paul and his missionary often bid for influence over and access to the limited funds, associates doing what they did without assuming many of the resources, and personnel that the PC(USA) might be able to roles summarily rejected as no longer acceptable." Take away all contribute to the relationship. How are the choices to be made? the passages from Paul's letters having to do with partnership, On the basis of history? Polity? Theological attitudes? In any and one would still have an adequate corpus on which to event, our closest companions in mission will not be chosen on construct a picture of the earliest church's missionary methods. the basis of partnership alone. It is insufficient by itself to effect But remove the images of preacher, pastor, evangelist, teacher, the next step. leader, and others like them-images that carry "a measure of A major aim of Mission: Commitment to God'sHopeful Vision authority"-and one guts the missionary program of Paul and is to identify a new setof biblical images of mission more suitable the apostolic church altogether. These roles were the stuff of to our age (CS43-55). This is necessary because "images appro­ mission in the early church, because it took (and still takes!) some priate to former contexts of mission may well become counter­ degree of forwardness to preach Christ crucified and to invite productive in nurturing different relationships in a changed others, by word and deed, to share in this reality, even as we context in churchand mission" (CS 43). In otherwords, a changed cooperatewithothers in this calling. It is notenoughto assert that context requires notonly a new theological point of view but also the Spirithas chosen other images for us (CS43); one mustbe able the selection of new images from the biblical cornucopia. Unac­ to demonstrate that one's new set of images still represents the ceptableimages mustbe exchanged for newsymbols that "reflect central concerns and emphases of New Testament missiology. those emphases in the gospel that God is bringing to bear on our It is no doubt emblematic that the Great Commission as­ churches in this generation" (CS 44). sumes such a low profile in bothof these papers. In one sense this It would be one thing to assert that images that previously is refreshing and needed, because the text itselfhasbeen reduced seemed apt have become tarnished and devalued by misuse and by many to a shibboleth. The idea that one could measure the so are in need of refurbishment. It is quite another to insist that progressof Christianmissionby toting up the numbers of "Great misapplication by the church could disqualify images that are CommissionChristians" every year leavesme uneasy, as Iexpect part of the biblical repertoire. Yet, it is precisely this latter claim it would Gannaway and Kirkpatrick." David Bosch has warned which is, in effect, made here. A correct reading of our changed against debasing the Great Commission in this way by not context, Gannaway suggests, compels us to lay aside those allowing it to function in its proper context: images that carry with them an "aura of authority." This is why It is inadmissible to lift these words out of Matthew's gospel, as it images that dominated an earlier time-like those of pioneer, were, allow them a life of their own, and understand themwithout explorer, evangelist, teacher, healer, and church leader-are no any reference to the context in which they first appeared. Where longer acceptable. Even the images that are undeniably biblical this happens, the "Great Commission" is easily degraded to a mere slogan, or used as a pretext for what we have in advance decided, perhaps unconsciously, it should mean." We must show that our new Although I agree with Bosch, overreacting to a history of misuse is also possible and may be at work in the thinking of current images represent the central Presbyterian leaders. In the two documents under review, the concerns and emphases of command of the risen Jesus to his followers has been diluted to a vague directive to do something involving the nations, the the New Testament. content of which is then supplied by other, more welcome, texts. Any reference to baptizing or teaching has been studiously avoided."Were this a problem involving a single text, one might are now inappropriate when attached to missionary service be able to say that the Great Commission is an anomaly that because of the negative connotations that have become associ­ should not be overstressed and that could responsibly be sub­ ated with them, especially in our partner churches (CS 43). sumed undermore prominentmission themes represented in the Equally biblical, but in our time infinitely more agreeable, he New Testament. But in fact the Great Commission texts of the asserts, are images of partner, (fellow) disciple, diaconal service, Gospels express in compact theological language what one finds coworker, and companion. portrayed more visually throughout the Acts of the Apostles. We The issue here is not whether these images have biblical are dealingherewitha majoraspectof NewTestamentmissiology support. This must be conceded. Or whether they reflect faith­ that cannot be avoided simply because it makes us uncomfort­ fully the preoccupations of conciliar thinking today. This is self­ able. evident. But before allowing this new framework to become "the In the end, serious objections must be raised about the lens through which the [GMU] focuses its allocation of limited exegetical methodology employed in these two papers. Partner­ funds, resources, and people" [Draft 10], one is prompted to ask, ship does not seem to have arisen as a primary theme close to the Do these images of koinonia, of partnership, effectively summa­ heart of the biblical witness. It has, rather, been identified from rize andexpress the heartof the NewTestament's understanding without, on the basis of nonbiblical criteria, and thenraised up to of mission, or have we come upon yet another example of prominence from among the biblical materials. The case for

102 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH making partnership a paramount norm has been made on the Another metaphor might clarify further the distinction be­ basis of what it negates (colonialism, a crusading spirit); its tween the means and ends of mission. Borrowing an image from highest recommendation lies in its inoffensiveness. This seems too Psalm 20, Karl Barth described Christian mission as what hap­ slight a foundation on which to construct a theology of Christian pens when the church "raises the banner of the Gospel" in the mission. Partnership has a proper role to play in mission,butfirst midst of non-Christian humanity, in the world." The plea of we must acknowledge that Bosch's well-advised caution against partnership is that we raise it together, in a spirit of humility. One claiming too much for the Great Commission applies equally must not assume, as many have, that the banner will always be well to partnership. carried from West to East, or across saltwater seas. Or that it will be written in English, using the thought categories of post­ An Empty Basket Enlightenment Europe. Well and good. Partnership is useful, therefore, to the extent that it reminds us to appreciate the diversity of God's people and their gifts and insofar that it At the beginning of this essay I referred to the dilemma faced by restrains us from assuming too much for our meager efforts. But Protestant conciliarists today. While an overwhelming majority whatshall be written on thatbanner? What does the churchhave of ecumenically minded theologians, church executives, and to say to the world that cannot be said by anyone else?" An missioners reject nineteenth-century attitudes toward mission, appeal to partnership will not supply that message, except at the no new conceptual framework commanding broad acceptance expense of broader, deeper and more central concerns of the has yet been produced. Not that it has not been tried. Liberation, Gospel. dialogue, contextualization, and evangelization, to name just In conclusion, what is really new about the approach of four of the most prominent headings, have all been championed Mission in the 1990s and Mission: Commitment to God's Hopeful since the 1960s as potential substitutes for an earlier paradigm. Vision lies in its invitation to Presbyterians to shift their focus Most recently we have witnessed the rise of human rights, "ecojustice," and religious tolerance as causes that, for some, epitomize the essence of the gospel message, God's agenda for Conciliar mission is in flux the world." Conciliarmissiontheology is in flux todaybecause it lacks an today because it lacks an agreed-upon theoretical basis on which to build. Even a cursory agreed-upon basis on reading of recent ecumenical thinking about mission shows clearly how debilitating and disconcerting the absence of a which to build. widely accepted foundational conviction has been. Words like "crisis," "disunity," and "uncertainty" keep surfacing, even in awayfrom the contentof mission to itsform.Perhaps this hasbeen the writings of those most committed to mission pursued in the done to avoid controversy and strife. In the short term, this may context of ecumenism. Given this background of ecumenical provebeneficial. Takingthe longerview, however,as the authors malaise and conciliar confusion, what about partnership? Is this claim to be doing-into the next millennium-this approach can the key interpretive concept for which ecumenists have been only serve to divert our attention from a more urgent task, that of questing for twenty-five years? Is multilateral partnership the reconstructing a Presbyterian (and conciliar) consensus on the new transcendent reference point underwhichmainline mission primary aims of mission and restating that point of view in fresh executives can unite and lead their churches forward in mission? terms." This is not beyond our reach. For more than 150 years My conclusion is no. I do not believe that our understanding of Presbyterians have been united, by and large, in their under­ mission is significantly advanced when it is reduced to partner­ standing of what mission is supposed to be. This broad consen­ ship. Indeed, to define mission in terms of partnership might sus was expressed in the context of the United Presbyterian well cause us to lose sight of the core concerns of the gospel Church in the U.S.A. in terms now considered classic by many message. (even if outdated with respect to gender concerns): What is wrong with partnership is that it can only serve to critique our activities in light of the biblical vision of howmission The greatends of the Churchare the proclamationof the gospel for ought to be conducted. But it cannot tell us much about what the salvation of men; the shelter, nurture, and spiritual fellowship mission actually is or why the church ought to be involved in it. of the children of God; the maintenance of divine worship; the This leads me to suggest that if Presbyterian and other conciliar preservation of the truth; the promotion of social righteousness; and the exhibition of the Kingdom of Heaven to the world.I? mission is conducted on the basis described in these two docu­ ments,wha t we willhave to offer the worldwill notbe loaves and In the samespirit, following reunion, the foundational emphases fishes but an empty basket. This is because partnership, at base, of 1983-1992 that grew out of Mission and Evangelism: An Ecu­ is a means of mission, not an end. menical Affirmation-"doing evangelism" and "doing justice"­ The meat and bread of Christian mission, what the church also came to be considered, together, an apt restatement of an has been given to share in a spirit of partnership, is simply a ecumenically open Presbyterian approach to mission of long forthright proclamation of what is truest about the human con­ standing. dition, a commitment to act in love on the basis of what God has To move from these statements to the idea of partnership­ done for all humanity on the cross, and an invitation to others to whetherdefined as"seekingsolidarity" or"demonstratingunity" participate in Christ's victory and to celebrate his sovereignty or "participating in the global Christian community"-is to lose over all things. Christian mission must include sharing what we something essential. Partnership is in no way equivalent to, or an know (albeit imperfectly) as Christians about the God who came adequate substitute for, the"greatends" of the churchdescribed into the world through the Son, who was crucified and raised in and proclaimed above. It is a conceptof a different order, a means glory. Mission that does not do this risks becoming a mere of mission, but not, in itself, the goal of Christian witness. Any reminiscence of what it has been, an empty though attractive church that forgets this distinction stands in danger of entering shell, a basket whose vital contents have been removed. into mission with an empty basket.

July 1995 103 Notes------­ 1. CS will refer here to Missionin the1990s and Mission: Commitmentto 7. The results of the Wheaton Consultation were subsequently pub­ God's Hopeful Visionas they appeared in Church andSociety (Septem­ lished as Partners in the Gospel: The Strategic Role of Partnership in ber /October 1993). Reference will subsequentlybe made to Draft,an World Evangelization (1992). For the advertisement, see Evangelical earlier version of Missionin the1990s that was distributed to Presby­ Missions Quarterly30 (1994): 94. terian missionaries and partner church leaders in May 1992 for their 8. For other examples and a fuller discussion of the problems raised by comment. this methodology, see Lesslie Newbigin, The Gospel in a Pluralist 2. James Scherer and Steven Bevans, eds., New Directions in Missionand Society (Grand Rapids, Mich.: Eerdmans, 1989), pp. 141-54. Evangelization, vol. 1: Basic Statements, 1974-1991 (Maryknoll, N.Y.: 9. Culture-specific roles such as explorer, pioneer, hero, and institu­ Orbis Books, 1992), p. 73. tional planter are not under discussion here. 3. This suspicion is unmistakably evident in the commissioners' reso­ 10. "Great Commission Christians" is a category employed since 1989 lution offered at the 1988 General Assembly, which began by de­ by David Barrett,editorof the WorldChristian Encyclopedia (1982).See scribing the"growingconcern in ourchurches thatit greater propor­ his"Annual Statistical Table on Global Mission," International Bulle­ tion of the total budgets of our congregations is being spent other tin of Missionary Research 19 (1995): 24-25. than on support of the church's stated mission" (Minutes I [1988]: 11. Transforming Mission: Paradigm Shifts in the Theology of Mission 1071). (Maryknoll, N.Y.: Orbis Books, 1991), p. 57. 4. My impression of the message heard from outside the PC(USA)'s 12. Cf. CS13,21,where, tellingly, Matthew 28:19-20 is quoted, butnever context is based particularly on the essays by Erme Camba and in fulL Claude Lebrunie that Gannaway, as guest editor, chose to accom­ 13. See also Konrad Raiser, Ecumenism in Transition: A Paradigm Shift in pany his and Kirkpatrick's articles in Church and Society. I have the Ecumenical Movement? (Geneva: WCC, 1991). Raiser advocates a assumed thatthese two articles,by virtueof theirselection, are meant "new ecumenicalparadigm" that, in his view, has shifted toward the to represent the voices of the Two-Thirds World. historical Jesus and away from the"cosmic Christ," toward a theol­ 5. That Gannaway in 1991 was still looking for new ways to cooperate ogy based on the Trinity and away from "Christo-centrism," toward with these groups is clear from his August 1991 draft of Mission: liberation and away from dominance, toward a commitment to CommitmenttoGod'sHopeful Vision(p. 21). Later versionsof the paper solidarity with the oppressed and away from traditionalist dogma. published in 1992-93, however, do not contain such language. The model proposed by Kirkpatrick and Gannaway would fit natu­ 6. Missioners serving more than three years through the PC(USA) rally into this new paradigm. A penetrating review of the book (and normally do so through these two categories of appointment. Ac­ the approach) has been offered by Lesslie Newbigin, "Ecumenical cording to address lists circulatedby the church's mission personnel Amnesia," International BulletinofMissionary Research 18 (1994): 2-5. office in November 1991 and October 1993, the number of coworkers See also his reply to Raiser in ibid., pp. 51-52. and mission specialists fell from 474 to 367 during that period, a 14. Church Dogmatics IV/3 (Edinburgh: T. & T. Clark, 1962), p. 844. decrease of 23 percent. Hopes have been expressed that many 15. I am alluding to the subtitle of John H. Leith's book The Reformed coworkers and mission specialists who have recently retired or Imperative: What the Church Has to Say That No One Else Can Say completed their terms will be replaced by personnel appointed (Philadelphia: Westminster, 1988). through the"mission diaconate" program. But no hardevidencehas 16. This is a project to which I hope to contribute in a forthcoming book been produced, to my knowledge, to show that more than a few of with the tentative title, JustWhoDo WeThink WeAre?New Testament thesepeople (mostof whomare compensatedat or neara subsistence Images of Mission. level) will serve more than two or three years. Moreover, in October 17. Book of Order(1981-82), 33.04. 1993 there were only 37 persons under appointment as mission diaconate workers.

Response to Stanley Skreslet Clifton Kirkpatrick

want to thank the editor of the INTERNATIONAL BULLETIN given to share in a spirit of partnership, is simply a forthright I OF MISSIONARY RESEARCH for the opportunity to respond to proclamation of what is truest about the human condition, a Stanley Skreslet's article "The Empty Basket of Presbyterian commitment to act in love on the basis of what God has done for Mission: Limits and Possibilities of Partnership." Skreslet is a all humanity on the cross, and an invitation to others to partici­ friend and respected colleague in the worldwide mission of pate in Christ's victory and to celebrate his sovereignty over all Christ's church, and I am grateful to him for raising up the need things." I could not agree more! for a fresh conceptual framework for ecumenical mission that Contrary to what the article implies, I fully concur with encompasses the rich gospel imperatives of unity and mission, Skreslet that partnership is the form and not the content of evangelism and justice, proclamation and service. A beginning Christian mission. So does the Presbyterian Church (USA)! I point for seeking that fresh vision is Skreslet's statement, "The must say that I find it strange that Skreslet could read the meat and bread of Christian mission, what the church has been documents he cites,' especially Mission in the1990s, which is our church's official worldwide ministry policy document (and not Clifton Kirkpatrick is the Director ofthe Worldwide MinistriesDivisionof the my paper), and come away with the interpretation that partner­ Presbyterian Church (USA). He is also a member of the Working Group on ship has become for us the content rather than the form of Mission and Evangelism in Unity and of the Planning Committee for the Christian mission. If that is what is being communicated, we Conference onWorldMissionandEvangelism oftheWorldCouncil ofChurches. need to learn to write more clearly! I also find it strange that he

104 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH believes that the denomination is de-emphasizing its commit­ 4. Engaging in reconciliation and witness with peoples of ment to world evangelism, global justice, and recruitment of other faiths mission personnel. All three are top priorities for the work of the 5. Seeing the U.S.A. as a mission field Worldwide Ministries Division. The fact that partnership is one of the forms and not the The portion of the document affirming partnership is found in content of mission does not mean that partnership is unimpor­ the section entitled "The Way We Carry Out Our Mission." tant. Especially for churches in the West, finding ourway toward It feels rather strange to write a response like this, agreeing partnership, unity, solidarity, and koinonia is one of our most with the author's thesis but disagreeing with his reading of the crucial tasks for faithfulness in mission in this generation. We documents cited, to which few of the readers have access. Read­ have much of which to repent in our mission history (and in our ers who would like to have a copy of Mission in the 1990s are current practice). In a world torn on every hand by fragmenta­ encouraged to write to Worldwide Ministries Division, Presby­ tion, the unityof Christ'schurchin mission maybe one of its most terian Church (USA), 100 Witherspoon Street, Louisville, KY effective means of proclaiming the Gospel. Jesus' High Priestly 40202, U.S.A. While we differ substantively on our analysis of Prayer "that they may all be one ... that the world may believe" documents and realities of the PC(USA), Skresletand I are in firm (John 17:21) is an urgent priority for Presbyterians and for agreement that partnership is important but that its importance Christians throughout the world if we are to be faithful in is in the context of a faithful witness to the love and justice of God mission. We need to be very careful about attacking partnership expressed in Jesus Christ for all the people of the earth. I was as a diversion from mission. I am firmly convinced that any pleased to see his reference to the Great Endsof the Church. That approach to mission that does not take seriously our partnership document is not only a classic in the tradition of the PC(USA) but with the body of Christ and with the human community is an also a living and continuing expression of the mission of the approach that is contrary to mission in the way of Jesus Christ. church, which we both affirm. For indeed it is true that: Mission in the 1990s expresses a strong commitment to part­ nership but does not see it as the conceptual framework for The greatendsof theChurchare the proclamationof the gospelfor mission. In fact the documentcited most strongly in Missionin the the salvation of [humankind]; the shelter, nurture, and spiritual 1990s as the framework for our mission directions is Missionand fellowship of the children of God; the maintenance of divine Evangelism: An Ecumenical Affirmation. Skreslet strongly affirms worship; the preservation of truth; the promotion of social righ­ the vision of Mission and Evangelism and expresses concern that teousness; and the exhibition of the Kingdom of Heaven to the the recent policy documents of the PC(USA) have replaced this world. (Book of Order[1981-82]: 33.04) vision with a commitment to partnership as the primary goal of mission. This is not the case. In the section entitled "The Vision: Note------­ Mission in Jesus Christ's Way," Mission in the 1990s cites several 1. Because of a limitation of space for this response, I have dealt recent policy documents in the Presbyterian Church (USA) and primarilywith the documentMissionin the1990s, sinceitis an official states, "Perhaps Mission and Evangelism: An Ecumenical Affirma­ policy document of the General Assembly of the PC(USA). Of the tion best summarizes the gospel vision for faithful global mis­ four documents cited by Skreslet, this is the only document that sion" (p. 5). It goes on to spell out the major themes of that officially expresses the mission policy of the PC(USA). However, I document and their urgency for faithfulness in mission in our would also maintain that the study document that Skreslet quotes, time. Mission: Commitment to God's Hopeful Future, does not argue that The heart of Mission in the 1990sis the section entitled "Five partnership is the primary content or conceptual framework for mission. While I have great appreciation for the insights of Erme Crucial Challenges." These are: Camba and Claude Labrunie, their articles are not documents of the PC(USA) and do not purport to represent the position of ourchurch. 1. Demonstrating good news to the poor However, for interested readers they passionately and effectively 2. Supporting the new opportunity for churches in socialist make the case that without partnership, solidarity, and koinonia, and former socialist countries there can be no faithful sharing in mission, especially between the 3. Sharing good news with those outside the church rich and the poor of the world.

Reply to Clifton Kirkpatrick

Stanley H. Skreslet

welcome the responseofCliftonKirkpatrickto "The Empty lar, I am grateful for his warm and unreserved endorsement of I Basket of Presbyterian Mission: Limits and Possibilities of several of the points I raised about the aims of mission. There is Partnership." I have known Dr. Kirkpatrick for many years and indeed much about which we agree that is important and well have come to appreciate him as a gifted administrator, capable worth noting. At the same time, I see crucial issues of theological theologian, and trusted colleague. I value highly his perspective method that still lie waiting to be addressed, and I believe there on both Presbyterian and conciliar mission, honed over many are changing patterns of mission practice in the Presbyterian years of faithful service to the church. Church (USA), the implications of which have yet to be squarely Kirkpatrick's response to my article is generous. In particu- faced.

