• • Vol. 24, No.4 nternatlona October 2000 etln• Mission and the Mystery of the "Not Yet"

or the last decade or more, December 31, 2000, has sands of people groups remain unreached. With December 31 F loomed for a good manyChristians as the date bywhich looming, someleadersin theforefront of the AD 2000 movement they hoped to see the completion of world evangelization. They have moderated their forecasts, acknowledging that maybe we will very likely be disappointed-and they are not the first. don'treallyknowwhetheror notreachingthelastunevangelized In April of 1900the challenge and hope of world evangeliza­ people group on earth constitutes completion of world evange­ tion converged, at leastfor NorthAmericans, in New York City's lization. So how will we know when we have fulfilled the terms Carnegie Hall. Thomas A. Askew, in the opening pages of this of the Great Commission? Can Matthew 24:14 continue to be issue, provides a "you-were-there" account of the Ecumenical used-as evangelicals have used it for more than a century-as Missionary Conference-ten days of missionary reports, testi­ a key to the timing of Jesus' promised return and glorious mony from young, articulate non-Western converts, debates kingdom? over mission issues and strategies by world-renowned leaders, We willcontinue to rely on Jesus' promise to be withus in the and the emergence of young visionaries like John R. Mott and "now," until the very end of the age, as we seek to be faithful to Robert E.Speer. In these pages we breathe the atmosphere of our the Great Commission. But we will also confess that there re­ forebears' hopes and ideals. Clearly, they felt that the evangeli­ mains a mystery as to why the "not yet" is not yet! zation of the world could be done, and ought to be done, within their own generation. David G. Dawson analyzes the financing of missionary expansion in the early twentieth century, and how the men of the church-particularlythose in the business world-wereenlisted in the cause of mission. Over a period of just a few years, North On Page American financial support for world mission increased in some 146 The New York 1900 Ecumenical Missionary denominations by 200 percent or more. Conference: A Centennial Reflection RobertT.Cooteevaluatesa morerecentbutsimilarfervor for Thomas A. Askew world evangelization-the AD 2000 movement and its concern 155 Funding Mission in the Early Twentieth for the 2,000 to 10,000 remaining unreached people groups. A Century central preoccupation of the movement is the concentration of David G. Dawson least-evangelized peoples occupying a large swath across Asia 160 IIAD 2000" and the JJ10/40 Window": and Africa dubbed the 10/40Window. Some of our readers may A Preliminary Assessment think this AD 2000 campaign sounds like the undertaking of a Robert T. Coote few fringe evangelicals. But as Coote notes, linking newefforts in 168 Xhosa Missionaries to Malawi: Black world evangelization with the date of December 31, 2000, cap­ Europeans or African Christians? tured the attention and energies of significant numbers of main­ T. Jack Thompson line Protestants and Roman Catholics as well as evangelicals. 172 My Pilgrimage in Mission But closure-the "not yet"of our title-continues to elude PeterP. J. Beyerhaus us. John R. Mott died in 1955 at the age of ninety without seeing 164 Noteworthy the world evangelized in his generation. And now, as the twen­ 175 Book Reviews tieth century draws to a close, we find that Christians (defined in 181 Dissertation Notices the broadest sense) constitute a slightly diminished proportion 182 Index 1997-2000 of global population as compared to the year 1900. And thou­ 192 Book Notes of issionary Research The New York 1900 Ecumenical Missionary Conference: A Centennial Reflection Thomas A. Askew

'J'en years ago, New York's Carnegie Hall celebrated its senseNewYork 1900mustbe viewed as a public media event, ..l. grand opening, which took place a century earlier, in one of the most extensive attempted in American religious 1890. The 1990 centenary program highlighted memorable past history. events in that famous venue: concerts, recitals, premieres, hon­ 2. To provide an international forum for missionaries and mis­ oredgatherings-everytype of distinguished achievement. Glar­ sion executives to assess experiences, strategies, and issues. In ingly omitted from the list, however, was one of the most this regard the conference sought to foster professional con­ ambitious, well-attended, and internationally significant con­ sultation within a broader popular program. Yet it must be claves in the auditorium's history: the New York Ecumenical remembered thatNew York 1900,like previoustrans-Atlantic Missionary Conference, held from April 21 to May 1, 1900. gatherings, was not a church council. Bearing no official Carnegie Hall served as the conference headquarters and authority, representatives spoke only for themselves. Proce­ locationof plenaryaddressesfor the morethansixtysessions that dural principles prohibited formal resolutions. Nevertheless, also filled nearby churches and meeting places. Estimates placed exchanges did take place on questions of vital concern, issues attendance numbers at 160,000to 200,000for the ten-day gather­ that would be more systematically unpacked at the World ing. Simply stated, it was the largest sustained formal religious Missionary Conference held in Edinburgh, Scotland, in 1910. event in the history of the Republic to that date and the best­ 3. To demonstrate a unified church and manifest the oneness in attended international missionary conference ever. Participants mission of Protestant Christianity, resulting in greater comity included former president Benjamin Harrison, sitting president between the denominations in reaching the world for Christ. William McKinley, New York governor Theodore Roosevelt, as In short, to aid a fragmented Christianity in finding ways to well as globally distinguished clergy and mission leaders. Offi­ collaborate on foreign fields. This quest for cooperation, ex­ cial delegates numbered 2,500, with 162 mission boards repre­ emplified by the annual consultations of mission leaders at sented. The term "ecumenical" was introduced in the title, not various field conferences overseas, was an aspiration carried implying that every branch of the Christian church was cooper­ over from the 1888 London Centenary Conference on the ating, but "because the plan of campaign which it proposes Protestant Missions of the World and before. covers the whole area of the inhabited globe."! The conference drew wide coverage from the secular and religious press. The NewYork 1900organizers tookinto account qualitative The failure of the Carnegie Hall centenary publicity even to changes that had developed in mission efforts during the 1890s. mention the conclave betrays the profound shifts in the religious These included the swelling ranks of female missionaries as well ethos and cultural memory since 1900.Largely forgotten, except as the dynamic mobilization of student volunteers, topics that for a few missiologists and historians, is the challenge that were accorded a "Women's Day" and a "Youth Day" on the Christian foreign missions stimulated in the popular imagina­ agenda. Recognized but assigned less emphasis were two other tion at the opening of the twentieth century. This essay recog­ initiatives of the decade, the interdenominational "faith-mis­ nizes the centennial of the New York Ecumenical Missionary sion" movement and the emerging dialogue among leaders of Conference- and offers selected perspectives on that bygone the globally dominant religions, exemplified by the 1893 Parlia­ epoch of missionary dynamic. ment of the World's Religions at Chicago's Columbia Exposi­ tion.' Any assessment of New York 1900 has to evaluate its Conference Goals and Preparation effectiveness in terms of its three goals, seen in end-of-the­ century context. A survey of press accounts, leaders' testimonials, conference Expectations ran high as invitations for the New York speeches, and official records reveals a composite of objectives Ecumenical Missionary Conference were dispatched. A that could be termed inspiration, consultation, and cooperation. perusal of popular mission publications in the United Kingdom Separately delineated these were: reveals great interest as delegations planned to attend. "The time of the gathering is significant. We are on the dividing line 1. To mobilize congregations and Christian public opinion to­ between two centuries.... Let there be earnest prayer [for the ward greater mission commitment, financial support, and conference] ... inaugurating a new era in the evangelization of increased missionary recruits; to do so by communicating the the world" editorialized the Missionary Record in Scotland.' In advances of the passing nineteenth century and enumerating New York the Missionary ReviewoftheWorld sponsored a "postal the needs of the non-Christian world in the opening twentieth card symposium" requesting that key representatives enumer­ century. There was also an apologetic objective: to meet ate their goals for the conclave.' Memories of the London 1888 antimissions criticism within and without the church. In this Centenary Conference fueled anticipation. At least 120 of those at New York 1900 also had experienced the London 1888 Exeter Hall meetings. Fittingly, New York 1900 was perceived as a Thomas A. Askewis therecently retired Stephen Phillips Professor ofHistory logical continuation of trans-Atlanticmissionconsultationsreach­ andChair oftheDepartment ofHistory,Gordon College, Wenham, Massachu­ ing back to the Union Missionary Convention occasioned by the setts.A previous article, "The 1888 London Centenary Missions Conference: visit of Alexander Duff to New York in 1854.6 A request at the Ecumenical Disappointment orAmerican Missions Coming ofAge?"appeared 1878 London Conference on Foreign Missions for an interna­ in theJuly1994 issueoftheINTERNATIONALBULLETIN OF MISSIONARY RESEARCH. tional gathering every decade was fulfilled by the London 1888

146 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Centenary Conference; with a new century dawning, New York International Bulletin 1900 would maintain the sequence. Initial planning for New York 1900 originated at the annual of Missionary Research gatherings of North American mission board executives (later Established 1950 by R. Pierce Beaver as Occasional Bulletin from the the Foreign Missions Conference of North America) started in Missionary Research Library. Named Occasional Bulletin of Missionary 1893 by Presbyterian F. F. Ellinwood and other London 1888 Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH attendees. Judson Smith, Boston-based secretary of the Ameri­ 1981. Published quarterly in January, April, July, and October by can Board of Commissioners for Foreign Missions and promi­ Overseas Ministries Study Center nent at London 1888, was named overall chair for the New York 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. event. He traveled to the United Kingdom and to the Continent Tel: (203) 624-6672 • Fax: (203) 865-2857 to recruit delegates," A year before the conference an invitation E-mail: [email protected]. Web: http://www.OMSC.org was posted to every known missionary. Official delegate status, however, was limited to a total of 2,500 "members" drawn from Editor: Contributing Editors: Mary Motte, F.M.M. Jonathan J. Bonk Catalino G. Arevalo, S.J. C. Rene Padilla eachsocietyor board, based on its field expenditures,with North David B.Barrett James M. Phillips American societies being limited to 1,666 seats. Ultimately 162 Associate Editor: Stephen B.Bevans, S.V.D. Dana L. Robert mission boards (not counting women's denominational societ­ Robert T. Coote Samuel Escobar Lamin Sanneh ies) were represented (64 North American, 50 Continental, 35 Barbara Hendricks, M.M. Wilbert R. Shenk United Kingdom and 13 others)." More than 600 foreign mission­ Assistant Editor: Paul G. Hiebert Charles R. Taber aries working in fifty countries attended. Daniel Nicholas Jan A. B.Jongeneel Tite Tienou Nevertheless, despite all efforts to be ecumenicaland global, Sebastian Karotemprel, S.D.B. Ruth A. Tucker New York 1900 was a decidedly North American and Anglo Senior Contributing Editor David A. Kerr Desmond Tutu event. Representation from the Southern Hemisphere was mini­ Gerald H. Anderson Graham Kings Andrew F.Walls mal. Of the thirty-two listed honorary vice presidents, one hailed Anne-Marie Kool AnastasiosYannoulatos Gary B.McGee

Books for review and correspondence regarding editorial matters should be New York 1900 statistics: addressed to the editors. Manuscripts unaccompanied by a self-addressed, stamped envelope (or international postal coupons) will not be returned. • 2,500 official delegates • 162 Subscriptions: $21 for one year, $39 for two years, and $55 for three years, mission boards postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ • 600 foreign missionaries scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, Visa, MasterCard, or International Money Order in U.S. funds. Individual • up to 200,000 in attendance copies are $7.00; bulk rates upon request. Correspondence regarding sub­ scriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. from India, Koli Charan Banurji, and three from Germany: A. Merensky (Berlin Missionary Society), A. Schreiber (Rhennish Advertising: Missionary Society), and Professor Gustav Warneck, the re­ Ruth E. Taylor nowned missiologist. In fact, Warneck refused to attend, prima­ 11 Graffam Road, South Portland, Maine 04106, U.S.A. Telephone: (207) 799-4387 rily because of his reservations about Anglo-American mission methods and his suspicion of the watchword "evangelization of Articles appearing in this journal are abstracted and indexed in: the world in this generation." Warneck's paper was read by Bibliografia Missionaria IBR (International Bibliography of another." An attempt was made to include American blacks. Book ReviewIndex Book Reviews) Booker T. Washington was listed as an honorary member. The Christian Periodical Index IBZ (International Bibliography of Black National Baptist Convention Foreign Mission Board of Guideto People in Periodical Literature Periodical Literature) Louisville, Kentucky, was represented by Charles S. Morris." Guideto Social Science and Religion in Missionalia A galaxy of large and small committees was launched to Periodical Literature Religious andTheological Abstracts expedite the meetings, the extent of which impressed Scottish Religion IndexOne: Periodicals delegates. Duncan McLaren reported, "Our American cousins have a genius for organization; it is therefore needless to say that Index, abstracts, and full text of this journal are available on databases everything was admirably arranged."!' Also striking was the provided by EBSCO, H. W. Wilson Company, The Gale Group, and Univer­ sityMicrofilms. Also consultInfoTrac database at manyacademic and public open friendliness toward foreign travelers, most of whom were libraries. For more information, contact your online service. guests in American homes; "the Americans do not look upon Britons as foreigners."12 Program planning and execution was Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors assigned to an executive committee of twenty-one men and one and not necessarily of the Overseas Ministries Study Center. woman, Abbie B. Childs of Boston. Ms. Childs had attended London 1888 and afterward helped found the World's Mission­ Copyright©2000by OverseasMinistries StudyCenter.All rightsreserved. ary Committeeof Christian Women. Other committee personnel Second-class postage paid at New Haven, Connecticut. included ArthurJ. Brown,James S. Dennis, F. F. Ellinwood,John POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF R. Mott, and Robert E. Speer. Though not executive committee MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. members, W. Wardlaw Thompson (London Missionary Society, chairof the British delegation), AlexanderSutherland (Canadian ISSN 0272-6122 Methodist Board, chair of committee on comity), Eugene Stock (Church Missionary Society, writer and editor), A. T. Pierson,

October 2000 147 and J. Hudson Taylor were conference presences in their own and Mr. and Mrs. John D. Rockefeller were listed as honorary right. University presidents, including James B.Angell (Univer­ delegates. The chair of New York's Chamber of Commerce, sity of Michigan) and John Henry Barrows (Oberlin College), Morris K. Jessup, welcomed the delegates, presided on opening added academic prestige. Public interest was heightened by night, and introduced President McKinley. "Merchant princes" former president Benjamin Harrison serving as honorary chair (as A. T. Pierson called them), such as Jessup, William E. Dodge, and President William McKinley and Governor Theodore William T. Harris, and John Wanamaker, participated. Reflect­ Roosevelt of New York agreeing to speak. ing on the impact on businessmen, former president Harrison observed: "The great metropolis halted in its march of greed, to As Popular Event consider the meaning of this convention, and there was not a great mercantile house in the city in which it was not a theme of As a public mobilization, the conference can only be termed a interested discussion.r" signal success. J. Fairly Daly reported to Scotland, "Notable as The most dramatic public rally took place midweek in these [earlier international conferences] were, this fourth confer­ Carnegie Hall. Four hundred female missionaries were "mar­ ence, held in New York, excelled them all. In the number of its shalledonthe platformin groupsbyMrs. A. J.Gordonof Boston, delegates, in the wide range of its delegates, in the wide range of amid the clapping of thousands of hands, the waving of thou­ its subjects, in the influential character of its speakers and the sands of handkerchiefs, and the smiles and tears of a host of universal interest awakened by it, it has far exceeded any mis­ women worked up to the highest pitch of enthusiasm.v'" Some­ sionary conference previously held."13This level of effectiveness what patronizingly, the New York Times noted the "hysterical was achieved because of proficient organization, celebrity ap­ hallelujahs. . . . the fluttering handkerchiefs looked like the peal, accessibility for large crowds, and themes that resonated whirling of thousands of snowflakes." It also editorialized: "The with mainstream public sentiments. Given the lack of modern millinery and varied colored costumes made the scene one of communications technology, New York 1900 was a marvel of exceedingbrightness, for, notwithstanding thatthe missionaries implementation. Tens of thousands flocked to the sixty-plus have in a measure eschewed the frippery of the world, they formal sessions (six or seven held daily across the city) and a nevertheless have the eternal feminine love of brightness and plethora of other specialized gatherings that encouraged inter­ color. Theywerealso imbuedwithanintenseenthusiasmandthe change and comradeship. "The business moved on from day to points made by the various speakers were vigorously ap­ day without a hitch. But how it was done was the marvel and plauded.?" Not wanting men to look condescendingly on such admirationof all....Colleges,clubs, and otherpublic institutions displays, Maria Hale Gordon reminded males of their enthusi­ threw open their doors [to host] receptions, dinners, and other asm when soldiers returned from a war. Climaxing the day, social entertainments."14 youngChristian women from China,Japan, Armenia, India, and Wide press coverage contributed to the high level of public Turkey were introduced in indigenous dress. Prominent among interest. Daily columns in the New York Times were long and this group was Lilavati Singh of India, professor of English detailed, sometimes recording discussions absent in the official literature at Lucknow College, whose conference address advo­ proceedings. At the close of the conference, theNew York Tribune catingmission-supportedhighereducationfor womenprompted published an illustrated extra edition of sixteen pages. Addingto former president Harrison to exclaim, "If I had given a million the visual impact was a huge exhibit of native curios, artifacts, dollars to foreign missions, I should count it wisely invested if it and missionary photographs that drew more than 50,000 view­ led only to the conversion of that one woman."!" The platform ers. tributes to women signaled recognition of the new roles they The opening session on Saturday evening, April 21, 1900, were assuming, a fact largely ignored in earlier conferences. joinedvisualelementswithnationalcelebritiesandinternational New York 1900 ignited strong public affirmation because it missionary heroes. A huge global map (50 feet long, 25 feet high) resonated with the popular assumption that Western of two panels, one for each hemisphere, served as backdrop. Christendom and the church were agents of progress for the Flanking honorary speakers Benjamin Harrison, William world's peoples. All the speeches by public dignitaries reflected McKinley, and Theodore Roosevelt in the front row were white­ this confidence. President McKinley said of missionaries, "Who haired veteran missionaries who had become legends in their can estimate their value to the progress of nations? Their contri­ own times. Among those were John G. Paton of the South Seas, butionto the onward and upwards march of humanityis beyond Bishop Thoburn of India, Cyrus Hamlin of Constantinople, J. all calculation."20 Expounding a brand of "muscular Christian­ HudsonTaylorof China, Robert Laws of Africa, andDr. andMrs. ity," Governor Roosevelt echoed similar thoughts, with particu­ James Hepburn of East Asia. Behind these luminaries sat the lar attention to missionary efforts among North American Sioux delegates from Europe along with members of the general con­ Indians. "You are doing the greatest work that can be done. The ference committee. For foreigners the presence on one platform life worthliving is the life ... of the manwho strives [to] leave the of such dignitaries was astounding. "To equal that in our coun­ world a little better and not a little worse.'?' Likewise, former try, we should require to bring together the Lord Mayor of presidentHarrisonadmonishedthatbeyond the economic,schol­ London, the Prime Minister of Britain, and H.R.H., the Prince of arly, and technological development of the era, it is "to the Word Wales, and hear them advocate the cause of Christian mis­ of God and the Church of the Lord Jesus Christ we must turn for sions."15 Equally inspiring was the conference music directed by hope.... The Churchis not a revolutionary hooter." Missionaries Ira D. Sankeyandothers. The openinghymn, "JesusShallReign," "preachno crusade;inciteno rebellionby instilling the principles unleashed a waveof emotionthatwould reverberate throughthe of the Gospel of Christ. .. the doctrine of the parity of man."22 entire ten days of the conference. This emphasis on the unity of humankind and the gradual The planners especially sought to involve prominent busi­ redemptive and civilizing power of the Gospel confirmed a ness leaders who were assured of the fiscal efficiency of missions confidence that the native populations of the globe could be and who believed that profitable trade followed the missionary. elevated by embracing Christianity. Here was a daunting chal­ J. Pierpont Morganwas listed as an honorary vice president, lenge that brought together postmillennialists, amillennialists,

