Vol. 16, No.1 nternatlona• January 1992 ctln• Our Mission Legacy

hallmark of this journal is its award-winning mission Crowther, "the most widely known African Christian of the A "legacy" series. In this issue, A. Christopher Smith nineteenth century." Author Andrew F. Walls underlines the offers a fresh assessment of our debt to William Carey, who, two pointed ways in which the dynamics surrounding Crowther's hundred years ago, helped launch the modern move­ ministry anticipated the central issues of indigenous leadership ment with the publication of his An Enquiry into the Obligations of down to the present time. Christians, to Use Means for the Conversion of the Heathens. The INTERNATIONAL BULLETIN is grateful for the opportunity Wilbert R. Shenk inaugurated the legacy series in April 1977, to recall and share our legacy. with a study of the life and work of Henry Venn, father of the indigenous church, three-self principles: self-support, self-gov­ ernment, and self-propagation. In the last fifteen years the INTERNATIONAL BULLETIN has profiled sixty-seven individuals who contributed in a formative, pioneering way to the theory and practice of the Christian world mission. Over the next several On Page years the editors foresee a comparable number of additional leg­ acy articles, examining such figures as Charles H. Brent, , Orlando Costas, Melvin Hodges, J. C. Hoekendijk, 2 The Legacy of William Carey Jacob [ocz, John A. Mackay, Donald A. McGavran, Robert A. Christopher Smith Moffatt, Constance E. Padwick, Pope Pius XI, , 10 "Behold, I am Doing a New Thing" Ruth Rouse, , Alan R. Tippett, and W. A. Visser Lausanne Consultation on Jewish 't Hooft. 10 The Legacy of The legacies of our nineteenth- and twentieth-century fore­ Clinton Bennett runners in mission are priceless gifts to us from the Lord of mis­ sion. The history and, yes, the nostalgia captured by the BULLETIN'S 15 The Legacy of Samuel Ajayi Crowther legacy series are valuable in their own right. But far more im­ Andrew F. Walls portant are the lessons and insights that our generation and the 21 Riding the Third Wave next are obliged to apply if we are to be faithful. Not infrequently Douglas J. Elwood we discover that the "reforms" of modern times amount to a 26 Annual Statistical Table on Global Mission: belated application of what a predecessor had discerned and rec­ 1992 ommended a century earlier. David B. Barrett The legacy articles also function as a corrective to distorted perceptions. Christopher Smith, for instance, concludes that Carey 28 My Pilgrimage in Mission has been typically drawn in heroic proportions that neither Carey Mortimer Arias nor his colleagues in the Trio would recognize. 30 Readers' Response Less drastic but in the same vein is the carefully nuanced portrait that Clinton Bennett, also writing in this issue, paints of 34 Book Reviews Henry Martyn. Having burnt himself out at thirty-two years of 39 Fifteen Outstanding Books of 1991 for Mission age, Martyn is often memorialized for the inspirational value of Studies his life. More important, says Bennett, are the lessons found in 46 Dissertation Notices Martyn's mission method and approach. The third legacy article in this issue profiles Samuel Ajayi 48 Book Notes of Isslonory• • scorch The Legacy of William Carey

A. Christopher Smith

scholarly quest for the "historical Carey" is long over­ Of course, this reflected Calvinistic conviction of personal unwor­ A due. In spite of the fact that scores of biographies have thiness to stand alone before the Almighty; but there was, ar­ been written about him, layers of popular mythology still remain guably, more to the inscription than that. Carey and his close to be cut through before the actual contours of his career as a colleagues were quite sure that they did not merit being decked pre-Victorian mission leader will be uncovered. His immediate with garlands or halos. Each was persuaded that it would be brethren in the 1830s revered him as "the father of the Ser­ enough to be remembered simply as one who had sought to do ampore Mission," while evangelical posterity went much further his duty as a servant of Christ. and saluted him rather inaccurately as "the father of modern Ernest A. Payne was one of the few mission historians who missions." Since then, many attempts have been made to co-opt realized that there was something profoundly enigmatic about him as a heroic figurehead for the revitalization of missions in Carey as a person. He asked in 1961: "How are we to reconcile "the modern era." his intense self-distrust with his great achievements, the range One thing certain is that a wealth of primary missiological of his interests and his apparent [in]decision of character?" Of sources and of erudite, contextual studies still remains to be ex­ all Carey's biographers, only his nephew Eustace got close enough amined. This largely untapped deposit is enough to merit a new to him "on the mission field" to realize that there was some­ era in Carey scholarship. It has much to contribute to an analysis thing odd about the way in which Carey functioned and contrib­ of the course of a very unassuming English Baptist, born August uted to the running of "the Serampore Mission" (independently 17, 1761, died June 9, 1834, who ended up functioning as some­ of the Baptist Missionary Society from the 1820s). His critique thing of a missionary archetype. appeared in various publications and was given a more missiol­ ogical turn by William Adam, a perceptive, young, Baptist mis­ Hermeneutical Considerations sionary in of whom Carey once wrote very highly. Just as relevant for our hermeneutical inquiry is evidence The enigma of William Carey's life, historical significance, and emerging from right within the inner circle of the Serampore missiological legacy is not easily resolved. What are we to make mission operation. Along with Carey, William Ward and Joshua of this "consecrated cobbler" who invested so much of his life Marshman rose to fame in some British circles and became known in a Calcutta college and then founded one of his own? as "the Serampore Trio." They were amazingly close-knit as Let us begin by considering the epitaph he chose for his a leadership team. For several decades they complemented one tombstone in Bengal. Far from being incongrous, it reflected the another in an intricate way. Indeed, very few people in Britain ever realized how dependent Carey was on his partners for in­ sight and a wide range of initiatives. This in itself should alert us Carey and his colleagues to the great need there is to refrain from assuming that Carey should be given the limelight, while his lesser-known colleagues were sure that they did not fade into the background. To the contrary, historical integrity merit being decked with requires us to recognize that too much has been attributed to him at others' expense-as if he were a great, solitary figure who tow­ garlands or halos. ered above his contemporaries. Carey would have been horrified to think, for example, that he was being credited with the wisdom of men such as Andrew Fuller, John Ryland, John Sutcliffe, or struggle that he and his close colleagues went through in life and Charles Grant-not to mention his own partners and a host of the modesty with which they looked back on whatever they man­ other expatriates in Bengal. That is why a somewhat "trini­ aged to achieve. The words were taken from the last verse of tarian" approach is called for, which sees Carey as one member hymn 181 in John Rippon's Arrangement of the , Hymns and of a triumvirate, and which recognizes that he was greatly in­ Spirtual Songs, of the Rev. Isaac lNatts, D.O. (1802, third edition). debted to three immediate groups of people: the Baptist Mis­ They were used by at William Ward's funeral, sionary Society's home-base troika of Fuller, Ryland, and Sutcliffe; eleven years before our subject's demise. Carey felt they were a sizable number of Orientalists and pandits (learned men) in particularly apt and chose the first couplet for himself: Bengal; and his own close colleagues along with their dedicated wives. This does no despite to his person. Rather, it considers A guilty weak and helpless worm, him in situ, recognizing what a huge difference others made to On thy kind arms I fall. his life both before 1793 and after 1799. We therefore do well to Be thou my strength and righteousness distinguish carefully between his pre-1800 legacy and his post­ My Jesus-and my all. 1800 legacy. Before 1800, Carey passed through three apprenticeships-as an artisan, a pastor, and a missionary. From then on, his career A. Christopher Smith is Program Officer (fornon-Western Christianityandcross­ moved through several phases that mirrored the evolution of his cultural Christian partnership) in the Religion Program of the Pew Charitable metropolitan mission beside the Hoogli estuary of the Ganges Trusts, Philadelphia. Until recently he was research fellau' at the Centrefor the delta. These phases also reflected developments in the fortunes of Study of in the Non-Western World, New College, University of the East Company and in the course of British rule in India. Edinburgh, Scotland. When such factors are taken into account, and special attention

2 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH International Bulletin is given to the cultural dynamics of the Baptists' Serampore en­ terprise, it becomes natural to reevaluate some of the popular of Missionary Research "pleasing dreams" that have accrued to his memory. These Established 1950 by R. Pierce Beaver as Occasional Bulletin from the we will now outline, believing that "truthfulness will be more of a contribution" than "heroic myths" to the cause of rnis­ Missionary Research Library. Named Occasional Bulletin of Missionary . 1 Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH sion. 1981. Inspiration and Obligations Published quarterly in January, April, July, and October by the

Overseas Ministries Study Center Carey's much-narrated years in before 1793 certainly 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. make a good story. His father, Edmund Carey, was a weaver Telephone: (203) 624-6672 who became "master of the small free-school" in Paulerspury, Fax: (203) 865-2857 Northamptonshire, when William was about six years old. The Editor: Associate Editor: Assistant Editor: boy's own grandfather, likewise, had once been the Village's Gerald H. Anderson James M. Phillips Robert T. Coote schoolmaster, so it comes as no great surprise that he himself turned to primary school teaching, in another of his county's Contributing Editors villages, when he was in his mid-twenties. His uncle, Peter Carey, Catalino G. Arevalo, S.J. Lamin Sanneh David B. Barrett Wilbert R. Shenk was a local gardener who had once served as a soldier against Samuel Escobar Thomas F. Stransky, C.S.P. the French in . He stimulated his nephew's imagination Barbara Hendricks, M.M. Charles R. Taber greatly. Thus, although William was a poor country boy, living Norman A. Horner Ruth A. Tucker in a landlocked province far from London and the sea, he was Mary Motte, F.M.M. Desmond Tutu able to count his blessings. These he turned to good use by ap­ Lesslie Newbigin Anastasios Yannoulatos plying himself to acquiring knowledge during spare time. He had C. Rene Padilla Andrew F. Walls Dana L. Robert Books for review and correspondence regarding editorial matters should Despite his evangelical­ be addressed to the editors. Manuscripts unaccompanied by a self-ad­ dressed, stamped envelope (or international postal coupons) will not be Calvinist convictions, returned. Carey argued that means Subscriptions: $18 for one year, $33 for two years, and $49 for three years, should be employed to postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ scribers should send payment by bank draft in U.S. funds on a U.S. bank propagate the Gospel or by international money order in U.S. funds. Individual copies are $6.00; throughout the world. bulk rates upon request. Correspondence regarding subscriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Subscription Services Dept. IBM, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. two sisters and one brother who survived infancy. Brought up in an Anglican home, he married Dorothy Plackett, the daughter Advertising: of a local Dissenter, in 1781, several years before he became a Ruth E. Taylor 11 Graffam Road, South Portland, Maine 04106, U.S.A. Baptist. Telephone: (207) 799-4387 William Carey lived during a time of great change, when Europe's Enlightenment was beginning to make itself felt in Eng­ Articles appearing in this journal are abstracted and indexed in: lish church and society. While a teenager, newspapers and mass­ produced literature periodically came his way. As a young Mid­ Bibliografia Missionaria lands man, he became vividly aware of the outside world through Christian Periodical Index reading about the American revolution and Captain Cook's voy­ Guide to People in Periodical Literature ages of discovery in the Pacific. He was most fortunate, during ~ Guide to Social Science and Religion in Periodical Literature his shoemaking years, to live within reach of some noted Bible Missionalia expositors. Anglican and Baptist pastors such as Thomas Scott, Religion and Theological Abstracts Religion Index One: Periodicals Andrew Fuller, Robert Hall, Sr., and John Sutcliff provided him with guidance and a sense of church history that helped him Opinions expressed in the INTERNATIONAL BULLETIN are those of the break free from the straitjacket of hyper-Calvinism: viz., an ex­ authors and not necessarily of the Overseas Ministries Study Center. clusive type of Reformed theology that denied that sinners were duty-bound to exercise faith before they could be saved. A neo­ Copyright © 1992 by Overseas Ministries Study Center. All rights Puritan theology much indebted to Jonathan Edwards thus was reserved. mediated to Carey without his having to pore over theological tomes. That freed him to focus on language-learning and to pur­ Second-class postage paid at New Haven, Connecticut. sue his geographical interests during the little spare time he could POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF find at day's end. MISSIONARY RESEARCH, Subscription Services Dept. IBM, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. Six years (1787-1793) were spent pastoring Particular Baptist churches in Northamptonshire. That was when he became aware ISSN 0272-6122 of early Protestant missionary work in North America during the previous 150 years. Given the evangelical-Calvinist convictions

JANUARY 1992 3 he had assimilated, he began to argue that means should be em­ within the expatriate community. Precedents were to be found ployed to propagate the Gospel throughout the world. By 1792, for almost every activity that his Serampore-based mission would he finally prevailed on his provincial brethren to seriously con­ engage in. For the most part, the Serampore Trio harnessed and sider founding a society to "preach the Gospel to every crea­ adapted others' ideas, inventions, and procedures for use in an ture." With their support, he wrote an unpretentious booklet that integrated missionary enterprise. Pragmatic, "Enlightenment" has been popularly called "the charter of modern mission with values operated within the framework of evangelical Calvinism, its argument, review, survey and programme.i" Entitled An En­ in the era of Britain's industrial and agricultural revolutions, to quiry into the Obligations [sic] of Christians, to Use Means for the introduce something quite unusual into the stream of missionary Conversion of the Heathens, it provided missionary apologetic and history. Mission perspectives thus broadened; but the aim was made practical suggestions in a forthright manner. His indebt­ unchanged: to convert India's people and those who were part edness to other authors for information was undoubtedly great. of the European occupation. Distribution of the eighty-seven page pamphlet was very limited How different Carey's missionary career would have been in Carey's day; however, it did contribute significantly to the had Marshman and Ward not arrived in the tiny Danish "col­ formation of "the Particular Baptist Society for Propagating ony" or entrepot of Serampore at the end of 1799! Their arrival the Gospel amongst the Heathen" in October 1792. Humble and upset all his mission plans, virtually forcing him to move to the hesitant though that first step was, it surely represented a leap coast, dangerously close to the British-controlled metropolis of of faith on the part of the dozen or so Midland Baptists who first Calcutta. However, he was soon to value his new colleagues subscribed to the cause. This voluntary society was the prototype highly. They rescued him from becoming a solitary missionary of what came to be known as the Baptist Missionary Society (BMS) hero in contestation with heathen natives after the manner of by the end of the century. . They provided the sort of skills needed for the creation of a team that could free him from most mission man­ Unusual Developments agement and outreach responsibilities. Here too we must add how much shalom was brought to his Because times were so hard in Britain during the years after the life by petite Charlotte Rumohr. Six months after his first wife French Revolution, late 1792 was a rather inauspicious time for died (1807) in a state of derangement in Serampore, he married "launching out into the deep." So many questions remained this linguistically gifted, Danish lady-of-means whom he had bap­ to be answered by the infant society, yet Carey forged ahead, tized in the Danish enclave in 1802. With her, he enjoyed thirteen declaring: "Expect great things. Attempt great things."3 Little years of joy, until she passed away in 1821. Another gracious did they think how they would be overtaken by events. John helpmeet came along two years later in the person of a British Thomas, the eccentric, footloose, Baptist medic-cum-evangelist widow. Mrs. Grace Hughes had been part of colonial Bengal for who had spent several years in Bengal, strangely turned up. After many years; she was to survive him. With all their help over three some rudimentary screening by the BMS's first leaders, his offer decades, he consequently was able to devote his energies to a of service was accepted, as was Carey's. Thus by June 1793, after sedentary, though extremely demanding, ministry of Bible trans­ lation and college tutoring in secluded surroundings. It was a very unusual arrangement for one who was apparently a "mis­ sion pioneer," but it reflected the extraordinary and unrepeatable The Serampore Trio situation that the Serampore Mission managed to take advantage harnassed and adapted of between 1800 and 1837. This sheds light on an innocuous-looking comment that Carey others' ideas and made in 1810 in a letter he wrote to Andrew Fuller, the secretary inventions for their of the BMS in Britain whom he trusted so highly. In it he con­ integrated missionary fessed: "In point of zeal he [Marshman] is Luther; I am Erasmus." This subtly pointed to the modus operandi of the Ser­ enterprise. ampore triumvirate. It corroborates other evidence picturing Carey as a pious, irenic, hard-working, low-key leader who maintained a rather retiring, literary lifestyle, thanks to the complementary many embarrassing crises, Carey and his family, which included labors of two stalwart co-directors, and a large team of pandits. five young children, found themselves setting sail for India in a Unlike Marshman, who was an aggressive evangelical, ever ready foreign ship that was engaged in clandestine trade for illegal to contend "up front" for the mission, Carey was a more English interests! "Providence" of a very unusual-even omi­ meditative person who preferred to "sit on the fence" in times nous?-sortwas at work. Five months later, the largely unprepared of strife. Perhaps that facilitated his surprising appointment by mission party managed to slip into Bengal. Then six years of high the British Governor-General in 1801 to the post of tutor in Ben­ drama began, in which Carey's wife was tragically driven insane. gali-and later to the professorship in Bengali, Sanskrit, and Mar­ In order to survive, and to avoid deportation by the East India athi-in what would now be called the "Civil Service" Company, Carey eventually accepted employment as superin­ establishment of Calcutta's Fort William College. The Enquiry had tendent of an ill-fated indigo works in the remote interior of never envisaged such a development. Such "subimperial" em­ Bengal. An "interloping" Dissenter who had recently dis­ ployment made all the difference to his career as a linguist and played republican sympathies in Britain was a persona non grata. translator and dramatically affected his mission's prioritizing." It Thus Carey was under enormous pressure to "bend to the meant that he functioned as a metropolitan official who never wind." As he did so, the BMS managed to put down its roots traveled beyond the twelve-mile stretch between Serampore and and make an impact in history. Calcutta after 1799. For more than thirty years, one of his major During the first decade in Bengal, Carey discovered a sur­ tasks was to earn huge amounts of money (many hundreds of prising range of private enterprise and intellectual activity at work thousands of pounds sterling, in today's values) and to secure

4 INTERNATlONAL BULLETIN OF MISSIONARY RESEARCH printing contracts from the government for the Serampore Mis­ the BMS men were not disappointed. Carey and his colleagues sion Press. By such means, the Trio sought to make themselves certainly attempted great things in God's name and were thrilled and the evangelization of northern India financially independent to see a whole swathe of missionary societies come to life around of the BMS. At the same time, they made themselves useful the turn of the century. But great accomplishments, in Western enough to Bengal's British rulers that they secured a significant terms, depended on herculean efforts being made, most often at measure of immunity from official opposition. the expense of almost overwhelming personal cost. Carey's plen­ tiful correspondence bears ample testimony to that. Providence A Realistic View of Achievements had a way of earthing inclinations to a "theology of grandeur" in lifelong experience of a theologia crucis. As a result, Carey had William Ward, Joshua Marshman, and each no time for glib enthusiasm. He was too aware of personal and made a massive contribution to the Serampore Mission, severally corporate failure--not to mention serious limitations---in many areas running the 'large printing and publishing press, counseling of his mission's operation and witness to entertain eulogies or Christian workers, managing the finances and public relations, attempts to set him up on a pedestal. A call for biblical realism developing mission strategy, running a boarding school and many therefore needs to be taken very seriously by future researchers day schools, as well as directing and caring for a large household into the actual scope of his team's achievements, particularly in including many orphans, missionary widows, and servants. Thanks the cross-cultural sphere. to them, their wives and their proteges, Carey was able to beaver away in his study, being spared the rigors of furlough in Britain A Tale of Two Models when serious disputes with the BMS had to be tackled. In fact, he never did leave Bengal. He went there "for life," and it There is no need to minimize what Carey and his cohorts achieved was from that distant position that he emerged in the public mind in the areas of philology, Bible translation, Orientalism, literacy, as a mission catalyst. He was much more of a mission motivator education, publishing, technology, relief work, social reform, bo­ and Bible translator than a pioneer in the heart of India-or a tany, evangelization, and mission promotion. Our concern is sim­ mission strategist. Thus it was the number of languages into which ply to identify the unadorned, demythologized parameters and he carried out or superintended (rudimentary) translations of "the Holy Scriptures," rather than the small number of Hindus that he led to Christ, that impressed pre-Victorian and Victorian The Serampore Trio often minds and made him a household name in evangelical circles. Direct evangelistic outreach generally fell into the hands of junior made decisions at variance and people who were rather inaccurately termed with the guidelines of "native" brethren by 1805. Much heart-searching was to fol­ low. Carey's Enquiry. In financial, literary, ed uca tional, and technological terms, there can be no doubt that Carey and his colleagues made their mark in Asia at the beginning of 's "modern essentials of their capital-intensive, pre-Victorian missionary en­ missionary movement." Many in the Anglo-Saxon world sought terprise. Thus we turn to consider the two models from which to emulate them, and their accomplishments were chronicled re­ they may be said to have operated: the "primitive" and the ligiously by scores of biographers. However, more than a century "professional." was to pass before perceptive scholars of Baptist history, such as In the 1790s, Carey began as a lonely pioneer, with little of Ernest A. Payne and Daniel E. Potts, stepped forward to further this world's goods, living to some extent like a "faith mis­ the business of accurate historical inquiry. Many secular his­ sionary" of late Victorian times. He related to the pastoral BMS torians did likewise. As a result, the field has been wide open leaders back in Britain in a cordial, informal, and fairly intimate since the 1960s for new investigation into Carey and his partners' manner. All that changed as the BMS slowly institutionalized, as lives, times, and work. Thus we turn now to identify some of the his position improved in the Governor-General's prestigious col­ contours of his missiological legacy, hoping that interest in the lege, after he married for the second time, and particularly after legacies of Marshman and Ward will be revived in the process. the death of Andrew Fuller in 1815. This "paradigm shift" was Many questions need to be answered on theological, ideo­ symbolized, first, by the creation of on a grand logical, cross-cultural, strategic, literary, and leadership aspects scale emulating Brown College, Rhode Island, and Fort William of the Serampore Baptists' grand enterprise. For example, one College; and second, by the Trio's subsequent dispute with the might ask whether it is valid to view Carey's Enquiry as a paradigm BMS leadership under John Dyer over property rights and control for his and his colleagues' missionary career? Here the evidence of the mission estate at Serampore. In the second instance, suggests in notable ways that it is very difficult to respond in the Carey's team believed they could appeal to (what I have called) affirmative. So often, the triumvirate made decisions at variance the "primitivist" model of relations that they had enjoyed for with the tentative guidelines set forth in the pamphlet, which twenty years while Fuller headed British support. Their funda­ was written before Carey ever left the English Midlands. During mental operational, and supposedly financial, "independ­ his lifetime, much more was probably made of his original cat­ ence" of British direction had been taken for granted then. Such alytic watchword-"Expect great things. Attempt great things"­ a model was an effective way of carrying out public relations in which was later embellished by British Baptists. Britain and North America. For sincere theological reasons, key It can be argued that the six-word dictum provides criteria supporters such as Christopher Anderson (of Edinburgh, Scot­ that are more appropriate for evaluating the course and outcome land) advocated the Serampore cause by promoting a heroic image of his life and mission. This motto was coined in keeping with of embattled veterans "at the cutting edge" of mission." How­ postmillennial expectations .that God would do great things ever, none of those supporters ever managed to visit Bengal; thus throughout the world during their lifetime, and in certain respects they do not appear to have fully realized that Carey's enterprise

JANUARY 1992 5 had become more centralized than ever before. Was it becoming gal. In harness with Marshman and Ward, and with the help of more of a burdensome "monument" than a lively movement? scores of employed assistants, he was able to perform wonders, Few, if any British Baptist leaders were clearly aware that Carey's until 1818. Then the building of Serampore College took over, team operated according to one model at their colonial base and and Ward tragically succumbed to cholera. After that, it was hard yet appealed by means of another for practical expressions of going to keep the mission afloat. Strife with the BMS on various solidarity from their mother-country. It was as if they functioned fronts sapped away at precious energy and stymied or retarded in two different worlds. No doubt that helps to explain why missiological progress. Then the got into Marshman had such a turbulent furlough in England between serious financial difficulties. Thus his old age was a time of tears 1825 and the rupture with the BMS in 1827. and strenuous labor to protect his mission enterprise from col­ During Carey's last twenty years, tensions increased rather lapsing. than decreased in the Serampore Mission. Its identity as a Dis­ Some commentators have declared that Carey was "a fore­ senting operation was rather ambiguous at times, and great prob­ runner whose missionary vision displayed a breadth and boldness lems were experienced in trying to accommodate a second which frequently embarrassed his contemporaries and immediate generation of mission personnel. Institutionalization of the mis­ successors. ,,8 Perhaps that was so. Certainly, he appeared at times sion and maintenance of a large establishment resulted in the to be quite radical, holistic, and ingenious in his efforts to advance leaders increasingly losing touch with grassroots Indian life-not­ "the Redeemer's cause" in southern Asia, in the estimation withstanding their huge investment of time in linguistics and of British evangelicals. To be sure, he played a major role in translation. Thus they became sahibs rather than sadhus. Even diffusing Christian principles throughout the subcontinent, and though they tried to put on a brave face in public, it caused them in encouraging Anglo-Saxon Christians of many denominations to cooperate voluntarily for the sake of propagating the Gospel overseas. But let us not hastily dismiss all the penetrating obser­ Was the Serampore vations made of the Serampore project by the young British Bap­ tist missioners who parted company from Carey and his colleagues. mission subverted by the Of course, much can be said on both sides, but those observers very forces of Western did have a unique opportunity to grasp how the Serampore mis­ "modernity" and sion functioned in reality. Their published critiques therefore must be considered as firsthand testimony that has important impli­ subimperialism that cations for study of the Trio's legacy. changed the face of India? To obtain the sort of light that will disperse some of the murky mist surrounding Serampore mission history, we would be well advised to tackle questions such as the following: How did India no end of sorrow that the real number of converts and home­ respond to the Western, Christian overtures made to it by Carey grown churches resulting from decades of their (and their asso­ and his cohort? Could she distinguish them clearly from the ciates') ministry was so low, by many standards. That is why framework and values of British rule? Were India's people pleased they admitted in an important report in 1817: "relative to the to accept "benefits" from the occupiers' "civilization" only work of conversion in India, perhaps all our expectations have so long as they could avoid making way for "the Kingdom of been far wide of the mark.r" Perhaps they would have had far God"? In Carey's day, did Protestant Christianity truly become more indigenous "disciples," perhaps Baptist life in India would owned by full-blooded Indians, or was it mostly "Asiatics" have been much more vibrant, perhaps the Serampore Mission (the mestizo offspring of European men and Indian women) who would not have collapsed once the last of the veterans died heard the Baptists gladly and then formed churches? It is also (Marshman in 1837), if the resolute troika had focused on incar­ worth asking whether the Serampore mission was subverted by nating the Gospel directly in the midst of India's rural society the very forces of Western "modernity" and subimperialism rather than investing so heavily in professional, metropolitan' that did so much to change the face of India. Such inquiry, of means. course, must be carried out in further studies." Because of that, we will now draw to a close by focusing on Carey's missiological Tradition in the Balance significance.