July 1995 105 The thesis of "The Empty Basket" is that partnership has gling with those on the periphery of society") might well be met become the one theme, the sole overarching concept, that now through predominantly short-term patterns of service. Commit­ effectively determines the shape and content of the mission ments to "doing justice" and "doing evangelism" could not. program of the PC(USA). Partnership, as understood in the four Further investigation of Mission in the 1990sconfirmed the papers I examined, has come to function as the starting pointand trends I had already uncovered elsewhere. Not only does part­ single nonnegotiable element of our missiological stance; it not nership (and only partnership) logically link together the five only governs our understanding of what mission is but also challenges/ commitments thatKirkpatrickhas reproducedin his conditions ourperception of the world and our use of the biblical response, but it subtly determines the particular spin given to witness. This thesis is notanattack on partnershipbutanattempt each one. Thus "Demonstrating good news to the poor" is to clarify what I believe is its proper role (hence the word described as an act of"entering into genuine solidarity" with the "possibilities" in my subtitle). disadvantaged; "Sharing good news with those outside the I arrived at myconclusions afterhavingfirst investigated the church" is restricted to what the PC(USA) does in partnership approach to mission that characterized the PC(USA) in 1983­ with a single recognized church body, whenever possible, in 1992. This earlier model seemed to me to be at odds with an each place; and mission among people of other faiths is carefully alternative vision suggested by two papers written in 1992-1993 interpreted to mean practicing "mutual witness" and working for the Global Mission Unit of the PC(USA).l What I discovered for the "common good in society together." Even our commit­ was that the orientation of Missionand Evangelism: An Ecumenical ment to ecumenism is colored by a particular understanding of Affirmation,the presence of which was obvious, vital, and delib­ partnership that sees it fulfilled most effectively in a certain kind erate in nearly everything the PC(USA) tried to do between 1983 of large multilateral organization like the World Council of and 1992, had yielded pride of place to another guiding prin­ Churches, World Alliance of Reformed Churches, and National ciple-partnership. I noted that no action had ever been taken to Council of Churches. These organizations have a rightful place, renounce Missionand Evangelism. Indeed, it continues to be cited and the PC(USA) ought to be involved in each one of them, but (as Kirkpatrick has done again) and claimed as the basis of the it seems to me to be nevertheless true that if our overriding PC(USA)'s approachto mission. But theevidencefor a shiftaway concern is to "do justice" and to "do evangelism," we might be from the foundational emphases of Mission and Evangelism was, looking elsewhere also for new ways to "renew our ecumenical to me, overwhelming. commitment." Iconsidered,for instance,the exegeticalpointof viewadopted In his response, Kirkpatrick has written that we agree onmy in Mission: Commitment to God'sHopeful Vision.Only recourse to thesis but that for some strange reason we do not read Mission in partnership could account for the list of images-partner, (fel­ the 1990sin the same way.' It would have been more accurate, low) disciple, diaconal servant, coworker, and companion-that perhaps, to have said that we hope for n1.anyof the same things Gannaway highlighted in his study. I was not convinced that the but do not agree about how best to achieve them. We both want Spirit alone had chosen these images for us; on the contrary, a to see the Gospel of Jesus Christ made known throughout the determinative theological criterion seemed evident. world, to every person. We both understand that proclamation Partnership also appeared to be the basis on which a shift to and social justice belong together and are essential elements of a short-term appointments and an increasing emphasis on study whole Gospel. We both see the unity of the church to be a crucial tours were being theologically justified. I did not claim (as test of the integrity of our message. We both aim to strengthen, Kirkpatrick states) that the PC(USA) is seeking to decrease the not undermine, the mission program of the PC(USA). A majority number of people under appointment through the denomina­ of the senior appointed leadership also apparently believes that tion. I did demonstrate, however, that since 1991 an accelerating we can realize these shared aims by focusing all our thinking decline in the number of long-term appointed personnel has been aboutmission through the lens of partnership. I do not. Allowing underway. I also showed how this contradicted the approach partnership to function in this way means ceding to a proximate repeatedly advocated within the church at large and subse­ goal and attendant commitment an inappropriate role in our quently adopted by successive General Assemblies between theology of mission. It is to confuse what is primary with what is 1983 and 1992. After having pointed out the negligible role long­ important but secondary. To do so, I believe, will contribute term appointments played in the future vision articulated in the further to the"emptying" of our part of the conciliar "basket" of documents under study, I then asked about the ramifications of mission, evenas wefind ourselves at the threshold of the church's this change. My conclusion was that a commitment to partner­ next century. ship (understood as "being with" the dispossessed or "strug­

Notes------­ 1. ThesewereMissionin the1990s,whoseinitialauthor was Kirkpatrick, from outside the PC(USA)' s context Kirkpatrick and Gannaway and Mission: CommitmenttoGod'sHopeful Vision,by BruceGannaway. intended to respond. Gannaway, as I indicated in my earlier paper, I acknowledged at the outset that only Mission in the 1990s was was an associate director of the GMU and headed the unit's Partner­ official in the sense of having been adopted as a policy statement by ship in Mission office until 1993. the General Assembly. But I would point out again that Gannaway's 2. It could be that we are not using exactly the same text. A version now study paper was hardly an individual project. It was begun at the being circulated by the church's headquarters (DMS #241-93-008) requestof the GlobalMissionMinistryUnit(GMU), whichKirkpatrick differs at several places from what was printed in Church andSociety. headed at that time, and was subsequently approved by its board. Both claim to be the text of the 1993 General Assembly's resolution. Furthermore, it was published and vigorously distributed through All of my remarks in "The Empty Basket" and in this reply are based denominational auspices, first as an Occasional Paper of the GMU on what was published in Church andSociety. I find it interesting that (the only such document given this treatment recently, to my know­ the presence of Mission and Evangelism was strengthened in the ledge), and then again as part of the Church andSocietyissue to which emended version (in the sectionheaded "Engaging in Reconciliation Ihave referred. The two otherpapers I used in myanalysis played the and Witness with People of Other Faiths"). minor but significant role of illustrating to which of the many voices

106 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH INTRODUCING A NEW SERIES

The Enigmatic Patriarch of the Kingdom of Barnum Paul Jenkins

hat is the role and It was a nonmissiologist W and importance of who insisted that we at the photography in miss ion his­ Basel Mission pay attention tory? In the archi val holdings to our photographic materi­ of mission societies, photo­ als. Christraud Geary, con­ graphs are usually treated as servator of the photographic marginal matters. In fact, collectionin the National Mu­ people concerned with mis­ seumof African Art in Wash­ sion history generally ignore ington' D.C., visited our visual sources. headquarters in Basel in the In the course of recent early 1980sand asked the de­ work in the archives of the cisive questions. She ar­ Basel Mission, my colleagues ranged for twenty original and I have sensed as nev er Basel Mission photographs befor e the historical dimen­ to be included in her 1988 sions and significance of mis­ Washington exhibition of sion photography. We have German photography in the discove red thatourcollection kingdom of Barnum during in Basel contains almost the period when Cameroon 50,000 photographs from the was a German colony (1884­ period of about 1860 to about 1919).2 Commenting on the 1945. A third of these origi­ work of Anna Rein-Wuhr­ nate from before World War mann, an early twentieth­ I. We were quite unprepared century Basel missionary to find such quantity and his­ educator and photographer, torical depth in our photo­ Gearystated that Rein-Wuhr­ graphic collect ions. We were Barnum Patriarch and Wife, c. 1911-1915. The mann "transcended the pre­ particularly amazed that as children of this high-ranking Barnum man scribed relation­ early as the 1850s the Basel asked missionary-photographerAnna Rein­ ship between the Mission encouraged mission­ Wuhrmann to takea photograph of their photographer and aries in training to learn pho­ the photographic tography. parents. The patriarch took his seat anddi­ subject, and thus Was the Basel Mission rected his wife tosit on the ground. The overcame the limi­ unique in concerning itself so photographer, supported by thecouple's tations inherent in soon and so long with photo­ daughters, insisted that the wifebe permit­ the ethnographic graphy?Idoubtit.After learn­ ted a seat of honor beside her husband. way of picturing ing of my work with the Basel the 'other.' ...[This] Mission archives, the archi­ Camera, photographer, andChristian ideals missionary teacher vist of the Rhineland Mission colluded to challenge husband-wife relation­ developed close informed me that it similarly ships in thekingdom of Barnum. Inset: friendships with hadencouraged photography Book-cover art based on original photograph. the Barnumpeople. in Namibia in the early 1860s. In her photography she fo­ In all likelihood, many mis- cused on people and the ir sionary societies in the second half of the nineteenth century personalities, creating strikingly intimate images that are almost were involved in photographic do cumentation of their work.' modern in their conception." Visual records of Christian mission and the origins of indigenous The uses of photographic sources for the history of missions churches that are hidden away in file cabinets and closets around are potentially legion .Take, for instance, the cover illustration of the world await the appreciative eye and exploring mind of Anna Rein-Wuhrmann's 1925 book Mein Bamumvolk im Grasland historians and anthropologists. von Kamerun , published by the Basel Mission. This is an account, in words and pictures, of her work as a missionary teacher in the girls' school she directed in the Cameroonian savanna kingdom PaulJenkins has beenArchivist of the BaselMission, Basel, Switzerland, since of Barnum. The cover (inset) depicts the face of an elderly man. 1972,andhealsolecturesinAf rican historyat theUniversityofBasel.In 1965­ His expression, at least to my Europeaneyes, is grim, suspicious, 1972 he lecturedin historyat the University ofGhana. His article "The Roots resentful, and perhaps sad. ofAfrican ChurchHistory:Some Polemic Thoughts" appeared in the I NTERNA­ The face on the cover was derived from a photograph of an TIONA L BULL ETIN O F MISSION ARY RE SEARCH 10 (Apri/):67-71. eld erly couple, reproduced opposite page 49 of the book. We

July 1995 107 Europe that the duty of a pat riarch with several wives was to carryon his family responsibilit ies in full, even thou gh that meant delaying baptism and perha ps forgo ing it altogethe r.' Mu ch as Rein-W uhrmann wis hed to communicate to her students and wo men friends their equali ty in Christ, one can ha rdl y imagine her agreeing to use her photogr aphs in any thing other than a positive context. How are we to explain, then, the en igm atic image on the cover of Mein Bamuntoolk? Th ree-quar­ ters of a century later we have no way of knowing who made the choice, an d no way of knowing the author's own part in the choice. It seems most likely that so meone in the Basel Mission headquarters, while want ing to get the most out of Rein­ Wuhrm ann's engaging text and pho tog raphs, neve rtheless wished to make a statement abo ut the evils of heathenism (pe rhaps to balan ce her overtolera nt views). If this was indeed the case, we have here an example of the power of edi toria l selection in the use of images to set accents in missiona ry litera­ ture and to determ ine how reade rs saw those images. Pictures of unnamed people used as types have been part of missionar y public relations for generations. Crea ting such im­ ages and using them has becom e a fine ar t, effectively part of the history of applied art, althou gh th is is no t a theme abo ut which King Njoya ofBarnum, c. 1911-1915. there is much explicit discussion in mission circles. This intimate portrait of royalty bea rs As I interpret the publish er's intent ion, the cover image witness to the rapport established by the p robably is meant to rep resent the arche typal heathen and even missionary-photographer. anti-Chr istian Africa n, unhap py in his trad itionaland un enli ght­ en ed state, yet hostile to those br inging him cha nge. He is clothed in garments so strange that mos t people in Europe would no t learn from Rein-Wuhrmann's text that the couple's child ren had recogni ze them for what they are, and thus a sense of aliena tion asked her to pho tograph their parents. When she was read y, the is crea ted between viewe r and image.The pat riarch's expressio n fath er, a high- ranking member of Bamum socie ty, took ove r the appa rently reflects not only the lack of that love that so man y only available chair and told his w ife to sit besid e him on the Christians regard as their specia l preserve but also an un will ing­ ground .The missiona ry protested and asked how many child ren ness to seek compromiseor accommodation with the missiona ry's this woman had borne her hu sband. He replied, "Twe lve." The offer of othe r religious and cultural op tions. missionary insisted that it was fitting for such a wo rthy wife to sit beside her husband. The women bystanders applaude d .The old man 's sons protested. But the photograph was taken as the women wished ;' The resulting portrait shows a man whose authority had been successfully cha llenged by an allian ce be­ tween his own subord ina te wo men and a foreign wom an . No .w onder he looks grim! At the same time , to judge by her own expression, the wife realizes that her triumph will be sho rt lived . That this pho tograph was successfully taken bears testi­ mony to Rein -Wuhrm ann's rapport with her Bamum friends. As her text ma kes clear, she appreciated and enjoyed man y aspects of Bamum culture . She had friendships well beyond the bound­ aries of the Christian community. She even ga ined the privilege

The uses of photographic sources for the history of missions are legion.

of taking a number of intimate close -up photographs includ ing the one of the Bamum monarch, King Njoya, that accompan ies this ar ticle. Attacks on traditional culture are rare in her memoirs. She Asante diplomatic mi ssion, Janu ary 1, was capable of writing that King Njoya wo uld have been a 1857. Twentieth-cen tury historianscan Solomon to his people if he had been left alone by the Europea ns. discern in missionary photographs confir­ Quite progressive for her time, she eve n once publicly arg ued in mation of oral history.

108 INl ERNATIONAI. B UI.L1T IN 0 1' MISSIONARY R ESEARCH This example shows us something of the potential of mis­ photographs they reproduced. The exactness of the engraver's sionary photography to enrich our understanding of the "other," work is often impressive. So there is a strong chance that the to reveal something of the quality of missionary relations with engravingusedon the coverofWilks's volumeis a good,detailed the environment on the field, and to indicate the quality of copy of the originaL (See engraving, facing page.) missionary administration and communications at home. Visual As a secular historian, Wilks makes good use of this engrav­ sources, in other words, are not merely to be treated as illustra­ ing. As the Asante kingdom grew and developed complex for­ tions of truths established by documentary sources. They are a eign relations, the diplomatic service engaged two groups of major source in their own right. officials from the traditional Akan courts: the sword-bearers and Ivor Wilks's Asante in the Nineteenth Century provides an­ the court criers. This is exactly what Reverend West's photo­ other example, again used on the cover itself, of missionary graph shows to be the practice in the 1850s-the sword-bearers photography." The photograph was taken by a Scottish Method­ on the ambassador's right, and the criers (whose head-pads ist pastor, Daniel West, commissioned in 1856to visit Methodist indicate their office) on his left. congregations in West Africa as a fraternal delegate. He took This kind of visual confirmation of an assertion madeby oral with him a daguerreotype camera and used it in Bathurst, Cape tradition is worth a great deal for the historian of Africa. Many Coast, Lagos, and-on New Year's Sunday, 1857-Abeokuta. missionaries, including relative novices like Daniel West, have The photo and several others that appear in his biography are made observations with their cameras that can become ex­ quite possibly the first ever to be taken on Ghanaian soil." They tremely important for serious historical and cultural analysis. were reproduced in his biography as engravings, for direct I trust that this brief introduction to the subject points up the mechanical printing of photographs became possible only about importance of missionary photography." Answering the ques­ 1890.(At leastit wasonlyat the endof the nineteenthcentury that tions of where major collections are to be found and how they halftone reproductions of photographs appear in the mission shouldbe administeredoughttobe a prioritybothfor missiologists periodicals I know.) and administrators of mission archives, and for officials con­ Fortunately, in ourwork in the Basel Missionarchiveswe are cerned with the conservation of and access to humanity's cul­ able to compare side by side a number of engravings with the tural heritage.

Notes------­ 1. Information about early missionary photographers in Africa will be 5. Ivor Wilks, Asantein theNineteenth Century (Cambridge: Cambridge found in Paul Jenkins, "The Earliest Generation of Missionary Pho­ Univ. Press, 1975). tographers in West Africa and the Portrayal of Indigenous People 6. Thomas West, The Lifeand Journals of the Rev. Daniel West, Wesleyan and Culture," Historyin Africa20 (1993): 89-118, reprinted in Visual Minister and Deputation to the Wesleyan Mission Stations on the Gold Anthropology 1994, pp. 115-45. Coast, Western Africa(London: Hamilton, Adams, 1857).The location 2. See Christraud Geary, Images from Barnum: German Colonial Photogra­ of the original daguerreotype plates is no longer known. phyat theCourtofKingNjoya(Washington, D.C.: Smithsonian, 1988). 7. A number of issues raised in this article are also treated at greater 3. Anna Rein-Wuhrmann, Mein Bamumvolk im Grasland von Kamerun length in my "Four Nineteenth-Century Pictorial Images from Af­ (Basel: Basel Mission, 1925), pp. 49-50. rica in the Basel Mission Archive and Library Collections," in Robert 4. For the reference to Solomon, see ibid., p. 150. Regarding elders and Wickers and Rosemary Seton, eds., Missionary Encounters: Sources polygamistsaskingfor baptism,see Anna Rein-Wuhrmann, Fumban, and Issues, to be released this year by Curzon Press (London). dieStadt auf dem Schutte (Basel: Basel Mission, 1948), pp. 129-31.

July 1995 109 My Pilgrimage in Mission w. Dayton Roberts

y life as an MK (missionary kid), a career missionary, I guess that, in reality, I would really prefer to possess a smatter­ M and a missionary retiree has spanned three continents, ing of skill and knowledge in many areas. three mission organizations, and three-fourths of a century. I was It is less than flattering to think that my jack-of-all-trades born and raised in the Presbyterian Mission of Korea, served style and attitude may be a matter of mental laziness, or reveal a more than forty years in the Latin America Mission, and wound short attention span or even an immature curiosity, although up my career with eight years in World Vision International. The these are probably not far from the truth. And the "master of longest of these segments was lived in Latin America, where I none" is a logical consequence. presently reside. At any rate, it has been for me an obvious professional In 1921,whenIwasfouryearsold, HarryandSusanStrachan pattern. At various times within the Latin America Mission I established the LatinAmerica EvangelizationCampaign (LAEC). headed the seminary, the radio station, the Colombia field, the Building on their eighteen years of experience in Argentina and publishing house, and the Evangelism-in-Depth program, and I a careful survey of all of Latin America, they proposed to evan­ was involved in countless other activities. My help in times of gelize systematically the cities and major population centers of crisis has apparently beenneeded, but my continuing services in the Hispanic world. Harry was a tireless and wide-ranging evangelist who rec­ ognized the weaknesses of a splintered testimony. He excelled in garnering the resources and drawing together the Christian Some are prophets, but leadership of a given area for highly successful campaigns of Jesus calls most of us to be evangelism and church growth. His wife, Susan Beamish, cofounder of the LAEC, whole­ servants and friends. heartedly supported Harry's ministry butintuitively recognized that evangelism cannot stand alone. It needs the support of training and communications activities and a posture of compas­ none of these ministries has beenconsidered entirely essential­ sionate caring and integral concern for those who are spiritually others have handled the long-range situations generally with lost and materially underprivileged. The combination of these more success. Or perhaps other emergencies have intruded, two leaders produced -what became known later as the Latin calling for my intervention elsewhere. America Mission (LAM), a bellwether organization of great The climax of my participation in these diverse ministries impact in the Hispanic world. came in 1969-1973 when I was asked to shepherd the fifteen or From 1941 to 1982, with my wife, Grace, who was the twentyoverseasinstitutionsanddepartmentsof the LatinAmerica daughter of Harry and Susan Strachan, I served in the LAM Mission into patterns of autonomy and to organize them in a under both of them and their successors, the first of whom was LatinAmericanCommunityof EvangelicalMinistries (CLAME). their son and my brother-in-law, Kenneth. Most of those years In the process, each entity-radio station, hospital, publishing were spent in Costa Rica, with a five-year stint in Colombia and house, seminary, church association-became self-sufficient, considerable travel to other countries. independent, and equal, along with the original mission, within I was called upon by four successive administrations to a larger CLAME family. initiate or upgrade a variety of missionary ministries within the CLAME was an exhilarating challenge, and resulted in responsibility of the mission. I found myself serving as an execu­ considerable growth, but its shortcomings became more and tive arm, providing the mission's leaders with the kind of sup­ more apparent with the passage of time. As a structure, it was port that Aaron and Hur gave to Moses-holding up his hands eventually superseded by a different set of de facto and contrac­ while he interceded with God and supervised Joshua, who tual relationships. The experience, however, was a most stimu­ fought the battles in the field. lating missiological education for me. Similar patterns of diversity and variety, I am sure, could be Jack of All Trades traced across my eight years of ministry in Monrovia, California, wi th World VisionInternational, whereIwasasked to starta new I had early discovered that I am a jack-of-all-trades, while prob­ journal and then to direct MARC's publications program. ably a master of none. Most of my friends specialize in one Some people are called to be prophets, ala John the Baptist, thing-they, it seems to me, are the true professionals. It may be but most of us, I believe, are called by Jesus to be servants and theology, missiology, microbiology, genetics, or Islamics-e-but friends. Verbal witness is not nearly so important as just being they are experts in their fields. Of them, in a way, I amjealous. But there, loving, listening. "Bear ye one another's burdens," the apostle writes, "and thus fulfill the law of Christ." As I glance at the rear-view mirror, I would like to hope that W. Dayton Roberts lives in retirement in Costa Rica, where he and his wife my life in SOll1e way may reflect the significance of Aaron, of continue to be active in mission. He served forty-one years in teaching, Jonathan, of Barnabas, and Epaphroditus. Paul said, "I have .communications, andexecutive positions with LatinAmerica Missionin Costa Ricaand Colombia. The authorof Revolution in Evangelism, Strachan of planted, Apollos has watered, but God has given the increase." Costa Rica, andotherbooks andarticles, healso served aseditorial director of My career has also spanned some breathtaking changes in MARC, World Vision International, and as an adjunct professor at Fuller the mission scene. Mission focus has moved from the Western Theological Seminary. establishment of the First World to the younger Two-Thirds

110 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH World. Likewise it has shifted from mainline denominational In the mid-1940s, Clarence Jones, cofounder of the "Voice of domination to a surge of evangelical outreach. the Andes" radio station, visited Costa Rica on his way back to When we first boarded ship for Latin America in 1941, fresh Ecuador and persuaded the LAM leadership that radio evange­ out of Princeton Seminary, the memories of Edinburgh 1910 lism was a strategy that could not be prudently overlooked. were still strong, and we were asked why we were going as Harry Strachan had given considerable thought to it before he missionaries to a "Christian continent." Today even the Roman passed away, and his successors accepted Jones's challenge. I Church recognizes that Latin America must be reevangelized guess it was because I had studied writing for radio at New York and is more of a mission field than a Christian territory. University during my first furlough that I was asked to move Equally dramatic has been the shift in Catholic attitudes, back from Colombia to Costa Rica to manage the newly founded from a persecution of Protestantism to a movement, in many evangelical station, TIFC. places, of "evangelical" (although rarely designated as such) Shortly thereafter, Kenneth Taylor (then director of Moody renewal. Press and subsequent founder of Tyndale House Publishers) Impressivealso has beenthe growthofProtestantevangelicals came through, representing Evangelical Literature Overseas. themselves (called the Gospel People by C. L. Berg and Paul And within a relatively short time the LAM had decided to set up Pretiz in their 1993 book by that name) and the flow of a publishing house in Spanish, which I was asked to head. LEAL nonpracticing Catholics into evangelical experiences and fellow­ ("Evangelical Literature for Latin America") was established ships. forthwith as a cooperative venture to encourage the growth of Dramatic change can also be traced in the profile of our publishers and the proliferation of bookstores throughout the missionary constituency in North America. Increasingly, the continent. I quickly became deeply involved. "baby boomers" and "generation X" have been replacing the Other priorities came successively down the pike. The Latin diminishing gray-heads in the mission-minded congregations, American Biblical Seminary decided to upgrade its ministry and with the result that direct involvement of churches and volun­ to construct new buildings, for which funds had been donated. teers has begun to supersede many functions of traditional So, for a three-year period I served as the seminary's rector. A missions. This trend is reflected likewise in the decrease of career subsequent "wave" to which we were exposed was theological missionaries in favor of short-term teams. Churches-especially education by extension, in which I did not happen to have any the megachurches and newerdenominations-i-wantto GO rather direct, personal participation. than just send. All of us in the LAM were fully involved in Billy Graham's Missionary service today-in an age of fast travel and com­ Caribbean evangelistic effort in 1958,however. It fell to my lot to munication superhighways-is quite different from whatI knew coordinate the crusade in Barbados. Soon thereafter, with the as a boy in the Presbyterian Mission in Korea, and even when I sickness (1963) and death of Ken Strachan in 1965, I "inherited" came as an adult to Latin America. When I left Korea to attend the duty and privilege of the oversight of Evangelism-in-Depth Wheaton College in the United States, I traveled by ship and did for several years. not see ll1yparents again for six years. My first term in Costa Rica and Colombia was also six years long. Now the president of the An "Inescapable Calling" LAM in Miami, Florida, thinks nothing of planning a two-day visit to Colombia or Brazil. The major legacy of Kenneth Strachan, (the second-generation leaderof LAM), couldbe his understandingof the "prophethood" Rediscovering Holism in Mission of every believer in Jesus Christ. Others had emphasized the universal priesthood of the believer and his or her kingly heri­ My pilgrimage has also been marked by a succession of trends in tage in Christ. It remained for Kenneth Strachan to demonstrate Christian mission strategy that have swept over much of the the universal obligation to be a "prophet" or a witness to one's twentieth century. Sometimes it looks almost as if we are rein­ faith in Christ-whathe called TheInescapable Calling(Eerdmans, venting the wheel, as a parade of fads seems to playa significant role in determining the priorities-if not the nature-of our ministry. Since all generalizations are false, and sometimes dan­ gerous, let me refer mostly to the LAM, with which I am more "Missionary earthkeeping" familiar. But our experiences may be typical. became a foreground I was first attracted to Harry Strachan's mission (LAM) because of its theological education program and aspirations. objective of the Christian My father had been the president of the United Presbyterian mission today. Seminary in Korea for twenty-five years, and I fancied that theological education was the best way for a missionary to "multiply himself" and to experience a productive and repro­ ductive ministry. So I went to Costa Rica with that in mind. 1968)-of every born-again believer, whatever form that open I very quickly discovered, however, that my two years' and public witness might take. experience as a youth pastor in a large and wealthy suburban Evangelism-in-Depth dramatically portrayed this convic­ church in NewJersey-evenwith the help of PrincetonSeminary tion for all the world to see and acknowledge. It envisioned the training-had done little to equip me for teaching and training total mobilization of the Christian community in witness to the pastors in another language and culture. So Iwelcomed reassign­ saving grace of Christ. The growth of the church, Strachan ment to church planting in Colombia, South America, where we affirmed, was directly correlative to this mobilization in witness. were quickly involved in the nitty-gritty of witnessing, pastoring, Evangelism-in-Depth spread to many of the countries of Latin and establishing churches and a new denomination among poor America during the 1960s and 1970s, as well as to the continents and simple people. of Africa, Asia, and Europe. Ruben Lores and I responded to