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~------=------~~------_. ---­ premillennialists, Episcopalians, Methodists, Presbyterians, He advised following the apostle Paul, who expounded the Lutherans,Baptists,andothers,a causethatWilliamR.Hutchison exclusiveness of Christian truth but enlisted "the elements com­ has termed America's "moral equivalent for imperialism," a mon to other religions with Christianity" to present Christ as the "sharedbeliefin a 'rightof conquest' for Christiancivilization.r?" fulfillment, not the destroyer, of the noblest religious sentiments. By 1900 America's "moral imperialism" had expanded to Robson also argued that thoughtful non-Western converts were include political and economic control, as the United States in bestequippedto dialoguewiththeir non-Christian peers."Presi­ 1898 gained an overseas empire. Though the Philippines were dentJ.M. Barrowsof OberlinCollege,whohadattendedthe1893 referred to in at least eight different addresses, none stated the Chicago Parliament of Religions, extolled Christianity as "the pro-imperial viewpoint more forcefully than Methodist Bishop best,andthe highest,and the truestin theknowledge of God." He John F. Hurst "as to the right and duty of a superior nation to went on to declare that "it is historically certain that the [udeo­ govern the weaker ... to bring these people to see and recognize Christian revelation has been the mainstream of history and the superiority of what we know as civilization, and give them [that] all other historical streams are tributary to Christianity." the opportunity to adopt it."24 It must be remembered that New Nevertheless (he continued), in the light of recent research and York 1900 occurred in an America of traditional churchly values experience, non-Christian faiths "are part of the great world of and optimistic ideals, a period "when the political and commer­ religion.... We must know them to know man, to know cial expansion of Europe and America had directed the thought ourselves and to know God in all his revelations." Reflecting an of Christendom to distant parts of the earth," as the editors of the evolutionary, optimistic confidence, Barrows went on to state conference proceedings noted." Given a society that considered that the ultimate result will be "a perfected humanity" joined itselfChristian, it should notsurprisecontemporaryreaders that under the leadership of "the resurrected Christ.'?" In their em­ New York 1900 generated such high levels of attention. phasis onChrist as the fulfillment, not the utter destroyer of non­ Christian faiths, Robson and Barrows reflected perspectives As Consultation further explicated at Edinburgh 1910.30 Women in foreign missions were accorded prominence. Yet Appraising the conference, an English correspondent observed, it is difficult to assess all the deliberations by and about females. "It was big. There was no doubt about that. ... There were big Though sixteen stenographers took verbatim reports of all ses­ preparations, big meetings, a big program, big speakers; and sions, the published proceedings omit some addresses and dis­ everyone hoped there would be big results.t'" The bigness, cussions on women's topics reported in the New York Times. however, worked to thedisadvantageof long-termeffectiveness. Women's significance was orally lauded by males, but most The program was too extensive to achieve concrete results. The female voices were largely confined to the separate, parallel numerous concurrent sessions scattered across the city did not sessions for women and not integrated into the primary presen­ permit consistency of topic or attendance. Significant speakers tations. Nevertheless it was evident that a new era had opened, were assigned competing time slots in different venues. The with professional women now playing vital mission roles. The more than 500 addresses were limited to twenty minutes each, plight of exploited womankind around the world was a recur­ followed by brief responses. Providing a platform for many rent theme, emphasizing thatonlyChristianfemales could effec­ voices worked against full exposition of topics. The prohibition tively minister to these dramatic needs. To do so, however, of voting even informal recommendations left discussions with­ female missionaries must be prepared to adapt to non-Western outclosure.Suchlimitationswereavoidedin planningEdinburgh customs." 1910, which surely benefited from lessons learned at New York. Mrs. Moses Smith, president of the Women's Board of Mis­ The above caveats do not mean, however, that vigorous sions of the Interior (Congregational, Chicago), underscored this exchange was absent. A sample list of subjects presents a tax­ new thrust. "In the Church, woman was held in conservatism onomy of policy questions faced by Protestant missions at the that only heroic courage could surmount. ... The entering of dawn of the new century, including the role of native churches, women in missions, effective evangelistic methods, the place of education and philanthropy, medicine, missionary preparation, ames Dennis offered a Scripturetranslation,literaturepreparation,administration,gov­ J ernment relations, and non-Christian religions. There was also a galaxy of statistics on country-by-countrysurvey. Allotted forty minutes instead of the mission funding and usualtwenty,ChurchMissionarySocietysecretaryEugeneStock launched deliberations with a terse, instructive appraisal of operations. mission developments from 1800 to 1900. His overview, divided into twenty-five-year segments, provided an unusual perspec­ tive from one of the most sophisticated minds at the conference." women into this larger Christian service marked an era in the Symbolic of the Victorian fascination with scientific tabulation, history of the Church which the future historian will be quick to Princeton's James S. Dennis offered a galaxy of statistics, later recognize ... [yet] many fail to apprehend the place and power included in the conference proceedings appendix, on mission of women's work in foreign missions.r" Emily H. Miller, a dean funding and operations across the world. at NorthwesternUniversity,calledfor the rightof womento hold Two general presentations on relating to world religions and manage their own property; that was the way to increase prefaced a country-by-country survey. George Robson of the financial support for missions." Helen Barrett Montgomery Scottish United Presbyterian Church posited that despite the observed that one of the signs of vitality of women's foreign persistence of idols and evils in non-Christianized societies, missions societies was the level of concern of their critics. She foreign religions "are not wholly the inventions of wickedness, resoundingly opposed any move to merge the women's organi­ but ... [contain] relics of truth[,] survivals of purposes and zations with the general denominational boards." aspirations, that, however misdirected, were originally pure." Questions arose as to whether female missionaries gaining

October 2000 149 converts in zenanas (i.e., secluded polygamous households) Atlantic leaders of missions. "Conferences sometimes lead to should be permitted to baptize new believers, and whether such more important things, even as protocols sometimes lead up to converts should be encouraged to leave their husbands. There Treaties.":" was no consensus, although the more cautious approach of waiting for male-administered baptism and asking women to Steps Toward Cooperation stay with their husbands seemed the majority opinion." As at previous conferences, the problem of polygamous convertswas No question received more considerationat NewYork 1900than debated withoutagreement." A discussion ensuedevenover the collaboration between mission societies. A preliminary study best marriage policy for couples dedicated to overseas service. committee issued a sixteen-page report preparing for discussion The high illness and death rate for young missionary wives that spread over three extended sessions. The word "comity" caused some, including Hudson Taylor, to advocate postponing was frequently employed because few envisioned an organic marriage for two years until the singles had each acclimated to federation of Protestant denominations at home and abroad. the field situation." Alexander Sutherland, chair of the study committee, set the While the relationship to governments and the need to context for action: "There has always been a tendency in human nurture leadership in the younger churches were discussed, the nature to exalt opinion into dogma and to mistake prejudice for legitimacy of Western colonialism in foreign lands was not. principle; and this tendency is responsible for not a few of the Undesirable behavior by Western colonialists, however, was divisions so characteristic, alas, of Protestant Christianity."42 condemned. President Barrows advised modesty as becoming Now was the time for adopting realistic and concrete steps to avoid duplication, competition, and confusionamongnon-West­ ern Christians. Speakers drew on collective achievements in solving field Schreiber cautioned against problems in China, Jamaica, Mexico, Assam, India,Japan, China, Americans who sent people and Korea to reinforce the urgent need for regional strategic to Germany "to convert the planning. In the midst of this quest for comity, however, a discordant note was sounded by A. Schreiber, expressing a heathen Germans." complaint from Germany. He cautioned against "very promi­ nent men here in America who have put Germany into the same line with any heathen land, and are sending people to Germany an ambassador for Christ. "Christianity is compelled to apolo­ to convert the heathen Germans."43 Here was another indication gize for Christendom.... Many things beside the wickedness of of the unease some German leaders felt toward American evan­ the human soul prevent pagan nations from coming rapidly into gelistic aggressiveness. the ranks of Christendom; memories of wrongs, rapacities, all the Some voices advocated more than comity. G. W. Knox of more brutal because perpetuated by strength upon weakness; Union Theological Seminary declared that "comity is too liquor traffic, opium shames, rude and domineering ways, offi­ weak....Wemusthavemorethanthat." W. R.Huntington,rector cial discourtesies ... careers of vice and villainy.... It is not the of New York's Grace Church Episcopal, felt "It is bound to best of Christianity that has always made itself most prominent come-Christian unity." Likewise W. H. Findlay, Wesleyan and pervasive in the non-Christian world.":" missionary to India, challenged the societies present to be knit Though New York 1900 focused on foreign ministries, Na­ "into an ecumenical confederation. Would that this conference tive Americans and blacks received some attention. In addition might herald, might even initiate, such a union." Similar aspira­ to Theodore Roosevelt's allusion to mission work among the tions were intimated in Gustav Warneck's paper: "If evangelical Sioux, the success of the Church Missionary Society with the missions are suffering from one lack more than another, it is the coastal tribes of British Columbia was highlighted. J. Taylor want of organization in which the Roman Catholic missions are Hamilton, secretary of the Moravian mission board, provided a so much their superiors.v" brief but stirring historical overview of Moravian and other In contrast, Sutherland summarized the larger moderate missions to Native Peoples scattered from the North American consensus by delineating ideal guiding principles that included interior to coastal Labrador and the Arctic islands." As for the avoidance of counterproductive actions, exercise of mutual re­ blacks, Charles S. Morris, missionary of the Black National spect for other Christian bodies, cessation of rivalry, Baptist Convention, made a special appeal to meet the needs of nonproselytizing of other Christians, and avoidance of duplica­ South African believers who suffered extreme prejudice and tion. Applied on the field, this approach meant collaboration rejection at the hands of white Christians. Morris's answer was in publishing, hospitals, higher education, territorial division, for mission societies "to recognize that the American Negro can and worker employment. Furthermore, an interdenominational do workthere that no other peoples can do .... I believe thatGod "consultation committee" should be launched on each field. is going to putit into the hearts of these blackboys and girls in the Sutherland was too realistic to expect Widespread implementa­ schools of the South to go with the message [of the Gospel] to tion. "Indeed, some may consider the whole thing as visionary South Africa and to West Africa, and vindicate American slavery and impractical ... but if even two or three could be included as far as it can be vindicated by taking across the ocean the stream to lead the way . .. doubtless other missions would soon of life." While criticizingSouth Africa, Morris said nothing about follow ... to hasten the fulfillment of the Savior's prayer, 'that segregation and prejudice in the United States." they all may be one."'45 Rereading the thousand-plus pages of text in the two­ Since no conference resolutions were permitted, an unoffi­ volume edited proceedings of New York 1900 reminds the cial caucus of about 200 delegates (North American, British, contemporary reader how vast were the challenges of the times. German, and Scandinavian) met at Central Presbyterian Church For the conference editors the gathering marked another note­ on the day following adjournment. F. F. Ellinwood offered a worthy episode in the decades-long dialogue among North motion, passed unanimously, to recommend forming a perma­

150 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ASBURY THEOLOGICAL SEMINARY

, ,

Jonesr \ \ f World s gelism

hristianity's Wo rld 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 wo rld Christ calls us to engage. Lifetime of The real world features at least a dozen major cultural fam ilies and more than 2,000 religions, 6,000 languages and 30,000 distinct Effective Ministry, societies and cultures. There are also an unknown (and shifting) number of sub-cultures, counter-cultures and peoples with their own ANYWHERE! distinct name, history and identity. Furthermore, secularization has transfo rmed 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 ('tr~ M.A. and Th.M. in World Mi ssion and eratures as necessary, and as sophisticated, as the literatures Evangelism, Doctor of Mi nistry, Do ctor 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. understand the historical, cultural and religious context of the field 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 RonCrandall Eunice Irwin e-mail us at [email protected]. Assoc. Dean, Anthropology, Evangelism, Small Primal Religions, Indigenous Christianity Churches, Church Planting Con textual Theology ASBURY THEOLOGICAL SEMINARY Terry Muck Howard Snyder Matt Zahniser KENTU CKY CAMPUS : 204 N. Lexi ngton Avenue, Wilmore, KY 40390·1199 WorldReligions. History of Mis sion. (ross-Cultural FLORIDA CAMPUS: 8401 Valencia Co llege Lane, Orlando, FL 32825 Buddhism & Christianity Theology of Mission Discipleship VI RTUAL CAMPUS: www.asburyseminary.eduj exljexl.html nent international coordinating committee. But it was not to be. seemed both feasible and desirable/"? The 1901 meeting of the Foreign Missions Conference of North Nor should the significance of what today would be termed America admitted the need but decided the time had "not yet personal networking be overlooked. Emerging leaders such as come for the establishment of suchan international committee as John R. Mott, Robert E. Speer, and Helen Barrett Montgomery that suggested by the post-conference resolution.r'" Though the mingled with aging veterans of nineteenth-century mission ad­ failure of New York 1900 to stimulate formation of an interna­ vance as well as with colleagues from across the globe. Eugene tional committee disappointed some delegates, the cause was Stock's postconference activities exemplify the benefits of net­ advanced. It is worth noting that at least 125 delegates at New working. Having met many new faces at the conference, he York also attended Edinburgh 1910. Ten of these were named to traveled afterward, visiting Canadian and American Episcopa­ the permanent thirty-six-member Continuation Committee cre­ lian communities. Impressed with the ability of High and Low ated at Edinburgh, including James L. Barton, Arthur J. Brown, Churchleaders to cooperateat NewYork 1900,he carriedbackto John R. Mott, Eugene Stock, and R. Wardlaw Thompson, who Britain a commitment to encourage more of the same in the served on the executive committee of that larger body, which Church of England." Mott chaired. In retrospect, New York 1900 may be viewed as a Despite the ecumenical claim of global representation, New contributory, if not an essential, step toward the greater collec­ York 1900 was decidedly an Anglo-North American enterprise. tive action of missionary organizations at Edinburgh 1910. Delegates from the foreign fields were primarily Western, English-speakingmissionaries. Non-Westernnationals werefew. Concluding Impressions Of 500 speakers, only eight came from the younger churches, three being women from India. Continental Europe was Assessed in terms of its goals-public information, missionary underrepresented, and its mission heritage underrecognized. If, consultations, future cooperation-New York 1900 came closest as has been suggested, London 1888 signaled the coming of age to achievingthefirst of these. In a closingaddress,RobertE.Speer of North American missions, New York 1900 symbolized the reminded the delegates that the intent was not to legislate or to United States and Canada achieving full partnership with the enforce opinion but to share experiences and face candidly the United Kingdom in world mission." From another perspective, practical questions of missions. "The conference was a demon­ New York 1900 may be viewed as the last demonstration on this stration of the missionary character of Christianity.... It met side of the ocean of that loosely defined trans-Atlantic evangeli­ merely to suggest and to influence opinion and to quicken hope cal united front that had coalesced in Victorian times. Given and courage.":" He especially emphasized its apologetic value in twentieth-century theological tensions, advancing secularism, challenging critics of the missionary cause. The conference reaf­ and tragic world events after 1914, it is difficult to imagine such firmed faith in "the fundamental convictions of the gospel" and a gathering taking place a generation later, especially in New confirmed the practicalityof missions. Yet Speer did not see New York City at Carnegie Hall. York 1900 as never to be excelled. "[Although] it exceeded all Looking back at New York 1900, the contemporary reader otherChristianconferences, it wasyetbutpromise and prophesy senses a discernible distance from the confidences and language of more, and not the crest of a wave never again to rise so high."48 displayed. Christianity too readily was viewed in territorial These words were prescient. Edinburgh 1910, with its studied terms. The assumption was that Christendom with its advanced preparation, efficient deliberations, and concrete outcomes, took culture and religion would bring the benefits of civilization, the decennial conference movement to the next level of effective­ commerce, and the Christian faith to the rest of the world. The ness. Western empires would provide the stable context for achieving Essentially NewYork 1900 was a religious event, the largest these goals. The word "race" was employed in an imprecise and in American history devoted to world mission. English delegate casual manner thatwould be unacceptable today. Triumphalism W. H. Findlay termed it "this greatest religious gathering of punctuatedwithmartialmetaphorswastoo prevalentfor today's modern times.T" It impacted the lives of thousands. Personal cross-cultural sensitivities. testimonials called the conference uplifting, inspiring, assuring, The world is very different now. Christendom as then con­ challenging, and mobilizing. In an era when laity and clergy ceived no longer exists; nor do the empires. Twentieth-century rarely reached across ecclesiastical or international boundaries depredations have shattered Western assumptions of moral to worship, pray, and plan together, the conference provided a superiority. Yet in the midst of their misplaced confidences and profound unifying experience. The eventgave fresh impetus and human limitations, the generation of participants at New York credibility to the goal of Christian mission. The Methodist Re­1900 accomplished more than they realized. They prepared the corder in England described the goal as "extending the area of way for greater mission effort, cooperation, and understanding. civilization and Christendom.... Newspapers whose tradition Their humane concern for the suffering, their commitment to the was to deny any serious value to missionary labors, and to treat dignity of women, their recognition of the effectiveness and missionary as a synonym for empty-headed enthusiast and necessity of indigenous witness, and their nurturing of a world­ fanatic ... [began] to admit that the evangelization of the world wide church stand today as an impressive and enduring legacy. Notes------­ 1. Ecumenical Missionary Conference, New York,1900,2vols. (New York: Conference, 1910,9 vols. (New York: Revell; and London: Oliphant, American Tract Society, 1900), 1:10. Hereafter cited as EMC. For a Anderson & Ferrier, 1910). comparisonofNewYork1900withpreviousconferences, seeWilliam 2. Hereafter referred to in the text as New York 1900. Richey Hogg, Ecumenical Foundations (New York:Harper& Brothers, 3. Neither A. B.Simpson of the Christian and Missionary Alliance nor 1952),chap. 2;James E.Johnston,ed., Report oftheCentenary Conference Rowland Bingham of the Sudan Interior Mission was present. The ontheProtestant MissionsoftheWorld, 2 vols. (New York: Fleming H. ChristianandMissionaryAllianceandthe Africa InlandMissiondid Revell; and London: James Nisbet, 1889); and World Missionary senddelegates. J.HudsonTaylorfrom the ChinaInlandMission was