It is a commonplace that Carey "did more than any other man Legacy and Legend to awaken the conscience of Protestant Christians to the spiritual need of millions worldwide who had never heard of Jesus Christ.,,7 From 1826 onwards, Carey and his Serampore colleagues receded But such a generalization may be far too sweeping. At least it into the background of British Baptist approval. For a decade or needs to be examined carefully and restated with a sense of his­ more, official mission promotion referred very little to the lead torical discrimination. To do this, we need to discover "the they had set after 1800, except when funds needed to be raised historical Carey" beyond the periphery of the Victorian era. for Bible translation and publishing. Publications and statements We will consider him as a Victorian and post-Victorian from the Trio's pens-from the 1792 Enquiryto the significant, 1827 rallying point for Protestant mission shortly. Here, we would Edinburgh edition of Thoughts on Propagating Christianity More return to basics, noting that heroic imagery could be applied to Effectually among the Heathen-were allowed to fall by the wayside him properly between 1793 and 1799. That imagery stuck to him or were consigned to oblivion. 10 By the 1830s, Serampore College, in the popular mind during the next ten to fifteen years, especially the crown of their mission, began to look as if it were "a white during moments of high enthusiasm in Britain over the dramatic elephant." Thus we search in vain for evidence that Carey and exploits of the Three. Certainly, he had enormous potential for his partners had much of an explicitly missiological impact on stickability, and for submission to the inscrutable ways of Prov­ NorthAtlanticmissionleaders-exceptperhapsamong Baptists?­ idence. He rose up the social scale in remarkable fashion in Ben­ during the last two or three quarters of the nineteenth century.

6 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Their legacy was of a different kind. British evangelicals during the pre-Victorian phase of their coun- The Baptist Trio in Bengal, and Carey in particular, were try's imperial history. A nonconformist and a Dissenter who be- transitional figures in "modern missionary history." They paved came a valued member of Britain's political establishment in Bengal. the way for conservative Dissenters to launch forth into an era A self-educated young tradesman who rose to become a linguist of pragmatic, evangelical mission outreach. They represented the and Orientalist-even a professor in a prestigious college.A pen- meeting of American and British Protestant concerns for evan- niless cottager who founded a grand scholarly institution of his gelizing "the heathen" at a time when missions were pro- own. A shoemaker who married an aristocratic lady. A rustic moted only by a very small, zealous minority in the churches. worker who used bare hands and improvised tools in an English Their cross-cultural evangelistic efforts probably had more in com- backwater, who became a works foreman in the wilds of Bengal, mon with Puritan missions in North America than with main- only to end up at the cutting edge of European technology. A stream Victorian evangelization in Asia. Their methods of Bible passionate village evangelist who spent precious years translating translation became a matter of considerable debate in their own day and needed to be overhauled. To be sure, they anticipated some Victorian and post-Victorian missio-theological reflection, but as evangelically reformed Baptists they were far more doctrinaire Carey has been called as Calvinists than were successive missionary generations. Their patriarch, apostle, prophet, task was to make the most of the tense time when Britain's role in the East Indies evolved from being purely commercial to fully and pioneer of modern imperial. Protestant missions. Space does not allow us to reflect further on why Carey and his friends produced but a very small amount of missiological literature, by twentieth-century standards. Their hands were tied Hinduism's scriptures into English. Both a specialist and a gen- up with so many other responsibilities. Their concern was simply eralist, he was an individualist and a trusty team-player, who to provide basic tools for communicating the Gospel. They were operated in creative tension between the poles of what are now filled with gratitude that the Lord spared their lives to do as much labeled pragmatism and dogmatism, liberalism and conservativ- as they did for so long in Bengal, where the life expectancy of ism, and , imperialism and indepen- Europeans was extremely short. Carey, therefore, would not have dency. He is revered as a world-oriented "man of vision," stirred from his eternal rest if he had heard his dear friend Chris- albeit from the European "Enlightenment." He was a catalyst topher Anderson declare in a special memorial sermon in Edin- extraordinary who operated during an unrepeatable and critical burgh in 1834 that his "labours, however great," were "chiefly kairos in world history. preparatory or prospective.,,11 This was the man who has featured in popular tradition as Surprisingly, extremely little has been done to investigate the a marvelous, if not mythical, ideal. A supposedly familiar figure extent (and nature) of whatever indigenous church growth did in mission history, about whom much has remained hidden for actually occur in Carey's mission domain throughout the nine- far too long. One who has become legendary for arousing brave teenth century. Yet many there have been during the last one and purposeful notions of "good old days" in the pre-Victorian hundred years or more who have held him high as a universal era. Yet that has happened in spite of the certainty that he would figure or missionary archetype. Symbols abound for him, as pa- deplore such usage of his name and memory. Thus he would be triarch, apostle, prophet, or pioneer or modern Protestant mis- fully justified if he chose to address us by means of the words of sions, although some judge it wisest to see him as a convenient . counsel thathe and his brethren gave to two young missionaries figure head-who could not possibly have represented every as- in 1807. Serampore sent them to Burma on a pioneer, reconnais- pect of the movement. All this calls for differentiation between sance mission, with this sound advice: "the Carey of tradition" and "the historical Carey." It leads On every subject of research weigh well all you see, all you hear; us to identify some of the diverse streams that either converged take up nothing hastily. We are not so sanguine as to hope for in his life or came together in the pilgrimage of the Trio. satisfactory answers to all these questions [in] a month or two. In Carey we have a person accessible both to the humble Get whatever real information you can Satisfactory informa- poor and the self-made middle-classes of the Anglo-Saxon world. tion on these points will much help the cause to be begun A figure who embodied the ideals, values, and aspirations of there. 12

Notes

1. Cf. Dorothy Friesen, Critical Choices. A Journey with the Filipino People imperial Britain and pursued its own purposes of 'safety' and con- (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988), p. 106. solidation" until the early 1830s. 2. M. H. Khan,"History of Printing in Bengali Characters up to 5. Cf. A. C. Smith, "The Edinburgh Connection: Between the Ser- 1966," London: School of Oriental and African Studies (microfilm ampore Mission and Western Missiology," Missiology 18, no. 2 (1990): copy of a Ph.D. diss.), 1976, vol. 1, p. 218. 185-209. Also see the obituary on Carey by the BMS, in Periodical 3. A. Christopher Smith,"The Spirit and Letter of Carey's Catalytic Accounts 9 (1835): 12. Watchword," Baptist Quarterly 33, no. 5 (January 1990): 226-37. 6. On such confessions, see Smith, "The Spirit and Letter of Carey's 4. On the creeping capitalist "subimperialism" that occurred in Ben- Catalytic Watchword," pp. 233, 236f. gal from 1765, under the aegis of the British East India Company, see 7.Cf. Brian Stanley, "Winning the World," in [anon.] Heritage of P. J. Marshall, Bengal: The British Bridgehead, Eastern India 1740-1828, Freedom, Tring, England:Lion Publishing, 1984, pp. 78, 83. See vol. 11.2of The New Cambridge History of India (Cambridge: Cambridge Carey's letter "to the Society" from the Bay of Bengal, dated Oc- Univ. Press, 1987), pp. 70-136. Bengal became "a largely auton- tober 17, 1793, in Periodical Accounts, 1 (1793):63-64. omous British-Indian state that was rather loosely connected with 8. E.g.,Stanley, "Winning the World," p. 81.

JANUAR1Y992 7 9. Such questions are explored in my forthcoming volume entitled The that he himself was dying in 1823, he asked that Psalm 51:1-2 should Missiol1 Enterprise of Carey and His Colleagues, to be published by Mercer be taken as the text for his funeral sermon. University Press, Macon, Ga. 12. These "Instructions to the Missionaries Going to Rangoon" were 10. Cf.Ernest A. Payne,"Carey's 'Enquiry'," International Review of presented to Mardon and Chater in the form of a letter, dated January tviission 31:122 (1942): 185-86; and Smith, "Edinburgh Connec- 13, 1807, signed by the Trio and three new missionary recruits. The tion": 185, 190-93, 199-200. The 1827 work was written primarily by quotation is from the last of twenty points drawn up by William Ward. Joshua Marshman, although Carey was privy to its contents before The MS is to be found in the BMS Archives, Oxford (box IN21), and its first printing in 1825. in the BMS Archives microfilm reel no. 35. [The BMS is to be thanked 11. Christopher Anderson,"A Discourse Occasioned by the Death of for granting the present writer permission to quote from items in its the Rev. William Carey, D.D. of Serampore, Bengal,"Edinburgh, archives.] For salutary hints on the dangers of myth-making (appli- 1834, p. 20 (delivered on November 30, 1834). Anderson called Carey cable to missionary biography), see Os Guinness, The Gravedigger File "the Father of the Mission" at Serampore. When Carey thought (London: Hodder and Stoughton, 1983), especially pp. 117-20.

Bibliography Selected Works about William Carey

An extensive collection of Carey's letters, writings, and publications is More than thirty biographies were written on Carey between 1836 and now housed in the consolidated Baptist Archives in the Angus Library, 1990, mostly in English, but also in Bengali, Danish, Dutch, German, Regent's Park College, Oxford. The Baptist Missionary Society Archives Swedish-and perhaps other languages. An excellent essay was written for 1792-1914 are otherwise available in microfilm form, published by the on some of the better works in English by Ernest A.Payne some thirty Historical Commission of the Southern Baptist Convention,Nashville, . years ago: "Carey and His Biographers," Baptist Quarterly 19 (1961): Tennessee 37234, USA. 4-12; see also his "A Postscript," Baptist Quarterly 21 (1966): 328-31; d. 19 (1962): 156. Major Writings by Carey Only the most noteworthy accounts and interpretations of his life are mentioned below; penetrating studies that make mention of him in his immediate contexts will be identified elsewhere. (excluding small pamphlets, addresses, reports, and financial appeals) 1836 Carey, Eustace. Memoir of William Carey, D.O. London (2d ed. in 1792 All Enquiru illto the Obtigations of Christians, to Use Meal1s for the 1837). COl1versiol1 of the Heathens, ill which the religious state of the different 1852 Carey, William Henry. Oriental Christian Biography. 3 vols. Cal- l1atiol1s of the world, the success of former undertakings, and the prac- cutta. ticability of further undertakings, are considered. Leicester, England. 1859 Marshman, John Clark. The Life and Times of Carey, Marshmal1 al1d Further editions: 1818, 1892, 1934, 1961. Ward, Embracil1g the History of the Serampore Missiol1. 2 vols. Lon- 1801 Dialogues Intended to Facilitate the Acquiril1g of the Bengalee Language. don. Serampore (three editions in seventeen years; published in Ben- 1885 Smith, George. The Life of William Carey-Shoemaker and Mission- gali). Otherwise known as his Colloquies. ary. London. 1800s ltihasmala (in Bengali), or Garland of Stories. Calcutta. A lively, 1923 Carey, Samuel Pearce. William Carey, D.O., Fellow of Linnaean earthy picture of the manners and notions of Bengali people. Society. London: Hodder and Stoughton (8th ed. by the Carey 1824 Diciionaru of the Bengali Language [87,000 words]. Calcutta. Press in 1934). 1828 Letters from the Rev. Dr. Carey (edited by Joshua Marshman), Lon- 1967 Potts, E. Daniel. British Baptist Missionaries in India, 1793-1837: don. Three editions. The History of Serampore and Its Missions. Cambridge: Cambridge Univ. Press. For a listing of the Bible translations and Scripture portions (into many 1978 Drewery, Mary. William Carey: Shoemaker and Missionary. London: Indian languages) that he carried out or superintended, see Samuel Pearce Hodder and Stoughton. Carey, William Carey, 8th ed., London, 1934, p. 426. For the three dictionaries and six grammars he wrote for various Indian languages: Dissertations dealing with Carey are not provided here because they are ibid., p. 214. out-of-date and have been superseded by the works cited above.

8 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH CAN o N ELI FEe H A N (; ~=THE W 0 R L D ~

t the School of Intercultural Studies we are • B.A.ICS, M.A. ICS, M.A.Missions, 'lOVE convinced that a life committed to serving D·.Miss.and Ed.D. "As a career member of O Wycliffe Biblt Translators, Jesus Christ can impact the world in a powerful way. • Vast metropolitan area providing I've been very impressed with We are equally convinced that in our pluralistic the program at SICS. Every hundreds of opportunities for class I've taken has applied world equipping for crosscultural competency in crosscultural study and ministry to my filM work ." ministry is vital for "making disciples of all nations." "TilL ICS faculty is Stephen J. Barber. That is why we have assembled a program com- CONSIDER THESE SICS DISTINCTIVES open and sensitive Student. D. Miss. program • The only Christian Ed. D.degree toward interna- bining studies in missiology with the social sciences, tional students designed to prepare you for all facets of crosscultur- in the U.S. concentrating in and expects women al ministry at home and abroad. crosscultural education to be a significant force for ministry .• LOOK AT WHAT SICS OFFERS YOU • The strongest program for Eiko Bomukai, Student • A faculty with over 125 years of combined "Women in Ministry" of any service in international missions school of world mission • University setting offering interaction with • Concentrations in cultural anthropology, leadership, other disciplines urban ministry,and international development • ew M.A. programs in TESOL (Teaching If you are a young Christian desiring foundation- English to Speakers of Other Languages) al preparation for a life of service in today's world or and Applied Linguistics are already experienced in crosscultural ministry and looking for specialized training, the School of "J::Jfective intercultural ministry calls for tilL SaiOOL OFiNlfRWLTURAL S7T!DlES inlLgration of ihLology and tiu social scitncts in Intercultural Studies at Biola University may have one's educational experience. The School of just the program you need. BIOU UNTVERSrTY Intercultural Studies is uniquely positioned, as To find out more about the School of 13800 Biola Avenue one of the four schools of Biola University, to La Mirada, CA 90639-0001 offer maximum opportunity for this Intercultural Studies call or write today. 1-800-652-4652 development to takt place ." (In California) 1-8~992-4652 Donald E. Douglas, Dean The Legacy of Henry Martyn

Clinton Bennett

enry Martyn, says the Oxford Dictionary of the Christian society's first English candidate; and though his career was brief, H Church and the Dictionary of National Biography, was a and he was never technically a missionary, yet his un-reserved "missionary." Samuel Zwemer, Temple Gairdner, and nu­ devotion to Christ's cause, and the influence of his name and char­ merous other writers also refer to Martyn as a "missionary." acter upon succeeding generations, entitle him to be forever re­ Frequently, he is called "the pioneer Protestant missionary to garded as in reality one of the greatest missionaries." Muslims" or even "the first modern missionary" to Islam. Having offered himself to the Church Missionary Society Technically, however, Martyn was not a missionary; he was (CMS), Martyn was unable to proceed as a candidate because the neither sent to India by a missionary society nor commissioned sudden loss of his patrimony left his sister, Sally, dependent on by his church for missionary work. This raises the question whether him. This made it impossible for him to accept "the subsistence his legacy should be included in this series. The present writer allowance of a missionary.r" Instead, he accepted the post of believes it is correct to include Martyn's legacy, since undoubtedly chaplain in the East India Company's Service-a post secured for he was a missionary in terms of his self-understanding and modus him by Charles Grant (1746-1823), the influential, evangelical East operandi. India Company Director who believed it his duty to "improve" Himself influenced by missionaries, especially by David the moral and spiritual welfare of India. He began by recruiting Brainerd (1718--47)and William Carey (1761-1834), Martyn in turn chaplains of higher caliber than the majority, who devoted more influenced countless others, too numerous to mention, and, as time to acquiring money than they did to the IIcure of souls." Eugene Stock wrote in the History of the Church Missionary Society: Martyn gratefully accepted the appointment, though he would have been "infinitely better pleased to have gone out as a Though his name does not actually honour the CMS roll of mis­ missionary, as poor as the Lord and his apostles.i" He saw his sionaries, it is a recollection to be cherished that he was really the task in India as primarily to further the cause of . He recorded in his journal, "Walked by moonlight, reflecting on the mission.... even if I never should see a native converted, Clinton Bennett is a Baptist minister, with a Ph.D. in Islamic studies from God may design, by my patience and continuance in the work, Birmingham University. He served in Bangladesh 1979-1983, followed by five to encourage future missionaries.:" years' ministry among the Bangladeshi community in Birmingham, U.K. He is The following appraisal of Martyn's legacy will outline his currently Executive Secretary for Relations with People of Other Faiths in the life and career, and then examine four areas in which Martyn's Conference for World Mission of the Councilof Churches for Britainand Ireland missionary thinking, strategy, and method are particularly (previously the British Council of Churches.) noteworthy.

"Behold, I am Doing aNew Thing"

Message from the Lausanne Consultation on Jewislrz Evangelism Zeist, The Netherlands, August 9, 1991

As God once spoke to Israel, we hear his voice again today: or attitude which threatens Jewish survival. "BEHOLD, I AM DOING A NEW THING" (Isa. 43:19). We rejoice in God's continuing care of his covenant people. At the fourth international conference of the Lausanne Con­ We rejoice that many have found freedom from oppression sultation on Jewish Evangelism, 150 people from five con­ in Eastern Europe and , and that many have re­ tinents-includingmanyJewishbelievers in Jesus-gathered turned to the land of their fathers. We hope and pray for in Zeist, The Netherlands, August 5-9, 1991. In response an end to oppression and for peace for all in the Middle to God's word to us, we offer the following message to the East. Jewish people, the churches and all those concerned with We implore you in this time of renewed Messianic fervour Jewish evangelism. to recognise that the era of redemption has begun with Yeshua of . He is indeed the promised divine Mes­ To the Jewish people: siah of Israel, as well as the light to the nations, revealing God's presence and saving power to all who receive him. We lament the resurgence of hatred against the Jewish peo­ ple, against the state of Israel, and we abhor every action "BEHOLD, I AM DOING A NEW THING," says the Lord.

10 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Childhood teaching career (or perhaps a legal career-he planned to read for the bar) lay ahead. Indeed, Henry himself had, initially, no in­ Henry Martyn was born February 18, 1781, in , Cornwall, ten tion of taking a different course. He wrote "I could not where his father, John-an amateur mathematician and a former consent to be poor for Christ's sake.':" However, Simeon, who tin miner-had gained promotion as head clerk of a Truro mer­ was already scouting for evangelical chaplains for his friend, Charles chant house. Henry, who suffered from tuberculosis from in­ Grant, and who was also involved in organizing the then em­ fancy, attended Truro Grammar School from where he entered bryonic , encouraged Martyn to think se­ St. John's College, Cambridge, in 1797, after applying unsuc­ riously about entering the ministry. In 1803, he finally accepted cessfully to Corpus Christi, Oxford. At St. John's he had the Simeon's offer of a curacy and was ordained deacon at Ely advantage of following his friend John Kempthorne (177~1838), Cathedral. whose graduation as Senior Wrangler in 1797 had already set By 1804, Martyn had read Jonathan Edward's Life of David Martyn a goal to emulate. It was at Cambridge, too, that Charles Brainerd and Carey's Periodical Accounts and reached the conclu­ Simeon (1759-1836), Fellow of King's and vicar of Holy Trinity, sion that God was calling him to the work of overseas mission. was leading the Evangelical Revival within the Church of Eng­ Against the advice of his teachers, who "thought it a most land, much stimulated by the theology of the Wesley brothers, improper step for him to leave the University to preach to ignorant whose Methodists now formed a corporate body distinct from heathen, which any person might do," he offered himself to the the Established Church. In Cornwall, where the Wesleys had CMS as their first English candidate.7 The circumstances already numerous followers, Sally Martyn had already experienced a spir­ referred to above conspired to prevent this, and he sailed as a itual awakening, and she encouraged her brother to give thought company chaplain instead. On his final visit to Truro, he was to his own spiritual condition. Shortly, he joined her in expressing excluded from' the pulpit of his home parish because of his deep Christian conviction. Their correspondence from this period "Methodist contamination." Other pulpits, though, welcomed suggests Methodist influence; a group meeting for Bible Study was him. He also left behind a sweetheart, Lydia Grenfell, with whom termed a "society," while private devotions were a "secret he corresponded regularly during his time in India. duty.i" Indeed, at Cambridge, anyone who took religion seriously was nicknamed "a Methodist" whether they were followers of the Wesleys or not. By far the greatest influence, however, was In Calcutta. Charles Simeon, whose church Martyn regularly attended from 1799. After a 30S-day voyage, Martyn reached Calcutta in April, 1806. He was welcomed, not by the senior Anglican chaplains-David At Cambridge Brown (1763--1812) and (1766-1815), who were out of town-but by the Baptist, William Carey. They breakfasted Martyn excelled as a student, gaining his B.A. as Senior Wrangler together, and prayed, in Bengali! Martyn had used the voyage to and First Smith's Prizeman in 1801, a College Fellowship, and study his Bengali, , Persian, and grammars. For sev­ the Member's prize for a Latin Essay in 1802, his M.A. in 1804, eral months, he impatiently awaited appointment to an inland and his B.D. in 1805. It was obvious to his seniors that a brilliant chaplaincy. He wanted to be stationed "at one of the great

To the Churches: Gospel to the Jew first ..." (Manila Manifesto, LCWE 1989). We implore the churches to stand with us against powers We lament the teaching that the church has replaced the that promote anti-Semitism and to affirm the urgency of Jewish people in the purposes of God, and we lament the Jewish evangelism. We Jewish and Gentile believers in Iesus widespread reluctance to share the Gospel with Jewish peo­ need to strengthen our resolve to work together, and to­ ple. Silence has often replaced shouts of joy that Jesus came gether we call upon the whole church to take the whole as the Jewish Messiah, the Saviour of the world, and the Gospel to Jewish people everywhere. only way of salvation. "BEHOLD, I AM DOING A NEW THING," says the Lord. We rejoice that the response of Jewish people to the Gospel is nonetheless gaining momentum in our time and that Messianic Jews are making a creative contribution to the life, worship, and witness of the worldwide Church. We also rejoice that significant numbers of Christians are again upholding "the pattern of taking the

JANUARY 1992 11 centres of Indian population," since he regarded ministry to In­ to Christianity, Nathaniel Sabat, with whose help he also em­ dians as well as to company personnel as integral to the job he barked on Persian and Arabic versions. He began to read had come to do. R "everything I can pick up about the Mohammedans.v" He Meanwhile, he continued his language study and regularly sought out the Muslim ulama, whom he engaged in discussion visited the Baptists at Serampore, where he began to assist in the and debate. work of Bible translation. Stephen Neill has commented that Mar­ At Cawnpore, he translated the into tyn's approach differed from that of the older, self-taught men. Urdu. His health, however, quickly declined and after just four Martyn, he says, set himself"a standard of scholarship beyond full years in India, he was granted unlimited leave of absence. In their reach" and was sometimes critical of them." Nonetheless, requesting leave, he had two purposes in mind. He intended to Carey reported, "We take sweet counsel together and go to return to England to persuade Lydia Grenfell to return with him the house of God as friends." He added that wherever Martyn as his wife; and en route he proposed to visit Arabia and , went "the church need not send a missionary," and there is whose drier climates he thought might improve his health. There, no evidence of a breach in their relationship. 10 Perhaps ironically, he wanted to test the Persian and Arabic translations and, if once in India (where missionaries were not legally allowed until possible, to gain for the former the Shah's own commendation. 1813), Martyn found some advantage in being a chaplain. He Thomas Thomason (1774-1829), formerly Martyn's co-curate at wrote that "a missionary not in the service is liable to be Holy Trinity and now a company chaplain, wrote to Simeon: stopped by every subaltern but there is no man who can touch "He is on his way to Arabia, in pursuit of health and knowl­ ,,11 me. edge. You know his genius, and what gigantic strides he takes in everything. He has some great plan in his mind of which I am As Chaplain not competent to judge [but it is] much beyond his feeble and exhausted frame. In all other respects, he is the same as he was; Subsequently, Martyn was stationed in Dinapore (October 1806­ he shines in all the dignity of love, and seems to carry about him 1809), followed by Cawnpore (1809-1810). Previously, he had such a heavenly majesty as impress the mind beyond descrip­ thought Hinduism his best field of endeavor. "I feel," he wrote tion."ls Sick, but as ambitious as ever, Martyn set sail, visiting Bombay and Goa and Muscat en route, as far as Bushire acting as chaplain of the ship "Benares." Announcing In Arabia, Persia, and Turkey The American Society of Missiology will hold its 1992 an­ nual meeting at Techny Towers in Techny, Illinois (near At Bushire, Martyn showed his Persian and Arabic translations Chicago), June 12-14. The theme of the meeting will be to local scholars, who approved of the Persian but thought the "1492, 1792, 1992: Mission in Quincentennial Perspec­ Arabic defective. Then began Martyn's arduous and difficult jour­ tive." The Association of Professors of Mission will meet ney through Iran, first to , where his friend, Sir John Mal­ June 11-12 at the same place in conjunction with the ASM. colm (1769-1837), had commended him to the governor, then on The theme of their meeting will be "Moving Toward the to Teheran where he was unsuccessful in gaining an audience Center: Missiology for Pastoral Education." Lois McKinney with the Shah. of Trinity Evangelical Divinity School is president of the It was at Shiraz that he wrote his Controversial Tracts, in reply ASM, and Mary Motte, F.M.M., of the Mission Resource to Muslim scholars (Mirza Ibrahim, "preceptor of all the Mul­ Center in North Providence, R.I., is president of the APM lahs," and Muhammad Ruza Ibn Muhammad Amin of Hamadan) for 1991-1992. For further information and registration for with whom he was invited to debate. There, too, he revised the both meetings, contact: George R. Hunsberger, Western Persian translation, since scholars there reversed the earlier opin­ Theological Seminary, 86 East 12th Street, Holland, Mich­ ion, rating the Arabic version higher than the Persian. It was at igan 49423. Teheran that, remarkably (or perhaps miraculously), he survived The next conference of the International Association the Vizier's challenge to recite the Kalimah, and instead recited, for Mission Studies will be held August 3-11, 1992, at Ha­ "God is God and Jesus is the Son of God." It is impossible to waii Loa College, Kaneoku, Oahu, Hawaii. The theme of tell whether the volatile crowd, which yelled "God is neither the conference is "New World, New Creation: Mission begotten nor begets," was held back by fear of reprisal or because in Power and Faith." For membership applications in lAMS they were impressed by Martyn's courage. 16 Certainly, there is and further information on the conference, write to: Joachim evidence that Muslims, especially Sufis, recognized in Martyn a Wietzke, General Secretary of lAMS, Mittelweg 143, D-2000, "spiritual drunkenness" and a piety (Thomason's "heav­ Hamburg 13, Germany. enly majesty") that led them to dub him "merdi Khodai" (a man of God).17 Next, Martyn visited Sir (1779-1844), the Brit­ ish Ambassador at , who, fearing confrontation if Martyn as early as 1804, "the utmost encouragement and even desire presented the translation to the Shah, did so himself. It was well to go and preach to the Hindoos. My talents seem to me to be received: "In truth," said the Shah, "through the learned peculiarly suited to them.v " In Calcutta, when he thought that and unremitted exertions of the Reverend Henry Martyn, it has his first posting would be to , he wrote, "God will been translated in a style most befitting sacred books, that is in employ me to strike at the heart of Hinduism; may the Lord make an easy and simple dictum... ; The whole of the New Testament bare his holy arm, and cause his worm to behold the downfall is completed in a most excellent manner, a source of pleasure to of Satan.v " our enlightened and august mind."ls The translation was sub­ But almost immediately after his arrival in Dinapore he began sequently published at St. Petersbury under Ouseley's personal his Urdu translation of the Bible, assisted by a Muslim convert supervision (1815) and at Calcutta (1816).