July 1995 111 invitations received from around the world by undertaking a precision. Most of the time it is accompanied by the orchestra, globe-circling, forty-day tour in 1966. whichprovides countermelodicsupportand a rhythmic founda­ Other waves kept coming. I don't remember them all in tion. Occasionally, it remains silent,while otherinstruments take chronological sequence, butsomewhere in those years there was up the melodyin tones and register less suitableto the piano. This a revival of interest in missionary anthropology. And later­ is music at its best-a masterful concerto in which a solo instru­ especially during my stint at World Vision-we were bom­ ment and the orchestra together communicate the composer's barded successively by emphasis on the principles of church full and imaginative grasp of a pleasing musical theme. growthand shapingourministryto evangelize unreached people To me, nothing illustrates the mission of Jesus Christ and his groups. Each of these strategy waves was touted by some mis­ church better than the musical concerto; evangelism is the major sion leaders as the indispensable priority of the Christian mis­ soloist, but all the instruments play their own significant parts. sion. Without them, the solo would be unexciting, perhaps even dull. As might be expected, community development was a hot With them, the theme comes alive and leaves a powerful impres­ topic at World Vision, and in the discussion of it, one of my long- sion on the audience. Some ministries are supportive-training schools for evan­ gelists and pastors, the books that teach and publications that Mission is like a musical provide depth and balance, not to mention relevance, to the Gospel. Otherministries enhance the evangelist's message, mak­ concerto; evangelism is the ing it more attractive and understandable. Examples would major soloist, but all the include youth camps, radio and television, music and drama. Still others serve to illustrate and apply the Gospel to the healing instruments play their own of sickness, the relief of suffering, and the welfare of families and significant parts. children. We can truthfully say that all these purposeful activities underline, strengthen, and promote the Gospel of Jesus Christ, time strategic concerns-traced back to experiences in the tropi­ helping to bring in God's kingdom and to establish his reign in cal forests of Costa Rica-came to the surface. It was "missionary the hearts and communities of redeemed men, women, and earthkeeping," caring for the environment in ways that would children. Each and all, they are legitimate and necessary expres­ diminish the famines in Africa and provide for survival else­ sions of Christian mission-thechurch's witness onbehalf of her where. That this should be a foreground objective of the Chris­ Head. tian mission todaybecame evidentin the worldwide interestand This kind of a concerto in mission is holism at its Christian impactof the 1992Rio de Janeiroconferenceon developmentand best. The whole is better than the sum of its parts because each ecology. (See my latest book, Patching God's Garment [MARC, part is interconnected, relating to each other part and to the 1994].) purpose of the Great Conductor. Graeme Irvine, until recently president of World Vision Mission as Concerto International, liked to use another illustration. "All the parts of a bicycle," he would say, "can be heaped into a 'whole'-a pile of Following World War II, the earliest of this progression of junk. That accumulation of parts becomes holistic only when it is mission strategies caught the evangelical community shortly assembled in an intelligent, harmonious, functional way." after the modernist-fundamentalist controversies in the United I believe that this is what the church's mission is all about. It States, when the church's mission was frequently perceived to be is holistic to the core. When Jesus said, "Go and preach the simply one of proclaiming the Gospel. The experience of subse­ Gospel," he added the command to baptize and teach "all that I quent decades, fortunately, has gradually brought the church have taught you." Healing, helping, serving, training-all are back to a more biblical philosophy of holistic mission. In an important instruments in the orchestra. article in Evangelical Missions Quarterly (July 1993, p. 300), I No part of the missionary orchestra is unnecessary. All its described my own conclusions by defining mission as a concerto instruments are essential to the evangelistic and kingdom objec­ with a piano as the solo instrument. tives of the church in mission. "The eye cannot say to the hand," Behind the soloist, under the baton of the conductor, the declares the apostle, that "I have no need of you." There can be orchestra carefully builds a swelling accompaniment-first the no unilateral expulsion or secession in Christ's body. strings, then the winds, and finally the percussion instruments. The sum of my pilgrimage affirms the priority of gospel When the climactic moment comes, the pianist strikes a chord, preaching and the holistic expansion of God's kingdom. I like to then an arpeggio, and the orchestra drops to a whisper as the think that I am one of the many instruments in his missionary pianist begins to weave the melody that is the concerto's theme. orchestra. If the truth is really to be served, all applause must go There are times when the piano plays alone, with clarity and to our Great Conductor and Composer.

112 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH I NOW BOARDING I I I I I I I I I I I I I I I Take yourself to thefront lim's of ministry! Discover Loca! and abroad missions-oriented opportunities, network with unlimited missions orgouizations I during Missions Conjercn ce week, and study under expe rienced, renoun ed missionaries denoted to equip you for effrctil'1' cross-cultural ministry! I Look at all WI' ojfer you: I -> FAC U LT Y WITH OVE R 125 YEAR S -> D OCTOR O F M IS S l oLo GY O F S ER V IC E I N IN TER NATI O N AL -> D OCT O R O F EDUCATlo N- MISS I O N S I ONLY C HRIS TI A N ED . D IN THE U .S . -> M .A . IN TESO L A N D A PPLI E D IN CR oSSCULTUR A L EDU CATION L IN GU IS T ICS -> C O NC EN T RATIO N S IN CULT URAL I -> B .A . AN D M .A. IN INTERCULTU RA L ANTHRO P OLO GY , LEA D ERSHI P , STUDIES U R BAN M INISTR Y , C H URC H P L ANTING , I H E A LT H CARE DEV E LOPM E N T -> M . A . IN MI S S IONS I Start you r missions career Iuda) : call 800-992-4652. (fJ I BIOLA U N I V E RSI TY School oj Intercull ural Stu dies 13800 Biola Avenu e, La Mirada, California 90639 The Charismatic Movement in Nigeria Today Matthews A. Ojo

igeria, the most populous African nation (98.1 million While the charismatic movement in the Western world N people, according to mid-1994 estimates), became an traces its roots to the Pentecostal movement that arose from the independent nation within the British Commonwealth on Octo­ 1906 Asuza Street revival in Los Angeles, the Nigerian move­ ber 1, 1960. About 49 percent of the country's population is ment has an indigenous origin. The pioneers and early leaders Christian, while Muslims, concentrated in northern Nigeria, were Nigerians without any previous contact with American account for about 45 percent. Adherents of traditional religion Pentecostalism. Nigerian charismatics share similar doctrinal account for the remaining 6 percent. Sustained Christian mission began in the 1840s, when the Wesleyan Methodist MissionarySociety and ChurchMissionary Charismatics are the most Society sent missionaries from Sierra Leone and Europe to the southwestern coastal areas. Other missionary societies from dynamic element in Europe and North America came into the country from the late Nigerian Christianity 1840s. Aided by schools and medical work, Christianity was firmly established in southern Nigeria by the late nineteenth today, affecting millions of century.1 educated young people. A number of major developments have taken place in Nige­ rian Christianity since the late nineteenth century. Beginning in 1880, there was agitation for more opportunities for African emphases and practices like baptism of the Holy Spirit, speaking leadership in the churches. In March 1888 this quest resulted in in tongues, and healing. In addition, the mass media, charismatic a schism in a Baptist church in Lagos. Other Africans followed literature, and the common use of the English language have the example of the Lagos Baptists and seceded from the Anglican helped to forge close links between the Western and Nigerian and Methodist churches in 1891, 1901, and 1917. These churches movements. Nevertheless, the Nigerian movement is essentially are called African churches because most of them include the indigenous, and it has succeeded in adapting the Pentecostal word "African" in their names as a way of expressing their faith to the Nigerian contemporary milieu, thus making it con­ Africanconsciousness. The African churches laid the foundation textually meaningful. for Nigerian nationalism in the late nineteenth and early twenti­ eth centuries.' Beginnings of the Charismatic Movement In the second decade of the twentieth century, another indigenous movement, one emphasizing healing and the effi­ The emergence of the Nigerian charismatic movement owes cacyof prayer,emerged in southwesternNigeria. Thesechurches much to the witness laid earlier by two international Christian are calledAladura(i.e., those who pray) because of their emphasis studentorganizations-theStudentChristian Movement (SCM) on prayer (adura in the Yoruba language)." From southwestern and the Christian Union (CU, linked to the International Fellow­ Nigeria, the movement soon spread to other West African coun­ ship of Evangelical Students). These were well established in tries. Nigeria's educational institutions before the 1970s, having been The most remarkable and significant development to date is introduced between 1937 and 1955, principally from Britain." It the emergence of the Nigerian charismatic movement in the was among these students, already exposed to liberal and con­ 1970s, which has marked the beginning of a vigorous Christian servative evangelical Christianity, that the charismatic revival awakening in the country. Charismatic churches have attained gained root. much social prominence in Nigeria because of their adroit use of In January 1970 a small group of students in the CU in the the media, the attention given to them by the secular media, and country's premier university, the University of Ibadan," whohad their attracting a large membership among educated youth. briefly associated with a Pentecostal church in the city, suddenly Today, charismatic Christians are the most dynamic element in claimed that they had received the baptismof the Holy Spiritand Nigerian Christianity, affecting millions of educated young had spoken in tongues. Despite opposition from their fellow people. students, this group of students so strongly publicized their new In the Western world the term "charismatic" is generally experience that enthusiasm for the Pentecostal experience soon applied to Christians within Protestant and Roman Catholic spread even to the SCM group on the campus. churches who testify to the baptism of the Holy Spirit, who In May 1970 these students went beyond the confines of the experience its accompaniment of speaking in tongues, and who CU to establish a new group, World Action Team for Christ exercise the gifts of the Holy Spirit, principally the gift of heal­ (WATC), with the aim of spreading Pentecostal beliefs all over ing.' Charismatic Christians in Nigeria share these features with Nigeria. Within five years the charismatic revival at the Univer­ their Western counterparts. sity of Ibadan attained national significance. This was due to the efforts of WATC members who were going around the major Matthews A. Ojo is Senior Lecturer in the Department of Religious Studies, towns in the country organizing evangelistic outreaches and Obafemi AwolowoUniversity, Ile-l]e, Nigeria. He did his doctoral workat the mobilizing students for evangelism. By 1975 all six universities University of London in the mid-1980s. In 1993-1994 he wasa Pew Visiting then existing in the country had witnessed the revival." Fellow in theCentrefor the Study of Christianityin the Non-Western World, The charismatic revival on these campuses crystallized into Universityof Edinburgh, Scotland. charismatic organizations, and some of them have become

114 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH churches. As the leaders of the revival graduated from the better organized national conferences and crusades. Tracts and universities, they carried with them their Pentecostal enthusi­ personal witnessing of the early years were replaced by books asm into their new places of work. Given the spiritual situation and pamphlets. Regular newsletters and periodicals were pub­ in the existing churches, some felt that the best thing to do was to lished with the aim of linking members. The messages shifted establish alternative organizations to challenge these churches. from personal evangelism and baptism of the Holy Spirit to In fact, by 1974more thanten charismatic organizationshadbeen miracles, healing, and prosperity. To a largeextent, thesechanges established by graduates influenced by the revival. reflected the socioeconomic changes in the society. The 1970s The charismatic renewal started as an indigenous initiative, were prosperous years, so it was possible to offer free food and butby late 1972the influenceof AmericanPentecostalism,brought lodging to followers attending retreats. By the early 1980s the about largely by free American literature, had become notice­ country had begun to experience economic difficulties, so it was able. American influence altered certain features of the revival necessary to manage the resources more carefully; hence the and introduced new dimensions. Nonetheless, the charismatic improved organization and routinization.? organizations remain clearly indigenous because they are evolv­ The leadership of charismatic organizations in Nigeria is an ing new traditions of Christianity contextually relevant to con­ important factor in the process of denominationalization. The temporary Nigeria. founders are of the prophet-type rather than the priest-type. Charismatic organizations are of interesting variety. Some Because of their charisma, they function in a number of roles. are large, while others are small. One of the largest and most First, the leader is a prophetconveying and interpreting what the widely known is Deeper Life Bible Church. Established in Lagos members regard as the revelation of God; second, he is a priest, in April 1973by WilliamKumuyi, then a mathematics lecturer in teacher, counselor, and administrator. The power of the spoken the University of Lagos, it grew rapidly in the late 1970s through word is the basis of the leader's charisma, and he employs the its evangelistic outreach. Having greatly expanded beyond the spoken word as the medium to communicate to followers the original church, it is now perceived as the Deeper Life move­ changes he is introducing. ment. The leader gradually introduces and justifies changes that Deeper Life places strong emphasis on the doctrine of sanc­ enhance denominational tendencies. Among these is the desire tification. It preaches against the possession and viewing of for territorial expansion, achieved through evangelistic outreach television, condemns the wearing of earrings and wedding rings, into other towns. Once new groups have been established, it is and rigidly specifies dress styles appropriate to the sanctification possible to exercise authority over the membership, with the experience. Despite such strictness, Deeper Life is still growing hope of avoiding losses to other groups. and now claims a constituency of about 350,000 in Nigeria. In Another denominational factor is the transition to a paid addition, there are about fifty branches in other African and ministry. Sectarian groups do not usually employ the services of Western countries." paid ministers but rather divide the ministerial roles among the In contrast, the Living Faith Church was established in late untrained lay leadership. As the movement grows, the people 1983in Ilorinby David Oyedepo, a graduate of civil engineering. turn to paid ministers to oversee the branches, minister to mem­ From 1985, the church has witnessed growth, and its member­ bers, help sustain the communal bonds, and keep alive the ship now stands at about 25,000. Living Faith Church is well original doctrinal emphases of the organization. known for its faith-and-prosperity gospel. Oyedepo teaches that Among the doctrinal tenets of charismatic organizations, all the material wealth in the world is for Christians to enjoy. healing is the most frequently emphasized and is central to the Therefore, Christians should aspire to be prosperous and should religious ideas of Nigerian charismatics. I have observed four be known for their prosperity in the society, showing it by driving good cars and wearing costly clothing. The prosperity message has indeed aided the rapid growth of this church. Charismatics in Nigeria are Innovations in the Charismatic Religion evolving new traditions of contextually relevant The charismatic movements have remained steadfast in their basic ideology as a renewal movement, but over the years some Christianity. changes have occurred in their structure and relation to the wider society. For example, in the 1970s they operated like Bible study groups, holding their meetings only on weekdays and offering major areas of application of healing. First, there is physical Bible studies to their members, in addition to the activities of healing. Second, there is healing of demonic attacks and satanic their regular churches. Hence, they described themselves as oppression, which charismatics term "deliverance." Third, un­ interdenominational or nondenominational organizations. By der the theme of "success and prosperity," there is healing of all 1983,however, someof the groupshad initiated Sundayworship forms of failures in life. Fourth, there is healing of the socioeco­ services, thus adopting denominational orientation. They also nomic and political problems of a country. Although these four began to erect permanent places of worship instead of holding components are organically linked, the emphasis varies from one meetings in rented classrooms. Trained and paid clergy emerged charismatic organization to the other. The application of healing to replace lay leadership, and the structure of administration is very extensive, covering every possible area of life: business, became formalized with discernible hierarchies and lines of personal aspirations, education, family life, and national issues. authority. Charismatics are therefore addressing themselves to prevalent The teachings, practices, and techniques used by the charis­ conditions in Nigeria, and they have touched, with much suc­ matic organizations were adapted to sustain the changes. For cess, the concerns that are important to their members in every­ example, residential retreats and camp meetings that offered free day life. food, lodging, and transport gave way to carefully managed and The exercise of healing is dynamic and problem-solving,

July 1995 115 attracting people with needs such as employment, marriage country is due to sin, collectively and individually. "Social partners, children, and illness. This healing system has a flexibil­ reform therefore must always start with the individual by seek­ ity that makes it possible to make adjustment to suit every ing to bring him into a saving relationship to Christ,"!" says a situation and to respond to both social and personal needs. leader of one of the charismatic organizations. Another main­ Although healing in Nigeria is by no means restricted to the tains that illiteracy, poorhygiene and uncleanness, lack of know­ charismatics, they more than any other group of Christians are ledge of good nutrition, ignorance of family planning, and high changing African religious concepts and are applying biblical infant mortality can be eradicated when the Gospel of Christ is premises to the social challenges confronting them in contempo­ preached to the whole man.II "Africa's deliverance," another has rary times. said, "doesnotlie in shrewd politicians, renowned economists or Evangelism is another major preoccupation, and Nigerian learned educationists ... but in using the strategy of evange­ charismatics regard it as their most important work. There is a lism."12 Evangelism had indeed provided charismatics with an threefold consensus among charismatic organizations about the alternative perspective for coming to terms with contemporary goals of evangelism. Primarily, evangelism is directed toward conditions. conversion. Second, evangelism is seen as a work of redemption This emphasis on evangelism carries with it a concept of to loosen and free humans from the grip of evil spirits, witches, development that has the person as the primary object. To forces of darkness, principalities, enemies, bad luck, and re­ charismatics, evangelism constitutes a means of change first in peated failures, all of which are prevalent in the African the individual and ultimately in society as a whole. With this worldview. This cultural dimension of evangelism may be the understanding, charismatic organizations have sent missionar­ major reason why the healing sessions that are integral to evan­ ies to rural areas to evangelize and to conduct development gelistic activities attract large attendance. Third, through evan­ programs such as adult literacy classes, water supply systems, gelism, charismatics hope that the overall economic, social, and and free or subsidized medical services. political situation of Nigeria will be transformed into a better This missionary preoccupation also has political signifi­ one. They believe that the present adverse predicament in the cance because charismatics insist that Nigeria, as the acclaimed Noteworthy Announcing tors are interested in dialogue whichwill creatively impact the evangelization of South Asia and the Hindu world. Dr. C. v. The Berlin Society for Mission History, founded in October Mathew, former dean of Union Biblical Seminary, Pune, is 1994, has as its goals the preservation and development of chief editor. Address all inquiries to: Dr. R. E. Hedlund, library and archival collections in mission history, the encour­ managing editor, 55 Luz Avenue, Mylapore, Madras-600 agement of interdisciplinary scholarly research in the field, 004, India. and the dissemination of the findings through scholarly con­ Revue Africainedes Sciences de la Mission is a new African ferences and publications. The chairperson is Dr. Johannes review of mission studies, thatbegan semi-annualpublication Althausen, Berlin. For further information write to: Berliner in 1994. It is sponsored by the African Institute of Mission Gesellschaft fur Missionsgeschichte, c/o Christfried Berger, Studies and the Mission Oblates of Mary Immaculate in Zaire, Georgenkirchstr, 69, 10249 Berlin, Germany. Subscriptions may be ordered at: B.P. 8251 Kinshasa, Zaire. An associationofprofessorsof missionin Brazil (Associacao Orbis Books at Maryknoll, New York, is now co-publishing de Professores de Missoes no Brasil) was organized in May three scholarlyjournals: Studiesin WorldChristianity(formerly 1992. The executive secretary is Barbara Burns. In 1992 they titled TheEdinburgh ReviewofTheology andReligion), and Stud­ produced a 28-page bibliography of missiological books and iesinInterreligious Dialogue, are bothsemi-annualpublications; articles published in Portuguese since the mid-1970s, which Concilium, the international journal of theology founded in includes over 500 titles. In 1995 they began publication of a 1965, appears six times a year. For subscription information, semi-annual journal on missionary training, Capacitando para write to: Orbis Books, P.O. Box 308, Maryknoll, N.Y. 10545, Missoes Transculturais (Equipping for Cross-culturalMission). U.S.A. President of the association is Charles Timothy Carriker, The Ninth International Conference of the International professor of missiology at the Presbyterian Seminary in Sao Association for Mission Studies will be held in Buenos Aires, Paulo. Argentina, April 10-19, 1996. The theme of the conference for A new French-speaking association for missiology, Asso­ 150 or more participants from around the world will be "God ciation Francophone Oecumenique de Missiology (AFOM), or Mammon: Economies in Conflict." Inquiries for further was established in April 1994 at a meeting in Paris. It aims to information about the conference and membership in lAMS serveFrench-speakingpersonsand territories, andwasformed can be sent to: Secretariat, lAMS, Normannenweg 17-21, by Roman Catholic and Protestant missiologists to carry out D-20537 Hamburg, Germany. an inter-cultural and inter-continental dialogue on the mis­ sion of God in today's world. The president is Dr. Francois Personalia Zorn, AFOM, 5 rue Monsieur, F-75007, Paris, France. The School of World Mission at Fuller Theological Seminary, Dharma Deepika: A South Asian Journal of Missiological Pasadena, California, has announced two appointments to its Research, began semi-annual publication in 1995. Sponsored faculty. Wilbert R. Shenk has been appointed professor of by a group of Indian evangelical scholars, the new journal is mission history and contemporary culture. He began his ca­ "ecumenical in scope, evangelical in character," and the edi­ reer as a missionary in Indonesia, later served as vice presi­

