e Vol. 23, No.4 te atlona October 1999 etme Mission Agencies in Century 1\venty-One: How Different Will They Be?

ed Ward once stated in these pages that "it will take Donald McGavran in the church growth stream of mission T brave and visionary change" for modern Christian mis­ theory and practice, we learn that in more recent years Wagner sions to survive (January 1982). He targeted issues such as has twice moved to quite different ministry emphases. overreliance on institutions, which too often are embarrassingly Together, all these essays illustrate how the global environ­ dependent on outside money, require expatriate leadership, ment changes over time, requiring substantial change in the create dependence, and overturn indigenous folkways and val­ forms and structure of Christian witness. Sooner or later we are ues. And he noted the refusal of many missionaries to see and brought to one of Ward's basic conclusions: As the generations acknowledge their political meaning in a world that is national­ pass, "new models of 'missionary' are demanded." istic, defensive, and religiously polarized, a world "where every human act has a political meaning." He charged that Western missions evidenced "inadequate willingness or capacity to ad­ just to the conditions requisite for ... survival." On Page Now, nearly twenty years later, Ward once again identifies 146 Repositioning Mission Agencies for the key issues, such as those just mentioned, in the theme article of Twenty-first Century this issue: "Repositioning Mission Agencies for the Twenty-first Ted Ward Century." Problems identifiable two decades ago are still with Case Studies: us, and Ward calls for rigorous evaluation and repositioning by 153 Positioning LAM for the Twenty-first Century mission executives and their boards. But he also identifies inno­ Paul E. Pretiz and W. Dayton Roberts vations that show promise of new levels of integrity, adaptabil­ 156 SIM's Agenda for a Gracious Revolution ity, and effectiveness. Finally, he affirms the stance that con­ cluded his earlier article: "The work of Jesus Christ will con­ Jim Plueddemann tinue-this assertion is an issue of faith. One dare not make the 160 Noteworthy same assertion for even the most persevering missionary society. 161 How Mennonites Repositioned a Traditional It is the church that our Lord promised to build, not missionary Mission societies." Stanley W. Green Three case studies follow, presented by widely respected 164 My Pilgrimage in Mission mission agencies that have invested heavily in efforts to reposi­ C. Peter Wagner tion their societies for the world of the twenty-first century. It is instructive to analyze themin tandemwiththe issues outlinedby 167 The Legacy of John Ross Ward. James H. Grayson Also in this issue of IBMR readers will welcome new offer­ 173 The Legacy of Thomas Chalmers ings in the mission legacy series: James H. Grayson explores the John Roxborogh little-known record of John Ross, a nineteenth-century Scottish 176 Reader's Response missionaryin NortheastAsia; andJohnRoxboroghintroducesus 178 Book Reviews to another Scottish leader, Thomas Chalmers. "My Pilgrimage in Mission" brings us the retrospect of C. 188 Index, 1999 Peter Wagner. Although best known for his partnership with 192 Book Notes of •ssionary Research Repositioning Mission Agencies for the 1\venty-first Century Ted Ward

ince the steady crescendo of expansion after World War moved away during this century from the local approach be­ SII, American mission agencies have been awash in an cause of the need for large-scale coordination, the pendulum is environment of change. Mostmission agencies have experienced now swingingback as local churches, especiallylarger ones, take one or more rise-and-fall cycles of available candidates, funds, a more direct hand (sometimes unilaterally). and deployment opportunities. There are general patterns and Selecting. The steadily more assertive posture of mission similarities from one organization to another, although far more agencies has centered on the issue of appropriateness for given often the ebb and flow must be explained by the particulars of sorts of missionary service. Across the past 200 years, and espe­ local churches' motivations, denominational policies, character­ cially as mission agencies have come to be seen more in their istics of given overseas fields, and the vagaries of sociopolitical managerial and technological functions, screening of potential climate, natural climate and disasters, and the increasingly tur­ personnel has become much more pervasive. The difficulty of bulent patterns of intertribal tension and ethnic warfare. Some mission work is stimulated by disaster and wanes during peri­ ods of relative calm. One missionary organization will be in­ spired into creative ventures by the very same political circum­ In selecting missionaries, stances that will drive another organization into withdrawal or agencies have shifted from diversion. literal biblical criteria to In an attemptto draw someuseful generalizations, this essay reflects on the purposes mostcommonly undertakenby mission­ measurable competencies. aryorganizations, especiallythosehistoricallydescribed as send­ ing agencies; describe the ways in which these purposes relate to current situations in our shrinking world; and examine the assessing spiritual gifts and the pressure to deploy younger changing characteristics of the sociocultural contexts of mis­ missionaries have caused a shift from literal biblical criteria in sions. These issues will then be submitted to at least three tests: favor of measurable competencies and traits. Deploying. Formal corporate decision making about loca­ 1. Do ourorganizationalpatterns,managementstyles, and strat­ tions and situations wherein missionaries may be productive, egies of mission reflect the lessons learned from colonial and over against the more open approach ("wherever God calls"), postcolonial experiences? has long been a tension in mission management. To a greater 2. Are the church's globalscope, its international partnerships in extent than many missionaries are prepared to accept, the mis­ mission, and the necessity for a serving posture adequately sion agency usually has a determinative role in the decisions reflected in the managerial decisions about missionary de­ about where missionaries will be stationed, what work is to be ployment? done, and how project funds and technical support will be 3. Are ourorganizations taking adequateaccount of the upsurge allocated. As the role of the mission agency has become steadily of local-church participation and ad hoc missionary initia­ more proactive and determinative, this source of conflict has tives? created a sharp division between those who make choices prag­ matically and those who rely on intuitive and inspirational Since very early in the modern missionary movement, the feelings about the leading of God. mission agency has taken on the role of thebusiness and commu­ nications secretaryfor themissionary, representing andad voca t­ Overseeing ing for thebest interests of the mission of the church, the mission­ ary, and the agency itself. Following is a list of the tasks and the Accountability. Affixing accountability of the missionary, by urg­ needs commonly fulfilled by the mission agency. The items are ing or requiring some sort of periodic review of financial and job­ sequentially listed, in general, from the earliest and most com­ related performance, has been a long-standing function of the mon tasks up to the more recently identified roles and needs that mission agency. While some missionaries resent any account­ have been added to the mission agency's work list. ability other than directly to God, the experiences of totally independent and free-lance missionaries have demonstrated the Sending need for accountability to wise and knowledgeable referees. But tensions today are increasing, particularly over the increasingly The sending of missionaries is not a single process. It involves at technological and bureaucratic nature of managerial oversight, least three tasks. represented by standardized report forms, formal travel reports Recruiting. Perhaps the most important part of the recruit­ (rarely used by leaders as a basis of informed interaction with the ment task is determining what sources will be emphasized. At missionary), and busywork procedures such as requiring first, local churches and denominational councils were the pri­ preapproval of events and expenditures. maryarena for therecruitment of missionarycandidates. Having Management. Managing missionaries and mission projects is a prerogative usually assumed by the mission agency and often Ted Ward is Professor Emeritus, Michigan State University, and Professor delegated to selected missionary councils or leadership groups Emeritus Trinity Evangelical Divinity School, where he served as dean of on the field. In general, the larger the financial exposure or risk, International Programs and Studies. the more likely the agency is to take dominant responsibility.

146 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Reporting. Communications fall into two categories: from the International Bulletin missionary to his or her ownimmediate supporters, and from the agency to these same supporters plus the agency's own list of of Missionary Research contributors and churches, corporate sponsors, and large-scale donors. In recent years, many agencies have moved more di­ Established 1950 by R. Pierce Beaver as Occasional Bulletin from the rectly into campaigning for funds through various sorts of cen­ Missionary Research Library. Named Occasional Bulletin of Missionary Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH trally distributed devices (e.g., coin banks, pledge cards, and 1981. Published quarterly in January, April, July, and October by book sales). Overseas Ministries Study Center 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. Intermediacy Tel: (203) 624-6672 • Fax: (203) 865-2857 E-mail: [email protected]. Web: http://www.OMSC.org Establishing communications between mission and supporting constituencies emerged very early as a task for the mission Editor: Associate Editor: Assistant Editor: agency. Especially in the earlier days, limited communications Gerald H. Anderson Jonathan J. Bonk Robert T. Coote and the time it took to travel great distances left a great load on ContributingEditors: someone, and the mission agency became the continuing carrier Catalino G. Arevalo, S.J. David A. Kerr Lamin Sanneh of this burden. One aspect is the need to represent the mission David B. Barrett Graham Kings Wilbert R. Shenk and its missionaries to governments and regulatory agencies. Stephen B. Bevans, S.V.D. Anne-Marie Kool Charles R. Taber Everything from immigration and naturalization regulations, to Samuel Escobar Gary B. McGee Tite Tienou passports, visas, residency permits, taxes, school loans, and the Barbara Hendricks, M.M. Mary Motte, F.M.M. Ruth A. Tucker Paul G. Hiebert C. Rene Padilla Desmond Tutu many dozens of other hidden tasks require time and skill, which, Jan A. B.Jongeneel James M. Phillips Andrew F. Walls realistically, is best provided by the agency. Sebastian Karotemprel, S.D.B. Dana L. Robert Anastasios Yannoulatos Support Books for review and correspondence regarding editorial matters should be addressed to the editors. Manuscripts unaccompanied by a self-addressed, The word "support," in the language of missions, is used in two stamped envelope (or international postal coupons) will not be returned. ways. When used alone, it means primarily financial support. Subscriptions: $21 for one year, $39 for two years, and $55 for three years, When used with a modifier, usually "prayer," the emphasis is on postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ emotional and spiritual support. Mission boards and executive scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, officers have almost always taken seriously their responsibility Visa, MasterCard, or International Money Order in U.S. funds. Individual to assist in encouraging prayer support and to exhort the imme­ copies are $7.00; bulk rates upon request. Correspondence regarding sub­ diate constituencies to maintain and expand their financial sup­ scriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF port. Individual missionaries participate in this process with MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. more or less help from their mission agencies. In some cases, Advertising: almost the entire responsibility is carried by the agency, espe­ Ruth E. Taylor cially within the larger denominations. 11 Graffam Road, South Portland, Maine 04106, U.S.A. Telephone: (207) 799-4387 Centralization

Articles appearing in this journal are abstracted and indexed in: While centralization rarely has been a stated purpose or inten­ Bibliografia Missionaria IBZ (International Bibliography of tion, it has, de facto, been at the heart of the mission board idea. Christian Periodical Index Periodical Literature) Both denominational missions and other organizational modes Guideto People in Periodical Literature Missionalia have embraced the idea of unification and organizational cen­ Guideto Social Science and Religion in Religious andTheological Abstracts tralizationof the missionaryenterprise. Thus the missionagency's Periodical Literature Religion Index One:Periodicals executive officers and board are afforded a substantial span of IBR (International Bibliography of Book Reviews) authority in decision making, a determining control of commu­ nications, and command of the criteria-setting for recruitment Index, abstracts, and full text of this journal are available on databases and deployment. The result is unification and sometimes a providedby EBSCO,H. W. Wilson Company,InformationAccess Company, higher degree of managerial coherency. Cost savings and in­ and University Microfilms. Also consultInfoTrac databaseat many academic creased access to services are also affected as centralized pur­ and public libraries. For more information, contact your online service. chasing and centralized service personnel or service contracts (e.g., for counseling, missionary children's education, continu­ Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors ing educationneeds, retirement plans, insurance, and tax advise­ and not necessarily of the Overseas Ministries Study Center. ment) makeavailable the variety of resources expectedby people Copyright© 1999byOverseasMinistriesStudyCenter.All rightsreserved. in a highly specialized technological society. Second-class postage paid at New Haven, Connecticut. Impact of a Shrinking World POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. Of the vast array of influences toward change in the mission of ISSN 0272-6122 the church across the past two centuries, three seem especially important as the twenty-first century approaches. Mass technologies. Although now familiar and well under­ stood, modern transportation and communication technologies

October 1999 147 have not yet been fully taken into account in terms of mission wantsome measure of authority in the overseeing of the mission­ organization and management. aries whom they support; and their views of stewardship and The most obvious changes across the two centuries of the management must be taken into account by the mission agency. modern missionary movement have resulted from mass tech­ After several generations of virtual autonomy, mission agencies nologies.The speed and convenience of travel have dramatically are finding these adjustments rather difficult. The missionary transformed the functional size of the world. Similarly, innova­ executive is being pulled in so many directions that maintaining tions in communications, and now the significant slashing of a coherent approach to the purposes and the standard proce­ communication costs, have reduced the primary effects of isola­ dures of the mission is almost impossible. . tion and decision-to-implementation lag. It is much easier to come and go and for much less reasoned purposes. Frequency of Colonialism Lives supervisory contacts is more common, and interactions with colleagues, distant family, and supporters are more frequent and Warning against recurring colonial assumptions is still needed. more engaging . Although this factor has not been carefully The assertion that Christianity is a white man's religion, heard examined, it is possible that being more continuously reminded earliest from the Chinese, is a fundamental stumbling block of things going on back home, yet being out of reach for personal wherever the Gospel is carried. Unless the cultural baggage of drop-in contact, increases the stress of missionaries. E-mail from Western philosophy, democracy, materialism, militarism, and the children at college brings every dormitory turmoil, campus racism is laid aside-over and over again, because it creeps back incident, and car repair emergency to the missionary parents' in-the Western role in the international and intercultural mis­ breakfast table. Similarly, constant and prompt news of the ups­ sion of the church will very likely wane in the next century. and-downs of the health of aging parents now brings the are-we­ The insidious colonial assumptions that inhabit and inhibit needed-more-back-home question into weekly reassessment. Christian missions include the following: "Missionaries can go Wider access to missionary experience. This new pressure for anywhere they wish." Yes, in the modern era missionaries can go change (largely an outgrowth of the first) is only partially under­ anywhere, even ifit means taking on a cover or disguise. But this stood and certainly not yet well integrated into a positive role. assumption is based squarely in the ethos of colonialism; it is As the laity of the sending churches has much wider access based on the presumed rights and the actual power of people to missionary experience today, the mystique of mission service from a dominant society to enter wherever and whenever they has fallen profoundly. At the same time, the nominal period of choose withinthe empire.To somemissionagencies andchurches, service for a full-time career missionary is substantially shrink­ any resistance or delay is interpreted as evidence of satanic ing. As the variety of people and the variety of motivations they works against the Gospel. When will it become clear that resis­ represent increase, the length of service and the predictability of tance to outsiders and their agendas is an ordinary characteristic commitment to mission service decreases. The full-time career of a people's sense of dignity and humanity? Even Christians do missionary resents the come-and-go folks who take home half­ it! Why do those who carry the gospel message assume that they truths. They resent the time that they are expected to give to have a right to do to others what they would not allow others do making the wanderers comfortable. They resent the feeling that to them? they must explain over and over why there are servant­ Rediscovery of the importance of frontier missions in the employees in their homes. past twenty-five years has stimulated the assumption that mis­ Along with wider access through travel and mission field sionaries can go anywhere. Indeed, some of the more valuable visits has come a sort of industrial-strength approach to special- deployments of missionaries are on the frontiers of evangeliza­ tion and church planting. But the limits on these open frontiers are often more severe than in the past. The easier frontiers are used upand gone. The new frontiers are in situations and among In today's world constraint people who are the hardest ever to reach, especially among the is far more important urbanized subcultures, rich and poor. Appropriate background, than exuberance in the experience, education, and motivation for these frontiers are sadly lacking among American missionaries. Indeed, many deployment of missionaries. American missionaries cannot go just anywhere without some fundamental changes in themselves that lie far deeper than willingness. ized recruitment and management. The spiritual grounding of "Missionaries can doanything." "Missionary" is a term loosely the missionary call has been largely overwhelmed by advertise­ applied to people who go from one place to another with the ments for missionaries and descriptions of the mission fields that intention of furthering the Gospel. This breadth of definition, are almost as job-specific as commercial recruitment. combined with an increasing willingness to travel to seek a Greaterinvolvementoflocal churches. The newest and already clearer view of God's will in one's own life, has led to all sorts of the most problematic influence toward change is the pressure for unnecessary investment and misdirected effort. Intoday's world closer involvement of local churches. Effectively dealing with constraint is far more important than exuberance in the deploy­ this and the preceding trend couldbecome the foundation for the ment of missionary resources. Doing things that local people emergence of a revitalized mission of the church in the twenty­ should be doing, doing things that really don't need to be done, first century. and doing things in ways that are culturally inappropriate and Almost everyone in the mission establishment sees closer even resented are just a few of the unfortunate consequences of involvement of the local churches as a mixed blessing, but the this very Western assumption about willingness, eagerness, and trend is picking up intensity: local churches are taking greater omnifunctional competency. initiatives and expect to be treated at least as equal partners with The presumption of the versatility of missionaries is another the mission agency. They demand a stake in recruitment; they of the foundational assumptions underlying the bad habit of

148 I NTERNATIONAL B ULLETIN OF MiSSIONARY R ESEARCH sending unprepared and inept people into situations that de­ Nazarenes. When we can'twave ourownhome-team banner, we mand greater expertise, insight, and interpersonal sensitivity. lose interest in the game. The work of missions in the twenty-first century is apt to be at least as demanding as anything seen in the twentieth century. SOP, PDQ, ETC, and FYEO There will be fewer places to hide the inept. One of the toughest tasks of missionary managers in the years ahead will be selection SOP: Standard operational procedure. Once an organization has and assessment of readiness in people who want to become established its norms for operation, almost every management missionaries. Western nations cannot send their second best. detail settles into dull uniformity. Employees-and usually cli­ Heretofore it has been an unwritten rule that recruitment is more ents-are expected to operate by the standard operational proce­ important than critical screening. No more. dures. It is assumed that standardization will make doing busi­ "We are here to buildthingsfor God." Founding and building ness simpler, more predictable, and more easily communicated, properties for institutions that are assumed to serve the church is especially to newcomers. a long-standing Western contribution to mission. Brick-and­ This assumption creates havoc among new missionaries, mortar projects, including the infrastructure for individual whose distrust of the ways of the past underlines their sense of churches, denominational office complexes, clinics, hospitals, their own creative possibilities (sometimes exaggerated). At a and schools of various sorts (primary and secondary schools, deeper level, the mission that persists in blindly perpetuating colleges and universities, Bible colleges and theological seminar­ habituated practices is doomed to a decline because of the ies), can sometimes help. In the past they were usually greeted resultant nonresponsiveness to nuance and change. Further­ with enthusiasm. Today both the mission agencies and the more, there are many essential competencies and sensitivities established churches in many regions are aware that they can that those leading the missionary enterprise blithely assume are also hurt the church in the long run, creatingdeeperdependency, well in place, when in fact their functional absence creates raw saddling local churches with embarrassments that they cannot sores. For many missionary organizations standard operational afford to maintain, coming into conflict with government plans procedures are a millstone around the neck. for education or health services, and actually inhibiting evange­ PDQ:Pretty darn quick. The cult of efficiency has made deep lization and the development of effective relationships between inroads into the churches of the West; it determines the causes the churches and their communities. these churches are willing to support. When lay leaders, espe­ Usingstewardship asanexcuse forseizingacontrolling posture in cially, discuss missions, the negative side of the conversation everypartnership. The habit of insisting on the rights of authoriz­ very often focuses on costs and outcomes: "Why does it take ing the budget and monitoring the expenditures has destroyed missionaries so long?" "Why does it cost so much?" "Why can't many relationships between the mission and the church-on-the­ they just decide what to do and get out there and do it?" field. As local Western churches are becoming more directly Communicating the realities of today's world and the re­ involved in fiscal and personnel support for overseas projects, quirement for careful and graciously nonmanipulative (usually this budgetary tyranny has become stronger than ever. Surely, slow) agreements across cultural lines is more difficult than ever responsible handling of resources dedicated to God requires before. Willingness to help is surely a desirable attribute for a vigilance, but God is not honored when control is a stronger missionary, but perhaps in today's world of missions it is equally value than trust. Part of the solution is avoiding the sort of flimsy important to show willingness not to help when that is more joint project that clearly lacks responsible management on the appropriate. The assumption that one should hit the ground field. running produces an overeager, often overbearing, posture. Flyinghighthedenominational banner. No longer does a Bap­ Getting the picture, letting others tell about what is happening tist name on a church assure that it is substantially different from and why, and avoiding the temptation to dump ideas all over the church down the road that calls itself Assemblies of God. No people demands patience and time. longer does every Wesleyan church hold tightly to a grounding How can the supporters of missions be brought to under­ in Wesley or every Calvinist church assert its several points of stand the realities of intercultural and interchurch relationships? historical Calvinism. Observers overseas are noticing that de­ Whatever the answer, it must come to grips with the preference nominational names are more commonly used by the outsiders in many Western churches for doing things PDQ. (missionaries) than by those who constitute the emerging Chris­ ETC: et cetera, et cetera. Some organizations bravely outlive tian communities. Local Christian leaders often point out that their purposes. One of the oddest moments in missions history regardless of the historical divisions and designations within the was the closing of one of America's first missionary agencies, the church at large, there is more that makes us distinctive and gives Sandwich Islands Mission. This group had been formed in us identity under the name of Jesus Christ than any distinction Boston early in the nineteenth century for the purpose of evange­ that denominational designations can suggest. When the con­ lizing the people of the Sandwich Islands. Before forty years trast between Christian and Muslim or Christian and Buddhist is passed, the members of this organization deemed their mission at stake, the label "Presbyterian" does not help much. In today's accomplished, and thus they dissolved the corporation. world manyChristians find it far more importantto identifywith Today's mission agencies, apparently wishing to avoid that other Christians preciselybecause they need to stand together as precedent, have grasped immortality by creating ever larger and Christians. more complex goals. There is a sort of et cetera habit in contempo­ This trend toward minimizing historical distinctives and rary organizations, whether the corporation is for profit or non­ categories imposed from Western church history has been hard profit. The overextending caused by unbridled expansion and for many missionary organizations to swallow. They feel threat­ diversification has been the downfall of notable manufacturers, ened because for many in the Western churches missions as a service corporations, and merchandisers. Missions are not im­ category of social activity is an extension of the fondness for mune. competitive team sports. We cheer for the Cubs, not the White FYEO: For your eyes only. As the world has polarized into Sox; the Cowboys, not the Broncos; the Free Church, not the geopolitical camps, the tendency toward secrecy, manipulative

October 1999 149 cleverness, and distrust has beendeeply embedded into intercul­ dealing with the issue of how the on-site missionaries can be tural relations. In the interests of truth and trust, it is time for assisted in handling the stress caused by the floaters. Christians to become more trusting of one another, regardless of The underlying problem from the start of the current short­ ethnicity or nationality, and for Christian organizations, espe­ termmissionaryavalanchehas beenan oversimplification,namely cially mission agencies, to minimize the sort of suspicious pri­ that there are two kinds of missionaries, short-term and real. The vacy and secrecy that causes far too many documents to be rediscovery of the short-term category-the Book of Acts sug­ stamped FYEO. This is a costly habit because far too many gests that the apostle Paul was probably the first short-termer­ decisions are made without bringing the issues into the fresh air. has brought many more Americans into firsthand contact with Cooperation is enhanced by openness; overuse of confidentiality the overseas ministries of the church. The trend is likely a breeds distrust. Competitive secretiveness in the service of the consequence of the need to redress the remoteness of missions Prince of Peace is out of place and unbecoming. from the churches and the increased affluence of American Christians. As a result, there are more and more local mission New Circumstances, Emergent Forms committees in churches that include at least a half-dozen mem­ bers who have been there. All in all, more good than harm has Today the global environment in which Christian mission oper­ resulted, though in the years ahead, missionary organizations ates includes increased resistance to missionaries who represent that do a more thorough and thoughtful job of articulating the old images and models and who have "missionary" as their visa workings of long-term and the short-term missionaries will set identity. Mission agencies may find themselves beating their the path toward a more effective use of resources. Meanwhile, heads against the wall and wasting strong human and physical the old-timers tend to see themselves as the real missionaries, too resources in order to preserve traditions and old habits. Clearly, often demeaning, avoiding, or misusing the naive and some­ new models of "missionary" are demanded. New understand­ times demanding short-termers. ings of the relationships and roles of outsiders in a moretribalized But there is another sort of short-term missionary reemerg­ world are needed. What is even more needed is for mission ing: the highly competent specialized fellow laborers whose gifts agencies to face up to the all-too-common ineffectiveness of their and expertise are made available to the church communities of missionaries. It is unwise to resist, ignore, or explain away the the world in genuine partnerships-responding to invitation, evident needs for changing recruitment standards, deployment planning, and negotiation. The trend is to utilize such persons in practices,missionary description, and presumptions aboutstyles small teams, usually composed of peer partnersfrom at least two of evangelization and church planting. nations. The church's crying need for leadership development There is also a notable openness on the part of non­ Christians to helpers from outside, even if such helpers are Christians. Some mission agencies are so tied to their own past Today's global environment that a visit to Vietnam, for example, attracts them, like moths to a flame, back to their former properties. Soon they start nagging resists expatriates who have their hosts to hand back the old land deeds. The old ways, the old "missionary" on their visas. uses of property, the acquisition of stuff, and the claims of rights jeopardize the future with the very people who are now open enough (often at some risk to themselves) to invite and relate to throughout the world is being addressed throughthis process far former missionaries and mission agencies. If we were to react better than by sending in one after another ill-equipped and more sensitively to these now-frequent offers of friendship and inexperienced teacher of canned curriculum for leadership in the relationship, God's hand would be far easier to see. In China, for church. example, agencies that have been willing to broaden their defini­ Innovations that attempt to take account of such develop­ tion of "missionary" and to accept identification and registration ments can be done cautiously. Following are some of the matters as a language-education agency or a resource development of important renewal and refinement of missions for the next group are discovering important new sectors of openness to the century. Each is so important that careless, shallow, or inept Gospel. But agencies that stubbornly insist on their old designa­ handling could set back the progress of any mission agency. tions, agenda, and methods are sitting at the border pouting. Another hard-to-miss development is the increased willing­ Short-term Mission Discoverers ness of NorthAmericans to undertakeshortmission experiences. Thousands of North Americans are pouring into the arena of The integration of short-term persons, with all their typical international and intercultural missions through various forms handicaps and inadequacies, not the least of which is the lack of of short-termmissionaryevents ranging from agency-sponsored time for learning language or culture, into the whole network of tours of the mission field to work teams building bunkhouses for relationships of the people of God worldwide can surely be church-related camps. Although in the case of some of these accomplished more productively than at present. Too much people, at least in the short run, such experiences may be a waste emotional stress has been stimulated by the quasi-intellectual of the time and resources of the mission agency, for manyof these debates about the relative value and the cost-benefit ratio of Western adventurers such oversees junkets are the spark that short-term missionaries. The more difficult and more worthy ignites mission consciousness and awakens a concern for more question is how best to deploy short-term persons of various effective forms of missionary presence. sorts. What might happen if mission agencies in full cooperation For slow-minded mission agencies the short-term phenom­ with local churches were to reconceptualize "short-term mis­ enon will be an increasing nuisance. But for creative agencies, sionary" into "short-term discoverer"? These willing and usu­ ways are already being found to encourage and support these ally well-motivated people, whose meager background, linguis­ activities as additional species and types of Christian relation­ tic shortcomings, cultural innocence, and anxious personalities ship and development. Procedures are being developed for require special accommodations, can be developed into a valu­