12 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Martyn, now racked by tuberculosis, turned toward selves. While mission historians are correct to censure those mis­ en route for home. He survived as far as , where he died sionaries who devalued other cultures and imposed European on October 16, 1812, and was buried by Armenian , of culture, they can also argue, based on Martyn's legacy, among whose "ancient and desolate church he was always a Iover.i' '" others, that imperialistic attitudes are neither inevitable nor in­ He had indeed "burned himself out for God," fulfilling the trinsic to the missionary mind-set. pledge he had made on first reaching India." That example alone has inspired many to devote their lives to missionary service, and Missionary Scholarship numerous books, both popular and scholarly (including at least one novel), have been written about him. Martyn qualifies as an early exemplar of a "missionary scholar." However, Martyn's legacy consists of much more than the Although he sailed for India "without having first read a single inspirational value of his life. word of the Koran, even in its English dress," he soon realized that knowledge of Islam was as necessary as knowledge of Chris­ Ecumenical Collaboration tianity.27 Nor was he too proud to confess his ignorance. As late as 1811, while en route to Iran, he recorded in his journal, Martyn's approach to mission was never narrowly sectarian. He "Making extracts from Maracci's Refutation of the Koran. Felt knew that when he faced a Muslim he did so primarily not as an much shame at being obliged to confess my ignorance of many Anglican but as a believer in the Lord Jesus Christ. Also, in ad­ things which I ought to know.,,28 Hearing of a book being written dition to his early collaboration with the Baptists, he regularly in Cambridge for Muslims, he wrote (1812), "Let it not go to communicated, in Latin, with the Fathers of the Propaganda Fide and "more than once ... protected the [Catholic] priests at Patna from the persecution of the military authorities." Biogra­ pher George Smith observes (1892), "At the beginning of this Some British told Martyn century, Anglican, Baptist and Romanist missionaries all over the that Indians could not be East co-operated with each other in translation work and social intercourse.t'" Visiting Goa, Martyn commented, "Perhaps converted, and if they many of these poor people, with all the incumberances of Popery, could, they would be are moving towards the Kingdom of God.,,22 He also developed what proved to be a vital friendship with the Armenians, whose worse than they were. Calcutta clergy commended him to their brethren in Persia, whose Patriarch he visited at Etchmiazan, whose churches he visited at Teheran, and whose clergy finally honored him with the burial press until it has been approved by men who know the East and rite normally reserved for an archbishop. know eastern ways of seeing, imagining and reasoning.,,29 This Martyn and many of his colleagues, who formed what was emphasis on scholarship, on the need to study Islam, its history, known as "The Associated' Clergy" to facilitate exchange of authoritative texts, faith and practice, was later echoed by many news and research, knew that rivalry between churches could who succeeded him as missionaries to Muslims. Perhaps many only damage the cause of Christian mission. As mission to Islam still rushed in with too little preparation, but Martyn's early ex­ developed, ecumenical collaboration became an important prior­ ample can be said to have contributed directly to an ongoing ity. When in 1906, Protestant missionaries to Muslims gathered tradition of missionary scholarship. His Tracts were edited in 1824 at Cairo to think and plan together, their ecumenical impulse by (1783-1852) who, as a professor at Cambridge testified to the continuing power of Martyn's legacy. (1819-31) and at the CMS College (from 1825), did much to pro­ mote the training and orientation of missionaries. Enlightened Attitude Missionary Method Although the British in India displayed some respect for Indian institutions, the general attitude was one of disdain and superi­ Martyn pioneered several models of missionary work. He was, ority. Martyn quickly became aware of this: "They seem to for example, an early advocate of education, not in exchange for hate to see me associating at all with the natives.Y''' His Cam­ "conversion" but as an expression of Christian concern for the bridge friend and biographer, (1780--1833), wrote total person. He established a school at Dinapore in which he that if Martyn "so much as sEoke to a native, it was enough eschewed proselytization: "I told them that what they under­ to create wonder and alarm." 4 He soon earned the nickname stand by making peopleChristians was not my intention. I wished "The Black Clergyman" because he received Indians in his children to be taught to fear God and to become good men.,,30 home.25 "Our Countrymen," Martyn wrote, "when speak­ . However, he is best remembered for his use of "contro­ ing of the natives said ... that they cannot be converted and, if versy," especially in his Controversial Tracts. In these, he rehearsed they could, they would be worse than they are." He observed all the old arguments against Islam: Muhammad was foretold by how annoyed the general in charge at Dinapore was because he no prophet, worked no miracles, spread his religion by means dared to suggest that Indians "were not all fools, and that utterly human, framed his precepts to gratify human sensuality ingenuity and clearness of reasoning were not confined to Eng­ ...31 This confrontational method was taken up by, among oth­ land and Europe.r" ers, Karl Pfander (1803-65), whose work, says Christian Troll, It is indeed a tribute to Martyn that when attitudes toward "sowed the seeds of enmity and hatred in the hearts of Indian Indians were becoming increasingly negative, he rejected that Muslims" who "started to suspect the missionary efforts of view. Arguably, Martyn, like Carey, went to India early enough the Christians as a plot to destroy Islam." Since Martyn was one to be free from the later, more imperialistic attitudes from which of Pfander's role models, his legacy here must, sadly, be recog­ subsequent missionaries found it difficult to disassociate them- nized as having contributed to fostering Muslim animosity, a fact

JANUARY 1992 13 he would himself regret, because although he employed contro­ the activity of God." He also knew (hence his single-minded versy, he had serious reservations about its effectiveness. This is approach) that the task of witnessing to Muslims was time-de­ suggested by his conclusion to his second Tract: "If you [Mus­ manding and best pursued within the context of genuine friend­ lim ulama] do not see the evidence to be sufficient, my prayer is ship. Thus "he insisted on the need for fostering lasting that God may guide you so that you, who have been a guide to friendships with the enquirer.,,37 men in the way you thought right, may now both see the truth, How, then, did he regard Islam? There are frequent refer­ and call men to God through Jesus Christ.,,32 This represents ences in his work to Muhammad as an "imposter" and to Martyn's real position; he knew that argument and debate would Islam as Satan's child. Undoubtedly, this accurately represents not win converts. They are won by God's love, when human his estimate of Islam. However, he believed that God could touch souls are touched by that love. Muslim souls despite Islam; therefore he revered and respected In one journal entry he commented, "how impossible it Muslims for the souls within them. He tried to see beyond a is to convince the people of the world, whether Christian or person's religion to the soul's spiritual condition. Also, like Carey, Mohammedan, that what they call religion is merely an invention he thought Indian literature (and in his case, Persian, which he of their own, having no connection with God.,,33 Consequently, had admired from his Cambridge days) to be of at least "hu­ man interest." He saw profit in trying to understand not only the languages "but also the thought-world of those to whom the Gospel is preached.":" Martyn believed that God Though sometimes obscured by his Controversial Tracts, this could touch Muslim souls soul-centered approach represents Martyn's most positive con­ despite Islam. tribution to missionary method. In his Tracts, he identified an important stumbling block between Christians and Muslims: dis­ agreement about "the genuiness and integrity of the Christian scriptures,":" which again suggests that "book based" ap­ though he thought that debate could usefully "encite a spirit proaches are of limited value; only when soul meets soul can of enquiry," he did not lay "much stress upon clear argument; progress he hoped for. Some of his successors, Thomas Valpy the work of God," he said, "is seldom wrought in this way.,,34 French (1825-1891) among them/" expressed a similar respect for Muslim souls and regarded them less as opponents to be de­ A Soul-Centred Approach feated, more as "souls" to be won.

Instead, Martyn preferred "personal talks" with "a small Conclusion circle of interested Muslims," which, he believed, could produce "mutually responsive notes.,,35 "Zeal in making proselytes In addition, therefore, to the inspirational value of Martyn's life, they are used to," he wrote, "but a tender concern manifested his legacy in the areas of ecumenical collaboration, respect for for their souls is certainly new to them, and seemingly produces Indian culture, scholarship, and missionary method, warrants corresponding seriousness in their minds. ,,36 Martyn, writes him a place in mission annals as one whose life and work antic­ Christian Troll, "saw it as his main endeavour to share the ipated some of the best aspects of missionary endeavor as that . religious experience of the forgiveness and peace of God attained enterprise developed in the years following Martyn's own pre­ through Jesus Christ. He purposefully set out to appreciate what­ mature death. ever was best in his Muslim acquaintances and ascribed such to

Notes

1. Eugene Stock, History of the Church Missionary Society (London: CMS, 16. See Martyn's own account in Wilberforce, Journals and Letters, vol. 2, 1899), p. 82. pp.450-52. 2. Constance Padwick, Henry Martyn: Confessor of the Faith (London: Stu­ 17. Smith, Henry Martyn, p. 373. dent Christian Movement, 1922; rev. 1953), p. 56. 18. Padwick, Henry Martyn, p. 158. 3. Ibid., p. 61. 19. Ibid., p. 152. 4. J. Sargent, Memoirof the Rev. Henry Martyn, BD (London: J. Hatchard 20. Wilberforce, Journal and Letters, vol. 1, p. 447 (May 17, 1806). & Son, 1819), p. 177, citing Martyn's Journal, April 30, 1806. 21. Smith, Henry Martyn, pp. 218-19. 5. Padwick, Henry Martyn, p. 35. 22. Ibid., p. 318, and see Wilberforce, Journals and Letters, vol. 2, p. 86: 6. Ibid., p. 43. "All the RC priests are lawful ministers, according to the word of 7. Ibid., p. 51. God" (July 6, 1807). 8. Ibid., p. 87. 23. Wilberforce, Journals and Letters, vol. 2, p. 1. 9. Stephen Neill, A History of Christian Missions (London: Hodder and 24. Sargent, Henry Martyn, p. 231. Stoughton, 1964), p. 266. 25. Padwick, Henry Martyn, p. 98. 10. Cited by G. Smith, Henry Martyn (London: Religious Tract Society, 26. Ibid., p. 95. 1892), pp. iv -v. 27. Sargent, Henry Martyn, pp. 177, 225. 11. Ibid., p. 241. 28. Wilberforce, Journals and Letters, vol. 2, p. 331. 12. S. Wilberforce, ed., Journals and Letters of Henry Martyn (London: R. 29. Padwick, Henry Martyn, p. 159. B. Seeley and W. Burnside, 1837), vol. 1, p. 163. Wilberforce omits 30. Wilberforce, Journals and Letters, vol. 2, p. 30. passages cited by Sargent. 31. See summary in Sargent, Henry Martyn, pp. 388-89. 13. Ibid., p. 478. 32. S. Lee, ed., Controversial Tracts (Cambridge: J. Smith, 1824), p. 123. 14. Padwick, Henry Martyn, p. 106. 33. Smith, Henry Martyn, p. 412. 15. Ibid., p. 128. 34. Wilberforce, Journals and Letters, vol. 2, p. 55 (April 28, 1807). See also

14 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH vol. 2, p. 57: "I am preparing for assault of this great Mohammedan 38. Neill, A History of Christian Missions, p. 264. Imaun. I have read the Koran and notes twice for this purpose ... 39. Smith, Henry Martyn, p. 416: "All controversy, from St. Xavier's but alas! What little hope have I of doing him or any of them good time to Martyn's, Wilson's and Pfander's shows that the key of the in this way" (May 4, 1807). position is not the doctrine of the Trinity ... but the genuiness and 35. Christian Troll, Christian Muslim Relations in India: A Critical Survey integrity of the scriptures." (Bangalore: Association for Islamic Studies, 1980), p. 9. 40. See Samuel W. Zwemer, Arabia: TheCradle ofIslam (New York: Fleming 36. Wilberforce, Journal and Letters, vol. 2, p. 46, letter to Associated Clergy, H. Revell, 1900), p. 357, citing French: "In memory of Henry Mar­ April 6, 1807. tyn's pleadings for Arabia ... I seem ... to follow more directly in 37. Troll, Christian Muslim Relations in India, p. 9. his footsteps and under his guidance."

Bibliography

Selected Works by Henry Martyn

Controversial Tracts on Christianity and Mohammendanism (edited by Samuel Frame, Hugh F. Temperature 126! London: Edinburgh House Press, 1937. Lee). Cambridge: J. Smith, 1824. Padwick, Constance. Henry Martyn: Confessor of the Faith. London: IVF, Journals and Letters (edited by S. Wilberforce). London: R. B. Seeley and 1922; revised 1953. W. Burnside, 1837. Page, Jesse. Henry Martyn of India and Persia. London: Pickering & Inglis, 1930. Selected Works on Henry Martyn Sargent, John. Memoirof The Revd Henry Martyn, BD. London: J. Hatchard & Son, 1819. Butler, Howard T. The Life and Work of Henry Martyn. Madras: Christian Smith, George. Henry Martyn. London: Religious Tract Society, 1892. Literature Society, 1921.

The Legacy of Samuel Ajayi Crowther

Andrew F. Walls

amuel Adjai' Crowther was probably the most widely slavery could bring, the raids fed a still worse evil: the European S known African Christian of the nineteenth century. His traders at the coast. These maintained a trade in slaves, illegal life spanned the greater part of it-he was born in its first decade but still richly profitable, across the Atlantic. and died in the last. He lived through a transformation of relations When Crowther was about thirteen, Osogun was raided, between Africa and the rest of the world and a parallel transfor­ apparently by a combination of Fulani and Oyo Muslims. Crowther mation in the Christian situation in Africa. By the time of his twice recorded his memories of the event, vividly recalling the death the bright confidence in an African church led by Africans, de sola tion of burning houses, the horror of capture and roping a reality which he seemed to embody in himself, had dimmed. by the neck, the slaughter of those unfit to travel, the distress of Today things look very different. It seems a good time to consider being torn from relatives. Ajayi changed hands six times, before the legacy of Crowther. being sold to Portuguese traders for the transatlantic market. The colony of had been founded by a coalition Slavery and Liberation of anti-slavery interests, mostly evangelical Christian in inspira­ tion and belonging to the circle associated with William Wilber­ The story begins with the birth of a boy called Ajayi in the town force and the " Sect." It was intended from the of Osogun in in what is now Western , in or beginning as a Christian settlement, free from slavery and the about the year 1807. In later years the story was told that a diviner slave trade. The first permanent element in the population was had indicated that Ajayi was not to enter any of the cults of the a group of former slaves from the New World. Following the orisa, the divinities of the Yoruba pantheon, because he was to abolition of the slave trade by the British in 1807 and be a servant of Olorun", the God of heaven." He grew up in the subsequent treaties with other nations to outlaw the traffic, dangerous times. Both the breakup of the old Yoruba empire of Sierra Leone achieved a new importance. It was a base for the Oyo, and the effect of the great Islamic jihads, which were es­ naval squadron that searched vessels to find if they were carrying tablishing a new Fulani empire to the north, meant chaos for the slaves. It was also the place where slaves were brought if any Yoruba states. Warfare and raiding became endemic. Besides all were found aboard. The Portuguese ship on which Ajayi was the trauma of divided families and transplantation that African taken as a slave was intercepted by the British naval squadron in April 1822, and he, like thousands of other uprooted, disorien­ tated people from inland Africa, was put ashore in Sierra Leone. By this time, Sierra Leone was becoming a Christian com­ Andrew Walls, Director of the Centre for the Study of Christianity in the Non­ Western World in the University of Edinburgh, Scotland, served in Sierra Leone munity. It was one of the few early successes of the missionary and Nigeria. He is a contributing editor of the INTERNATIONAL BULLETIN OF movement, though the Christian public at large was probably less MISSIONARY RESEARCH. conscious of the success than of the appalling mortality of mis­

JANUARY 1992 15 sionaries in what became known as the White Man's Grave. To Crowther was appointed a schoolmaster of the mission, serv­ all appearances the whole way of life of Sierra Leone--clothing, ing in the new villages created to receive "liberated Africans" buildings, language, education, religion, even names--closely fol­ from the slave ships. A schoolmaster was an evangelist; in Sierra lowed Western models. These were people of diverse origins Leone church and school were inseparable. We get glimpses of whose cohesion and original identity were now beyond recall. an eager, vigorous young man who, at least at first, was highly They accepted the combination of Christian faith and Western confrontational in his encounters with representatives of Islam lifestyle which Sierra Leone offered, a combination already rep­ and the old religions in Africa. In later life he valued the lessons resented in the oldest inhabitants of the colony, the settled slaves of this apprenticeship-the futility of abuse, the need to build from the New World. personal relationships, and the ability to listen patiently. Such was the setting in which young Ajayi now found him­ Crowther began study of the Temne language, which sug­ self. We know little of his early years there. Later he wrote that gests a missionary vision toward the hinterland of Sierra Leone. But he also worked systematically at his own language, as far as ... about the third year of my liberation from the slavery of man, the equipment to hand allowed. I was convinced of another worse state of slavery, namely, that of sin and Satan. It pleased the Lord to open my heart. ... I was Transformation of the Scene admitted into the viable Church of Christ here on earth as a soldier to fight manfully under his banner against our spiritual enemies." Two developments now opened a new chapter for Crowther and He was baptized by the Reverend John Raban, of the (Anglican) for Sierra Leone Christianity. One was a new link with Yoruba­ Church Missionary Society, taking the name Samuel Crowther, land. Enterprising liberated Africans, banding together and buy­ after a member of that society's home committee. Mr. Crowther ing confiscated slave ships, began trading far afield from Freetown. was an eminent clergyman; his young namesake was to make the Some of Yoruba origin found their way back to their homeland. name far more celebrated. They settled there, but kept their Sierra Leone connections and Crowther had spent those early years in Sierra Leone at school, the ways of life of Christian Freetown. The second development getting an English education, adding carpentry to his traditional was the Expedition of 1841, the brief flowering of the hu­ weaving and agricultural skills. In 1827 the Church Missionary manitarian vision for Africa of Sir Thomas Fowell Buxton." This investigative mission, intended to prepare the way for an alliance of "Christianity, commerce and civilization" that would de­ stroy the slave trade and bring peace and prosperity to the Niger, The mission intended to relied heavily on Sierra Leone for interpreters and other helpers. demonstrate a whole new The missionary society representatives also came from Sierra Leone. One was J. F. Schon, a German missionary who had striven with way of life, of which the languages of the Niger, learning from liberated Africans in Sierra church and the school and Leone. The other was Crowther. Crowther's services to the disaster-stricken expedition were the well-built house were invaluable. Schon cited them as evidence for his thesis that the all a part. key to the evangelization of inland Africa lay in Sierra Leone. Sierra Leone had Christians such as Crowther to form the task force; it had among the liberated Africans brought there from the Society decided, for the sake of Sierra Leone's future Christian slave ships a vast language laboratory for the study of all the leadership, to provide education to a higher level than the col­ languages of , as well as a source of native speakers any's modest schools had given. The resultant "Christian In­ as missionaries; and in the institution at Fourah Bay it had a base stitution" developed as , which eventually for study and training. offered the first university education in tropical Africa. Crowther The Niger Expedition had shown Crowther's qualities, and was one of its first students. he was brought to England for study and ordination. The latter was of exceptional significance. Anglican ordination could be re­ ceived only from a , and there was no bishop nearer than London. Here then, in 1843, began Sierra Leone's indigenous' The Loom of Language ministry." Here, too, began Crowther's literary career, with the publi­ This period marked the beginning of the work that was to form cation of Yoruba Vocabulary, including an account of grammatical one of the most abiding parts of Crowther's legacy. He continued structure, surely the first such work by a native speaker of an to have contact with Raban, who had baptized him; and Raban African language. was one of the few missionaries in Sierra Leone to take African languages seriously. To many of his colleagues the priority was to teach English, which would render the African languages un­ necessary. Raban realized that such policy was a dead end; he The Yoruba Mission also realized that Yoruba, Crowther's mother tongue, was a major language. (Yoruba had not been prominent in the early years of Meanwhile, the new connection between Sierra Leone and Sierra Leone, but the political circumstances that had led to young Yorubaland had convinced the CMS of the timeliness of a mission Ajayi's captivity were to bring many other Yoruba to the colony.) to the Yoruba. There had been no opportunity to train that African Crowther became an informant for Raban, who between 1828and mission force foreseen by Schon and Crowther in their report on 1830 published three little books about Yoruba; and almost cer­ the Niger Expedition, but at least in Crowther there was one tainly he also assisted another pioneer African linguist, the Quaker ordained Yoruba missionary available. Thus, after an initial re­ educationist Hannah Kilham. connaissance by Henry Townsend, an English missionary from

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Founded 1967 membermission: EFMA, ACMC, AIMS Sierra Leone, a mission party went to Abeokuta, the state of the judge and act on an equal footing with the European. Egba section of the . It was headed by Townsend, Crowther insisted that the translation should indicate tone­ Crowther, and a German missionary C. A. Gollmer, with a large a new departure. In vocabulary and style he sought to get behind group of Sierra Leoneans from the liberated Yoruba community. colloquial speech by listening to the elders, by noting significant These included carpenters and builders who were also teachers words that emerged in his discussions with Muslims or specialists and catechists. The mission intended to demonstrate a whole new in the old religion. Over the years, wherever he was, he noted way of life, of which the church and the school and the well-built words, proverbs, forms of speech. One of his hardest blows was house were all a part. They were establishing Sierra Leone in the loss of the ~otes of eleven years of such observations, and Yorubaland. The Sierra Leone trader-immigrants, the people who some manuscript translations, when his house burned down in had first brought Abeokuta to the attention of the mission, became 1862. the nucleus of the new Christian community. Written Yoruba was the product of missionary committee The CMS Yoruba mission is a story in itself. How the mission, work, Crowther interacting with his European colleagues on mat­ working on Buxton's principles, introduced the growing and pro­ ters of orthography. Henry Venn engaged the best linguistic ex­ cessing of cotton and arranged for its export, thereby keeping pertise available in Europe; not only Schon and the society's regular Abeokuta out of the slave economy; how the missionaries iden­ linguistic adviser, Professor Samuel Lee of Cambridge, but the tified with Abeokuta under invasion and reaped their reward great German philologist Lepsius. The outcome may be seen in afterwards; how the CMS mobilized Christian opinion to influence the durability of the Yoruba version of the Scriptures to which the British government on behalf of Abeokuta; the toils into which Crowther was the chief con tributor and in the vigorous vernacular literature in Yoruba that has grown up. This grave, eloquent, well­ New Niger Expeditions and a Mission to the informed black clergyman Niger was the most impressive In 1854 the merchant McGregor Laird sponsored a new Niger expedition, on principles similar to the first, but with a happier tribute to the missionary outcome. The CMS sent Crowther on this expedition. It revived movement that most the vision he had seen in 1841-a chain of missionary operations hundreds of miles along the Niger, into the heart of the continent. British had seen. He urged a beginning at Onitsha, in Igboland. The opportunity was not long coming. In 1857, he and J. C. Taylor, a Sierra Leonean clergyman of liberated Igbo parentage, the mission fell amid inter-Yoruba and colonial conflicts, have been joined Laird's next expedition to the Niger. Taylor opened the well told, elsewhere. 7 Crowther came to London in 1851 to present Igbo mission at Onitsha; Crowther went up river. Shipwrecked, the cause of Abeokuta. He saw government ministers; he had an and stranded for months, be began to study the Nupe language interview with the Queen and Prince Albert; he spoke at meetings and surveyed openings to the Nupe and Hausa peoples. The all over the country, invariably to great effect. This grave, elo­ Niger Mission had begun. quent, well-informed black clergyman was the most impressive Henry Venn soon made a formal structure for it. But it was tribute to the effect of the missionary movement that most British a mission on a new principle. Crowther led a mission force con­ people had seen; and Henry Venn, the CMS secretary who or­ sisting entirely of Africans. Sierra Leone, as he and Schon had ganized the visit, believed that it was Crowther who finally moved foreseen so long ago, was now evangelizing inland Africa. the government to action. For nearly half a century that tiny country sent a stream of But the missionaries' day-to-day activities lay in commending missionaries, ordained and lay, to the Niger territories. The area the Gospel and nourishing the infant church. There was a par­ was vast and diverse: Muslim emirates in the north, ocean trading ticularly moving incident for Crowther, when he was reunited city-states in the Delta, the vast Igbo populations in-between. It with the mother and sister from whom he had been separated is cruel that the missionary contribution of Sierra Leone has been when the raiders took them more than twenty years earlier. They persistently overlooked, and even denied." were among the first in Abeokuta to be baptized. It is possible here to consider only three aspects of a re­ In Sierra Leone the church had used English in its worship. · markable story. Two have been somewhat neglected. The new mission worked in Yoruba, with the advantage of native speakers in Crowther and his family and in most of the auxiliaries, and with Crowther's book to assist the Europeans. Townsend, More Legacy in Language an excellent practical linguist, even edited a Yoruba newspaper. But the most demanding activity was Bible translation. One of these is the continued contribution to language study and translation. Crowther himself wrote the first book on Igbo." He begged Schon, now serving an English parish, to complete his A Landmark in Translation Hausa dictionary. He sent one of his missionaries to study Hausa with Schon. Most of his Sierra Leone staff, unlike people of his The significance of the Yoruba version has not always been ob­ own generation, were not native speakers of the languages of the served. It was not the first translation into an African language; areas they served. The great Sierra Leone language laboratory but, insofar as Crowther was the leading influence in its produc­ was closing down; English and the common language, Krio, took tion, it was the first by a native speaker. Early missionary trans­ over from the languages of the liberated. Add to this the limited lations naturally relied heavily on native speakers as informants education of many Niger missionaries, and their record of trans­ and guides; but in no earlier case was a native speaker able to lation and publication is remarkable.