116 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH giant of Africa, should be a bastion for the evangelization of the vention in August 1987,which has become an annual event with continent. Since the early 1980s, charismatics have been sending delegates from other African nations coming together to deliber­ missionaries to other African countries and training leaders of ate on their efforts to evangelize Africa using African means." charismatic organizations from other African nations. In 1980 Throughsuch international networks the charismatic movement Deeper Life established the International Bible Training Centre has spread rapidly across national frontiers. in Lagos for the training of Africans all over the continent. By One of the important new ideas and values of the charis­ 1981 there were about six hundred students from twenty coun- matic movement that has influenced some of the established Protestant churches is the practice of house fellowship or home cells, where members experience a more caring environment. Since the first century, Christians have been meeting in small Evangelism provides an groups in homes to study, pray, and share together, but in alternative perspective for Nigeria it was the charismatic movement that popularized this focus. In 1983 Deeper Life had fifteen thousand house fellow­ dealing with contemporary ships throughout the country." Many other charismatic organi­ conditions. zations adopted the same strategy. Other Protestant churches, especially in cities like Lagos, Ibadan, and Kaduna, have taken the cue and have developed house fellowships. tries in the institution." Also, the Christian Missionary Founda­ The success and the wider diffusion of the house fellowships tion (CMF), established in Ibadan in 1982, has devoted its atten­ cannotbe divorced from the fact that the idea of people worship­ tion to missionary work all over Africa. Its mandate as stated in ing in small groups is not alien to the African context. In fact, the some of its literature is "to send the light of the gospel to many home cell replicates the traditional African family worship. dark places in Africa and to change the stigma of the continent as Especially in urban settings, it provides meaningful social rela­ a dark continent.1114 eMF initiated the Africa's Deliverance Con­ tionships and support; members feel at home in these groups.

dent of Overseas Ministries for the Mennonite Board of Mis­ dent of the Indonesian Council of Churches from 1964 to sions, and since 1990 has been associate professor of missions 1980. and director of the Mission Training Center for the Associated Died. Ido H. Enklaar, Dutchmissions historian, on August 28, Mennonite Biblical Seminary, Elkhart,Indiana. He is a contrib­ 1994, in Zeist, Netherlands. He was 83. He served in uting editor of the INTERNATIONAL BULLETIN OF MISSIONARY RE­ Ambon as a minister and deputy-chairman of the Protes­ SEARCH andwaspresidentof the AmericanSociety of Missiology tant Church of the Moluccas from 1937 to 1941. After for 1994-1995. Pablo A. Deiros has been appointed professor Japanese internment he became principal of the newly of the history of mission. He will divide his time between founded theological seminary for EasternIndonesia from Fuller's Pasadena campus and Argentina, where he is profes­ 1947 to 1956, and was professor of church history at the sor of the history of Christianity and director of postgraduate theological seminary in Jakarta from 1956 to 1961. After studies at the International Baptist Seminary in Buenos Aires. returning to the Netherlands he was lecturer in missions David A. Kerr, director of the Duncan Black Macdonald at Groningen University until 1969 when he became Center for the Study of Islam and Christian-Muslim Relations director of the Dutch Missions Academy at Oegstgeest at Hartford Seminary since 1988, has been appointed to the where he served until he retired in 1976. He was a special­ chair of Christianity in the Non-WesternWorld and director of ist on the history of Dutch missions in the nineteenth the Centre of the same name in the faculty of divinity (New century and wrote authoritative biographies of Joseph College), University of Edinburgh, Scotland, effective January Kam (1963) and J. T. van der Kemp (1988). I, 1996. He will succeed Andrew F. Walls who retires in 1995. Died. Bengt Sundkler, Swedish missiologist, on April 5, 1995, A. Christopher Smith, former program officer in the Reli­ in Uppsala. He was 85. He was a missionary in South and gion Program of The Pew Charitable Trusts, has been ap­ EastAfrica from 1937to 1945,andwas Lutheranbishop of pointed as academic dean and professor of intercultural stud­ Bukoba, Tanzania, from 1961 to 1964. From 1949 to 1974 ies at Providence College, Otterburne, Manitoba, Canada. he was professor of missiology at Uppsala University. His E. Hampton Morgan, Jr., has been appointed executive chief missiological books were Bantu Prophets in South director of the Board of World Mission, The Moravian Church, Africa(1948,2nd ed.1961), ChurchafSouth India1940-1947 Bethlehem, Pennsylvania. From 1975 to 1981 he was pastor of (1954), The Christian Ministry in Africa (1960), and Zulu the New Herrnhut Moravian Church in St. Thomas, Virgin Zion (1976). Islands, and since 1982 he has been pastor of the Moravian Died. Evert Jansen Schoonhoven, Dutch missiologist, on Church in Advance, North Carolina. February 4, 1995, in Oegstgeest, Netherlands. He was 91. He served as a Reformed parish minister, then was direc­ Died. Johannes [Ludwig Chrysostomusl Abineno, Indone­ tor of the Dutch Missions Academy at Oegstgeest from sian Protestant leader, on January 22, 1995, in Jakarta. He 1947 to 1969. In 1961 he inaugurated a chair in missiology was 77. A former president of the Protestant Evangelical at the University of Leidenand was the first director of the Church in Timor, in 1960 he joined the faculty of the Interuniversity Institute for Missiological and Ecumeni­ theological seminary in Jakarta. He also served as presi­ cal Research (lIMO), Departmentof Missiology from 1969 to 1974.

July 1995 117 Until the late 1970s, it was considered unchristian and waste­ posts in whathad earlierbeenconsidered the Muslimstronghold ful to discuss or get involved in politics. However, in 1977 the in the North. Such political involvement went even further when Christian Students' Social Movement of Nigeria (CSSM) was evangelicals and charismatics jointly fielded candidates for the established with the aim of awakening charismatics to their presidential election in 1991 and 1992. A decade ago such a social and political responsibilities and of enlightening them on political involvement would not have been imaginable. In sum, the possibility of their influence in national life," CSSM has been charismatics are becoming more politically conscious of their able to do this by linking prophecy with politics. CSSM believes responsibilities and influence in a new Nigeria. that whatever happens in the political arena is due to spiritual forces at work, and therefore things can be set right if Christians Conclusion take hold of the spiritual realm by praying for the nation, its leaders, and all those in authority. CSSM's monthly Prayer Bulle­ The charismatic movement in Nigeria is a phenomenon of major tin is always full of prophecies or prayer points that reflect the scope and persistence. Charismatic groups continue to spread socioeconomic condition of the country. because the leadership and members are appropriating biblical The political awakening sought by CSSM became more messages to meet various personal and social needs amid the imperative from the mid-1980s, when religious riots stirred by uncertainties and difficulties in the country. Responding to the Muslims putChristians, particularIy in northernNigeria, at great existential needs of Nigerians, the charismatic movement is risk. In response, Christians generally became more politically engendering fundamental transformation of religious and social conscious because of the dangers of death and loss of churches values. Its pragmatic approach, capacity for innovations, and and properties through arson and looting by Muslim fanatics. adaptability to various situations are signs of hope for the years Beginning in 1988, Christians have stood for and won elective to come.

Notes------­ 1. For a history of Christian missions in Nigeria, see J. F. Ade Ajayi, 8. For more about this organization, see M. A. Ojo, "Deeper Life Bible Christian Missions in Nigeria, 1841-1891: The Making of a New Elite Church in Nigeria," in New Dimensions in African Christianity, ed. (London: Longmans, 1965);E. A. Ayandele, TheMissionaryImpacton Paul Gifford (Nairobi: All African Council of Churches, 1992), pp. Modern Nigeria, 1842-1914 (London: Longmans, 1966). 135-56; M. A. Ojo, "Deeper Life Christian Ministry: A Case Study of 2. J. B. Webster, The African Churches among the Yoruba (Oxford: the Charismatic Movements in Western Nigeria," Journal of Religion Clarendon Press, 1964). in Africa 18 (1988): 141-62. 3. H. W. Turner, History ofan African IndependentChurch: The Churchof 9. For a summary of the socioeconomic and political situations, see A. the Lord (Aladura), 2 vols. (Oxford: Clarendon Press, 1967); J. D. Y. Kirk-Greene and Douglas Rimmer, Nigeriasince 1970: A Political and Peel, Aladura: A Religious Movement among the Yoruba (London: Economic Outline (London: Hodder & Stoughton, 1981). Oxford Univ. Press for the International African Institute, 1968);J. A. 10. Christian Students Social Movement, Working Manual No.2, Chris­ Omoyajowo, CherubimandSeraphim: TheHistoryofanAfricanIndepen­ tian Social Responsibility (He-Ife: CSSM, 1980), p. 7. dent Church (New York: NOK Publishers, 1982). 11. Emeka Nwankpa, Translated intotheKingdomofChrist (Ibadan: Salem 4. See Michael P. Hamilton, ed., The Charismatic Movement (Grand Media Nigeria, 1983), pp. 48-49. Rapids: Eerdmans, 1975), p. 7; Nils Bloch-Hoell, The Pentecostal 12. Christian Missionary Foundation (Ibadan, Nigeria), Newsletter 6, Movement (London: Allen & Unwin, 1964), pp. 1-2. nos. 4-6 (July-November 1987): 8. 5. For more details, see M. A. Ojo, "TheGrowth of CampusChristianity 13. Deeper LifeNewsletter (Lagos, Nigeria), September and October 1983, and Charismatic Movements in Western Nigeria" (Ph.D. diss., Uni­ pp.12-13. versity of London, 1987). 14. Christian Missionary Foundation, Mission Focus, inaugural issue, 6. The University of Ibadan was established in January 1948 as an 1982, pp. 4-5. overseas campus of the University of London. 15. Neiosletter 6 (July-November 1987): 8. 7. Author's interviews with the leaders of the revival, for example, 16. In February 1983 Deeper Life had five hundred house fellowships; Biola Adeniran (Ibadan, August 21,1985), Gbola Durojaiye (Nsukka, ten months later the number had increased to fifteen thousand. August 8, 1985), and Wilson Badejo (Lagos, October 2, 1985). 17. CSSM of NigeriaHandbook (He-Ife, CSSM, 1979), pp. 2-3.

Murray T. TItus: Missionary and Islamic Scholar Carol Pickering

urray Thurston Titus belonged to that breed of they tended to becomescholars. They saw their scholarship as an M nineteenth- and early twentieth-century missionaries intellectual tool to be used in the service of the Gospel. Henry who started work on the mission field as evangelists and teach­ Martyn, Temple Gairdner, J. N. Farquhar, and Samuel Zwemer ers. When confronted by Islam, Hinduism, and other religions, are names that come readily to mind. Others, less well known, are Edward Sell, L. Bevan Jones, J. W. Sweetman, Dwight L. Donaldson, J. N. Hollister, and Murray Titus, whose life and Carol Pickering, thedaughterofMurray T. Titus, was bornand broughtup in Indiaand now lives in Cambridge, England. work is considered here.

118 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH His Life mission work in Muslim lands organized by John R. Mott and held in Jerusalem in 1924 and 1928. During the 1924 conference Born in Batavia, Ohio, on November 5, 1885, the son of Frank M. a suggestion made by Murray Titus brought into existence the Titus and Lottie Harrison, Murray T. Titus was educated at Newman School of Missions in Jerusalem (a school to help Batavia High School and at Ohio Wesleyan University in Dela­ missionaries in the realm of linguistics and relevant studies). He ware, Ohio, from where he graduated in 1908. was appointed secretary of the National Christian Council of While at university he heard the appeal to the young people India, Burma, and Ceylon for work among Muslims, an office he of America, made by the well-known international missionary held from 1927 until 1931. In this capacity he helped to organize John R. Mott, that they should dedicate their lives to missionary institutes for workers among Muslims and conducted public service abroad. Titus responded to the appeal and made a evangelistic meetings for Muslims. He was a member of the decision to give his life to this enterprise. Consequently he international committee that prepared a survey of Christian applied to the Methodist Board of Foreign Missions and was accepted for service in India. He was married in July 1910to Olive Glasgow, who was also Through the Henry Martyn keen to work as a missionary, and together they sailed for India in August of that year. Their initial appointment was to Reid School, Titus had new Christian College in Lucknow, United Provinces, where Murray opportunities to interest taught philosophy and English. They remained in Lucknow for three years. After his ordination in 1913 they were appointed to Christians in the study of district work in the Methodist Episcopal Church of North India, Islam. where they lived in several districts of the United Provinces doing evangelistic work in the villages. Murray was the district superintendent and ex officio manager of mission boys' schools literature in Moslem Lands in Cairo in 1932. He was also secre­ in these places. In addition he was elected mission treasurer of tary for the Central Literature for Muslims Committee of the the North India Conference in 1914, and some years later he was Indian National Christian Council. appointed treasurer of the Executive Board of the Methodist The Henry Martyn School of Islamic Studies was founded in Episcopal Church in India, a position he held for the remainder Lahore in 1930 (later transferred to Aligarh and now in of his years in India. Hyderabad)by WilliamPaton,L. BevanJones, andMurrayTitus. In 1941 he was appointed principal of Lucknow (formerly As one of its Board of Managers and one of the lecturers in its Reid) Christian College, where he remained until 1943, when he Summer School in Landour, Uttar Pradesh, Titus had new op­ returned to America on furlough. While in America he was made portunities to interest Christians, both missionary and Indian, in an associate secretary to the Board of Missions of the Methodist the study of Islam. Furthermore, there were now more occasions Church in New York City, being responsible for the work in for dialogue with Muslims. India, Burma, and Southern Asia. In 1926 Titus became an associate editor of the MoslemWorld In 1945 Titus returned to India to take up a new appoint­ (later the Muslim World). From1958 untilhis deathin 1964he was ment, that of associate secretary of the National Christian Coun­ an advisory editor. He was also an associate editor of the Reli­ cil of India, Burma, and Ceylon at Nagpur, capital of the Central gious Quest of India series. He was granted a Ph.D. degree in Provinces (now Maharashtra). He remained with the NCC until 1927 by the Kennedy School of Missions at Hartford, Connecti­ 1948, when he and his wife returned to the United Provinces cut. He had beenworking toward this degree during his first and (now Uttar Pradesh). second terms of service in India. On his return to the United In 1951 the failing health of his wife necessitated their early States on furlough in 1926,he and his family stopped in Cairo for retirement fromIndia. Ontheirreturn to the UnitedStates he was several weeks, as guests of the Zwemers. Titus used this time to invited to be professor of missions and world religions at improve his Arabic, a necessary preliminary to the completion of Westminster Theological Seminary in Westminster, Maryland, his thesis, which in 1930 was published as Indian Islam: A Reli­ from where he retired in 1955. giousHistoryofIslamin India. A new, revised edition, Islamin India Throughout his married life he was greatly sustained and and Pakistan, appeared in 1959. This revision was necessary supported by his wife, Olive. Her work always complemented because, with the partition of India and the birth of Pakistan in his, whether of teaching, of correspondence to raise money for August 1947, a wholly new situation with reference to the Mus­ the support of school boys and girls, for pastors and catechu­ lims of the subcontinent had come about. mens, or for founding a primary school for boys in Moradabad. In additionto four books, Titus also wrote, betweenthe years As in all missionary households, there were always visitors. 1922 and 1961, some thirty-nine articles and numerous book Olive provided the strong home base to which Murray returned reviews. Many of these were for the Moslem World; others were from conferences or committee meetings in India or abroad. for church papers in India and in the United States. Academic Achievements Ideas

It was throughthe influenceof SamuelZwerner, the greatAmeri­ In the face of the emerging worldwide challenge to Christianity can missionary to the Muslim world, who had presided over the from Islam, Titus did his best to encourage understanding be­ Conference of Mission to Muslims, held in Lucknow in 1911, that tween Christians and Muslims by urging missionaries and In­ Murray Titus was inspired to "goand do likewise" and decided dian Christians alike to read as widely as possible about Islam to become a missionary specifically to Islam in India. and to make use of the Henry Martyn School of Islamic Studies Titus was soon involved in all that was going on in work in Lahore. He believed understanding should begin early­ among Muslims. He attended the international conferences on hence his book Islamfor Beginners (1930) for use by Christian

July 1995 119 students in Indian high schools and colleges, and The Young ideas and ideals for which Christ lived and died. Moslem Looks at Life (1937), a study book for young people in Allying himself with n1.anyother Protestant missionaries, he America. considered that their aim should be to establish a fully self­ Despite his liberalism, his thought reflected a deep concern supporting church under the control of local Christians. Once about panreligion. In "Thoughts on Re-thinking Missions" he again to quote from thearticle "Thoughts on Re-thinking Mis­ claimed that the Laymen's Appraisal Commission was not suffi­ sions," he said, "It is generally agreed that we [i.e., the church in ciently realistic in its assumption that it would be a simple matter India] should be better off today had there been less of paternal­ to find many leaders of other faiths eager to enter a panreligious ism and more definite insistence on self-support from the very fellowship. He felt that too much importance had been attached beginning" (pp. 13-14). to the development of a "world culture." His Christocentric The imperative of the Gospel was the mainspring of his life. outlookmadehimreject anypossibilityof somesortof panreligion The charge to go and preach could never be rescinded or modi­ (pp. 3-5). Although he saw the danger of secularization swamp­ fied out of recognition. He was certain that a missionary should ingreligion, yetat the timeat whichhe waswriting, Indiahadnot never hesitate to carry out Christ's commission literally. But he yet been greatly affected by its inroads. The religions of India felt that Christians and the missionary enterprise had failed. In were still vigorous and able to guard their religious and cultural an article "Facing the Future" (1944), he regretted that in so many heritage, nor had the problem of the relation of Christianity to places the missionary method and approachhad been ineffectual other religions undergone any marked change. But the earlier because missionaries had not appealed to the Muslim heart and aggressive attitude of missionaries toward other religions was had failed too often to make friendly and loving contactin simple increasingly giving way to the exposition of the Christian way of human terms. "Islam still stands as the supreme challenge to all life. the genius, ability, faith, hope, love, devotion and consecration He believed that there was more danger in exclusiveness that the followers of Christ can mobilize. To this end it is clear, among Christians than there was in adopting a courageous therefore, that we desperately need a re-vitalizing of our entire openness toward non-Christian faiths. He advocated orientation approach to the Moslem peoples" (p. 164). courses for missionaries to prepare them for dialogue with people of other religions, and he urged that a school, similar to Assessment of His Life the Henry Martyn School of Islamic Studies, be organized at Benares for the study of Hinduism and its culture. In the Muslim Worldin 1963, a yearbeforehis death, Murray Titus He pointed out that Islam had been in contact with Hindu­ was described by Dwight M. Donaldson as a missionary who ism in India for twelve centuries. Differences of belief and exhibited in his life and work the process of specialization while communal aspirations on the one hand contended with an in­ he was actively engaged in educational work. In order to "make stinct for communal preservation on the other, and this had been Christ better understood by his Christian and non-Christian the cause of much friction between the communities through the friends he sought to master the language, history and something centuries, continuing to the present day. The only way that India of the literature of the people with whom he was to work" (p. could ever hope to achieve national unity would be if the two 324). great religious communities, which shared so much-language, At a more personal level, Henry Wilson wrote in The Indian blood relationship, and native land-could overcome the im­ Witness (1964) of Murray Titus's love for the people of India and passe in which they found themselves. for his fellow workers. He could spotable youngpeopleand tried He held the conviction, like so many optimistic Christian to push them forward in the service of the church. He ends his thinkers of his day, that once Christ is fully understood by the testimony with the words: "The influence of Dr. and Mrs. Titus people of other faiths, he will be readily accepted by them. The on my life was so much that I feel that what I am today is mostly conviction that the story of Christ in itself is the instrument of due to their influence. There must be scores of other such ex­ conversion appears often in his writings, for example, in amples in Indian Methodism. Titus was a builder in the real "Thoughts on Re-thinking Missions," and in a lecture "What sense." Christianity Teaches," delivered in 1929 at a meeting to celebrate Murray Titus was dedicated to spreading the Christian the golden jubilee of the Arya Samaj. Gospel because of a profound conviction of the sovereignty of Again, in the article "Thoughts on Re-thinking Missions," Christ. Although he took this unequivocal position, he was also Titus took issue with the theology of liberalism and humanism eager to examine with great care the truth claims of other reli­ and stated that it had not sufficiently stressed the doctrine of the gions, particularly those of Islam. In order to promote honest new birth, the work of the Holy Spirit, or the death and resurrec­ dialogue between people of different faiths, he wanted Chris­ tion of Christ. He saw the church as a body of people who had a tians and non-Christians alike to study critically their own and common bond of commitment to Christianity and who contrib­ other religions. He saw this as a crucial part of the task in uted their full share toward making it an embodiment of the Christian mission.

Selected Bibliography Selected Works by Murray T. Titus 1943 "Christian Literature for Moslems in India." MoslemWorld33, no. 2, pp. 187-90. 1930 Indian Islam: A Religious History of Islam in India. London: Oxford 1944 "Facing the Future." Moslem World 34, no. 3, pp. 164-70. Univ. Press. 1959 Islamin Indiaand Pakistan. Calcutta: YMCA Publishing House. 1930 Islamfor Beginners. Lucknow: Oxworth Book Service. 1933 "Thoughts on Re-thinking Missions." Indian Witness. Work About Murray T. Titus 1937 The Young Moslem Looks at Life. New York: Friendship Press. "Advisory Editor Murray T. Titus." Muslim World 53 (1963): 324-31.