152 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH As we begin the new millennium, church leaders around the world are confronted with a serious problem. While many Western churches face a leadership crisis, the formal paradigm of institutional­ ly educated professional ministers cannot alone meet the burgeoning need for trained leaders in the Two-Thirds World. Since 1987, BILD-International (Biblical Institute of Leadership Development) has been developing serious, biblical tools for establishing churches and training church leaders, all within the context of local church ministry. BILD has amassed extensive and in-depth curricula and study materials for church-based theologi­ cal education. A wealth of seminars, workshops, videos, study materials, education programs, and methodologies cover the spectrum from establishing new believers to D.Min. alternatives and more. To learn more about church-based theological education and how you can effectively train 21st century leaders, contact BILD at 1-877-450-6643 or visit www.bild.org or www.c-bte.org.

'There is probably nothing else more critical in the needs of missions today than the development of lead­ ership. The development of leadership within the communities of faith that have been planted-that is the cryallover the world. ... Afteryears of dreaming andencouraging a truly church-based, non-formal education of leaders in ministry, I can see it come into fulfillment in the BILD-International program of education miniStry experience. " Dr. Ted Ward Professor Emeritus of International Studies and Educational Research, Michigan State University Professor of International Studies, Mission, and Education, ret, Trinity Evangelical Divinity School

, .877.450.6643 (International calls: 515-292-7012) www.bllcl.org The Center for C-BTE Resources www.c-bte.org the best-known "faith mission" delegate at the conference. President listed as honorary members along with Civil War generals Lew John Henry Barrows of Oberlin College, an organizer of the 1893 Wallace, author of BenHur, and O. O. Howard, founder of Howard Parliament, was prominent at New York 1900. It should be Uni versity and director of the Freedman's Bureau during remembered that Oberlin was in the forefront of sending graduates Reconstruction. as missionaries, many of whom were martyred with their families in 25.EMC,1:9-10.For moreon the tendencyofmanyAmericanmissionaries the Boxer outbreak in China during the summer of 1900. to merge the Gospel and Western civilization, see Andrew Walls, 4. Missionary Record of the UnitedPresbyterian Church, January I, 1900, "The AmericanDimensionin the MissionaryMovement," in Earthen p. 115. I appreciate Margaret Acton's generous help in locating Vessels: American Evangelicals and Foreign Missions, 1880-1980, ed. Scottish printed sources on the conference. Thanks also to Sarah Joel A. Carpenter and Wilbert R. Shenk (Grand Rapids: Eerdmans, Scott and Justin Isaac, former Gordon College student research 1990), pp. 1-25. assistants. 26. Record, May 18, 1900, p. 481. The Record also observed that the 5. Missionary ReviewoftheWorld, n.s., 133,no. 6 (February 1900):93-99; English delegation of about 100 felt it was accorded ample program no. 8 (April 1900):245-51. inclusion; the Record was disappointed, though, that some United 6. NewYork businessmanWilliamE.Dodge hadprovidedimpetusfor Kingdom speakers were scheduled at the same hour at diverse the 1854conference; his son WilliamE.Dodgeservedas an honorary locations and that not all British societies sent representatives. vice president and promoter of New York 1900. EMC, 1:11;2:378. 27. EMC,l:401-13. 7. Smith's trip was approvingly noted in The Free Church Scotland 28. Reprinted in the Missionary Record ofthe UnitedPresbyterian Church, Monthly, February I, 1900, p. 35. July 2,1900,pp. 220-24.EMC,l:365-70providesanaltematesummary 8. Only a modest number of persons from the Continent actually of the address. attended;explainingthatfew Germanscame becauseofnotknowing 29. EMC, 1:57-58,360-61. English, A. Schreiber acted as spokesman for all the European 30. See J. Stanley Friesen, Missionary Responses to Tribal Religions at societies. The thirteen other societies were from: India (I), China (I), Edinburgh, 1910 (New York: Peter Land, 1996). Australia (6), New Zealand (3), Hawaii (I), and West Indies (1). 31. NYT, April 27, 1900, p. 5. 9. EMC, 1:34. For an analysis of German disagreement with Anglo­ 32. EMC,l:218-29. American missionary methods and Warneck's absence, see Werner 33. NYT, April 27, 1900,p. 5, carried a summaryof Dean Miller's paper, Ustorf, "Anti-Americanism in German Missiology," MissionStudies which was not included in EMC. 11 (1989):26ff. Because of the Boer War already underway, at least 34. EMC,1:215-20. Out of her contacts at New York 1900,Montgomery one Dutchrepresentativefelt awkwardaroundthe British delegation. helped found the (women's) Central Committee on the United 10. EMC,l:469-71. Study for Foreign Missions, a publisher of mission-related books for 11. DuncanMcLaren,Missionary Record oftheUnitedPresbyterian Church, twenty-seven years. See William H. Brackney, "Helen B. July 2, 1990, p. 220. Montgomery, 1861-1934; LucyW. Peabody, 1861-1949," in Mission 12. Ibid., p. 216. McLaren recommended to Scotland the friendly habit Legacies, ed. Gerald H. Anderson et aL (Maryknoll, N.Y.: Orbis of American ministers shaking hands in the church vestibule with Books, 1994), pp. 63, 64. parishioners instead of retiring to the vestry after each service. 35. NYT, April 25, 1900, p. 5; EMC, 2:99. 13. Free Church of Scotland Monthly, August I, 1900, p. 179. 36. EMC,2:286-88. 14. Ibid., p. 180. 37. Ibid., 1:315. 15. Ibid. 38. Ibid., p. 359. The liquor trade was denounced in many speeches. 16. These remarks were overheard at a reception in the Savoy Hotel; 39. Ibid., pp. 40, 46, 485, 487-89. cited in Missionary ReviewoftheWorld, n.s., 13, no. 8 (June 1900):402­ 40. Ibid., pp. 400-71. 3. John R. Mott's long-term support from Mr. and Mrs. William E. 41. Ibid., p. 10. Dodge exemplifies the impact of such significant donors. See C. 42. Ibid., p. 273. Sutherland was one of only three persons identifiable Howard Hopkins,John R.Mott, 1865-1955 (Grand Rapids: Eerdmans, whose names appeared on the rosters of attendees at all three: 1979). London 1888, New York 1900, and Edinburgh 1910. 17. EMC, 1:46. Maria Hale Gordon, the widow of American Baptist 43. Ibid., p. 237. Missionary Union leader Adoniram Judson Gordon (1836-95), had 44. Ibid., pp. 272,279,290. attendedLondon1888andremainedactive at the MissionaryTraining 45. Ibid., p. 275-77. Institute founded by her husband in Boston in 1889. 46. Annualreportof the ForeignMissionsConferenceof NorthAmerica, 18.New York Times,April 27, 1900, p. 5. Hereafter cited as NYT. 1901, pp. 25-35, as cited in Hogg, Ecumenical Foundations, p. 47. 19. EMC, 1:47. 47. EMC, 1:59, 64. 20. Ibid., p.40. 48. Ibid., p. 64. 21. Ibid., p.43. 49. MethodistRecorder, May 17, 1900, p. 5. 22. Ibid., p.45.. 50. Ibid. 23. William R. Hutchison, "A Moral Equivalent for Imperialism: 51. See EugeneStock, My Recollections (London: James Nisbet, 1909),pp. Americans and Promotion of Christian Civilization, 1880-1910," in 360-61, and The History of the Church Missionary Society, vol. 4 Missionary Ideologies in the Imperialist Era: 1880-1920, ed. Torben (London: ChurchMissionarySociety,1916),p. 557.The (High Church) ChristiansenandWilliamR.Hutchison (Aarhaus,Denmark: Forlaget Society for the Propagation of the Gospel in Foreign Parts did not Aros, 1982), pp. 167ff. participate at London 1888 or New York 1900; it did at Edinburgh 24. EMC, 1:497. Neither William Jennings Bryan nor former president 1910. Grover Cleveland, both churchmen and Democrats, were present to 52. Thomas A. Askew, "The 1988 London Centenary Missions offer alternative anti-imperialist views on American expansion, Conference: Ecumenical Disappointment or American Missions though the latterwas cited as an honorary member of the conference. Coming of Age?" International BulletinofMissionary Research 18 (July Noted American expansionist Captain Alfred Thayer Mahan, U.S. 1994): 113-16. Navy, and General Leonard Wood, military governor of Cuba, were

154 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Funding Mission in the Early Twentieth Century David G. Dawson

ccording to John R. Mott, one of the secrets of the calling: "Is it not high time that the men of the church cease A success of the nineteenth-century evangelist Dwight L. relegating this vast enterprise to the good women, who have set Moody was that he was able to mobilize Christian businessmen so splendid an example, and bring to bear upon the undertaking to fund his work. Mott (1865-1955) emulated Moody in this more of thebrainandbrawn, the energy and the executiveability regard and committed himself to raise money for missions. One thatis being putinto otherand less importantlines of business?"4 of Mott's associates in student work, Luther D. Wishard, joined Although the PM was principally a lay-led movement, there him in this commitment. Recognizing the need for financial was a clear expectation that pastors had a particular obligation to supportfor the missionaries of the StudentVolunteer Movement support missions. Mott argued that one of their responsibilities (SVM), 1,200 of whom were serving overseas by 1900, Wishard was to advocate systematic giving, including subscriptions for took a leave of absence in 1897 from his work as international missions. The PM program was designed to bring the need of secretary with the Young Men's Christian Association (YMCA). missions before every memberand ask for each person to pledge His purposewas to ask onbehalfof theSVM missionaries, "Who a regular amount. willsendus?" Hebecamethearchitectof the ForwardMovement A key elementof the genius of the PM was its understanding (PM), the chief aim of which was to put before ministers of the of the need to make the support of missions real and personal to churches and businessmen of the laity the needs of foreign the donor. "The truer ideal is, to bring every member of the missions. church face to face with his personal obligation to do his part Wishard reported that the American Board of Commission­ toward giving the Gospel to everycreature, contributingsystem­ ers for Foreign Missions, at its October 1898 meeting, took the atically and proportionately for the purpose."! In promoting following action: "Resolved, That a Forward Movementbe inau­ personalized giving for missions, Mott declared, "Experience gurated to develop interest in foreign missions among the shows that the plan of asking churches or individuals to give churches, and especially to secure the adoption of missionaries toward the support of specified objects, results, as a rule, in their by particular churches, individuals and families."! givingmorelargelythanthatof askingthemto giveto thegeneral Wishard and other mission leaders (including Mott and missionary fund of the denomination."6 RobertE.Speer) founded the movementat a time when "forward The PM was built on evidence that personalized giving movements" were a common way to address perceived needs. worked. Wishard surveyed 155 churches that featured "special Arthur T. Pierson, noting previous forward movements, called objects" in mission fund-raising and 155 that had none. Over the for a revival of evangelical piety and a renewal of its connection period of the study, the first group increased its support of to service. missions by $74,300 while the second actually decreased by $6,967.7 The denominational boards supported this centerpiece Businessmen and the Forward Movement of the PM, even though there were some reservations among staff. The emergence of American economic confidence and leader­ Givers were sometimes asked to provide scholarships for ship during this period was reflected in the advances made in particular students, native teachers, and preachers. But that supporting the cause of missions. Following the lead of business appeal proved problematic. Not only was there the tendency and industry, churches developed models of efficiency, consoli­ toward possessiveness (by both parties), but there were the dation, and specialization that had the effect of producing the inevitablepersonalfailures of theindividualsbeingsupportedas "corporate denomination." The PM was a men's movement, the well as the waningof donor interest. What happens if the scholar natural response of businessmen who had a vision for support­ you support fails in school? What are the implications of your ing the burgeoning corps of college students volunteering to sending the individual a special gift at Christmas when that spread the Gospel to the ends of the earth. Until now, or so it person'sclassmatesdonotreceive one? Whathappensif thelocal seemed to many, major responsibility for the foreign mission church leadership says that your scholarship-supported student enterprise had fallen to women. David McConaughy, who later is not an appropriate candidate for the ministry? What happens became secretary of the PM, was critical of men for failing to take if your scholar contracts a serious illness? Would you transport leadership: "So far as concerns the missionary enterprise, the him out of the country for treatment when other students would layman has not been in it."? He parodied the situation in a verse not have that option? What do you tell the worthy recipient if the he wrote for the 1906 Foreign Missions Conference: particular donors involved in the support lose interest? To mitigate some of the potential abuses, mission board In the world's broad field of action In the bivouac of life executives developed the "station plan" and the "parish-abroad You will find the Christian soldier plan." The station plan invited complete support for a mission Represented by his wife.' stationon the overseas field, including the missionaries, national workers, buildings, and programs. The parish-abroad plan en­ Leaders of the PM appealed to the business world of men couraged the American congregation and its members to make and challenged them to bring their expertise to the church's the connection between the support of their own parish and the support needed to establish a parish abroad. Even so, the mission board staff people cautioned against "undue emphasis placed upon special objects, [and suggested David G. Dawson is Presbytery Executive for Shenango Presbytery of the that] an effort be made to arouse pastors to the necessity of so Presbyterian Church (USA), in westernPennsylvania. stating the broad work of missions, that they will persuade their