18 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Engagement with Islam porary one; once a church was established, the missionary should move on. The birth of the church brought the euthanasia of the Crowther's Niger Mission also represents the first sustained mis­ mission. With the growth of the Yoruba church, Venn sought to sionary engagement with African Islam in modern times. In the get these principles applied in Yorubaland. Even the best Euro­ Upper Niger areas in Crowther's time Islam, largely accepted by pean missionaries thought this impractical, the hobbyhorse of a the chiefs, was working slowly through the population in coex­ doctrinaire home-based administrator. istence with the old religion. From his early experiences in Sierra As we have seen, Venn made a new sphere of leadership for Leone, Crowther understood how Islamic practice could merge Crowther, the outstanding indigenous minister in West Africa. with traditional views of power. He found a demand for Arabic But he went further, and in 1864 secured the consecration of Bibles, but was cautious about supplying them unless he could Crowther as bishop of "the countries of Western Africa beyond be sure they would not be used for charms. His insight was the limits of the Queen's dominions," a title reflecting some con­ justified later, when the young European missionaries who suc­ straints imposed by Crowther's European colleagues, and others ceeded him wrote out passages of Scripture on request, pleased by the peculiarities of the relationship of the at such a means of Scripture distribution. They stirred up the to the Crown. Crowther, a genuinely humble man, resisted; Venn anger of Muslim clerics-not because they were circulating Chris­ would take no refusal. tian Scriptures, but because they were giving them free, thus In one sense, the new diocese represented the triumph of undercutting the trade in Qur'anic charms. In discussion with the three-self principle and the indigenization of the episcopate. Muslims, Crowther sought common ground and found it at the But it reflected a compromise, rather than the full expression of nexus of Qur'an and Bible: Christ as the great prophet, his mi­ those principles. It was, after all, essentially a mission, drawing raculous birth, Gabriel as the messenger of God. He enjoyed most of its clergy not from natives of the soil, but from Sierra courteous and friendly relations with Muslim rulers, and his writ­ Leone. Its ministry was "native" only in the sense of not being ings trace various discussions with rulers, courts, and clerics, European. Three-self principles required it to be self-supporting; recording the questions raised by Muslims, and his own answers, this meant meager resources, missionaries who got no home leave, the latter as far as possible in the words of Scripture: "After and the need to present education as a salable product. many years' experience, I have found that the Bible, the sword The story of the later years of the Niger mission has often of the Spirit, must fight its own battle, by the guidance of the been told and variously interpreted. It still raises passions and Holy Spirit."l0 causes bitterness." There is no need here to recount more than Christians should of course defend Trinitarian doctrine, but the essentials: that questions arose about the lives of some of the let them do so mindful of the horror-stricken cry of the Qur'an, missionaries; that European missionaries were brought into the "Is it possible that Thou dost teach that Thou and Thy Mother mission, and then took it over, brushing aside the old bishop (he are two Gods?" In other words, Christians must show that the was over eighty) and suspending or dismissing his staff. In 1891 things that the Muslims fear as blasphemous are no part of Chris­ tian doctrine. Crowther, though no great scholar or Arabist, developed an Crowther's Niger Mission approach to Islam in its African setting, which reflected the patience and the readiness to listen that marked his entire mis­ represents the first sionary method. Avoiding denunciation and allegations of false sustained missionary prophecy, it worked by acceptance of what the Qur'an says of Christ, and an effective knowledge of the Bible. Crowther looked engagement with African to the future with hope; the average African Christian knew the Islam in modern times. Bible much better than the average African Muslim knew the Qur'an. And he pondered the fact that the Muslim rule of faith was expressed in Arabic, the Christian in Hausa, or Nupe or Crowther, a desolate, broken man, suffered a stroke; on the last Yoruba. The result was different understandings of how the faith day of the year, he died. A European bishop was appointed to was to be applied in life. succeed him. The self-governing church and the indigenization of the episcopate were abandoned. Contemporary mission accounts all praise Crowther's per­ The Indigenization of the Episcopate sonal integrity, graciousness, and godliness. In the Yoruba mis­ sion, blessed with many strong, not to say prickly, personalities, The best-known aspect of Crowther's later career is also the most his influence had been irenic. In Britain he was recognized as a controversial; his representation of the indigenous church prin­ cooperative and effective platform speaker. (A CMS official re­ ciple. We have seen that he was the first ordained minister of his membered Crowther's being called on to give a conference ad­ church in his place. It was the policy of Henry Venn, then newly dress on "Mission and Women," and holding his audience at the helm of the CMS, to strengthen the indigenous ministry. spellbound.) Yet the same sources not only declared Crowther More and more Africans were ordained, some for the Yoruba "a weak bishop," but drew the moral that "the African mission. And Venn wanted well-educated, well-trained African race" lacked the capacity to rule. clergy; such people as Crowther's son Dandeson (who became European thought about Africa had changed since the time archdeacon) and his son-in-law T. B. Macaulay (who became prin­ of Buxton; the Western powers were now in Africa to govern. cipal of Lagos Grammar School) were better educated than many Missionary thought about Africa had changed since the days of of the homespun English missionaries. Henry Venn; there were plenty of keen, young Englishmen to Venn sought self-governing, self-supporting, self-propagat­ extend the mission and order the church; a self-governing church ing churches with a fully indigenous pastorate. In Anglican terms, now seemed to matter much less. And evangelical religion had this meant indigenous . The missionary role was a tem- changed since Crowther's conversion; it had become more indi­

JANUARY 1992 19 vidualistic and more otherworldly. A young English missionary Archdeacon Dandeson Crowther, within the Anglican commun­ was distressed that the old bishop who preached so splendidly ion but outside the CMS. It grew at a phenomenal rate, becoming on the blood of Christ could urge on a chief the advanta§es of so self-propagating that it ceased to be self-supporting.':' having a school and make no reference to the future life. 1 This Other voices called for direct schism; the refusal to appoint story illustrates in brief the two evangelical itineraries: the short an African successor to Crowther, despite the manifest availability of outstanding African clergy, marks an important point in the history of African Independent churches." The treatment of Crowther, and still more the question of his successor, gave a In the Yoruba mission, focus for the incipient nationalist movement of which E. W. Bly­ blessed with many strong den was the most eloquent spokesman;" Crowther thus has his own modest place in the martyrology of African nationalism. and prickly personalities, But the majority of Christians, including those natural suc­ Crowther's influence had cessors of Crowther who were passed over or, worse, suffered been irenic. denigration or abuse, took no such course. They simply waited. Crowther was the outstanding representative of a whole body of West African church leaders who came to the fore in the pre­ Imperial age and were superseded in the Imperial. But the Im­ route via Keswick, and the long one via the White Man's Grave, perial age itself was to be only an episode. The legacy of Samuel the Niger Expedition and the courts of Muslim rulers of the north. I Ajayi Crowther, the humble, devout exponent of a Christian faith There were some unexpected legacies even from the last sad that was essentially African and essentially missionary, has passed days. One section of the Niger mission, that in the Niger Delta, to the whole vast church of Africa and thus to the whole vast was financially self-supporting. Declining the European takeover, church of Christ. it long maintained a separate existence under Crowther's son,

Notes ------­

1. Crowther himself spelled his Yoruba name (which he employed as a 306, who said, "It is only to be regretted that its Christianity has second name) thus. The modern spelling is Ajayi, and this spelling not proved expansive." In fact, few countries can claim so much ex­ is commonly used today, especially by Nigerian writers. pansion in proportion to the numbers of the Christian population. 2. On the relation of the orisa to Olorun, see E. B. Idowu, Olodumare: 9. See P. E. H. Hair, The Early Study of Nigerian Languages (Cambridge: God in Yoruba Belief (London: Longmans, 1962). Idowu argues that Cambridge Univ. Press, 1967), p. 82, for an assessment. See Stephen Olorum is never called an orisa, nor classed among them. Neill, ChristianMissions (pp. 377f) for the common impression of the 3. The story is representative of hundreds which show the God of the linguistic incompetence of Crowther and the Niger missionaries. Hair's Bible active in the African past through such prophecies of the Chris­ careful catalogue of their translations in the languages of the Lower tian future of Africa. Niger, as well as his descriptions of Crowther's linguistic surveys in 4. Walls, "A Second Narrative of Samuel Ajayi Crowther's Early the Upper Niger, show how misleading this is. Life," Bulletin of the Society for African Church History 2 (1965):14. 10. Crowther, Experiences with Heathens and Mohammedans in West Africa 5. On Buxton, see A. F. Walls, "The Legacy of Thomas Fowell Bux­ (London: 1892), p. 28. ton," International Bulletin of Missionary Research 15, no. 2 (1991):74­ 11. See E. A. Ayandele, The Missionary Impact on Modern Nigeria: 1842­ 77. 1914 (London: Longmans, 1966) for a representative modern African 6. Crowther was not the first African to receive Anglican ordination. As view. Neill (p. 377) reflects the traditional "missionary" view. Ajayi, early as 1765, Philip Quaque, from Cape Coast in what is now Ghana, Christian Missions in Nigeria, sets the context, and G. O. M. Tasie notes who had been brought to England as a boy, was appointed chaplain some neglected factors in his ChristianMissionaryEnterprise in theNiger to the British trading settlement at Cape Coast. He died in 1816. Delta: 1864-1918 (Leiden: Brill, 1978). Crowther had never heard of him until he went ashore at Cape Coast 12. Ajayi, Christian Missions in Nigeria, p. 218. en route to the Niger in 1841 and saw a memorial tablet. See Jesse 13. For the story, see Tasie, Christian Missionary Enterprise in the Niger Page, The Black Bishop (London: Hodder and Stoughton, 1908), p. 53. Delta. 7. Especially by J. F. A. Ajayi, Christian Missions in Nigeria: 1841-1891 14. See J. B. Webster, The African Churches among the Yoruba (Oxford: (London: Longmans, 1965). See also S. O. Biobaku, The Egba and Their Clarendon Press, 1964). Neighbours: 1942-1874 (Oxford: Clarendon Press, 1957). 15. See, for instance, H. R. Lynch, Edward Wilmot Blyden(London: Oxford 8. Repeated, for instance, by Stephen Neill, Christian Missions (Pelican Univ. Press, 1967). History of the Church; Harmondsworth: Penguin Books, 1964), p.

Bibliography

Works by S. A. Crowther (other than translations and A. F. Walls, "A Second Narrative of Samuel Ajayi Crowther's Early linguistic works) Life," Bulletin of the Society for African Church History 2 (1965): 5-14. First publication of an autobiographical fragment. Journal of an Expedition up the Niger in 1841. By J. F. Schon and S. A. Crowther, London: 1843. Studies about S. A. Crowther Journal of an Expedition up the Niger and Tshadda Rivers. London: 1855. The Gospel on the Banksof the Niger . . . By S. A. Crowther and J. C. Taylor. Ajayi, J. F. A. ChristianMissions in Nigeria: 1841-1891. London: Long­ London: 1859. Reprint, London: Dawsons, 1968. mans, 1965. Experiences with Heathens and Mohammedans in West Africa. London: 1892.

20 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Ajayi, J. F. A. "How Yoruba was reduced to Writing," Odu: Journal Shenk, W. R. Henry Venn: Missionary Statesman. Maryknoll, N.Y.: of Yoruba Studies (1961):49-58. Orbis Books, 1983. Ayandele, E. A. The Missionary Impact on Modern Nigeria: 1842-1914. Tasie, G. O. M. Christian Missionary Enterprise in theNigerDelta, 1864­ London: Longmans, 1966. 1918. Leiden: Brill, 1978. Hair, P. E. H. The Early Study of Nigerian Languages. Cambridge: Cam­ Walls, A. F. "Black Europeans, White Africans," in D. Baker, (ed.) bridge Univ. Press, 1967. Religious Motivation: Biographical and Sociological Problems of the Church His­ torian (Studies in Church History). Cambridge: Cambridge Univ. Press, Mackenzie, P. R. Inter-religious Encounters in Nigeria. S. A. Crowther's 1978, pp. 339-48. Attitude to African Traditional Religion and Islam. Leicester: Leicester Univ. Press, 1976. Page, Jesse. The Black Bishop. London: Hodder and Stoughton, 1908. Still the fullest biography, though limited in value.

Riding the Third Wave

Douglas J. Elwood

e are fast approaching the end of the Second Millennium have called it the INFORMATION REVOLUTION. For instance, in the W of Christian history and about to enter the Third Millen­ 1950s we witnessed the widespread introduction of the computer nium. This becomes even more challenging when we anticipate and commercial jet travel, and more recently color TV, the mi­ the Third Millennium in relation to the Third Wave of civilization crochip, the FAX machine, the laser disc, and numerous other and the emerging Third Church. high-impact innovations. This is clearly the information era. Each of these becomes more meaningful when seen in re­ Although the Third Wave began to gather momentum during lation to the other two: Third Church, Third Wave, Third Mil­ the 1950s in industrially developed countries, it has arrived more lennium. The three concepts coalesce in my mind, so that I have recently in other countries like South Korea and Taiwan. "To­ a vision of the Third Church riding the crest of the Third Wave day," says Toffler, "all the high-tech nations are reeling from into the Third Millennium. The most obvious characteristic of all the collision between the Third Wave and the obsolete ... econ- three is that they are time concepts-futuristic metaphors rooted in historical process. As we look ahead to the year 2000 we are challenged to respond to these complex events-complex because Many developing countries all three converge at the same time and in our own lifetime. are feeling the impact of Third Wave three different waves of

"Third Wave" is Alvin Toffler's creative metaphor for the new change, all at the same era of human civilization that is already forming somewhere out time. in the "ocean," so to speak. The central image of his provoc­ ative book, published in 1980, is that of colliding waves of change. Try to imagine two or three giant waves colliding! The first wave omies and institutions of the Second Wave."l This is because of change came with the AGRICULTURAL REVOLUTION, which broke many developing countries are feeling the impact of two, even in upon nomadic fishing and hunting societies around 8000 B.C. three quite different waves of change, at the same time, all moving This form of civilization dominated the earth unchallenged until at different rates of speed and with varied degrees of force behind sometime around A.D. 1650 when it was disrupted by the second them. Understanding this, Toffler believes, is the secret to making wave of change that came with the INDUSTRIAL REVOLUTION, char­ sense of much of the political and social conflict we see around us: acterized by an often violent clash between the farmers and the in the , for example, the Soviet Union, and the Phil­ indus trializers. ippines. "When a society is struck by two or more giant waves The industrial civilization is now in crisis because a vast new of change, and none is yet clearly dominant," he observes, "the cluster of forces has arisen to undermine it. The third wave of image of the future is fractured.r" Take the crisis the Philippines change began in the 1950s, when, for the first time, white-collar is now experiencing, familiar to this writer. It can be understood, and service workers began to outnumber blue-collar workers in in large part, as resulting from colliding waves of social change, industrially developed countries. Toffler does not name the rev­ as Filipinos feel simultaneously the impact of three social revo­ olutionary change that constitutes the Third Wave, but others lutions: the agricultural, the industrial, and the informational. What is happening now, as the Third Wave approaches, is noth­ ing less than a global revolution, a quantum leap in human his­ Douglas J. Elwood was a Presbyterian missionary in Southeast Asia for thirty tory. years, serving in Taiwan and the Philippines. Now retired in Tennessee, he is In Toffler's view, the jolting changes we are now experiencing serving as International Director for Development on the staff of Little Children are not chaotic but cumulative. They add up to a giant transfor­ of the World. mation in the way we live, work, play, and think. It assumes that

JANUARY 1992 21 "we are the final generation of an old civilization and the first The Third Millennium in the history of Christianity is expected generation of a new one, and that much of our personal confu­ to be predominantly the history of the church of the Southern sion, anguish, and disorientation can be traceddirectly to the hemisphere, that is, the newer churches which are the end prod­ conflict within us, and within our political institutions, between uct of global mission. the dying Second Wave civilization and the emergent Third Wave As we approach the year 2000 there is the sense that we are civilization that is thundering in to take its place.r" living in a time of gigantic change. Like the ancient biblical drama, Whether the wave hypothesis proves correct in detail or not, the modern millennium ignites our vision for a better world­ it deserves a response. Clearly, Toffler is neither a romantic idealist alongside our nightmares of the world's end. The tension between nor a stubborn traditionalist. Instead he advocates a positive, the two is ever-present: a better world or apocalypse, vision or revolutionary alternative that he believes to be realistically at­ nightmare. Much depends on whether we view the turn of the tainable. The values he sees evolving in Third Wave society are millennium as the end of human history or as the beginning of democratic and pluralistic. These values include decentralized a new era. planning, shared decision-making, collegial leadership style, and matrix organization (organization with self-coordinating units). In short, the new civilization is anticipated to be generally non- Third Church

We do well to remind ourselves that the three waves of human civilization and the three millennia of Christian history, as implied Biihlmann tries to show earlier in this paper, do not necessarily follow each other in se­ that the Third Church is quence, but exist in varied proportions alongside each other in destined to be "first" as every culture as giant waves of change. The same is true of the First, Second, and Third Church. Wherever global mission has far as vitality and influence spread, they exist side-by-side in Christianity's increasing inter­ are concerned. cultural context. In the mid-1970s a book appeared under the title The Coming of the Third Church by the Swiss Roman Catholic missiologist, Walbert Buhlmann. He did not discuss the Third Millennium, authoritarian (with democracy coming into its own) and basically and the Third Wave metaphor had not yet been introduced. But nonviolent (war no longer regarded as a civilized way of settling he expressed a vision of the significance of a "Third Church" disputes). which he saw emerging in our time. In fact, he considered the As the first generation of a new civilization we are challenged coming of the Third Church to be an epoch-making event, and to create new forms and not just maintain the old ones. "Some an unprecedented opportunity for world Christianity. generations are born to create," writes Toffler, "others to main­ The First Church is geographically the Eastern church (his­ tain a civilization.... Today in every sphere of social life, in our torically, the church of the First Millennium), known to us today families, our schools, our businesses, and churches, in our energy as the Eastern Orthodox and Eastern Catholic churches whose systems and communications, we face the need to create new origins antedate the Great Schism of 1054. Buhlmann recognizes Third Wave forms.?" One problem is that in every society there that the First Church still exists today, but is now a sleeping is a fringe of pseudo-revolutionaries, steeped in obsolete Second church-"the Church of silence." With the changes in Eastern Wave assumptions, for whom no proposed change is radical Europe, that may be less true in the 1990s than it was in the 1970s, enough. Among these are what he calls "archaeo-Marxists, but some would say that it remains largely a priestly church that anarcho-romantics, right-wing fanatics, armchair guerrillas, and seems to have lost sight of its prophetic mission. honest-to-God terrorists, dreaming of totalitarian technocracies The Second Church is the church of the Western world which, or medieval utopias.r" Even as we move into a new historical era, for roughly a thousand years, the Second Millennium, has been these pseudo-revolutionaries nurse dreams of revolution drawn the "center" of world Christianity, but now experiences de­ from the yellowed pages of yesterday's political tracts. What lies cline in both numerical growth and social influence. ahead, however, is not a replay of any previous revolutionary The Third Church is "third" in being the newer branch drama-"no centrally directed overthrow of the ruling elites by of world Christianity-the end product of global mission. some 'vanguard party' with the masses in tow; no spontaneous, "Thirdness" has nothing to do with rank. As I said earlier, it supposedly cathartic, mass uprising triggered by terrorism," as is a historical term, like Third Millennium and Third Wave. In [oma Sison on the extreme left and Gringo Honason on the ex­ fact, the main thrust of Buhlmann's book is to show that the Third treme right continue to imagine for the Philippines, for example. Church is destined to become the "first" as far as vitality and No, the creation of new political structures for a Third Wave influence are concerned. He sees the Third Church coming into its civilization will not come in a single climactic upheaval but instead own in the twenty-first century. In his words, "Third Church" as a result of a thousand innovations and collisions at many levels simply expresses the fact that, "alongside the Western and and in many places over a period of decades." the Eastern Church there has arisen a new entity which, by its special characteristics and future expectations, deserves to be de­ Third Millennium noted and appreciated by its own special name.i" He believes that the coming of the Third Church is envisioned by Luke in Toffler believes that the Third Wave is cresting as we enter the chapter 13, verse 29: "People will come from the east and the Third Millennium. The First Millennium was mainly the history west, from the north and the south, and sit down at the feast in of the Eastern church, the church of the Eastern Mediterranean the Kingdom of God" (TEV). world, ending with the Great Schism in 1054. The Second Mil­ Although the Third Church is largely the church of the lennium is largely the history of the church of the Western world. "Third World," it is by no means coextensive with the Third