150 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH SCHOOL OF IN TERCULTURAL_ ... STUDIES

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Programs • BA or Minor in Intercultural Studies • MA in Intercultural Studies • Minor or Cer tificate in T ESOL • MA in Intercultural Studies wit h an • SILlWycliffe linguistics program emphasis in International Business • MA in TESO L • DMi ss Doctorate of M issiology • MA in Applied Linguistics • PhD in Int ercultural Education able liaison resource from church-there to church-here. How can twenty-five years. Any image of the next century must place the theybe moreeffectively guidedbefore, during, and after thefield computer, especially in its role within communications, close to experience? What standards are necessary, and how can they be the center. For one thing, e-mail and the telephonic uses of e-mail implemented? What sorts of experiences are actually valuable technologies will be dramatically enlarged. It will be possible to for the field, for the short-termers, and, most especially, for the carry on rather intimate, confidential conversations with any of church at large? a vast array of people across the globe while sitting in a lounge at the airport. This will surely open up new and more expeditious Tentmaker Witnesses ways to conduct Christian mission. Surely the most responsible forecast in reference to comput­ Various sorts of vigorous adults with significant experiences ers and communication is that every mission agency needs to behind them and well-advanced spiritual maturity are now assign two people to accept the responsibility, along with their taking their places in all sorts of mission roles . Sometimes they other tasks, to read regularly in the field of communications are affiliated with a mission agency; more often they are unaffili­ technology, attend one new technology exhibition each year, and ated because mission agencies are preoccupied with their more inform the rankand file within the mission of the most promising customary recruits, deployments, and relationships. Often these computer applications for the mission of the church.To do less is volunteer specialists are either not available for long-term or to run the risk of being last to grasp the really important transfor­ permanent relationships with a given agency in a given place, or mations. their particular gifts call for an itinerant role that is not of much interest to the agency (which starts every relationship by divid­ Minimal Management ing the missionary community into "career missionaries" and "short-termers"). Formalizing the management of missions has steadily increased Nevertheless, the expansion of these new species­ overthetwentiethcentury,bringingdepersonalization and erod­ tentmakers, moonlightmissionaries, and contracted specialists­ ing the quality of relationships. All sorts of problems in mission is so substantial that new mission agencies are forming around management can be traced to distances between decision mak­ them, representing a marker on the trail where tradition has ing and the contextof the problem. Withinbusiness and industry delimited the old path away from new needs. there has been a substantial investment in research and high­ level think-tanking concerning the need to move decision mak­ Multicultural Collaborators ing toward the field context without losing access to the re­ sources and personnel who carry the responsibility of defining Another innovation is the use of international task-force teams. and maintaining the coherence of the organization. Within mis­ Teamwork has proved to be extraordinarily difficult for Western sion agencies, some recognize this problem and are exploring it; missionaries. The obvious necessity of inventing some sort of others playa vigorous game of high-speed ping-pong trying to basis to share the territory and the task with missionaries from anticipate the angles of the in-coming ball. Worse, other agencies othercountries and cultures has forced this issue. But Americans, define the issue as a need for micromanagerial adjustments, and for example, are rarely experienced in team relationships except thus they tinker. in competitive sports. We tend to be loners. Sometimes we are Perhaps the major guideline needed is to move toward prepared to use helpers, but the relationship works best-in our minimalizing of management hierarchies.Ifa pencilneeds sharp­ eyes-when we make the assignments. ening, do it. It shouldn't take two levels of authorization. If a The multicultural realityof today's worldwide missionforce bridge is to be built, the whole organization should know about compounds the problem. Many people in the world, not just it and line up, not to impedeor over regulate, but to supportthose Westerners, find it difficult to work as peers or subordinates to whowill buildit. Administrators of missionagencies, if theyseek people of another language, culture, or race. While this is a appropriate counsel and advice from within and from outside problem that Christian transformation can deal with, many the mission organization, should be able to reconceptualize their missionaries have not yet sought the spiritual resources to enter style and paradigms of mission management. into this transformation. In many, many situations, intercultural teams have fallen apart. Indeed, three couples from Texas or Conclusion from Iowa expecting to work together as a team are more likely to fall apart than not. We must anticipate transformations in the organized enabling of At least part of the solution lies in the representations of the mission of the church. If the dominant paradigms of habitu­ cultural diversity and the style of teamwork demonstrated in the ated missions are not challenged, mission organizations will fall central office of the mission agency. In these centers it is typical out of touch with those they represent or those to whom they to hear a good line being advocated about intercultural accep­ minister, and their mission will become more harmful than tance and the importance of teamwork, but the overwhelming helpful. Although it is wise to assume an ongoing need for long­ majority of faces seem very pale, and after the collective "amen" term, fixed-place, and institutional missionaries, the needs are for the platitudes, all return to their respective cubicals and the changing quantitatively and qualitatively. Some guidelines are teamwork idea is left for the field people. offered for the next few years as we turn the corner in missions. Virtual Missionaries 1. Build competent teams of consultative missionaries and make them available for collaborative planning with leaders from Ifanyone doubts the effects of technological change, a reckoning other missions, from supportingchurches in the sendingbase, of the number of computers and computer-driven devices that and from emerging churches in other nations. affect everyday life will settle the issue. What really startles is the 2. Learn to work in response to, and in partnership with, initia­ awareness that all of this has happened within the past twenty to tives from churches in other places.

152 INTERNATIONAL B ULLETIN OF MISSION ARY R ESEARCH 3. Give priority to requests for partnerships that bring outside the standard style of missions has usually involved sitting in resources to bear on a short-term basis to augment, not re­ place, digging in deep, and persisting until we judge that the place, local resources. church is strong enough to stand alone. What lessons have been 4. Put major emphasis on developing local leaders in emerging learned from suchexamples as thechurchesin China andBurma? churches. These churches were considered weak and unready, but left to 5. Be ready to pull out and wait for the next moment of call. the Holy Spirit's care, they experienced great growth. 6. Maintain a resource base that is not necessarily on the field but As always, change comes at great price, but lack of change is is ready to serve a wide variety of fields. even more costly. The changes that mission agencies are will­ ingly and thoughtfully implementing today are too few and too Missionary work is now being carried out in new ways. And slow. Many opportunities may be lost because of rigidity and the new ways often turn out to be the really old ways. The apostle timidity. Paul, for example, was a highly itinerant missionary, working We do notcreateopportunityfor mission; it is Godwhois the with a series of different partners. He rarely stayed anywhere creator of the mission of the church, and the twenty-first century very long. He planted churches and left them to the care of the is in God's hands. We need not fear losing an opportunity. Our Holy Spirit long before they were strong (Titus 1:5). He invited rightful role is to commit ourselves to' the leading of the Holy his associates to undertake itinerant teaching ministries to Spirit, read the signs of the times, and, wherever possible, estab­ strengthenandstraightenoutthe newchurches,andtheyall kept lish new models of mission in response to the guidance of the moving. Holy Spirit and the disciplines of the Holy Scriptures. In the past 200 years, the so-called modern missionary era,

Positioning LAM for the 1\venty-first Century Paul E. Pretiz and W Dayton Roberts

In 1921 HarryandSusan Strachan founded theLatinAmerica Mission risk street children produced by today's massive urban growth (LAM), originally the Latin America Evangelization Campaign, to throughout Latin America. conduct cooperative evangelistic efforts in the Spanish-speaking world. Headquartered inMiami,LAM isengaged notonlyin direct evangelism but also in supportive ministries(aseminary, schools, literature, radio) Fostering a Climate of Change andministriesreflecting holistic concerns (ahospital, care forhigh-risk children). Approximately 300 LAM missionaries areat workin twelve Change takes place best where there is a climate for change, countries. U.S. address: LAM, Box52-7900, Miami, FL 33152. where change is encouraged from every organizational corner, from the board to personnel on the front line. Old-timers in Latin he Latin America Mission has consistently endeavored America will remember the Spanish chorus: "[Cambios hay, mas T to position itself for the future. The turn of the century Cristo siempre permanece fiel!" ("Changes there are, but Christ will see a continuation of past efforts to discern God's will for always remains faithful!") Members of the LAM family have LAM's ministry. During 1999 a Strategy Planning Committee jokingly seized upon the first two words for their unofficial has been especially active, building upon the work of task force motto: "Cambioshay." Everybodyhas hadto live withchanges­ studies that date back to 1996. of structure, strategy, and activity, if not of purpose. For years the Originating as an evangelistic organization, LAM did not mission's Board of Trustees has had a standing committee on the contemplate founding churches but, rather, helping existing future, which has concerned itself almost entirely with plans, churchesgrowand evangelizetheir communities. But twochurch dreams, goals, and aspirations. denominations nevertheless were born out of LAM witness, one Evangelical church members in Latin America numbered in Costa Rica with over 100 congregations, and one in Colombia not more than 300,000 in the 1920s, when LAM was founded. It with more than 500. To this evangelistic and church conscious­ was only natural that foreign missions, rather than national ness were added holistic concerns, through medical and child­ churches, initiated changes and shaped the course of care institutions. In addition to its four general goals of evange­ evangelicalism in Latin America. LAM was itself an innovation, lism, discipleship,leadershipformation, and compassionatecare, for the founders introduced a change in evangelistic methodol­ LAM priorities at the present time are to challenge, encourage, ogy. Bringing evangelicals together for united citywide cam­ and support the Latin American church in its cross-cultural paigns was new. Harry Strachan was an outside change agent; missionary outreach, and to minister to the multitudes of high- his vision, however, was not formed in a North American board roombutin the arena of his former field experience in Argentina. Even in the early years, LAM's administration was field Long-time associates andformer vicepresidents oftheLatinAmerica Mission, Paul E. Pretizand W. Dayton Roberts now live in retirement in Costa Rica, oriented. Field missionaries took the lead not only in planting where they serve unofficially as LAM historians. A skilled musician with a churches but also in establishing various institutions. The home graduate degree in communications, Pretiz brings creativity and research office in the United States was only a "branch" to raise funds and know-how to the partnership. Born of missionary parents in Korea, Roberts meet legal requirements. married intotheStrachan familyandspentmany years in LAM ministriesand In the mid-century decades, Kenneth Strachan, son and administration. successor of the founders, dreamed of LAM becoming the Latin

October 1999 153 American (adding the "n") Mission, supported and operated by Keeping LAM's History Relevant Latins or in full partnership with them. In the 1970s many mission agencies struggled with a sometimes painful Giving field ministries freedom to respond to new situations and indigenization process. However, to give nationals a voice in injecting more field input at the board level has not meant that change was simple and natural for a field-directed organization there was no conceptual framework within which the LAM like the LAM, which already included several Latin American operates. When for many years the mission was centered in missionaries in its membership. The mission granted autonomy, Costa Rica, the physical presence of its leaders, the weekly not only to the already indigenized LAM-related churches but missionary prayer meetings, and other contacts meant that an also to the supportive parachurch ministries it had established: ethos was communicated in formal and informal personal ways. a seminary, a publishing house, a radio station, and other opera­ On occasion, Kenneth Strachan would articulate his vision for a tions. These newly independent ministries remained associated "Latinamericanization" of the mission and creating partnership for several years in a federation called CLAME-Community of links between LAM and the national churches. His insights Latin American Evangelical Ministries. CLAME attempted to regarding the mobilization of the church gave birth to the Evan­ preserve in the fellowship of autonomous entities some of the gelism-in-Depth movement, which represented a return to and common values of the parent mission. Although not always intensification of Harry Strachan's original vision for uniting successful in this objective, CLAME sparked rapid maturity and local churches in citywide evangelistic efforts. growth. Some of the historical and foundational concepts of the For a few years after divesting itself of its field ministries as mission got into print in a series of background papers that were a result of the creation of CLAME, the U.S.-based LAM felt off required reading for new personnel. Later, in the 1980s, the balance, unsure as to the initiatives it could now take within the missiological principles already mentioned were developed. newstructure. As the mission begana process of repositioning­ As the links between the missionaries and their earlier a process that continues to this day-it focused on defining its leaders became clouded with the passage of time, other efforts "missiologicalprinciples" and operationalvalues. The following were made to orient an increasingly dispersed personnel to the were adopted: LAM ethos. In 1989all LAM missionaries werebroughttogether in Metepec, Mexico, for an extended retreat. An LAM history 1. Evangelism is LAM's priority. video was produced, which is still used in the orientation of new 2. The church is central in LAM's strategy (as it is in the plan of missionaries. God). Regional meetings of missionary personnel in three zones 3. The church needs to be mobilized for evangelization, involving were also helpful. And most recently, conferences of specialists all believers and resources. engaged in particular types of evangelism and mission work 4. It is incumbent upon all members of Christ's Body to seek and have been introduced. For example, the first of these was a week­ preserve its unity and to recognize and cooperate with other long workshop in Costa Rica on child care and street children. members of that Body. The in-house publication of books offered an interpretation 5. LAM pledges commitment to the workof theHoly Spiritas he of the mission's historical context and its response to challenges. reveals himself among God's people and in the world. In addition to what was included in the LAM magazine Evange­ 6. The demonstration of Christian love and social responsibility is list, editor John Maust published two contextual books, one of an important aspect of the church's mission. them entitled Cities of Latin America. Two more were authored 7. The [Latin American] church must express the Gospel in the jointly by LAM former president C. L. "Mike" Berg and Paul E. context of its own cultural background and contemporary Pretiz, focusing on the evangelical movement in Latin America: situation. TheGospel People (1992)and Spontaneous Combustion: Grass-Roots 8. Administrative integrity and accountability is required of a Christianity, LatinAmerican Style (1996). mission for effective ministry. The LAM's seventy-fifth anniversary in 1996 provided an occasion to make history relevant with the publication of One The U.S. LAM recovered its right, as it were, to take initia­ StepAhead, by W. Dayton Roberts, the story of themission's early tives, especially as it made a conscious effort to keep its collective years under Harry and Susan Strachan, emphasizing LAM's ear to the ground in Latin America. Beginningin the 1970sLatins openness to innovation. Since then, two books authored jointly were invited to become members of the U.S. board. More re­ by Pretiz and Roberts have appeared: Uncharted Waters (1997), cently, selected field missionaries also became participants. De­ the story of the LAM's restructuring to turn its ministries over to cisions were made to enter into major urban areas, and this led to Latin American Christians, and Likea Mighty Army (1998), the the founding of Christ for the City, International, now a separate story of Evangelism-in-Depth. The first of these two books entity. The mission has also taken steps to address the problems expounds and illustrates Ken Strachan's principles of of street children and to promote the training of Latins who have Latinamericanization and partnership, while the second illus­ been called to missionary service. trates the principle of mobilization of the church for evangeliza­ Missionary personnel are still being seconded to LAM­ tion. founded ministries that request such help. But LAM-USA now also seconds personnel to ministries that it did not establish, like Struggling for Alignment the International Fellowship of Evangelical Students. National Christians are establishing indigenous parachurch ministries, WhenKennethStrachantookoverthe general directorship of the and LAM happily seconds personnel to them; the Seminario LAM in 1951following the death of his parents, the mission was Evangelico de Caracas is an example. This year a further service at a crossroads. The evangelistic campaigns had been virtually to mostly non-LAM agencies was our participation in a major abandoned ten years earlier because of World War II travel management seminar, Instituto Forum Latinus, to upgrade the restrictions and the age and failing strengthof HarryStrachan. In administrative skills of Latin American ministry directors. addition to its existing institutional work in Costa Rica and the

154 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH opening of a new field in Colombia, the LAM had recently campaigns, not orphanages. Yet were they not obliged to re­ initiated a radio station, a publishing house, and a camping spond to a need where God had placed them? program. While its founding purpose had been continental After six years of struggle over the mission's priorities and evangelism, its current emphasis was holistic mission. Kenneth the prodding of God's Spirit, LAM established a home for needy Strachan pondered LAM's future. Should he follow his father's children, along with a hospital and a seminary, among other evangelistic burden, or should he pursue his mother's more things. They did so, without slowing the pace of continental broadly oriented pattern of ministries that prepared for and evangelization. followed up the outreach of the evangelistic campaigns? Neither concern for people's needs by itself nor evangelism Strachan's solution was to revive the evangelistic campaign alone is an option. Both are essential. And the "mission of the ministry and, at the same time, classify the LAM's activities in mission"-of any mission-is to be sensitive not only to the several divisions-Communications, Literature, Education, and requirements of alignment in strategy but also to the sovereign Evangelism. His goal was to make evangelism the central thrust interventions of the Holy Spirit, which may lead in unexpected of LAM's ministry, aligning the work of the other divisions in directions. Again and again, LAM has experienced such inter­ support of the total evangelistic thrust of the mission. Evange­ vention. Occasionally we have ended up in blind alleys, but by lism-in-Depth represented his best effort in this regard, and both and large when we have responded to opportunity-whether in the Literature and Communications divisions found ways to the pastors' associations of large cities, among the unrulyurchins help Evangelism-in-Depth accomplish its goals. But it must be of the streets, or in the classrooms of theological seminaries­ admitted thatthefourfold division never seemed to jelljustright. God has shown that openness to the leading of his Spirit is a sine And some important local ministries, such as the hospital and a qua non of mission strategy. children's home, were left out. We believe we have been called to be both evangelistic and After Strachan'suntimely deathin 1965,the decade of Evan­ holistic. This is our preparation for the future. gelism-in-Depth made its mark on the history of evangelization in Latin America. This emphasis was followed by the CLAME experience, which, by giving autonomy to all ministries, wiped In February 1999 former LAM missionary DavidR. Befuswasinstalled theslate clean, so to speak. Thus, LAM was poised to opena fresh aspresident. Inasmuch astheoriginal version ofthisessaywaspresented chapter in its missiological evolution, although even through the at a missionexecutives conference in December 1998, theauthors have 1980s the "mission of the mission" was not altogether clear. invited Dr. Befusto addhis own observations as LAM movesinto the In recent years LAM has again redefined its vision, refined next century. its mission statement, specified more clearly its goals and objec­ tives, and clarified its strategies and its relationships to partner The Latin America Mission is beginning the year 2000 with ministries. With a full-time director of partnership relations, three new programs: considerable progress has been made in this direction. First, the service delivery systems of the LAM are being In additionto LAM'sefforts to maintaina climatefor change, renewed through new systems, equipment, and personnel. The to reinforce its historical ethos, and to align its ministries, some accounting and donor relations systems are being completely specific planning for the future has been taking place. In 1999 a updated. The physical plantand equipment are being upgraded, staff Strategy Planning Committee with an outside facilitator and the policies and procedures are under review by a staff that developed short- and long-range plans for the mission, based on includes approximately 50 percent new hires. the findings of 1996 and 1997 task force teams. Second, the missionary force is expanding, with a goal of 300 The product of the Strategy Planning Committee was circu­ new missionaries in the next three years. A listing of opportuni­ lated to the LAM family (board members, staff, and field mis­ ties for service is posted on the internet, and new assignments sionaries) and opportunity was given for the family to respond with indigenous Christian organizations in countries other than and contribute recommendations at a "Family Fest '99" gather­ Costa Rica, Colombia, and Mexico are being developed, to make ing in Florida in June 1999. This major event was also a spiritual the LAM into a truly Latin American mission. retreat, and it provided opportunity to meet and share with the Third, a deliberate program of assisting national missions in mission's new president, David R. Befus. Latin America is being developed to assist Latin Americans in missionary service in the world. This plan includes systems for The Spirit's Unexpected Intervention cosponsorship in mission related to funding, preparation, logis­ tics, and member care. It also contemplates that the LAM will The unexpected intervention of the Holy Spirit is the final factor take an aggressive approach to business and microcredit plat­ in the LAM's positioning of itself for the future. The senior forms for outreach, combined with donated support methodolo­ Strachans struggled with a dilemma not greatly different from gies. that later faced by their son Kenneth. Scarcely had they arrived It is anticipated that the above three programs may greatly in Costa Rica to set up headquarters for their continental evange­ impact the outreach of the LAM in the next decade. The image of listic campaign ministry, when they were confronted with the the Latin America Mission may evolve from the concept of heart-rending condition of the street urchins of San Jose, their mission "to" Latin America into an image of mission "to and adoptedbase of operations. The childrenclearly needed medical, from" Latin America. social, and spiritual help, but the Strachans' calling was to mass -David R. Befus, President

October 1999 155 81M's Agenda for a Gracious Revolution Jim Plueddemann

Founded in Canada by Rowland Bingham in 1893 as Sudan Interior more intuitive paradigm, has gained strength. This model em­ Mission, today theSociety forInternational Ministries (SIM)has1,800 phasizes personal experience, emotions, spiritual warfare, and missionaries working in43countries inAsia,Africa,andLatinAmerica. inner healing. While the paradigm may provide a corrective to Members of SIM come from 33 different countries and morethan 50 the factory model, I question the extent of its integration with denominations and represent nine national sending offices: Australia, biblical teaching, and I fear it may blindly build on contributions Canada, England, Korea, New Zealand, Singapore, SouthAfrica,Swit­ from existentialism and Freudianism. Wildflower missionaries zerland, and the United States. About 15,000 local churches, with 10 million members and adherents, have been founded by SIM. SIM often prefer a "go-with-the-flow" approach to missions; they are missionaries areengaged in a varietyofministries suchasevangelism, so embedded in the existential present that they have little time community service (hospitals, agriculture, microenterprise, and com­ for future planning, or they may assume such thinking is munity development), theological education and leadership training unspiritual. If factory-oriented missionaries have their day (225 institutions),Bible translation, radio broadcasting, literature, and planned in fifteen-minute intervals, wildflower missionaries schools formissionary children (28). U.S. address: SIM International, seem to be blissfully unmindful of the calendar. One manages by Inc., 1075Maxwell Mill Rd., Fort Mill, SC 29715. objectives, the other by interruption. Wildflower missionaries have many strengths and bring spiritual vigor to missions be­ e need a gracious revolution in our thinking about cause their flexibility and people orientation enhance their min­ W world missions. We are not likely to be effective in the istry. The danger is that they may lose the foundation of biblical next century by merely becoming more efficient within the old Christianity, become inward looking and lack strategic planning paradigms. Mission boards, churches, training schools, and mo­ for world outreach. bilizingorganizationsneed a newparadigmto guidetheiragenda. As I describe three common mission paradigms-Factory, Wild­ The Pilgrim flower, and Pilgrim, each of which have influenced me at differ­ enttimes-Iadmitthat,for the sakeof clarity, Imaybepresenting A better mental image is that of pilgrimage. Pilgrims have a extremes. In any case, I believe we must leave the first two visionary goal and a sense of direction, but they realize that the paradigms behind and move on to become pilgrims in mission. path often leads through rugged mountains and foggy swamps, bringing unexpected joys and sorrows. Pilgrims travel together, The Factory helping each other follow the map of the Word of God. Because pilgrims have a sense of direction, they are better able to decide The dominant assumptions underlying some contemporary if an event is an unfolding opportunity or a sidetrack interrup­ missions are rooted in what I call the factory paradigm. The tion. Missionary pilgrims are not surprised by difficulty and industrial revolution gave us this paradigm. The factory meta­ ambiguity. They are motivated in their service by a vision of the phor places a highvalue on precision, quantitative goals, predict­ kingdom. ability, efficiency, and control. It moves planners to set goals that can be easilymeasured. Theywantto knowexactlywhatthefinal An Agenda for Revolution resultwill looklike, whenit willbe accomplished, and how much it will cost. We in SIM need a gracious revolution as much as any mission, a Such a mind-set within the Christian community affects the revolution based on the pilgrim paradigm. Our direction can be way we look at the task, strategies, leadership, and evaluation of outlined in the following twelve-point agenda. mission. When we aim only at what can be measured, we ignore the moreimportantgoals of character, discipleship, and holiness, Vision which we cannot predict or quantify without falling into legal­ The pilgrim missionary is driven by a vision of what God can do ism. Factory thinking forces us to aim for goals that can be for people, for the church, and for society. Pilgrims invite lost accomplished in a specific time frame. It inhibits vision for the people to join them on the road to Christ, involve them in a qualitative development of people, of the church, and of society. community of believers, and help them to become all God Fortunately, nlost factory-minded missiologists also have a intends them to be. They challenge them to follow the map of the genuine love for the Lord and a deep passion for the church, Word and to become lifelong obedient students of Jesus. which produces qualities of character in people despite the For the last five years SIM has been conducting vision inadequate aspects of the paradigm. But while the factory model seminarsin its candidateclasses, leadership developmentcourses, has been helpful in defining the task, far too often lukewarm and field conferences. We also conduct regional vision consulta­ churches are the result of the assembly-line mind-set. tions for missionaries and church leaders in SouthAmerica, West Africa, East Africa, and Asia. When SIM field directors report to The Wildflower the International Council (which meets every three years), they talk about their vision and the indications they see that the Lord In reaction to the factory model, the wildflower metaphor, a is fulfilling that vision. The desire to enhance our vision has been the driving force for SIM in its mergers with the Andes Evangeli­ James Plueddemann hasserved since1993 as the General Director of SIM. A cal Mission (1981), International Christian Fellowship (1989), graduate ofWheaton College, heholds aPh.D.from Michigan StateUniversity. and Africa Evangelical Fellowship (1998). Heandhisfamilyserved thirteen years asSIM missionaries inNigeria, followed In all our efforts, while we encourage after-the-fact numbers byanother thirteen years on thefacultyof Wheaton College. to describe results, we focus on inner qualities that describe