October 2000 155 people to give to the general fund and not to specific objects.?" sound financial stewardship principles. The result was a more For the most part, however, the fund-raising principle of the direct sense of responsibility in local churches and a significant PM was direct, personalized giving. Though the business culture growth in giving for foreign mission as well as other programs of (and the churchwithit) wasmovingtoward"consolidation" and the Protestant churches. A decade after the 1905Handbook state­ "efficiency," it was not until the 1920s that centralization and ment, Speer declared that progress had been "far in excess of the unification of mainline denominational mission budgets hopes of many."12 The PM focus on personalized, direct support marginalized the practice of personalized giving. of missionsmade a tremendousimpactin all denominationsand, in fact, prepared the way for the development of the Laymen's Development and Program of the FM Missionary Movement. OnNovember 5, 1894,three years before Wishard's PM iniative, The Laymen's Missionary Movement businessman E. A. K. Hackett of Fort Wayne, Indiana, offered to give $6,000a year for two years to defray the expenses of an effort At least partly because the PM was co-opted into the structures to induce churches and individuals to give to the work of foreign of most denominations, it did not survive as an independent missions. The PM became the answer to that vision. The idea was institution. In many ways it was the precursor of the more for it to function as an umbrella organization that would encour­ institutionalized Laymen's Missionary Movement. Even though age the formation of denominational PMs. the two movements are seldommentioned in the sameliterature, The programs launched by the movement included mission they formed a natural progression of growing interest among education, regular correspondence with the field, mission study men in the missionary calling of the church. David McConaughy classes with a series of textbooks, and men's missionary confer­ dedicated a book to "those far-seeing and large-hearted Presby­ ences. "Year Books of Prayer" were circulated along with peri- terian laymen who pioneered the Forward Movement for Mis­ sions, anticipating by several years the Laymen's Missionary Movement."!" Between 1892 and 1905 John B. Sleman, [r., an insurance man from Washington, D.C., inspired by an SVM convention at Nashville during the mission giving grew by Christmas holidays of 1905,14 joined J. Campbell White, Samuel almost 40 percent-from B. Capen, John R. Mott, Robert E. Speer, David McConaughy, RobertP. Wilder, LutherD. Wishard, and others connected to the $4,181,327 to $5,807,167. SVM and the PM in calling for a meeting in New York City in conjunction with a commemoration of the Haystack Prayer Meeting a century earlier. The purpose of the informal one-day odicals. "PM Notes" ran regularly in denominational periodi­ conference on November 15 was to discuss cals. Denominational staff organized committees on regional and local levels. Congregations appointed PM committees. An­ whether a more united effort ought not to be made to greatly nual reports documented the progress. Testimonial letters were increase ... the participation of laymen in all our denominations received from congregations where the PM had a positive im­ in missionaryenterprises.... The tremendousdevelopmentof the past decade calling for the largest exercise of business methods pact. Missionaries on furlough made tours to appeal for indi­ and broadest extension of financial support at home would seem viduals and congregations to pledge support for definite parts of to indicate that the time is ripe for the laymen in the churches to the work or for the salaries of specific missionaries who had take a larger measureof leadership in missionaryenterprises than volunteered to go but for whom there was no money. Success ever before. The increase in wealth in the church is an element of was evident, and no denomination could afford to ignore the greater danger unless it be used in the furtherance of the King­ positive impact. dom, and no greatincreasein the gifts from the presentgeneration At the onset of the PM, many congregations did not support of responsible business men can be expected without the deter­ any mission boards. In most denominations receipts had been mined and enthusiastic leadership of a group of such men. [Is it declining, even when membership was increasing. But with the not] appropriate that at the celebration of the one hundredth advent of the PM, giving increased significantly. The number of anniversaryof the students' prayermeetingheldin the quietof the Berkshire hills there should be a prayer meeting of business men missionaries (all denominations) grew from 2,481 to 3,776 be­ at the very heart of wealth and business activity in New York tween 1892 and 1905. Mission giving grew from $4,181,327 to City?15 $5,807,167 during the same period, and per-member giving increased substantially," Chaired by Samuel B. Capen, the conference produced the The Forward MovementMissionary Handbook (1905)identified following statement, the challenge faced by the missionary movement: "The greatest problem which confronts us for the opening century, is that of Be it resolved that this gathering of laymen called together for distributing the missionary responsibility which has become prayer and conference on the occasion of the [centennial anniver­ congested in official centers/"? PM president Francis Wayland sary of the] Haystack Prayer Meeting, (1) designate a Committee lamented, "The tendency will be more and more for churches to . .. to consult with the Secretaries of the Missionary Boards of all turn over their missionary obligations to societies, for societies to the denominations ... with reference to a campaign of education among laymen to be conducted under the direction of the various turn it over to Boards, for Boards to turn it over to Executive Boards, (2)to a comprehensive plan looking towards the evange­ Committees, and ExecutiveCommittees to Secretaries; so that, in lization of the world in this generation, and (3) to forming a the last result, the chief responsibility for the great work will rest CentennialCommission of Laymen ... to visit as early as possible on the shoulders of a dozen men."!' the Mission fields." The PM countered this situation by combining personalized mission giving with systematic pledges based on theologically In 1907 thirty denominations endorsed the proposal, and

156 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Capen and others worked together to form what became the money," and few were extremely wealthy. They were activist Laymen's Missionary Movement (LMM). Capen served as the men of faith." first chairman, and J. Campbell White was the general secretary. Even though the emphasis was clearly on the male identity Along with an executive committee appointed at the organizing of the LMM, a large number of women attended the mass meeting, these men prepared the basic documents of the LMM. meetings. Secretary William Howard Taft (who became presi­ They were clear about what the LMM was not. It was not a dent of the United States in 1909) addressed a LMM crowd of missionary board, recruiter, or sender of missionaries, nor was it 5,000 in 1908 in New York City, where he noted that "a good an organization for young people or women. And it was not an share of the five thousand persons present were women."22 The interdenominationalmovementworkingoutsidedenominational 1928 LMM Annual Report stated that of the 12,182 participants lines. 17 in the previous year's major events, 44 percent were women." The LMM Program Merging of home and The program of the LMM was built around three- or four­ day conventions that averaged well over 1,000 in attendance. foreign missions committees More than fifty cities hosted conventions in 1909-10, and these in 1913 marked the were preceded by six summer conferences. In 1912-13, there were 425 shorter interdenominational conferences in cities of all beginning of decline. sizes, attended by 350,000 with 200 speakers (who also spoke in local churches), and 300,000 books and pamphlets were sold. In 1914-15 the LMM, in cooperation with the United Missionary Because of its success there was particular pressure for the Campaign, sponsored 695 events, again of the smaller, confer­ LMM foreign mission focus to be broadened to include wider ence variety. The following year events were held in only69 cities mission work. This ongoing debate is documented in executive because of the world war. However, the attendance in Chicago committeeminutesoverseveralyears. At the meetingofSeptem­ was4,556, and in Los Angeles 5,990, the largestmen's convention ber 20, 1907, the executive committee stated its focus to be that of ever held in those venues.IS foreign missions, not because other concerns are unimportant As stated at the Boston Conference of 1908, "The problem is but ''because the Movement originated in the foreign missionary in the apparent indifference of men in nominally Christian lands interest, because it is directly devoted to the foreign missionary to the welfare of the world and in their ignorance of the actual purpose, and because it believes that all other forms of effort will accomplishments of the missionary enterprise.... More money, be benefited by the adequate performance of the Church's for­ every Christian man a giver to mission-this is the objective. eign missionary duty."?' Effected, it would result in possible enlargement instead of On no less than ten occasions in succeeding years the execu­ destructive entrenchment and remove forever the unchristian as tive committee rejected proposals to expand its interests to well as unbusinesslike annual deficits of the Boards."!" To ad­ include home missions. Finally, in 1913, the American Home dress this problem the conferences and conventions were de­ Missionary Society and others prevailed. The minutes agree to signed to be educational and motivationaL The programs in­ "advocate that congregations have one committee for the whole cluded home and foreign missions, matters of personal evange­ mission of the Church, both at home and abroad.v'" lism, deferred giving, churchfinance, specific countrysituations, The United Campaign Committee (UCC) for home and stewardship, immigration issues, urban poor, and return of foreign missions efforts was the result, and it was mentioned soldiers." prominently in future minutes of the executive committee. The Pledges, but no offerings, were received at these events, the UCC sponsored the Interdenominational Conferences of the assumption being that money flowed best through the churches. United Missionary Campaign. Thus, 1913 clearly marks a turn­ The cost of LMM structure and administration was provided by ing point for the LMM-and the beginning of its decline. The a smallgroupofboardmembersandothers. The LMM periodical future belonged to theUnited Missionary Council (UMC), which Men and Missions (first published October 28, 1909) articulated was explicitly committed to fund-raising for missions, both the program of the movement and provided a forum for debates home and overseas. on mission issues. Reports on campaigns were given, and read­ ers were informed about important mission issues, including the Accomplishments of the LMM fact that the ratio of amounts spent by American churches for local budgets and national ministry in the homeland compared Measured in dollars for mission, no otherinstitution had such an impact as the LMM on the foreign mission work of the American to the amounts spent overseas was 12:1. church. Between 1907 and 1909 Methodist giving increased by The LMM, like the PM, was self-consciously a laymen's 166 percent, Presbyterian by 240 percent, and Baptist by 265 movement. The constantly recurring theme is that of men taking percent. Total mission giving in U.S. denominations increased responsibility and bringing their business expertise to the most from $8,980,000 in 1906 to $45,272,000 in 1924.26 William B. important business of the church. In the normal operations of the LMM's work, the typical Millard compares the level of membership in major denomina­ tions as it grew in the ten years between 1904 and 1914: local committee memberwas a self-employedbusinessor profes­ sional man near the end of his career. Half of the LMM men had Membership: up 25.4% (16,462,102 vs, 13,128,208) received a college education, and most were active in other Total Giving: up 39.7% ($137,080,840 vs. $98,099,411) religious activities. The overwhelming majority were Republi­ Home Missions: up 62.8% ($21,163,789 vs. $13,002,114) cans. Presbyterians dominated the denominational representa­ Foreign Missions: up 87.5% ($11,635,517 vs. 6,205,453) tion, and New York was the geographic base. Most lived in Weekly permember forlocal expense: up 11.1% (16.0¢ vs. 14.4¢) Middle Atlantic East Coast cities. Few of them were men of "old Weekly permember formissions: up 32.1% (3.7¢ vs. 2.8¢)27

October 2000 157

---~------­ Between1906and 1924the numberofU.S.Protestantforeign tive he wrotein the late 1930s:"Insomerespects the inauguration missionaries increased from 5,708 to 16,754.28 "Protestant con­ of the Laymen's Missionary Movement was the most significant gregations by 1923 gave 25 to 35 percent of their offerings to development in the world mission during the first decade of the missions and benevolent causes, up from 14 to 18 percent at the present century.'?' turn of the century."29 While giving in every other Protestant The foreign missions enterprise of American Protestantism nation was in decline in 1908,the U.S.churches showed substan­ was making great strides when World War I intruded. The tial increases. The United States replaced Britain in 1908 as the devastationin Europeand the need to rebuild idealistichopesled largest contributor to foreign missions, as 85 percent of foreign American church leaders to emerge from the war years devas­ missions giving came from the English-speaking world. Capen tated by this barbarity among "Christian nations" but with a observed that in churches that did not use the plan, there was renewed commitment to great efforts to alleviate human suffer­ decline. ing. Although the effective work of the LMM lasted only twelve Denominations developed special programs that came to­ years (1907-19),it hada tremendousimpact. SydneyE.Ahlstrom gether in a cooperative effort known as the Interchurch World wrote, "The thousands of laymen awakened by the movement Movement (IWM). The IWM is a subject that goes beyond the also became powerful agents in other crusades and campaigns scope of this article," but suffice it to say that its legacy was one during the World War and the twenties, illustrating what has of great disappointment. This might be attributed in part to always been the most important aspect of the entire foreign radical centralization, theological controversy, and a changing missions impulse: its reflex effect on the life and church activities student culture. However, lessons about mission funding are to of Christians at home."" be found in the PM and LMM focus on personalized giving, John R. Mott, the most prominent mission leader of this explicit focus, mission education, and direct involvement by period, summed up the significance of the LMM in a retrospec­ men.

Notes------­

1. Luther D. Wishard, TheStudents' Challenge to theChurches (Chicago: 17. LMM Minutes, 1906-13, Union, file 1, item 8, page 7. Fleming H. Revell, 1899), p. 25. 18. William B.Millard, "Challenge of the Present Situation," address at 2. Valentin H. Rabe, TheHome Base of American China Missions,1880­LMM Congress (Washington, D.C., 1916), YDS, HR 1277-3. 1920 (Cambridge, Mass.: Harvard Univ. Press, 1978), p. 157. 19. Warren P. Landers, "The Boston Conference of the Laymen's 3. Ibid. Missionary Movement" (Boston, 1908), YDS, R.G. 46, Box 267, 4. "The Forward Movement of the Board of Foreign Missions of the Folder 2249, p. 5. PresbyterianChurchin the UnitedStates [ofAmerica]," n.d. [probably 20. "Program of the Third General Convention of the Laymen's before 1910], Department of History (Philadelphia). Missionary Movement-Lutheran Church in the South" (Roanoke, 5. The Forward Movement Missionary Handbook (New York: Willett Virginia, March 14-16, 1916), YDS, R.G. 46, Box 267, Folder 2249. Press, 1905), p. 14. 21. Rabe, HomeBase, p. 65. 6. John R. Mott, ThePastor and Modern Missions (New York: SVMFM, 22. "Taft on Mission Work," New York Tribune, April 21, 1908, p. 7. 1904), p. 115. 23. 1928Annual Report, p. 4. The effective work of the LMM concluded 7. Ibid., p. 116. in 1919; however, remnants of the movement continued or were 8. "Suggestions," Home Department, BFM, PCUSA, Department of revived in later years. History (Philadelphia), R.G. 81, Box 50, Folder 23, n.d., n.p. 24. LMM Minutes, Union, file 2, item 8, p. 2. 9. Robert E. Speer, "Has the Foreign Missionary Enterprise Been 25. Ibid., file 8, item 2, pp. 1-2. Declining?" Missionary Reviewof the World 29 (January 1906): 16. 26. E. A. Wilson, "Laymen's Missionary Movement," Dictionary of 10. TheForward MovementMissionary Handbook, p. 6. Christianity in America (Downers Grove, Ill.: InterVarsity Press, 11. Ibid. See also David G. Dawson, "Mission, Philanthropy, Selected 1990), p. 637. Giving, and Presbyterians," parts I and II, American Presbyterians 68, 27. Millard, "Challenge," p. 32. no.2 (Summer 1990) and 69, no.3 (Fall 1991). 28. Sherwood Eddy, Pathfinders of the World Missionary Crusade (New 12. Robert E. Speer, "Proportionate Giving" (Auburn, N.Y.: The York: Abingdon-Cokesbury Press, 1945), p. 47. Assembly's Committeefor the Every MemberPlan, 1916),Princeton 29. James P. Wind and James W. Lewis, eds., American Congregations, Theological Seminary, Robert E. Speer Library archives, n.p. vol. 2 (Chicago: Univ. of Chicago Press, 1994), p. 41. 13. David McConaughy, TheWorld WorkofthePresbyterian Church in the 30. Sydney E. Ahlstrom, A Religious HistoryoftheAmerican People (New USA (Philadelphia: Presbyterian Board of Publication, 1912). Haven: Yale Univ. Press, 1972), p. 865. 14. "1928 Annual Report-Laymen's Missionary Movement," Private 31. John R. Mott, Five Decades and a Forward View (New York: Harper, Copy no. 27, Day Missions Library, Yale Divinity School, Collection 1939), p. 3. of Laymen's Missionary Movement [hereafter, YDS], p. 47. 32. See also Eldon G. Ernst, Movement of Truth for Protestant America­ 15. Laymen's Missionary Movement, Minutes of Executive Committee Interchurch Campaigns Following World War One (Missoula, Mont.: [hereafter, LMM Minutes], [no date], file 1, item 3, pp. 3-4, by AmericanAcademyofReligion, 1974);JamesAllenPatterson,"Robert courtesy of the Burke Library of Union Theological Seminary in the E. Speer and the Crisis of the American Protestant Missionary City of New York [hereafter, Union]. Movement,1920-1937" (Ph.D. diss., PrincetonTheologicalSeminary, 16. LMM Minutes, November 15, 1906, YDS, file 1, item 7, page 1. 1980), YDS Microfilm BI048.