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The E. Stanley Jones School of World Mission and Evangelism World. The church in is an obvious example of an expres­ than $295 billion. According to David Barrett, Christians are buy­ sion of the Third Church, historically speaking, but clearly not a ing new computers at the rate of 16,800 every day. In his words, part of the Third World, economically speaking. Also, a number "These systems owned and operated by Christians are backed of formerly Third World countries are rapidly becoming First World up by a new kind of Christian army-200 million Christian com­ countries, notably the newly industrialized countries of Asia, or puter specialists." This development was completely unantici­ what .the Chinese call the "Four Tigers": South Korea, Taiwan, pated ten years ago. It has resulted in fifty-six "Great Singapore, and Hongkong. In any case, the concept "Third Commission global networks," which can be further grouped into World," though useful in the 1970s and '80s, is bound soon to nine "global meganetworks" embracing all the major Christian fall into disuse for the simple reason that there is no longer a denominations and spanning 210 countries and eight continents.8 "Second World" of Communist-bloc nations. If there is no As we look ahead to the dawning of the Third Millennium, Second World, how can we any longer speak meaningfully of a only a few short years away, we are asked to respond positively, "Third World"? Obviously we need a new term to refer to the creatively, and with measured optimism to the challenge of the still-developing parts of the world. Regarding population statis­ emerging Third Church. Working as mission partners, we are tics, it is no longer the "Two-Thirds World" but the "Three­ part of the Third Church, which, like it or not, is riding the Third Fourths World," with precisely 77 percent of the world's popu­ Wave of civilization and coming into its own with the dawning lation. The important point here is that the Third Church is not of the Third Millennium. To say the very least, it is an exciting synonymous with the church of the so-called Third World, but time to be alive and to be engaged in partnership in Christ's global is called "third" in a purely historical sense as the newer branch mission. I personally believe it is highly unlikely that the year of world Christianity. 2000 will mark the end of time, unless the end comes through a There is, however, a geographical dimension to the "Third man-made apocalypse. If we believe Providence has had a hand Church" concept. The emergence of a Third Church is partly the in raising up the Third Church, we can expect God to guide the result of what Buhlmann calls "a shift in the world's center of church through the Third Millennium as she rides out the un­ gravity." The fact is that the Western world is no longer the center certainties of the Third Wave of civilization. of the globe. Japan's meteoric rise to power, the drive of China Among the crucial questions we are moved to ask are the following: Is the Third Wave fraught with peril as well as promise for the Third Church? Who will shape the new civilization now rapidly rising to replace the old? How much influence will Christian It is an exciting time to be thought and action have in the shaping of the new era? How do alive and to be engaged in we know that deeply entrenched "second wave" proponents partnership in Christ's will not simply exploit the "new wave" values to reinforce their own vested interests? Granted that a whole new set of values global mission. is expected, should the Third Church merely "ride" the wave or should it not also be "making waves"-that is, shaping those new values? Finally, are Third Church leaders prepared to assume for modernization by the year 2000, the assertiveness of the Is­ the historic role now assigned to them? lamic world, the recent rise of newly industrialized countries in Lesslie Newbigin, in discussing churches of the Third World Asia (the Four Tigers), the economic expansion on the Pacific that belong to societies that are struggling to prove their truly Rim-all are signs that yesterday's Western-dominated world is national character, expresses the insight that "churches in the shifting on its axis. old colonial powers, ridden by feelings of guilt, ... applaud in This geographical shift profoundly affects "the Church's the younger churches a synthesis of nationalism and Christianity center of gravity," says Buhlmann. The axis of Christendom also which they deplore in their missionary grandparents.r" In other is now shifting, even as we speak, from the northern to the words, to put it pointedly, are we ready to accept uncritically any Southern hemisphere. Given present growth trends, by the year and every expression of Christianity in the Third Church as long 2000 there will be more Christians in the Third Church than in as it is authentically Asian, African, or Latin American? the First and the Second Church combined. This trend is due I share with Buhlmann the conviction that only in genuine mainly to the fact that there will be more Christians in Africa than partnership and mutuality can the "three churches" effectively in North America by the end of this century, and more in Latin shape the new future. They need one another: The Third Church America than in Europe. Growth factors include the high birth needs the Second for support, and the First and the Second Church rate in developing countries, the decline of organized Christianity need the Third for renewal. Each has something to contribute in Europe, and the increase of new conversions in Africa. Asia, and to teach; each has something to receive and to learn. We while still the major non-Christian continent, is now showing need to strike all three notes as a single chord. The Third Church, signs of remarkable receptivity to Christianity in countries once writes Buhlmann, must not remain a "kindergarten for mother thought to be hostile to the Christian faith. All of this means that Church" nor a "poor house for the exercise of her charity."l0 the centers of the church's influence in the future may no longer The Second Church must find a large part of her true purpose in be Rome, Geneva, or Canterbury, but more likely Nairobi, Buenos life in enabling the Third Church to be truly Christ's church in Aires, and Seoul. One African theologian already has suggested the full sense, that is, "a sign of hope and salvation," especially that it is time for the election of an African pope and for the World in the southern regions of the globe-a hemisphere full of poverty Council of Churches to transfer its central headquarters from and sickness, of non-Christian religions and seekers for truth. Geneva to Nairobi! We conclude with Buhlmann that, contrary to much pessimism Earlier I said that I saw a kind of vision of the Third Church in the mainline churches, "we are not at the end" of global riding the crest of the Third Wave. This can be illustrated by the Christian mission, "but rather at the beginning of a new and fact that since 1980 the Christian world has purchased and is extraordinary missionary era."n It is only the end of the begin­ using some 45 million computers, with a capital value of no less ning! Christian faith assures us that God is involved in these

24 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH happenings-judging the idolatries and inequities of Second Wave, facile optimism. The first is illusory and the second is paralyzing. Second Millennium society, and creating new forms for the fu­ To quote a recent document emerging from the struggle in North­ ture. The colliding waves of change, when one era is coming to ern Ireland: "On the one hand the Christian message is starkly an end and a new one is about to begin, can be seen as the hidden realistic, recognizing. . . humanity's terrifying potential for in­ activity of God. humanity. On the other hand, it proclaims with joy and hope the There is little doubt that the Third Church and the Third Millennium are part of God's future plan. The Third Wave of human civilization is more ambiguous, of course, because we are Much depends on whether all too aware of what "man's inhumanity to man" has made of the First and the Second Wave. Yet, who knows but that the we view the new Third Wave, with all its promise and peril, may also be part of millennium as the end of God's creative and purposive action? One indicator may be the remarkable convergence in our own lifetime of the three events: time or the beginning of a Third Wave, Third Millennium, Third Church. If we could know new era. with certainty that the Third Wave is indeed God's doing, we would want at once to mount the surfboard and ride the crest of the wave into the Third Millennium. It will be necessarily a part­ advent of a new reality. If offers a compelling vision of the world nership between God and us. Are we willing to take the risk? that could be [and] summons all of us to a greater sensitivity to Are we ready to question many of the old values and adopt new the cries of the suffering. . . ." 12 ones? Are we willing to accept the necessary disciplines? As men­ One thing is sure, to paraphrase the words of that wise old tioned earlier, much depends on whether we view the new mil­ Pharisee Gamaliel: "If this undertaking is merely of men, it lennium as the end of time or as the beginning of a new era. We will fail; but if it is of God, you will not be able to stop it. You need to steer a middle course between faithless pessimism and .may even find yourself fighting against God" (Acts 5:38f.).

Notes ------­

1. Alvin Toffler, Third Wave (N.Y. Bantam Books, 1980), p. 14. 8. David Barrett, "Annual Statistical Table on Global Mission," In­ 2. Ibid. pp. 11f. ternational Bulletin of Missionary Research (January 1989), p. 20. 3. Ibid. p. 12. 9. Lesslie Newbigin, TheGospel in a Pluralist Society (Grand Rapids Mich.: 4. Ibid. p. 440. Wm. B. Eerdmans, 1989), p. 143. 5. Ibid. 10. Biihlmann, The Coming of the Third Church, p. 23. 6. Ibid. 11. Ibid. p. 166. 7. Walbert Biihlmann, The Coming of the Third Church (Maryknoll N.Y.: 12. WCC, Violence, Nonviolence, and Civil Conflict (Geneva: WCC, 1980), Orbis Books, 1975), p. 7. p. 1 (pamphlet).

JANUARY 1992 25 Annual Statistical Table on Global Mission: 1992 David B. Barrett

he table opposite is the eighth in an annual se~es de~cri?ing no clergy. After studying the data on the current strength of the church T statistics and trends. This year we go back to first principles in every country, we can propose a numerical criterion. Let N be the and ask: Why are we presenting statistics like lines 1-74 opposite? What number of full-time citizen Christian workers of all kinds in a country, is the purpose of numbers? Does anyone need figures of this complexity? per million of the population. (For a country, this would be line 44 divided by line 1, multiplied by 1 million). The level N = 1000 indicates a very Why Bother with Statistics of Mission at All? strong ministry. So does N = 500, even as low as N = 150. But below N = 150--0ne worker for every 7,000 people-the church is too weak to There are many reasons. Here are seven of them: implement the ministry of Christ adequately without outside help. So here at least is one firm answer: Every country where N is less 1. It's biblical. Counting is a major concern in the Bible ("count" is than 150 (N<150) deserves priority attention from mission-sending agen­ used 126 times in the New International Version). The fourth book in cies. Jesus' Bible was named in its Greek translation "Arithmoi." Today we call it Numbers. What Countries Do NOT Need Missionaries? 2. It's strategic. Planning, strategies, tactics, and logistics concerning any subject all depend on proper counting. This is the main reason why Let's sharpen this question somewhat. What countries are sufficiently the Old Testament is a storehouse of census data of every type. well off in Christian resources that they should not be allowed to syphon 3. It's stewardship. Strict accounting and careful auditing can reveal profit off the meager resources of the foreign mission enterprise? or loss, waste, or even massive fraud (see lines 48--54). To start with, countries with massive or strong home ministries, 4. It's indispensable. Handling numbers sensibly is as essential to the daily defined above as N>500, do not really need outside help. Healthy people activities of the churches as in all walks of civilized life. don't need blood transfusions. 5. It's ground-breaking. Statistics tell us the big picture, the overall status. Next, let's introduce a second variable and call it M, standing for the (Lines 1-74 are all of this type). number of foreign missionaries (of all Christian traditions) at work in a 6. It's eye-opening. Objective statistical analysis yields startling new facts country, per million inhabitants. (For a country, this would be line 46 and insights. Examples: lines 25, 47, 53, 55, 59, 63, 67, 74. divided by line 1, multiplied by 1 million). In the nineteenth century, 7. It's churchwide. Every year 23,000 denominations and 4,000 foreign several statistically-minded missionary statesmen, expecially John R. Mott mission agencies instruct 10 million Christian leaders-pastors, clergy, in 1900, proposed that a country or territory should be regarded as bishops, evangelists, missionaries, lay leaders-to fill out and return "occupied" by missions when foreign missionaries had increased there complex statistical questionnaires. Their labors find their way into lines to one per 10,000 inhabitants. This is still widely regarded as a sensible 20--65 opposite. At the very least we owe it to these enumerator col­ level. We can restate it as 100 missionaries per million (M = 100). This is leagues to analyse their statistics carefully. just about the maximum foreign missionary presence that one can justify Let's now use some of this year's numbers to investigate a couple of anywhere nowadays. It would be equivalent to fielding 1,700 missionaries fundamental questions basic to success or failure in the Christian world in , or 12,000 in Pakistan, or 17,000 in Indonesia, or 80,000 in India, mission. or 100,000 in China. What non-Christian governments today would tol­ What Countries Need Foreign Missionaries? erate such armies of foreign missionaries? Yet 106 mostly Christian coun­ tries today have values of Mover 100, 87 over 350, 38 over 1000, and

With only the relatively small number of 295,000 foreign missionarie~ to even 16 over 2000 per million. go round (line 46), we must rephrase the question to be comparative: Even more startling, the data show that some 37 heavily Christian Which countries need them more than others? countries in World C have very strong home ministries (N)1000) but in From the standpoint of Christ's , we can answer: addition are looting the foreign mission enterprise at sky-high rates of Those with the weakest home ministries. This must certainly include M>350 to bolster those ministries. So here at least is another firm answer: Every country where M>100 strongly non-Christian countries, those with no organized churches, t~ose with no existing missions, no missionaries, no Scriptures, no evangehsts, does not really need further foreign personnel. Over that level it would make sense to redeploy personnel to other countries whose comparative need is markedly greater. David B. Barrett, a contributing editor, has been an ordained missionary of the What is true of foreign missionary personnel is true of the whole Church Missionary Society since1956. Anglican Research Officer since1970,he range of Christian resources (lines 41-62 in the table opposite). Until they Bo~rd; is currentlyResearch Consultant to the Southern Baptist Foreign Mission are redeployed according to statistically justifiable need, their total impact research director, Charismatic Renewal in the Mainline Churches; and Vatican on the non-Christian world will continue to be stunted. Consultant on world evangelization.

given and explained in World Christian ~ncyclopedia 25. World totals of current long-term trend for all Notes (1982), with additional data and explanations as b~­ confessions. (See Our Globe and How to Reach It, Global low. The analytical trichotomy of Worlds A,B,C IS For an analysis of the data country by country, see Diagram 5.) expounded, through 33 global diagrams, in a hand­ 26-32, also 33-40. The total of these entries can be the AD 2000 Global MonitorNos. 9,10,11 (Iuly, August, book of global statistics: Our Globe and How to Reach September 1991). A fuller an~lysis is in "Actual reconciled to line No.9 by referring to WCE, Global and Potential Resource Countnes for World Evan­ It: Seeingthe World Evangelized by Af! 20,00and Beyond Tables 4 and 26. (D. B. Barrett and T. M. Johnson, Burningham, Ala.: 48--54. Defined as in article "Silver and Gold Have gelization depicted in Global Diagrams," Internatzonal New Hope, 1990). Journal of Frontier Missions 8, no. 4 (October 1991). I None," International Bulletin of Missionary Research The author assures readers that he possesses pro­ 9. Widest definition: professing Christians plus se­ (October 1983), p 150. cret believers, which equ~ls affiliated (c~urch mem­ 53. Amounts embezzled (U.S. dollar equivalents, per fuse documentation and justification for all statistics bers) plus nominal Christians. World C IS the world presented here. Readers wanting eVid.ence and au­ year). of all who individually are Christians. 55. Total general-purpose computers and word pro­ thentication are referred to the 85 articles, reports, 19. Total of all non-Christians (sum of rows 10-18 pamphlets, and books tha~ h.e h,as published on this cessors owned by churches, agencies, groups, and above, plus in 1992 some 198,041,000 adherents of individual Christians. subject since 1985. Severe limitations of space prevent other minor religions). This is also the same .as World further documentation here. 70-72. Defined as in WCE, parts 3,5,6, and 9. A (the unevangelized) plus World B (evangelized non­ 74. Grand total of all distinct plans and proposals f?r Methodological Notes on Table (refering to nu~­ Christians). accomplishing world evangelization made by Chris­ bered lines on opposite page). Indented categones 23. Church members involved in the Pentecostal! tians SInce A.D. 30. (See Barrett and Reapsome, Seven form part of, and are in.cI~~ed in, unind~.rtecf cate­ Charismatic Renewal. Totals on this line overlap with Hundred Plans to Evangelize the World: The Rise of a gories above them. Definitions of categories are as those on lines 26-32. Global Evangelization Movement, New Hope, 1988).

26 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH STATUS OF GLOBAL MISSION, 1992, IN CONTEXT OF 20TH CENTURY Year: 1900 1970 1980 1992 2000 WORLD POPULATION 1. Total population 1,619,886,800 3,610,034,000 4,373,917,500 5,480,851,000 6,251,055,000 2. Urban dwellers 232,694,900 1,354,237,000 1,797,479,000 2,386,947,000 2,916,501,000 3. Rural dwellers 1,387,191,900 2,255,797,400 2,576,438,500 3,093,904,000 3,334,554,000 4. Adult population 1,025,938,000 2,245,227,300 2,698,396,900 3,356,968,000 3,808,564,300 5. Literates 286,705,000 1,437,761,900 1,774,002,700 2,306,713,000 2,697,595,100 6. Nonli terates 739,233,000 807,465,400 924,394,200 1,050,255,000 1,110,969,200 WORLDWIDE EXPANSION OF CITIES 7. Metropolises (over 100,000 population) 400 2,400 2,700 3,580 4,200 8. Megacities (over 1 million population) 20 161 227 350 433 WORLD POPULATION BY RELIGION 9. Christians (total all kinds) (= World C) 558,056,300 1,216,579,400 1,432,686,500 1,833,022,000 2,130,000,000 10. Muslims 200,102,200 550,919,000 722,956,500 988,004,000 1,200,653,000 11. Nonreligious 2,923,300 543,065,300 715,901,400 897,520,000 1,021,888,400 12. Hindus 203,033,300 465,784,800 582,749,900 736,127,000 859,252,300 13. Buddists 127,159,000 231,672,200 273,715,600 330,498,000 359,092,100 14. Athiests 225,600 165,288,500 195,119,400 238,968,000 262,447,600 15. New-Religionists 5,910,000 76,443,100 96,021,800 121,724,000 138,263,800 16. Tribal religionists 106,339,600 88,077,400 89,963,500 99,646,000 100,535,900 17. Sikhs 2,960,600 10,612,200 14,244,400 19,289,000 23,831,700 18. Jews 12,269,800 15,185,900 16,938,200 18,011,000 19,173,600 19. Non-Christians (= Worlds A and B) 1,061,830,500 2,393,455,000 2,941,231,000 3,647,828,000 4,121,055,000 GLOBAL CHRISTIANITY 20. Total Christians as % of world (= World C) 34.4 33.7 32.8 33.4 34.1 21. Affiliated church members 521,563,200 1,131,809,600 1,323,389,700 1,692,466,000 1,967,000,000 22. Practising Christians 469,259,800 884,021,800 1,018,355,300 1,243,235,000 1,377,000,000 23. Pentecostals/Charismatics 3,700,000 72,600,000 158,000,000 410,626,000 562,526,000 24. Crypto-Christians (secret believers) 3,572,400 55,699,700 70,395,000 143,069,000 176,208,000 25. Average Christian martyrs per year 35,600 230,000 270,000 308,000 500,000 MEMBERSHIP BY ECCLESIASTICAL BLOC 26. An~icans 30,573,700 47,557,000 49,804,000 55,264,000 61,037,000 27. Cat olics (non-Roman) 276,000 3,134,400 3,439,400 3,925,000 4,334,000 28. Marginal Protestants 927,600 10,830,200 14,077,500 19,441,000 24,106,000 29. Nonwhite indigenous Christians 7,743,100 58,702,000 82,181,100 155,879,000 204,100,000 30. Orthodox 115,898,700 143,402,500 160,737,900 183,577,000 199,819,000 31. Protestants 103,056,700 233,424,200 262,157,600 336,592,000 386,000,000 32. Roman Catholics 266,419,400 672,319,100 802,660,000 998,906,000 1,144,000,000 MEMBERSHIP BY CONTINENT 33. Africa 8,756,400 115,924,200 164,571,000 249,626,000 323,914,900 34. East Asia 1,763,000 10,050,200 16,149,600 93,165,000 128,000,000 35. Europe 273,788,400 397,108,400 403,177,600 409,004,000 411,448,700 36. Latin America 60,025,100 262,027,800 340,978,600 461,057,000 555,486,000 37. Northern America 59,569,700 169,246,900 178,892,500 191,821,000 201,265,200 38. Oceania 4,311,400 14,669,400 16,160,600 18,819,000 21,361,500 39. Sou th Asia 16,347,200 76,770,200 106,733,200 151,636,000 185,476,700 40. USSR 97,002,000 86,012,300 96,726,500 109,712,000 118,101,000 CHRISTIAN ORGANIZATIONS 41. Service agencies 1,500 14,100 17,500 21,600 24,000 42. Foreign-mission sending agencies 600 2,200 3,100 4,100 4,800 43. Institutions 9,500 80,500 9,100 99,900 103,000 CHRISTIAN WORKERS 44. Nationals (all denominations) 1,050,000 2,350,000 2,950,000 4,038,000 4,500,000 45. Pentecostal/Charismatic national workers 2,000 237,300 420,000 974,000 1,133,000 46. Aliens (forei~n missionaries) 62,000 240,000 249,000 295,000 400,000 47. Pentecosta /Charismatic foreign missionaries 100 3,790 34,600 102,000 167,000 CHRISTIAN FINANCE (in U.S. $, ber year) 48. Personal income of church mem ers 270 billion 4,100 billion 5,878 billion 9,696 billion 12,700 billion 49. Personal income of Pentecostals/Charismatics 250,000,000 157 billion 395 billion 1,114 billion 1,550 billion 50. Givin~ to Christian causes 8 billion 70 billion 100.3 billion 169 billion 220 billion 51. Churc es'income 7 billion 50 billion 64.5 billion 86.7 billion 100 billion 52. Parachurch and institutional income 1 billion 20 billion 35.8 billion 82.7 billion 120 billion 53. Ecclesiastical crime 300,000 5,000,000 30,000,000 1.1 billion 2 billion 54. Income of global foreign missions 200,000,000 3.0 billion 5.0 billion 9.2 billion 12 billion 55. Computers in Christian use (total numbers) 1,000 3,000,000 111,200,000 340,000,000 CHRISTIAN LITERATURE ° 56. New commercial book titles per year 2,200 17,100 18,800 22,870 25,000 57. New titles includin~ devotional 3,100 52,000 60,000 67,440 75,000 58. Christian periodica s 3,500 23,000 22,500 26,000 35,000 59. New books/articles on evangelization per year 500 3,100 7,500 12,000 16,000 SCRIPTURE DISTRIBUTION (all sources) 60. Bibles~er year 5,452,600 25,000,000 36,800,000 55,128,000 70,000,000 61. New estaments per year 7,300,000 45,000,000 57,500,000 83,492,000 110,000,000 CHRISTIAN BROADCASTING 62. Christian radio/TV stations 1,230 1,450 2,520 4,000 63. Total monthly listeners/viewers ° 750,000,000 990,474,400 1,525,696,000 2,150,000,000 64. for Christian stations ° 150,000,000 291,810,500 481,487,000 600,000,000 65. for secular stations ° 650,000,000 834,068,900 1,286,477,000 1,810,000,000 CHRISTIAN URBAN MISSION ° 66. Non-Christian megacities 5 65 95 160 202 67. New non-Christian urban dwellers per day 5,200 51,100 69,300 107,000 140,000 68. Urban Christians 159,600,000 660,800,000 844,600,000 1,154,510,000 1,393,700,000 69. Urban Christians as % of urban dwellers 68.6 48.8 47.0 48.4 47.8 70. Evangelized urban dwellers, % 72.0 80.0 83.0 88.3 91.0 WORLD EVANGELIZATION 71. Unevangelization population (= World A) 788,159,000 1,391,956,000 1,380,576,000 1,209,809,000 1,038,819,000 72. Unevangelized as % of world 48.7 38.6 31.6 22.2 16.6 73. Unreached peoples (with no churches) 3,500 1,300 700 400 200 74. World evangelization plans since AD 30 250 510 620 1,010 1,400

JANUARY 1992 27 My Pilgrimage in Mission

Mortimer Arias

y pilgrimage in mission began with my being the recip­ few in number. The problem was not how to speak of God to M ient of mission. The Gospel invitation came to me through the "religionless adult" (Bonhoeffer), but how to communicate the Methodist Church in Uruguay, a weird presence in a country the full good news of Jesus Christ to a people nurtured in folk­ of dominant Roman Catholic tradition and pervasive secularism. religion-a syncretistic blend of Roman Catholic Hispanic tradition My conversion to Christ and my decision to enter the ministry and indigenous animism. However, in the early 1960s, the chal­ came together. "Mission" in the local context meant to be lenge to make room for the Protestant ("evangelico") witness, "different" and to be apologetic about your bizarre "new which had been resisted for one century by the Roman Catholic religion." But mission for me had a romantic halo, as I dreamed hierarchy, and the struggle for visibility, were not so different of being a missionary doctor somewhere far away like China or from other Latin American countries. This was before the phe­ Africa. I was still in seminary when I wrote to Albert Schweitzer nomenal growth of evangelical Protestant churches and before asking for suggestions on how to learn an African language, start­ Vatican II and Medellin 1968. So, evangelization had to be con­ ing with a word a day ... and he answered it! textual. From Romantic Halo to Specifics in Mission The Challenge of the Human Situation

When I received my first appointment as a pastor in the Methodist The great missionary challenge was the human situation. The Church in Uruguay in 1947, mission became very specific. In a vast majority of the population in Bolivia was living at the mere minority situation, inside a counterculture church, to be mission­ level of subsistence, with rampant needs in the areas of education, ary or evangelistic was a fact of life. To be a pastor was to be public health, and community development. The Methodist Church evangelistic-both inside and outside the church. To preach on had responded to the challenge with a clear missionary philos­ ophy and strategy: "To meet the people at the point of their greatest needs, and let the church grow in the process." My problem in Bolivia When I arrived in Bolivia, the church was already engaged in a visionary and enthusiastic movement from the cities to rural was how to communicate towns of the High Plateau (Altiplano, Titicaca Lake) and to the the good news of Jesus new areas of colonization in subtropical lowlands, while contin­ uing with the older work in the cities, mainly with schools and Christ to a people nurtured medical work. With the support of the Methodist Board of Mis­ in folk-religion. sions in the U.S.A. and other boards and agencies from other countries, the church threw herself into the task of starting be­ lievers' communities, schools, public health programs, coopera­ the streets or plazas, to speak over the radio, to distribute tracts, tives and agriculture projects, student dorms in strategic places, to invite neighbors to evangelistic campaigns, or to become the campesino organizations, and so on. This church effort was not national secretary of evangelism, was destiny. There was no other the work of a foreign intruder but of a pioneer, participating with way, considering that the laborers were so few in the struggle all the resources available, personal and material, for a new life not only for growth but for visibility. and a new day. I had the privilege of being part of that creative The great challenge was the secularistic mood of the Uru­ missiological experience as a pastor, district superintendent, ed­ guayan society, a sort of European transplant, shaped by the best itor, teacher, radio speaker, and national secretary of evangelism intellectuals and politicians under the influence of French ration­ (this last responsibility precisely during the two years of the great alism and positivism. For instance, one of those whom I invited interdenominational experiment of Evangelism in Depth). to an evangelistic meeting in my church in the city of Mercedes, reacted by saying, "Oh . . . religion? I have no more religion The Search for Holistic Mission than Batlle and Penarol." (The first was the most influential states­ man, creator of the democratic Welfare State in Uruguay; the When the Methodist Church in Bolivia became autonomous in second was the most popular soccer team!) 1969, and I was elected as the first national bishop, I and my When I transferred to Bolivia in 1962 the context was totally colleagues had the unique opportunity to think again from scratch, different: two-thirds of the population Indian, and one-third looking for a church with a national face, rooted in the Bolivian "mestizos," with those of direct European descent relatively cultural soil. One of our first tasks was to introduce ourselves anew to the Bolivian society and to articulate our mission in re­ lation to the Bolivian reality. I had the privilege of drafting and signing the "Manifesto to the Nation," approved by the gen­ Mortimer Arias is a Methodist minister from Uruguay, bishop emeritus of the Evangelical Methodist Church in Bolivia, and former president of the Latino­ eral board of the church, and reading it, to the President of the americano Biblical Seminaryin San Jose, Costa Rica. He was the E. StanleyJones country in his own office in the presence of the Commander-in­ Professor of Mission and Evangelism at Claremont School of Theology (1981­ Chief of the Army. Subsequently the Manifesto appeared in the 87), and has been Professor of Evangelism at Iliff School of Theology in Denver, press. Therein we affirmed that our identity and mission was in Colorado, since September 1989. He is the author of The Cry of My People, the Gospel of Jesus Christ, a Gospel that had to do with the whole Announcing the Reign of God, and The Great Commission (forthcoming). of life, a liberating and humanizing Gospel, and we committed