120 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH

Anastasios Yannoulatos: Modem-Day Apostle Luke A. Veronis

or the first half of the twentieth century, the Orthodox "consider ifyou can," there is only a definite, clear cut command F Church was relatively inactive in missions. The great of Our Lord.... If we let ourselves rest peacefully in this habitual missionary efforts of the Russian church came to a close as the inertia in the matter of foreign missions, we are not simply Communist curtain placed the church in bondage. Meanwhile, keeping the pure light of the Faith "under the bushel," but we are the Orthodox churches of the Balkans struggled to overcome the betraying one of the basic elements of ourOrthodox tradition. For effects of the previous five centuries of Muslim subjugation. missionarywork has always been a tradition within the Orthodox Church.... Missionary activity is not simply something "useful" Although the Orthodox lands of Greece, Romania, Bulgaria, and or just "nice," but something imperative, a foremost duty, if we Serbia gained their independence, a strong sense of nationalism really want to be consequent to our Orthodox Faith.' prevailed within the churches, and the idea of outreach beyond the borders of their own countries was a concept to which few Yannoulatos emerged as a leading missions advocate in the gave much thought. following years. He dared the Orthodox faithful to recover the It was not until the late 1950s that a number of young authentic meaning of the "one holy catholic and apostolic Orthodox theologians began to raise their voices about the need Church," in the words of the Nicene Creed. He even hoped to for external missions. From an international Orthodox youth establish some type of external Orthodox mission center. His conference held in 1958 in Athens, a call toward missions began enthusiasm,however, was derided withinmostOrthodox circles to develop. These young people expressed the idea that the as an unrealistic goal. Following an address he gave on this issue church's responsibility toward missions was not simply some­ to theological students at the University of Athens in January thing of the past but a call for the contemporary church as well. 1959, someone in the audience remarked skeptically that "the Despite the struggling situation of a poor church just freed from organization of an Orthodox External Mission is tantamount to bondage, the apostolic call of the Lord demanded a response. The a miracle." To this Yannoulatos responded, "We fully agree. But leader of this fledgling group was Anastasios Yannoulatos, a as Christians we do believe in miracles.'? young Orthodox theologian from Greece. He challenged the The life and work of Anastasios Yannoulatos, probably the Church of Greece, as well as the Orthodox Church at large, to foremost Orthodox missiologist in the world today, exemplifies recover its long-held missionary tradition. the realization of this miracle in the contemporary Orthodox In 1959Yannoulatos helped found Porefthentes ("Go ye"), a Church. missionary movement whose goal was to rekindle the mission­ ary conscience of the Orthodox Church, as well as to educate the His Early Life non-Orthodox world about the rich missionary heritage of the Anastasios Yannoulatos was born on November 4, 1929, to a pious Orthodox family in Greece. Raised within the faith, he Yannoulatos challenged the participated actively in the church during his formative years. His first great interest was in mathematics, and throughout his Church of Greece, as well teenage years Yannoulatos thought of pursuing a career in this as the Orthodox Church at field. His views changed with the coming of World War II. During the war years, Yannoulatos began to experience his faith large, to recover its long­ in a very personal way. He witnessed much suffering and disas­ held missionary tradition. ter from the war and could make sense of the chaos only by delving deeper into his faith. For the world and for his own country to recover from the evil of both the Second World War Eastern Church. This movement began to produce a journal in and the ensuing Greek Civil War, Yannoulatos understood the Greek and English called Porefthentes. In its inaugural issue, urgent need for a message of eternal peace, the peace that comes Yannoulatos wrote a provocative article entitled "The Forgotten through Jesus Christ. Commandment," which challenged the church to rediscover the This experience led Yannoulatos to abandon his interest in missionary zeal of previous generations. In this article, other disciplines and to pursue theology. So fervent was his Yannoulatos questioned the accepted apathy toward missions desire that he has said, "It was not enough for me to give that prevailed in the contemporary Orthodox Church: something to God, I had to be given totally to Him. I wanted to live with my whole being in Christ.PThus, in 1947he entered the It is not a question of "can we?" but of an imperative command Theological School of the University of Athens. He graduated "we must." "Goye therefore and teach all nations." "Goye into all with highest honors in 1952. the world and preach the Gospel to every creature." There is no Following two years of service in the army, Yannoulatos joined the brotherhood of ZOE, a religious organization focused on the spiritual renewal of the church in Greece. Yannoulatos's LukeA. Veron isiscurrentlyamissionary priestfortheOrthodox Autocephalous Church of Albania. He served as a short-term missionary for the Orthodox personal responsibilities included missions to the youth of his Church in EastAfricaduringfive different periods from 1987 to 1993. He isa country. He became the leader of student movements and teen­ graduate ofPennsylvania StateUniversity, HolyCross Greek Orthodox School age camps and strove to make the Orthodox faith real and of Theology in Brookline, Massachusetts, and Fuller Theological Seminary's concrete to his young charges. Through these experiences, School of WorldMission in Pasadena, California. Yannoulatos discovered the impactsuch outreach programs had

122 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH on the church at large. He realized that without such missionary thathe could bothlearn from otherChristian traditions as well as outreach, the church loses its focus and ultimately diminishes. introduce these members to the rich missionary heritage of the During these years, Yannoulatos also participated in an Orthodox Church. In 1963, Yannoulatos became the youngest international Orthodox youth movement called Syndesmos. He member of the CWME at a conference in Mexico City. He has served as the general secretary of the Committee for Missions continued to playa pivotal role in this ecumenical setting and during 1958-61, and as vice-president of the whole movement ultimately served as its moderator from 1984 to 1991, the first from 1964 to 1977.Herehe metotheryoungleaderswitha similar Orthodox missiologist to hold such a place of leadership. zeal for proclaiming the Gospel. Together they began to realize how Christ could never be satisfied with proclaiming the Gospel The 1970s-Planting Missionary Foundations simplywithinthe church. Hisoriginalcommandwas to go to"all Within the Church nations." Thus missions are not merely internal, but external as well. The Great Commission of the past is an imperative respon­ During the following decade, the Churchof Greecebegan to hear sibility for the present. Yannoulatos wrote at the time: and respond to the voice of this bold visionary. In 1968 Yannoulatos and his Porefthentes staff established the frame­ Church without mission is a contradiction in terms.... If the work of the Bureau of External Missions within Apostoliki Church is indifferent to the apostolic work with which she has Diakonia (the service branch of the Church of Greece). The been entrusted, she denies herself, contradicts herself and her essence, and is a traitor in the warfare in which she is engaged. A establishment of a permanent missionary organization within static Church which lacks vision and a constant endeavor to the official Orthodox Church in Greece was a milestone. The proclaim the Gospel to the oikoumene could hardly be recognized church recognized the work of Yannoulatos by elevating him on as the one, holy, catholic and apostolic Church to whom the Lord November 19, 1972, to the episcopacy with the title "Bishop of entrusted the continuation of His Work.' Androussa" and making him general director of the whole departmentof Apostoliki Diakonia. ThroughBishop Anastasios's The 1960s-Following the Call of God leadership, this commission of the Church of Greece acted as the mainbodyfor all the missionary efforts of the churchbothwithin This understanding of the importance of external missions for Greece and abroad. the church filled the heart of Yannoulatos. Following his ordina­ Along with his ecclesiastical responsibilities, Bishop tion to the diaconate in 1960, Yannoulatos proceeded to found Anastasios continued to be active on the academic level. In 1972 the inter-Orthodox mission center Porefthentes. The goal of this center was to educate the church in the area of missions, as well as to motivate and send missionaries throughout the world. It was Yannoulatos's thesis Yannoulatos himself planned on becoming a foreign mis­ sionary. In fact, immediately following his ordination to the that it was impossible to be priesthood on May 24, 1964, he left for East Africa and celebrated truly Orthodox without his first liturgy in Uganda. Shortly after his arrival, however, the h~vi~g young priest contracted malaria and returned to Greece. Despite an interest in the doctors' recommendation that he not return to Africa, rrussions. Yannoulatos was not daunted by the setback. He realized more thanever the importance of increasing the missionary awareness in the church and sought new ways to fulfill the Great Commis­ the University of Athens elected him as associate professor of the sion of Christ. Following the advice of one of his professors, history of religions. At the university, he established and di­ Yannoulatos decided the best way he could influence the church rected a centerfor missionary studiesduring 1971-76. This center was by making a significant contribution in the academic world. paved the way for another landmark, when a chair of missiology He believed that if he could notdirectly workin the mission field, was finally created in 1976. In this academic atmosphere Bishop he could still try to pave the way for others to go. Thus, he Anastasios continued to proclaim his "wake-up" call to the decided to pursue further studies in missiology and the history church, challenging its complacency in missionary outreach: of religions. From 1965 to 1969, Yannoulatos studied the history of reli­ Inertia in the field of missionmeans, in the last analysis, a negation gions at the universities in Hamburg and Marburg in Germany, of Orthodoxy, a backslide into the practical heresy of localism.... wi th an emphasison religiouspIurality and the OrthodoxChurch. It is unthinkable for us to speak of "Orthodox spirituality," of "a His work focused on the general history of religions, African life in Christ," of emulating the Apostle Paul, founder of the Greek Church, while we stay inert as to mission; it is unintelligible to religions, missiology, and ethnology. He traveled to Makerere write about intense liturgical and spiritual living of the Lord's University in Kampala, Uganda, to conduct field research and Resurrection by us, while we abide slothful and indifferent to the collect material for his doctoral thesis, entitled "The Spirit call of ecumenical missions, with which the message of the Resur­ Mbandwa and the Framework of Their Cults: A Research of rection is interwoven." Aspects of African Religion." Overall, he desired to establish a basis for the whole process of a serious study of missions in the Bishop Anastasios continually tried to educate the Orthodox Orthodox Church. Through this research, he sought support for faithful to a fuller understanding of the Nicene Creed, which his original thesis that it was impossible to truly be Orthodox proclaimedthe belief in"one, holy,catholicandapostolicChurch." without having an interest in missions. Professing such a creed while staying indifferent to missions, Along withhis studies, Yannoulatos actively participated in Yannoulatos held, was hypocrisy. As he noted, the worldwide ecumenical movement. By taking part in the Commission on World Mission and Evangelism (CWME) of the Only when it is realized that worldwide ecumenical mission is an World Council of Churches (WCC), the buddingmissiologist felt initial and prime implication in a fundamental article of the

July 1995 123 "Credo," elemental for the Orthodox comprehension of what the sions tradition. As he noted in an earlier writing, "The incarna­ Church is, and that what is termed "foreign mission" is not an tion of God's Word in the language and customs of a country has "external" matter but an inner need, a call to repentance and been and must be the first concern of all Orthodox mission. Its aligning ourselves with the spirit of the Gospel and the tradition intent is the planting and growth of a native Church, self­ of our Church, only then shall we have the proper and hope­ powered and self-governing, able to turn to account all the bearing theological start for what comes next." genuine strands of national tradition, transforming and hallow­ Foreign missions is not simply a branch of authentic Ortho­ ing them in harmony with the people's nature, to the glory of dox life, or even Orthodox theology, but rather is central to a God."9 proper understanding of the church. WhenOrthodox Christians In 1972, Archbishop Makarios III of Cyprus built an Ortho­ confess, "I believe in one ... apostolic Church," "apostolic" does dox Seminary in Nairobi, Kenya, but political instability in not refer only to apostolic succession. More important, it implies Cyprus prevented the archbishop from completing his project. having an "apostolic fire and zeal to preach the gospel 'to every The school remained vacant for ten years. Bishop Anastasios's creature' (Mk 16:15),because it nurtures its members so that they first action as the new leader of the church was to finish the may become 'witnesses in Jerusalem and in Judea and Samaria, seminaryand openit immediately. Duringthe 1970s,manyof the and to the end of the earth' (Acts 1:8)."7 faithful within the African Orthodox Church became disillu­ Bishop Anastasios continued to challenge the apathetic atti­ sioned and disheartened with the floundering church and began tude of the church toward missions by writing: to leave. Yannoulatos realized that the only way to bring these people back, as well as to bring new converts into the faith, was The Gospel is addressed to all peoples, and therefore the work of through the training of local leaders and priests. the Church remains incomplete as long as it is restricted to certain Hence, Bishop Anastasios officially opened the Archbishop geographical areas or social classes. Its field of action is universal Makarios III Orthodox Patriarchal Seminary in 1982. Over the and is active both in sectors that welcome the good tidings and following decade, the school averaged 45 students annually, those which at first may reject them. Mission was not the duty of using 12 professors from East Africa, Europe, and the United only the first generation of Christians. It is the duty of Christians States. The acting archbishop eventually ordained 62 priests and of all ages....Witnessis the expressionof the vitalityof the Church deacons, as well as 42 readers and catechists, from the school's as well as a source of renewal and renewed vigor.... Everyone graduates. These indigenous leaders came from eight different should contribute to and participate in it, whether it be directly or indirectly. It is an essential expression of the Orthodox ethos." tribes in Kenya, Uganda, andTanzania and provided the founda­ tion for the renewal of the church in East Africa. Along with influencing the academic world in Greece and Along with training local leaders, the acting archbishop also abroad, Bishop Anastasios had an impact on other areas of supported the Orthodox missionary tradition of translation, church life as well. In 1972 the bishop worked together with Fr. which he believed was sanctioned by Christ during the event of Anthony Romeos and founded a monastery of nuns whose Pentecost. Thus, he concentrated on publications, organizing the emphasis would be onexternal missions. This group became the translation of services into seven different languages. Convent of St. John the Forerunner in Kareas, Greece. Bishop Bishop Anastasios also tried to establish a sense of perma­ Anastasios helped guide these women to become nuns who nency in the structures of the churchby guiding the construction would actively participate in missionary work throughout the of 67new churchbuildings, 23 of themstone, and44 woodenand world. The convent also welcomed womenfrom foreign lands to mud. He also helped renovate 25 existing church buildings. His join their community and learn the monastic way of life, with the construction accomplishments included seven mission stations, goal of carrying the monastic lifestyle back to their home coun­ seven health-care stations, five primary schools, and twelve tries. nursery schools. His work in Africa drew worldwide attention. The Greek The 1980s-Theory Becomes Practice Orthodox Church in America assisted him by sending mission­ aries to East Africa. The impact of these missionaries was felt not In the 1960s, whenYannoulatos first fell ill to malaria, his doctors only within the Church of East Africa but also throughout told him that he would never be able to work overseas as a America. Many of the short-term missionaries, returning to their missionary. The providence of God spoke differently. In 1980 the homes in the United States, helped increase a missionary aware­ Orthodox Church of East Africa faced great difficulties. The ness and consciousness within their ownparishes. The Orthodox region had been the most active Orthodox mission field in the Church in Greece and Finland also responded to a series of world over the pasttwo decades. The church's footing, however, lectures the bishop gave on the imperative of missions by send­ was jeopardized by internal problems that ultimately led to the ing missionary teams of their own to Kenya. defrocking of a Kenyanbishop by the Patriarchate of Alexandria. The most important aspect of Bishop Anastasios's work in The East African Orthodox Church seemed to be on the verge of East Africa, however, was not the ordinations, the publications, collapse. or the missionary interest created by the mission teams. It was During this time Patriarch Nicholas, the head of the Ortho­ instead his efforts to assimilate with the indigenous Christians. dox Church in Africa, invited Bishop Anastasios to become By identifying closely with the Orthodox Christians of this acting archbishop of the Archdiocese of East Africa. The bishop region, he encouraged and empowered them to embrace the faith consented but continued to keep his responsibilities both at the as authentically their own. As a result, the Church of East Africa University of Athens and in Apostoliki Diakonia. During this continued to mature even after his departure as acting arch­ transitionalperiod, Yannoulatos sawhis role as one of reorganiz­ bishop in 1991. ing the Church of East Africa. His main priority was to create a In addition to his achievements in Africa, Bishop Anastasios strong Orthodox community led by local leaders. has left his mark in other ways. In 1981, the bishop beganediting, By focusing on the training and establishing of indigenous through the auspices of Apostoliki Diakonia, the first official leaders, Bishop Anastasios remained faithful to Orthodox mis­ missionary magazine of the Church of Greece, entitled Panta ta

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After participating in the World Mission Conference response to his leadership, the church quickly established the at Melbourne in 1980, as well as the general assembly of the WCC Resurrection of Christ Orthodox Seminary in a rented hotel at Vancouver in 1983, the bishop became the moderator of the building in the city of Durres. The school presently has a three- CWME during 1984-91 and presided at the World Mission year program, with each class containing approximately thirty Conference at San Antonio in 1989. His missiological impact not students. Through this seminary sixty new priests and deacons only influenced the Orthodox world but also touched broad have joined the ranks of clergy within the first three years of ecumenical circles. As the prominent Protestant theologian and Archbishop Anastasios's episcopacy. The archbishop's latest missionary David J.Bosch noted, plans include moving the seminary into a new two million dollar spiritual center by the end of 1995. Anastasios has remained the driving force behind the missionary Along with training local spiritual leaders, Archbishop movement inOrthodoxy. And since the Orthodox churches joined Anastasios has mobilized the laity through various intellectual, the wee in 1948, he and others have made a major contribution youth, and women's groups. These organizations have partici- to missionary thinking and practice in ecumenical circles.... The pated in the overall ministry of preaching, teaching, and sharing cross-fertilization in the area of Missiology between Orthodoxy and Protestantism has indeed been a major area of theological the good news of Jesus Christ to believers in cities and villages renewal in the ecumenical movement since 1961. Only three throughout Albania. The archbishop has also organized work in papers were read in the conference plenary during the first few a variety of other areas. He is helping to reestablish the physical days. . . . Whereas the first two papers were interesting and presence of Orthodoxy by building and renovating churches challenging, it was Anastasios' presentation that provided the throughout Albania. At present, thirty-eight new churches have theological framework for the conference theme "Your Will Be been built, and forty-three others have been renovated. Sixty Done"... its overall thrust was truly ecumenical in the best sense other projects, which include church centers and a medical clinic, of the word." are in progress. A printing house produces the monthly newspa- per Ngjallja (Resurrection), along with Orthodox books and The 1990s-the Culmination of His Work various catechetical materials. Its goal is to disseminate church A new challenge confronted Bishop Anastasios with the coming news and religious education throughout the country. Another of a new decade. In January 1991, the Patriarchate of office, called Service of Love, is devoted to a social outreach Constantinople elected Anastasios to go to Albania as "Patriar- ministry, which helps distribute humanitarian aid and cultivate chal Exarch" with a mandate to contact and organize Orthodox long-term developmental projects. people irrespective of their ethnic origin. On June 24,1992, he was During this short period of reestablishment, the Orthodox unanimously elected Archbishop of Tirana and All Albania. His Church has quickly left its former isolation and joined the world- task then became one of reestablishing the Orthodox wide Christian community. Efforts have been made for official Autocephalous Church of Albania. The Orthodox Church in relationships not only within pan-Orthodox circles but also Albania had been decimated after forty years of the most severe within ecumenical organizations as well. In fact, the church has persecution. During the years of Communist control the number already become a full member in both the Conference of Euro- of Orthodox clergy had diminished from 450 in 1945 to 22 in 1990. pean Churches and the World Council of Churches. Despite obstacles and restrictions placed upon the church from various sources within Albania, the future looks bright. The reawakening of Orthodox faithful combined with the influx of To resurrect the Church converts are a result of Archbishop Anastasios's holistic outreach from its atheistic abyss to nominal Christians, non-Christians, and atheists alike. would require a miracle, but Archbishop Anastasios Conclusion believes in miracles. Over the past thirty years, the impact and influence of Anastasios Yannoulatos cannot be overstated. As a young theologian in the 1950s, he had a vision to rekindle the missionary spirit of the All the surviving clergy were over the age of seventy. A new Orthodox Church. Thirty-five years later, it is clear he has achieved opportunity to revive life into a church that had been almost his goal. Indeed, missions has truly become part of the basic life destroyed confronted Archbishop Anastasios. of twentieth-century Orthodoxy. As the archbishop notes him- Anastasios saw this new challenge as an opportunity to self, "Here is the first and major contribution I have made-a synthesize the elements of his life. Before Communism, Albania theological contribution to help the church rediscover who she was a country with a 69 percent Muslim population. Archbishop really is. It was a contribution of LIFE. My theological position has Anastasios had written a book and many articles on Islam. The always been to live the mystery of the one holy catholic and uncertainties that the church faced with various political groups apostolic Church. To live the mission of the church with its was something familiar for him from his work in East Africa. The proper universal and eschatological perspective." challenge to resurrect a local church from an atheistic abyss A summary of the archbishop's life can be seen in his would require a miracle, more radical than the miracle required initiatives on four different frontiers. First, out of concern for the in the early 1960s to establish an external Orthodox mission. But Orthodox Church itself, he sought to revive missionary interest as his life has shown, Archbishop Anastasios believes in miracles. and consciousness tha t has been a part of its tradi tion throughou t Overall, Archbishop Anastasios's priorities in Albania dur- the ages.

126 INTERNATIONAL BULLETINOF MISSIONARY RESEARCH t Asbury Semin ary, we view the whole A world as a mission field - from N ew York to New D elhi. Th at's w hy we've devel­ oped the only graduate school of mission whi ch teaches missiological strategy for North America and Europe , as well as the "Two­ Thi rd s" world. A\ Our innovative faculty instruct from experience, not just theory. Students are Degree Programs: M .A. and Th .M. in trained to creatively engage all cultures with the World Mission and Evangelism; D octor of gospel, including th eir ow n. rAl At Asbury, you'll Missiology and Doctor of Ministry. learn to see bey ond borders, over obstacles and past prejudi ce to touch the total person and entire A SBURY communities with the greatness of Christ. 1Ai So if THEOLOGICAL you're passionate about reaching the world-and SEMINARY 204 N. Lexin gton Ave. • Wi lmore, KY 40390-1199 your neighbor-prepare for service at Asbury. 1-800-2-ASBURY or 606-858-3 58 1 Second, he has made significant contributions to the field of The third frontier hasbeenhis life in EastAfrica and Albania. missiology. Archbishop Anastasios has written nine scholarly He desired to live the life and share in external missions of the books, five catecheticalbooks, oversixty treatises, and more than church. He wished to show all people of the world, regardless of eighty articles. He founded and published two mission maga­ their origin, that God loves and cares for them. zines, Porefthentes (1960-70) and Panta ta Ethne (1981-92), and Finally, the last frontier has been in ecumenical circles. since 1981 he has been a contributing editor of the INTERNATIONAL Through the WCC, Archbishop Anastasios has given witness to BULLETIN OF MISSIONARY RESEARCH. Along with this, he has ap­ Orthodox mission theology and spirituality to the non-Orthodox peared numerous times on television, appealing to the public to world. He has worked together with his Christian contemporar­ embrace the eternal message of Jesus Christ and his holy church. ies to define missions in the twentieth century and to witness In 1989, the Holy Cross Greek Orthodox School of Theology in effectively to other faiths and traditions. Brookline, Massachusetts, granted an honorary Doctor of Theol­ Archbishop Anastasios Yannoulatos's life and work can be ogydegreeto thearchbishop. Andin 1993,ArchbishopAnastasios summarized in his own words. Throughout his sixty-five years was unanimously elected correspondent member of the Acad­ of life, he has tried to live and proclaim the mystery of the "one, emy of Athens, which is the highest academic society of Greece. holy, catholic and apostolic Church," that is, to live the mission And in 1995, the Theological School of Thessalonika awarded of the churchwithinits proper universal perspective. "Missionis him an honorary Doctor of Theology degree and the Historical an essential expression of Orthodox self-consciousness, a cry in Archeological School of loannina gave him an honorary Doctor action for the fulfillment of God's will'onearth as it is in heaven.' of Philosophy degree. ... Indifference to mission is a denial of Orthodoxy.":"

Notes------­ 1. Anastasios Yannoulatos, "The Forgotten Commandment," Theological Quarterly3 (1964): 140. Porefthentes 1 (1959): 2-3. 8. Anastasios Yannoulatos, "Theology-Mission and Pastoral Care," 2. Anastasios Yannoulatos, "Orthodox Spirituality and External Mis­ Greek Orthodox Theological Review22 (1977): 162. sion," Porefthentes 4 (1962): 8. 9. Yannoulatos, "Initial Thoughts," p. 21. 3. Interview by author, Tirana, Albania, May 25, 1993. 10. David J. Bosch, "Your Will Be Done? Critical Reflections on San 4. Anastasios Yannoulatos, "The Purpose and Motive of Mission," Antonio," Missionalia 17 (1989): 127. International ReviewofMission 54 (1965): 295. 11. Interview by author, Tirana, Albania, May 25, 1993. 5. Anastasios Yannoulatos, "Initial Thoughts Toward an Orthodox 12. Anastasios Yannoulatos, "Orthodox Mission-Past, Present, Fu­ Foreign Mission," Porefthentes 10 (1968}: 19. ture," in Your Will Be Done: Orthodoxy in Mission, ed. George 6. Ibid., p. 20. . Lemopoulos (Geneva: WCC, 1989), p. 88. 7. Anastasios Yannoulatos, "Orthodoxy and Mission," St. Vladimir's

Book Reviews

A Word in Season: Perspectives on Christian World Missions.