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year and a half ago the mission committee of our local Westerners, and they largely paid their own way. The AD 2000 A church decided to adopt the HanChinese in Laos for its Movement has achieved a remarkable degree of effectiveness in special interest. First Baptist Church, Meriden, Connecticut, is involving the global, interdenominational Christian community. butone of thousands of churches around theworld thathavehad theirinterest in mission spurred by the AD 2000Movement, with A Worthy Heritage its emphasis on the 10/40 Window' and its goal of completing world evangelization by December 31,2000. Old Testament prophets envisioned a day when "the earth will It is time for an assessment. What was to be accomplished by be full of the knowledge of the Lord as the waters cover the sea" the end of the century? Was it realistic to expect to establish (Isa. 11:9; Hab. 2:14). In 1719 Isaac Watts responded to that believing communitiesin all of the several thousand unchurched biblical dream with the hymn "Jesus Shall Reign Where'er the people groupsacross the globe, such as the HanChinesein Laos? Sun." During the years of the Great Awakening in colonial Was this just another case of naive American evangelical enthu­ America and in England, local revivals were seen as precursors siasm? A high-profile campaign at the end of the millennium to the worldwide extension of the Gospel, the "end of history," lacking depth and holistic integrity? A crass example of manage­ and the millennial reign of Christ.' ment by objective? A dubious attempt to trigger the second William Carey was one of the first to marshal global popu­ coming of Christ by fulfilling the conditions of Matthew 24:14? lation data to demonstrate the need for foreign missionary ef­ First, it needs to be said that the AD 2000 program has not forts . By the mid-nineteenth century mission researchers had been confined to fiery-eyed evangelicals. American Baptists, of developed a grid of shaded squares, each square representing a which our local church is a part, have focused on a number of million people, with the non -Christian world indicated by the people groups in Asia and Latin America. Top denominational darker sections of the diagram," In the late 1880s this visual aid leaders from the Presbyterian Church (U.s.A.), the Reformed was employed by Fanny (Mrs. H. Grattan) Guinness, cofounder Church in America, and the U.K. Anglican Church were among with her husband of the East London Institute for Home and participants who held an AD 2000 strategy consultation in De­ Foreign Missions (Harley House), and by Benjamin Broomhall, cember 1993 and who endorsed the AD 2000 watchword "A secretary of the China Inland Mission,"Guinness titled her page church for every people and the gospel for every person by the "A Dark Picture." Broomhall's version was relieved by three year 2000."2 white squares in the middle of the darkest sections to indicate In January 1989 mission leaders from fifty countries met in Singapore in the Global Consultation on World Evangelization Diagram recreated from Benjamin Broomhall, The Evangelisation of (GCOWE) to considermarkingthe endof the centuryas a goalfor the World (1887) p. 6, showing the estimated population of the world. completing world evangelization. Representatives of the Roman (Total world population 1,424,000,000 (each square equals 1 million). Catholic communion were among the 314 participants. They too had sights set on the millennial year. Pope John Paul II, in 1987, Protestants, 116,000,000 had already proclaimed 1990-2000 the "Universal decade of ======Greek Church, evangelization, in order to put the Good News of salvation in the m""~~~~~~~~~~~~~~~ggggggggggg~~OO handsof every personbefore the dawnof the ThirdMillennium." 84,000,000. 1ll111111111iiiiiiiiiiiiiiiiiiiililliiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiilllllllllill The goal of the program was "a world more Christian than notby 1111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111 Roman Catholics, 111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111 190,000,000. the year 2000."3 111111111111111111111111111111111111111111111111111111111 111111111111111111111111111111111111111111111111111111111111111111 111111111111111111 0 0 1111111111111111111111111111111111111111111111 The AD 2000 Movement not only has been interdenomina­ 111111111111111111 111111111111111111111 1111111111 1 1 Jews, tional in its constituency but international as well. In 1987 the 8,000,000. individual who canvassed mission leaders to see if there was Mohammedans, interest in launching an AD 2000 program was Thomas Wang, a 170,000,000. Chinese, then serving as international director of the Lausanne Committee; he would soon become chairman of the AD 2000 Movement. The AD 2000international director, Luis Bush, is the son of a British businessman who raised his family in Argentina Mission Converts, and Brazil. Bush served as a pastorin EISalvador and as director 3,000,000. of Partners International before taking up the leadership of AD 2000.The two primarycollectors of global data are British: David B. Barrett, director of World Evangelization Movement, Rich­ mond, Virginia, and Patrick Johnstone, research secretary for Heath en, WEC International, Gerrards Cross, England. 856,000,000. In July 1997, some 4,000 mission leaders and supporters of the AD 2000projectmetin Pretoria,South Africa, to strategize for a final push toward AD 2000 goals. Eighty percent were non-

RobertT.Cooteis Associate Editor oftheINT ERNATIONALB ULLETIN OF MISSION­ ARYR ESEARCH andAssociateDirector oftheOverseasMinistriesStudy Center.

160 I NTERNATIONAL B ULLETIN OF MISSIONARY R ESEARCH three million "Mission Converts" out of 1,026million "heathen" fore, on or about December 31, 2000!A centuryago Pierson gave and "Mohammedans." A comment by the vicar of Islington a similar impression. He also was charged with advocating a accompanied the display: "Is it not a solemn fact that ... of every program that fell far short of what Jesus intended by the words three persons walking onthe vast globe, two havenever heard of of Matthew 28:19-20. Pierson responded by stating that preach­ the Saviour?" ing the Gospel to every creature was only "the initial stage of This populardiagramfrom the nineteenthcenturyappeared fulfilling the Great Commission." Pierson wanted "to see this again in 1927. Pope Pius XI had called for a Holy Year missions world mapped out for God, to see a definite organized move­ exhibit to be held in Rome in 1925.Supervision and preparation ment for the occupation of the whole world for Christ.... Then, for the event was entrusted to Robert Streit, O.M.1. (1875-1930), when evangelization is world-wide, we may bend our energies the pioneer Roman Catholic mission bibliographer. In follow-up to deepening the impression which a first hearing of the Gospel to the exhibition, Streit produced Catholic Missions in Figures and has made."!" Eugene Stock, secretary of the British Church Mis­ Symbols. In this volume the diagram displays 1,726 squares, sionary Society, joined in Pierson's defense: "[Pierson] has no accounting for a world population of 1,726million. Understand­ sympathywiththe scamperingnotionof a witnessjusttellingthe ably, this time it is the Catholic section-featuring 305 white tidings of salvation once, and then boasting that Mt. 24:14 is squares-and not the Protestant that crowns the top of the fulfilled."!' In a 1892 editorial Pierson wrote, diagram. The "Pagan" section is just under 50 percent of the whole, and "Mohammedans" account for another 14 percent. Dr. Gordon and myself firmly believe that "preaching the Gospel Streit's commentary reads: "[Christian mission is] only at the as a witness among all nations" means setting up churches, beginning.... For the sake of souls, our Lord and Saviour Jesus schools, a sanctified press, medical missions, and, in fact, all the Christ gave His mission command two thousand years ago.... institutions which are the fruit of Christianity and constitute part of its witness; but that our Lord's purpose and plan are that we The religious map of the world should not be merely looked at should not wait in anyone field for the full results of our sowing but meditated upon on our knees before a crucifix. More than to appear in a thoroughly converted community before we press half of mankind is still sitting in darkness and the shadows of on to regions beyond. Missions begin in evangelization, but have death."? everythingto do with Christianeducation, and the printingpress, and the organization of churches, and the training of a native Reviving an Old Dream pastorate."

Obviously the architects of the AD 2000 Movement had a great In other words, while Pierson saw a direct relation between deal of history to inform their vision. One who played a major completion of world evangelization and the return of Christ, he role in helping them to take history seriously was Todd Johnson, did not intend his words to be understood as necessarily or a member of Youth with a Mission (YWAM) and a son-in-law of certainly indicating that Christ would return just as soon as an Ralph D. Winter. Winter, founder of the U.S. Center for World initial proclamation of the Gospel had reached the world's last Mission and general director of the Frontier Mission Fellowship, unevangelized community. And he acknowledged that making Pasadena, California, is known for his plea for the unreached bona fide disciples of Christ entailed more than a quick an­ peoples at the International Congress on World Evangelization, nouncement of the Gospel. His goal, in the final analysis, was a held in 1974 in Lausanne, Switzerland. Over the last quarter of a human one, not to be equated with fulfillment of the Great centuryWinterhas beendevelopingsomeof the key missiological Commission. concepts behind the present movement. The first half of the AD 2000 watchword, "A church for every people by A.D. 2000," was AD 2000 and the End of History forged at a frontier missions consultation held in Edinburgh, Scotland, in 1980, a meeting substantially inspired by Winter. In connection with the AD 2000program, Ralph Winter has used Thus, thanks to his father-in-law, Todd Johnson has been the dramatic phrase "end of history." As Winter noted in 1986, breathing the air of AD 2000. He now serves as director of the the Student Volunteer Movement students in 1886 "looked for­ World Evangelization Research Center in Richmond, Virginia, ward fourteen years to evangelizing the world by the year 1900. where he is a colleague of David B. Barrett and compiler with Dare we look forward fourteen years to accomplishing the same Barrett of this journal's "Annual Statistical Table on Global goal-the evangelization of the world by the end of the century? Mission," which appears each year in the January issue. ... Can we believe that we are now on a new, final threshold In 1988Johnson published a monographentitled Countdown leading to the End of History in the year 2000?"13 to 1900: World Evangelization at theEndoftheNineteenth Centurv" In the compilationof articles preparedfor the 1989Singapore This is a detailed studyof a late nineteenth-century campaignled GCOWE (Global Consultation on World Evangelization) meet­ by Arthur T. Pierson, editor of Missionary Reviewofthe World, A. ing, Thomas Wang quoted Winter approvingly: "We believe J. Gordon, founder of the Boston Missionary Training School there are ample evangelical resources . . . to make a serious (later Gordon College), and many others. Thanks to Johnson's attempt to plant the church within every people [group] by the essay, Pierson's ideas and passion for world evangelization have year 2000.... We believe ... that the very end of history may been quoted frequently by leaders in the contemporary move­ therefore be near."!' It is difficult to imagine a statement more ment, including the declaration, "It can be done; it OUGHT to be explicit than that of J. Philip Hogan, then director of the Assem­ done; it MUST be done."? blies of God Division of Foreign Missions, at the 1989 consulta­ tion in Singapore: "The end of this function is to bring Jesus Prodded by Matthew 24:14 back.f" Johnstone also endorses the connection: "Jesus gave the promisein Matthew24:14thatwhenthis task was accomplished, The rhetoric of the AD 2000Movement has given the impression the end would come."16 These words resonate with the spirit of that the church can expect Jesus to return as soon as it completes a long roster of evangelical missionleaders: Pierson and Gordon, its assigned task of world evangelization-potentially, there- A. B. Simpson, Hudson Taylor, Samuel Zwemer, Robert Hall

October 2000 161 Glover, J. Oswald Smith, and others. This understanding of 97% OF P EOPLE IN THE L EAST EV ANGELIZED COUNTRIES L IVE IN TIlE 10/40 WL"lOOW. Matthew 24:14 received support almost half a century ago in The Blessed Hope,a landmarkeschatologicalstudyby NewTestament scholar George Eldon Ladd of Fuller Seminary.'? Nevertheless, in a September 1989 essay, in which Winter again speaks of "closure" and the "end of history," he emphati­ cally states that he is not implying any prediction: "Nothing could be more thrilling than to talk about finishing the Great Commission, or finishing what Jesus described as bringing us to the end of history, as this verse in Matthew [24:14] does.. . . [But] I don't believe we are interpreting scripture correctly if we Criteria: The 50 least evangelized countries are those with the smallest percenta ge of assume that there is an inevitablelinkingbetween completion and Evangelical and Christian population. Source: Operation World , 1986. His return, although this verse may mean that. I certainly do not Aboveillustrationhasbeen reproduced from the AD 2000brochure "The feel we ought to try to predict the date of His return, even if we 10/40 Window: Getting to the Core of the Core," published in 1995. feel we can be certain what kind of work can be done by the year 2000."18 clean, concrete picture of the unfinished task. But in actual Bush has also asserted that he attaches no eschatological operation, the window proves balky. How many countries and importance to the year 2000: "The year A.D. 2000 is not being how many people are we talking about? The first promotion of announced as the year of the Lord's return or as the primary the window appeared in the September-October 1990 issue of motivation for obedience to the Great Commission.r"? AD 2000 and Beyond, the magazine of the AD 2000 Movement. Winter, while reiterating his belief that the movement's Here Bush explains that the window contains 62 countries and goals can be achieved by December 31, 2000, recently declared: nonsovereign entities. (The latter include Gibraltar, West Bank, Gaza Strip, Hong Kong, and Macao.) Out of 55 least evangelized I know of no reputable mission agency which has ever spoken countries in the world, Bushcontinues, 50 are among the 62in the officially of completing the Great Commission by any particular window; and 97 percent of the 3 billion people in the world's 55 date.The Great Commission is an undefined concept. . .. If[world evangelization] means evangelizing every individual PERSON least evangelized countries live in these 50 least evangelized by a particular date, it will be an achievement immediately countries." undoneone singl e second later as more children grow into the age As a measure of least evangelized, Holzmann and Bush of accountability, thus needing to be evangelized. That is, you originally settled on any country having less than 0.5 percent (l can't "finish" evangelization in this sense, ever . Well, what CAN person out of every 200) evangelical population, but they did not be finished by the end of this century? Missions! . .. Itwould mean publish this piece of the criteria.The most elaborate presentation a "missiological breakthrough" [in the form of a viable believing of the window, a colorful, eight-page brochure entitled "The 10/ community in] every group in the world." 40 Window: Getting to the Core of the Core," with commentary by Bush (repeated from his original text in 1990), came out in Winter patiently insists, in countless writings and discus­ mid-1995. In small print under the map we learn that the (new) sions, that he reserves the term missions for the initial cross­ source of the data used to develop the map is Patrick Johnstone's cultural breakthroughs in previously unreached ethnolinguistic 1986 edition of Operation World. The criteria for color-coding­ or socially or politically isolated people groups.The extension of indicating least evangelized-is said to be countries "with the a gospel witness after that point, in Winter's thinking, is evange­ smallest percentage of Evangelical and Christian population," lism (which is best carried out by indigenous believers). There­ but again, the actual parameters are not stated. Later literature fore for Winter the AD 2000 goal is to plant a church in every suggests that the parameters used were less than 2 percent unreached people group, not to guarantee a presentation of the evangelical and less than 5 percent Christian. This change to a Gospel to every person. Once this distinction is understood, it is double criteria, depending upon how it is applied, could result in easierto accepthis disclaimersabout Matthew24:14.Like Pierson, numbers of Middle Eastern and other countries falling out of the he is advocating what amounts to a human goal; if achieved, it net because of large populations of Roman Catholic, Greek will certainly help the cause of world evangelization, but Winter Orthodox, Coptic, and/ or other Orthodox Christians. In other is not presuming how close it may come to fulfilling the implica­ words, these large Christian populations might be viewed as tions of Jesus ' words. "trumping" low evangelical populations, such as found in Por­ Sharpening the Focus: The 10/40 Window tugal. The map itself shows significant revision.Spain is no longer Benjamin Broomhall's generation used a rectangular diagram of identified as being at least half inside the window; Azerbaijan, coded squares to represent the world's need for the Gospel-the Uzbekistan, and Kyrgyzstan-which only recently had gained AD 2000 Movement has used the 10/40 Window. In July 1990, status as independent nations, and which are not at least half Bush and Pete Holzmann, a specialist in computerized mapping, within the window-are added to the color-coding to include found that the great majority of nations with miniscule evangeli­ them among the least evangelized; evidently they are associated cal populations formed a band of about 60 countries with at least with the window, despite the violation of the original criteria. half their area lying between 10' and 40' latitude above the (The reader wonders, Why are they not also found in the accom­ equator.The countries withinthis rectangleextendacross Africa, panying list of countries?) Portugal has been removed from the Middle East, and Asia, from Morocco to [apan." Bush imme­ color-coding, apparently-along with Spain-no longer consid­ diately saw the potential for a simple way to focus the Christian ered least evangelized. Ethiopia has been added to the color­ world's attention on the most gospel-needy part of the globe. coded set. (Why now? Why not in the first place?) Inexplicably, At first glance, the resulting 10/ 40 Window seems to offer a Laos is not color-coded in either the 1990 or the 1995 version,