28 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ourselves-the newly autonomous church-to work together with lization being biblical, evangelical, holistic, incarnated, contex­ all, Christians and non-Christians, for "a new man and a new tual, liberating, conscientizing and humanizing, and pointing to Bolivia." We were clear that we wanted to incarnate a holistic some "signs of the time" in Latin America. We had just begun Gospel and a holistic mission: "the whole Gospel, for the the process of devising strategies and programs along the lines whole person, for the whole society, for the whole world." Mis­ of the theses when it was presented to a Latin American Meth­ sion, then, was to be contextual, holistic, and liberating. odist Congress on Evangelization in 1974. Meanwhile, it was taken Then one day we discovered that we were a schizophrenic up by the ecumenical network on mission and evangelism of the church. Engaged in social services and all sorts of development World Council of Churches and translated into English, French, projects, we were clear about our holistic approach. But when German, and Chinese. The Archbishop of Canterbury'S commit­ tee used it as a guideline for "Evangelization in Great Britain Today"! Today, it still remains as a point of reference for the One day we discovered Evangelical Methodist Church in Bolivia. that we were a The Cost of Incarnational Mission schizophrenic church. Then came an unexpected challenge to all our missiological and ecclesiological theories and declarations. A movement started we tried to be intentional about evangelism, we found that those among the grassroots leaders in the Aymara Indian congrega­ who were most eager to evangelize had a very reductionist view: tions, claiming that as the majority of the membership of the spiritualistic, individualistic, otherworldly. Influenced by other more church in the country, they were not properly represented in the traditionally conservative groups, they were not interested in the general board and central structures of the church. They chal­ "total ministry of the church." At the same time, those en­ lenged the church to deliver inside its own structures the liber­ gaged in social work were not interested in "evangelism" in ation she was proclaiming toward the outside. In addition, the the old way! The general assembly of the church decided to face democratic and representative patterns of the church, handled the issue and appointed a national task force to work on an in­ by white and mestizo urban leadership, were not a reflection of clusive theology and strategy of evangelism, requesting that it the consensus style of decision-making in the indigenous com­ should be chaired by the bishop himself. munities. As my contribution to this concerted effort, while I was in a I realized then that the challenge was no longer for an language school trying to learn the Aymara Indian language, I "autonomous" (self-governing) church but for an "autoch­ spent the evenings writing what was called the "Bolivian Theses thonous" one (rooted in the indigenous culture). It was time to on Evangelization in Latin America Today." These were blunt carry out to its last consequences the contextualization 'of the affirmations, with biblical references as support, about evange- Gospel and mission, in terms of a radical indigenization. As a

~~~'~~~~------

To the Editor: of the engagements and marriage of many of the first missionaries make clear that the decision to marry was their own and that all I am sure that Paths of Duty: American Missionary Wives in Nine­ the normal human feelings and motivations were involved. Ex­ teenth Century Hawaii, by Patricia Grimshaw, is an excellent book. perience with such married couples then led Anderson to report But either the author or the reviewer in your July 1991 issue (p. the many advantages of the married state: churches at home were 130)has, I fear, misinterpreted the American Board attitude toward more interested in families than bachelors; the heroic and pathetic missionary wives, allegedly viewing them "as little more than stories of some of the wives provided some of the most powerful sex objects" to be mated with "missionary candidates in order missionary propaganda; women's courage is as great and their to insure sexual morality." endurance greater. Indeed, in situations of danger women and The initial view of Samuel Mills, leader of the original group children often provide a defense. Missionaries surely needed such of Brethren (of Haystack Prayer Meeting fame) whose candidacy helpmeets at least as much as pastors at home, who were expected launched the American Board, was somewhat like that of St. Paul, to marry. (See Anderson, Missions of the American Board in India, that missionary work required the sole and undivided attention 53-55; Memorial Volume, 272.) and dedication which only celibacy could enable: "that man is In all this I find no suggestion that missionary marriages were not fit for a missionary who sighs for the delights of a lady's lap." required or arranged primarily as a defense against immorality. Rufus Anderson, the preeminent secretary of the Board, agreed Puritan New England was, of course, fully aware of human pas­ that at first the general opinion was that to send married women sions and weaknesses, but I find no evidence that concern about into the conditions of missionary life was "inconsistent with missionary lust played a leading role in Board policy. To charac­ prudence and delicacy." In the Sandwich Islands in particular, it terize these women in mission as "sex objects" seems to me was predicted that women would "receive brutal treatment from utterly uncalled for. the islanders" and "detract from the efficiency of the mission." DAVID M. STOWE But, says Anderson, all this was quickly disproved by expe­ Tenafly, New Jersey rience. From the first the men being sent out, in almost every case, The writer is Executive Vice President, Emeritus, United Church Board insisted on their right to and need for a helpmeet. The accounts for World Ministries.

30 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH non-native and non-Indian, I felt that my contribution to that and Society in Latin America (ISAL) and with liberation theology. process was to resign my episcopal position before the end of the Another point of the interrogations was about "The Manifesto second term, and let a new constitutive assembly decide about to the Nation" that I had drafted and signed ten years earlier! the new structures and the new leadership. Was I responsible for the affirmation that "there is always the Since that historic constitutive assembly, in 1976, the church risk of falling into military fascism or messianism"? Prophetic has been largely indigenized, under the leadership of its Aymara denunciation is accountable-and vulnerable. majority, over the Quechua Indian, mestizo, and white minori­ But I had the chance to test and to discover that there is ties. It now has its third Aymara Indian bishop. Whatever the power in powerlessness, both for personal spiritual life and for self-evaluation of my involvement in those events, I feel that it mission itself. At the human and spiritual level, imprisonment was my greatest privilege and opportunity to accompany the church in those creative and challenging years. Furthermore, I am as clear as ever that to engage in liberating mission demands not only engaging in liberating action but also in responding to To engage in liberating the challenge of "relinquishing and letting go" as well. It is mission also means part of the cost of incarnation. "relinquishing and Mission is Risky and Vulnerable letting go" as well.

Engagement in mission is always risky. This was particularly true in Latin America during two decades of repressive military re­ was one of the most significant experiences in my life. By sharing gimes. It was a time for Christian martyrs as never before in this the total powerlessness of incommunicado prisoners of consci­ century. When we were asked to write the study book for the ence, and by accepting-by the grace of God-all the implications churches in the U.S.A. for 1980, that was the situation that we of being powerless and uncertain about the future, I became truly described under the title The Cry of My People: Out of Captivity in liberated from inside. My imprisonment also became a very mean­ Latin America (Friendship Press, 1980). In that year, there was a ingful evangelistic and pastoral experience. (See my "Evan­ military coup in Bolivia (headed by those now known as the gelization from the Inside: Reflections from a Prison Cell," "cocaine generals"), and even though I had no political affil­ INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, July 1981, pp. iation or participation, I ended up in prison. The authorities never 98-101.) made a formal charge, but during the interrogations it was clear that they were angry over the Methodist Church's participation Rethinking Mission and Evangelism in the Assembly of Human Rights, and they wanted to know about any connections I might have with the organization Church In the course of this praxis in mission throughout my life and

To the Editor: To the Editor:

I am frankly puzzled by Watson Omulokoli's critical response Thank you for the July 1991 issue. I especially enjoyed "The (July 1991) to my article on Robert Wilder (January 1991). Since he Legacy of John Livingston Nevius" and "Victorian Images of misread my first name, perhaps he also misinterpreted my treat­ Islam." ment of the Princeton Foreign Missionary Society and Wilder's However, my copy of this issue had a misspelled word on the 1891-92 tour of British universities. Both of these items are dis­ cover. Shouldn't it be "Wither Mission in the World Council of cussed in the article; I gave them the attention that I thought was Churches?" justified, given the other matters that needed to be covered in the DAVID STRAVERS space of a short essay. Vice President of Ministries My assignment was "The Legacy of Robert Wilder," not The Bible League the history and significance of the Princeton "band." Since he South Holland, Illinois helped to start it and it met in his father's home, I deem the focus on Wilder appropriate. I was in no way trying to minimize the role of the "band." My first paragraph was designed to establish the American Due to space limitations, not all lettersto the Editorcanbeused, and they context of the SVM's birth, not to slight the worldwide impact of may be edited for length or clarity. Unsigned letters are not published, that agency or Wilder. Indeed, a good portion of the article ex­ although a writer's name will be withheld upon request. amines Wilder's overseas ministry, which reached well beyond the British Isles. JAMES A. PATIERSON Chairman and Associate Professor Department of Church History Mid-America Baptist Theological Seminary Memphis, Tennessee

JANUARY 1992 31 ministry, I was more and more engaged in the rethinking of my participation in the conference itself, it became clear to me mission that was going on at the level of the world church. As a that the kingdom of God was the biblical and theological foun­ member of the Commission on World Mission and Evangelism dation and framework I had been looking for throughout my in the World Council of Churches, I had the privilege of attending mission pilgrimage. This led me to write Announcing the Reign of regional and world conferences on mission and evangelization God: Evangelism and the Subversive Memory of Jesus (Fortress Press, for a full decade. In 1973I participated in the Bangkok Conference 1984). on "Salvation Today" and was asked to write the book reflecting on the conference for Latin America (Salvacion es Liberacion, Buenos Aires: La Aurora; Salva~ao Hoje, Sao Paulo: CEDI). In 1974, Mission and Theological Education I was present at the eventful Lausanne Congress on World Evan­ gelization, and in 1975 I was asked by the CWME to address the By then I was thrown into seminary teaching by my exile from plenary of the Fifth Assembly of the World Council of Churches Bolivia and the timely invitation of the Claremont School of on the missiological theme "That the World May Believe." Theology to occupy the E. Stanley Jones Chair on Mission and Here I reaffirmed that everything the churches and the WCC were Evangelism. doing around the world had missionary implications and that In 1986 I left Claremont to become the Rector (President) of the Latin American Biblical Seminary in San Jose, Costa Rica. For three and one-half years I was engaged in one of the most crucial missionary instruments of the church in the world today: the In spite of my cancer in formation of pastors and leaders for the mushrooming evangelical remission, I feel as if I Protestant church in Latin America. The future of Latin American Protestantism-with the option to be incarna tiona I or escapist, were just beginning my evangelical or sectarian, ecumenical or divisive-will be deter­ ministry. mined by the theological formation of the Latin American lead­ ership.

evangelization is, and has to be, intentional, contextual, holistic, Life is Mission and vulnerable. In all of these and other experiences, I was con­ firmed again and again in my identity as an evangelical-ecumen­ I find myself now, in the process of retirement, teaching mission ical (or ecumenical-evangelical) Christian and evangelist, with no and evangelism at Iliff School of Theology in Denver, Colorado. sense of contradiction. The convergence of missiological reflection In spite of my condition with a cancer in remission, after surgery from the Roman Catholic, evangelical, and ecumenical streams and chemotherapy, I feel as if I were just beginning my ministry. of Christianity during the 1970s, with all due distinctions, is a Teaching in a seminary and engaging with the lives of future sign that this is a missiological fact in our world today. ministers is one of the most fascinating ways of being in mission! After my resignation from the episcopacy, and with the sup­ Part of this ministry is reflected in a new book, TheGreat Commission: port of my church, I had the opportunity to spend two years of Four Versions andFour Agendas, forthcoming from Abingdon Press. reflection on mission and evangelization in a D.Min. project at I am also engaged in an ongoing research project on "Biblical Perkins School of Theology, Southern Methodist University, Dal­ Paradigms for Mission: Global and Contextual." las. I explored historically and in the contemporary missiological By 1992, I expect to be in active retirement in Uruguay, my scene the crucial questions on evangelization: content, method, native country. So I have come full circle-returning to the country motivation (see "In Search of a New Evangelism," Perkins and the church where I received the Gospel and the call to mission Journal, 1979). And, in preparation for the Melbourne [] and ministry. At this point of my pilgrimage, I know that to live Conference on "Your Kingdom Come" in 1980, and through as a Christian is to be in mission. Life is mission!

32 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH OPTING roa CHANGE AIW10000K On Cw luatJon and Flannlng ror TheologIcal l!duQlUon by ClIlcnlllon

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Dictionary of the Ecumenical Movement.

Edited by Nicholas Lossky, Jose Miguez Bonino, John Pobee, Tom Stransky, Geof­ frey Wainwright, Pauline Webb. Geneva, Switzerland: World Council of Churches; and Grand Rapids, Mich.: Wm. B. Eerd­ mansPublishing Co., 1991. Pp. xvi, 1196. $79.95/SFrll0/£44.95.

In many ways the Dictionary of the Ecu­ versalism, and World Evangelical Fel­ cies such as the Church's Ministry menical Movement is a monumental lowship, along with splendid among the Jews and the Jews for Jesus achievement, providing a vast treasury biographical articles on Brent, Cragg, movement" (p. 546) still hold the view of documentation and data for con­ Devanandan, Goodall, Gatti, Billy Gra­ expressed by the WCC at Amsterdam venient reference and research. More ham, Kraemer, Laubach, Mackay, Mott, in 1948 that Jews need the Gospel of than six hundred signed articles from Neill, Newbigin, Niles, Oldham, Pa­ Jesus Christ, as does everyone else. This a broad spectrum of scholars in many ton, Ranson, and Visser 't Hooft. is quite inaccurate and misleading. The nations and confessions deal with im­ Given the comprehensive scope Roman , the major Or­ portant events, historical develop­ and scholarly standards of the diction­ thodox churches, the Lausanne Move­ ments, organizations and institutions, ary there are some surprises and dis­ ment, and the World Evangelical issues, themes, terms, personalities, appointments. First, the whole stream Fellowship all affirm that everyone­ and concerns of the ecumenical move­ represented by the International Mis­ Jews and Gentiles alike-need faith in ment. Most articles include a short bib­ sionary Council in the ecumenical Jesus Christ. Another example: In the liography, and the text is illustrated with movement is underrepresented. For long survey article on "Faith," the 130 photographs. The range of articles instance, there are no biographical ar­ writer says, "The Jewish-Christian includes both concise definitions of ticles on such important figures as dialogue within the ecumenical move­ technical terms and long survey arti­ Freytag, Hartenstein, Hoekendijk, La­ ment has changed our understanding cles on major doctrinal themes, areas tourette, Margull, Orchard, Speer, of faith through a serious re-reading of of activity, continents, subregions, and Rouse, Van Dusen, and Warren. Also the scriptures . . . and through a new world confessional families. Entries are missing are articles on other individ­ view on the origins of the church in cross-referenced to related articles, and ualswhohadformative influenceon the the ministry of Jesus, as a son of Israel there are detailed indexes of subjects founding and leadership of the WCC, and as a prophet to his people" (p. and names. including several presidents: Baillie, 410). Whatever happened to Jesus as Articles of special interest to read­ Barbieri, Berggrav, Chao, Cho, Eidem, the Messiah of Israel? Such instances ers of this journal include evangelism, Iakovos, Moses, Oxnam, Parlin, Sher­ of ideological imposition are unfortun­ interfaith dialogue, International Mis­ rill, John Coventry Smith, Gardiner, ate and unworthy in a truly ecumenical sionary Council, Jesus Christ, Lau­ Leiper, William Adams Brown, and work of theological scholarship. sanne Committee for World Samuel McCrea Cavert (who first sug­ There is so much of value here Evangelization, missio Dei, missiol­ gested the name "World Council of otherwise, that the World Council of ogy, mission, moratorium, salvation, Churches"). Churches-with all its problems-is to syncretism, uniqueness of Christ, uni- Generally there is a high level of be commended for the vision and com­ scholarly balance and objectivity in mitment to produce this immensely treatment of controversial issues. This useful reference volume that summa­ is not maintained consistently, how­ rizes much of what has transpired in Gerald H. Anderson is Editor of the ever, in dealing with the church and the ecumenical movement. INTERNATIONAL BULLETIN OF MISSIONARY the Jewish people. In the article on -Gerald H. Anderson RESEARCH, and Director of the Overseas Min­ "Jewish-Christian Dialogue" it is istries Study Center, New Haven, Connecticut. implied that only Christian "agen­

Zending en Oecumene in de riod from Edinburgh 1910 to Evanston twintigste eeuw: Handboek over 1954. This volume continues the study de geschiedenis van zending en for the period that included the Ghana oecumene aan de hand van de Assembly (1957/58)of the International grote conferenties en assemblees, Missionary Council (IMC), the third Deel IIa: van Ghana 1957/58 tot assembly (1961) of the World Council en met Uppsala 1968. of Churches (WCC) at New Delhi, the first conference of the Division (later By A. Wind. Kampen: J. H. Kok, 1991. Pp. 536. f115.00. Ans Joachim van der Bent, now retired, was the This is the second volume of an im­ oikoumene in the twentieth century. librarian and ecumenical research officer of the pressive scholarly work on mission and The first volume (1984) covered the pe- World Council of Churches.

34 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Commission ) on World Mission and Dialogue and Syncretism: An volume con sists of seventeen essays Evange lism at Mexico City (1963), the Interdisciplinary Approach. originally presented as papers at a fourth assembly (1968) of the WCC at symposium held in May 1988 at the Uppsala, and the events, programs, and Edited by Jerald Gori, Hendrik Vroom, Rein Free University of Amsterdam. activities in the realm of ecumenical Fernhoui, and Anton Wessels. Grand Rap­ For the majority of Christians the mission between the se conferences. ids, Michigan: Wm. B. Eerdmans Publish­ term " syncretism" has a strongly Attention is also given to the growing ing Co.;and Amsterdam: Editions Rodopi, negative connotation. It is understood collaboration betw een Rome and Ge­ 1989. Pp. 228. Paperback. No price given. to refer to an indiscriminate intermin- neva after the Second Vatican Council, and to the grow th of evange lical mis­ This book is the inaug ural volume of sions in the 1960s. The author served a new series entitled "Currents of Jacques Dupuis, Belgian Jesuit, is Professor of as a missionary in Indonesia and taught Encounter: Studies on the Contact be­ Dogmatic Theology in.ihe Theological Faculty of on the theological facult y at Kampen, tween Christianity and Other Reli ­ the Gregorian University, Rome. He spent 36 Netherlands. gions, Beliefs, and Cultures." The years in India, mostly teaching theology. The re is no othe r study of mis­ sionary developm ents h om 1957 to 1968 that can compare with the thorough research, serious analysis, and critical eva lua tion in this volume. While en­ DISSONANT VOICES compassing a flood of official and sec­ onda ry literature, the text is interesting Religious Pluralism and the Ouestion oflruth and reada ble, particularl y becau se it in cludes lively pr esentation s of de­ bates at plen ary sessions of the assem­ blies, and a wide number of indi vidual interven tion s and personal reaction s at the four world gathe rings . The autho r pain stak enly describes th e pr epara­ tion s, problems, con tro ve rsies and achievements, and the follow-up of each conference . The volume includes 165 pages of footnotes and 65 pa ges of bib­ liography, bu t the lack of an index in such a large work is a serious omission. Two obse rva tions-no tcriticisms­ about the aim and style of the book . First, the content is so inclus ive that it is almos t a complete history of the ecu­ menical movem ent, especially of the WCC for the period covered . In addi­ tion to the issu es and concerns about mission , the author has dealt with nearly all the othe r programs and ac­ tivities of the WCC as well. But the autho r is not alone in this tendency. Recen t ecumenical conferences on mis­ " I n a world that is being torn apart ideologically, politically, sion have been un able-orunwillin g­ eco no mically, racially, and in many other ways, the religiou s per­ to resist the temptation of discussing spec tives of inclusivists and pluralists ... have bec ome all but irre­ the wh ole ran ge of ecume nical issues, sistable to an increasing number of religiou s leaders and scho lars. so that they becom e in effect mini­ C hristian exclusivism - which hold s 'that the central claims of asse mblies of the WCe. C hristianity are tru e, and that where the claims of C hristianity Second, the author has not quite conflict with those of other religio ns, the latter are to be rejected succeede d in producing a definitive evalua tion of the four world confer­ as false' - appears to many to be the result of religiou s bigotry, ences. Perhaps she is too modest and outmode d creeds, and fuzzy thinking. Harold N etland's volume too prudent for such a risky venture . belies what 'appears' to be the case. W ith scintillating perspicuity A conclusive hi st or y of ecu me nical and impeccable reasoning he demonstrates that it is C hristian ex­ mission and eva nge lism has not yet clusivism that is biblically required, logi cally valid, and ontologi­ been written. The reason is that there cally hop eful. N o one, scho lar or layperson , sho uld proceed are very few person s who have the further with the dialogu e on this important subject un til he or she knowled ge, the capacity, and the cour ­ age to carry out such a difficult and has read - and read carefully - D issonant Voices" controversial task . - David J. Hesselgrave -Ans J. van der Bent Trinity Evangelical Divinity School

ISBN 0-8028-0602-3 Paper, $17.95 172 1h.. WM. B. EERDMANS _I \~ PUBUSHING CO. To orde r. call 800-253-7521 255 JEFFERSON AVE.5.E. I GRAND RAPID S. MICH . 49503 FAX 616-459-6540

JANUARY 1992 35 gling of various elements of distinct re­ on R. Panikkar by Walter Strolz shows their "complementarity" (p. 129). ligious traditions, resulting in an that the term "syncretism" used in These examples suffice to show that amorphous amalgam in which the var­ the context of Hindu-Christian dia­ what is intended by interreligious dia­ ious traditions lose their distinctive logue does not in his mind have the logue, if it is sincere and genuine, is identity. The symposium addressed it­ negative connotations often attached not indiscriminate syncretism. But this self to the question whether it is pos­ to it; it refers to a "cross-fertiliza­ is also why, as Dirk C. Mulder points sible to adduce legitimate forms and tion" between the different traditions out, it would be better to use the term valid instances of "syncretism." through the process of dialogue by "syncretism" only where attempts More fundamentally, is it true, as many which they may be mutually enriched are made "to integrate foreign ele­ would seem to fear, that interreligious while preserving their respective in­ ments into [a] religious tradition which dialogue must necessarily result in the tegrity (pp. 146--152). In the context of conflict with the original content of that kind of syncretism described. above? the Buddhist-Christian dialogue John tradition" (p. 205). Andre Droogers attempts to clar­ B. Cobb, as Tilmann Vetter shows, ad­ -Jacques Dupuis, S.J. ify the terminology and offers a defi­ vocates a "mutual transformation" nition of syncretism (pp. 7-25). An essay between the two traditions, based on