By Lesslie Newbigin. Grand Rapids, Mich.: Eerdmans, and Edinburgh: Saint Andrew Press, 1994. Pp. xi, 208. Paperback $14.99.

Spanning some three decades from 1960 role of an inner-city pastor (challenging to day-to-day involvement in missionary to the early 1990s, here is a collection of pastors everywhere), the complex rela­ activity, whether in an Indian village, an never-before-published speeches, essays, tionships between Christianity and West­ inner-city parish,or at the highest levels of and sermons by one of the most outstand­ ern culture, the difficult issues of ecumenical thought and action. Experi­ ing exponents of Christian world mis­ Christianity's relationship to the leading ence and conviction mold a coherent and sions (the "s" is important, for Bishop religions of the world, the authority with compelling statement of the Christian Newbigin was never happy when the In­ which we dare to preach, the missions message to the world, apologetics at its ternational Reviewof Missions dropped its agenda of the Christian community-all best. last letter). Here is vintage Newbigin, a expressed with a compelling logic, admi­ Particularly refreshing is Newbigin's treat for those of us who over the years rable humility, and flashes of engaging willingness to critique some of the sacred have been inspired and challenged, time humor. Throughout there is an insistence cows of missions and of the church, and and again, by his lucid defense of the on Christian truth in the midst of the easy also to plunge into controversial subjects. Christian missionary task both abroad relativities so prevalent in contemporary Inevitably he engages in discussions on (mainly India) and at home (mainly the thought. Repeatedly one exclaims (this which opinions differ widely. For ex­ United Kingdom). reviewer does, anyway), "Of course, why ample, he attacks the idea of the "larger The breadth of Newbigin's concerns didn't I think of that myself?" ecumenism" that would include other is indeed amazing-among others, the Behind these writings is a lifetime of world religions (p. 125). He tends to irk

128 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH the proponents of dialogue with persons In this respect, below the surface, The Globalization of Theological of other faiths, not because he will not talk Ariarajah's account is disingenuous and Education. andsharewith suchpersons-hehasdone incomplete. It is disingenuous because he so most of his life-but because his insis­ presents the debates from 1938 to the Edited byAliceFrazer Evans, Robert A. Evans, tence on Christian truth seems to some too present time as if they were a story of andDavidA. Roozen. Maryknoll, N.Y.:Orbis dogmatic, too unwilling to be truly open reactionary die-hards gradually being Books, 1993. Pp.xvii, 366. Paperback $21.95. to the faith ofothers. Whateverone'sviews, overcome by the forces of liberation. It is there is no doubt that Newbigin sets forth incomplete because Lesslie Newbigin's The concern for the globalization of theo­ his arguments clearly and persuasively. critique of Western culture (TheGospel in a logical education has been on the cutting If you have read some of Newbigin's Pluralist Society [1989]) is nowhere to be edgeof theological educationin the United writings in the past, here is a chance to found. Statesand Canada for more than a decade. refresh their memory with a synthesis of -Andrew Walker It has been actively promoted by both the his thought. For the newcomer to Association of Theological Schools in the Newbigin, A Word in Season is a treat that Andrew Walker is Senior Lecturer in Theology and United States and Canada (ATS) and the should not be missed. Education at King's College, London. Pilot Immersion Project for the -Eugene L. Stockwell

Eugene L.Stockwell,formerly Director oftheWorld Council of Churches' Commission on WorldMis­ sionand Evangelism, since1990hasbeen involved in theological education and pastoral work in Ar­ gentina. APPLICATIONS INVITED FOR RESEARCH GRANTS IN MISSION AND WORLD CHRISTIANITY

The Overseas Ministries Study Center, New Haven, Connecticut, Gospel and Culture: An Ongoing Discussion within the Ecumenical administers the Research Enablement Program for the advance­ Movement. ment of scholarship in studies of Christian Mission and Chris­ tianity in Asia, Africa, Latin America, and Oceania. Grants will By S. WesleyAriarajah. Geneva: WCC, 1994. be awarded on a competitive basis in the following categories: Pp. xv, 51. Paperback SFr 6.90/$4.95/£3.25.

On the surface, this WCC pamphlet by Fieldresearch for doctoraldissertations Wesley Ariarajah, deputy general secre­ Post-doctoral book research and writing projects tary of the World Council of Churches, is Missiological consultations (small scale) informative, well written, and a straight­ forward account of the gospel-and-cul­ Planninggrants for major interdisciplinary turedebatewithinecumenicalcircles from research projects the 1938 world mission conference to the WCC Conference at Canberra, Australia, in 1991. The Research Enablement Program is designed to foster scho­ In fact the book is overshadowed by larship that will contribute to the intellectual vitality of the the Canberra conference, where Professor Christian world mission and enhance the worldwide under­ Chung Hyun-Kyung, in the name of the standing of the Christian movement in the non-Western world. Spirit, challengedboththe patriarchaland Projects that are cross-cultural, collaborative and inter­ the universalist tendencies of Christian­ ity, seeking in their place a celebration of disciplinary are especially welcome. The deadline for receiving difference and the right of Christian 1996 grant applications is November 30, 1995. For further contextualization. The professorwaschal­ information and official application forms please contact: lenged by the Orthodox delegation, who objected to what they saw as a cavalier Geoffrey A. Little, Coordinator approach to the issue of the Spirit and crea tion (the theme of the conference). In Research Enablement Program particular, they objected to the splitting Overseas Ministries Study Center off of pneumatology from Christology, as 490 Prospect Street if the Spirit (or some spirit or other) was New Haven, CT 06511,U.S.A. free to roam where he will without the Tel: (203) 865-1827 presence of the Son. This open clash demonstrates the Fax: (203) 865-2857 chasm in gospel-and-culture debates be­ tween those who believe that one must This Program is supportedby a grantfrom hold to the "faith once delivered to the The PewCharitable Trusts. saints" and those who acceptthatthe story must be changed to fit indigenous cul­ tural self-understanding.

July 1995 129 Globa lization ofTheological Educa tion in study from their ow n direct involvem ent me an ings of globaliza tion. The next four Nor th America (PIP /GTE) coordina ted in the process of globalization. The list of chapters examine in depth the meaning of by the Plowsha res Institute. This book scholars includes Justo L. Go nza lez, Will­ globa liza tion as eva nge lism, ecumenica l/ brings together in one vo lume the rich iam E. Lesher, Paul G. Hiebert, Jan e 1. interf aith d ialog ue, cross-cu ltural dia­ var iety of experiences and the ove rw helm­ Smi th, Toinette M. Eugene, Rob ert J. logu e, and jus tice. Part 2 of the book (five ing wealth of insights ga ined in all these Schreiter, and Mortimer Arias . chapters) add resses the implications of efforts, especially through the Pilot Im­ The book is d ivided int o two parts. glo balization for lib eration, biblical mersion Pro jects. The edi tors have ably Pa r t 1 deals with th e mean in gs of herm eneutics, globa leconomy, pedagogi­ brou ghttogeth er thirty-nine scho lars from globa lization that have emerged in the cal metho ds, and institutiona lchange, The all over the world who have been deepl y histor y of theo logical educa tion in the last books ends with a chap ter titled " Mutual­ involved in the process of globa liza tion to fifteen years. It opens wi th a chapter that ity in Globa lization." reflect on this issue, together with eleven p rovides a historical survey and is fol­ One of the striking and most crea tive others who have contributed cases for lowed by one that discusses the varied asp ects of the book is the way in which each chapter is organized. Each chapter begins wi th an essay ad dressi ng the issues that are raised by the cons idered them e both comprehensively and critically. The essay is followed by the narration of a case ,The cases are described in such a way that the issues of globa liza tion emerge righ t ou t of the case in han d. Nex t comes a "Teaching Note," which is a set ofsugges­ tions as to how one may util ize the par­ ticular case in classroom teaching. This is followed by a comme ntary on the case offered by ano the r scho lar. This particular organization is extreme ly helpful beca use of the manner in w hich it brings together the theoretical and the practical, the local and the global, and the thematic and the ped agogicaL Walter Brueggemann rightly po in ts ,-..;.-. :,"< -... 2$> out in his foreword that these essays are ~ : ~~ "mater ials for a new conversation" and .., , "a n eme rging baselin e for a new consen­ ."1' rejoiC~:thatC\ n" outstanding European evangellcaltheologlari'has , - , ', ~',:, ,>,">"'>:"\- ~ < <'" , ...:;)4~ \. _ ' -':"~'~ : -' _ , - _ _ """, , sus for our future work" (p. xii). This is a prodlic¢d this study, qfJqs~pt) Rabinowitz and the vision that dornl­ , ",,, ' ,,"\ "X,; ,1X' " i/ ' " " , " " , book that eve ry theological teacher who is .nated .. fe~.Wettiank Godfor this tremendous book!" :\ "'> '\ '\' "y-' . . - - -', - . ", committed to globaliza tion ought to rea d ".,.... ARTHUR F. .~ LASS ER and d igest. Dean Emeri tus of,Fuller Theologic:ahSeminary -M. Thomas Tha ngaraj . .~>-~'-'~,\,<" .-.,~; '.~' t-!i ~~~\ , ,$ , : g/ iN*'> ' / " er , ~¥ marginal~ses :.. " ", people whose agenda lm­ M . Thomas Thangarajis the O. W. and Ruth Brooks pOftal1~{people and ,moyem;p.tT:[)r. Kjeer-Hansen has provided an Associate Professor of World Chrisiianitv at the ' exc~ lf~ri t correc~ive resollfcewith'tespect to the origins ofM essianiC Candler School of Tlieology, Emory University, ·:.,X~ ~a i s m · " .,~:~. ;> -WALTER RIGGANS Atlanta, Georgia . 's:::fL :., ;;-:tt~; All Nation s Christian C6I1ege ,;Engl~n

By David A. Shank, abridged by Jocelyn Murray. Leiden : E. f. Brill, 1994. Pp. xv, 309. $120.

William Wad e Harri s was born in 1860 in Liberia and died in April 1929. In 1892 he was emp loye d as a school teacher and catechis t with the American Episcopa lMis­ sion in Liberia. He was involved in several incid ents of a po litical na ture, incl udi ng an an ti-Republica n uprising in 1909 in which the British Union Jack was raised over the Liberi an flag. He was imprisoned for that and fined $500 before bein g pa­ roled. A yea r lat er he took part in the

130 INTERNATIONAL B ULLETIN UF M ISSIONARY R ESEARCH Glebo War of 1910. He was arrested and sionaries an d wo men conver ts, focusing ing for wo men so as to crea te "Christian" imprison ed again. Wh ile in pri son, he had on nineteenth-centur y sub-Saha ran Africa famil ies. a spi ritua l experience: the angel Gabriel with a few studies on India and Latin As in any anthology, some essays appea red to him and commissioned him America. Methodologies represented in stand out. Valentine Cu nni ngha m'sstudy as a prophet, commanding him to preach the volume range from the strictly histori­ ofthe nineteenth-century English mission­ repentance, abolish fetish worship, and cal, to his torica l reflection related to cur ­ ary ethos in history and in fiction, Adria n baptize conve rts. Released later in 1910, rent issues, to anthropo logical ana lyses Hastings's essay on the impac t of Chris­ he began preaching in Liberia. Subse ­ based on fieldwork. The British mission ­ tianity on African wo men, and Fiona quently in 1913 he set ou t, striking eas t­ ary expe rience among wo men in form er Bowie's analysis of Catholic attempts to wa rd along the coas tal belt of the Ivory British colonies naturally dom inates, but define the Christian family in Came roo n Coast and onward as far as Axim in west­ the inclusion of non-Western authors and are all creative and gripping . Overall, this ern Gha na. In December 1914 his meteoric of studies on m issionary Ca tholicism is a solid volu me wi th good bibliogra­ career was rude ly ende d by the French, broad ens the scope of the volume. phies on an impo rtan t top ic. who arrested him and expelled him in The int roduction by Fiona Bowie con­ - Dana L. Robert January 1915. In a few months Harris had ciselysets the framework for the rest of the converted some 200,000 peopl e, who em­ boo k. The issue of whethe r mission was a Dana L. Robert, a contributing editor, is Associate braced his spare message on first take and liberating or a negative part of colonial­ Professor of international Mission at Boston Uni­ wo uld abide a deca de of colonia l suppres­ ism for both wo men missionaries and con­ versity Schoolof Theologi], sion and persecution before European ver ts emerges in many of the essays, most missionary societies respo nde d. of which conclude that the results we re Between 1910 and 1913 Ivory Coast's mixe d. Another key issue treated in the resistance was br oken th rough a program essays is wh ether and how the mission ofmilit ary "pacification" under the French experience impac ted wo men differentl y lieutenant governor Gabriel Angoulvant, from men. The essays conclude that male The Hidden Journey: Missionary who had local rul ers disarmed and in­ and femal e experience, on the part both of Heroines in Many Lands. terned, village s destroyed and people re­ the missiona ry and of the indigeno us grouped into new ones , a poll tax im­ wo ma n, diverge d in key respects becau se Editedby Lavinia Byrne. London:SPCK,1993. posed, and, to pay for the tax, forced labor of the subor dina te role of wo men in both Pp. x, 243. £12.99. institu ted. Harris plunged into this caul­ Western and Africa n cultures. To take the dron and out of it forged for peopl e a example of missionary ed uca tion, mis­ Lavinia Byrne, a British wri ter and broad­ br acing hop e and conso lation. siona ries in Africa have generally enco ur­ caster, is a collector of books on miss ion­ Thanks to severa l eyewitnesses, aged domestic rath er thanacade mic train­ ary women, and her love for these vol- Harris's religiou s career is fully and richly doc u mented, and the book marsha ls that evidence to pr esent a un ique historical figure. Itis ironic that Harris has been little MissionPath Something New From studi ed eve n by African th eologians, thou gh he was an authe nticAfrican voice. MissionPath Maryknoll in 1996! I fear that at $120, this book is un likely to MissionPath cha nge that neglect very mu ch. However, any lingering doubt as to his stature and MissionPath MissionPath is a new four-month program designed achieve ment sho uld be dis pelled by this MissionPath for Christian men and women who proclaim the study . Gospel outside their home country. -Lamin Sanneh MissionPath MissionPath is facilitated by missioners, spiritual Lamin Sanneh,acontributing editor,is Professorof MissionPath Missions and World Christianity at Yale Divinity MissionPath formators and theologians who will assist parti ci­ School, New Haven, Connecticut. pants in weighing their experience against the theo­ MissionPath logi cal and spir itual grounding of mi ssion life. MissionPath Program is limited to 201 MissionPath MissionPath Contact: FatherThomas Keefe, M.M. Women and Missions: Past and MissionPath, P.O. Box 305 Present Anthropological and Histori­ MissionPath Maryknoll, NY 10545-0305 cal Perceptions. MissionPath Edited by Fiona Bowie, Deborah Kirkwood, MissionPath and Shirley Ardener. Providence and Oxford: MissionPath Berg, 1993. Pp. xx, 279. $49.95; paperback Dates: Feb. 1- May 31, 1996 $19.95. MissionPath Costs: Appr. $6,500 In 1987 the Oxford Centre for Cross-Cul­ MissionPath Place: Catholic Foreign Mission tural Research on Women held a work­ Society of America sho p on Western women missionaries and MissionPath the reactions of non-Western wom en to Maryknoll, N .Y. missionary outreach. The book that re­ MissionPath sulted contain s essays on wo men mis­

Jul y 1995 131 um es comes thr ou gh on every page of The name. Howodd, therefore, to read Stephen carried "volumes of sand that whipped Hidden Journey.The volume is a collection Neill's contribution to the Pelican History and cut agains t our pavilion like a volley of excerp ts on se lec ted topics fro m of the Churc h, Volume VI, entitled A His­ of musketry," sometimes wrecking dev­ women 's missionary literature, much of toryofChristianMissions (Londo n:Hodder astation on the tent-dwellers and tra vel­ which is obscure and long out of print. & Stoug hton, 1964), and find not a single ers nonstop for days and nights. The women featured are pr ed om inantl y reference to any of them " (p . 55). A them e carried through the volume British Protestant mission aries to Asia For those not familiar with Mildred is that of sacrifice. No sacrifice, it seems, during the nin eteenth and early twentieth Cable and the French sisters (Evange line wa s too great to make for the pri vilege of cen tur ies, all of whom mad e important and Francesc a), kn own as The Trio, the pr eaching the Gospel. Florence Allshorn, contributions to the mod ern miss ionary excerp ts from their various books piece Anglican missionary to Uganda, is a case movement. Yet they have been largely together an incred ible ad venture of faith in point: "Well what with all this loneli­ forgotten-a key factor mo tivating the and courage. The ir pioneer evangelism in ness, disheartening wo rk, lan gu age, rats publicati on of th e vo lume: "G ladys the Great Gobi Desert offers a fascinating in yo ur bed room, lots of them, hyaenas, Aylward was one of the stars of the mis­ glimpse of wom en making friends and leopards and jackals in the garden, ... sionary movem ent. Like Mary Slessor and converts in a strange land and struggling ants, bites by the hundred , you've simply French and Cable, hers is a household agai nst the terr ifying desert storms, which got to grip on to all the courage you po s­ sess and fight and fight not to get under it all. The queer thing is that I have reall y been happier this month than I have ever been before; you get driven back and back on God eve ry time" (p. 52). The read er could wish for more back­ gro und on the va rious missionary women featured . Some ap pea r on the pages with very little contex t for those uninitiated in missionary wo men's literature. Chapter top ics are some wha t vag ue, and not all entries seem to fitthe catego ries.The book also tends to reinforce the ideal of the "supersaint" missionar y-the kindof mis­ siona ry hagiography that immortalizes Mary Livingstone, for example,as "a right straightforward wom an , no crooked way was ever hers." Overall, the book is a valuable addi­ tion to a persona l or ins titutional library collection. he list of suggested readings add -Ruth A. Tucker f the twenty-eight essays is the Wi, ~ i b l i ograp hy of current viewpoi Ruth A. Tucker, a contributing editor, is a visiting 'm issions that I have seen, and professor at Trinity Evangelical Divinity School, Deerfield, Illinois, and the authorof From Jerusa­ enough to recommend the bo lem to Irian Jaya. ts, and anyone else wh ians.. regard their glo . -SAMUEL HUGH MOFF An Ecumenical Pilgrimage.

By Paul Rowntree Clifford. London: West Ham Central Mission, 1994. Pp. viii, 184. 21st Centu Paperback £9.95.

Paul R. Clifford ne ver was a missionary, an Mission but he first became an important int erna­ tion al figure for mission studies when he becam e pr esid ent of Selly Oak Colleges in Birm ingh am , England, in 1965. There he wa s instrumental in the advance ment of mission studies with the appoi ntmen t of ISBN 0-8028-0638-4 Lesslie Newbigin in 1974 as lecturer in Paper, $24.99 Christian miss ion and ecumenica l theol­ ogy, and also in the mid-1970s with the creation of a new cha ir for mission at the University of Birm ingh am in coope ration with Selly Oa k, and the nomination of Walt er Hollenweger as the first professor of mission in this cha ir. Clifford was also

132 I NTERNATIO NAL B ULLETIN OF MISSIONARY R ESEARCH one of the founders of the International ties) w ith the One as nirguna (without mentions Sachiko Murata 's comparison Association for Mission Stud ies in the late p er sonal qualities), a nd paratua (su ­ ofAllah 's majesty with his beaut y butfails 1960s, and from 1974 to 1988 he served as premacy) with saulabhu«(accessibility). In to relate th ese ideas to the ge nder polarity treasurer of th e association . Buddhism "s uch ness" (formlessn ess) noted by al-Arabi, who divid ed Allah's Now with this delightful au tobiogra­ compleme nts "com passion" (as see n in attributes into m asculine (al-sifat al­ phy we learn also ab out his yo uth and the the person al form of Am ida). Christians jalaliyya)and feminine (a l-sifatal-jamaliyya). years befor e Selly Oak, and his p rod uctive mu st resolve the ten sion between one ness The book concludes wi th an exploratio n years after retiring from Selly Oa k.In 1943 and threeness as well as between "t ran­ of the va rious way s in which these duali­ Clifford succeede d his father as senior scen de nt power" and "baby helplessness," ties have been tran scended by mystics, ministerof the West Ham Central Mission while Jew s must deal wi th mercy and and how-particularl y in Christianity­ in London, a Baptist church with an ex­ justice. Islam is the most difficult religion they hav e been resol ved by mod ern theo­ traordinar y outreac h in ecumenical ser­ to ana lyze ,since the noti on of iauihid erases logian s. vice to th e community. From 1953 to 1965 nearl y all polar di stinction s.Here Ca rma n Ca rma n's stated goa l w as tha t "the he was professor of homil et ics and pasto­ ral th eology in the divinity faculty at McMaster University in Ontario, Cana da, where he also established a dep artment of religious studies for the university. After retirin g from Selly Oak Col­ leges in 1979, Clifford gave lead ership for nearl y ten years to the Foundati on for the Study of Christianity and Society, which spawned several notable p rojects relating Chris tian faith to the problems of govern ­ ment and contemporary society. H e also serve d a term as cha irman of the Reform Club in London. In the midst of all th is he has continued to w rite; his latest book, The Kingdom of God: Fa ct or Fiction? wa s pub­ lish ed in 1995. In his va rious roles Paul Clifford be­ came a legend, not only for his ad minis­ This unprecedented work is the first one- volume study of the trat ive prowe ss on beh alf of acade mic history of Christianity in Africa. Written by Elizabeth Isichei, a wo rk in relating the Gospel to society, but leading scholar in this field , A History of Christianity in Afri ca also for his unfailing kind ness, com pas­ sion, cour tesy, and goo d humor in deal­ examines the origins and development of Chri stianity in Africa ing with colleagues in man y parts of the from the early story of Egyptian Christianity to the spectacular wo rld. Now eighty-tw o and retired in growth, vitality, and diversity of the churches in Africa today. Eastbourne, he deser ves our thanks and Isichei opens with the brilliance of Christianity in Africa in best wishes. -Gerald H. Ande rson antiquity and shows how Chri stian Egypt and North Africa pro­ duced some of the most influential intellects of the time . She