156 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH pilgrims marching toward a vision of the future. We ask, What college. A women's fellowship group in Africa catches the vision difference does our ministry make in the lives of people, in for supporting their own missionaries to a neighboring country. society, and in the church? As we become ever more efficientand Evaluation in these cases is not to transfer to humans the credit technologically competent at doing secondary things, I fear we that belongs to God alone but rather to rejoice in what God has might lose our vision for the work of Christ's kingdom. Instead done. Similarly, when results are discouraging, the purpose of of church growth in mere numbers, we need a vision for a evaluation is to figure out what might be done to improve the glorious church, without spot or wrinkle or any other blemish, situation the next time, not to assign blame for failure. holy and without fault. Instead of completing a precise task by a SIM is in the process of changing ministry evaluation forms specific date, pilgrim missionaries have a dream of what people to focus on three questions: What was your situation? What was might look like if they enrolled as students in the lifelong school your vision? and What did you do to get there? We ask about of discipleship and more consistently evidenced the fruit of the indicators of results in the hearts of people and look for ways to Spirit. improve the strategy in the coming months. Under the wild­ flower paradigm, evaluation tends to focus on how people feel Strategy about themselves; attention is concentrated on interpersonal It is not enough to have a vision. Strategic plans-action steps­ relationships. Evaluation under the factory paradigm, in con­ are necessary. In a world of constant change and uncertainty, trast, is often threatening because it measures specific outcomes visionprovidesa foundationfor pilgrimmissionarieswhodream in comparison to predetermined goals. of creative, innovative, and even audacious strategies. When missionaries unwittingly workfrom a factory paradigm, they are Evangelism tempted to aim at programs or methods rather than eternal John Bunyan's Pilgrim's Progress illustrates that evangelism is a results. For example, the vision for a theological school should be necessary-indeed urgent- step in helping pilgrims flee the more than to double the size of the library or build a new chapel. City of Destruction, enter the gate of salvation, and leave their Vision foresees Christ-likequalities in students and the influence burdenof sin at the cross of Christ. Although the global Christian they will have on the church and society. community has grown rapidly over the last century, due to In each SIM vision seminar during the last five years, we population growth, there are today more people outside the gate have discussed and planned action steps. A pastor's library than ever before. As a result, evangelism is needed as never project, which provided about 20,000 small theological libraries before. Evangelicals working from all three paradigms place a and training sessions for pastors in Nigeria and South America, strong emphasis on evangelism. While factory-oriented grew out of a vision for powerful preaching by better-equipped missiologists have been somewhatmechanicalin their approach, pastors. Outof a vision for the majestic Andes mountains ringing they have provided a most valuable service in pinpointing areas with the praises of redeemed Quechua grew a radio ministry for ofneedanddrawingattentionto unreachedpeoples. Missiologists that people group. Out of a vision to reach upper-middle-class working under the wildflower paradigm have helped to empha­ people of Lima, Peru, grew a Christian TV station. Out of a vision size the joy of the Lord for new believers and have encouraged to reach Muslim beggar boys grew a friendship and feeding greater creativity in expressions of worship. SIM acknowledges program. its debt to these streams of mission influence and seeks to be faithful as pilgrims in evangelism. Leadership Along with our related national churches, SIM regularly All pilgrims are called to be both leaders and followers in the asks if there are unreached people groups in our areas of respon­ body of Christ. The doctrines of the priesthood of all believers sibility. A high percentage of our missionaries are working with and of spiritual gifts mean that each pilgrimis responsible to lead unreached people groups, and we have recently entered some of by taking initiative to help others in the body of Christ. Since no the most needy areas of the world. person has all the gifts needed for the pilgrim band, there are times when all pilgrims need to follow other spiritually gifted Discipleship and Church Growth pilgrims. There is often a need for a person to coordinate the gifts When Bunyan's hero, Christian, flees the City of Destruction, of other pilgrims. A coordinator does not take the place of Christ, enters the gate of salvation, and leaves his burden of sin at the the true Head, but has special abilities to maximize the effective­ cross, he is just beginning the next stage of the journey. Evange­ ness of other pilgrims. The most appropriate style for the pilgrim lism is a most necessary and crucial step, but it is not sufficient. coordinatoris teamleadership. The pilgrimcoordinatorneedsto The most urgent need in world missions is the task of helping be proactive, pushing the process of visionary thinking and pilgrims become disciples, learning to obey everything Jesus action, while trusting the insights of others. commanded. There may be as many as 1 billion lukewarm, The primary focus of factory leaders is simply to use the nominal Christians in the world today. Transformed by Christ, person to accomplish the task. Task-oriented leaders tend to use these pilgrims could evangelize their world and flood the earth a controlling style that stifles the development of people. Wild­ with justice. Rwanda, Congo, Liberia, Colombia, China, and the flower leaders seek to develop the person but often ignore the United States would become models of justice and peace. Rac­ task. In contrast, the primaryfocus of pilgrim leaders is to use the ism, ethnocentrism, and poverty would end as people began to task of world missions to develop other pilgrims. evidence the fruit of the Spirit in their communities. Growth in grace and in the knowledge of Jesus is an inner, Evaluation qualitative process that is difficult to predict, control, and mea­ Pilgrims use evaluation not to place blame for past failures or for sure. It does not fit the factory paradigm. But world evangeliza­ boasting but rather to help colleagues do a better job next time. tion by itself is not the fulfillment of Christ's Commission. Christ Many times the results of ministry are serendipitous-wonder­ commands us to make disciples who will obey everything he ful and unexpected. Thousands of people in a resistant people commanded. This is a lifelong process, not a precise task that can group decide to follow Christ. Revival breaks out in a Bible be finished by the year 2000 or any time before Christ returns.

October 1999 157 Church growth as defined by logarithmic graphs and ten-year together in a loving, trusting, and interdependent relationship, projections has never been a New Testament ideal for a church. each fulfilling complementary functions, neither dominating the other. Theological Education Missions working from a factory paradigm seldom see a Visionary theological educators see teaching as an opportunity loving, interdependent relationship as the goal. They are prima­ for fellow pilgrims to spend time in what Bunyan called rily interested in evangelism and precise time-specific targets. Interpreter's House. Solid biblical content is taught to help For example, they may say that when 20 percent of a people pilgrims find the right path, discover resources to win spiritual group have become Christians, then 95 percent of the missionar­ battles, and catch the vision of the ultimate goal. Teaching Bible ies need to be moved to a new field. Such a strategy may avoid content is a means, not an end. The implicit curriculum for the some tensions of church-mission relationships, but it also misses pilgrim educator is the development of a caring community of the joy of cross-cultural discipleship and the excitement of disciples learning to obey all Jesus commanded. Wildflower partnering together to reach the rest of the world. educators often downplay the need for formal education or SIM at times has had problems with national church rela­ emphasize personal experience over theological reflection and tionships. Sometimes we have held control too long and hin­ biblical interpretation. Factory-oriented educators preoccupy dered the development of the national church. But there also themselves with behavioral objectives, test scores, and outward have been times when we lost our identity as a cross-cultural compliance with course requirements. mission and fused with the local church. This has meant losing There are about 18,000 students in SIM-related theological our distinct function as a cross-cultural mission. Through chan­ schools or extension programs. A high percentage of our mis­ nels such as Evangel Fellowship, which every two years brings sionariesare involvedin pastoraleducation. We also haveworked together leaders from SIM-related fields, we are endeavoring to in a low-profile manner to help promote renewal in theological develop healthy interdependent relationships. education. We have encouraged international accrediting in Africa and South America, promoted Theological Education by Mission Church Relationships Extension, and helped to publish the writings of theologians The home-based sending churches and mission boards have an from the Two-Thirds World. We have led seminars for theologi­ interdependent relationship. Each needs the other. It is not cal educators from dozens of countries, urging a quiet revolution healthy for a sending church merely to send the missionary and in theological education. But I am afraid that the factory para­ the monthly support and not be involved in the care, encourage­ digm is still common in SIM-related theological education. ment, and prayer for that missionary. Likewise, it is difficult, inefficient, and usually ineffective for local churches to send Meeting Human Need isolated missionaries around the world. Mission boards provide Pilgrims are concerned about poverty, sickness, injustice, and not only logistic and spiritual support but also structures for hopelessness; the Holy Spirit helps them respond with love and field-based visionary planning and for accountability. For indi­ practical action. Both factory- and wildflower-oriented mission­ vidual churches to send missionaries around the world wouldbe aries also have a heart for helping people in need. The factory like local towns sending their own soldiers into war and having paradigm, however, tends to see the task in terms of doing things the soldiers report back to the mayor of their home town rather for people, like giving them pills, fertilizer, roads, and wells. It than to the officer in the field. Such a plannot only would be more tends to measure results in terms of economic indicators, the expensive, it would create chaos in the battle. Sending churches number of schools, and so on. Wildflower-oriented ministries and mission boards are mutually dependent on each other. tend to give aid based on the emotions of the moment rather than Churches and mission boards with a factory paradigm have on the long-range development of people in need. But all real a more difficult time with an interdependent relationship. Fac­ development is human development-development that leads tory-oriented mission boards have a passion for control and may people to become all God intended for them. feel threatened bylocal churches wanting to take more initiative. Even though we can cite many failed efforts from SIM's past, Factory-oriented church mission committees may feel threat­ we hope we have been learning from our mistakes. We support ened by the mission board and resent the fact that they use so programs that involve people in their own development, such as muchmoneyfor administrationand don'tconsultthemfor every People Oriented Development in Nigeria and the Niger Inte­ strategic move on the field. The pilgrim paradigm is driven by grated Development team, and helping churches minister to the vision and has a higher tolerance for the more ambiguous rela­ poorest of the poor, for example, in Guayaquil, Ecuador. It is tionship of interdependence. most fulfilling to see the churches we helped to plant catch the SIM is learning how to listen to sending churches. While the vision for meeting human need through their own development missionary is the primary contact with supporting churches, we projects. can learn much from listening to highly motivated mission pastors and committees. In the past two years, leaders of SIM Mission and National Church Relationships have hosted significant meetings with missions pastors and Pilgrim missionaries have the task of planting and nurturing laypeople from major missionary-supporting churches in five churches in other cultures, while avoiding the temptation of key cities. The purpose is not to indoctrinate them aboutSIM but trying to run them. Missionaries need to get out of leadership to listen to their vision and problems and ask if there are things positions in national churches as soon as possible. Growing we can do to help them. Several major initiatives have resulted churches need to be self-supporting, self-governing, self-propa­ from these meetings. gating, and self-nurturing. At the same time, however, we must confess that an "independent" church is an oxymoron. How can Partnering with National Church Missions members of the universal body of Christ in one country be A primary reason why a mission needs to continue a independent of the rest of the body? The ideal relationship is one noncontrolling, interdependent discipling relationship with na­ in which the national church and the foreign mission work tional churches is so we can partner together to reach places

158 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH

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Announcing Died. Harvie M. Conn, 66, professor of apologetics and The next conference of the International Association for missions, Westminster Theological Seminary (WTS), MissionStudieswill be heldnearJohannesbtirg,SouthAfrica, Philadelphia, August 28, 1999,of cancer. Conn earned an A.B. January 21-28,2000. The theme of the conferenceis "Reflecting from Calvin College and a B.D. and Th.M. from WTS; he was Jesus Christ: Crucified and Living in a Broken World." The awarded a Litt.D. from Geneva College in 1976. After serving new e-mail address of Klaus Schafer, general secretary of as a missionary in Korea for twelve years under the Orthodox lAMS in Hamburg, Germany, is: [email protected] Presbyterian Church, he taught at WTS for twenty-five years, retiring in 1998. Editor of Urban Mission from 1989 to 1999, he was also instrumental in the formation of the Center for Urban Personalia Theological Studies in Philadelphia. He authored a number of Died. John C. Bennett, 47, president and chief executive books, including Evangelism: DoingJustice andPreaching Grace, officer of Overseas Council International (OCI), August 25, Eternal Word and Changing Worlds: Theology, Missions, and 1999, of heart attack in Indianapolis, Indiana. Bennett joined Anthropology in Trialogue, and A Clarified Vision for Urban OCI in 1990and served as president since 1995.Before joining Mission. OCI he servedas presidentof AdvancingChurchesin Missions Commitment (ACMC) in Chicago, Illinois, where he was Died. Dom Helder Camara, 90, retired Roman Catholic instrumental in the founding of the organization. He earned a Archbishop of Olinda and Recife, Brazil, August 27. Camara B.A. from University of California, Irvine in 1973, an M.A. in playeda leadingrole in the creationof the NationalConference Intercultural Studies from Fuller School of World Mission in of Brazilian Bishops in 1952 and in the development of the 1977,and a Ph.D. from the University of Edinburgh, Scotland, Latin American Conference of Bishops. He was known and in 1992,witha notabledissertation titled "CharlesSimeon and beloved for his identificationwith the impoverished people of the Evangelical Anglican Missionary Movement." northeastern Brazil.

160 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH How Mennonites Repositioned a Traditional Mission Stanley W Green

The largest denomination of Mennonites, with the longest history in reflected among Mennonites as an enthusiasm for relief and NorthAmerica, isknownastheMennoniteChurch. Around theturn of service. This emphasis resulted in a trajectory that involved a thecenturythedenomination established asendingagency, theMenno­ slow but steady decline of traditional church-planting mission, niteBoard ofMissions(MBM). Today approximately 80 career mission­ with a countervailing dramatic growth of relief and service as aries ofthis board andmorethan30 tentmaker missionaries areserving represented in the programs of the Mennonite Central Commit­ in 27 countries aroundthe world. Thedenomination hasseminaries in tee. As the end of the twentieth century approached, few people Elkhart, Indiana, and Harrisonburg, Virginia, each with a strong missions program. U.S.address: MennoniteBoard ofMissions,Box370, in the MBM administrative offices could remember a year that Elkhart, IN 46515. had not registered a decline in contributions. Something had to change. uring the administration of my predecessor as director D of the Mennonite Board of Missions, a number of areas The Change Process were identified that suggested a need for change. Included were the desire to bring together, for missiological reasons, the home As the administration and the board began the task of discerning ministries and overseas ministries divisions; and to redesign, for what changes were necessary, we saw that acting on the options reasons of organizational effectiveness, a divisional committee that had already been identified would possibly make us more structure that functioned alongside the board of directors. The efficient, but we were not persuaded that these changes would members of the board often felt that they had no choice but to address the fundamental challenge of connecting new genera­ function as a rubber stamp for committee recommendations, tions of Mennonites with a renewed vision and commitment to since the board members' knowledge of the agency's programs mission. We began to glimpse the possibility of a more profound waslimitedby the structuresthatwerein place. My predecessor's change that would in fact help us to accomplish our primary announcement of his resignation came in close proximity to the objective of bridging a mission vision across the generations. We identification of these needs, prompting the board to defer recognized that we would have to bring about a major reorienta­ making any changes until a new administration was in place. tion, a systemwide change that would yield new assumptions When I arrived at MBM in 1993, I was awed by our mission and impact every facet of the organization. legacy. At the turn of the century, except for a limited mission In October 1993 I brought to the MBM board of directors a initiative in Indonesia led primarily from the Netherlands, Men­ proposal recommending a consultancy that would help us de­ nonites were essentially a North Atlantic people of European sign a process of change. By the end of that year, the board had ancestry and cultural identity. One hundred years ago, in re­ appointed the Task Management Group (TMG) to manage the sponse to a famine, the first mission workers were sent by North exploration of the change that was needed. This group consisted American Mennonites to India. Soon others followed, going to of persons from every level in the organization: support staff, program managers, department directors, divisional vice presi­ dents, as well as a member of the board and representation from MBM's constituency. The failure of nerve for In early January1994outsideconsultantsNormanShawchuck evangelism was reflected and Gustave Rath met with the TMG for two days and dealt with two general areas: (1)an orientationto the environmentin which among us as an enthusiasm all mission agencies presently do their work, and (2) how MBM for relief and service. might design and carry outits study. Some of the dynamics of the global environment that we noted were:

1. A national trend toward localness. Argentina, then Brazil, and ultimately to all six continents. From 2. A distrust of institutions and bureaucracies. this worldwide web of witness, the Mennonite community was 3. Declining interest and support for denominations and de­ profoundly transformed. There ate now more Mennonites of nomination-centered programs-programscreated "upthere" color than otherwise. What a remarkable legacy! and carried on somewhere "out there." But would it be continued in a new century? That question exercised the new administration. Previous generations, in par­ Following this work, the TMG developed a proposal incor­ ticular the World War II generation, were unquestioning and porating the design for the research project and a plan for acting generous in their supportand commitment to mission. The baby­ on its findings. By late February 1994 I was prepared to bring a boomer generation that followed, however, was ambivalent recommendation to the board of directors that MBM be autho­ toward mission. The aftermath of two world wars, the era of rized to conduct a broad-scale study of its mission, relationships, Vietnam, and the social dislocation of the 1960s and early 1970s and work. Authorization, including a budget of $68,000, was impacted Mennonite youth just as it did their counterparts in granted and the project begun. many mainstream denominations. The failure of nerve in regard The study was named Cana Venture, and its participants to evangelistic mission that plagued other church groups was came to be known as the Cana Venture Management Group (CVMG). The name, drawn from the account of Jesus' presence Stanley W.Green, a nativeof SouthAfricaandformer missionary toJamaica, at the wedding in Cana and his miraculous turning of water into is President of theMennonite Board ofMissions. wine (John 2:1-11), was chosen to signify the bringing of new life

October 1999 161 and joy to the future ministries and organizational system of tual hunger, a yearning for community, and a quest for signifi­ MBM. We wanted to hold on to the promise that the best days in cance. mission vitality and impact were not behind but ahead of us. The We understood from the feedback that MBM must: CVMG defined its visionfor its workas follows: "To enableMBM to effectively respond to the mission vision of the Mennonite • Anticipate a radical transformation of the organizational sys­ Church, and to bring new life and joy to our mission outreach." tem and its image. We needed to be willing to adapt our self­ We also developed a covenant that, along with commitments to identity from that of a centralized bureaucracy that "owned" listen sensitively and take seriously the feedback from our con­ the mission (we designed the initiatives, recruited the work­ stituency, declared that we were willing to "let go of the past ers, deployed the personnel, and then courted and cajoled if needed . . . to create a new future with new images and congregations to support our program) to a more decentral­ metaphors . . . to allow for the transformation of ourselves ized, networking entity focused on developing synergistic personally and of the organization to make adequate time and partnerships with regional Mennonite conferences, congre­ space for discernment in our group to be persons who listen." gations, and international partners. J. Robert Charles was recruited to serve in a half-time capacity as • Lead in developing a compelling theological articulation of the Cana Venture project manager. the church's call in mission and design an effective mission On August 5, 1994, Shawchuck and Associates (S&A) was education initiative for building awareness and response in retained to consult with MBM in the construction, implementa­ churches. tion, and analysis of an information gathering process to include • Develop effective and imaginative ways of communicating focus groups, a questionnaire survey, and a final written report the stories and challenges in mission. of the research results. After training of staff and volunteers, • Increase the number of short-term options available, particu­ thirty-two focus groups were conducted with a strong attempt to larly for youth and young adults. include primarily people in the age-range 18-45. The central • Recover a holistic vision for mission that enthusiastically question in the focus groups was, "Whatprograms and activities embraces ministries in evangelism and church planting while must MBM be involved in, in North America and overseas?" In retaining a sincere commitment to ministries of justice and addition, survey questionnaires were sent to 3,500 persons (four compassion as integral components of a biblical mission questionnaires to each of MBM's 850supportingcongregations). vision. The questionnaires contained several modules covering general impressions of MBM, ideas for new programs, current programs Given these findings, we discerned a threefold mandate that should be discontinued, how MBM should spend a defined from our constituency: contribution, whether MBM should spend less money overseas, Mission vision development and communication. MBM is and so forth. Much of the research was conducted during the fall uniquely positioned in ourconstituencyto provideinitiative and of 1994. At the February 1995 board meeting of MBM, S&A coordination for the developmentofan overarching,undergirding delivered a report on the findings and a compilation of the mission vision. Our positioning also fits us for providing the feedback. instruments (strategy, contacts, expertise, and personnel) for communicating that vision in order to stimulate interest and Emerging Themes commitment. Program design and implementation. MBM's rootedness in Four major themes emerged from the listening process. history led us to identify those segments of current program and A call for partnership. We heard a desire for more direct mandate that would need to be continued. MBM would need, in involvement in missionby congregations; an interestfor MBM to a transitional phase, to continue to carry responsibility for pro­ be a partner to do mission with, rather than for, Mennonite gram design and implementation, since congregations and con­ congregations and conferences. ferences would not have developed the instrumentalities or the A hungerforspirituality. We heard a call to seek creative and competencies to host the level of programming necessary. faithful ways for spiritual vitality and disciplines to inform our Missioninapartnership modality-linking, connecting, facilitat­ work as a mission instrument of the Mennonite Church. ing. As MBM moved from the current reality toward the future A need for communication. We heard the desire for clearer, thatthe CanaVenturefeedbackrequired,the organizationwould more frequent, and more personal communication with the increasingly function to develop linkages and networks, con­ Mennonite Church, alongwitha call for moremissioneducation. necting vision and resources in a partnership modality. A call forshort-term andyouthopportunities. We heard a call to The report was formally received at a meeting comprising create opportunities for short-term mission engagement and two broadly representative groups of board members and staff exchange, gearing many of these opportunities to youth and from all levels of the organization. An organizational design and young adults in Mennonite congregations. program task group was constituted to design a new organiza­ tional architecture based on the implications of the feedback as Implications for MBM well as to review program fit. A second group received a man­ date to develop a new vision and strategic intent for the organi­ Feedback from the Cana Venture process made it clear that the zation as well as to define new policies consistent with the new stakeholders in MBM's future are different from their predeces­ reality. sors. Their environment has been impacted by a growing sense­ of alienation born of rapid technological advances, a loss of Changes Take Hold transcendence that has its corollary in the secularizing effects of materialism, individualism, localism, pluralism, and a distrust The first group led in the development of a new organizational or suspicion of big and seemingly remote institutions. These vision statement as well as a new statement of organizational environmental forces have their counterpoint in a growing spiri­ values. The new vision statement reflected the need to provide

162 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH leadership in fostering a global mission focus in congregational what all this meant, it was clear that there was a perception that life, in planting mission interest, commitment, and initiative in MBM was less than enthusiastic about calling people to personal the heart of every congregation. It reads: "By the power of the transformation through faith in Jesus Christ. This insight Holy Spirit, MBM will shape a vision for global mission, and prompted us to dedicate the first issue of a new mission maga­ partner to implement programs of evangelism and service, mo­ zine to the articulation and exploration of a holistic mission bilizingchurchmembers to shareGod'shealingandhopethrough vision. We developed a slogan-"the whole Gospel for a broken Jesus Christ." world"-which we incorporated in our speaking, in our letter­ The second group developed a new design that gave MBM head design, and on mugs and t-shirts (distributed at the bian­ three new divisions (in place of the former Home Ministries, nual convention, attended by 7,000 people). And we sought Overseas Ministries, and Administration/Resources): Partner­ partnerships specifically focused on church planting and evan­ ship Services, Global Ministries, and Mission Advocacy and gelism (Dagestan, Senegal). Communication. Communication. Much of the feedback we heard made it clear On June 7, 1995, the CVMG formally disbanded. The divi­ that at least 50 percent of our constituency had little or no sional committees also ceased meeting as of the June 1995board information about MBM and that they preferred a personaliza­ meeting. At thatmeeting, the board established a Reorganization tion of communication. We totally revamped our communica­ Working Group to implement the recommendations for organi­ tion with the constituency. We introduced a new mission maga­ zational redesign, in line witha proposedimplementationsched­ zine, Missions NO W.The magazine's mission focus was popular­ ule. Each new division was charged with developing a new ized, and the graphics were designed to appeal to young adults. divisional mission statement, divisional strategies, and depart­ We also entered cyberspace at www.thirdway.com. and we sub­ mental objectives to fit the new organizational design and priori­ stantiallyincreased news items submitted to church publications ties. and increased people contacts with the constituency. With the revisioning of the work of each of the divisions, Short-term and youth participation. In the last two years, we focus was given to finding ways to effectively respond to the have doubled some of our short-term opportunities. We devel­ priority issues that emerged from the Cana Venture process. oped a partnership with others to launch a Great Lakes Disciple­ Listed below are some of the ways thatwe addressed those issues ship Center to train youth for short-term assignments. in the new organizational form: Through the Cana Venture process we heard many things Partnership. We provided training for key staff in partner­ from the church, and by the grace of God and the permission of ship development and resourcing. We developed workshops for our board, we undertook the above-detailed transformation of training congregations in the partnership modality. A major the organization. For two years we were in the wilderness. The think-piece was developed for organizational and extra­ year we spent preparing for the transformation, there was hope organizational reflection. All staff were oriented and trained in among some, cynicism among others (who said, "We'll experi­ the implications for partnership for our work processes. We ence some tinkering but little real change"), and resignation dedicated an issue of our mission magazine to popularize and among yet others. In the year that we designed a different inform our constituency about this new direction. Currently, organizational reality and began to fully implement the changes, there are sixteen partnerships formed or in active formation, there was great anxiety and stress. Those were difficult days, with a number of others in the conversation stage. We recruited wilderness times. We had left behind the familiar, and we were and identified a variety of partners for the projects we became not yet where we wanted to be. Our only currency was vision. involved with: congregations, clusters of congregations in geo­ The changes did not come easily. In 1996, we still saw a decline graphic proximity, conferences (juridical/administrative units), in contributions,butthe gradienthadmovedtowarda morelevel ecumenical entities (other denominational or inter-Mennonite pitch. In 1997 and again in 1998 we received $100,000more than groups), parachurch agencies; likewise, we identified overseas in 1996. We are encouraged by the fresh energy with which staff congregational, conference, denominational, and ecumenical members are embracing their tasks and the interest in the con­ groups (e.g., we are working with more than two dozen African­ stituency in our communications and possibilities for partner­ initiated groups in Benin). ship. Instead of looking back to the golden days, many in the In the conceptualization and design of these partnerships, staff, constituency, and board are looking forward with great we were informed by the Mennonite International Study Project hope and vision for the possibilities before us. report written by Nancy Heisey and Paul Longacre. This two­ year project, of which MBM was one of the sponsors, involved nonadministrative dialogue and discernment with leadership from representatives of the global church family in forty-five countries. It includedface-to-face interviews with1,450overseas Mennonites, who were invited to offer what they "would want to say to North Americans committed to mission at the end of the Missions Library twentieth century." The reportculminates with a response by the sponsoring agencies, recognizing that "the energetic spirit and for Sale the gifts of Christians in new and historic Christian communities around the world bring fresh dimensions to the task of mission. Specialized collection of 2,500 volumes in history and They are asking North Americans to join with them and to offer theology of mission, intercultural studies, missionary to them our resources as together we are renewed and empow­ biographies,world religions, etc. Write to: Missions Library, ered for the work of the kingdom in the decades ahead. The P.O. Box 1493, New Haven, CT 06506. challenge is to see the global church focus its resources on the mission task worldwide." Spirituality. As we engaged our constituency in deciphering