Toward A Theology of ard Niebuhr's Christand Culture, a work Inculturation. so classic that any later book on this complex subject makes more sense if By Aylward Shorter. Maryknoll, N. Y.: it ranges itself against Niebuhr's cate­ OrbisBooks, 1988. Pp. xii, 291. Paperback gories and arguments. Also it would $16.95. be helpful to hear from more non­ Western theologians. This book covers changes in political sion exists already, this historical Troubling to this reviewer is understandings of human nature and dimension adds something new. While Shorter's move toward universalism, culture, ranging from Old Testament the data is selective, the reader will find reacting understandably enough against times to the present; changes in the­ gems. a heritage that followed Origen in ological understandings of culture; Sixty pages explore "The teaching "no salvation outside of changes in theological understandings Teaching of the Catholic Church on In­ [baptism into] the [Roman Catholic] of revelation and of salvation; and culturationToday"-VaticanII, and the Church." . changes in mission practices of incul­ teachings of Paul VI, and John Paul II. Finally, Shorter's implication that turation. The data is mostly Roman Our twentieth-century awareness missionary insight and practice are Catholic. Although a considerable lit­ of culture forces a rereading of theol­ evolving upward is an oversimplica­ erature on culture and Christian mis- ogy, Bible, and church history; a rec­ tion. While we may understand cul­ ognition that faith must be expressed ture (and ecology, emotions, race, and in culture; welcoming a multicultural colonialism) better than previous mis­ Miriam Adeney is Associate Professor of Cross­ church, and a shifting of the center of sionaries, today's missionaries often CulturalMinistriesat SeattlePacific University; gravity; balancing unified Christian lack perseverence in suffering, immer­ Director of the Program in Bookwriting forAsia, expression with particular expressions; sion in the local language, a simple life­ Africa, and Latin America at Regent College; and learning how inculturation can aid style, practical skills, and even the and author of several books, including God's socioeconomic liberation and devel­ devotional disciplines that were char­ Foreign Policy: Practical Ways to Help the opment. These key points are ex­ acteristic of many of our forbears. Every World's Poor (Grand Rapids, Mich.: Wm. B. plored. age has a log in its eye. Eerdmans PublishingCo., 1984). We miss any reference to H. Rich­ -Miriam Adeney

Unapologetic Theology: A Christian Voice in Pluralistic Placher criticizes modern scientific the­ Conversation. orists like Karl Popper for claiming an objective rationality that is denied to By William C. Placher. Louisville, Ky.: other forms of inquiry. Observation and Westminster, John Knox Press, 1989. Pp. experimentation are far from objective 178. Paperback $13.95. or final, though we would be foolish to do without them. This book is a compelling argument for liam C. Placher opens a variety of doors Likewise, in assessing modern so­ an expanded understanding of ration­ for interreligious dialogue, as well as cial theorists and philosophers, Placher ality that steers clear of total relativism conversations between religion and criticizes thinkers like Jurgen Haber­ on the one hand and various modern science. The author teaches philoso­ mas and John Rawls for a subtle total­ forms of absolutism on the other. Wil- phy and religion at Wabash College and itarianism of Enlightenment values in is self-avowedly Christian. the name of pluralism. Placher criticizes a variety of mod­ Though Placher criticizes those J. Stephen Rhodes is Academic Dean and ern thinkers for their overconfident as­ who claim too much for their form of Professor of Theology at Memphis Theological sumption that they have privileged rationality, he is no more sympathetic Seminary. Much of his recent research has been access to a universal standard of truth. to those who disavow any rationality on the Latin-American base communities and Drawing on the work of Paul Feyera­ about the "true" or "good," such ecclesiology. bend and Thomas Kuhn, for example, as Michel Foucault and Richard Rorty.

36 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH They, too, employ universal standards traced in his history of the [akhanke tion of traditionalist African populations in their disavowal of the same. Placher clerics a more irenic strain in African by pacifistic means. At a time of extends this criticism to Christian the­ Islam, one previously thought to have heightened religious tensions between ologians like John Cobb and John Hick, left little or no literary legacy. Muslims and Christians in Africa, to who, while rejecting traditional forms The [akhanke, specialists in the Is­ say nothing of the conflicts between of absolutism, replace it with a more lamic sciences of a mystical bent, arose Muslim and African traditionalists, subtle "Enlightened" form. Placher as a clerical caste of the Serakhulle or Sanneh's work might well serve as a calls for a genuine pluralism that re­ Soninke ethnic group as early as the counterbalance to the literature of hate spects the embeddedness of all know­ thirteenth century C.E. They follow their on either side of the religious conflicts able truth in traditions and narratives. sainted founder, al-Hajj Salim Suware, that afflict Africa in the late twentieth Embeddedness, however, does not in renouncing jihad as a religious im­ century. mean that some stories or models are perative and promoting the Islamiza- -Patrick J. Ryan, S.J. not more adequate than others. Dif­ ferent faiths can thus be mutually en­ hancing without losing their specificity on the one hand or their need for maturation on the other. This book is an excellent primer Liberation on modern philosophy, and it lays some fine groundwork for genuinely plur­ Inculturation alistic conversation. Interreligious dialogue -J. Stephen Rhodes Justice and peace and the consequences of preaching a universal Gospel in the midst of an The Jakhanke Muslim Clerics: A ever-growing cultural and religious pluralism. These issues challenge not A Roman Catholic School for Ministry Religious and Historical Study only missionaries who intend to work 9001 New Hampshire Avenue of Islam in Senegambia. abroad or in the home missions, but every Christian called to live in an Silver Spring, MD 20903-3699 By Lamin Sanneh. Lanham, Maryland: ever-more interdependent world. (301) 439-0551 Univ. Press of America, 1989. Pp. xii, 39. $40.50. Mission and Graduate Degrees and Ten years after its original appearance Opportunities' for with a slightly different title, Lamin Cross-cultural Sanneh's important study of the Mus­ Continuing Education lim clerical caste called the Jakhanke in Studies • Master of Divinity Senegal and the Gambia has been re­ issued with additional material of great • Master of Arts interest to the scholarly reader. San­ ICourses and Seminars I in Theology neh, a Gambian and a professor at Yale • Master of Theological University (formally at Harvard, Ab­ Courses Studies erdeen, and the University of Ghana), A Christian Theology of World has contributed a great deal in this book Religions • Continuing Education to correct the dominant trend of study­ Approaches to Cross-cultural Program ing Islam in Africa primarily in eco­ Understanding • Biblical Study Tour nomic and political terms with little Catholic Evangelization in the attention to the religious motivations United States of the subjects of such historical in­ Global Spirituality: Individualism vestigation. and Commitment FACULTY Most studies of Islam in Africa over History of Mission Joseph G. Donders, M. Afr. the past three decades have concen­ Liberation Theology: Inter­ Franciscan Chair of Mission trated on the literary remains of the disciplinary Perspectives Studies, Ph.D. (Gregorian Univ.), great movements of jihad (religious Native American Spirituality Mission and Cross-cultural struggle), militant campaigns against Social Analysis and Recent Theology Muslims who compromised with tra­ Mission History ditional forms of faith or who allied Soteriology: Is Jesus the only Marina Herrera, Ph.D. (Fordham Univ.), Hispanic themselves with non-Muslims against Savior? Church and Ministry the imperial expansion of various Is­ The Relevance of African lamized monarchies. A distorted view . Christianity David Blanchard, a.Carm. of such "mixers" (mukhallitun, in The Church and the Hispanic Ph.D. (Univ. of Chicago), Arabic) emerges from a study of such Community Anthropology and Social Analysts jihadliterature in isolation. Sanneh has Seminars Visiting Professor The Interpretation of Cross­ Kortright Davis, Ph.D. (Howard Patrick J. Ryan, an American Jesuit, has lived cultural Experience Mission and Public Policy University School of Divinity) Afro­ andworked in Nigeria forfiveyears andin Ghana Caribbean Religious Expressions for ten years. He is currently a Senior Lecturer The Practice of Interreligious in Religious Studies at the University of Cape Dialogue Coast and the Jesuit superior in Ghana.

JANUARY 1992 37 The French Presence in the terests involved" and asks "how South Pacific, 1842-1940. each pursued its ambitions and how successful each was in attaining its By Robert Aldrich. Honolulu : Univ. ofHa­ goals" (p. 33). Treated also are colonial waii Press, 1989. Pp. xii, 387. $35.00. rivalry, economic interests, Australia and , cultural syncretism, Robert Aldrich, Senior Lecturer in Eco­ cific. Missionaries receive extensive the Oceanic lobby in Paris, etc . . nomic History at the University of Syd­ treatment, especially of their conflicts. Fourteen introductory pages of ney, has authored one book and co­ He calls missionaries, naval cap­ images tell how France looked upon authored two on economic and social tains, traders, and settlers, "the the islands and islanders. The Chris­ history. His new work presents highly triggers for French takeover of the is­ tian missionary image, Aldrich says, interesting information on all phases lands" (p . 32). A chapter on each "highlighted the ignoble savagery of French contact with the South Pa­ group shows "the multiplicity of in­ of the Pacific islanders' lives and dwelt on such features as cannibalism and immorality" (p. 3). The book has five maps and a vast bibliography of fifteen pages. The or­ ganization is thematic. It reads well, but its poor index of five pages reduces 1992-1993 its value as a working tool. Secular priest de Solages is incorrectly called a Doane Missionary Scholarships bishop (p. 35), as also the leader of the Valparaiso group, who was Picpus Overseas Ministries Study Center priest Chrysostome Liausu, Prefect New Haven , Connecticut Apostolic of Southern Oceania. His group reached Valparaiso on May 13, 1834, not in 1833 (p . 19). Six, not seven, Picpus missionaries left France for Ha­ waii on November 20, 1826, not in 1827 (pp. 34f.) . Apparently these and other errors derive from secondary sources. -Ralph M. Wiltgen, S.Y.D.

Ralph M. Wiltgen, S.V.D., is a Divine Word Missionary from Chicago based in Romeat Col­ legio del Verbo Divino researching archives on Pacific church history. He has published The The Overseas Ministries Study Center announces the Doane Missionary Founding of the Roman Catholic Church in Scholarships for 1992-93. Two $2,000 scholarships will be awarded to mission­ Oceania, 1825 to 1850, and will sooncomplete aries who apply for residence for eight months to a year and who wish to earn the The Founding of the Roman Catholic OMSC " Certificate in Mission Studies." The Certificate is based on participa­ Church in Melanesia and Micronesia, 1850 tion in fourteen or more Mission Seminars at OMSC and writing a paper reflec­ to 1875. ting on the scholarship recipient 's missionary experience in light ofthe studies undertaken at OMSC . Applicants must meet the following requirements: The Sprinq of Nations: Churches • Completion ofat least one term in overseas assignment in the Rebirth of Central and • Endorsement by their mission agency Eastern Europe. • Commitment to return overseasfor another term ofservice • Residence at OMSC for eight months to a year By J. Martin Bailey. New York: Friendship • Enrollment in OMSC Certificate in Mission Studies program Press, 1991. Pp. 166. Paperback $10.95. The OMSC Certificateprogram allows ample time for regular deputation and family responsibilities. Families with children are welcome. OMSC's Doane J. Martin Bailey's The Spring of Nations Hall offers fully furnished apartments ranging up to three bedrooms in size. is a well-written, inspiring account of Applications should be submitted asfurin advance as possible. As an alternative the under-reported but crucial rol e to application for the 1992-93 academic year, applicants may apply for the 1993 played by the churches and key Chris­ calendar year,so long asthe Certificateprogram requirement for participation in tians in the dramatic end of communist at least fourteen Mission Seminars is met . Scholarship award will be distributed rule in Central and Eastern Europe in on a monthly basis after recipient isin residence. Application deadline: February 1989 and 1990. Whil e this is not a de- 1, 1992. For application and further information, contact: Gerald H . Anderson, Director Richard L. Deats, who taught social ethics at Overseas Ministries Study Center Union Theological Seminary, Philippines, from 490 Prospect Street 1959 to 1972 under the auspices of the United New Haven, Connecticut 06511 Methodist Church, is the Director of Interfaith (203) 624-6672 Activities of the U.S. Fellowship of Reconcilia­ tion, which is located in Nyack, N.Y. He has taught workshops in active nonviolence in many countries.

38 INTERN ATIONAL B ULLETIN OF MISSIONARY R ESEARCH finitive history, it is highly significant in documenting, country by country, what happened not only in those few months but in the years leading up to Fifteen Outstanding Books of 1991 the collapse of totalitarianism. Bailey, for Mission Studies as a journalist, an executive of the Na­ tional Council of Churches, and a fre­ quent visitor to Europe, is highly The editors of the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH have se­ qualified for telling this story that is not lected the following books for special recognition of their contribution to mission well-known in the world Christian stu?ies in !991. We have limited our selection to books in English, since it would community. be I~possI~le to consider fairly the books in many other languages that are not Bailey shows how the churches of readily available to u.s. We ~om~end the authors, editors, and publishers rep­ Central and Eastern Europe, more than resented here for their contribution to advance the cause of missionary research other institutions, were able to retain with scholarly literature. some independence from the state, keep in touch with other lands, speak out Ariarajah , S. Wesley. at least in some instances for human Hindus a~d Ch~istians: A Century of Protestant Ecumenical Thought. rights, and maintain their faith under GrandRapids, Mzch.: Wm. B. Eerdmans Publishing Co.;and Amsterdam: Editions the most trying circumstances. This Rodopi. Paperback $21.95. varied greatly from country to country, Barker, John, ed. with the churches in Poland and East Christianity in Oceania: Ethnographic Perspectives. Germany having the strongest wit­ Lanham, Maryland: Univ. Press of America. $46.75; paperback $29.75. ness, and Romania the weakest. Bailey Bonk, Jonathan J. stresses the remarkable nonviolent Missions and Money: Affluence as a Western Missionary Problem. character of what the Czechs called Maryknoll, N. Y.: Orbis Books. Paperback $16.95. "the velvet revolution." In conclu­ Bosch, David J. sion he looks at the future and the ex­ Transforming Mission: Paradigm Shifts in Theology of Mission. traordinarily difficult task facing these Maryknoll, N. Y.: Orbis Books. $44.95; paperback $24.95. nations after decades of totalitarian rule Burridge, Kenelm. that has left the people ill-prepared for In the Way: A Study of Christian Missionary Endeavors. building social, economic, and political Vancouver: Univ. of Press. $39.95. well-being within a democratic frame­ Dupuis, Jacques. work. . Jesus Christ at the Encounter of World Religions. It is unfortunate that the author Maryknoll, N. Y.: Orbis Books; $39.95; paperback $18.95. did not explore the long-term signifi­ Fujita, Neil S. cance of this overthrow of totalitari­ Japan's Encounter with Christianity: The Catholic Mission in Pre-Modern anism by nonviolent means. Many Japan. Christians have insisted that Gandhi's Mahwah, New Jersey: Paulist Press. Paperback $13.95. nonviolence worked against the Jenkinson, William, and Helene O'Sullivan, eds. "civilized" British but would never Trends in Mission: Toward the Third Millennium. work against communists. Perhaps the Maryknoll, N. Y.: Orbis Books. Paperback $26.95. experience of the churches in Central Kumazawa Yoshinobu and David L. Swain, eds. and Eastern Europe has set the stage Christianity in Japan, 1971-1990. for a fresh look at the revolutionary : Kyo Bun Kwan. Distributedin the United States by Friendship Press, P. O. and transforming power of the non­ Box 37844, Cincinnati, Ohio 45222. $35. violent Jesus.. Loss~y, Nicholas, Jose Miguez Bonino, John Pobee, Tom Stransky, Geoffrey Wainwright, The Spring of Nations deserves to Paullne Webb, eds. be widely read and pondered. Dictionary of the Ecumenical Movement. -Richard L. Deats Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., and Geneva: World Council of Churches. $79.95/£44.95. Pope-Leoison, Priscilla. Evangelization from a Liberation Perspective. New York: Peter Lang. $39.95. Black Theology USA and South Samartha, Stanley J. Africa: Politics, Culture, and One Christ-Many Religions: Toward a Revised Christology. Liberation. Maryknoll, N. Y.: Orbis Books. $39.95; paperback $16.95. Schreiter, Robert J., ed. By Dwight N. Hopkins. Maryknoll, N. Y.: Faces of Jesus in Africa. Orbis Books, 1989. Pp. xi, 249. Paperback Maryknoll, N. Y.: Orbis Books. Paperback $16.95. $14.95. Smalley, William. Translation as Mission: Bible Translation in the Modern Missionary Move­ Intellectuals of African descent in the ment. Americas and those of Africa have gen­ Macon, Georgia: Mercer Univ. Press. $22.95. erally affirmed the existence of a com­ Taber, Charles R. mon bond linking them. They have . The World Is Too Much with Us: "Culture" in Modern Protestant Missions. Macon, Georgia: Mercer Univ. Press. $22.95. Tite Tienou, a citizen of Burkina Faso, is As­ sociate Professor of Theology and Missiology at Alliance Theological Seminary, Nyack, Neui York.

JANUARY 1992 39 --C.n1011C ------sought to elucidate the nature of this Africa. This is followed by an analysis TI-IH)LOGIC\L CNIO;\i bond in order to overcome the acci­ of the thought of major black theolo­ dents of history that have caused their gians from the United States. In two separation. There are many examples chapters, Hopkins summarizes the Continuing in our tradition of excellence that illustrate this quest for mutual un­ contribution of each theologian. He Catholic Theological Union at Chicago derstanding, dialogue, and rapproche­ provides a helpful overall critique at proudly announces the inauguration of a ment. Pan-Africanisrn, African the end of each chapter. Doctorof Ministry Program." Personality, the Harlem Renaissance, Hopkins follows the same pattern The first class will be accepted in the fall Negritude readily corne to mind. in part 3, where, in two chapters, South of 1992, our Jubilee year marking 25 Beginning in the 1960s, the dia­ African theologians' works are exam­ years of leadership in theological logue between diaspora Africans and ined and scrutinized in terms of poli­ education. Africans has moved into the theolog­ tics, culture, and liberation. He is to be ical arena. This may account for the commended for recognizing that the Concentrations within the Doctor of fact that two of the four volumes pub­ categorization of South African theo­ Ministry Program: lished thus far in The Bishop Henry logians as cultural and political theo­ .. Cross-culturalministries McNeal Turner Studies in North logians is a gross misrepresentation (p. American Black Religion deal with as­ 120). He reminds his readers, rightly ..Liturgy pects of the relationship between the­ so, that political and cultural theolo­ Contact: Edward Foley,Capuchin ological developments in the United gies overlap in (p. 121). Director, the Doctor of Ministry Program States and those in Africa. In 1986, Black The same observation would be valid Catholic Theological Union - ffiMR andAfrican Theologiesby Josiah U. Young for the United States . This overlap does 5401 South Cornell was published. In 1989, Black Theology not erase the nuances of emphasis and USA and South Africa by Dwight N. approach among the various theolo­ Chicago,IL 60615 Hopkins appeared as volume 4 in the gians. (312) 324-8000 series. While Young's book is general, The book concludes in part 4 with * ATS and NCA Accreditation Pending Hopkins's book focuses on the specific a consideration of dialogue between the situations in the United States and two theologies. Here again, Hopkins South Africa. sets the matter in historical perspective For Hopkins, who teaches at the before looking toward the future. For University of Santa Clara, "blacks him, the question of the future focuses in the United States of America and in on how the two theologies can A GRADUATE SCHOOL South Africa are brothers and sisters "work together for' a comprehen­ OF MINISTRY of the African diaspora" (p. 1). He fur­ sive emancipation" (p. 167). He pro­ ther asserts that "the common de­ poses four theses as the foundations nomina tor between these two for such cooperation. One wonders why theologies is their stress on both polit­ thesis 3 is enunciated as: "The nor­ Li~e Learn ical liberation and cultural liberation" mative basis for a black cultural-polit­ and (p. 2). This is the basis on which he ical theology of liberation is liberation" at the explores the similarities and the dif­ (p. 171). In spite of this quibble, Hop­ ferences between the theologians of kins 's book represents a significant Ministries both contexts. contribution to the ongoing dialogue Overseas The book is well crafted and bal­ between theologians in Africa and those anced. It is divided into four parts. In in the diaspora. Its quality is enhanced Stud, center part 1, Hopkins examines the historical by an ample, up-to-date bibliography. J contexts that gave birth to black the­ - Tite Tienou i), :;)~~~; fdr:h ~ ;, ; ; ology in the United States and in South ~ ~ ".:-t,.' " c- .,5. I , " " ';;k ' i< The Church in the Midst of , Jih?1~'~~ ' .klJ. I!~> : · ; ' · - ~ Creation .--=~~ "'~ ..- . . .. . : ..j"""" . " . By Vincent J. Donovan , Maryknoll, N.Y.: -and find renewal for Orbis Books, 1989. Pp. xi, 169, $19.95; world mission paperback $9.95 Fully furnished apartments Bringing together a critique of contem­ from the world "in the midst of cre­ porary church life with his longstand­ ation." Donovan is known to many for and Continuing Education ing interest in inculturation, Vincent Christianity Rediscovered (1978), the program of weekly seminars Donovan issues a call to refound the compelling account of his contextual­ church of Christ as a world church de­ ized evangelization as a Catholic priest Write for Study Program and riving its meaning from outside itself, among the Masai in . Now Applicationfor Residence Donovan reflects for a popularaudience Overseas Ministries on his more recent experience of pas­ Study Center Titus Presler, an Episcopal priest, has mission toral work in the United States. experience in India and Africa and lectures at In reading the signs of the times, 490 Prospect Street the Episcopal Divinity School in Cambridge, Donovan draws heavily on Pitirim So­ New Haven, Connecticut 06511 Massachusetts. Heisadoctoral candidatein mis­ rokin's premonition of an "idea­ siology and New Testament at Boston Univer­ tional age" replacing a presently waning sity. "sensate age ." He combines this

40 INTERNATIONAL BULLETIN OF MISSIONARY R ESEARCH with Karl Rahner's an alysis of Vatican sa tion with the othe rs. Finally, there as little stumbling and as rapid prog­ II as the catalyst for a tru ly global are consensus state me nts. ress as possible" (p. viii). There seems church. Catho licism is unprepared for The title and tone of this volume to be no ambiguity about the word the challenges of the new situation on are no thing if not ambitious . Leonard "death" in the title. The authors are accoun t of th e ways it has bound Swidler writes in th e introd ucti on: no t sayi ng that a give n religion will die Christianity to norms of Western cul­ "The future offers two alternatives: if it does not enter into dialogue with tur e dominant since the Industrial Rev­ death or dialogue... . [U]ntil the edge ot her religion s. They are talking about olution. Don ovan 's New Tes ta ment of the pr esent era, humans lived in the people killing one ano the r. Mon ologue analysis is simplistic, but he expounds Age of Mon ologue. . .. We are now "leads to hostility and eve ntua lly to effectively the familiar notion tha t as poised at the entrance to the Age of war and death" (p. vii). Christianity moved beyond the Jewish Dialogue" (p. vii). The authors see this The au thors wri te from rema rka­ to the Gentile con text, it mus t now be volume as "a contribu tion to mov­ bly similar points of view . The book contextualized beyond the Eurameri­ ing humankind along this journey with will be mos t interesting and help ful to can to the global con text. Incul turation is Donovan's guid­ ing concern: " If Christ comes to a culture in the process of evangeliza­ tion, something will live and some­ thing will die. Chris t comes to fulfill every culture and to prophesy agai nst every culture" (p. 126). He struggles for a sup racu ltura l Gos pel proclama­ tion that will challenge the ind ividu­ alism, materialism, and environmenta l destruction in Western culture. His so­ lution, which resembles the Apostles' Creed augmented by liberation theol­ lntent{ltion~l . .~~"' ogy, confirms the fact that our supra­ cu ltu ra l a ttem p ts are cu lt urally BuUetin ~ ' ~!. conditioned. Along the way are inter­ ;fu.io Enroute to A . D=~. 2_000~_~== estingreflections on sacraments, the en­ n viron me n t, a n d world rel igions . Don ovan 's scope is wide rather than deep , for his purpose is not analysis but transformation. . -­~."='. - ... - Titus Pres ler ,,, =- .::;.:: ~.=-....:. ~':'- ,...... , -­ ... _-_.... aile ~.1M4itrI~hi i.f!6U." .-­ ..,..()ljw G. ~ 0Il0, Norway Death or Dialogue? From the Age ''1JIebat SO'.#'U for IftUI'ChOH mi.-ion isslies.'~ of Monologue to the Age of -JoenChaIlieId, M.M. ,Charni'ladlt lJIW.•HonoIlju Dialogue. "Essentill l for documentRtion and of MissionaO' {ttkrpretatitm of mission." By LeonardSundler, John B. Cobb [r., Paul - Ralph Winter, U.S. Center lor WorldMission F. Knitter, Ivumika K. Hellwig. London : "The most outstRtlding missionary SCM Press, and Philadelphia: Trinity Press literature we receite:' -G. a Ball. BUr1elgh College, Australia International, 1990. Pp. viii, 151. Paper­ • Update on mission issues in all six back $15.95. continents "The most comprehensive publication to keep abreast of mission in and to six • Reports from significant mission continents:' The well-known authors of this vol­ conferences -Thomas F.Stransky, C.S.P. , Tantur Ecumenical ume seek not only to talk about dia­ Institute, Israel logue but also to illus trate how it takes • Annual statistical survey by "Keeps me abreast with what is going on David Barrett in missio n throughout the world." place. There is an initial essay by each: -Bishop Theophllus S A. Annobil Sel