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Albania is color-coded in both versions, though it dow. That is twice the number given by Bush in the primary falls almost entirely outside the window. Benin, Burkina Faso, source of 1995. What one ends up with is a irregular map (no Greece, Guinea-Bissau, Sudan, and Taiwan are not color-coded longer a "window") that looks very much like the map used on in either the 1990 or 1995 versions, though they fall below the the cover of Samuel Zwemer's 1911 publication The Unoccupied evangelical, if not the Christian, parameters. Fields of Africaand Asia, or the stylized map employed by Bryant The accompanying commentary says there are 61 (not 62 as Myers in his TheChangingShapeof WorldMission (MARC/World we were told in 1990) countries in the window, 50 (not 55) least Vision,1993). I grant that the 10/40 Window may indeed have evangelized in the world, and 37 (not 50) least evangelized in the been useful as a generalization (Holzmann's intention). But as a window. We are left to speculate that the new authority for the sympathetic reviewer trying to take the original parameters and data (Johnstone), combined with the new double criteria em­ descriptions at face value, it was enormously frustrating! ploying Christian as well as evangelical percentages, combined further withredefinition as to whatcountries are associated with Progress in Reaching the Unreached? the window, together have the net effect of reducing the number of least evangelized countries within the window from 50 to 37. The AD 2000Movementaddeda second phraseto theEdinburgh Despite this reduction in the number of countries, the text still 1980 watchword: "and the Gospel for every person." Winter asserts, "Those37countries comprise97%of thetotal population presumably would not have endorsed this complication to the of the 50 least evangelized countries!" (p, 2). original, narrower focus on a church for every people. Bush, In other literature on the window, not all of it originating however, expressed the sense of the majority when he wrote, from the AD 2000 international office but rather from numerous "The expected result is the presentation of the gospel to every other agencies participating in the movement, we read that there person in every nation and people group and the establishment are 65 countries in the window; that the criteria of least evange­ of a church planting movement in every country and people lized is (1) less than 2 percent Christian, (2) less than 2 percent group by the year 2000."24 Similarly, in the goal of a century evangelical, (3) less than 5 percent Christian and less than 3 earlier-the completion of world evangelization by 1900-proc­ percent evangelical, and (4) less than 5 percent evangelical. The lamation to all (whether or not conversion resulted) was the number of unevangelized persons in the window is also given desire. In his time, Pierson surely was naive about how difficult variously. Are they 2.9 billion (97 percent of the 3 billion cited in it would be to physically reach all people and present the Gospel 1990), 2 billion, or-as stated by Patrick Johnstone-1.3 billion, in a way and in a language they would understand. But AD 2000 maybe even under a billion." advocates have argued that contemporary means of radio, cas­ Over the last five years, I have seen 75 different nations sette, TV, and video, with the tremendous strides made over the Noteworthy------. Personalia Died.H. McKenzieGoodpasture,70,EmeritusProfessor Fuller Theological Seminary, Pasadena, California, has ap­ of Christian Missions at Union Theological Seminary, Rich­ pointed Veli-Matti Karkkainenof Iso Kirja Collegein Finland mond, Virginia, June 26. A former president of the American as Associate Professor of Systematic Theology at Fuller Theo­ Society of Missiology, Goodpasture taught church and mis­ logical Seminary, Pasadena, California, the chair previously sion history at Union for thirty years until retirement in 1996. held by Dr. Miroslav Volfe A graduate of Union in 1955 and University of Edinburgh, Calvin Theological Seminary, Grand Rapids, Michigan, Scotland, in 1960, he served as administrator of Protestant has appointed Roger S. Greenway, Professor of World Theological Seminary, Lisbon, Portugal, from 1960 to 1965. Missiology, as Chief Operating Officer; the seminary has also appointed Ruth A. Tucker, a contributing editor to the INTER­ Announcing NATIONAL BULLETIN OF MISSIONARY RESEARCH, as Associate Profes­ The Asociacion Latinoamericana de Misionologia, an asso­ sor of Domestic Missiology. ciation for Latin American missiologists, held its founding Brian Stanley, director of the Currents in World Chris­ meeting during the first Simposio Misionol6gico tianity Project at the University of Cambridge, England, has Latinoamericana, May 22-26, 2000, in Cochabamba, Bolivia. been appointed Director of the Henry Martyn Centre, "We see mission not as an obstacle, but rather as one of the Westminster College, England, effective September 2001. most effective paths to Christian unity, searching together Stanley is the successor to Canon Graham Kings, a contribut­ how to arrive at a common witness to the Gospel," declared ing editor to the INTERNATIONAL BULLETIN OF MISSIONARY RE­ John F. Gorski, M.M., a member of the association's four­ SEARCH, who has beenappointed Vicar of Islington (London) at memberExecutiveBoard. ThirtyRomanCatholicmissiologists S1. Mary's Church. Sebastian Kim, who is completing doc­ from Latin America, including representatives from Bolivia, toral studies at the University of Cambridge, will serve as Colombia, Peru, and Paraguay, participatedin the conference. interim director of the Henry Martyn Centre during the aca­ With "Christianity in China: Growing on Holy Ground" demic year 2000-2001. as its theme, the U.S. Catholic China Bureau, Seton Hall, New Nancy Heisey, secretary of Mennonite Central Jersey, will hold its eighteenth national conference November Committee's Theological Education for Five Continents pro­ 10-12 in Harpers Ferry, West Virginia. Nicholas Standaert, gram,has beennamedpresident-electof the MennoniteWorld S.J., Catholic University, of Leuven, Belgium, will deliver the Conference. The first-ever person to hold the newly created keynote lecture. For details, email [email protected]. position, she will take office at MWC's 2003 assembly.

164 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH last century in communications, Bible translation, and global similar cultural background. This approach produced a list of mobility, make the modem version of the goal feasible and about 1,700 unreached peoples, defined as having less than 5 realistic. percentChristian and less than 2 percent evangelical population. Winter's people-group emphasis, it seems to me, carries the As a result of on-going research, the list finally settled out at just greater weight, if for no other reason than that it unmistakably under 1,600 groups.29 requires contextual incarnation on the part of the messenger. If Now, today, what can the AD 2000 Movement report? Luis every person is to have a bona fide opportunity to hear the Bush provides a comprehensiveand admirably forthright report Gospel in his or her own language and cultural idiom, Christian in the June 2000 issue of MissionFrontiers,pages 13-19. He states mission mustfirst establish a beachhead via a well-trained, cross­ that there are a little more than 1,100 groups still lacking a cultural, incarnational mission team. Once a small believing, minimal believing fellowship of 100 members; these figures indigenous community is established, the opportunity for in­ indicate progress on the orderof500 groups newly reached in the creasingly wider, effective evangelism will develop through the last decade. As for the remainder, about half have a church witness of local believers. Such breakthrough ministries are not planting team on site or in preparation, and a further 200 to 300 often achieved in a few months or even a few years." Winter are on the "committed" lists of variousagencies.Only265groups argues that it is only the positive response to the Gospel that are left withoutany mission initiativeon the horizon. A complete assures the messenger that the message has indeed been heard picturemustalso keep in view groups with populations number­ and comprehended. Accordingly, the existence of new, indig­ ing less than 10,000. Bush reports that some 7,400 of such smaller enous, believing communities is the only reliable wayof measur­ groups remain without a viable, indigenous church. ing progress. (Why this line of reasoning didn't give Winter pause about embracing A.D. 2000 as a target date I cannot imag­ Conclusion ine.) Therefore, for the purpose of this assessment, I am inclined Space limitations prevent proper recognition of the tremendous to discount the"every person" dimension of AD 2000's goal and movement of prayer that was stimulated and facilitated by the focus rather on progress in reducing the number of unreached AD 2000 Movement. And the educational impact on the world people groups. At the Lausanne International Congress in 1974, Christian community is surely incalculable. Many hundreds of Winter suggested that world population was comprised of about thousands have a greater awareness of the urgency and chal­ 24,000 peoplegroups, and thatnearly17,000werestill unreached, lenge of the Great Commission than they did ten years ago. with no indigenous, viable, reproducing church in their midst. In terms of the watchword's focus on a church for every He estimated their population at about 2.4 billion. At Lausanne people, relatively modest but real progress appears to have been II,heldfifteen yearslater (1989)in Manila, 12,000 wasannounced made. A definitiveassessmentwill require a more seasoned view as the remaining number of people groups ("mini-peoples") to twenty or more years from now. The confusion generated by be reached, with a population of about 1.8 billion (world popu­ ever-shifting numbers and missiological emphases makes it lation had increased by more than a billion in the intervening impossible to express a truly confident evaluation. years)." The AD 2000 Movement involved many more leaders, re­ A simplification of categories, offered by Barrett and the searchers, organizations, publishers, and major initiatives at the Lausannetaskforce, focused on whatare labeled "ethnolinguistic grassroots level than could be acknowledged in this brief article. peoples." This recalculation produced a global total of 11,000 to One cannot review the literature without concluding that an 12,000 groups, with only 2,000 ethnolinguistic peoples absolutely enormous amount of effort, talent, prayer, and de­ unreached." voted service has been invested in the AD 2000 Movement. Following Lausanne II the AD 2000 Adopt-a-People Clear­ Nevertheless, there are major areas of disagreement over theory inghouse went back to a version of the mini-peoples category and biblical interpretation that could not be addressed here. In and came up with 6,000 unreached." This list was madeavailable addition, the advances recorded over the last decade are admit­ to the 4,000 participants at the second GCOWE conference, held tedly limited." And there are younger leaders within the move­ in Seoul,Korea, in May1995.Subsequentlytheprocess of settling ment who are contemplating radical reconceptualizing of what on the AD 2000 list took one more step, namely, the decision to is involved in fulfilling world evangelization as implied in the concentrate on groups having populations of 10,000 or more, in Great Commission. One is reminded of a remark of Bishop the hope that a witness established in those groups would Stephen Neill: ''We plan extremely well. But it may sometimes ultimately filter across social boundaries to smaller groups of happen that our plans and God's will are not the same."?'

Notes·------­ 1. The 10/40 Window refers to a band of countries extending from the 4. J. A. De Jong documents the connection Christian thinkers have west coast of Africa to Japan, lying between 10· and 40· latitude made between missions and the coming of the millennial kingdom above the equator, and considered by mission demographers to be of Christ in As the WatersCover the Sea: MillennialExpectations in the the area of the greatest concentration of unevangelized peoples. Rise of Anglo-American Missions, 1640-1810 (Kampen: J. H. Kok, 2. Unsigned report, MissionFrontiers (U.S. Center for World Mission) 1970). 16, nos. 3-4 (March-April 1994): 14-15. 5. For example, see Joseph Hassell, From Pole to Pole: A Handbook of 3. Tom Forrest, "The Strategy of Evangelization 2000, " New ChristianMissions,for theUseofMinisters,Teachers,andOthers(London: Evangelization 2000, no. 4, 1988. The hope was to "give Jesus the James Nisbet, 1866). 2000th birthday gift most pleasing to him: the world for which he 6. Mrs. H. Grattan Guinness, The Wide World and Our Work in It died . .. won for him!" Forrest's article was reprinted in Towards AD (London: Hodder & Stoughton, 1886), p. 13. Benjamin Broomhall, 2000 and Beyond: A Reader, compiled by Luis Bush, Jay Gary, and The Evangelisation of the World . A Missionary Band: A Record of Mike Robertsfor the (Singapore1989)GlobalConsultationon World Consecration, andan Appeal(London: Morgan and Scott, 1887), p. 6. Evangelization by AD 2000 and Beyond. 7. Streit, Catholic Missions in Figures and Symbols, Based on the Vatican

October 2000 165 Missionary Exhibition (Rome: Society for the Propagationof the Faith, more than 0.5 percent evangelicals, because of their huge non­ 1927), p. 45. Christianpopulations. Holzmannstressesthatthe mapwas "intended 8. Todd M. Johnson, Countdown to 1900: World Evangelization at theEnd as a useful generalization." oftheNineteenth Century (Birmingham, Ala.: New Hope, 1988).This 22. The countries outside the window and considered to be among the monograph appeared in a "provisional version," prior to the New least evangelized because of very small evangelical populations are Hope edition, in International Journal ofFrontier Missions5, nos. 1-4 Belgium, Poland, the former Yugoslavia, Mongolia, Sri Lanka, and (January-October 1988),under the title "The Crisis of Missions: The Somalia. See map in Luis Bush, "Getting to the Core of the Core-the Historical Development of the Idea of the Evangelization of the 10/40Window," AD 2000andBeyond 1,no. 5 (November-December, World by the Year 1900." Citations are based on the IJFM version. 1990):29.A clearer reproduction of the map will be found in Global 9. Ibid., p. 61. Church Growth29,no. 3 (July-September 1992):5.Since there are said 10. Ibid., pp. 17, 70. to be 55 least evangelized countries in the world, with 50 of these 11. Ibid., p. 75. inside the window, there should be 5 outside the window. On the 12. DanaL.Robert, "The Legacy ofArthurTappanPierson," International map, however, 6 countries are marked as least evangelized outside BulletinofMissionary Research 8, no. 3 (July 1984):122. the window. 13. Ralph D. Winter, "The Student Volunteers of 1886,Their Heirs, and 23. Johnstone, Operation World, 1993edition, p. 27. "Between800million the Year 2000," International Journal ofFrontier Missions2, no. 2 (April and 1,300million people still need to be given their first opportunity 1985):152, 173. This essay was presented by Winter at a conference to respond to the gospel." Notice that Johnstone here includes the of the Institute of American Evangelicals, held in Wheaton, Illinois whole world, not just the 10/40 window. in June 1986. Despite its 1985 dating, the cited IJFM issue was 24. Luis Bush, "AD 2000 and Beyond: A Church Growth Initiative," published after the 1986 conference. Global Church Growth29, no. 3 (July-September 1992):4. 14. Thomas Wang, "By the Year 2000," in Towards AD 2000and Beyond, 25. Barrett and others have observed that much of the non-Christian p.2. world remains non-Christian not because it has not heard the 15. J. Philip Hogan, remarks presented at GCOWE, Singapore 1989, as messagefrom dedicated andable messengers butsimplybecauseup printed in Jay and Olgy Gary, TheCountdown HasBegun: TheStoryof until now the Gospel has been rejected, and the breakthrough is yet the Global Consultation on AD 2000 (AD 2000 Global Service Office: to come. (See,for example,Stan Guthrie, "Just SayingNo," Evangelical Rockville,Va., 1989), p. 129. MissionsQuarterly34,no. 2 [April1998]:218-23.)In the providenceof 16. PatrickJohnstone, Operation World(GrandRapids:Zondervan,1973), God, how many more years or decades or centuries remain to be p.26. invested? Simply setting a chronological goal is not enough. 17. George Eldon Ladd, The Blessed Hope (Grand Rapids: Eerdmans, 26. The reduction to 12,000 sounded like progress, except for the fact 1956).In the penultimate chapter, Ladd writes, "The Church ... has that Winter had already gone on record as having agreed to the a task which is divinely given ... : world-wide evangelization and lower figure to accommodate the aim of the Lausanne task force to the gathering of the saved into the body of Christ. ... Christ is simplify the categories. See "The Finishable Task!" MissionFrontiers tarrying until the Church has completed its task. When Matthew 11, no. 3 (March 1989):11, in which Winter writes, "We are being 24:14 has been fulfilled, then Christ will come. There is no more asked ... to set aside our [larger number] for a somewhat more notable 'sign of the times' than the fact that the greatest impetus in optimistic estimate of 12,000which, it is hoped, will create a simpler, world-wide evangelization since apostolic times has taken place in clearer picture for the public." the precedingcentury. The worldis nearlyevangelized;anygeneration 27. The figure of 2000 unreached peoples was first published in the whichisreally dedicated tothetaskcancomplete themission. The Lord can Lausanne II workbook, 1989; the most comprehensive treatment is come in our own generation, in our life-time-if we stir ourselves found in Barrett and Johnson, Our Globe and How to Reach It and finish our task" (p, 148). See also a second Ladd volume, The (Birmingham, Ala.: New Hope, 1990),P: 26. The 2,000 figure is also Gospel of the Kingdom (Grand Rapids: Eerdmans, 1959). A chapter found in Frank Kaleb Jansen, Target Earth: TheNecessity of Diversity from this volume is reprinted in Perspectives on the World Christian in a Holistic Perspective on World Mission (Kailua-Kona, Hawaii: Movement: A Reader, ed. Ralph D. Winter and Steven C. Hawthorne University of the Nations; Pasadena, Calif.: Global Mapping (Pasadena, Calif.: William Carey Library, 1992), chap. A7. International, 1989), p. 141. Johnstone arrives at 1,000 groups with Nearly half a century after Ladd's book, we find the same stance "little outreach" and 3,915groupswith "someoutreach." SeeOperation set forth in the Dictionary of Evangelical Missions, M. Scott Moreau, World, 1993 edition, p. 27. ed., in the article "Eschatology," authored by Edward Rommen. 28. Whether this was an actual reduction due to progress among the Matthew 24:14 features prominently in the essay. original 12,000 or simply a simplification of categories is not clear. 18. Winter, "UnreachedPeoples: Recent Developmentsin the Concept," Winter saw it as the latter. He writes that the ultimate challenge MissionFrontiers 11, no. 8-9 (August-September 1989):16. probably still ranges upwards of 11,000 culturally diverse groups, 19. Luis Bush, "Announcing the Second Global Consultation on World "even though all those groups can be listed under 6,000 accepted Evangelization," AD 2000and Beyond 1, no. 1 (March-April 1990),p. names for groups." ("What Is an Unreached PeopleGroup?" Mission 28. Also see Bush's article"AD 2000and Beyond: A Church Growth Frontiers 15, nos. 1-2 [January-February 1993]:21.) Initiative," Global Church Growth 29, no. 3 (July-August-September 29. Dan Scribner, "Identifying the Peoples where Church Planting Is 1992),p. 4. In spite of these disclaimers, many readers will continue Most Needed," Mission Frontiers 17,nos. 11-12 (November-December to wonder, especially given Bush's recent announcement of a final 1995):12-14. Pages 12-23 present a list of 1,685 peoples. A few consultation, to be held in Jerusalem December 27,2000, to January months later a list of 1,739 was published in IJFM 13, no. 2 (April­ 2, 2001. The purpose of the Jerusalem gathering, he states, is "to June 1996):95-106.Subsequentresearch reducedthe list to justunder hasten the day of [Christ's] return by presenting the gospel of the 1,600.See Luis Bush, "WhereAre We Now?" MissionFrontiers 22,no. kingdom to every people, tribe, nation, and language. Once this is 3 (June 2000):18. done,the 'end' will come (Mt. 24:14)."See "CelebrateMessiah2000," 30. David Barrett actually increased his estimate of the world's MissionFrontiers 20, nos. 7-8 (July-August 1998):29-31. unevangelized population from 18 percent in 1998 to 25 percent in 20. Winter, MissionFrontiers 19, nos. 5-6 (May-June 1997):3. 2000. See his "Annual Statistical Table on Global Mission" in the 21. Holzmann, in e-mail dated February 19, 1997, to Michael 0'Rear January issue of the International Bulletin of Missionary Research, (president of Global Mapping International), describes the mapping January 1998 as compared to January 2000. experiment. The criteria used included countries with half or more 31. StephenC. Neill, "A RevolutionaryChurch," in Renewal andAdvance: of their mass inside the 10/40 window and having less than 0.5 Christian Witness in a Revolutionary World, ed. C. W. Ranson percent evangelical populations (lout of 200). Exceptions were (Edinburgh: Edinburgh House Press, 1948), p. 82. made for China and India, which were included despite having

166 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 1 I Charles Van Engen I -T heqlogy 9f M iSSiOri ·i . I I I .t­ I

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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 oftheology of mission with 15 concentrations COMMITMENT FULL ER THEOLOGICAL SEMINARY strongly evangelical, committed to biblical SCHOOL OF WORLD MISSION authority PROGRAMS M .A., Th.M ., D.Min., D.Miss., Ph.D., continuing education, combining resident and extension studies Xhosa Missionaries to Malawi: Black Europeans or African Christians? T. Jack Thompson

ttheend of May1876Dr. temporary period, while he A James Stewart, principal checked on the progress of the of the Lovedale Institution in the Livingstonia mission, which he Eastern Cape region of South Af­ had helped to establish. No con­ rica, called together his senior temporary print of this second pupils and read to them a letter photograph appears to have sur­ from the Scottish missionary Dr. vived, though a copy appears in Robert Laws . Laws had recently R. H.W.Shepherd'sbook Louedale, arrived on the shores of Lake South Africa,1824-1955.5 Both pho­ Malawi in the pioneer party of the tographs are typical of their Livingstonia mission of the Free genre--the Victorian African stu­ Church of Scotland, sent out to dio photograph. One function of

Central Africa in 1875 as a memo­ j this genre was to try to recreate in rial to David Livingstone. the studio-sometimesevenin the In the letter Laws described Europeanstudio-a feeling for and the conditions of the newly estab­ of Africa. This effort often in­ lished mission and continued, cluded adding palm fronds, ani­ "We have a splendid field here for mal skins, rocks, and sometimes native catechists or men from even painted scenery. One good Lovedale. In a short time we shall example of this genre from the be ready for them."! same period is a series of photos Stewart had a particular in­ taken of Henry Morton Stanley terest in what Laws was writing, and his younggun-bearerand per­ for, following Livingstone's fu­ sonal servantKalulu. In the twelve neral in April 1874,it had been he months after they returned, first who had first suggested to the to Britain, and then to the United Free Church of Scotland that they States, after Stanley's meeting set up a mission in memory of Front, I to r: William Koyi and Isaac Williams Wauchope; with Livingstone at Ujiji in No­ Livingstone, and that they name it back, I to r:Mapassa Ntintilli and Shadrach Mngunana. vember 1871, Stanley had many Livingstonia.! He would gladly studio photographs taken of him­ have accompanied the pioneer party in 1875, except that he felt self and Kalulu." In these photographs Stanley appears dressed his responsibilities at Lovedale precluded it. Nevertheless, he as an African explorer, complete with gun and tropical helmet, retained a lively interest in the undertaking. Thus, when Laws's while Kalulu appears in a variety of poses, all aimed at empha­ letter arrived, he immediately called together the senior male sizing his otherness. Sometimes this effect is achieved by show­ pupils at Lovedale and asked for volunteers to join the mission ing him only in his waistcloth, naked from the waist up. In in Central Africa. another version he is carrying an African spear and shield.