October 1999 163 My Pilgrimage in Mission c. Peter Wagner

he apostle Paul began his pilgrimage in mission on the Mission) was looking for an agricultural missionary who would Tvery day of his conversion to Christ. On his way to go to Bolivia. Since Doris and I both had backgrounds in agricul­ Damascus with the intention of doing as much damage to the ture, we signed up. In 1956 we climbed down from a truck in Christian community as he could, he was confronted directly by Santiago de Chiquitos, at the end of the road in eastern Bolivia, Jesus, who said, among other things, "I will deliver you from the to begin our careers as field missionaries. From that point, the Jewish people, as well as from the Gentiles [read nations], to next four decades took me through five significant pilgrimage whom I now send you" (Acts 26:17 NKJV). milestones. I identify with Paul. I was not brought up in a Christian home. When I left home as an adult, I had no background in the Missionary to Bolivia church, in Sunday school, in prayer, in the Bible, or in religion in general. I was a committed heathen, dedicated to fulfilling the Sixteenyears of cross-cultural ministryin Bolivia turned outto be desires of my flesh in as respectable a way as possible. But when essentially sixteen more years of training. Although our years of ImetDoris, the womanIimmediatelyknewIwasgoingto marry, service left some positive residue, it is embarrassing to look back things changed radically. I learned that her nonnegotiables for a and realize how little our investment of time, money, and energy spouse were that he be a born-again Christian and that he be a actually produced. Missionary education in those days was career missionary. I was willing for both, considering them a sparse and superficial. Today students at Fuller receive more small price to pay for gaining that woman. So as we knelt in her training in their first six weeks than I received in my three years family's farmhouse in upstate New York in 1950, she led me to in seminary. Christ, and Icommitted mylife to be a missionary the samenight! My first term in the arid jungles of eastern Bolivia turned out Thus began my pilgrimage in mission. to be generalmissionary work. The agricultural calling was short I also identify with another characteristic of the apostle Paul. lived, since, even before I had mastered Spanish, I was assigned As he was recounting to King Agrippa his conversion and his call to be the director of a new Bible institute for training pastors. No to mission, he added, "I was not disobedient to the heavenly one else on the field had graduated from a seminary, and I was vision" (Acts 26:19 NKJV). As I write this reflection, I am a few considered the most qualified. So I proceeded to translate the months away from completing fifty years since I first received Fuller curriculum into Spanish-and wondered why we had so little success in training effective pastors. The Bibleinstitutewasthenrelocatedto San JosedeChiquitos, Contributing to the and I did evangelistic work and planted a church there. It was a struggling congregation, and when we left, I wondered if it fulfillment of the Great would even survive. But it did, and now thirty-five years later, Commission has been the under Bolivian leadership and in a more receptive social envi­ ronment, it is doing well for a church in a rural community. I am driving passion of my life. an inveterate networker, so I pioneered the first association of Protestant churches in the region. I can only chuckle whenIrecall that, in orderto help the association function as I thought it really my heavenly vision, and I can truthfully say that I have not should, I translated Robert's Rules of Order into Spanish! deviated to one side or the other. Contributing to the fulfillment For my second term of service, I transferred from SAM to the of Jesus' Great Commission has been the driving passion of my Bolivian Indian Mission (later Andes Evangelical Mission, now life since day 1 of my new life in Christ. incorporated in SIM International) and moved to the city of Iknew Iwould need training for the career to whichGod had Cochabamba in the Andes mountains. I taught in a seminary called me. At the time, we lived in New Jersey, and word had there, again using what was essentially a North American cur­ come that a new school, Fuller Theological Seminary, had been riculum. Eventually I was asked to become the field director, so founded outon the West Coast. The Christian leaders Ilooked up I combined mission administration with seminary teaching. to at that time were fundamentalists and separatists. Among Continuing my networking role, I was instrumental in founding them Fuller Seminary was declared to be a dangerously liberal ANDEB, the interdenominational evangelical association of Bo­ institution, out of bounds for true believers. True to my tendency livia, and the Latin American Theological Fraternity, both of to take risks and color outside the lines, Doris and I decided to which continue active today. pack up our goods and drive across the country to Pasadena, California. I enrolled in Fuller, and she enrolled in Biola College, Donald McGavran and Church Growth then located in Los Angeles. By the time I graduated from Fuller, I had learned quite a bit I spent my furlough of 1967-68 doing a degree in missiology about missions, mission fields, and mission boards. It had come under Donald McGavran at Fuller's newly established School of to my attention that SAM (then the South American Indian World Mission. This was a life-changing experience. McGavran's paradigm of measuring the effectiveness of missionary work C. Peter Wagner recently retired as the Donald A. McGavran Professor of essentially in terms of multiplying Christian churches in number Church Growth,Fuller Theological Seminary School of World Mission.He is and in size made sense to a career missionary who had become now the president of the Wagner Leadership Institute in Colorado Springs, disenamored by cliches that faithfulness was somehow more Colorado. important than success on the mission field. I had few questions

164 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH T imothy Park Korean mal." es and , ~ ~ . ..l "" ":'; .... "'Asian Missio n" 0 ~.'=' : , "

Wilbert Shenk M ission H istofft , Contemporary CUlture

r < ~'\> Charles Van Engen " B:\,~; ~U~~A ~o"" ~Qpberry Theology OfMission : J. Islamic ~ tu d ' blo D.eiros sion H istory ~ nd in American Studies Paw Pierson Charles Kraft H istory of Mission and Anthropology and Wi Latin American Studie s Dean Gilliland . Intercultural Communication .., Contexrualized Theology and lAfrican Studies STUDY WITH FACULTY AND STUDENTS FROM AROUND THE WORLD

FACULTY on the cutti ng edge, each experienced in global mission

STUDENTS Call our Office ofAdmissions national leaders on campus from more than 1-800-AFULLER www.fuller.edu 60 countries and over 100 denominations CURRICULUM 135 N. Oakland Ave. Pasadena, CA 91182 strong core of theology of mission with 15 concentrations COMMITM ENT FULLER TH EOLOGICAL SE MI NARY strongly evangelical, committed to biblical SCHOOL O F WORLD MISSION authority PROGRAM S M.A., T h.M ., D .Min., D .Miss., Ph.D., continuing education, combining resident and extension studies about my faithfulness to God but many questions about why changing paradigmshift that caused us to be open to the contem­ what I was doing wasn't working very well. porary, immediate ministry of the Holy Spirit. McGavran's missiological pragmatism pointed the future Through the decade of the 1980s, I increasingly added spiri­ direction of my pilgrimage in mission. If God wants the lost tual dimensions such as healing the sick and casting out demons sheep found, let's do what it takes to find them and bring them to the technical aspects of church growth that I had been teach­ into the fold. Ifthis task involves stimulating people movements ing. As time went on, I felt better able to understand how church or using numbers or gauging resistance and receptivity or iden­ growth in the Book of Acts generally took place with supernatu­ tifying unreached people groups or dismissing unproductive ral manifestations (like healing) preparing the way for the word missionaries or incorporating anthropological insights or rede­ to be preached and accepted by nonbelievers. Healing the sick fining evangelism and mission or rejecting universalist theology and casting out demons in seminary classroom settings caused a or advocating the homogeneous unit principle or scorning bio­ bit of furor for a season within Fuller Seminary, especially the logical and transfer growth or drawing a line between discipling School of Theology, but today they are perceived to be accepted, and perfecting-so be it! Ifincreased numbers of lost souls were or at least tolerated, components of missiological education. saved and brought into life-giving churches, I was ready for all of the above and more. Prayer and Spiritual Warfare McGavraninvited me to stayin Pasadenain 1968to join him, Alan Tippett, and Ralph Winter on the new School of World In 1987 I began asking what role prayer might have in world Mission faculty. I did not feel the time was right for that, butafter evangelization. At the time, I was a charter member of the I had served as a visiting lecturer from time to time, Doris and I Lausanne Committee for World Evangelization, and in just did make the move from Bolivia to California, and I joined the about every Lausanne gathering Vonette Bright would admon­ school in 1971. I spent most of the decade of the 1970s teaching ish us that if we were more intentional in our practice of prayer, whatInowcall technical church growthand also helpingto bring we could speed the completion of the Great Commission. the church growth movement into the American church scene. My research into prayer soon led me to study the specific My first book on American church growth, Your Church Can kind of prayer used in spiritual warfare. In the Lausanne II Grow, was released in 1976, and it is still in print. Congress in Manila, held in 1989, several workshops dealt with a higher-level kind of spiritual warfare directed against what we A Paradigm Shift began to call territorial spirits. This interest led in 1990 to the formation oftheInternationalSpiritualWarfare Network, which, I have used the adjective "technical" to modify church growth upon the invitation of Luis Bush, was incorporated into the because around 1980 it had become clear to me that there must AD2000 United Prayer Track under my leadership. Through the have been a concomitant spiritual dimension to church growth decade of the 1990s the worldwide movement of prayer and that Donald McGavran had not particularly emphasized in his spiritual warfare on behalf of world evangelization has grown teaching and writing. As I began to dialogue with McGavran on exponentially. this subject, Ifound him to be cordial butcautious. Isoon realized I began organizing courses on prayer and spiritual warfare that if I pursued this fairly unchartered area of church growth, I and spiritual mapping and identificational repentance into my would be on my own. program at Fuller Seminary. By then I had been appointed to the Ironically, the process that resulted in my paradigm shift Donald A. McGavran Chair of Church Growth. I wrote several began at the urging of McGavran himself. While I was a field books to report what I had been finding, the centerpiece of which missionary in Bolivia, I was not simply noncharismatic (a stance was the six-volume Prayer Warrior series. I convened a.rneeting required by the two mission agencies under which I served), but in South Korea in 1993 of the International Spiritual Warfare I was anticharismatic. I had become a chief adversary of the Network, attended by 300 specially invited leaders from all Pentecostal leaders in Bolivia. But when I studied under continents, and a second gathering in Guatemala City in 1998 McGavran, he taughtme that the mostproductive church growth that was attended by 2,500leaders. All this activity was designed research methodology was to study growing churches. One of to push back the forces of spiritual darkness enough so the light the immediate and distasteful implications of this point was to of the Gospel could penetrate the unreached people groups, have to admit that the fastest growingchurches in Latin America especially in the 10/40 Window. Documented results of this were the Pentecostal churches! intense, decade-long prayerinitiative have been most gratifying. So, my work was cut out for me . First, I had to make friends The AD2000 Movement, by design, discontinues after the with my Pentecostal adversaries. Then, I had to research those year 2000. Since this included the AD2000 United Prayer Track, churches earnestly, which I did. I was surprised at the quality of I had to determine whether I would simply phase it out or the believers and the leaders that I found there. I thought I would transition it into another, more permanent ministry. I chose the have plenty of theology to teach them, but instead I found myself latter, and I moved my family to Colorado Springs in 1996 in learning new theology that turned out to be more biblical than order to join Ted Haggard of New Life Church in founding the some of mine. I soon realized I was getting in touch with the World Prayer Center. The center is developing rapidly as an cutting edge of the kingdom of God at the time, and I recorded international switchboard for intercessors in at least 120 nations my findings in a book, Look Out! The Pentecostals Are Coming! of the world in order to increase the quantity and the quality of I did not begin teaching what I was discovering until 1982, prayer for the lost people of the world and for the measurable when I invited myoid friend, John Wimber, who had recently advance of the kingdom of God in our generation. founded the Vineyard Christian Fellowship of Anaheim, to come to Fuller and to join me in teaching a course called "Signs, The New Apostolic Reformation Wonders, and Church Growth:' My colleague Charles Kraft and Iattended Wimber's sessions withsome guarded skepticism, but As I continued to research the growth of Christian churches before the course was over we had both gone through a life- around the world, I began to notice, in 1993, a highly significant

166 I NTERN ATIONAL B ULLETIN OF M ISSIONARY RESE ARCH

Ie ­ trend. I refer to the emergence of the New Apostolic Reforma­ of my pilgrimage in mission may well be my last. This year I tion. Here is my attemptat a concise definition of this movement: submitted to a publisher the manuscript of a textbook, The NewApostolic Reformation is an extraordinary workof Churchquake! TheExplosive Dynamics oftheNewApostolic Reforma­ God at the close of the twentieth century that is, to a significant tion. extent, changing the shape of Protestant Christianity around the The year 1999 is also the year I move off the Fuller School of world. For almost 500 years Christian churches have largely World Mission faculty after thirty years in order to give myself functioned within traditional denominational structures of one full time to teaching in the stream of the New Apostolic Reforma­ kind or another. Particularly in the 1990s, but with roots going tion. I have accepted the status of visiting lecturer on the faculties backfor almost a century, newforms and operational procedures of several of the existing new apostolic schools, and I also have are now emerging in such areas as local church government, founded a broad-based practical ministry training institution interchurch relationships, financing, evangelism, missions, called the Wagner Leadership Institute. prayer, leadership selection and training, the role of supernatu­ It is a fact that thousands of leaders of the New Apostolic ral power, worship, and other important aspects of church life. Reformation here in our nation and in virtually every part of the Some of these changes are being seen within denominations world, some of them extraordinary leaders and megachurch themselves, but for the most part they are taking the form of pastors, find the traditional educational system of seminaries loosely structured apostolic networks. In virtually every region and Bible schools totally inaccessible. The Wagner Leadership of the world, these new apostolic churches constitute the fastest Institute will have no academic requirements for entrance into growing segment of Christianity. any of its programs; the faculty will be successful and effective In order to discover more about how these apostolic move­ apostles, prophets, evangelists, pastors and teachers; the educa­ ments function, and in order to get to know their leaders, I tional environment will be one of impartation of anointing and convened a National Symposium on the Postdenominational skills for ministry and not simply the transmission of information; Church at Fuller Seminary in 1996. Five hundred leaders came, there will be no resident students or geographic limitations (an with forty-three of them sharing in some platform time. I got to Australian branch is the first international center to receive a know enough of them personally to do a book, TheNew Apostolic franchise), and the student body will be limited to those active in Churches, in which, after my introductory chapter, eighteen of ministry, notadmitting preservicecandidates. The WagnerLead­ these leaders wrote chapters describing their own networks. ership Institute will not seek academic accreditation but will use Of all the groupings of churches I have studied through the the newly formed Apostolic Council for Educational Account­ years, the churches of the New Apostolic Reformation best ability as a creative alternative. combine what I have been teaching, namely the technical dimen­ It has been an exciting pilgrimage since I promised the Lord sions of church growth with the spiritual dimensions. I am in thatfarmhouse in NewYork almost fifty years ago thatIwould currently becoming so involved with these new apostolic move­ serve him in mission. And I honestly expect the next few years to ments in so many ways that I anticipate that this fifth milestone be the most productive and fulfilling of all.

The Legacy of John Ross James H. Grayson

lthough John Ross (1842-1915) is not one of the best­ Balintore north of Inverness on the Moray Firth in northeastern A remembered names in thehistoryof Christian missions, Scotland.' The family home, Broomton Cottage, still exists. His he deserves to be recalled as one of the most effective missionar­ father was a tailor and his mother a schoolmistress in the nearby ies of his generation. Making his home in China for almost four village of Fearn. In the small, rural world of northeastern Scot­ decades, he became the father of Protestant churches in both land in the mid-nineteenth century, a family whose father and Manchuria and Korea. He had a grasp of eleven languages, made mother had a skilled trade or a profession would have been significant contributions in Bible translation and commentary, unusual. Although John Ross did not come from a family of opened new vistas in the theory and practice of missions, and wealth or great education, his family was uniquely situated as held novel ideas aboutChinesehistory, culture, and religion. The leaders of the local community, aware of the wider world. story of this pioneer missionary with broad-ranging theological Three factors had a formative influence on Ross as he grew and intellectual interests constitutes a neglected chapter in the into adulthood. First was the fact that the area in which he grew history of Northeast Asia missions. up was still a Gaelic-speaking region, and he spoke Gaelic as his first language. Because of his family's background, Ross must Early Life and Education have known some English before he went to school and certainly spoke English from his early school years. The experience of Ross was born on July 6, 1842,at Easter March near the village of having had to learn to speak two very different languages at an early age would have assisted him in learning other languages James H. Grayson, formerly a missionary with the UnitedMethodist Mission when he was much older. in Korea (1971-87), is theauthorof Korea: A Religious History (1989)and The second factor was Ross's awareness of the wider world is the Director of the Centre forKorean Studies,School of EastAsian Studies, beyond the narrowconfines of his village. Being thesonof a tailor Universityof Sheffield, U.K. and of a teacher, he no doubt glimpsed this wider world from

October 1999 167 having heard the conversations of people who would stop by his in his missionary activities. During the early 1870s he concen­ father's shop, or from comments of his teacher-mother. Further­ trated on further language studies and plans for the develop­ more, Balintore was not a remote village off in the Highlands of mentof missionaryworkin Manchuria and in Korea. Duringthis Scotland but a fishing and farming community located next to a period, he evidently formed the idea that the best way to evan­ major waterway through which passed commercial ships on gelize the "Hermit Kingdom" of Korea was to translate the New theirway to and from the Continent. The Moray Firthwas visible Testament into Korean. By mid-1874 he had acquired a good from Ross's home, and the sight of ships going in and out must grasp of Mandarin, a knowledge of written Chinese sufficient to have made the young man dream of places further afield, enable him to read the Confucian classics, and a working knowl­ The third major influence on his life was his church. The edge of the spoken Manchu language. Early on, he undertook a Rosses were not members of the established Church of Scotland number of extensive journeys to gain familiarity with the terrain but belonged to the smaller United Presbyterian Church of and populace of the vast interior area of Manchuria. He also Scotland. The United Presbyterian Church was noted for its made two special visits to the Corean Gate, once in October 1874 enthusiasm for mission. Moreover, the presence of more than and again in April-May of 1876.7 On his 1876 journey to the onedenominational churchin his localarea mayhaveinfluenced Corean Gate, Ross acquired the services of an herbal medicine Ross to think of the need for cooperation rather than denomina­ merchant named Yi Ungch'an, who was to act as his first lan­ tional competition.' guage teacher and helper in Bible translation. Thus, within two We know nothing more aboutRoss's formal education other years of his arrival in Manchuria, Ross had resolved upon a plan than that he attended the theological hall of the United Presbyte­ not only to evangelize the northeastern part of the Chinese rian Church between 1865 and 1870. During that time he served Empire but also to penetrate the closed society of the Korean as a church worker in various United Presbyterian churches, peninsula by disseminating copies of Christian Scripture. including Lismore, Glasgow, Inverness, Stornoway in the Outer In 1876 Ross published a Chinese language textbookentitled Hebrides, and Portree on the Isle of Skye. His sense for a mission­ Mandarin Primer, the format of which formed the basis for his ary vocation seems to have been stimulated by a talk given by language studies with Yi Ungch'an. In 1877 he published the HamiltonM. MacGill, the secretary for the foreign missionboard Corean Primer, the first textbook of the Korean language, which of his denomination, when MacGill spoke to the students at the was intended as a teaching aid that missionaries and commercial theological hall in September 1868. After hearing this talk, Ross traders would need when Korea opened to the outside world. struggled with the idea of ministering to the Gaelic community The volumewas revised substantiallyand republishedin 1882as in Scotland or of going to either India or China.' At the end of Korean Speech, with Grammar and Vocabulary. more than three years of deliberation and consultation with Ross's language study and the translation of the New Testa­ MacGill, he finally opted for overseas work in China. ment into Korean did not interfere with his strategy for missions Once this decision was made, everything fell into place very in Manchuria. By 1875 he had established himself in Mukden rapidly. Ross was formally appointed by his denominational (modern Shenyang) and had been joined there by his sister mission board to work in China on February 27, 1872; he was Catherine, who hadbeensent outto lookafter his infant son, and ordained a United Presbyterianminister on March20 of the same by John MacIntyre (1837-1905), who had been transferred from year; and he married M. A. Stewart on March 27. The Rosses set the Shantung peninsula. Ross felt that for an effective witness in sail for China shortly after their marriage and arrived at their mission station in Chefoo (Yantai) on the Shantung (Shandong) 4 Peninsula in August 1872. By depending on Chinese Missionary Career converts for primary At the time of the Rosses' arrival in China, Chefoo was the center evangelistic work Ross laid of United Presbyterian Church missionary work headed by the foundations for an Alexander Williamson (1829-90), who was also concurrently the representative of the National Bible Society of Scotland in North independent church. China. Williamson was widely traveled and had visited Man­ churia several times. During his trips Williamson had made a point to visit the customs station between Ch'ing, China, and Manchuria it was imperativethatthere be a Christian presencein Choson, Korea-the Kaoli-men, known to Westerners as the Mukden, the capital and "second city of the empire." A mission­ Corean Gate. As the Choson dynastic government strictly ex­ ary presence in Mukden was only one of the three elements of cluded foreigners, Williamson's visits to Manchuria and the Ross's mission strategy for Manchuria," He determined that it CoreanGateconvinced himof the needfor a missionarypresence was equally important to establish a Christian presence in the in Manchuria and for missionary efforts toward Korea. Uponthe ma.jor towns on the road leading up to the capital from the treaty Rosses' arrival in Chefoo, Williamson stressed to them the needs port of Ying-k'ou. These towns were to be secondary or regional of Manchuria and the urgency to make a decision to relocate bases from which would radiate knowledge of the Gospel. there before the waters of the Po Hai (Bo Hai) Bay froze over, The third element in his plan was the most important and making the passage impossible." With this urging, within a had the most far-reaching influence-his dependence for pri­ month of setting foot in Chefoo, the Rosses relocated to Ying­ maryevangelistic workonthe use of Chinese converts as preach­ k' ou (Yingkou), the treaty port for Manchuria at the mouth of the ers and evangelists. Key to the work in Mukden was the preach­ Liao River. ing and evangelistic efforts of Ross's Chinese assistant, Wang In late February 1873 Mrs. Ross gave birth to their son, Ching-ming. Likewise, Ross very early on appointed Chinese Drummond, and she died shortly afterwards." Ross appears to Christians to work in the towns along the route from Ying-k'ou have dealt with his griefbybecoming more vigorously involved to Mukden. By taking this approach in the first stage of mission,

168 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Ross laid the basis for an independent Christian church in proposed that the center of the denomination's activities in Manchuria. China shouldbe relocated from Shantung to Manchuria, and this During the same period, Ross worked out an agreement was strongly resisted by Williamson. But, whatever misgivings withJohnMacIntyreto dividethe workin Ying-k'ouandMukden the home committee may have had, Ross's view prevailed. By on a six-month rotational basis." Significantly, he had also come 1882 there were seven missionaries in Manchuria, more than in to an agreementfor workingcooperatively with the missionaries the Shantung Peninsula. of the Presbyterian Church of Ireland, who had been established Ross was busy during his furlough of 1879 to 1881 seeing to in Ying-k'ou well before the arrival of the Rosses.'" the publication of two historical works, which must have been From the start of the translation work on the Korean New written, if not completed, by early 1879.Because Manchuria was Testament until its completion, ten years elapsed. In the first the homeland of various tribal peoples whose empires had phase, January 1877 to March 1879, Ross had primary responsi­ greatly influenced the course of both Chinese and Korean his­ bilityfor the supervision of the team of Korean translators. When tory, Ross saw Manchuria as playing a historically pivotal role in he left for furlough in Scotland in March 1879, John MacIntyre, the geopolitics of Northeast Asia. It was Ross's view that what who up to this pointhad had a lesserrole in the work, took charge happened in Manchuria would affect not only the course of the for two years, April 1879 to June 1881.11 In the final phase, July political events of his day but also the course of the development 1881 to the end of 1886, Ross finished the work. While on of the Christianchurch in NortheastAsia. As there wasno history furlough, Ross attempted to get the National Bible Society of of Northeast Asia in any European language, Ross wrote a two­ Scotland interested in the publication of a Korean New Testa­ volume history of the region, using Chinese-language historical ment, but the society provided only a sum for the creation of the sources. Because ancient Korean kingdoms had dominated sig­ printing type for the text. The actual cost of printing parts of the nificant portions of Manchuria, he began by writing the History New Testament was covered through the generosity of the of Corea (1879), which focused as much on the Manchurian Christian philanthropist Robert Arthington." hinterland as it did on the Korean peninsula. He next turned his Throughout the period of translation, Ross and MacIntyre attention to the rise of the contemporary Manchu state with The supervised a team of translators the composition of which varied Manchus; or,theReigningDynastyofChina (1880).(It was for these over the years; we are aware of the names of only a few of them. works as well as for his translation work that he had received The work of translation drew basically on the Delegates Version reprimands from the missions committee for not being involved of the ChineseBible,withsubsequentcomparisonwiththe Greek and English versions. Four complete translations of the text appear to have been made before the first portions of the New Ross believed that what Testament (the Gospels of Luke and John) were printed in 1882. The early translations were in the P'yongan provincial dialect of happened in Manchuria northern Korea, from where most if not all of the initial translat­ would affect the course ing team had come. When the translation work of the entire New Testament was completed in 1886,Ross attempted to counteract of the church throughout the criticism of provincialisms in the text made by Horace G. Northeast Asia. Underwood (1859-1916) by employing three or four Koreans from Seoul to make it more in accord with the standard grammar of the metropolitan region." in "proper" mission work.) It is clear that the undertaking of The importance of the Ross version of the New Testament in these extensive scholarly endeavors, and the views that are the history of the Korean church cannot be overstated. Portions expressed in the historical books, represent Ross's understand­ of it circulated in the Korean communities in Manchuria and in ing of a comprehensive mission strategy. the Korean peninsula well before the arrival of foreign mission­ Throughout the 1880s Ross's missionary interests were two­ aries in 1884 and 1885; and it was the only complete translation fold: the completion of the translation of the Korean New Testa­ of the New Testamentuntil 1906,when a translation done by the ment, and the provision of higher theological education for missionaries in Korea and their Korean colleagues was pub­ Chinese Christian workers. The latter issue became increasingly lished. Korean scholar Choi Sung II states categorically that the important as Ross saw that in order for the Chinese church to Protestant church in Korea began with the distribution of the sustain indigenous development, there would have to be ·a Ross translation of the Bible. regularized program of instruction for church workers. Given Ross's relation with the foreign missions committee and his the Presbyterian emphasis on the role of elders in the church, a home church in the early 1880s was tense. He was criticized by high degree of religious training was as necessary for the lay the committee,in the wordsofits secretary,HamiltonM. MacGill, leadership as it was for the ordained clergy. The first formal for not concentrating on "direct mission work." His work on the program of theological education was instituted in 1887, which translation of the Korean Bible and other scholarly pursuits were led to the ordination of the first Chinese pastors in 1896. To not seen to be contributing to his proper missionary activities. further regularize the formal education of the clergy, a theologi­ Moreover, in 1882Ross cameinto such conflict with the commit­ cal programwas instituted in 1894,and a theological college was tee over the purchase of a certain property and use of funds he founded in Mukden in 1898, to which Ross was appointed the had received from students at the United Presbyterian theologi­ first principal, a post which he held for many years. This institu­ cal hall that he felt impugned and considered resigning." tion initially had two lecturers, including Ross, but was ex­ In spite of these disagreements, Ross's views on the prosecu­ panded to include four other missionaries. The two-year pro­ tion of missionary work came to be highly regarded. A major gram covered scriptural studies, biblical theology, systematic instance of the trust placed in Ross's judgment can be seen in the theology, and pastoral studies." Much of Ross's final years as a outcome of a disagreement he had with his mentor Alexander missionary were taken up with the administration of the theo­ Williamson. Within a few years of his settlingin Manchuria, Ross logical college, the expansion of the physical plant, and the