Geratd H. Anderson i s Editorof the I :-J1 ERNATIOt'A L then discusses the churches founded in the wake of early contacts B ULl.ETI N ('r MIS510t'ARY R Esr A RCH and Directorof with Europe, from the late fifteenth century on, and the unbroken theOverseas Ministries Study Center, New Haven, Connecticut, Chri stian witness of Coptic Egypt and of Ethiopia. Isichei also examines the different types of Chri stianity in modern Africa and shows how social factors have influenced its development and expression. "A vigorous introductory survey, crowded with memorable char­ Majesty and Meekness: A acters and incidents. It covers the whole sweep of African Comparative Study of Contrast and Harmony in the Concept of God. Chri stian history and is written with the critical insights of some­ one who for many years has lived as an insider, conveying a By [chn B. Carman. Grand Rapids, Mich.: vivid impre ssion of the nature and significance of African Eerdnuins,1994.Pp.ix,453.Paperback$24.99. Chri stian s, both as individual s and as communities." Polar ities are "links between tw o appa r­ - Richard Gray ently opposite qualities that belon g to or University of London describe the same realit y" (p. 11). In this workJohn Carman, professorofcompara­ ISBN 0-8028-0843-3 ·431 pages· Paperback> $ 19.99 tive religion at Harvard Divinity School, At your bookstore, or call 800-253-7521 FAX 616-459-6540 explores various occurre nces ofsuc h para­ doxes in th e world's major reli gions. Ca rma n uses H induism to establish a baseline for his study, pairin g Vishnu as "ma intainer" with Siva as "destroyer," Brah man as sagllna (with personal quali­

July 1995 133 recognition of various pairs of contrasting of polarities, and that few er still would Toward a Contextualized Theology attributes-especially majesty and meek­ feel the need to analyze and resolve them. for the Third World. ness, and justiceand mercy-[might] help -Larry A. Poston Christians better understand other reli­ By Kenneth D. Gill. New York: Peter Lang, gions." This objective is accomplished in­ 1994. Pp xi, 311. Paperback $54.95. sofar as the philosophical and metaphysi­ cal aspectsof these religions are concerned. LarryA. Poston is Chairman of the Department of An urgent issue in missiology today is the Phenomenologists, however, would more Missiology and Religion at Nyack College, Nyack, contextualization of the church, together than likely question the ultimate useful­ New York. He served with the Greater Europe with the articulation of its faith. Ken Gill, ness of such an approach, maintaining Mission at the Nordic Bible Institute in Saffle, associate director of the Billy Graham that few street-level adherents of these Sioeden.from 1980 to 1984. Center Library (Wheaton, I1l.), has made religions would be familiar with the idea an important contribution to this discus­ sion. Originally a dissertation done in the Faculty of Theology at the University of Birmingham, England, under Walter Hollenweger, the work examines the theo­ logical development of Jesus' Name Only Pentecostalism "to investigate an indig­ enous denomination in Mexico which has produced a contextualized theology, as opposed to the imported theologies of the majority of denominations in Mexico" (p. 231). Beginning in Southern California, ······.····· •. ·.··· ..N.··········. .·ow the very best of the . Jesus' Name Only Pentecostalism im­ .>. ••.••. . .. . · I BMR "Mission Legacies" pacted non-Wesleyan Pentecostals throughout the United States and Canada . ••... ..•... are gathered in this attrac­ and spread,after 1914, to northernMexico, tive, durable hardback from Orbis where it became known as the Asamblea (later Iglesia) Apost6lica de la Fe en Cristo Books. Included are the founders Jesus (p. 57). The firm commitment to and most prominent leaders of the baptism only in Jesus' name remains a distinctive feature of the church. .. Christian missionary movement The strength of Gill's work lies in its · from the late 18thcentury to the being an excellent case study in contex­ present: John R. Mott, Pope Pius XI, tual theologizing. The work is exemplary in its extensive documentation, its sensi­ ·Ruth Rouse, William Carey, Francis tively developed narrative, and its win­ X. Ford, Roland Allen, Hendrik somewayof"trac[ing] the processof theo­ . . logical development within the Mexican Kraemer, Stephen Neill, E; Stanley · culture" (p. 242). · Jones, Joseph Schmidlin, Wilhelm As a case study in indigeneity, the Schmidt, Alan R. Tippett, Max . work raises a sticky question.Exactly what does it mean to be "indigenous"? The .·· iG erald H . Anderson Warren, Helen Barnett .. word is used in a number of places and is . ' " . .. Montgomery, Lucy Waterbury the subject of chapter 3. Is th e Iglesia Robert T. Coote Apost6lica indigenous to Mexico? The .••.. Peabody,John. Philip, David.' "oneness doctrine" originated with NorlllanA.""'" Horner . . Livingstone; Charles Simeon, and Pentecostalismin the United States, where JamesM.Phillips many more. Authors of these bio­ some of the Mexican leaders (like Ysidro editors Perez) were tra ined (p.82).And since1944 . .graphical sketches are a veritable •. the Mexican church has had an agreement .. " " , . . .. "who's who" ofchurch historians, with the Ll.S, church "to keep the two ISBN 0-88344-964-1 organizations as much alike as possible" $36;50 Cloth · includingDana Robert, John C . . (pp. 75-76,81). This foreign origin is not Ben.nett, Karl Miiller, SVD, Lesslie too dissimilar from either older Protes­ Newbigin, A. Christopher Smith, . tantism or even Mexican Roman Catholi­ cism, also imported . The disastrously pa­ Eric]. Sharpe, and Jean-PaulWiest. ternalistic American "Plan of Cincinnati" With biographica.land bibliographic . of 1914 (pp. 45-46) apparently influenced the Iglesia Apost6lica as much as other O~B[S information available.nowhere else, G BOOKS Mexic an Protestant denominations. Al­ MissionLegacies belongs in every .. though they havepreserved the Trinitarian .. . '" ,. . " . · theologica.llibrar}'and on the book..; ..• baptismal formula, all Protestantdenomi­ ...... ••. ••..••.. Maryknoll/NY . . nations in Mexico have been heavily . · At bookstores or direct .shelf ofevery student ofWodd > . Christological in their emphasis, in reac­ •... Me/VISA: 1~()o~258-5838 .Christiariity and mission. . tion to the popular worship of the Virgin . -. - - _ . " .. of Guadalupe.Finally, the uniqueTabasco case resulted in indigenous forms of most

134 I NTERN ATIO NAL B ULLETIN OF MISSION ARY R ESEARCH Prot estantgroups there, togeth er with the day "crisis of mission" (which he believed Li~e and Learn Iglesia Apost6lica. to be the fruit of bad theology of the ecu­ It is refreshing to read a case study of meni cal movement), mission as eva nge ­ at the a Pentecostal den omination hig hlighting lism, and reaching the unreached. Al­ Christology rathe r than the nor mally ex­ thou gh Pinola am ply documents the de­ Overseas Ministries pec ted pneumatolog y.This work isstimu­ bate s that went on between McGavran lating, an excellent case study , and a valu­ an d those he opposed, it would have been able resource. worthwhile to have evalua ted more fully Study Center -Charles Van Engen McGavra n as a polemicist. Ch apter 4, " Facto rs Advancing Born and raised in Mexico of missionary parents, Church Growth," traces the development Charles Van Engen servedas theologicaleducator, of McGavran 's key ideas: recept ivity, ho­ mission administrator, preacher, and evangelist in mogeneous unit p rincip le, and people SO lithem Mexicofor twelve years. He is presently movem ent conversio n. Associate Professor of Theology of Mission and This is a comprehensive study, and Latin American Studies at the School of World ye t ce rtai n the mes are ins ufficiently Mission, Flitter Theological Seminary, Pasadena, treated. The relation ship of McGavran to -and find renewal for California. Roland Allen is referre d to, but the ambi­ gui ty remains. Neither do es Pinola do world mission justice to the role of pr agmatism in the Restorationist tradition and in McGav ran 's Fully furnished apartments thought in particul ar. Thisis a reliabl e and useful study that and Continuing Education all semina ry libraries should ow n. program of weekly seminars - Wilbe rt R. She nk Church Growth: Principles and Write for Study Program and Praxis of Donald A. McGavran's Application for Residence Missiology. Wilbert R. Shenk, a contribllting editor, was direc­ Overseas Ministries tor of the Mission Training Center, Associated Study Center By SakariPinola.Turku:Abo Akademi Unio. Mennonite Biblical Seminarq. from 1990 to 1995. Press, 1995. Pp. 331. Distributor: Schildts Inthefai!of1995hewittjoin thefacility oftheSchool 490 Prospect Street Forlags Ab, Pb 86, FIN-02271 ESBO, Fin­ of World Mission, Flitter Theological Seminary, New Haven, Connecticut 06511 land. Paperback. No price given. Pasadena, California. Donald A. McGavran wa s a major figure in mission studies in the twe ntieth cen­ tur y. Sakari Pinola, missionary to Taiwan from 1967 to 1985 and now di rector of the Dom estic Department of the Finnish Evan­ gelical Luthe ran Mission, earned a Look to us for leadership in TESL master's in theology from Fuller Theo­ logical Sem inary, w here he studied unde r McGav ran. Church Growth shows deep respec t for McGavran and his thought, along with an awareness of the critical resp onses the man and his ideas have elicited. The study is divided into fou r cha p­ ters. Ch apter 1, "Roots of McGavran's Th ink ing on Mission ," ide ntifies three sources of h is th ough t: the Christia n Church / DisciplesofChrist, United Ch ris­ tian Missionary Socie ty, and McGavran's missionary expe rience in India, which in­ cluded significan t participation in a re­ search undertaking. Pino la demonstrates tha t McGavran cannot be understood apart from the shaping influence of the Restorat ionist trad ition in which he was rea red.Especially his ideasabo ut the Bible, theology, an d eccles iology reflect the cru­ cial influence of his ow n trad ition . In chapter 2, "Biblica l Fou ndation of 1 800-888-0141 Mission," Pino la discusses McGavra n's Call: thought in term s of his views of the Bible, Admissions Director the churc h, God 's saving mission to the WH EATON COLLEG E GRADUATE SCHOOL world, and the Grea t Co mmissio n. Wheaton, Illino is 60187-5593 Pho ne: 708-752-5195 Ch apter 3 is entitled "Mission of the Wheaton Collegecomplies withfederaland state requirementsfor nondiscrimination on the basis o/ handicap, sex, race, Ch u rch." H ere one encou n te rs color, national or ethnic origin hi admissions and access to its programs and activities. McGavran's interpretation of the present-

Jul y 1995 135 Mission Culture on the Upper Amazon: Native Tradition, Jesuit Enterprise, and Secular Policy in Try our Moxos,166D-1880. World Mission Program. For By David Block. Lincoln: Univ. of Nebraska preparation, Press, 1994. Pp. xiii, 240. $30. updating or an advanced David Block, Ibero-American bibliogra- sions up until 1880. One nugget of this degree, pher at Cornell University Library, amply type of data is his description of methods Calholic demonstrates his ability by bringing to- of financial support for this type of fron- Theological gether in this work a wealth of new biblio- tier mission, which included the running Union III graphic detail from archives in Rome, of profit-making haciendas on the coast of Chicago offers Spain, Peru, Bolivia,and the United States. Peru, using black slave labor. contemporary A quarter of the book is taken up with Block's hypothesis, however, that approaches to helpful charts, appendixes, notes, bibliog- "mission culture bridged Moxos' ancient missionaries raphy and index, all concerning the meth- and modern worlds, giving the native serving around odology and results of Jesuit mission to people a breathing space between au- the globe. the region they called Moxos, from the tonomy and dependence" (p. 10) is some- Creative missiologists include: Claude-Marie period 1536-1767. This area isnow part of thing thatreaders or descendants ofMoxos Barbour, Stephen Bevans, SVD, Eleanor Doidge, the provinces of Santa Cruz, El Beni, and in Trinidad, Santa Cruz, and other towns LoB, Archimedes Fomasari, MCC1, Anthony Pando in northeast Bolivia. The work in the lowlands of Bolivia might want to Giains, CSSp, 101m Kaserow, MM, 1amie Phelps, therefore fulfills his objective "to expand see more closely reasoned. OP, Ana Maria Pineda, RSM, Robert Schreiter, knowledge of daily life in the missions" --{;. Stewart Mcintosh CPPS. Contact: (p. 4), and it provides us with a sound basis for a comparison and contrast with CATHOLIC THEOWGICAL UNION other Jesuit mission endeavors such as G. Stewart Mclntosh is missiologist for Mac Re- John Kaserow, MM Paraguay and Mainas (an ill-defined area search, Scotland, with thirty years' mission experi- 5401 South Cornell- IBMR of the upper Amazon, mostly in present- ence in the Andean republics.He is a Scot and a Chicago, IL 60615 USA day Brazil), Ecuador and Peru, and the member of the Latin American Theological Frater- nity. (312) 324-8000· FAX 324-4360 subsequent change and decay of the mis-

MARYKNOLL LANGUAGE INSTITUTE RESPONDING TO THE CHALLENGES OF MISSION IN THE 90s Breath Becomes the Wind: Old and The basic aim of the Maryknoll Language Institute is New in Karo Religion. to assist Church personnel in the acquisition of communicative proficiency in language skills in the By Simon Rae. Dunedin, New Zealand: Univ. context of mission. of Otago Press, 1994. Pp. uiii, 306. Paperback NZ $39.95. • Basic Courses: Spanish, Quechua, Aymara 22 weeks starting every January and July. Simon Rae, now principal of Knox Theo- logical College in New Zealand, lived first • Intermediate/Advanced Courses: among Karo Batak who had gone to Java, 6 weeks six times a year. then for two years in Karo country in • On-going Orientation Program: Pastoral vision northern Sumatra. Here he tells the story of Church documents ofCELAM: Latin American of the Karo, their primal religion (called history, culture; basic Christian communities; perbegu for its focus on the begu, the spirits role of women in Latin America. of the dead), and the planting and growth • Rich Liturgical Life. of the church. While Dutch missions be- • Pastoral Theological Reflection Groups; gan among the Karo in 1890,twenty-seven pastoral situations; involvement with local people: years after Nommensen went to the neigh- orphans, street children, homeless women in boring Toba Batak, Christianity, like Is- Cochabamba. lam, was largely rejected as foreign. There • Professional StafTwith mission experience; well trained Bolivian instructors. were still only 5,000 baptized Karo Chris- • Living Quarters/Housing with Bolivian families or local religious communities in tians in 1940, and the work revolved which target languages are spoken. around missionaries and teacher-evange- lists. LOCATION: COCHABAMBA, BOLIVIA IN THE HEART OF LATIN AMERICA A providential visit by Hendrik For further information and a brochure write to: Kraemer prodded the establishment of Registrar the church as an independent Karo insti- Instituto de idiomas tution, the Karo Batak Protestant Church, or GBKP,with the first synod held in 1941 Casilla 550 and the first two Karonese sent off to Cochabamba, BOLIVIA seminary. During the Second World War Tel. (011) 5914241521 and the war for independence that fol- Fax (011) 5914241187 lowed, the church became truly Karo and

136 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH grew rapidly under Karo leadersh ip. Lay musings of an experienced and skillful an y, more poignant descriptions of anti­ leaders were trained in eva ngelism by an recon teur.Espe y's sister' s attem p ts to con­ Semitism than the author 's account of the English OMF coup le, and Karo music, vert thei r Chinese coo k, for example, the emo tional and ph ysical hurt inflicted on earlier rejected by missionaries and the family's prayer times, listening to a var i­ Espey's young and bewildered Jew ish church, began to be used in the seventy­ ety of missionar ies pray, their pretentious­ classmate. fifth anniversary celebrations. By 1970 the ness, their asse rtions of their prerogatives, The initial purpose for recalling these church had a membership of85,000, out of and their unwillingness to embrace the expe riences, Espey says, wa s to set forth a populati on of300,000, though ad herents Chinese or their culture are explicitly his "convic tions con cerning the entire of the primal religion still ou tnumbered th ough clev erly narr at ed . Dis turbing, mission movem ent"-an as pira tion, it Christians. Today, the GBKP church is nonetheless, are the many examples of see ms to me, he scarcely realizes. For the "the first real Karon ese ins titution seek­ racial and religious pr ejudice, discrimina­ picture is inco mplete, and it is undocu­ ing to work throughout Karoland and in tion, and abuse, not only of the Chinese, mented.Conseque ntly, one is left with the the Karo dispersion" (p. 225). but of others as we ll. One wi ll rea d few, if some times charming and other times dis­ Rae tells the tale well. He is weak in making sense of the kinsh ip ties that are the fabric of the socie ty but recomme nds Karonese anthropologist Singarimbun, who describes them elsew here brilliantly. And the choice of the title, Breath Becomes 1996-1997 the Wind, taken from a list of changes the Karo believe to occur at death, is never Doane Missionary Scholarships explained. Overseas Ministries Study Center -H. Myron Bromley New Haven, Connecticut

H. Myron Bromley, retired missionary translator, served with the Christian and Missionary Alliance in the Lower Gra nd Valley Daniarea ofthe Baliem Valley in highlands Irian /aya, Indonesia, from 1954 to 1992.

Minor Heresies, Major Departures: A China Mission Boyhood. The Overseas Ministries Study Center announces the Doane Missionary Scholarships for 1996-1997. Two $3000 scholarships will be awarded to mis­ By John Espey. Berkeley: Un iv. of California sionaries who apply for residence for eight months to a year and wish to earn Press, 1994. Pp. x, 349. $25. the OMSC Certificate in Mission Studies. The Certificate is awarded to those who participate in fourteen or more of the weekly seminars at OMSC and The author, professo r eme ritus of Eng lish who write a paper reflecting on their missionary experience in light of the at the Universit y of Californ ia, Los An ge­ studies undertaken at OMSC. les, and the seco nd of two children of Ame rican Presbyterian missionaries, was Applicant s must meet the following requirements: reared in Ch ina.This volume, as well as an • Completion of at least one term in overseas assignment ea rlier one published in 1945, is based on • Endorsement by their mission agency recollections of his childhood . Though • Commitment to return overseas for another term of service ad roitl y w ritten and marv elously enter ­ • Residence at OMSC for eight month s to a year taining, readers expec ting serious reflec­ • Enrollment in OMSC Certificate in Mission Studies program tion s on what it meant to be a child of missionary parentsin ea rly twentieth-cen ­ The OMSC Certificate program allows ample time for regular deputation tury China, or a p rob ing ana lysis of the and family responsibilities. Families with children are welcome. OMSC's in fluence of Pro testan t Christianity on Doane Hall offers fully furnished apartments ranging up to three bedrooms in Chinese cu lture, w ill likely be disap ­ size. Applications should be submitted as far in advance as possible. As an pointed . alternate to application for the 1996-1997academic year, applicants may apply Minor Heresies is a nontradition al col­ for the 1997calendar year, so long as the Certificate program requirement for lection of anecdotes recounted primarily participation in at least fourteen seminars is met. Scholarship award will be to interest and amuse. One sho uld not distributed on a monthly basis after recipient is in residence. Application conclude , how ever, that the tales are frivo ­ deadline: February I , 1996. For application and further informat ion, contact: lous or unrelated to missiolo gical issues . Espey's persp ectives on his father's sense Gerald H. Anderson, Director of calling , involv em ent in the Stude n t Overseas Ministries Study Center Volunteer Movem ent, and effor ts to Ch ris­ 490 Prospect Street tianize the Chinese are related with ample New Haven, Connecticut 06511 seriousness. Non eth eless, I never felt I Tel: (203) 624-6672 Fax: (203) 865-2857 was reading history or eve n biogr aphy. Rather, it was as if I we re listening to the

July 1995 137 qui eting recollections of a child . For liter­ The Wounded Lion: Octavius ary diversion, I heartily recommend M i­ Hadfield, 1814-1904. Pioneer nor Heresies. But be advised, desp ite the Missionary, Friend of the Maori string of engaging and fascinating stories, and Primate of New Zealand. for tho se who want critical biography or who yearn for a romanticized account of ByChristopherLethbridge.Christchurch,New missions and missionaries in China, this Zealand: Caxton Press, 1993. Pp. 319. book will be less than pleasing. NZ$39.95. -Alan Neely Octavius Hadfield wa s one of the mo st point for the mission and the Maori . The Alan Neely is Henry Winters Luce Professor of outstanding Church Mission ary Society pioneering missionary period was almost Ecumenics and Mission, Princeton Theological (CMS) missionaries in New Zealand. He over, and Maori were largely evangeliz­ Seminary, Princeton, New Jersey. ar rived in 1839 at a significant transition ing themselves. Ha d field's abilities in es­ tabli sh ing schools and de velop ing indig­ enous lead ership in the center of the coun­ try were well used . For the Maori, 1840 marked th e signi ng of th e Treaty of Waitangi with the com ing of British gov­ Announcing 1995-1996 ern ment and the influx of European set­ tlers. As a"friend of the Mao ri," Hadfield wa s an expert in Maori land rights and an interpreter of the complex Maori social and political con text. He was fearless in defending Maor i agains t European ag­ gression and suffered conside rable criti­ cism from his detractors for do ing so. His strong evan gelical faith wa s expressed through the Ang lican Church, in wh ich he became an arch deacon, bishop (of Wellington), and pr imate (archbisho p). Lethbridge has written a sympathe tic, well-illustr ated biography that gives at­ tention particularly to Ha dfield's Maori ministr y but underp lays his later years as a bishop . Hadfield 's destru ction of some Cogswell Harley jongeneel of his person al papers has deprived the Fall 1995 Spring 1996 Spring 1996 histo rian of much valuable mate rial, but Lethbridge has quarried the rema ining sources dili gently. The lack of footnotes and a list of p rimary sources is a weakness Senior Mission Scholars in the book. The d iscursive style of the author in Residence leads him into some historical byw ays while some contemporary com ments will OMSC welcomes into residence this year Drs. James A. make sense only to New Zea land read ers. Cogswell, ] .A.B. ]ongeneel, and David Harley. Dr. Cogswell is This is not , as the au thor acknowledges, a former Presbyterian missionary in ] apan, Asia secretary, and "a d efinitive biography" (p . 14) . Lethbridge 's achie vemen t is in setting director of the World Service and World Hunger Program for Hadfield's early missionary years within the Presbyterian Church (U.S.A.). Dr. ]ongeneel, a former mis­ their complex historical context and re­ sionary in Indonesia , is Professor of Missions and Ecumenics, vealing Ha d field 's consi derable personal University of Utrecht, Netherlands. Dr. David Harley is a 'for­ streng th, his battl e with chronic ill health, mer missionary among the Falasha people of Ethiopia and and contributions in the face of bothMaori and Europea n opposition . served for many years as Principal, All Nations Christian Col­ - Allan K. Davidson lege, Herts, England. In addition to providing leadership in OMSC's Study Program, the Senior Mission Scholars are avail­ able to residents for counsel regarding current mission AllanDavidsonteachesChurchHistory atSt.John's research and writing projects. College, Auckland, New Zealand.Heworkedforthe United Church in Papua New Guinea, 1977- 81. Overseas Ministries Study Center 490 Prospect St., New Haven, CT 06511 Tel: (203) 624-6672 Fax: (203) 865-2857