The Victorian 1/African" Photograph An Implicit Paradox

Of the fourteen who initially volunteered, four were chosen to However, in the accompanying photograph of the Xhosa mis­ become missionaries to Malawi. They were William Koyi, sionaries to Malawi, there is a major paradox. In some ways it is Shadrach Mngunana, Isaac Williams Wauchope, and Mapassa typical of the African studio photograph: there is the tropical Ntintili.' Within a few weeks of their volunteering, they were on vegetation (just visible in the top right-hand corner), the leopard their way to Malawi. To begin with, they traveled by train to Port skin, the rustic fencing, and the grass beneath their feet. But in Elizabeth. Here, in July 1876, before boarding ship for East other ways the photograph is very untypical, for, far from Africa, they went to the photography studio of A. H. Board, showing the four Xhosa as exotic others, it presents them in a very where they had at least two photographs taken." In addition to European mode: dressed in extremely fashionable clothes and the one reproduced here of the four Xhosa missionaries them­ looking very much like stylish young European gentlemen of the selves, another was taken of the larger mission party, made up of mid-Victorian period. the four Xhosa and six Europeans. The latter included James On the simple factual level there is a straightforward expla­ Stewart himself, who now felt able to leave Lovedale for a nation for their clothing. Immediately after their selection to go to Malawi, contributions toward an "outfit fund" for the new Jack Thompson is Senior Lecturerin theHistoryof World Christianity, in the missionaries were sought from staff and pupils at Lovedale. As Centrefor the Study ofChristianity in the Non-Western World, Universityof a result of the money raised, Koyi, Wauchope, Mngunana, and Edinburgh.He isauthorof therecentlypublishedTouching the Heart: Xhosa Ntintili were able to buy themselves new outfits for the exciting Missionaries to Malawi, 1876-1888. journey ahead. They appear in both photographs from Board's

168 INTERNATIONAL B ULLETIN OF MISSIONARY R ESEARCH studio then, dressed, if not in their Sunday best, then certainly in sumptions. This tension can be seen in the black press of the their missionary best. period. One good example is the periodical Imvo ZabanisunduF In some respects this photograph may be seen as a composite edited by John Tengo Jabavu (himself a graduate of Lovedale). before-and-after image of African missions. Such images were The fact that it was a bilingual production (Xhosa and English) popular at the time. Indeed, one such appears both in an illus­ itselfillustrates the hybrid nature of the new black educated elite. trated history of Lovedale itself and in the autobiography of Beyond that feature, however, Imvo Zabantsundu was often at the James Stewart, where, on the same page, two contrasting images forefront of debateover whatwe mayherecall African issues.We are titled "the natives as they are at home" and "the natives when can see similar African concerns and priorities in contemporary civilized.V'The first image is an African village scene; the second Xhosa literature--both oral and written-for example, in the is taken on the lawns of the Lovedale institution itself, with the poetry of people such as Isaac Wauchope after his return from impressive building in the background, and a group of female Malawi," and the music of John Knox Bokwe, another of the pupilsin the foreground, dressed in fashionable Europeanclothes. fourteen original volunteers for Livingstonia in 1876. Such before-and-after photographs were not, of course, confined The paradox and tension that are inherent in the photograph to African missions. They were also used in Native American of the four Xhosa missionaries to Malawi maybe seen also in their contexts, and in the context of Christian orphanages. missionary careers in Malawi. Possibly the most academically In our present photograph the contrastis implied rather than able of the four was Shadrach Mngunana, who was sent to explicit. What is also implied, of course, is the close connection Malawi as a teacher. He began teaching in the school at Cape between religious conversion and cultural transformation. To Maclear, atthesouthend of Lake Malawi, where the Livingstonia become Christian in the late nineteenth-century Cape meant not mission had established its base when it first arrived in 1875. simply a conversion to a new religious faith but also adoption of Early missionary reports of his work were very encouraging. 13 many of the trappings of European civilization, not least the Within nine months, however, he was dead, a victim of fever and European sartorial fashions of the day. a blow to the European hope that black Africans would be better able to withstand the rigors of a Central African climate than A Transformation Willingly Embraced would the Scots. Isaac WilliamsWauchopelasted an evenshorter time, though This cultural transformation was undoubtedly something at his illness was not fatal. Before he even reached Lake Malawi, he which the Scottish missionaries were aiming, but it was also suffered recurrent bouts of fever, which led to hallucinations and enthusiastically embraced by most of the Xhosa pupils them­ occasional violent outbursts. Stewart decided to send him back to selves at Lovedale. This transformation may be seen in many of South Africa. Though his missionary career in Malawi was over the photographs taken at Lovedale during this period, when almost before it had begun, he recovered and went on to make both men and women were not simply dressed in European important contributions in several fields, as Xhosa poet, local fashions butelegantly and fashionably dressed,"It may be sensed historian, Christian minister, temperance activist, and campaigner also in the pages of the Christian Express, the newspaper pro­ for African higher education." duced monthly by Lovedale (though admittedly largely con­ Mapassa Ntintili, a wagon makerby trade, spent almost four trolled by the missionaries themselves at this period). Here are years in Malawi before returning to the Eastern Cape, where he reports of the Literary and Debating Society, the Independent became a teacher and an evangelist, eventually dying in 1897.15 Orderof True Templars (the "native" version of the International During his time in Mala wi he worked not only at the Free Church Orderof Good Templars, a leading temperance movement of the of Scotland Livingstonia mission at Cape Maclear but also at the day), the Lovedale cricket team, and so on.ThatLeon deKock has Blantyremissionof the ChurchofScotland, playingan important titled a recent book on education at Lovedale Civilising Barbarians part in its survival at a critical time in its early history. is startling enough." what is even more startling is that the title is In Malawi, by far the best remembered of the four was based on a phrase from a letter written, not by the Scottish William Koyi, the only one of the group to return for a second missionaries, but by a group of leading Lovedale pupils them­ period of service after a leave in South Africa in 1880-81. During selves,'? including Isaac Wauchope, one of the four missionaries his first period of service, 1876-80, Koyi established a reputation to go to Malawi, and including the signatures of several others as an indispensable part of the mission. He was particularly who volunteered for Livingstonia in 1876. useful as an interpreter, especially when the mission made Yet it would be wrong to accept this stereotype simply at its contact with the Ngoni people.The Ngoni had migrated from the face value and to assume that the products of Lovedale in the KwaZulu region of South Africa in the 1820s, and their language 1870s abandoned their African culture in favor of a European was similar to Koyi's own Xhosa tongue. Both before and after his version. Rather, in postcolonial terms our photograph represents return, Koyi worked as a pioneer missionary among the Ngoni, the hybridity of educated Christian Xhosa identity in the 1870s. especially among the northern Ngoni of paramount chief We must be careful not to imply that the European culture, M'mbelwa. Koyi died among the Ngoni in 1886, and his grave is seemingly adopted so enthusiastically, was simply a superficial still marked and revered today, more than 110 years later." surface gloss, covering the old African "heathen" reality. This One of the first points to make about the hybridity of Xhosa was the argumentof many of those racially motivated opponents Christian identity is that the Lovedale graduates were almost of missionary education in Africa, especially opponents of the never called missionaries at the time. They were almost always higher education that an institution such as Lovedale offered. referred to as evangelists or volunteersand wereseen as fulfilling Rather, the reality was that the Xhosa converts of Lovedale a role clearly inferior to that of the Scots. Yet the Scots missionar­ had genuinely adopted certain aspects of the European tradition, ies expected them to behave like black Europeans rather than like while at the same time they retained many of the deeply held African Christians. Onesmall example of this assumption was an values of their own African culture. Though we do not have time early criticism made by Stewart of Isaac Wauchope on the to deal with them here, these values may be seen regularly journey up to Lake Malawi. In his youthful enthusiasm (he and contesting the dominant discourse of Scottish missionary as­ Mngunana were both in their mid-twenties when they set out for

October 2000 169 Malawi}, Wauchope wanted to be of as much help as possible. except by skin color, from their Scottish colleagues. The boat in which they were traveling up the Shire River fre­ The last known photographof William Koyi taken in Malawi quently ran aground on rocks, and Wauchope was one of the first is a moreaccuratereflection,bothof thecultural reality and of the to jump into the water to push it off again. Rather than praising missiological importance of the Xhosa missionaries. It shows a him for his enthusiasm and strenuous effort, Stewart criticized group of Ngoni warriors, led by Chiputula Nhlane, making what him for "working in the boats like a raw native."17 Once the is probably their first visit to the newly opened mission station of Xhosa missionaries were settled in Malawi, however, theybegan Bandawe on the shores of Lake Malawi. Seated among them are to complain that they were being forced to do too much manual Robert Laws and William Koyi." The famous Scottish mission­ work and were not given enough opportunity for evangelistic ary appears nervous and ill at ease-perhaps because of his outreach. That there was substance in their complaints seems to awareness of the Ngoni reputation as fearsome warriors. Koyi, be indicated by the fact that in July 1880 the Livingstonia commit­ dressed in a loosely fitting jacket, seems to merge with the Ngoni. tee in Glasgow ruled that "the evangelists should not work more Only a knowledge of Koyi's features, or a close examination of than three days a week at manual exercise."IB the photograph, would serve to distinguish him from his fellow In later years the Scottish missionary Angus Elmslie criti­ Africans. Itis not simply that his elegant new clothes, bought just cized both William Koyi and George Williams (a fifth, later Xhosa before Board's portrait in July 1876, have grown old and shabby; missionary) for getting too close to the Ngoni. He wrote, "There it is rather that Koyi has begun to find his vocation:identification is a danger in knowing the people too well, and while Koyi is with the Ngoni among whom he lived and worked. It was in this invaluable here, there is not that respect shown to him which identification that the real missionary significance of the Xhosa should be, and which is a factor in raising the people from their missionaries lay, rather than in the gentrified poses of Board's low condition."!" studio photograph. Yet Board's photograph is not totally misleading either. In its The Scots vs. the Xhosa Ideal way, it shows a group of young men caught between two worlds and struggling to find an identity that would retain the best of Elmslie's ideal for the Xhosa missionaries was perhaps what both. In that sense, at least, this photograph of the Xhosa mission­ appears on the surface of the photograph taken by A. H. Board in aries to Malawi, taken almost 125 years ago , remains relevant as July 1876: a group of four black Europeans, indistinguishable, we enter a new century of African Christianity. Notes 1. Christian Express, June 1, 1876, p. 1. 14. For details of Wauchope's later career, see T. Jack Thompson, 2. James Stewart, Livingstonia: Its Origin (Edinburgh: Andrew Elliot, Touching the Heart: Xhosa Missionaries to Malawi, 1876- 88 (Pretoria: 1894), pp . 46-48 . Univ. of South Africa Press, 2000), chap. 8, "Redeeming Failure: A 3. Lovedale News, June 16, 1876, p. 2. Postscript on Isaac Wauchope." 4. A contemporary print from the original negative still exists as 15. An obituaryappeared in the Livingstonia mission periodical Aurora number 1047 in the Lovedale Papers held at the Cory Library for 2 (1898). Historical Research, Rhodes Univ. , Grahamstown, South Africa . 16. In June 1996 a mem orial service wa s held at the grave, at which 5. This much smaller book, published in 1955, should not be confused M'mbelwa IV, paramount chief of the northern Ngoni, was present. with Shepherd's centenary history Lovedale:SouthAfrica, 1841-1941 17. James Stewart to Alexander Duff, December 4, 1876, ms . 7876, (Loved ale: Lovedale Press, n.d. [1941]),which contains a good copy Livingstonia Papers, National Library of Scotland. of the ph otograph of the four Xhosa missionaries. 18. Minutes of the Livingstonia subcommittee, July 22,1880, ms. 7912, 6. Two such photographs are reproduced in Frank McLynn, Stanley: Livingstonia Papers, National Library of Scotland. The Making of an African Explorer (Chelsea, Mich.: Scarborough 19. Elmslie to Laws, June 9,1885, Shepperson Collection, University of House, 1990). Edinburgh. 7. James Wells, Stewart of Lovedale (London: Hodder & Stoughton, 20. A cop y of this photograph appears in W. P. Livingstone, Laws of 1909), opposite p. 364. Livingstonia (London:Hodder & Stoughton, n.d . [1921]), opposite p. 8. Many of these photographs may be found in the Lovedale Papers of 113, and also in Thompson, Touching the Heart, p. 110. th e Cory Library for Historical Research, Rhodes Univ., Grahamstown. Several of them hav e been published in such books as Shepherd's LovedaleandStewart's Lovedale,SouthAfrica:Illustrated Select Bibliography by Fifty Views from Photographs. De Kock, Leon. Civilising Barbarians: Missionary Narrative and African 9. Leon de Kock, Civilising Barbarians:Missionary Narrative andAfrican Textual Response in Nineteenth Century South Africa. Johannesburg: Textual Response in Nineteenth Century South Africa (Johannesburg: Witwatersrand Univ. Press, 1996. Witwatersrand Univ . Press, 1996). Livingstone, W. P. Laws of Livingstonia. London: Hodder & Stoughton, 10. Ibid ., pp . 97-99. n.d. [1921]. 11. lmvo Zabantsundu (Black opinion; or, The views of the black people) McLynn, Frank.Stanley:TheMakingofanAfrican Explorer.Chelsea,Mich.: was founded by John Tengo [abavu in 1884.[abavu had previously Scarborough House, 1990. been editor of lsigidimi sama Xosa, a Lovedale publication, but he Shepherd, R. H.W. LovedaleSouthAfrica,1841-1 941. Lovedale: Lovedale wanted more editorial freedom than the mission periodical allowed. Press , n.d. [1941]. 12. Among the most famous of Wau chope's poems was "Yilwani _ _ . Lovedale South Africa , 1824-1955. Lovedale: Lovedale Press, 1955. ngosiba" (Fight with the pen) , whi ch uses African idiom to urge the Stewart, James. Livingstonia:Its Origin. Edinburgh: Andrew Elliot, 1894. Xhosa to fight for their rights by education rather than in battle. _ _ . Lovedale SouthAfrica: Illustratedwith Fifty Viewsfrom Photographs. Similar views are expressed in his poem "Imbumba yama Nyama" Edinburgh: Andrew Elliot, 1894. (an idiomatic Xhosa phrase very difficult to translate literally, but Thompson, T. Jack. Christianity in Northern Malawi: Donald Fraser's which here might be rendered "complete unity"). Wauchope wa s a Missionary Methods and Ngoni Culture. Leiden: E. J. Brill, 1995. leading founder of one of the earliest black political organizations in __. Touching the Heart: Xhosa Missionaries to Malawi, 1876-1888. the Cape, also called Imbumba yama Nyama, founded in 1882. Pretoria: Univ . of South Africa Press, 2000. 13. Dr. Black to Dr. Smith, March 3,1877, Livingstonia Papers, National Wells, James. Stewart of Lovedale: The Life of Jam es Stewart. London: Library of Scotland. Hodder & Stou ghton, 1909.