October 1999 169 development of the theological curriculum. However mundane contrary to the ideas of religious evolution stemming from this work must have seemed in comparison with the pioneer and Edward B. Tyler's PrimitiveCulture (1871) but bearing striking exploratory missionary work in which he had been engaged similarities to a view of primitive monotheism propounded by before, it derived from Ross's concern for the development of an Andrew Lang in The Making of Religion (1898) and the position indigenous clergy.The development of an institutional program elaborated in the twelve-volume study by Wilhelm Schmidt Der of theological education in this period would have been particu­ Ursprung der Gottesidee (1926-55). In The Origin of the Chinese larly difficult inasmuchas the decadefrom themid-1890s to 1905 People (1916),Ross again takes an original pointof view, contrary saw three major conflagrations-the Sino-Japanese War, the to contemporary received opinion, that the Chinese were a single Boxer Rebellion, and the Russo-Japanese War-all of which ethnic group since the earliest historic period. greatly affected Manchuria. Failing health required Ross to retire in 1910 to Edinburgh, Ross's later years as a missionary from the mid-1880s on­ where he attended the Edinburgh World Missionary Confer­ ward involved a commitment to ecumenical effort. As far back as ence . During the five years of his retirement before his death, 1874, when it seemed as if there would be insuperable problems Ross maintained a home in Edinburgh and a farmhouse, Old in working out a way to allot mission duties between the Irish Shandwick Farm, in his native village of Balintore. While resi­ and Scottish missions, it was Ross who suggested that the best dent in Edinburgh he was an elder in the Mayfield United Free way would be to merge the mission into one. This goal was Church. He died August 6, 1915, and was buried in Newington achieved in 1887.The reason for this ecumenism was not just to Cemetery, Edinburgh.'? have a harmonious working relation with a fraternal denomina­ tion but to help establish a single Church of Christ in Manchuria. The Legacy of John Ross An independent presbytery for Manchuria was established in The visible legacy of John Ross is the Protestant church in 1890, and its first act was to state that all future meetings would Manchuria and Korea and the first Korean translation of the New be conducted in and recorded in Chinese. These developments Testament. A secondary legacy consists of the materials he wrote flowed from Ross's commitment both to ecumenical activity and that contributed to the work of a new generation of missionaries. to the development of local leadership. This latter point is espe­ This contribution was acknowledged by the early Methodist cially stressed by Choi Sung 11, who states that in his conduct of missionary to Korea William B.Scranton(1856-1922),whopraised missionary affairs, Ross left a lot of leeway to the local evangelists Ross for teaching the first missionaries Korean through the because he believed that self-propagation required self-govern­ Corean Primer, for providing them with a foundation in biblical ment. Korean through the translation of the New Testament, and for Ross's final years as a missionary saw a flurry of writing on giving them the first converts, who became the missionaries' missiological and historical subjects. In 1897 the Bible Commen­ earliest coworkers. tary Committee, a nondenominatioal panmissionarybody, set to Ross's spiritual legacy is more ineffable and difficult to work writing Chinese commentaries on all the books of the Bible. define. Clearly it includes the way he conducted his missionary Ross was asked to write commentaries for the Books of Job and activities and his attitudes toward the people among whom he Isaiah in the Old Testament and the Gospel of Matthew, the lived and worked.ChoiSung 11 expressly states that it was Ross's Epistle of James, and other epistles in the New Testament. confidence in the early Chinese and Korean Christians that During the last fifteen years of his life, Ross wrote four books, contributed to the growth of Christianity in Manchuria and one of which was published posthumously. Two of these books Korea." For Choi this view is summedup in Ross's translation of are standard missionary works dealing with issues arising from the New Testament as a means for the self-evangelization of his efforts in Manchuria. The last two books especially reflect Korea, and in his emphasis on self-reliance, self-propagation, Ross's role as an original thinker who based his ideas on meticu­ and self-government. Choi feels that it was because Ross imbued lous and solid research. In Mission Methods in Manchuria (1903), the early Korean Christians with these principles that the first he elaborated on some of the policies he had used when begin­ five Korean congregations were founded by Korean Christians ning the work in Manchuria. Choi Sung 11 summarizes these as and not by foreign missionaries." being three basic principles: send only the best trained and most Ross should also be remembered for his contributions to competent candidates to the mission field, station missionaries missiology, the ecumenical movement, and his original ideas only in principal settlements to provide supervision and support about the origin of the Chinese people and Chinese religion. As for local evangelists and preachers who have charge of indi­ a deeply committed Christian missionary, he took a lively inter­ vidual churches, and encourage modes of expression and means est in the religious and cultural affairs of China and obviously felt of evangelism that are modeled on local precedent." In The at homethere.Thereis a storytoldin his homevillageofBalintore Marvelous StoryoftheRevival in Manchuria (1908),Ross discussed that one day, after his retirement, he was speaking with some the revival movement that swept through the churches in Man­ farmers from the village. The farmers looked uncomprehendingly churia in 1907 and 1908. at him until his son, who was at his side, nudged him and In The Original Religion of China (1909), Ross argued on the reminded him that he was speaking in Chinese! The story is an basis of his reading of ancient Chinese texts, both historical and indication of how at ease he had felt in China that even in his Confucian, that the earliest form of religious belief in China was twilight years he could not distinguish whether he was speaking not polytheism but monotheism. In so doing so, he took a view in Gaelic, English, or Chinese." Notes ------1. Sung II Choi, "John Ross (1842-1915) and the Korean Protestant with the shopkeeper Hugh Ross (no relative), in 1978. Church: The First Korean Bible and Its Relation to the Protestant 3. Choi, "John Ross," pp. 49-55. Origins in Korea" (Ph .D. diss., Univ. of Edinburgh, 1992), p. 44. 4. James H. Gra yson, "The Manchurian Connection: The Life and 2. Most of the information in this section was obtained from personal Work of the Rev. Dr.John Ross," Korea Observer:A Quarterly Journal interviews witholdermembersof the Balintorecommunity,especially 15, no. 3 (1984): 348.

170 INT ERNATIONAL B ULLETIN OF MISSIONARY R ESEARCH REGNUMBOOXi, 1111 N T ERN A T ' G'

, GLOBALIZATION OF PENTECOSTALISM edited by Murray W. Dempster, Byron D. Klaus, and Douglas Petersen This book marks a milestone in the emergence of Pentecostal scholarship. Perhaps for the first time knowledgeable Pentecostal teachers probe the dawning globalisms of the Pentecostalisms that circle the world. With an instructive symmetry readers will find an unparalleled garden of analysis, scholar to be sure but not without a few irrepressible and characteristic breakthroughs of Pentecostal piety. The tradition survives, even in the hands of its serious scholars.

Russell P. Spittler, Provost and Professor of New Testament, Fuller Theological Seminary MISSION AS TRANSFORMATION Vinay Samuel & Chris Sugden Mission as transformation has been a struggle for evangelicals. Our Two­ Thirds World colleagues have patiently assisted many of us to the table. This book provides a gathering place for the seminal papers and discussions that are part of this twenty-five year journey.

Bryant Myers, Vice President, World Vision International BegnuQl Books International 17951 Cowan, Ste. #101 Irvine,CA 92614, USA phone 949.752.1392 fax 949.752.1393 http://www.RegnumBooks.com 5. UnitedPresbyterian Missionary Record [UPMRJ (1873),p. 572. 13. Choi, "John Ross," p. 118. 6. Ibid. 14. Ibid., pp. 119,341-43. 7. Grayson, "Manchurian Connection," p. 350; Choi, "John Ross," p. 15. Ibid., pp. 77-78. 85. An extended description of the latter journey is in UPMR (1875), 16. Ibid., pp. 327-29. pp.471-72. 17. Chong-hyon Kim (Korean name for James H. Grayson), "John Ross: 8. UPMR (1876), pp. 226-27. Korea's First Missionary" (in Korean; 1982), p. 68. 9. Ibid. 18. Choi, "John Ross," p. 351. 10. Choi, "John Ross," pp. 71-73. 19. Ibid., p. 363. 11. Ibid., p. 110. 20. This story was told to me by the Balintore shopkeeper Hugh Ross in 12. UPMR (1881),p. 37. 1979.

Bibliography Books by John Ross 1876 Mandarin Primer, BeingEasyLessons forBeginners, Transliterated World 3, no. 12, pp. 901-07. According totheEuropean ModeofUsingRomanLetters. Shanghai: 1890 "The Christian Dawn in Korea." Missionary ReviewoftheWorld American Presbyterian Mission Press. 3, no. 4, pp. 241-48. 1877 Chinese Foreign Policy. Shanghai: Celestial Empire. 1891 "Paul the Missionary," Missionary Reviewof the World 4, no. 9, 1877 Corean Primer: BeingLessons in Corean on All OrdinarySubjects, pp.677-81. Transliterated onthePrinciples oftheMandarin Primer. Shanghai: 1892 "How the Gospel Spreads in China," Missionary Reviewof the American Presbyterian Mission Press. World 5, pp. 97-100. 1879 HistoryofCorea, AncientandModern, withDescription ofManners, Customs, Language, and Geography. Paisley, Scotland: J. & R. Writings About John Ross Parlane. The principal written resources for the life and work of John Ross are 1880 TheManchus; or, the Reigning Dynasty of China: TheirRise and contained in the archives of the United Presbyterian Church of Scotland Progress. Paisley, Scotland: J. & R. Parlane. and its successor denominations, which are held in the National Library 1882 Korean Speech, with Grammar andVocabulary. Shanghai: Kelly & of Scotland in Edinburgh, and in Ross's reports to the mission board in Walsh. Edinburgh, which were printed in the United Presbyterian Missionary 1887 Yesu syonggyo chyonsyo (The complete writings of the holy Record and its successor publications. Certain information about Ross's religion of Jesus). Shenyang: Wenkuang shuyuan. Complete early life in this article were obtained from interviews with villagers in Korean translation of the New Testament. Balintore in 1978. 1889 Old Wang,theFirstChinese Evangelist in Manchuria: A Sketch of His Lifeand Work, with a Chapter uponNative Agency in Chinese Choi, Sung11. "JohnRoss (1842-1915) and the Korean ProtestantChurch: Missions. London: Religious Tract Society. The First Korean Bible and Its Relation to the Protestant Origins in 1901 The Boxers in Manchuria. Shanghai: North China Herald. Korea." Ph.D. diss., Univ. of Edinburgh, 1992. 1903 MissionMethods inManchuria. Edinburgh: Oliphant,Anderson Christie, Mrs. Dugald. "Pioneers: The Rev. John Ross, Manchuria." Life & Ferrier. and Work: The Record of the Church of Scotlandfor1934, pp. 76-78. 1908 The Marvelous Story of the Revival in Manchuria. Edinburgh: Grayson, James Huntley. "The Manchurian Connection: The Life and Oliphant, Anderson & Ferrier. Work of the Rev. Dr. John Ross." Korea Observer: A Quarterly 1909 TheOriginal Religion ofChina. Edinburgh: Oliphant, Anderson Journal 15, No.3 (1984):345-60.

& Ferrier. ----J "A Spark in North East Asia: A Personal Hagiography of a 1916 TheOriginoftheChinese People. Edinburgh: Oliphant,Anderson Scottish Missionary to Manchuria: John Ross (1842-1915)." In & Ferrier. Sainthood Revisioned: Studies in Hagiography and Biography, ed. Clyde Binfield. Sheffield: Sheffield Academic Press, 1995. Selected Articles by John Ross Kim, Chong-hyon (Korean name for James H. Grayson). Na Yohan: 1874 "Visit to the Corean Gate." Chinese Recorder and Missionary Han'gug-ui ch'ot son'gyo-sa (John Ross: Korea's First Missionary). Journal 5, p. 347-54. Taegu, Korea: KyemyongUniv. Press, 1982.Biographyin Korean. 1883 "Corean New Testament." Chinese Recorder and Missionary Orr, James. "The Gospel in Corea: Notes of an Address by the Rev. John Journal 14, pp. 491-97. Ross." Missionary Record of the United Presbyterian Church, June 1885 "Journey to the Corean Valleys: Religious Awakening, 1890, pp. 186-88. Numerous Baptisms." Missionary Record of the United Webster,James. "The Makerofthe ManchurianMission: An Appreciation Presbyterian Church, pp. 321-26. of the Late Rev. John Ross, D.O." Record of the Homeand Foreign 1890 "The Chinese Missionary Problem." Missionary Review of the MissionWorkoftheUnitedFree Church ofScotland 15 (1915):394-97.

172 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Legacy of Thomas Chalmers John Roxborogh

arish minister, popular preacher, social reformer, lec­ London and Edinburgh he drew crowds wherever he preached. Pturer in moral philosophy, economics, and theology: At the same time, he felt distracted by civic responsibilities and Thomas Chalmers was an outstanding Scottish evangelical wasconcernedthathis middle-classcongregationwasnottouch­ spokesman in a golden age of intellectual and social develop­ ing urban poverty. When the Glasgow City Council erected the ment. He led his generation in giving theological expression to new parish of St John's, he negotiated to take it on as a self­ issues ofecclesiasticalpower, social responsibility, andthe world­ contained area in which he could demonstrate his social theories. wide mission of the church. He is also remembered for vivid Chalmers believed that civic programs for the poor, sup­ sayings such as "the Christian good of Scotland," "the expulsive ported by tax revenues, generated unrealistic expectations, and power of a new affection," and "show me a people-going minis­ it was not difficult to collect evidence in support of his assertion. ter, and I will show you a church-going people." His ideas on His answer to middle-class fears of an aggressive, immoral, and welfare and community responsibility are still debated. His irreligious underclass was to re-create an idealized rural parish name is invoked in causes from theories of creation to the community in defiance of population growth, mobility, and prevention of cruelty to animals. A theology chair is named after structural unemployment. His ideas were vigorously defended him at the University of Edinburgh. As subsequent generations long after it was clear that at best they required a Chalmers to have asked questions about science, Calvinism, church and state make them work. relations, church union, the ambiguities of social welfare, or the With a sense of urgency and a remarkable team, Chalmers relationship between religious and national identity, they inevi­ energetically set about building schools, meeting with elders, tably revisit his ideas. putting social work in the hands of deacons, and introducing Chalmers is remembered particularly for his role in the information on overseas mission in order to stimulate mission at events leading to the formation of the Free Church of Scotland in home. His elders included people like William Collins, who 1843,thoughthis event shouldnotovershadowhis integrationof established a publishing company financed with the profits of ideals from both parties involved in the so-called Disruption: the the Chalmers's sermons on astronomy. socially liberal Evangelicals, and the politically conservative St. John's Parish was divided into districts, and Chalmers, Moderates. He contributed to changingtheological attitudes. His with his elders, deacons, and Sunday school teachers, systemati­ preaching, social concern, parish experiments, and interest in cally visited homes and set up Sunday schools. Determined to Bible societies and missions made him famous in Britain, well keep relief work among the poor within the funds available from known in North America, and respected in France. His holistic church offerings, the deacons were careful with the aid they philosophy, as well as his enthusiastic, experimental approach to distributed. Each situation was investigated, and the possibili­ mission, was reproduced and expanded by his students who ties of help from families and friends explored. Charity was held became missionaries, educators, and church leaders around the to be a neighborly obligation, before it was a church responsibil­ world. ity (never mind a city council responsibility). Thomas was born on March 17, 1780, the sixth child of John Byhis church-based approachChalmersbelievedhe avoided and Elizabeth Chalmers, in Anstruther Easter, a small fishing the situation in which poor-relief became an impersonal right, and coastal trading village on the southeast coast of Fife. His ratherthansomethingbasedon relationships andcharity. People father had inherited a dye-and-thread works and general who were able to give even small amounts to good causes such merchant's business. Though the business was in decline, Tho­ as missions and Bible societies were less likely to succumb to mas was brought up in a comfortable middle-class home. A poverty through drink and dissipation. His vision was some­ precocious child, at the age of 11 he was sent to St. Andrews thing many wanted to believe, whatever the evidence that it University with his older brother. In 1803 he became minister in could not cope with the scale of the problems developing around the rural parish of Kilmany, not far from St.Andrews. He quickly them. became a controversial figure because he seemed to desert his The "St.John's Experiment" had considerable merits. He did parish during the week to teach mathematics and chemistry at grow a church. He did help people educationally, spiritually, the university. and socially. He did make the mission of the church much more In the months following his thirtieth birthday he experi­ than the activity of its minister, however much people were enced an evangelical conversion, and the change in his conversa­ initially attracted by his fame as a preacher. His development of tion and preaching attracted attention. He became an enthusias­ a casework approach became part of the history of social work. tic supporter of Bible societies and took an interest, at first He inspired other churches to face the challenge of poverty out guarded, in Baptist and Moravian missions. In 1812 he married of a process of visitation and social investigation. He was no Grace Pratt. It was a happy marriage, and their six daughters armchair theorist. At the same time, many of his claims were helped form a lively and hospitable household. simply wrong. His notion of the economic independence of the In 1815 Chalmers responded to a call to the Tron Church in city parish was never realistic. Parish boundaries were meaning­ central Glasgow. His reputation soared following a series of less other than for determining areas of responsibility. The midweek sermons on astronomy and Christian faith, and in situation he negotiated where one parish could retain excess income, yet charge excess need to the city, reduced the pool of funding available to the city as a whole. Visiting deacons and John Roxborogh is Dean of Studies at the Bible College of New Zealand, their investigations were more personal than official handouts, Henderson, New Zealand. HeisaPresbyterian ministerandpreviously taught at Seminari Theoloji Malaysia, Kuala Lumpur. but they were still not the relationships of an intimate rural

October 1999 173 parish. Despite his best efforts, the Sunday congregation came lished churchhadresidual credibility, Chalmerswas not alone in largely from outside the parish itself. failing to take adequate account of the new political realities. Chalmers was hardly the last person to be carried away by Since the beginning of the century the Evangelical party in his own rhetoric or to describe his church in terms of the vision the Church of Scotland had increased in power, and in 1834 it in his heart more than the reality on the ground. In the case of the gained a majority in the General Assembly. In a series of acts it St. John's Experiment, at least the theory and the reality are well gave greater authority to parishes over their choice of minister documented, and the effort is still worthy of careful study. and gave votes in church courts to ministers in chapels, most of In 1823 Chalmers suddenly left Glasgow to teach moral whom were Evangelical. A few Moderates noted that property philosophy at St. Andrews University. Many were surprised he rights were involved and doubted whether the General Assem­ was deserting a project that still needed his direction. Others bly had the authority it claimed. As disputed cases went to court were alarmed that he was giving up his ministry to teach secular and worked their way by appeal to the House of Lords, the subjects. The university did not share his evangelical enthusi­ sequence of decisions portrayed the church as a creature of the asms but hoped his popularity would attract students. It did. state. By defying these decisions, the Evangelical leadership of They came from around Britain in one of the largest intakes the the church, including Chalmers, was cast in the position of schoolexperienced that century. Students notonlywereawedby lawbreakers. Both sides claimed high moral ground, and those in his passionate reconciliation of economics, ethics, philosophy, the middle found it difficult to mount an alternative. Parliamen­ and theology; they also stimulated one another in Christian tary action was needed, but members of Parliament sitting in vision and commitment to overseas mission. Visitors such as England hadlittle understandingofScottishresistanceto Erastian Joshua Marshman and Robert Morrison brought news and mis­ assumptions, and less still of how far Scots were capable of going sionary experience fresh from India and China. The missionary on points of principle. theories and practices of the Moravians, Baptists, the London From 1834 Chalmers realized that the church would have to Missionary Society, and the Church Missionary Society were raise its own funds for church extension. Catching a mood and dissectedandcompared. FromamongChalmers'sstudentscame inspiring others as he had earlier at St. John's and among his students at St. Andrews, in six years he and his committees financed over200hundred newchurches. As theydid, the clouds From among his students of dispute gathered with the courts, the government, and within the church. came the first generation In the 1830s the unity of the Church of Scotland came from of Church of Scotland its historic role as the national church, its commitment to mission at home and overseas, and the need to respond to the threat of missionaries to India, independent groups. By 1840it was a question how muchlonger particularly Alexander Duff. these factors could resist the forces of fragmentation. Early in the decade there was an eerie mixture of cooperation and conflict. Evangelicals and Moderates frequently functioned like political the first generation of Church of Scotland missionaries to India, parties in mutual opposition. For a time they were surprisingly particularly Alexander Duff. Not least of what they took with united in church extension at home and mission overseas, both them was the conviction that all truth was God's truth and the means of proving their spiritual viability to the independent warm experience that Christian faith could and should be ac­ churches. At the same time, court cases pitted Evangelical and tivelyrelated to all of society. Moderateagainsteach other.The populistbaseofthe Evangelicals, Chalmers's relationship with his students was deep, life­ and the tradition of being a government party remembered by long, and rewarding. But his relations with many of his col­ the Moderates, meantthey were divided over the role of thestate. leagues soon soured. St. Andrews was in a measure corrupt, Questions of power and of principle were intertwined, and something he saw with uncomfortable clarity. The prospect of Evangelicals saw their dreams of an evangelical established moving to Edinburgh became attractive, and in 1828he accepted churchbeingcompromised byModeratebetrayal, courtinterfer­ thechairof divinity. Bythis time he had a betterrelationship with ence, and state indifference. Moderates saw their compact with EdinburghModeratesthanwiththeircounterpartsin St.Andrews. the state being destroyed by lawless "wildmen." Propaganda As a key leader among the Evangelicals in Edinburgh, he from both sides stereotyped the weaknesses and failures of the could only further enhance his national role. Quickly that role other and still provides entertaining if sad and unreliable read­ became political. Chalmers was moderator of the Church of ing. In this situation Chalmers was brilliant as an organizer and Scotland in 1832 and soon took on the unofficial mantle of a preacherbutunreliableas a negotiator. Dealingwithsuccessive leadership of the Evangelical party. Scotland's cities were ex­ governments, he lost the confidence of both Whigs and Tories at panding, and the church needed to respond. There was also a Westminster,buthe was not wrongin his perceptions thatWhigs sense of competition. Independent or voluntary churches, Bap­ could no longer help the church, and the Tories would only do so tist and Congregationalist, as well as Catholic and Episcopalian, at the price of political interference in church affairs. had been growing rapidly. Where these drew on newly prosper­ Reading of the Convenanters and about the Scottish Refor­ ous classes, their independence was economic as well as ecclesi­ mation, Chalmers gained a heightened sense of the cost and astical. Othergroups of Presbyterianswerealso increasing. As an necessity of taking a stand on matters of principle. At the same established church, the Church of Scotland expected govern­ time his sense of the value of a national church was tempered by ment support to build and staff new churches. Changing atti­ his appreciation for what other churches were doing. In the end tudes to Catholics and Nonconformists, and the increase in the his commitments to missionand principlewerestronger than his franchise from the Reform Act of 1832,however, madeit difficult commitment to any particular church, national or free. Despite a for the government to aid one church and not another. While old passionate, if ironic, beliefin the benefits of established churches assumptions about government responsibilities for the estab­ (poor relief was better without civic aid, but spiritual needs

174 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH required positive state assistance), Christian mission could sur­ tion, but this point should not be overstated. Evangelism and vive without the support he believed was their right. social concern did not stop simply because Presbyterianism in By early 1843, despite a number of attempts, successive Scotland was fragmented, or even because the national church governmentsin England had failed to resolve theScottishchurch had less of an official role in society. Overseas mission was issue. English incomprehension was almost total, and Scots disturbed by conflicts back home, but its momentum hardly themselves were divided. Moderates and the government be­ faltered. Since his conversion Chalmers had related to a wide lieveda splitwasunlikelyto be serious. For theirpartEvangelicals range of mission groups and independent churches. This in­ thought they had the numbers to enact a voluntary volvement is not unrelated to his vision of churches working disestablishment. A court decision against the legality of chapel together,which still has powerto surprise thosewho assume that ministers voting in church courts removed this possibility. De­ his interests must have been limited to those of the Free Church. spite some conservative political instincts, Chalmers had long With two possible exceptions, Chalmers continues to attract shown himselfcapable of defying authority. OnMay 18, 1843, he scholarship and popular interest in topics as diverse as his own was the leading figure in the Disruption, as over a third of the broad range of concerns. The first exception is economics. Al­ ministers and people resigned from the Church of Scotland to though he wrote extensively on political economy and taught it form the Free Church. If the Disruption was not the only major at St. Andrews University, his place in the history of the subject event of the period, it is appropriately seen as a watershed in is not that of a person who is remembered for some notable Scottish history and in the history of Presbyterianism world­ achievement. Even so, his role is mentioned, and his works have wide. recently been republished as a record of the thinking of his era. After the Disruption, Chalmers maintained his belief in the The second exception concerns his theology. Far from being value of a national church empowered to evangelize the whole reprinted, Chalmers has been written out of the story of Scottish nation, and he strove to make the Free Church of Scotland that theology. churchin all butgovernmentsupport. Hewelcomed the possibil­ The latter situation is in some ways understandable. There is ity of cooperationandevenincorporationwithotherlike-minded so much else to be said about Chalmers. He had prayed to be churches. His fund-raising skills, oratory, and personal stature delivered from systematic theology. (He also prayed to be deliv­ were essential to the remarkable success of the Free Church, but ered from mathematics, a unique temptation in the history of his vision was broader and his theology more flexible than that spirituality, unless it is shared by Pascal!) It was obvious to his of its initial leadership. In his retirement he put his energies into colleagues and students that his passions were less about the the West Port Church in an impoverished area of Edinburgh, as content of theology than about the application of what he be­ well as keeping up his traveling, speaking, and correspondence. lieved the Christian message to be. Someone who told students He died at home in Edinburgh, May 30, 1847. His funeral was a never to preach Calvinism (by which he meant predestination) national event, drawing thousands from across the divisions of was notin the process of rethinkingits finer points. Whatmarked Scottish life. him out was his social concern and his leadership. Yet there was not a lot wrong with his well-documented Chalmers's Legacy theological reading, nor with his mind, though his mind was often on other things. When an American visitor began discuss­ The legacy of Chalmers is considerable. His papers, the majority ing Calvin, Chalmers could not lay his hands on a copy of the of them now in New College Edinburgh, include some 16,000 Institutes, neither are they listed in the catalog of his library. items, and are a major archival source for British church and Chalmers left others to keep up with what was happening to sociallife in his lifetime. The churchesbuiltbyhis fund-raising in theologyin Germany. He had devoured philosophyin his youth, the 1830s and by the Free Church from 1843 number in the and there was nothing lightweight about his study. Yet it is hundreds. He is remembered in institutions wherever Scots perhaps not surprising that James McCosh's sympathetic analy­ migrants have taken themselves. His name remains big enough sis saw him reconciling the theology and philosophy of Scotland to conjure with, even if it is sometimes used in ways that do not butdid not see him contributing much to either. How one judges do justice to the context and balance of his original concerns. this issue may depend on whether one thinks that Chalmers Chalmers's popularity transcended divisions that, if he did solved the difficulties, or just regarded them as of lesser impor­ not cause, he had at least failed to prevent. People who saw tance. Perhaps he read the needs of his times fairly well. through his social analysis acknowledged him as the greatest Thereis more thana littleironyin the situation. The theologi­ preacher of his time. His efforts were often admired when his cal history of nineteenth-century Scotland is one in which the conclusions were not followed. Then and now, people have not dominant theme appears to be the weakening of traditional arguedaboutwhetherhe wasa significantpersonbutwhetherhe Calvinism, along with the study of people judged to be heretics made the contribution they would have liked him to have made. in their own time, if harbingers of future trends. This is not a Some see him as the evil genius who failed to save the church complement that is extended to Chalmers, In the categories of from the tragedy of the Disruption. For many he is the hero who traditional theology, people on the fringe such as Erskine of saved it from a fatal spiritual compromise. Others again would Linlathen, Edward Irving, and John McLeod Campbell are seen say that he was a flawed hero but a hero nonetheless. In 1929 the to be the representatives of the future. All these, helped amaz­ majority of the Free Church was reunited with the Church of ingly by D. L. Moody, are noted for their contribution to the Scotland, and many of the principles of independence for which breakdown of the old Calvinism. This development can be seen Chalmers fought were vindicated. in the rise of liberalismandidealism, in the heresy trial of William The legacy of buildings, however, was something later gen­ Robertson Smith, and in the passing of the Declaratory Acts, erations did not need. Closing redundant churches requires which distanced churches from narrower interpretations of the almost as much effort as establishing them, and it cannot be Westminster Confession. Whatever Evangelicals said about surprising that some hold him to blame. Moderates, the heretics of the later part of the century are from Some of Chalmers's dreams were crippled by the Disrup- the Free Church, not the Church of Scotland. The heretics of the