138 IN TERNATIONA L B ULLE1IN OF M ISSIONARY R ESEARCH Frontiers in Asian Christian Theol­ Ierns and peoples hitherto neglected by ogy: Emerging Trends. theology. The writers move away from universal theological reflection to concrete Edited by R. S. Sugirtharajah. Maryknoll, problems and peoples. Theological reflec­ N. Y.: OrbisBooks, 1994. Pp.viii, 263. Paper­ tion with the aid of Asian cultural and back $15.95. folkloric resources can make a real contri­ bution to theology in general. This volume,editedby R.S.Sugirtharajah, uses Asianculturaland religiousresources This reviewer finds the first three sec­ lecturer at Selly Oak Colleges, Birming­ to reflect upon Christian themes. "Speak­ tions interesting reading. One regrets the ham, is a collection of articles from Asian ing out of Our Personal Encounters" is absence of any mission concern in Asian theological reviews and books of the last mostly biographical, with the authors' theology in the book. Is the absence acci­ decade. It is a selection of representative experience of other religious traditions dental or intentional? This is one area in articles tha tbreaknew theological ground. becoming the focus of theological reflec­ which Asian theology seems to be seeking The book, divided into four sections, defi­ tion. "Speaking for Ourselves" directs its no new frontiers or is at frontiers with no nitely has a novel presentation. theological attention to Asian concerns clear demarcations. "Speaking among Ourselves" is a suchas the right to minority identity in the -Sebastian Karotemprel, S.D.B. theological reflection on marginalized Taiwanese context, Korean reunification, groups such as the Buraku communities human rights from an Indian perspective, Sebastian Karotemprel, S.D.B., an IndianCatholic of Japan, the Dalits and the Adivasis of the environmental crisis, and ethnic con­ priest,teaches theology of missionat the Pontifical India, and the Korean women who battle flicts in Sri Lanka. Urban University,Rome. Heisalsoa member ofthe against han ( feeling of oppression and The book is very readable, unclut­ International Theological Commission andfounder­ resentment), a Korean version of karma. tered by critical apparatus and abstract editorof Indian Missiological Review. "Speaking out of Our Own Resources" language. It deals withveryconcreteprob-

The Martyrs of Pa\,ua New Guinea: Evangelization and Culture. 333 Missionary LIves Lost during World War II. By Aylward Shorter. London: Geoffrey Chapman, 1994. Ppxi,164. Paperback £14.99. Edited by Theo Aerts. PortMoresby: Univ. of Papua New Guinea Press, 1994. Pp. 276. No Shorter defines the integral elements of price given. evangelization as incul turation,liberation, and dialogue. The conceptof inculturation The fiftieth anniversary of the end of the the Japanese soldier guardsbelonging to a is employed by Roman Catholic theolo­ Second World War in 1995 offers the op­ different religion. In doing so, they show gians to refer to what Protestants com­ portunity to remember all the people who that "human freedom and dignity" are monly call contexualization. Shorter sug­ lost their lives, especially those who were notjustemptywords. Were they all"mar­ gests that the goal of evangelism is the killed simply because it was claimed that tyrs"? The editor in his introductory essay conversion of both the individual and the "they" were different from the "we"­ wonders about the appropriateness of the culture. "To become more authentic and group, or that they stood for the "wrong" book title. The constituent idea of martyr­ more faithful to its underlying truth, a values. dom claims a relationship between those culture must'die and rise again' underthe Theo Aerts, national secretary for who lost their lives as a matter of Christian impact of evangelization" (p. 36). ecumenism of the Catholic Bishops Con­ commitment and the person of Christ. By Inculturation involves dialogue with ad­ ference in Papua New Guinea, presents a definition, being martyred cannot be a herents of competing religious systems, documented account of those missionar­ human activity, and yet in its very pas­ by which the evangelist seeks to ies who lost their lives when World War II siveness it carries a strong Christian wit­ contexualize the church's universal tradi­ caught up with Papua New Guinea. Most ness. The book is a powerful testimony to tions centered in Jesus Christ. of the victims were Roman Catholics, but this fact. Much of the book is given to a discus­ in fact all churches were affected. The A documentary list of these martyrs, sion of the inability of the Roman Catholic book gives space to the various Roman a series of photographs, a concluding es­ hierarchy to implement the commitments Catholic congregations, the Anglicans, the say by Aerts interpreting these war expe­ of the Second Vatican Council to the prin­ Lutherans, the Evangelical Church of riences of the once fiercely competing ciples of inculturation. Shorterargues tha t Manus, the Salvation Army, and the Sev­ missionary organizations as seedbeds for the hierarchy must work to achieve a cul­ enth-day Adventists to tell their part of today's ecumenism, plus a bibliography, turally polycentric, koinonia church com­ the story. Nationals and expatriates were a set of maps, and an index add to the mitted to theological dialogue within new trapped, often without any possibility to value of the book. basic communities,and developingchurch escape or resist. People were bombed, - Theodor Ahrens law and liturgy that reflects the local poisoned, or executed. churches. In its most moving parts the book Since 1987 Theodor Ahrens has been Professor of Using illustrations from Africa, shows tha t time and again there are people Missiology and Ecumenics at the University of Shorter defines a basic Christian commu­ who,whilefacing the utmostdanger, place Hamburgand Chairperson of theAcademyofMis­ nity as "a cell of committed Christians at theirconvictionsand opportunities to help sions at Hamburg University. A Lutheran pastor, the service of the church and the world," others above their own concerns for sur­ he has servedwith the Lutheran Church in Papua which commits itself to reflecting upon vival. John Tschauder's essays show that New Guinea, mainlyat theMelanesian Institutefor the Word of God and seeking to live by it this selflessness also applied to some of Pastoral and Socio-Economic Service. in a community of prayer and worship. Its objective is "to penetrate the local culture

July 1995 139 THE INTERNATIONAL BULLETIN IS VITAL TO YOUR MISSION. Bound Vol. No.4 SUBSCRIBE TODAY! 1989-1992 Four issues per year: $18. Postage included, worldwide. Here is missiological gold lor every theological library and exploring scholar 01 mission studies . All 16 is­ Write to: sues 01 1989-1992, spe­ INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH cial price $56.95. Add $4.00 postage and Subscription Dept. handling. Payment must accompany order. P.O. Box 3000 Denv ille, New Jersey 07834 U.S.A .

------and bring the values of the gosp el to bear aware ofthe developments taking place in Educating the Women of Hainan: The up on it, as well as to discover au thentic contemporary Christianity in Africa. The Career of Margaret Moninger in ways of livin g the same gospe l in accord Chri stian church is a family,and this makes China, 1915-1942. with the traditional outlooks and forms of such awareness necessary for meaningful exp ression of this culture" (pp. 144-45) . interaction and relationship. To this end, By Kathleen L. Lodwick. Lexington: Univ. As an anthropologist, Shorter recog­ the Friendship Press has done a grea t Press of Kentucky, 1995. Pp. xv, 255. $35. nizes how the Rom an Ca tho lic Churc h service to the Christian churc h by the pub­ has struggled with Eurocentric syncre­ lication of these reflec tions coming mainly Kathleen Lod wick, associate p rofessor of tism , which has constr ain ed and inhibited from African churc hmen and church­ history at Pennsy lvania State University, its effectiveness in eva ngelization. Wh ile women . has pr eviously dealt with the broad sweep Shorter sees the necessity of polycentric -Justin S. Ukpong ofmission history in her two-volume work Christian communities, this is incompat­ The Chinese Recorder Index. Now she has ible with churc h hiera rchy. I would argu e Justin S. Ukpong, a Catholic priestfrom Nigeria, turned her attention to an in-de pth study that authoritarian , hierarchist, individu­ teaches at theCatholic InstituteofWest Africa, Port of the missionary career of a single woman alist, and ega litarian exp ressions of the Harcourt, Nigeria . on the island of Hain an under the Presby- church are all va lid, given h is Christologica l basis of inculturation . - Sherwood Lingenfelter

Sherwood Lingenfelter is Professor ofAnthropologtj and Provost and Senior Vice President at Biola University, La Miranda, California . Author of Transforming Culture (1992), he has served as consultant toWycliffeBible Translators since1977, conducting workshops andresearchinAfrica, Latin America, Southeas t Asia, and Oceania.

Claiming the Promise: African Churches Speak.

Edited by Margaret S. Larom. New York: Friendship Press, 1994. Pp. vii, 120. Paper­ back $7.95. MISSIONARY GOLD INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH l 1989-92 This collection deals with the report of the 257Contributors· 260 Book Reviews· 175Doctoral Dissertations Mombasa sy m posium "Pro blems and Here is more gold for every theological library and exploring scholar Promises of Africa" organized by the All of mission stud ies-with all 16 issues of 1989-1992-bound in red Africa Conference ofChurc hes (AACC) in buckram, with vellum finish and embossed in gold lettering. It matches 1991, the report of the AACC Sixth Gen­ the earlier bound volumes of the Occasional Bulletin of Missionary eral Asse mbly of 1992, and pers onal re­ Research, 1977-1980 (sorry , sold out), the International Bulletin of flections and researches on the expe rience Missionary Research, 1981-1984(sold out), and 1985-1988(sold out). of Ch ristianity in Africa wri tten on di ffer­ At your fingertips, in one volume: David Barrett's Annual Statistical en t occasions and for different purposes. Status of Global Mission , the Editors' selection of Fifteen Outstanding The eigh teen topi cs in the collection are Books each year, and the four-year cumulative index. organized around six subthe mes : Chris­ tianity in Africa (two topics), repo rt of the INTERNATIO~ltBuLLETIN OF MISSIONARY RESEARCH, 1989-92, limited edi­ Mombasa symposi um (one top ic), rep ort tion. OnlY~bOund volumes available. Each volume is individually of the AACC Sixth Gene ralAsse mbly (four numbered and signed personally by the editors. top ics), wom en 's perspectives (three top­ ics), the cha llenges of governance (four topi cs), and African religiou s traditions Special Price: $56.95 (four top ics). Desmo nd Tu tu, the arc h­ bishop of the Anglican Church of South Africa an d presid ent of AACC, contrib­ me bound volume(s) of the INTERNATIONAL BULLETIN OF M,SS,ONARY RESEARCH, uted the postscript "Vision and Hop e." 1989-92 at $56.95. This collection makes it clear that inCl osed is my c ~z~~no~;~ oa ~~~~~ ~! Name _ de sp ite oppress ion from indigenous cul­ tionaI Bulletin of Missionary Research," Addr ess ture and the socioeco nomic and political Order s outside the U.S.A. add $4.00 ------oppression expe rienced in the continent, per vol, for postage and handling. Payment must accompany all orders. African Christian ity is vibra n t becau se Pay in U.S. dollars only, drawn on a U.S. bank, or use Visa/Mastercard, or African Christians are sus tained by faith International Money Order. Allow 5 in a God who they know is in con trol and weeks for delivery within the U.S.A. is cap able of turning thin gs round. With Mail to : Publications Office, Overseas Ministries Study Center. 490 Prospect St., New Haven, CT 06511 -2196 this faith they struggle to claim the abun­ dant life that Jesus promises in John 10:10. West ern Christia ns are oft en not

Jul y 1995 141 terian Board who wrote home every week the anti-Christian movement, the murder to tell her family of her day-to-day activi­ of a missionar y colleague by bandits, and ties.The book's cha rm and authenticity lie fina lly the Jap anese invasion of the island, in the author's meticulou s use of this cor­ which brou ght to an end Margaret's mis­ respondence, which pr ovides an int ima te sionary career. Through it all, Margaret's look at life and relationships on the mis­ de lightful sense of humor stood her in sion compound and with the Chinese goo d stead. Christian com munity. Margaret seldo m wrote of her reli­ Margaret Moninger was a remark­ gious expe riences, butno one do ub ted the able woman whose career included many genuineness of "her call to service and a d ifferent work assignments and cut across call to live a life of fun and excitement" (p. many divergent interests:principal of girls' 217). In the end, fulfillment came in the schoo ls, the firstwo man to itinerate among accomplishments ofher ed uca tionalwork the Miao tribes, "where no white wo man and the recognition of her leadership role had ever been" (p. 78), collector of rare in the mission and church. botan ical speci mens, mission treasurer, - G. Tho mpson Brown correspondent and member of the Pres­ byterian China Council. Her years on the G.Thompson Brown, ProfessorEmeritusofColum­ island span three tumultuous decades of bia Theological Seminary, Decatur, Georgia, was political stri fe. Margaret's experiences in­ formerly China liaisonfor the Presbyterian Church clude the May 4 student d emonstrations, (USA).

Dissertation Notices From University of Utrecht, The Netherlands This publication is available from UM I in [eroense, P. leroen C. VVo udenberg, Johan A. one or more of t he follow ing form ats: "TheoIogie als zelfkritiek: Een "Uw koninkrijk kome: Het Utrechtsch onderzoek naar de mi ssionaire Studenten-ZendinggezeIschap Eltheto • In Microform--from our collection of over theologie van Arend Th. van Leeuwen" He Basileia Sou (1846-1908)" 18.000 per iodicals and 7.000 newspapers (Theology as self-criticism: An (Thy kingdom come: The Utrecht • In Paper--by the article or full issues investiga tion of the missionary theology student missionary socie ty Elthe to He through UMI Art icle Clearinghouse of Arend Th. van Leeuwen). Basileia Sou [1846-1908]). Kim , Kyoung [ae. Zamuel, Hesdie S. • Elect ronicall y, on CD-ROM, onl ine. and/or magnetic tape--a broad range of ProQ uest "Christianity and the Encounter of "Johannes King: profeet en aposteI van databases available,including abstract-and­ Asian Religions: Method of het Surinaamse bosland" index.ASCII full-text, and innovative full­ Correlation, Fusion of Horizons, and (Joha nnes King: Prophe t and apostle of image form at Paradigm Shift s in the Korean the Surinam forest). Grafting Process." Call toll -free 800 -52 1·0600, ext . 2888, for more information. or fill out t he coupon Siuni , Richard A. D. These Ph.D . dissertation s were completed in below : "Pandangan-pandangan Asia 1994. All except the one by Siwu (in Ind on esian) have been published ; copies may Name _ ekumenikal dan evangelikal mengenai be ob tained from Boekencentrum, Postbus Title _ mi si 0910-1961-1991)" 28, 2700 AA Zoe terrneer, The Neth erlands. (Ecumenica l and eva ngelical Asian The dis ser tations in Dutch includ e a Company/Institution _ views on mission [1910-1961-1991]). summary in Eng lish. Address _

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142 INTERNATIONAL B ULLETIN OF M ISSIO NARY R ESEARCH We're Waiting for you.

Gerald H. Anderson Sept. 12-15 Robert T. Coote Oct. 16-20 Andrew F. Walls Nov. 13-17 "Toward the Twenty-first Century in Christian "Effective Co mmunication with the Folks Back " How World Mi ssi on Is Rewriting C hurch Mi ssi on ." O MSCs direc tor surveys maj or Hom e." OMS C staff member leads wor kshop History." Professor Walls, Centre for the Stud y issues in mission on the eve of the third millen­ on maintaining stron g link s with the se nding of Chri stianity in the Non-W estern World, calls nium . C os po nsore d by Easte rn Mennon ite churc h. Co sp on sored by Mennonite Ce ntra l for a fresh app roach to understandin g the world M iss ion s, and M ission Societ y for U nite d Committee. Eight sessions. $95 church. Cosponsored by Billy Graham Center, Methodists. Four sessions. $65 Shirley Torstrick and a nd Mennonite Board o f Mi ssions. Eight sess ions, $95 Samuel Escobar Sept. 18-22 David Pollock Oct. 23-27 "Eq uipping the Saints for G rassroot s " Nurturing and Educating Transcultu ral Kids." .I. Martin Bailey Nov. 27-Dec. I Evangelism." Latin American missiol ogist and Torstri ck and Poll ock help parents meet the "The Mission ary Journey on the Information evangelist guides church leaders in the trainin g special need s of MK ' s and other tran scultural Super-highw ay." Dr. Bailey , communications of laity for effective community witness. Eight chi ldre n. Cospo ns o red by Famil y S ystems' co nsultant, Middle Eas t Council of Churches, sessions. $95 Mini stries International , OC Intern ational, and shows how to take advantage of hi-tech co mmu­ Wycliffe Bible Translators. Eight sessio ns. $95 nications for Christ's Kingdom. Cos ponsored by Martha Lund Smalley Se pt. 25-27 James M. Phillips Oct. 3 1-Nov. 3 F.M.M. Mission Resource Ce nte r, and United " How to Devel op and Preser ve C hurch and "Discovering Mission Lessons from Korea and Ch ur c h Board for World Mini stries . E ig h t Mi ssi on Ar chi ve s." Yale Di vinity Sch ool Japan." OM SC's Associat e Director leads four sessions. $95 archivist helps identify, orga nize , and preserve morning sessions highli ght ing basic principles Graham Kings Dec . 4-8 es se nt ia l records. Mon. 2:00 p.m. - Wed . of cross-cultural mission . $65 4:00 p.m. $75 "U nderstanding God' s Mission: from Kenya to James A, Cogswell Nov. 6-10 Cambridg e ." Th e Henry Martyn Le cturer in Pl anning, Promot in g , a nd Recruiting for Jean-Paul Wiest and Mi ssi ol ogy for th e Fe de ra te d T he o log ica l Mission in a New Global Context. OMSC' s Cathy McDonald Sept. 28-30 Colleges of Ca mbridge , England, shares biblical Seni or Mission Scholar in Residence outlines "D oin g Oral History: Helping Christia ns Tell refl ect ion s fro m Africa and the We st. Eight the new demands of tomorrow' s mission. Eight Th eir Own Story." Lead ers of the Maryknoll sessions. $95 History Program introduce skills for docum ent­ sess ions. $95 ing church/mission history. Thurs. 9:30 a.m. ­ Sat. noon. $75 o Sign me up for these se minars: o Send me more information Attend both thr Arch ive and Oral Histo rv workshops. Sept. 25·30,fo r alii."$110 combi nedfee.

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, Publ ishers of the I NTERNATI ONAL B ULl Er iN OF \1 1SSIO r--.i A RY R ESEA RCH 1.. • _ Book Notes In Corning Adler, Elizabeth, ed. Memoirs and Diaries: The World Student Christian Federation (1895-1990). Issues Geneva: WSCF, Ecumenical Centre, 1994. Pp. 221. Paperback. No price given.

Amaladoss, Michael. Nineteenth Century Single Women A Call to Community: The Caste System and Christian Responsibility. and Motivation for Mission Anand, Gujarat, India: Gujarat Sahitya Prakash, 1994. Pp. xv, 159. Paperback. No price Lydia Huffman Hoyle given. Latin America's Fifth Wave of Blakely, Thomas D., WalterE. A. van Beek, and Dennis L. Thomson, eds. Protestant Churches Religion in Africa: Experience and Expression. Clayton L. Berg, Jr. and PaulE. Pretiz London: James Currey; Portsmouth, N.H.: Heinemann, 1994. Pp. xvi, 512. $39.95; paperback $24.95. Jonathan Edwards: Missionary Theologian and Advocate Dietrich, Suzanne de. Ronald E. Davies Fifty Years of History: The World Student Christian Federation (1895-1945). Geneva: WSCF, Ecumenical Centre, 1993. Pp. 90. Paperback. No price given. World War I, the Western Allies, Hallman, David G., ed. and German Protestant Missions Richard V. Pierard Ecotheology: Voices from South and North. Maryknoll, N.Y.: Orbis Books; Geneva: WCC, 1994. Pp. ix, 316. Paperback $16.95. Needs and Opportunities in Kiley, Henry W. Studies of Mission and World Filipino Religious Experience: Sickness, Death, and After-Death. Christiani ty Quezon City, Philippines: Giraffe Rooks, 1994. Pp. viii, 208. Paperback. No price given. William R. Burrows Linn, Gerhard, ed. German Centers of Mission Hear What the Spirit Says to the Churches: Towards Missionary Research ' Congregations in Europe. Willi Henkel, a.M.I. Geneva: WCC, 1994. Pp. x, 139. Paperback $11.50/SFr 15/£6.50. Pentecostal Phenomena and Priest, Doug, Jr., ed. Revivals in India: Implications for The Gospel Unhindered: Modern Missions and the Book of Acts. Indigenous Church Leadership Pasadena, Calif.: William Carey Library, 1994. Pp. x, 225. Paperback $7.95. GaryB. McGee

Puhl, Stephan; edited by Roman Malek. In our Series on the Legacy of Georg M. Stenz, S.V.D. (1869-1928): Chinamissionar im Kaiserreich und in der Outstanding Missionary Figures of Republik. the Nineteenth and Twentieth Nettal: Steyler Verlag, 1994. Pp. 317. Paperback. No price given. Centuries, articles about Horace Allen Samartha, S. J. Norman Anderson The Pilgrim Christ: Sermons, Poems, and Bible Studies. Robert Arthington Bangalore, India: Asian TradingCorp., 1994. Pp. vii, 154. Paperback. No price given. Rowland V. Bingham Smoker, Dorothy, compo Charles H. Brent Ambushed by Love: God's Triumph in Kenya's Terror. Amy Carmichael Fort Washington, Pa.: Christian Literature Crusade, 1994. Pp. 284. Paperback. No price Thomas Chalmers given. John Considine, M.M. G. Sherwood Eddy Sweet, Leonard I., ed. George Grenfell Communication and Change in American Religious History. Melvin Hodges Grand Rapids, Mich.: Eerdmans, 1993. Pp. vi, 481. Paperback $24.99. J. C. Hoekendijk Adoniram Judson Vanderkooi, Mary. Hannah Kilham Village Medical Manual: A Layman's Guide to Health Care in Developing Johann Ludwig Krapf Countries. Robert Mackie Pasadena, Calif.: William Carey Library, 1994. 4th ed. 2 vols. Pp. x, 249; v, 399. Jean de Menasce Paperback $29.95. Constance E. Padwick Karl Gottlieb Pfander Wessels, Anton. Timothy Richard Kerstening en ontkerstening van Europa: Wisselwerking tussen evangelie en Mary Josephine Rogers cultuur. Jack Winslow Baarn: Ten Have, 1994. Pp. 271. Paperback Dfl39.50. Franz Michael Zahn