JANUARY 1992 41 those read ers who share th eir per­ verse with one another, and there is Cross and Sword: An Eyewitness spe ctive. Yet th ere is a great de al of much to be learned by anyone inter­ History of Christianity In Latin wisdom here abou t how people who ested in such conversation . America. disagree on very basic matters can con- -James H . Burtness Edited by H. McKennie Goodpasture. Maryknoll, N.Y.: Orbis Books, 1989. Pp. xix, 314. $29.95; paperback $12.95. Old and New in Southern Shona Independent Churches. Vol. 3: Christianity has ap peare d in many Leadership and Fission forms in Latin America: Spanish Ca­ Dynamics. th olicism , popular folk Catholicism , black syncretism, and main line , eva n­ By M. L. Danee/. Gweru, Z imbabwe: gelical, and pe ntecostal Protestantism . Mambo Press, 1988. Pp. xxi, 568. Paper­ The outstanding merit of Goodpas­ back. No price given. tur e's history is the balanc ed and pan­ ora mic view th at he offers of th e grea t This is the th ird volume in a formidable to the middle of the 1960s, the issues variety of differen t religiou s experi­ series of studies by Daneel on the under discu ssion are as relevant today ences within Latin American Christi­ Southern Shona Ind ependent Churches as they were then . The leadership of anity. Cross and Sword is basically a (SSIC). The present volume focuses on these churches, to which Daneel gives selection of primary documents--Iet­ leadership and what Dan eel calls fis­ a central place in thi s stu dy, is indeed ters, reports, se rmo ns- tha t capture sion dynamics. a major issue. different facets of that vas t and varie­ A book by Daneel on the inde­ The significance of th e ministry of gated expe rience. The autho r, a pr o­ pe nde nt churches is always an event. th e leaders lies in their callin g, th rough fessor of church history and mission The volume under discussion is exten­ which they represent " the presen ce stu dies a t Union Theological Se mi­ sive, va luable a nd re fre shin g . Al­ of God " assisting and healing them and nary, Richmond, Virginia , in troduces tho ug h some of the material dates back giving them divine protection. Na tura l each sec tion with an explana tory note lead ership traits often take pr eceden ce that provides the historical fram ew ork ove r educationa l qu alificat ion s. Much necessary for unde rstand ing the selec­ atte ntion is give n to succession issues, tions. The sec tions ran ge from initial Gerhardus C. Oosthuizen in Durban, South Af­ to the elevation of some principal lead­ evangelization, which includes an ex­ rica, has served as Professor in the Department ers to messianic status. cerpt from Las Casas's writings in which of Science of Religion at the University of Dur­ Fission dynamics receives close at­ he describes the impact that Montesi­ ba n-Westville and was formerly head of the De­ tention. Secession in many cases does nos's sermo n of 1511 had on him, to partment of Theology at the University of Fort not imply "dis ru ption of the Bod y the Catholic and Pro tes tant renewal in Hare, South Africa. of Christ" but is in-group secession, a the 1960s. These latt er sections include natural tradi tional process. This church a dialogu e held within a Base Christian movement is the African-initiated ver­ Community in Nica ragua, a eulogy by THIRSTY FOR FRESH IDEAS? sion of the reformation of the church Pedro Casalda liga for a slain Jesuit in Africa . This largely churc h-b uilding­ priest, and the eyewitness comments less movem ent, wit h its emphasis on of a World Council of Churc hes visitor .., T ry Cath olic hou se congrega tions or church fami­ on ten sion s amo ng Protestants, as well as th eir progress in ass uming a Latin Theological Union's lies, is fast becoming the church of Af­ Ame rica id entity. World Mission rica. Not only fission but also fusion take s place, and this has "deci de dly Both Catholi cs a nd Protest ants Program. Whether positive features." Daneel initiated with eva ngelized Latin Ame rica, but, as the you're coping with SSIC lead ers Fambidzano, the Sho na testimon ies show, both also used the fresh wate r independent church es ec u me nical sword (cultura l imposition). The au­ shortages in the movement that gives serio us atte ntion thor's comme nts, as we ll as his sen­ Philipp ines, water to theological training but also aware­ sitive selection of materials, help th e conse rvation in rural ness of the church's role in the envi­ read er gai n an intim ate and nearly per ­ America, or helping ronmen t. sona l encounter with the man y Chris­ tians who have bee n a part of the Latin parishes meet urban The extensive appendixes, wi th American Christian expe rie nce . This is challenges, sermo ns, index of churches, chur ch lead ers, maps, ad d to the value of th is an excellen t complement to in troduc­ book. One can only admire the deep tory courses on Latin America and a Catholic Theological Uni on offers contemporary devotion of the autho r to research on valu able tool for mission and chur ch responses to missionaries at home and abroa d. these churches. It is by far one of the history scho lars. most inten sive analyses of lead ership - Jeffrey Klaiber, S.J. Creative missiologists include: Claude-M arie Barbour, Stephen Bevan s, SYD, Eleano r Doidge, LoB, and schis ma tic issues in th e inde pe n­ Archimedes Fomasari, MCa, Anthony Giltins, CSSp , dent churc hes in Africa. John Kaserow, M.TIJ , Jamie Phelps, 01', Ana Maria - G. C. Oosthuizen Jeffrey Kla iber is an American Jesuit priest who Pineda, SM, Robert Schre iter, CPPS. Contact: teaches historyat the Catholic University of Peru , Lima . He has been in Peru since 1963.

c~nlOLiC THEOLOGICAL UNION Admissions OlTice-100K 5401 Suuth Cornell • Chicago, IL 60615 USA (312) 314·8000

42 INTERNATIO NAL B ULLETIN O F MISSIO NARY R ESEARCH Earthen Vessels: American Companions of Jesus: The Jesuit Evan~elicals and Foreign Martyrs of El Salvador. Missions, 1880-1980. By Jon Sobrino, Ignacio Ellacuria, and Edited by Joel A. Carpenterand Wilbert R. Others. Maryknoll, N.Y.: Orbis Books, Shenk. Gra nd Rapids, Michigan: Wm. B. 1990. Pp. xxuiii, 180. Paperback $9.95. Eerdmans Publishing Co., 1990. Pp. xoiii, 350. Paperback $15.95. The Social Gospel and martyrd om are fused in this compelling account of called the the social sciences on the one hand, cont emporary witness. Seldom are they nineteenth century the "great cen­ and from the histo ry of religions on the so starkly limned. Companions of Jesus tury" of Christian missions. The story other. comme morates the ass assination of six of missions and the growth of Ch ris­ -Nathan D. Showalter Jesuits and two women co-workers on tian ity in the twentieth century is even more astonishing. Earthen Vessels fills a critical gap in our assessment of this emerging story . Missions hi storians have given much attention to the "mainline es­ tablishment" that came to dominate Protestant missions by the end of the last century, and to its declining role in foreign missions in the pre sent cen­ I I tury. The evangelical agencies that have emerged as the most influential players on the twentieth-century missionary stage have suffered from a compara­ IN THE 1990s tive neglect. By the end of the nineteenth cen­ Edited by GERALD H. ANDERSON tury, North American Protestants were suppo rting some 5,000 missionaries JAMES M. PHILLIPS abroad. Today tha t number stands at more than 40,000. Already by the mid ­ and ROBERT T. COOTE 1930s, 40 percent of the North Amer­ ican missionaries were working with The contri buto rs to th is comp rehensive resource bring into con servative evangelical agencies. By ..1.. focus the priorities and centra l themes of authent ic global mis­ the mid-1980s, nine out of ten were eva ngelicals not affiliated with the old sion for the 1990s, addressing its task and purpose and the various mainline Protestant boards. challenges it will face in the remaining years ofthis decade, such as This book is an outstanding first religious pluralism, secularization, the preferential optio n for the step in atoning for the relativ e disre­ poor and liberation theology, the modern Pentecostal-Charismati c gard by missions historians of funda­ movement, and recent developments in Eastern Europe. The book mentalists and evangelicals. Growing out of a conference at Wheaton College also features encyclopedist David B. Barrett's un ique global statisti­ sponsored by the Institute for the Study cal table - a striking perspective on the status of toda y's church of American Evangelicals, the se essays and the extent of its outreach. brin g together a wealth of fascinating material valuable in its own right and are supported with bibliographic ref­ Contributors: Anna Marie Aagaard, Michael Amaladoss, S.J., erences that make this book ind isp en ­ C. G. Arevalo , S.J., David B. Barrett , David J. Bosch, Emilio sable for future research. Castro , Arthur F. Glasser, Barbara Hendricks, M.M., Neuza In a forward-looking penultimate Itioka, L. Grant McClung , Jr., chapter, Lam in Sanneh prop oses that Mary Motte, F.M.M., Lesslie the future study of mission s history fo­ cus more on field context and changes Newbigin, C. Rene Padilla, rath er than primarily on sending church Desmond M. Tutu, Johannes and its culture or the mission ary insti­ Verkuyl, Ralph D. Winter, and tutions and their ideologies . This Anastas ios Yannoulatos . "vernacular focus" could create a unique place for missions in the cur­ riculum, distinct from anthropology and Paper, $10.95

At your bookstore, or call 800 -253- 752 1 Nathan D. Showalter is pastor of the Taipei In­ FAX 616 -459-6540 ternationalChurch, Taipei. Taiwan . For tenyears he worked with the Mennonites in Kenya and the U.S. as a teacher and church planter, and 081 gl\.. WM. B. EERDMANS _ ml \~ PUBLISIllNG CO. forsix years as a communications specialist with '}} JEF FERSON AYE. S.B. / GRAN D RAPIDS. MICH. +9}03 World Vision, most recently in Hong Ko ng and Taiwan.

JANUARY 1992 43 November 16, 1989, in EI Salvador. The core of the book is indeed what UNDERSTANDING CHRISTIANS one might expect in an anniversary volume: a short vita of each of the vic­ ANOTHER CULTURE tims and significant excerpts from their IN writings. These, though, are flanked by ea- an introductory theological reflection on the assassination and a concluding es­ The Arab Christian say on "The University's Christian A History in the Middle East THE ARAB Inspiration," both by Jon Sobrino who CHRISTIAN survived the ma ssacre only by being A HISTORY IN THEMIDDLEEAST Kenneth Cragg KENNETHCRAGG out of El Salvador at the time. The en­ "Cragg's b ook comes as a thou ghtful , semble demonstrates how these Jesu­ its were engaged, for more than a perceptive an d muc h - neede d guide .. .I decade, in a form of Christian witness commend this book to those wh o strive to through their institutional base, the Central American University (UCA). m ak e se nse o ut of the t an gl ed and The UCA and its staff form no or­ traumatic dynamics of the Middle East and dinary university . All of its energies for years have focus ed on the "reality" wh o want to belie ve th at C hristia ns and Muslim s can find a of El Salvador: by raising their proph­ common destiny..." -Benjamin M. Weir, Professor ofE vangelism etic voices (through classes, confer­ ences, publication s, etc.) again st the and M ission, San Francisco Th eological Semi nary, former hostage in stru ctured injustice pandemic in this Beirut (and coauthor oJ ''Hostage Bound, H ostage Free") tin y country, these men automatically became a threat to the entrench ed H ard $29.95 powers of an oligarchy and a military out of control. At your bookstore, or call toll free 1-800-227-2872 They had to go. Sobrino's first es sa y raise s this WESTMINSTER/JOHN KNOX PRESS bloody event to a level of theological 100 Witherspoon Street, Louisville, KY 40202-1396 significance that should challenge every Christian, especially missionaries. Five of the six Jesuit victims were mission­ arie s from Spain. Their witness wa s costly. They took side s with the victims of an unjust war. They put their per­ sons and their institution squa rely on the line: their struggle for justice, in solidarity with the poor, wa s a vigor­ ous statement of their faith according to the Gospel. His second essay proposes what a really Christian university might be: one that works within the horizon of the Kingdom from the perspective of the poor. The UCA and the assassinated Jesuits surely embody this ideal. An invaluable witness in itself, this book leaves two haunting questions: Was this sacrifice worth it? Willit change El Salvador? The Jesuits feel the an­ swer to both questions is affirmative. - Simon E. Smith, S.J.

Simon E. Smith, S./., is now Director of the Amman office of the Pontifical Mission for Pal­ estineafterservingforadozen yearsas Executive SecretaryofJesuit Missionsin the UnitedStates. His missionary experiencewas in Iraq (1955-58 1 Admissions Director teaching and language study) and (directing Jesuit Refugee Service in Africa, 1984­ WHEATON COLLEGE GRADUATE SCHOOL 87). 1­ Wheaton, Illinois 60187-5593 Phone: 708-260-5195 Wheaton College complies with federaland state requirements on thebasis ofhandicap, sex, race, color, national or ethnicorigin in admissionsandaccess to its programs and activities.

44 INTERNATIO NAL B ULLETIN OF M ISSIO NARY R ESEARCH Doing Theology with the Some specia lists will, no doubt, Maasai. find point s of disagreem ent with the author's reading of the releva nt biblical By Doug Priest, Jr. Pasadena , Californ ia: texts. Others may fault him for not William Carey Library, 1990. Pp. viii, 240. consulting more anthropological wor ks Paperback $10.95. tou ching on the idea of sacrifice. But missionaries in the field, wrestling these The specific focus of this study by a compa tibility of Maasai sacrifices wit h days with the meaning of incultura­ member of the Christian Missio nary Christianity. He does this by reflecting tion , can only thank him for his very Fellowship is the Maasai people of on the relev ant biblical texts, aide d by informa tive treatmen t of contextuali­ Ken ya an d Tanza nia; but this study various scholarly wo rks dealing with zat ion applied to the sacrificial prac­ could serve as a mod el for person s en­ the meaning of sacrifice in the Bible. tices of the Maasai. "We will make gaged in cross-cultural ministries any­ He also makes jud iciou s use of the mistakes in the process of contextual­ whe re. One becomes fully Maasai in methodology, categories , and sche ­ ization ," says Doug Pries t, Jr., " but the course of one's lifetime by going mata refined by Victor Turner in his the re is no mistake worse than not through a complex series of symbolic study of the symbols and rites of Af­ trying it at all" (p. 208). enactments or rites of passage. As parts rica' s Ndembu pe opl e. -Eugene Hillman of their cultura lly inv ented human iz­ ing processes, all peoples have some such rites. But the Maa sai seem to hav e more than most othe rs, and their par­ ticular rites are invariabl y associated with the pra yer ful slaug htering of an­ imals offered to God, who is perceived as one, person al, and uni versal. Mu st those Maasai w ho becom e Christians give up the import ant social fun ction s and stages of cultura l ide ntity con­ nected wit h these animal sacrifices? Many missionaries in the past have 340CONTRIBUTO RS AN NUAL STATISTICAL te nd ed u nc ri tically to di smiss any -A VIRTUAL 'WHO'S STATUS OF GLOBAL thought of pre-Christian re ligious WHO" OF CONTEM· MISSION , BY DAVID practices bei ng at all compati ble with PORARY' MISSIOLOGY BARREn Christianity. But not Dou g Pries t, Jr. 242 BOOK REVI EWS EDITOR'SSELEcrION He notes the similarity of Maasai cul­ OF FIFTEEN OUT­ ture to that of the Old Testament which, 392DOCTORAL DIS­ STAN DING BOOKS from the time of Abel, sanctioned the SERTATIONNOTICES EACH YEAR offering of slaughtered animals to Yah­ CUMULATIVEINDEX weh . Surely, this is an obvio us way for The Third Bound Volume of pastoral peopl es to offer them selves sy mbo lica lly to God . Th is cult u ra l practice continue d even among Jewish MISSIONi\RY GOLD Christians livin g in after the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH , 1985-88 resu rrection of Christ. After all, Jesus aimed at fulfilling, not destroying, the Here is more gold for every theological library and exploring scholar of religious tradition s of his people (d. mission studies-with all 16 issues of 1985-1988- bound in red buckra m, Mt. 5:17). Moreover, it was precisely with vellum finish and embossed in gold lettering. It matches the earlier in and th rou gh the historico-cultural bound volumes of the Occasional Bulletin of Missionary Research, terms of the ancie nt Jewish peopl e, as 1977-1980 (sorry, completely sold out), and the International Bulletin of wellas in their flesh , that the divine Word Missionary Research , 1981-1984 (also sold out). becam e incarnate. Every human bein g Limited..r~ it ion , International Bulletin of Missionary Research, 1985-1988. is unavoidably formed in some partic­ Only ~ bo u n d volumes available. Each volume is individually ular historico-cultural matrix. Jesus was completely a Jew of his ow n time and numbered and signed personally by the editor and associate editor. place, with his hu man min d, will, heart, and perception s shaped by his circu m­ Spec ial Price : $56.95 scribe d expe rience of culture and his­ tory. He was human, hence culturally and historically form ed , in everything Send me _ _ bound volume(s) of the International Bulletin of Missionary except sin . Research , 1985-1988 at $56.95. In a very reada ble style, the autho r Enclosed is my check in the amount .N~a:::m::..o _ leads us gra dua lly toward a positive of $__made out to "Jntsr- ­ rep ly to his initi al qu estion about the ~~I~~~~~ ~.~I~ ~ ~ne~~ ~~:i~~~~ :.:Ad:::dr::;o,::.., _ U.S.A. add $4.00 tor postage and handling. Payment must accorn­ pany all orders. Allow 5 weeks tor delivery within the U.S.A. Eugene Hillman is currently serving as a mis­ sionary among the Maasai of Kenya . His latest M.nto : Publications OHice, Overseas Ministries Stud y Center. 490 Prospe ct St.,New Haven, CT 06511-2196 book is Man y Paths: A Catholic Approach to Religiou s Pluralism (Orbis Books, 1989).

JA NUARY 1992 45 Dissertation Notices This Publication isavailable in Bennett, David William. Scheuring, Thomas f. Microform. "Perspectives of Biblical Pastoral "Evangelii Nuntiandi and the Leadership: A Case Study of Ten Puebla Final Document." Churches in Pune, India." Ph.D. Bronx, N .Y.: Fo rdham Unio., Ph.D. Pasadena, Calif.: Fuller 1990. Theological Seminary, 1991. Stemmeler, Michael, Gora nson, Stephen. "Theology of Liberation and "Joseph of the Tiberias as a Political Theology: Leonardo Boff Source on Jewish-Christian Relations and Gustavo Gutierrez in in the Fourth Century Galilee." Conversation with Johann Baptist Ph.D. Durham, N,C. : Duke Univ., Metz and Juergen Moltmann." 1990. Ph,D. Philadelphia, Pa.: Temple Univ., 1989. Greer, Gary Michael . "A Phenomenological Study of Stockman, Robert. Muhammad for Contemporary "The Baha'i Faith and American Missiology." Protestantism ." ..---- -­ Ph.D. Louisville, Ky.: Southern Baptist Th.D. Cambridge, Mass.: Harvard Seminary, 1989. Univ. , 1990,

Hertig, Young Lee. "The Role of Power in the Korean Immigrant Family and Church." Ph.D. Pasadena, Calif.: Fuller Theological Seminary, 1991.

Kim, Sung-Tae. " Contextualization and the CIRCULATION STATEMENT

Presbyterian Church in Korea." Statement required by the act of August 12,1970, section 3685 . Ph.D. Pasadena, Calif.: Fuller Title 39, United States Code, showing ownership, management, an d ci rc ulation of INTERNATIONAL B ULLETIN OF M ISSIONARY R ESEARCH. Theological Seminary, 1991. Published 4 times per year at 490 Prospect Street . New Haven. Connecticut 06511 .

Kunnie, Julian Edward. Publisher: Gerald H. Anderson. Overseas Ministries Study Ce n­ ter, 490 Prospect Street, New Haven, Co nnecticut 0651 1. Editor: "Bridges Across the Atlantic: Gerald H. Anderson, Over seas Ministries Study Cente r, 490 Prospect Street, New Haven, Con nectic ut 065 11. Managing Ed. Relating Black Theologies in the itor : James M. Phillips , Ove rseas Ministries Study Center, 490 University Microfilms United States and South Africa, Prospect Street. New Haven, Con necticut. 06511 . Focussing on Social Analytical The owner is Overseas Ministries Study Center, 490 Prospect International Street , New Haven, Connecticut 06511. Methodology with James Cone and The known bo ndholde rs, mortgagees, and othe r secur ity holders Desmond Tutu as Respective owning or holding one percen t or more of total amoun t of bonds, mortgages or other securities are : None . Please send addition al information Symbolic Figures." for _ Th.D, Berkeley, Calif.: Graduate Av e r a ~ e no. Actual no. of Theological Union, 1990. of copies ccpies of Na me _ each issue single issue dur ing pre­ published Instituti on, _ Kuion, [in-Kioan. ceding 12 nearest to months filing date Street, _ "The Emergence of Minjung as the Subjects of History: A Christian Tota l no . copies printed 8,000 8,000 City _ Paid circulation : sales Political Ethic in the Perspective of through dealers , carriers, State Zip _ Minjung Theology." street vendors , and cou nter sales o o Ph.D. Madison, N.j. : Drew Univ., Mail subscr iptions 6,705 6,772 Total paid circulat ion 6,705 6,722 300 North Zeeb Road 1990. Free dis tribution 550 550 Total distri bution 7,255 7,272 Dept. P.R. Copies not distributed : 745 728 office use, left over , Ann Arbor, Mi . 48106 unaccounted, spoiled after printing Returns from news agents o o Total 8,000 8,000

I certify that the statements made by me above are correct and cc mplete. (signed) Gerald H. Anderson

46 INTERNATIONAL BULLETIN OF M ISSIO NARY R ESEARCH Looking for renewal in mission? Join respected • colleagues at OMSC, January-April, 1992:

jan. 20-24: Contextualization in Mis­ M ar. 23-27: Christian Art in Asia and Photo: Dr. Harvie Co nn, w it h friend s. Dr. Co nn sion. Case Studies w ith Alan Neely, Africa. Andrew Walls, Univ. of Edin­ is OMSC Senior M ission Scholar in Resid ence, Princeton Seminary. bur gh, Scotland. January-May 1992 . jan . 27-31: Workshop in "Base Chris­ M ar. 30-Apr. 3: The Gospel in Multi­ tian Communities," led by BCC spec­ Cultural Urban Settings. Roger Greenway, o Send more inf orm ation ialists j ose M arins, Carolee Chano na, Calvin Seminary, with case studies by and Teolide Trevisan. o Here's my tuition ($90 except Paul Preti z, Eldin Vill afane, and Richard as marked); register me for Feb . 10-14 , Reading Week : Di scu ss William s. Cospo nso red by Christ ian th e foll owing seminars: 's Transforming Mission : Reformed World Mission s and World Paradigm Shifts in Theology of Mission . Vision . (No tu iti on) Feb . 18-20 : American Cities: Reclaim­ Apr. 6-10: Community Development ing our Mission. Harvie Conn, West­ and Health Care . Richard Crespo and min ster Seminary. Tuesday-Thursday, in Deborah Dorztbach, MAP Int'l. Cospon­ Richmond, Va . $35 sore d by Am erican Lepro sy Missions.

M ar. 3-6: Mission Under Authoritarian NAME _ Apr. 20-24 : Mission in Latin America, Governments. james Phillips,Associate 500 Years after Columbus. Guillermo ADDRESS _ Director, OMSC. $60 Cook, Latin Am erican Theological Fra­ CITY STATE_ _ ZIP _ M ar. 9-13: Toward an Evangelical The­ ternity. Cospo nsored by Latin Ameri ca ologyof Religions. Harvie Conn, West­ Mission. min ster Semi nary. Cospo nsored by SIM Overseas Ministries Int'l. Apr. 27-May 1: Christians Meeting Study Center Muslims: Presence, Dialogue, Wit­ M ar. 16-20: Anthropology for Mission 490 Prospect St. ness. David A. Kerr, Hartford Seminary; Workers. Paul G. Hiebert, Trinity Evan­ New Haven, CT 06511 gelical Divini ty School. Cospo nsore d by at Maryknoll, New York. Cospo nsore d SIM lnt'l , Southe rn Bapti st FMB, and by M ennonite Board of M ission s and Tel.: Wycliff e Bible Translators. M aryknoll Mission Institute. 203-624-6672 FAX: 203-865-2 857 Book Notes In Corning

Anderson, Allan. Issues The Holy Spirit in an African Context. Pretoria: Univ. of South Africa, 1991. Pp. ix, 141. Paperback $12.95. Inculturation and the Concern About Charlesworth, James H., ed. Syncretism Jews and Christians: Exploring the Past, Present, and Future. Peter Schineller, S.J. New York: Crossroad Publishing Co., 1990. Pp. 259. $19.95. Wilfred Cantwell Smith and Henkel, Willi, ed. Kenneth Cragg on Islam as aWay of Bibliographia Missionaria LIV: 1990. Salvation Vatican City: Pontifical Urban Univ., 1991. Pp. 399. Paperback. No price given. Richard J. Jones

Kulandran, S. Olyphant and Opium: A Canton The Bible and the People of Other Faiths: A Reply to Wesley Ariarajah. Merchant Who "[ust Said 'No' " Chunnakam, : CISRS, 1991. Pp. ii, 23. Paperback. No price given. Robert Charles

Lode, Kare. My Pilgrimage in Mission-A Series, Appeles a la Liberte: Histoire de l'Eglise Evangelique Lutherienne du Camer­ with articles by oun. Simon Barrington-Ward Amstelveen, Netherlands: IMPROCEP, 1991. Pp. 351. Paperback Hfl 35. H. Daniel Beeby Adrian Hastings McAlpine, Thomas H. Donald R. Jacobs Facing the Powers. Louis J. Luzbetak, S.V.D. Monrovia, Calif.: MARC, World Vision International, 1991. Pp. 103. Paperback $7.95. Samuel H. Moffett William Pannell Molendijk, Arie L. John V. Taylor Getuigen in Missionair en Oecumenisch Verband, 1948-1985. and others Leiden: lnterunioersitair Instituut voor Missiologie en Oecumenica, 1986. Pp. iv, 255. Paperback flO. In our Series on the Legacy of Outstanding Missionary Figures of Oosterom, Leo. the Nineteenth and Twentieth Contemporary Missionary Thought in the Republic of Korea: Three case-studies Centuries, articles about on the missionary thought of Presbyterian churches in Korea. Charles H. Brent Leiden: Interuniversitair Instituut voorMissiologie en Oecumenica, 1990. Pp. vii, 136. Amy Carmichael Paperback. No price given. Donald Fraser Melvin Hodges Rausch, David A. J. C. Hoekendijk Messianic Judaism: Its History, Theology, and Polity. Jacob [ocz Lewiston, N.Y.: Edwin Mellen Press, 1982. Pp. xoiii, 283. $59.95. Lewis Bevan Jones Shank, David A., ed. Lars Peter Larsen Ministry in Partnership with African Independent Churches, John Alexander Mackay Elkhart, Indiana: Mennonite Board of Missions, 1991. Pp. 436. Paperback $18. W. A. P. Martin Stout, Harry S. Constance E. Padwick The Divine Dramatist: George Whitefield and the Rise of Modern Evangeli­ calism. GrandRapids,Mich.: Wm. B. Eerdmans Publishing Co., 1991. Pp. xxio, 301. Paperback Ruth Rouse $14.95. W. A. Visser 't Hooft Turner, Harold W. Franz Michael Zahn Bibliography of New Religious Movements in Primal Societies: Volume 5­ Latin America. Boston: G.K. Hall, 1991. Pp. xiii, 233. $45.