October 1999 175 first half of the century also counted themselves Evangelicals, theological attitudes pointed to the future, for good or ill. That and they all had close associations with Chalmers. Irving had they have very traceable roots in Chalmers's teaching and ex­ been Chalmers's assistant at St. John's, Chalmers corresponded ample is not often stated. with Campbell and was a good friend of Erskine. A more liberal It is important for the evangelical tradition that it can own attitude toward the confession is clear enough in Chalmers's Chalmers as a model of what a key stream of that tradition is writing, teaching, and preaching. about. Hebelieved in a free Gospel. He believed in education. He Perhaps because it was known that his heart concerns lay was excited by science. His sense of the foundational importance elsewhere and his sympathies lay in dangerous directions, this of the Bible included an awareness that its inspiration related theological legacy has been left out of the story. It would be too "not to the thing recorded, but the truth of it." Church order was much for the Free Church to admit that their hero might be soft something for people to decide. He saw theology as historically on Calvinism. Whether explicable or not, the omission is not conditioned. He thought in terms of general principles as well as justified by the evidence of what Chalmers actually did to shape concrete details. He had an eye for the important questions of his Christian faith and action in his lifetime. His beliefs and values time. He was impatient of creeds and tolerant of Catholics. He proved more enduring than those both more and less conserva­ was influenced by Methodists and Moravians and was a friend tive, and in the large-heartedness of his spirit to which many of Anglicans, agnostics, Baptists, the first British charismatics, referred, he contributed to a change of theological temper. His Quakers, a good number of Moderates, and not a few judged to immediate successor as professor of divinity in the Free Church be heretics. If Scots and others find they cannot study the nine­ was of the old school, but after him came Robert Rainy. Rainy's teenth century and the mission of the church without studying actions in dealing with William Robertson Smith in 1880 and in Chalmers, it is not a bad situation to be in. supporting the Declaratory Act of 1892 indicate someone whose Selected Bibliography Works by Thomas Chalmers Commonwealth' in Glasgow, 1843-1914." Records of the Scottish Chalmers Papers, New College Library, University of Church History Society 26 (1996): 169-95 . Edinburgh. Brown,StewartJ.Thomas Chalmers andtheGodlyCommonwealth. Oxford: 1847-49 Hanna, William, ed. Posthumous Works of the Rev. Thomas Oxford Univ. Press, 1982. Chalmers. Edinburgh: Sutherland & Knox. 9 vols. Cheyne, A. C; ed. ThePractical and the Pious: Essays on Thomas Chalmers 1836-42 The Works of Thomas Chalmers. Glasgow: William Collins. 25 (1780-1847) . Edinburgh: Saint Andrew Press, 1985. vols. Hilton, Boyd. The Age of Atonement: The Influence of Evangelicalism on 1996 Thomas Chalmers (1780-1847) : Works on Economics and Social Social and EconomicThought, 1785-1865. Oxford:Clarendon Press, Welfare.Pioneersin Social Welfare.London:Routledge;and New 1988. York: Thoemmes Press. Piggin, Stuart, and John Roxborogh. The St. Andrews Seven. Edinburgh: Banner of Truth, 1985. Works About Thomas Chalmers Wright, David F., and Gary D. Badcock, eds. Disruption to Diversity: Brown, Callum J. "To be aglow with civic ardours': the 'Godly EdinburghDivinity 1846-1966. Edinburgh: T. & T. Clark, 1996. Reader's Response

To the Editor: Reviewer's Reply:

It is unfortunate that Gordon Kaufman's God-Mystery-Diver­In real dialogue we do not set aside our presuppositions but sity: Christian Theology in a Pluralistic World should be so bring them to the table. I grant that our interlocutors should summarily dismissed in Donald G. Bloesch's review (April have an equal voice, but surely, as Christians, we cannot 1999). Kaufman deserves more than the glib charge that "for regard other religions as equally valid, since we believe that faith in Jesus Christ he substitutes faith in interreligious dia­ Jesus Christ is the only way to salvation. We can possibly find logue." Kaufman does indeed champion such dialogue, with points of convergence in the areas of personal and social "unrestricted openness" on fundamental questions. And he morality, but the doctrine of the incarnation contradicts the does recommend that all positions be considered on "equal understanding of God in all nonChristian religions. While terms ." Does Bloesch think meaningful interreligious dia­ nonChristians are persons made in God's image and potential logue is possible on unequal terms? brothers and sisters in Christ, we cannot surrender the Chris­ The reviewer's last word on the book is that it shows "the tian claim that religious allegiance apart from Christ rests on bankruptcy of a liberalism that ineluctably leads into a delusion. Our mission is not simply to learn but also to postmodernism, thus subverting the claims of historic Chris­ witness, yet in a spirit of humility and love, knowing that our tian faith." One hopes that so categorical a rejection contains perception of the truth is itself a gift of grace to undeserving its own unintentional clues to the reader that perhaps the book sinners. deserves serious attention. Donald G. Bloesch Rudy Nelson Emeritus Professor of Theology Associate Professor Emeritus, English and Religious Studies University of Dubuque Theological Seminary University at Albany Dubuque, Iowa Albany, New York

176 INTERNATIONAL BULLETIN OF MISSIONARY R ESEARCH

--. ';" hristianity's World Mission would be less intimidating and Prepare for a more manageable if everyone spoke the same language, fol­ C lowed the same customs and viewed life the same way. That idyllic world, however, is not the world Christ calls us to engage. lifetime of The real world features at least a dozen major cultural families and more than 2,000 religions, 6,000 languages and 30,000 distinct Effective Minist ry, societies and cultures. There are also an unknown (and shifting) number of sub-cultures, counter-cultures and peoples with their own ANY HERE! distinct name, history and identity. Furthermore, secularization has transformed Western nations into "mission fields" once again. Several fields of knowledge prepare the effective missionary to DEGREE PROGRAMS "exegete" the biblical text and people's cultural context. These lit­ M.A. and Th.M . in World Mi ssion and eratures are as necessary, and as sophisticated, as the literatures Eva ngelism; Do ctor of Mini stry, Doctor that prepare physicians to make sense of an epidemic, or of Missiology, and Doctor of Philosophy astronomers of a galaxy. Asbury's ESJ School will prepare you to in Intercultural Studies. George Hunter Dean, Church Growth, understand the historical, cultural and religious contextof the field Communication, Leadership of mission to which Christ has called you, and to serve, communi­ cate and help grow the indigenous Church in that context. So if you are interested in making sense of a piece of the world, and in helping its people make sense of the Christian gospel, call the admissions office today at 1-800-2-ASBURY or Darrell Whiteman Ran Crandall Robert Tuttle e-mail us at "[email protected]". Assoc. Dean, Anthropology, Evangelism. Small Evangelism, Church Renewal, Indigenous Chdstianity Churches, Church Planting rheology oj Evangelism ASBURY THEOLOGICAL •• '1 5 EMINARY Howard Snyder Eunice Irwin Matt Zahniser W I L M O R E , KY ,~ OR L A N D O. FL Historyof Mission, Primo! Religions. World Religions, WWW .A SBURYSEMINAR Y E D U Theology of Miss ion Contextual rheology Cross-Cultural Discipleship Book Reviews

God's Final Envoy: Early Christology and Jesus' Own View of His Mission.

By Marinus de Jonge. Grand Rapids, Mich.: Eerdmans, 1998. Pp. x, 166. $18.

Jesus has been, and remains, the heart of rejected envoy, God's suffering righteous throughof the kingdomweretwoseparate the Christian mission, for he is the core servant, and his death for others) and events, though... intrinsicallyconnected." content of the Christian message and its works back to Jesus' own self­ Ever since, Christians have lived in an bearers' prototype. Those committed to interpretation,carefullyguidingthe reader "interim"betweenJesus' resurrectionand Christianmissionhavea stakein deJonge's throughthe relevanttexts, includingthose his parousia(p,14),developingthe various clearly written, scholarly study, the fruit from early Judaism. He concludes that Christologies implied in Jesus' self­ of a lifetime's careful, judicious study of Jesus "was convinced of the speedy and interpretation and taking to the world the the NewTestamentin its historicalsetting. complete realization of God's kingdom newsof whatGodhas done, andstill does, As in his Christology in Context:TheEarliest andofhis ownvindicationafterhis death," through him. Though the book generally Christian Responses toJesus (1988)andJesus, though "in what terms he expressed this, bypasses Jesus' mission as expressed in the Servant Messiah (1991), here too he we do not know for certain" (p. 30; also p. his deeds, it will repay amply any refuses to contrast sharply early 112).NeitherJesus northe earlyChristians thoughtful reader. Christology with Jesus himself, as is saw him as an envoy from God but as the -Leander E. Keck frequently done today. Instead, this final, definitivemessengerof God to Israel. recently retired professor at Leiden, In light of the resurrection, the early Leander E. Keck is Winkley Professor of Biblical Netherlands, begins with three early believers "realized that his personal Theology, Emeritus,at Yale Divinity School, where interpretations of Jesus' death (God's vindication and the complete break­ he also served as deanfrom 1979 to 1989.

The Conversion of Missionaries: Confident Witness-Changing Liberalism in American Protestant World: Rediscovering the Gospel Missions in China, 1907-1932. in North America.

By Lian Xi. University Park: Pennsylvania Edited by Craig Van Gelder. Grand Rapids, State Univ. Press, 1996. Pp.xiu,247.$38.50. Mich.: Eerdmans, 1999. Pp. xiu, 313. Paperback $24. "I have lost the simple faith," Frank world religions, and, most intriguingly, Rawlinson, long-termeditorof the Chinese the "reflex influence" (p. 207) of liberal This book finds a way between Recorder, admitted to his wife in 1927 (p, missionaryideason the culturebackhome. philosophical analysis of the North 86). And indeed he had, along with Althoughpartsof this storyhavebeen American postmodern context and hundreds, perhaps thousands, of other told before (notably by William R. practical how-to's of doing evangelism. AmericanProtestantmissionariesin China Hutchison), Xi adds depth and texture. Craig Van Gelder's training in urban in theearlytwentieth century.Lian Xi tells We learn, for example, of the insistent role studies and work in congregational their story, showing how their priorities of money, and that the main driving force missionsshowsclearlyin his development changed from predominantlyevangelical behind these changes was not theological of the volume from conferences spon­ to humanitarian ones. revisionism but the cumulative effect of sored by the Gospel and Our Culture This thoroughlyresearched,concisely living for many years among a people Network in 1996. written monograph is divided into two who proved to be kind, tolerant, serene, The essays make a central argument: parts. In the first Xi examines the and unafflicted by Western notions of sin the contemporary context requires the theological evolution of three influential and guilt. Xi overdraws the contrast church to engage in a critical and figures: physician Edward Hicks Hume, between old-style evangelicals and new­ constructive theology that will result in a editor Frank Joseph Rawlinson, and styleliberals-the former were more, and new focus for ministry and a vision educator Pearl Buck. Each reacted against the latter less, appreciative of Chinese congruent with current realities. Major his or her conservative upbringing for culture than he allows. Nonetheless he cultural shifts have taken the church from different reasons, and each embraced makes it clear that missionaries, like the centers of power and influence to the modernist principlesfor different reasons thoughtful Christians everywhere, had to margins. The church no longer wields too . But ultimately all reached the same maketheirpeacetreaties withthemodem authority on questions of meaning and conclusion: that the old absolutist world one by one, each in their own way. identity; it no longer forms the locus of distinctions between civilization and -Grant Wacker social life or holds the ear of the populace barbarism were no longer intellectually on political issues. Rather than lament the credible or morally tenable. In the second Grant Wacker, Associate Professor of American loss of centrality, the authors see an part of the book Xi widens the focus, Religious History, DukeUniversity, is acoeditorof opportunity for rethinking the Gospel, discussing the dismantling of sectarian Church History: Studies in Christianity and ministry, and the theology of the church distinctives, the impact of Chinese Culture, with particularinterests in thehistoryof itself. nationalism on Western theological evangelicalism and the missionary experience. Revisioning North America as a presumptions, the forging of a union of mission context leads to an emphasis on

178 INTERNATIONAL B ULLETIN OF MISSIONARY R ESEARCH

~-- - "--- - _ ., . .. , ~- ~ - --­ engaged listening and empathy, a circulatedCalwer Missionsblatt (1828), also Barth's activities and way ofthinking missionaryapproach usedinothercultural of the first mission bulletin for children were influenced by the neopietist contexts.Discoveringdifference-hearing (1842), and the first scholarly missionary movement and the doctrine of the voices of plurality, poverty, and pain­ periodical Beleuchtungen der Missions-Sache eschatological history of salvation from spawns new ways of responding to the (1842). His greatest success was the little Johann Albrecht Bengel (1687-1752) and Gospel. Defensiveness yields to book Dr. Barth's Bible Stories, that had 483 FriedrichChristophOetinger (1702-1782), compassion. Congregationsreceive as well editions and 87 translations; it was one of the leaders of pietism in Wiirttemberg. as give. New mininstries are born. the most widely circulated books in the -Thomas Habighorst This a a bold book. The challenge to nineteenth century. Barth supported the risk is first taken up by the writers, who Basel Mission and eventually became the model for us ways to begin revising executive head of this influential Thomas Habighorst lectures at theadulteducation outworn attitudes. Rethinking disciple­ missionary society (pp . 145-153). centerin Bielefeld, Germany. ship as radical love (p. 138) in a society thatdismissesChristianity and reworking theological constructs in the light of the "manifold nature of experience" (p. 144) are not easy tasks.Othervoices need to be heard-and will be-as this book enables educators, pastors, and congregations to ~RINI~Y PRESS rediscover the Gospel in our changing worldand respond withconfidentwitness. IN T ERN A T ION A L -Frances S. Adeney

Frances S. Adeney is Associate Professor of Evangelism and Mission at Louisville (Ky.) Presbyterian Theological Seminary. She was the Brooks Professor of Religion at the University of The Change of Conversion and the Southern California (1997-99) andalsoserved asa Origin of Christendom Presbyterian missioncoworker in Indonesia tohelp by Alon Kreider develop a graduate program in religion and society "Traces the changing nature of the process of con­ at SatyaWacana Christian Universityin Indonesia version across some four centuries, rightly emphasiz­ (1991-96) . Her recent publications include ing that it does indeed change . He describes it contributions to Ethics and World Religions : through a careful, well-directed choice of liturgical, Cross-Cultured Case Studies (Orbis Books, 1999). autobiographical, homiletic, and theological texts. I know of no better treatment of religious initiation undergone by the most seriously committed Christians of the second to sixth century." Christian Gottlob Barth: Studien -Ramsay MacMullen, Yale University zu Leben und Werk. paper, $11.00

By Werner Raupp. Stuttgart:Calwer Verlag, Power, Truth, and Community in 1998. Pp. ix, 294. Paperback DM 88. Modern Culture by Chorles C. West This study by Werner Raupp from To help Christians discern their mission in today's Tiibingen is the first historico-critical world and to act with confidence and hope, the biography of Christian Gottlob Barth author examines the following areas: the gospel as (1799-1862), who is one ofthegreatfigures truth; the gospel as community; the gospel, God's of German ecclesiastical historiography. power, and human powers; and Christian hope in Based on rnaterial from 80 archives around a fragmented world. the world (pp. 177-197), this study paper, $14.00 characterizes Barth as an international figure of the "antimodern" revivalist movement of the nineteenth century and Choices at the Heart of Technology as a "tireless manager of the Kingdom of A Christian Perspective God" (p. 152). by Ruth Conway Bornandeducatedduringthe pietistic Brings under scrutiny the inadequacies of technol­ age in Wiirttemberg, Barth influenced ogies that fail to take account of the "wholeness" German-Protestant piety in various ways: of life and what might constitute "justice" (right as authorfor the youngand generalpublic, relationships) within the human community and lyrical poet and preacher, as well as one of the first to promote home missions and as with nature. Suggests changes in the priorities that the founderin 1833 ofthe "Calwer Verlag" would flow from faith in the God whose purposes (Calwer Publishing House), which still of love have been revealed in Jesus Christ . exists . paper, $12.00 As a journalist, Barth promoted overseas missions by helping to establish 800-877-0012 • fax 717-541-8128 a classification of mission journalism. Thus, he was initiator of the widely www.trinitypressintl.com

October 1999 179 Historia que faltaba: El extensively aboutthe historyof Protestant protestantismo en Tucuman. missions in Latin America. Though the first Protestant missionaries arrived in By David R. Powell. Tucumdn , Argentina: Tucumanin 1898,the author has beenable Instituto deHistoriay PensamientoArgentino to trace back Protestant presence back to andBuenosAires,Argentina:Editorial Kairos, the colonial period after the Spanish 1998. Pp. 220. Paperback $17. occupation in 1543. The story is well researched and organized in two parts This history of Protestantism in the about the general history of that province, with a total of fifteen chapters and eight province of Tucurnan, in Northern sponsored by the National University of appendixes. Powell has delved into both Argentina, was developed from material Tucuman. The author has beena professor primary and secondary sources and originally prepared for a consultation in the same university and has published provides a fluid narrative enlivened here and there by valuable anecdotes. Powell tells this storyas a participant­ observer. He was born in Argentina of missionaryparentsfrom Canada.Arriving in Argentinain 1921as independents,they later worked with the Plymouth Brethren. This history allows Powell to write as an insider but also to keep a critical distance from his object of study. At several points, especially commenting on missionary methods, Powell offers critical remarks, but he avoids unnecessary criticism even whenhe deals withissuesof confrontation Kerr Woodberry Wilson Thompson between the predominantRomanCatholic Church and the struggling Protestant minority. The book is written for the 1999-2000 Senior Mission Scholars general public, and footnotes as well as OMSC welcomes into residence for the fall 1999 semester Senior appendixes and a glossary provide information for the non-Protestant reader. Mission Scholars David A. Kerr and J. Dudley Woodberry. Beginning his In his prologue to this book, Arnoldo career in the Middle East, Dr. Kerr is known for his expertise in the area of Canclini, a member of the Argentinean Christian-Muslim relations. He has taught at Selly Oak Colleges, Academy of History, expresses his hope Birmingham, the Duncan Black Macdonald Center for the Study of Islam that historians in other parts of Argentina and Christian-Muslim Relations at Hartford Seminary, Connecticut, and will follow the example of responsible now at Edinburgh University, where he directs the Centre for the Study of and serious research provided by this Christianity in the Non-Western World: Dr. Woodberry is the retiring book. Dean and Professor of Islamic Studies, School of World Mission, Fuller -Samuel Escobar Seminary, Pasadena , California. Ordained in the Presbyterian Church (USA), for several years he pastored churches in Kabul, Afghanistan, and Samuel Escobar is Thornley B. Wood Professor of Missiologyat Eastern Baptist Theological Seminary Riyadh, Saudia Arabia. He is editor of Muslims and Christians on the Emmaus in Pennsylvania andwasamissionary inArgentina Road (989). from 1960to 1978. In the spring semester of 2000 OMSC's Senior Mission Scholars will be Samuel Wilson and T. Jack Thompson. Dr. Wilson is Professor of Missions and Evangelism, Trinity Episcopal School for Ministry, Ambridge, Pennsylvania. He served for a number of years as a missionary with the Christian and Missionary Alliance in Peru, and then Essentials of Spiritual Warfare: directed the MARC division of World Vision International, where he Equipped to Win the Battle. worked alongside Dr. Raymond Bakke in organizing evangelism and church planting workshops around the world in major urban settings. Dr. By A. Scott Moreau. Wheaton, Ill.: Harold Thompson is seconded by the Presbyterian Church of Ireland to the Centre Shaw Publishers, 1997. Pp. 208. Paperback for the Study of Christianity in the Non-Western World, Edinburgh, where $10.99. he is Lecturer in Mission Studies. A form er missionary in Malawi, he is the author of Christianity in Northern Malawi: Donald Fraser's Missionary Methods Three Crucial Questions About and Ngoni Culture (995). Spiritual Warfare. In addition to providing leadership in OMSC's Study Program, the By Clinton E. Arnold. Grand Rapids, Mich.: Senior Mission Scholars are available to OMSC residents for counsel BakerBooks, 1997.Pp.224. Paperback$11 .99. regarding their own mission research interests. Scott Moreau is an associate professor of OVERSEAS MINISTRIES STUDY CENTER missions and intercultural studies at 490 Prospect St., New Haven, CT 06511 Wheaton Graduate School. His book, Tel (203) 624-6672 Fax (203) 865-2857 designed for the average churchgoer or E-mail [email protected] Web www.OMSC.org newChristian,couldalternativelybe titled, "Steps to Victorious Christian Living," since its focus is on the believer's struggle

180 I NTERNATIONAL BULLETIN OF MISSIONARY RESEARCH to successfuIIy comba t Satan 's attempt s to contemporary deliverance ministry that d iscerning, naming, or tearing d own gai n a spiritual footho ld in his or her life must be avoide d (pp. 129-38). territorial strong holds . Yet this chapter (Eph. 4:27). The third qu estion is, Are we called to d oes not tak e primarily a d emolition Moreau sets forth his understanding engage territorial spirits? He re Arnold approach to SLSW. Arnold endorses the of spiritual warfare within a thr ee-part provid es the fines t discussion in print of spiritual-mapping approach of Geo rge framework. Firs t, the believer is to engage wha t has come to be termed "strategic Otis, which seeks to develop a spiritual th e truth , that is, allow the truths of level spiritua l warfare" (SLSW). After a profile of a city or area in orde r to aid Scripture regarding God's character and close look at the major related bibli cal cu lt u re-specific evangelizatio n and purposes, the victory ofChrist on the cross, texts and evide nce from churc h history, dis cipleship. Furthe rmore, the mod ern ' the pro vision of theSpirit, our new position Arno ld concludes that the believer has no ac ti vi ty known as iden tif icatio nal in Christ,and the menacing reality ofSatan callin g to directly engageterritorial spirits rep entance is viewed as positive iffocuse d to becom e life-governing values. Second, (whose existence he recognizes), that is, on representative corpo rate confession of spirit ual-warfare d isciplines suc h as prayer, con fession, praise, worship, and dedication of reso urces enable the child of God to "strip off" the old sinful habits and "put on" the new clothes of god liness. Third, the believe r should exercise his or her authority in Chris t to "bind " Satan, that is, to limit, constrai n, and eve n stop his workin the lives of others.Only cursory attention is given to the distinctive issues swirling around the mod ern spiritual­ warfa re m ovement suc h as binding territorial spirits and th e efficacy of identificati onal rep entance. H E W0R;LDWIDE impact of C hristianity is a direct result of people who In each sec tio n Moreau aims for have played key roles in the missionary enterprise. Thi s unique reference application on fourdistinctbut interrelated T levels or "fronts" : th e per son al , the work documents the global history of C hristian missions with biogra phical interperson al, that of the local churc h, and articles on the most outstandin g missionaries from the past 2,000 years. the sys temic (or cultural). Clinton Arno ld, associate professor of Ne w Testam ent at Talbot Theo logical Writte n by 350 experts from 45 countries, Semina ry, seeks to pr ovide thorou gh if the Biographical Dictionary contains more than not definitive answers to three "crucial 2,400 origina l, signed bi~grap hie s that por ­ qu estions" abou t spiritua l warfare. First, tray leading missionary figures from Roman Whatis spiritua lwarfare? Arno ld appeals for a balan ced approach to understanding Ca tholic, Orthodox, Anglica n, Protestant, evil that takes into account the flesh, the Pentecostal, indepen de nt, 'and indigenous wo rld, and the devil as a "three-stranded churc hes. Arranged in a conveni ent A-Z rop e." One sou nd implica tion of thi s perspective is to recogn ize the validity of form at, the articles provide biographical d eliverance m inistry but only in information for each mission ary covered as conjun ction with sou nd therapy and a well as discussion of their writi ngs, public solid discipleship follow-up. achievements, and contribu tions to contem­ The second quest ion is m or e controversial: Can a Christian be demon porary mission issues. possessed ? Eva ngelicals are split on this issue, a divergence explained in part by "An outstanding reference work. .. . Broadly conceived and well execute d, it confusion over the word "possession:' which seems to denote ownership as well makes a significant cont ributi on to the study of C hristian mission and the as control. While Arno ld denies that the history of religions." - Religious Studies Reu iet» child ofGod can eve r be ow ned or claimed by Satan, he does believe that dem ons can "Here is.a veritable treasure trove of missions histor y. ... Every library in the both spa tially inh abit the believer's bod y and con trol his or her ac tio ns . Th is Eng lish-speaking worl d with a credible claim to offering general facilit ies for reviewer does not believe that Arnold historical research ought to have this volume . ... It has set a new standard." mak es a convincing case for demons' - Evangelical Alissiolls Q!!arterly spa tial occu pa tion of Christians (pp. 88­ 97) but concurs that dem ons can exert a significant amo un t of influen ce over believers when they yield to anger, lust, pr ide, and other un godly impulses. As a result, Arnold does see a legitimate role for d eliverance mini stry, th at is, th e exorcism of d emons not only fr om unbelievers but also fro m d em on ized believers. Neverthe less, he identi fies a number of excesses ch aracteristic of

Oc tober 1999 181 sin. The author's final appeal for unity in Territorial Spirits and World the church as it continues to practice and Evangelization: A Biblical, debatespiritual warfare should be heeded Historical, and Missiological by mission agencies and churches (p.197). Critique of Strategic-Level -Don N. Howell, Jr. Spiritual Warfare.

By Chuck Lowe. Fearn, Ross-shire, U.K.: Don N.Howell,[r .,isAssistant DeanandProfessor ChristianFocus Publications,andSeoenoaks, ofNew Testament, ColumbiaBiblical Seminary.He Kent, U.K.: OMF International, 1998. Pp. served for fifteen years as a church planter and 191. Paperback. No price given. teacherin Japan (1979-94). ChuckLowe'snewvolumerepresents the dateof "Strategic-LevelSpiritualWarfare" most thorough and incisive critique to (SLSW), especially as ad vocated by C. Peter Wagner of Fuller Theological Seminary. Lowe comes to the topic as a New Testament scholar (he completed a Th.D. under Leon Morris) and as a missionary (he has served with OMF for THE REFORMED FAMILY WORLDWIDE fifteen years in Singapore). A SURVEY OF REF ORMED CHURCHE S, T HEOLO GICAL SCHOOLS, Lowe would agree with Wagner on AND INTE RNATIONAL O RGANIZATI ONS manypoints-suchas a beliefthatdemons Edited by Jean-Jacques Bauswein and Lukas Vischer do all they can to oppose the missionof the ISBN 0-8028-4496-0 . 753 pages' Paperback ' $35.00 churchand theviewthatevangelicalshave not taken sp iritu al warfare seriously AFFIRMATIONS AND ADMONITIONS enough. But Lowe has serious complaints about the theory and practice of SLSW. LUTHE RAND ECISION SAND DIALO GUE WITH REF ORMED, First, Lowe takes exception to the EPISCOPAL, AND ROMAN CATHOLI C CHURCHES notion of "territorial" spirits. On the basis Gabriel Fackre and Michael Root of the biblical evidence and a stu dy of ISBN 0-8028-4605-X . 135 pages ' Paperback ' $16.00 animisticcultures, he contends thatspirits are not geographically specific. He also REVOLUTION OF SPIRIT argues that the practices of discerning ECUMENI CAL T HEOLOGY IN GLO BAL C ONTE XT territorial assignments, endeavoring to find the namesof spirits, and aggressively Essays in Honor of Richard Shaull going on the offense against th em is Edited by Nantawan Boonprasat Lewis misguided and n ot supported b y "We have all had need of Shaull's wi sdom and this is now th e case Scripture. He is concerned that SLSW for the upcomi ng generation , which is fortunate to have this new draws far too much on beliefs about the volume and profit by its wea lth of mat erial." spiritual realm borrowed from animistic - RO BERT M cAFEE BR OWN religions. ISBN 0-8028-4591-6 . 313 pages ' Paperback ' $30.00 I find the essence of Lowe's ana lysis quite sound and hope that practitioners of SLSW giveserious attentionto what Lowe THE END OF THE CHURCH ha s to say. But is Lowe correct in asserting A PNEU MATOLOGY OF CHRISTIAN DIVI SI ON IN THE W EST that Christians are not called to go on the Ephraim Radner offensive againstSatan? Is notthevery act In th is first serious assessment of th e meaning of chu rch division, of evangelizing an aggressive maneuver Ephraim Radn er provides a theological rationale for today 's divided agains t the domain of darkness and church in th e Christian West that goes far beyond the standard represents "a plundering of the strong socio-histo rical explana tions of denominationalism. man's house" (see Mark3:27).?Also, w hat ISBN 0-8028-4461-8 . 367 pages ' Paperback ' $36.00 is th e role of the Holy Spirit in im parting guidance on how the church should pray and engage in mission? Lowe never NO ROOM FOR GRACE addresses thi s topic, yet it is central to the PASTORAL T HEOLO GY AN D D EH UMANIZATION IN THE GLOB AL SLSW approach. ECONOMY --Clinton E. Arnold Barbara Rumscheidt '~n excellent book th at poses dehumanization as a theological Clinton E. Arnold is Professor of New Testament subject w ith pastoral implic ations. Barbara Rumscheidt 's uniting of andDirectoroftheTh.M. programat Talbot School theology and economics evokes new insights int o th e incarnati on of Theology, La Mirada, California. of grace in our times. A valuable resource." -ELSA TAMEZ ISBN 0-8028-4547-9 ' 170 pages ' Paperback ' $18.00

At your bookstore, or call 800-253-7521 85 1 3 1 ~ WM. B. EERDMANS FAX: 616-459-6540 _I \~ PUBLISHING CO. E-mail: [email protected] 255 JEFFERSON AVE. S.E. I GRAND RAPID S. MI 49503

182 I NTERNATIONAL BULLETIN OF MISSIONARY R ESEARCH

------_. __.~-_ . - ---­ Prophetic Pentecostalism in Chile: between pastors and congregations in A Case Study on Religion and social-class outlooksandin moralteaching Development Policy. and obs ervance. Some of the problems of Kamsteeg's prophetic Pentecostal church By Frans H. Kamsteeg. Lanham, Md.: are far from unique. Scarecrow Press, 1998. Pp. viii, 283. $59.50. -Edward L. Cleary, O.P.

Frans H . Kamsteeg, lecturer in the the institute's studyalso leadsone to major Edward L. Cleary, a .p., is Professor of Political Department of Culture, Organization, issues of the larger Chilean Pentecostal Science and Director, Latin American Studies and Management, Free University, churches, including the drifting away of Program,at ProvidenceCollege, Providence,Rhode Amsterdam, spent a year in the Santiago young people and middle-class Island. He was a missionary in Bolivia for eight metropolitan region studying Mision professionalsfromchurchesandcleavages years until 1971. Iglesia Pentecostal. In 1952 this church broke away from the Pentecostal Methodist Church, the major expression of Chilean Pentecostalism. It became moderately ecumenical, political, and prophetic. URBAN CHURCHES, VITAL SIGNS In this study for his doctoral Beyond Charity toward Justice dissertation Kamsteeg traces the Nile Harper et al. vicissitudes of the church in the attempts of its leaders to turn the congregants from "Nothing, in my mind, ismore important than the revival of the urban church. Harper being what he terms apolitical and non­ has given us a very valuable resource in these inspiring, well-wrillen stories. This new ecumenical toward "theology, ecumen­ baok ought to be in the honds of everyone who cores oboutthe present and the future ism, andsocialaction" (p.Ifrl).The church of urban churches." - JOHN M. BUCHANAN increased from 120 members in 1952 to about 2,000 in the early 1990s. But ISBN 0-8028-4441-3 . 348 pages' paperback' $25.00 Kamsteeg notes a steady decline of the church in numbers and support for THAT ALL MAY BE ONE activism among many members. Perceptions and Models of Ecumenicity The author is unusually clear in his writing style and in the methods and Harding Meyer problems, strengths and weaknesses, of "Informative and pravocallve. I highly recommend this book to anyone concerned his study. In his anthropological narrative about the current 'crisis' in the ecumenicol movement." - MICHAEL KINNAMON he furnishes a vivid picture of leader-led attempts at church reform, especially ISBN 0-8028-4348-4 . 172 pages' paperback ' $18.00 during the Pinochet era (1973-90) and the transition to democracy in the immediate CONFIDENT WITNESS - CHANGING WORLD post-Pinochet period. The main value of Rediscovering the Gospel in North America the work lies in being a development agency study. Kamsteeg delineates well Edited by Craig Van Gelder the relations between an indigenous In this baok twenty-two scholars and skilled ministry practitioners explore the complex church, its affiliated aid organization, and question of how to make the gospel clear and the church relevant to the changing cul­ an internationalaid group.Thechangesin ture in North America. Port of the Gospel and Our Culture Series, this volume will be a politics, funding philosophies, and respective aims of donors and recipients valuable resource far thase currently working on the front lines of ministry. show the risks and possible rewards of ISBN 0-8028-4655-6 • 330 pages' paperback' $24.00 such relationships. But the study is atypical of Chilean NO DIFFERENCE IN THE FARE Pentecostalism, severely limited in length of stu dy, and not well integrated with Dietrich Bonhoeffer and the Problem ofRacism re search on Latin American Pente­ Josiah Ulysses Young III costalism since 1995. Furthermore, some "Thisisa page-turner.... You ng not only evokes a fresh reading of many Bonhoeffer analytic categories are debatable. For example, is there a unitary Pentecostal themes, but he also sets them in lively conversation with African and African-American "habitus" (p, 31ff.)? Rowan Ireland's religious experience ond wisdom. What transpires is 0 profound engogement of excellent work in Brazil shows clearly Bonhoeffer with North America's longest, most deep-seated social problem - racism." distinct types of internal orientations - LARRY l. RASMUSSEN ("conversions" in Ireland's terms), not hinted at by Kamsteeg. ISBN 0-8028-4465-0 . 192 pages' paperback' $22.00 The study would have benefited by a more systematic description of present­ At your bookstor., I~ day Chilean Pentecostalism, which is or call 800-253-7521 9028 WM. B. EERDMANS experiencing the problems of aging Fax: 616·459·6540 _ PUBLISHING CO. churches. Kamsteeg mentions the E·.olI: [email protected] 255 JEFFERSON AVE.S.E./ GRAND RAPIDS, MI 49503 important study of the Institute for Public Studies that shows that less than half of Protestants (most of them Pentecostals) do not attend church every Sunday. But

October 1999 183 Mission and Catechesis: Ale xandre list. Thanks to Peter C. Phan, professor of de Rhodes and Inculturation in reli gi on and culture at th e Catholic Seventeenth-Century Vietnam. Uni versity of America, Washington, D.C., Alexandre de Rhodes has finall y received By Peter C. Phan. Maryknoll, N.Y.: Orbis his rightful place am ong his confreres . Books, 1998. Pp. xxiii, 324. $50. Pharr's book has two parts. The first half provides an introduction to th e The sixteen th a n d the seven teen th come to mind. Unfortunately, Alexandre situation of Vietnam, to the life of Rhodes, centuries have been called theJesu it epoch de Rhod es, S.J. (1593- 1660), one of the to his missionary strategies, to the history, of Asian m issi on hi story. G rea t grea test missionar ies in Vietnam and the stru ctu re, and me thod of catechisms, and personalities such as Francis and Jerome autho r of the first theological work in to the theological message of his own Xavier,Matteo Ricci,and Roberto de Nobili Vietnamese, is usually missing from the catechism, which was a model of in culturation at th e time. This part concludes with an excellent bibliography. Part 2 is an Eng lish translati on of the Latin and Vietnamese texts of de Rhodes's Caihechism (pp. 211-315). A De Rhod es served during twoperiods in Vietnam : from 1624 to 1630, and from O~LD I-IISTO~Y 1640 to 1645; each period ende d with his W bein g expe lled. He organi zed a kind of religious institute of catechists, which he OF had in view in writing his grea t work. As far as inculturation is concerned, CH~ISTIANITY Ricci's influenc e on de Rhod es is evident, as see n, for exam ple, in de Rhodes's approach to the meaning of heaven and ED ITED BY the cult of an cestors. But d e Rhodes distinguishes himself fromRicciby writing ADRJAN HASTINGS explicitly and at length about the passion and death of Jesus. As Phan explains, inculturation according to de Rhodes uplifts and improves native culture one­ "I do not know of any other hand book, textbook, or encyclopedia that sidedly- There is no mutual challenge, combines such wide geographical scope with such a remarkable depth of co rrection, or cr it ique, as modern information and int erp retation. " - H EIKO A. OBERMAN th eologians of inculturation teach. Notwithstanding this difference, the work of de Rhodes was in his days rem arkable, "T his book is an int roduction to the subject of Christianity in its wo rld and and he was a pion eer in catechesis. One ecumenical dim ensions; it is also a statement of the historical and analytic ha s to be very grateful to Phan for this tools that are required to expound Christianity from its origins to its present­ greatcontribution to the history ofVietnam day expressions in the Western and non-Western world. In scope, detail, and to the histor y of catechetics. - Arn ulf Camps, O.F.M. and approach, this work represent s an importa nt cont ribution to a rapidly developing field." - LAMIN SANNEH Arnulf Camps, O.F.M., is Professor Emeritus of MissiologyoftheCatholic University ofNijmegen, "Rare it is to find a single volume that holds toget her the history of two Netherlands. thousand years of C hristianity with the diversity of polit ical, social, cultu ral, and theological climate that has accompa nied it from the very beginning. A World History a/Christianity achieves that goal witho ut sacrificing the complex and multifaceted history for the sake of a mini ature 'unity.''' The Sound of the Harvest: Music's - J O H N MBITI Mission in Church and Culture.

C O N T RI B U TO R S: Ma ry B. Cunningham, G illian Evans, By ]. Nathan Corbitt. Grand Rapids, Mich.: Baker Books ,1998. Pp.352.Paperback$18.99. Robert E. Frykenberg, Martin Goodman, Adrian H astings, Mary Heimann, David Hill iard , Robert Bruce Mulli n, Andrew Pettegr ee, Gary Tie dema nn, In today's "g loba l village" ther e is a Philip Walte rs, Benedicta Ward, and Kevin Ward. trem endous ferm en t in music, not least of w h ich occurs in th e church. Nathan Co rbitt, who worked for more than a ISBN 0-8028-2442-0 . 608 pages· Hardcover· $45.00 decad e in Afri ca and who presentlyserves as professorofcommunications and music at Eastern Co llege, near Philadelphia, Ar your bookstore, Pennsylvania, h as ab ly captured or call 8 0 0 -2~3 - 7 5 2 1 90,1 I~ WM. B. EERDMANS rep resentative so unds of the worldwide !:'ax: 616 - 4~9 -6~40 _ I\~ PUBLISHING CO. church through stories and illustrations E-mail: [email protected] 255 JEFFERSON AVE. S.E./ GRAN D RAPIDS , MI 49503 and has provided creative waysofthinking about music.

184 INTERNATIONAL BULLETIN OF MISSIONARY R ESEARCH MISSION & SOCIETY: Corbitt de scribes several functions of in Bolivia, a legacy sometimes overlooked MOVING TOWARDS music in a full-orbed church music in the history of Christian missions. The ministry: priest, prophet, proclaimer, story swirls around the visionary life and GLOBAL COMMUNITY healer, preacher, and teacher. "Kingdom ministry of th e Ca na d ian pioneer, USCMA ANNUAL CONFERENCE music" is also discussed in terms of variety Archibald Reekie, who arrived a century October 29 - 31, 1999 of voices, the use of instruments, and the ago in Oruro, Bolivia, to preachthe Gospel Washington, DC person of the musician. Diagrams, and plantchurches. Although impervious qu estions for discussion, group exercises, to earlier attempts at mass evangelism, THE CONFERENCE PROCESS including music, excellent references and index, plus large Oruro, be cause o f ce rtain liberal, drama, story , prayer, presentations, and print add up to an ideal text for cross­ anticlerical movements, wa s a city ready guided discussion will develop: shifts in cultural teaching situations. Elders, for political and social change. Reeki e, consciousness; movement of peoples; marginalization and impoverishment; w orship leaders, p ra ct itioners, and althou gh strongly eva ngelical, eschewed globalization; experience and influence of co ng rega ti ons would benefit from confrontational eva ngelism and wisely women ; mission, evangelization, and service. studying this book together in the local employed Gos pel-centered education and church setting,for it offers understandings resp onse to felt need s as means toward OUR CHALLENGE : to examine how we can that could diffuse many of the present the establishment of churches. effectively engage in mission together as we prepare ourselves for the reconciliation called "worship wars" that are damaging the The restofthe story relates the gradual forth by JUBILEE. harvest. eme rge nce of national chu rches and Much of Corbitt' s discussion schools that has resulted in a strong, OUR ACTION : to gather in a common action resonates with th e expe rience of thi s indigenous Baptist Union, which has focusing on the plight of the poorest countries reviewer, who not es with interest the use incorporat ed other Bap tist initiatives from suffering under the burden of international debt. of song to diffuse tension at a seminar Brazil and the United States.Italso affirms debating th e baptism of pol ygamists; the socially awa re and patient mission Three interactive multifaceted seminars on Ethiopian choirs in Addis Ababa singing philosophy of the Canadian board as it VIOLENCE AND TRAUMA IN MISSION as well as a Bach in English; dynamics of a new song struggled with the perennial qu estions of seminar on INTENSIFYING JUSTICE ACTIVITIES being created am on g renewal groups in how to balance education and evangelism FOR THE JUBILEE follow the conference. the ancient Ethiopian Orthdox Church and when to initia te missi onary U . S. CATHOLIC and,conversely, "new churches" returning devolution. to Orthodox chant; generational ten sion s The sto ry is not without its MISSION ASSOCIATION in the use of dance and certain instruments; vicissitudes . Martyrdom su d denly 3029 Fourth St., NE "worship vertigo" experienced by rural becomes a part in the exciting cha pter on Washington, DC 20017 youth flowing to the cities; the utilizati on Ph: 202-832-3112 and influence of technology in worship Fax : 202-832-3688 services; and extensive use of short praise songs in a largely oral society. This book provides a valuable resource for all church and music practitioners who desire enrich ed perspective, greater appreciation of their We live in a diverse, but interdep en­ own musical background and tensions, dent world. Even with modern tech ­ and deeper comm itm ent to effective nology, communica tions, and tr avel, participation in the crescendoing sound we still need to bu ild relationships of the harvest. -Lila W. Balisky leading to recon ciliation . John Paul Lederach sha res insight Lila Balisky is an instructor in the area of worship gai ned from yea rs of work in int erna­ and musicat the Evangelical Theological College in Addis Ababa. She and her husband, Paul, have tion al medi ati on and deep spiritual served with SIM in Ethiopia since 1967. reflecti on on th e task of reconcilia­ tion. From personal experiences and th e Bible story, he find s God seeking reconciliati on th roughout history. Lederach accompanies peopl e Bridging Cultures and divided by hatred on th eir journey to Hemispheres: The Legacy of Archibald Reekie and Canadian encounter th em selves, each other, and Baptists in Bolivia. Go d. H ere is help for conflicted fami­ lies, communities, and nation s. Edited by W illiam H. Brackney. Ma con, Ga.: Pap er, 204 pages, $10.99; Smith & Helwys Publishing, 1997. Pp. xoi, in Cana da $16 .29 138. $20. Herald Press William Brackney, principal of McMa ster Divinity College, Ontario, Canada, and a Orders: 1800 759-4447. team of Canadian and South American Baptist missiologists have published a www.mph.org brief, well-documented b ook that chronicles the saga of Baptist beginnings

October 1999 185 the tragedy of Merk'Ama ya, written by a movem ent in Bolivia, as attes ted in this Baptist development, especially in this Bol ivian pa stor w ho was a you ng story. written account, "reeks" with cross­ eyewitness. Ema ncipa tion becom es a part In short, thi s book is a wonderful case cultu ral wisdom and da rin g. in the fascin ating story of the liberation of stu d y for a missionary practitioner. Itis certainly worth a th oughtfulread th e serfs and th e ag raria n reform in Reekie's philosophy of mission, fostered for any missionar y or missiologist. Huatajata . Th e Canadian Bap tis ts a t th e missi ons-minded McMaste r - Jus tice C. Anderso n anticipated and greatly influenced the University in Cana da, was surpr ising ly abolition of serfdo m in Bolivia through contextua l for th at earl y dat e. In fact, Justice C. Anderson is Professor of Missions, th e Peniel H all ex perien ce. Overall, Sa m uel Escobar, the noted Pe ruvia n Emeritus, at Southwestern Baptist Theological Bolivian and Can adian Baptist s ha ve missiologist, in a closing chapter, gives it Seminary, Fort Worth, Texas. He served as a g rea tly influenced the civil rights high missiological marks. The Bolivian SouthernBaptistmissionaryprojessorinArgentina, 1957-74.

Offer Them Christ: Christian Mission for the Twenty-First Century.

By William M. Pickard, Jr. Franklin, Tenn.: Providence House Publishers, 1998. Pp. xoiii, The Fifth Bound Volume of 142. Paperback $14.95. For a number of years, William Pickard SSIONARY ha s been concerned withthe development GOLD of relig ious pluralism in America. His ba ckground as a missionaryand professor I NTERNATIONAL B ULLETIN OF MISSIONARY R ESEARCH. 1993- 96 of religion and philosophy gives him a unique perspective on the issues with 274 Contributors w hich he gra pples in this book. 299 Book Reviews The title of this volu me, Offer Them 175 Doctoral Dissertation s Christ, comes from John Wesley's counsel to Fran cis Asbury as the latter sailed for America in 1771. It also carries the implication s of mission that is central to ere is more gold for every theolog­ the them e of the book-Jesu s Christ. The Hical library and exploring scholar of author sta tes in h is pref ac e that mission studies-with all 16 issues of 1993- 1996-bound in red buckr am, with "increasing ly I began to feel that not to be vellum finish and embossed in gold lettering. It matches the earlier bound volumes of the Occasional Bulletin of Missionary Research, 1977-1 980 (sold a missionary, w he ther in my home state of out), and the International Bulletin of Missionary Research, 1981- 1984 (sold Alabama or in some fara way country out), 1985-1 988 (sold out), and 1989-1 992 (sold out). At your fingert ips, in overseas, was nottobe a part of the church" one volume: David Barr ett' s Annual Statistical Table of Global Mission, the (p. xii), Afte r some yea rs of service in a Editors' annual selection of Fifteen Outstanding Books, and the four-year pluralistic wo rld, he became increasingly cumulative index. con vinced of the centrality of Christ. But he also concludes that "we certainly must Special Price: $64.95 do away with the arrogance that has inheredin both the so-called 'exclusivistic' Send me bound volume(s) of the International Bulletin of Missionary and 'inclus ivistic' positions in missiology Research, 1993- 96 at $64.95. Orders outside the U.S.A. add $7.00 per volume that have plagu ed Christians across the for postage and handling. Payment must accom pany all orders . Pay in U.S. years" (p. xiii). dollars only by check drawn on a U.S. bank , Internati onal Money Order, or The author centers his views in a VISA/MasterCa rd. Allow 5 weeks for delivery within the U.S.A . personal Christ w ho is risen and living • Enclosed is my check in the amount of $ made out to " International today. He sta tes, "I make no claim for Bulletin of Missionary Research." Christi anity. It is relat ive to all other • Charge $ to my VISA or MasterCard: religion s . . . my only absolute is Jesu s Card # ______Expires _ Christ, the Word (God) becom e flesh " (p. Signature _ 17).At the sa metime, he argues effectively tha t a Chr istian can still beopen to dialogue • Name with respect and honor for th e other Address person. In cha p ters 1-3, the focus is Christology. Chapter 4 amplifies Jesus as Mail to : Publications Office, Over seas Ministries Study Center, 490 Prospect Street, Savior as th e locus of all Christian New Haven, CT 065 11 U.S.A . communication. Chapter 6deals in greater Visit our website at http://www.OMSC.org detail with what con stitutes the Christian world mission in this age of religious pluralism. Here again the centrality of a personal Christ is to be "intro duced" in

186 INTERN ATIONAL B ULLETIN OF M ISSIONARY R ESEARCH our own test imo ny that we "have met The esse ntial fact tha t runs throu gh spells out the promise and problems of him, kn ow him , love him , and have this text like a crimson thread is that these these chur ches .Italso has a credible insider expe rienced his love, and know he can churches have a significa nt contribution perspective, which is a sine qua non to a stand on his own" (p. 113). to make to the ecumenical movement. sensitive African church historiography . In the fina l chapter, the life and work They canno t be ignored or tak en for - Akin tunde E. Akinade of Dr. E. Stanley Jones is used as a model granted . It is also a fact that their less of the Christian approach in a pluralistic con ceptual forms of communication such Akintunde E. Akinade, from Nigeria, received his world. His method of evangelism is given as dan ce, hand clapping, visions, dreams, Ph.D. in ecumenical studiesat Union Theological in a broad ou tline summarized by the title prophecy,and other participatory patterns Seminaryin New Yorkand teaches worldreligions of this book. are very appealing to Africans. at High Point University, High Point, North The book offers hope and a non­ This is an importan t book. Itcare fully Carolina. threatening method ology for presenting Christ in an increasingly pluralistic world . I recommend it highly. -Norma n E. Alliso n

Norman E.Allisonis Directorof theSchool ofWorld Missions at Toccoa Fa lls College, Toccoa Falls , Georgia.HeservedasamissionarywiththeChristian & MissionaryAlliance in the ArabMiddle East for ten years.

owthe very best of the i . · I BMR "M issionLegacies" African Initiatives in Christianity: ••• >< are gathered in tlUs attmc­ The Growth, Gifts, and Diversities N of Indigenous African Churches. tive, d urable hardback from ·O rbis Books. Included are the fo unders By John S. Pobee and Gabriel Ositelu, II. Geneva: WCC Publications, 1998. Pp. xiii, and -most prominent leaders ofthe 73. Paperback $6.25/£3 .95. Christian missionary movement froIllthe late18th century to the Africa n indigenous churches rep resent a co m pelling African response to .present: JohnR. Matt, Pope Pius XI, Christianity. The development of these Ruth Rouse, William Carey, Francis churc hes is a ringing affirmation of the selfhood of the church wit hin the Africa n X F ord, Roland Allen,Hendrik continent. Kraemer, Stephen Neill, E. Stan ley African Initiatives in Christianity seeks Jones, Joseph Schmid lin, W ilhelm to tell the story of these churc hes th rough the testimon ies of the dram atis personae Schmidt,A lan R. T ippett, Max in this pa rticular ecclesiastical tradition. W arren, H elen Barnett In a radical dep arture from the all too . Gerald H. Anderson commo n polemics and po ntificatio ns, this Robert T. Coote M ontgomery, Lucy W aterbury wo rk shows a real appreciation of the NonnanA.Horner Peabody, John Philip, D avid genius, diversity, and creativity of these Livingstone, C harles Simeon, and churc hes . Even a cursory reading of this James M.Phillips many more. Authors of thesebio­ book will reveal that African indigenous editors churches have provided a suita ble graphical sketches are a veritable ecclesiastical setting where Africa ns can "who's who" of church historians, feelat home and also "enjoy" Christ ianity. ISBNO-'88344-964 ... 1 They are leg itimat e responses to a $36.50 Cloth includingDana Robert, John C . Christianity th at so ofte n gives th e Bennett; Karl Muller, SVD, Lesslie appearance of a moribund antiquarianism, ber eft of people' s fee li ng, spirit, Newbigin, A. Christopher Smith, spontaneity, and affections. E ric J. Sharpe; and Jean-Paul Wiest. Th is b ook o pens w ith a ve ry compelling fo reword by Wa lter W ith biographical and bibliograph ic Ho llenweger, ur gin g scholars to move inform ation available nowh ere else, beyond the common vitu perations agai nst MissionL egacies belongs in every these churches and investigate what these theologica1 1ibrary and on the book­ churc hes can con tribute to the viability Maryknoll/NY and integrity of the ecumenicalmovement. At ··bookstores or direct shelf of every student of W orld The seven chapters of the book provid e a lucid exami na tion of the complexities and Me/VISA: ·1-800-258-5838 Christianity and mission. challengesof African indige nous churches.

October 1999 187 INTERNATONAL BULLETIN OF MISSIONARY RESEARCH INDEX-VOLUME 23

January through October 1999

(pages 1--48 arein theJanuary issue; pp.49-96 in April;pp.97-144 in July; and pp.145-92 in October)

ARTICLES

Abdul Masih: Icon of Indian Indigeneity, by Graham Kings, 23:66­ The Legacyof William Ward and Joshua and Hannah Marshman, by 69. A. Christopher Smith, 23:120-29. AnnualStatisticalTable on GlobalMission: 1999, byDavidB.Barrett Martyn and Martyrs: Questions for Mission, by Michael Nazir-Ali, and Todd M. Johnson, 23:24-25. 23:56-60. Author's Reply [to Anthony Ware], by Paul E. Pierson, 23:62. My Pilgrimage in Mission, by Simon Barrington-Ward, 23:60-64. Bennett, John C. [Obituary], 23:160. My Pilgrimage in Mission, by James K. Mathews, 23:18-22. Camara, Dom Helder [Obituary], 23:160. My Pilgrimage in Mission, by William D. Reyburn, 23:117-19. ChristianUnderstandings of Proselytism, by David A. Kerr, 23:8-14. My Pilgrimage in Mission, by C. Peter Wagner, 23:164-67. Conn, Harvie M. [Obituary], 23:160. The Northern Outreach Program of the Presbyterian Church of Fifteen Outstanding Books of 1998 for Mission Studies, 23:29. Ghana, by Elom Dovlo and Solomon S. Sule-Saa, 23:112-16. From Mission to Church: The Heritage of the Church Mission Noteworthy, 23:20, 71, 119, 160. Society, by J. F. Ade. Ajayi, 23:50-55. Pittman, Richard S. [Obituary], 23:20. The Future of Christianity in Latin America: Missiological Positioning LAM for the Twenty-first Century, by Paul E. Pretiz and Perspectives and Challenges, by C. Rene Padilla, 23:105-12. W. Dayton Roberts, 23:153-55. Gensichen, Hans-Werner [Obituary], 23:119. Readers' Response [to Wi [o Kang], by James H. Grayson, 23:29. Hooker, Roger [Obituary], 23:71. Readers' Response [to book review], by Wi [o Kang, 23:29. How Mennonites Repositioned a Traditional Mission, byStanleyW. Readers' Response [to Paul E. Pierson], by Anthony Ware, 23:62. Green, 23:161-63. Readers' Response [to Creighton Lacy], by William H. Brackney, Impending Transformation: Mission Structures for a New Century, 23:63. by Stanley H. Skreslet, 23:2-6. Readers' Response [to William H. Brackney], by Creighton Lacy, In Questof theFatherof MissionStudies,by AndrewF.Walls, 23:98­ 23:63. 105. Repositioning Mission Agencies for the Twenty-first Century, by The Legacy of David J. Bosch, by J. Kevin Livingston, 23:26-32. Ted Ward, 23:146-53. The Legacy of Thomas Chalmers, by John Roxborogh, 23:173-76. SIM's Agenda for a Gracious Revolution, by Jim Plueddemann, The Legacy of Christian Friedrich Schwartz, by Robert Eric 23:156-60. Frykenberg, 23:130-35. U.S. Catholic Overseas Mission: A Statistical Record of Personnel The Legacyof Johann Ludwig Krapf, by M. Louise Pirouet, 23:69-74. 1960-1996,23:36. The Legacy of Vincent Lebbe, by Jean-Paul Wiest, 23:33-37. Wilson, J. Christy, Jr. [Obituary], 23:71. The Legacy of John Ross, by James H. Grayson, 23:167-172. You CanHelpthe PersecutedChurch: LessonsfromChiapas,Mexico, The Legacy of Eugene Stock, by Kevin Ward, 23:75-79. by Vernon J. Sterk, 23:15-18.

CONTRIBUTORS OF ARTICLES

Ajayi, J. F. Ade.-From Mission to Church: The Heritage of the Kings, Graham-AbdulMasih: Icon of Indian Indigeneity, 23:66-69. Church Mission Society, 23:50-55. Livingston, J. Kevin-The Legacy of David J. Bosch, 23:26-32. Barrett,David B.,and ToddM. Johnson-AnnualStatisticalTable on Mathews, James K.-My Pilgrimage in Mission, 23:18-22. Global Mission: 1999,23:24-25. Nazir-Ali, Michael-Martyn and Martyrs: Questions for Mission, Barrington-Ward, Simon-My Pilgrimage in Mission, 23:60-64. 23:56-60. Dovlo, Elom, and Solomon S. Sule-Saa-The Northern Outreach Padilla, C. Rene-The Future of Christianity in Latin America: Program of the Presbyterian Church of Ghana, 23:112-16. Missiological Perspectives and Challenges, 23:105-12. Frykenberg,RobertEric-TheLegacy ofChristianFriedrichSchwartz, Pirouet, M. Louise-The Legacy of Johann Ludwig Krapf, 23:69-74. 23:130-35. Plueddemann,Jim-SIM'sAgendafor a GraciousRevolution,23:156­ Grayson, James H.-The Legacy of John Ross, 23:167-172. 60. Green, Stanley W.-How Mennonites Repositioned a Traditional Pretiz, Paul E., and W. Dayton Roberts-Positioning LAM for the Mission, 23:161-63. Twenty-first Century, 23:153-55. Johnson, Todd M., and David B.Barrett-AnnualStatisticalTable on Reyburn, William D.-My Pilgrimage in Mission, 23:117-19. Global Mission: 1999,23:24-25. Roberts, W. Dayton, and Paul E. Pretiz-Positioning LAM for the Kerr, David A.-Christian Understandings of Proselytism, 23:8-14. Twenty-first Century, 23:153-55.

188 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Roxborogh, John-The Legacy of Thomas Chalmers, 23:173-76. Program of the Presbyterian Church of Ghana, 23:112-16. Skreslet, StanleyH.-ImpendingTransformation:MissionStructures Wagner, C. Peter-My Pilgrimage in Mission, 23:164-67. for a New Century, 23:2-6. Walls, Andrew F.-In Quest of the Father of Mission Studies, 23:98­ Smith, A. Christopher-The Legacy of William Ward and Joshua 105. and Hannah Marshman, 23:120-29. Ward, Kevin-The Legacy of Eugene Stock, 23:75-79. Sterk, Vernon J.-You Can Help the Persecuted Church: Lessons Ward, Ted-Repositioning Mission Agencies for the Twenty-first from Chiapas, Mexico, 23:15-18. Century, 23:146-53. Sule-Saa, Solomon S., and Elom Dovlo-The Northern Outreach Wiest, Jean-Paul-The Legacy of Vincent Lebbe, 23:33-37.

BOOKS REVIEWED

Akinade, Akintunde E.,and Dale T. Irvin, eds.-The Agitated Mind Dani: An EthnographyofReligious BeliefAmongthe Western of God: The Theology of Kosuke Koyama, 23:139-40. Dani of Irian [aya, Indonesia, 23:90. Angel, Ayuso Guixot Miguel, and Barsella Gino-"Struggling to be Hege, Nathan B.-Beyond Our Prayers: Anabaptist Church Growth Heard": The Christian Voice in Independent Sudan, 1956­ in Ethiopia, 23:141. 1996,23:136. Henkel,Willi,O.M.I., ed.-BibliographiaMissionaria61,1997,23:41­ Arnold, Clinton E.-Three Crucial Questions About Spiritual 42. Warfare, 23:181-82. Hoekema, A. G., ed.-"Tot heil van Java's arme bevolking": Een Athyal, Abraham P., and Dorothy Yoder Nyce, eds.-Missions keuze uit het Dagboek (1851-1860) van Pieter [ansz, Today: Challenges and Concerns, 23:139. doopgezind zendeling in [epara, Midden-Java, 23:86-87. Bediako, Gillian-PrimalReligion and the Bible:William Robertson Holthaus, Stephan, and Klaus W. Muller, eds.-Die Mission der Smith and His Heritage, 23:87-88. Theologie: Festschrift fur Hans Kasdorf zum 70. Geburtstag, Bergman, Susan, ed.-Martyrs: Contemporary Writers on Modern 23:92. Lives of Faith, 23:45. Hunsberger, George R.-Bearing the Witness of the Spirit: Lesslie Berryman,Philip-Religionin the Megacity: CatholicandProtestant Newbigin's Theology of Cultural Plurality, 23:80. Portraits from Latin America, 23:40. Irvin, Dale T., and Akintunde E. Akinade, eds.-The Agitated Mind Blouin, Francis X.,[r., general ed.-Vatican Archives: An Inventory of God: The Theology of Kosuke Koyama, 23:139-40. and Guide to Historical Documents of the Holy See, 23:44­ Kamsteeg, Frans H.-Prophetic Pentecostalism in Chile: A Case 45. Study on Religion and Development Policy, 23:183. Brackney, William H., ed.-Bridging Cultures and Hemispheres: Kaufman, Gordon D.-God-Mystery-Diversity: Christian Theology The Legacy of Archibald Reekie and Canadian Baptists in in a Pluralistic World, 23:80-81. Bolivia, 23:185-86. Klaiber, Walter-Call and Response: Biblical Foundations of a Breman,ChristinaMaria-TheAssociationof Evangelicalsin Africa: Theology of Evangelism, 23:86. Its History, Organization, Members, Projects, External Kwantes, Anne C., ed.-A Century of Bible Christians in the Relations, and Message, 23:138. Philippines, 23:89. Bria, Ion-The Liturgy After the Liturgy: Mission and Witness from Lamb,Christopher-TheCall to Retrieval: KennethCragg'sChristian an Orthodox Perspective, 23:84. Vocation to Islam, 23:84-85. Brown, G. Thompson-Earthen Vessels and Transcendent Power: Lehtonen, Risto-Story of a Storm: The Ecumenical Student American Presbyterians in China, 1837-1952,23:41. Movement in the Turmoil of Revolution, 23:88-89. Brown,StuartE.,ed.-Seekingan OpenSociety: InterfaithRelations Lowe, Chuck-Territorial Spirits and World Evangelization: A and Dialogue in Sudan Today, 23:136. Biblical, Historical, and Missiological Critique of Strategic­ Corbitt, J. Nathan-The Sound of the Harvest: Music's Mission in Level Spiritual Warfare, 23:182. Church and Culture, 23:184-85. Lunde, Aasulv, Getatchew Haile, and Samuel Rubeson, eds.-The Covell, Ralph-Pentecost of the Hills in Taiwan: The Christian Faith Missionary Factor in Ethiopia: Papers from a Symposium on Among the Original Inhabitants, 23:91. the ImpactofEuropeanMissionson EthiopianSociety, 23:43­ Crane, Sophie Montgomery-A Legacy Remembered: A Century of 44. Medical Missions, 23:82-83. Massey, James-Down Trodden: The Struggle of India's Dalits for Davidann,Jon Thares-AWorldofCrisis andProgress: The American Identity, Solidarity, and Liberation, 23:83. YMCA in Japan, 1890-1930,23:142. McKaughan, Paul, Dellanna O'Brien, and William O'Brien­ De Jonge,Marinus-God's Final envoy: EarlyChristologyandJesus' Choosing a Future for U.S. Mission, 23:92-93. Own View of His Mission, 23:178. Montgomery, Robert L.-The Diffusion of Religions: A Sociological Dries, Angelyn, O.S.F.-The Missionary Movement in American Perspective, 23:140. Catholic History, 23:38-39. Moreau, A. Scott-Essentials of Spiritual Warfare: Equipped to Win Drummond, Richard Henry-ABroaderVision: Perspectives on the the Battle, 23:180-81. Buddha and the Christ, 23:141-42. Muller, Klaus W., and Stephan Holthaus, eds.-Die Mission der Forward, Martin-A Bag of Needments: Geoffrey Parrinder and the Theologie: Festschrift fur Hans Kasdorf zum 70. Geburtstag, Study of Religion, 23:81-82. 23:92. Gino, Barsella, and Ayuso Guixot Miguel Angel-"Struggling to be Nyce, Dorothy Yoder, and Abraham P. Athyal, eds.-Missions Heard": The Christian Voice in Independent Sudan, 1956­ Today: Challenges and Concerns, 23:139. 1996,23:136. Nutt, Rick L.-The Whole Gospel for the Whole World: Sherwood Graham, Gael-Gender, Culture, and Christianity: American Eddy and the American Protestant Mission, 23:90. Protestant Mission Schools in China, 1880-1930,23:137. O'Brien, Dellanna, Paul McKaughan, and William O'Brien­ Haile, Getatchew, Aasulv Lunde, and Samuel Rubenson, eds.-The Choosing a Future for U.S. Mission, 23:92-93. Missionary Factor in Ethiopia: Papers from a Symposium on O'Brien, William, Paul McKaughan, and Dellanna O'Brien­ the ImpactofEuropeanMissionson EthiopianSociety, 23:43­ Choosing a Future for U.S. Mission, 23:92-93. 44. Ositelu, Gabriel, II, and John S. Pobee-African Initiatives in Hayward,DouglasJames-VernacularChristianityAmongthe Mulia Christianity: The Growth,Gifts, and DiversitiesofIndigenous

October 1999 189 African Churches, 23:187. Showalter, Nathan D.-The End of a Crusade: The Student Parker,Michael-TheKingdomof Character:The StudentVolunteer Volunteer Movement for Foreign Mission and the Great Movement for Foreign Missions (1886-1926),23:38. War, 23:38. Persson, Janet-In Our Own Languages: The Story of Bible Siewert, John A. and Edna G. Valdez, eds.-Mission Handbook, Translation in Sudan, 23:136. 1998-2000, 23:43. Phan, Peter C.-Mission and Catechesis: Alexandre de Rhodes and Valdez, Edna G. and John A. Siewert, eds.-Mission Handbook, Inculturation in Seventeenth-Century Vietnam, 23:184. 1998-2000,23:43. Pickard, William M., Jr.-Qffer Them Christ: Christian Mission for Van Engen, Charles-Mission on the Way: Issues in Mission the Twenty-First Century, 23:186-87. Theology, 23:136-37. Pierli, F.,M. T. Ratti, and A. C. Wheeler, eds.--Gateway to the Heart Van Gelder, Craig, ed.-Confident Witness-Changing World: of Africa: Missionary Pioneers in Sudan, 23:136. Rediscovering the Gospel in North America, 23:178-79. Pobee, John S., and Gabriel Ositelu, II-African Initiatives in Weaver,Jace,ed.-NativeAmericanReligiousIdentity:Unforgotten Christianity:The Growth,Gifts, andDiversitiesofIndigenous Gods, 23:90-91. African Churches, 23:187. Wheeler, Andrew C., ed.-Land of Promise: Church Growth in a Powell, David R.-Historia que faltaba: El protestantismo en Sudan at War, 23:136. Tucuman, 23:180. ---Announcing the Light: Sudanese Witnesses to the Gospel, Ramachandra, Vinoth-The Recovery of Mission: Beyond the 23:136. Pluralist Paradigm, 23:42. Wheeler, A. C., F. Pierli, and M. T. Ratti, eds.--Gateway to the Heart Ratti, M. T., F. Pierli, and A. C. Wheeler, eds.--Gateway to the Heart of Africa: Missionary Pioneers in Sudan, 23:136. of Africa: Missionary Pioneers in Sudan, 23:136. Wilson, Everett A.-Strategy of the Spirit: J. Philip Hogan and the Raupp, Werner-Christian Gottlob Barth: Studien zu Leben und Growth of the Assemblies of God Worldwide, 1960-1990, Werk,23:179. 23:80. Rubenson, Samuel, Getatchew Haile, and Aasulv Lunde, eds.-The Wrogemann,Henning-MissionundReligionin derSystematischen Missionary Factor in Ethiopia: Papers from a Symposium on Theologie der Gegenwart: Das Missionsverstandnis the Impactof EuropeanMissionson EthiopianSociety, 23:43­ deutschsprachiger protestantisher Dogmatiker im 20. 44. Jahrhundert,23:85-86. Scudieri, RobertJ.-The Apostolic Church: One, Holy, Catholic, and Xi, Lian-The Conversion of Missionaries: Liberalism in American Missionary, 23:93. Protestant Missions in China, 1907-1932,23:178.

REVIEWERS

Adeney, Frances, 23:178-79. Habighorst, Thomas, 23:179. Stanley, Brian, 23:90. Akinade, Akintunde E., 23:187. Holst, Wayne A., 23:90. Sunquist, Scott W., 23:139-40. Allison, Norman E., 23:186-87. Howell, Don N., Jr., 23:181-82. Tienou, Tite, 23:138. Anderson, Gerald H., 23:44-45. Keck, David, 23:89. Wacker, Grant, 23:178. Anderson, Justice C., 23:185-86. Keck, Leander E., 23:178. Webster, John C. B., 23:83. Arnold, Clinton E., 23:182. Keller, Charles A., 23:142. Wilson, Samuel, 23:42. Avella, Steven M., 23:38-39. King, Noel Q., 23:141-42. Winter, Harry E., O.M.L, 23:41-42. Balisky, Lila W., 23:184-85. Kirby, Jon P., S.V.D., 23:87-88. Woodberry, J. Dudley, 23:84-85. Bays, Daniel H., 23:41, 137. Lapp, John A., 23:45. Yesurathnam, Regunta, 23:139. Beyerhaus, Peter, 23:85-86. MacInnis, Donald, 23:91. Bloesch, Donald G., 23:80-81. Mathews, James K., 23:88-89. Bonk, Jonathan, 23:44, 141. McClung, Grant, 23:80. DOCTORAL Bromley, Myron, 23:90. Miguez Bonino, Jose, 23:40. DISSERTATIONS Camps, Arnulf, G.F.M., 23:184. Miller, Jon, 23:140. Cleary, Edward L., G.P., 23:183. Pankratz, James N., 23:42. Dissertation Notices, 23:46, 94. Egelkraut, Helmuth, 23:92. Phillips, James M., 23:82-83. Escobar, Samuel, 23:180. Robert, Dana L., 23:38. Fargher, Brian L., 23:86. Schrock, J. Roger, 23:136. BOOK NOTES George, Sherron Kay, 23:92-93. Sharpe, Eric J., 23:82. Goheen, Michael, 23:80. Shenk, Wilbert R., 23:86-87. On back page of each issue-48, 96, 144, Guder, Darrell L., 23:93, 136-37. Stamoolis, James J., 23:84. 192.

190 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Study with the best ... a place ofren.e"":al for OMSCGreat COmmlSS10n types. Jan . 17-21 , 2000 April 3-7 God So Loves the City. Dr. C ha rles Van Engen, Fuller School The Future of of W orld Mi ssion, explores mission issue s faced by urban Korean Mis­ church es. Cospo nsore d by Christ for the City Inter­ sions. Dr. Peter nati on al, and W orld Vision Internation al. Eight sessions. $95 l m, Adjunct Professor, Ful­ Jan. 24-28 ler Theol o g­ Research Skills for Evangelism and Community Transfor­ ical Seminary, mation. Dr. Samuel Wilson, Trinity Episcop al School for leads a Korean Ministry, shows how to use data gathering and analysis for more language sem­ effective ministry. Cospo nso red by Billy Graham Center, and inar. Eight ses­ St. John's Episcopal C hurch (New Haven) . Eight sessions. $95 sions. $95

Feb. 21-25 April 11-14 How to Write to Be Read. Robert T. Coote, OMSC staff, M issions and Money. Dr. Jonath an J. Bonk, O MSC Associate leads an interactive worksh op on letter writing and publishing Director, exam in es ch all enges associ ated with economic for missionarie s. Eight sessions . $95 di sp arities between expa triate mis sionarie s and th eir host Feb. 28- Mar. 3 countries. Cospo ns ored by Eastern Mennonite Mis sions. Four Seeing Christianity as a Non-Western Story. Dr. Jack morning sessions . $65 Thom pson , Un iversity of Edinburgh, gives global Christianity April 24-28 a fresh face throu gh indigen ou s biographies and instructive Reaching Unreached Peoples: Issues and Strategies. Dr. Michael photo gr aph s . Cos po nso red by M ennonite C entral Pocock , Dalla s Seminary, offers an update and evalu ation of a Committee , and Un ited Methodist Board of Global Ministties. m ajor co n cern that h as oc cu pied evangelic al missions. Eight sessions. $95 Cospo nsored by C hur ch on the Rock (New Haven) , Mission Mar. 6-10 Aviation Fellowship, and W ycliffe Bibl e Tran slators. Eight Spirituality for Mission. Sr . M ari a Riecke1man, M.D ., sessions. $95 Maryknoll Sisters, and Rev. Stanley W . Green, Mennonite May 1-3 Board of Mission s, guide a time of personal renewal through Leadership, Fund-raising, and Donor Development for bibli cal and community reflection. Eight sessions. $95 Mission. Mr. Rob Martin, Executive Dir ector, First Fruit, Inc., Mar. 13-17 Newport Beach, California, outlines ste ps for building th e The Chinese Church and the New Millennium. Sr. Janet suppo rt base , including foundation funding, for mission . $75 Ca rro ll, M.M ., U .S. Catho lic Ch ina Bureau, and Dr. David Vikner, U nited Board for C hristian Higher Education in Asia, exam ine the cha llenges faced by a dynamic and burgeoning ,------, chu rch. C os po nsored by Maryknoll Mi ssion In stitute and Please send more information about I held at Maryknoll, New York. Eight sess ions. $120 I Mar. 20-24 I Counseling Across Cultures. Dr. David W . Au gsburger, I Fuller Theological Semina ry, applies biblical principles of I cou ns eling in mission settings. Cospo ns ored by Gen eral I Co nference Mennonite C hurc h. Eight sessions. $95 Name _ I Mar. 27-31 I Address _ The African Church: Implications for Global Mission. Dr. I Tite Tienou, Trin ity Evangeli cal Divinity School, evaluates the I un ique gifts of the churches of Sub-Sahara Africa. Cosponso red I by C h ristian and Missionary Alliance, Mennonite Central Overseas Ministries Study Center I Committee, SIM U.S.A., and W orld Re1iefInternational. Eight 490 Prospect St., New H aven, CT 065 11 sessions. $95 I (203) 624-6672 Fax (203) 865-2857 I OMSC publishes the study@OMS C.org www.OMSC.org I International Bulletin of Missionary Research L ~ Book Notes In Coming Baumann,Andreas. Die IIApostelstrasse": Eine aussergewohnliche Vision und ihre Verwirklichung. Issues Giessen, Germany: Brunner Verlag, 1999. Pp. 180. Paperback. No price given.

Berger, PeterL., ed. Lesslie Newbigin's Contribution to The Desecularization of the World: Resurgent Religion and World Politics. Mission Theology GrandRapids,Mich.: Eerdmans, 1999. Pp. viii, 135. Paperback $17. Wilbert R. Shenk

Conn,HarvieM., ed. Developments in Mission Studies Planting and Growing Urban Churches: From Dream to Reality. Jan A. B. Jongeneel GrandRapids,Mich.: Baker Books, 1997. Pp. 271. Paperback $20. Should Christians Take Marxism Fahlbusch, Erwin, et al., eds. Seriously Anymore? The Encyclopedia of Christianity. Volume 1: A-D. Charles C. West Grand Rapids,Mich.: Eerdmans, and Leiden: Brill,1999. Pp. xxxviii, 893. $100. Kenneth Cragg in Perspective: A Harms,Hartwig F. Comparison with Temple Gairdner Concern for the Unreached: Life and Work of Louis Harms, Founder of the and Wilfred Cantwell Smith Hermannsburg Mission. James A. Tebbe Hermannsburg, Germany: Verlag Missionshandlung Hermannsburg, 1999. Pp. x, 102. Paperback DM 6. Evangelization, Proselytism and Common Witness: Roman Catholic­ Kroeger, James H. Pentecostal Dialogue on Mission Remembering Our Bishop: Joseph W. Regan, M.M. (1990-1997) Quezon City, Philippines: Claretian Publications, 1998. Pp. viii, 232. Paperback. No price Veli-Matti Kdnkkiiinen given. What's Behind the 10/40 Window? Mullins, Mark R. A Historical Perspective Christianity Made in Japan: A Study of Indigenous Movements. Robert T. Coote Honolulu: Univ. of Hawaii Press, 1998. Pp. x, 277. $48; paperback $24.95. In our Series on the Legacy of Mununguri, Masumbuko. Outstanding Missionary Figures of The Closeness of the God of Our Ancestors: An African Approach to the the Nineteenth and Twentieth Incarnation. Centuries, articles about Nairobi, Kenya: Paulines Publications Africa,1998. Pp. 111. Paperback $4. Norman Anderson Thomas Barclay Peters, John F. Johannes Beckmann, S.M.B. Life Among the Yanomami: The Story of Change Among the Xilixana on the Rowland V. Bingham Mucajai River in Brazil. Helene de Chappotin Orchard Park, N.Y.: Broadview Press, 1998. Pp. 292. Paperback $15.95. Francois E. Daubanton G. Sherwood Eddy Sharpe, Eric J. Karl Giitzlaff Alfred George Hogg, 1875-1954: An Intellectual Biography. Hannah Kilham Chennai, India: Christian Literature Society, 1999. Pp. x, 270. No price given. George Leslie Mackay William Milne Tablino, Paul. Lesslie Newbigin The Gabra: Camel Nomads of Northern Kenya. I. Ludwig Nommensen Nairobi, Kenya: Paulines Publications Africa,1999. Pp. xxi, 434. Paperback $8. Constance E. Padwick Timothy Richard Thomas, Linda Elaine. Julius Richter Under the Canopy: Ritual Process and Spiritual Resilience in South Africa. Elizabeth Russell Columbia: Univ. of South Carolina Press, 1999. Pp. xxiv, 174. $29.95. William Shellabear James Stephen Witte, John, Jr., and Michael Bourdeaux, eds. Bengt Sundkler Proselytism and Orthodoxy in Russia: The New War for Souls. William Cameron Townsend Maryknoll,N.Y.: Orbis Books, 1999. Pp. xiv, 353. Paperback $25.