170 INTERNATIO NAL B ULLETIN OF MISSIONARY R ESEARCH Mission and the World

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At your bookseller or direct 30 Years of Books that Matter ORB IS BOOKS Maryknoll, NY 10545 1-800-258-5838 www.orbisbooks.com My Pilgrimage in Mission Peter P. /. Beyerhaus

y passion for foreign missions appeared early in my invitedby Dr. WalterFreytag (1899-1959)to serveas his assistant M childhood. Perhaps it was rooted in my genealogy. at the headquarters of the German Missionary Council in Ham­ Although no overseas missionary appears in my ancestry, in burg. Freytag and Sundkler shared the heilsgeschichtlich (salva­ 1890 my Swedish grandmother, Karolina Akesson, joined the tion-history) concept that was typical, especially since the 1930s, American evangelist Fredrick Franson (1852-1908, founding for evangelicalmission theology on the Europeancontinent. This father of the Evangelical Alliance Mission) on a tour through theological approach drew its exegetical support from the writ­ Scandinavia and down to Germany. Franson had asked her to ings of the Swiss New Testament scholarOscarCullmann (1902­ participate in his musical team for a rally among the laboring 99). My own studies in Berlin and Heidelberg had been shaped class in an East Berlin district. The sponsor of that rally was the by the same school of thought, and it became basic to my royal building architect Eduard Beyerhaus, who used to spend missiological orientation. According to the salvation-history his spare time as a lay preacher. The young Karolina caught his perspective, world mission and evangelism is the chief commis­ eye and in a year's time they were a wedded couple. Their sion of the church between Christ's Ascension and the Parousia. spiritual vision was taken up by my father, Siegfried Beyerhaus, In addition to Freytag, a leading advocate of this concept was who in his rural parsonage became the spokesperson for mis­ Karl Hartenstein (1895-1952). Freytag and Hartenstein fought sionary support in the entire church district. Together with his for its recognitionby the ecumenicalmovementin theircontribu­ wife, Fridel, he organized annual mission festivals in our large tion to several World Council of Churches missionary confer­ garden and invited missionaries of the Lutheran Berlin Mission ences, especiallyfrom Madras (1938)to Willingen (1952).Freytag to speak to his parishioners. My juvenile mind was fascinated by wanted me to substantiate this tradition by writing my doctoral the adventures they reported among Chinese robbers and Afri­ can witchdoctors. For a schoolessay, writtenwhenIwasthirteen, I chose the theme "Why I Want to Become a Missionary." But The Three Selfs theme may through the Second World War and its aftermath, Germany was separated from its mission fields, and during my theological overstress reliance on studies in German universities (1947-51) I did not encounter any human agency. missiological teaching. Thus there was little to keep up my missionary interest. This situationchangeddecisivelywhenIwentto Swedenfor thesis on the topic "The Kingdom of God in the History of the a semester of study at the University ofUppsala. There I had my Protestant Missionary Movement." I did not dare adopt such an first encounter with the world-famous Swedish professor of immense topic, however, but preferred a more down-to-earth missiology Bengt Sundkler. He conducted a highly stimulating theme suggested by the Lutheran missiologist Heinrich Meyer: course on ecumenical mission theology. I caught fire immedi­ "The Autonomy of the Younger Churches as a Missionary Prob­ ately. After finishing my basic theological education in Ger­ lem." The proposal was influenced by the traumatic end of many, I returned to Uppsala to engage in advanced studies for a Westernmissions to China, whenafter Mao's victoryin 1951,the doctorate in missiology under Sundkler's tutorship. indigenous churcheswereforced to organizethemselves into the Uppsala was destined to shape my life in more ways than "Patriotic Three-Self Movement" and sever all ties with Western one. First, my degree work kindled my desire to become a "imperialistic" missions. In 1964 my dissertation was published missionary, and I took the concrete step of registering as a in English with Henry Lefever under the title The Responsible candidate in the service of the Lutheran Berlin Mission. Second, Church and theForeign Mission(London: World Dominion Press, I was motivated additionally by my engagement to a Swedish 1964). fellow student, Ingegard Kalen, who independently of myself The famous formula "self-government, self-support, and had felt a call for missionworkin Africa. We found it appropriate self-propagation" had been the avowed goal of Protestant mis­ to go to a field where German and Scandinavian Lutheran sions eversince the ministryof the two mission-board secretaries missions were involved in a close cooperation. This was the case Henry Venn (1796-1877) and Rufus Anderson (1796-1880), who in the South African province of Natal, where Lutheran bodies had articulated it in the middle of the nineteenth century. The from Sweden, Norway, Germany, and the United States jointly scope of my thesis was to demonstrate the practical relevance of sponsoreda theologicalseminaryseatedoriginallyin Oscarsberg the "three-self" principles for missionary policy, especially after and, since 1962 in Mapumulo, Zululand. the termination of the paternalistic era. In addition, I felt it During the dissertation phase of my doctoral studies, I was important to expose the ecclesiological error contained in a formula that stressed the human agency, the "self." "Christonomy" rather than "autonomy" should be the goal of Peter P. J. Beyerhaus is proiessor emeritus of Tiibingen University, where he jointactionby nationalandexpatriatefellow workersin fulfilling occupied the chair of missiology and ecumenical theology (1966-97). He is visiting professor at Columbia International Universityin the United States, what Stephen Neill called the "unfinished task," the evangeliza­ Tyndale Theological Seminary in the Netherlands, Staatsunabhtingige tion of the non-Christian world. Hochschulein Basel, Switzerland, andGustavSiewerthAcademy,Black Forest, Immediately after defending my thesis, my wife and I, in Germany. Heis chairman oftheInternational Christian Networkandeditor together with our first-born child, Karolina, were sent out in of its quarterly Diakrisis. Together with his wife, lngegdrd, he lives in January 1957to South Africa. Bishop StephenNeill preachedthe Gomaringen, on theoutskirtsof Tiibingen. valedictory sermon in the Berlin Church of the Epiphany at the

172 lNrERNATIONAL BULLETIN OF MIsSIONARY RESEARCH feast of Epiphany 1957. In the first years, my ministry in the mandment and could result in demonic enslavement. The synod provinces of Transvaal and Natal was devoted in fairly equal agreed, and we were commissioned to develop a program of fact division to three tasks: evangelismas careermissionary, teaching finding, biblicalinstruction, spiritual discernment, and exorcism at the seminary and also for in-service training of church work­ of demonic powers. This programaffected virtuallyall aspects of ers, and synodical commission work. Now the theme of my ourministry,whetherpreachingto traditionalreligionists,church thesis was transformed into a strategy of helping to lead indig­ planting, in-service training, church discipline, catechetics, or enous congregations into the responsibility of fully organized liturgical reforms. For me, it was the existential discovery of the regional churches, still aided by mission agencies and united antagonistic dimension of Christian mission. under the constitution of the Evangelical Lutheran Church in A third obstacle to the formation of solid national churches Southern Africa. that vigorously applied the Gospel to the needs of the people were the confessional and denominational divisions imported Confronting Unforeseen Problems from the Westernchurchesandproliferatedby additionalschisms and separatist movements, particularly in South Africa. Too In ourattempts to lead the African churchinto full responsibility, muchenergywasconsumedby suchfrictions! Therefore,Igladly we faced a number of obstacles. According to universal opinion, participated in interdenominational enterprises such as student South Africa's overarching problem during this era was the Christian associations and in-staffinstitutes for theological semi­ ideological system of apartheid, the color bar between the black, naries that were sponsored by the Theological Education Fund. brown, and white populations. Racial tensions grew to the These vehicles of fellowship brought about a new sense of breaking point in April 1961, when the non-violent popular fraternity across the various institutions, both Protestant and denominations in the black townships of Langa and Sharpeville RomanCatholic. The inclusionof RomanCatholics,whichwould were brutally crushed by gunfire. Among our students we haveappeared unthinkable in earlier times, hadbecome possible sensed the bitterness and resistance of the suppressed ethnic as a result of the impact of the Second Vatican Council. It also majority. This expressed itself in many heated class debates, and served to broaden my own outlook for an ecumenical vision that social-political ethics became dominant in all theological disci­ combined faithfulness to my confessional heritage with a con­ plines. cern for a reunification of the body of Christ according to his Yet in the Bantu "homelands" where the majority of our intercession in chapter 17 of the Gospel of John. congregations lived, we did not experience the color bar as the In 1964 the University of Tiibingen asked me to succeed most burning ecclesiastical issue. We were worried, rather, by Gerhard Rosenkranz (1896-1983), an authority on East Asian the low ebb in the spiritual life both among church members and religions, in the chair of missiology and ecumenical theology. I even many of the national fellow workers-elders, evangelists, accepted on the condition that my call be postponed for a year and pastors. The vitality that had marked the first generation of untilIhadconcludedmyvariousresponsibilitiesin SouthAfrica. converts was no longer evident. Spiritual awakening, beginning The beginning of my teaching in Tiibingen in the first half of in our own midst as missionaries and breaking out in the lives of 1966coincided withseveralimportantgatherings, widelydiffer­ our African fellow ministers, congregations, and students, be­ entin character, which proved to be crucial for the further course came the central concern of our prayer meetings and retreats. As of world mission and evangelism: the World Congress on Evan­ a tool for this purposewe establisheda fraternity amongLutheran gelism with Billy Graham in Berlin, the mass rally of the emerg­ missionaries and pastors that received its impulses from ing confessing movement "No Other Gospel" in Dortmund, the semimonastic evangelical communities in Europe, such as Taize, Wheaton Congress of NorthAmerican evangelical mission orga­ The same concern was behind my introduction of "Devotional nizations, and the ecumenical conference on Church and Society Theology" in our seminary syllabus. This approach to pastoral in Geneva. Though I was not a participant in any of these training had been pioneered by Dietrich Bonhoeffer in the 1930s. meetings, their theological and missiological consequences in­ Former students have expressed their gratitude for the enrich­ terested me immensely and forced me to dedicate much thought ment they gained from that class. My experience in South Africa to contemporary issues and to define my own stance. encouraged me to include similar elements in my academic The late1960sweremarkedby thegrowinginfluencewithin ministry to German students at Tiibingen. the European ecumenical community of a view of history, with Another problem arose with our discovery of how deeply apparent Marxist leanings, that emphasized engagement in so­ African Christians were still ensnared by the bonds of animistic cioeconomic and political problems. In rapid successionwe were concepts and practices of their tribal religions. As younger mis­ confronted by modern theologies of secularization, of hope, of sionaries, during regular visits to remote stations in the bush, revolution, and of liberation. These perspectives penetrated the when we would spend several days in the kraals, we discovered new concept of mission developed by the World Council of the alarming dimensions of this residual paganism. When sitting Churchesbetweenits ThirdAssemblyat NewDelhi1961and the around the evening fires, our African brothers and sisters over­ Tenth Commission on World Mission and Evangelism Confer­ came their inhibitions and conceded how in critical situations ence at Melbournein 1980,reachingits climaxat the FourthWCC they would resort to traditional cures and rites, including con­ Assembly at Uppsala 1968 with its notorious clash between sulting witch doctors and sacrificing to the ancestral spirits. Our "ecumenicals" and "evangelicals." eyes were opened to the reality that most African Christians still shared the magic and spiritistic worldview of their former reli­ Entering the Missiological Debate gion and that, accordingly, they habitually practiced two diver­ gent cults sideby side, the Christianand the animistic, to provide I recognized this drastic change in ecumenical mission thought for their spiritual and physical needs. and practice when I studied the materials written in preparation This disclosure marked a turning point in our service to the for the Uppsala assembly. My apprehensions were confirmed by African church. We tried our best to convey that indulging in some outstanding evangelical spokesmen, especially Donald pagan practices was tantamount to a breach of the First Com­ McGavran, father of the church growth movement, and John R.

October 2000 173 W. Stott, champion of evangelical concerns at the heated plenary the burning question as to whetherJesus Christ really is the only debate at Uppsala, later to become the chief theologian of the way to salvation. Lausanne movement. Another international author who early Bythattime muchofmycontributionto missiologicalthought articulated the issues at stake between the "verticalists" and the had been achieved through my involvement in the Lausanne "horizontalists" wasLesslie Newbigin. In December1965,on my movement. At the First International Congress on World Evan­ extended return journey from South Africa to Germany, I had gelization, in Lausanne, Switzerland, in 1974, I presented a visited Newbigin in his episcopal residence in Madras. Accord­ plenary paper on the topic "World Evangelization and the King­ ing to McGavran's evaluation, Uppsala indeed had "betrayed dom of God." At the Second Lausanne Consultation in Manila the two billions" of Latin Americans, Africans, and Asians that (1989), I conducted a seminar entitled "Eschatology and World had never had an opportunity to respond to the Gospel. Stimu­ Evangelization." As a member of the Lausanne Working Group lated by the concerns of these several leaders, I resolved to enter on Theology, I had attended most of its consultations, including the missiological encounter. I did so by writing a booklet that by the one in Hong Kong (1988) on conversion. its translation into several European and Asian languages re­ By that time it had become evident that probably the most ceived international attention: Missions-Which Way? Humaniza­ important issue of our age is the proper relationship between the tion or Redemption? (1970). Gospel and non-Christian religions. This issue, which consti­ An evenstronger impactwas achievedby a manifesto issued tutes a challenge not only to missiology but to all theological on March 4, 1970, by a group of confession-minded German disciplines, has constantly engaged me in my own teaching and theologians, called the Frankfurt Declaration on the Fundamen­ research. In South Africa I encountered it in the context of tribal tal Crisis in Missions. This document, which I drafted and which religions and nativistic movements. In Tiibingen I entered into was published in Christianity Today, did much to catalyze the the tradition of "Evangelische Religionskunde" (interpretation polarization between the rival schools in the international mis­ of religions in the light of the Gospel), which had been so aptly sionary community. Now I began to receive numerous invita­ handled by my predecessor Gerhard Rosenkranz, and which tions to lecture, preach, attend congresses, and conduct courses from the late 1920s until the early 1950s had brought together an on all six continents. Perhaps my most dramatic (or traumatic!) alliance of outstanding dogmaticians like Karl Heim, Emil experience was when, on the proposal of the general secretary of Brunner, and PaulAlthaus as well as of missiologists suchas Karl the Indonesian Council of Churches, Dr. Sohito Nababan, I was Hartenstein, Hendrik Kraemer, Georg Vicedom, and Walter invited by the Department (formerly Commission) of World Freytag. Their approach does not fit into the commonly cited Mission and Evangelism to serve as consultant at the Eighth theologies of religions-the exclusivist, inclusivist, and pluralis­ World Missionary Conference, at Bangkok in 1972/73, which tic. It could rather be called dialectic. Adherents of non-Christian took up the theme "Salvation Today." I was dismayed to dis­ religions are viewed diacritically as sinners who are simulta­ cover that the "findings" had been programmed in advance and neously in search for God and in flight from God, and in fact, in that the concurrence of participants was achieved by means of a satanically inspired rebellion against God. The evangelical the psychological tool of group dynamics. Appeals to the confer­ view of non-Christian religions takes into account three constitu­ ence made by Arthur Glasser and myself to lend an ear to the ent elements in them: the divine, because of general revelation; the human,becauseof humanbeings as (distorted) imageof God; and the demonic. I have described this as the "tripolar view of 1989 world conferences, religions." Pleading the primacy of atonement in the church's Two mission to the Gentiles, putting this theme into an eschatological San Antonio and Manila, framework, and pointing out its antagonistic dimension consti­ reflected the polarization tute the three main concerns that in recent years have dominated my pilgrimage in mission. in mission thinking. There is still a fourth one, however, which supersedes them all: the doxological motive for mission. Now that I am retired from regular teaching and have more time to contemplate the soteriological concerns raised by the Frankfurt Declaration were deepest foundations of mission, it appears increasingly evident simply dismissed from the chair. I left Thailand under the abid­ to me that the ultimate goal in the eternal plan of creation and ing impression that the WCC's new concept of world mission­ redemption is nothing else than the glorification of the triune which according to the closing speech of DWME director Emilio God. This focus, indeed, ought to be the preoccupation of all Castro now had replaced the "missionary era"-had gone far missionary endeavor. Only in realizing this doxological beyond a mere imbalance between evangelistic and social re­ Trinitarian perspective can we hope to overcome our anthropo­ sponsibilities. Rather it seemed to reflect an ideologically uto­ centric shortcomingsboth as ecumenicals and as evangelicals, so pian, or syncretistic, view of One World that in the minds of its often conceiving missions basically as meeting human needs, proponents was equivalent to the biblical expectation of the whether spiritual or physical. It is thrilling to discover how Kingdom of God. I continued to lecture and write about the organically this classical Trinitarian view, safeguarded so faith­ evangelical-conciliar controversy until 1989, when it manifested fully by our Orthodox brethren, matches with the salvation­ itself once more in the juxtaposition of two world conferences history concept espoused by Bible-centered evangelicals. I hope held thatyear, San Antonio (WCC) and Manila (Lausanne move­ and pray that I may conclude my pilgrimage in mission by ment). I attended both and witnessed the contrasting replies to having come more closely to such a truly ecumenical synthesis.

174 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Book Reviews

Religious Freedom and Evangelization in Latin America

Edited byPaulE. Sigmund.Maryknoll, N.Y.: Orbis Books, 1999. Pp. vii, 359. $25.

Throughout the twentieth century historical overview of issues at stake the analysis reminds one of the simplistic religious freedom and evangelization in amongRomanCatholics(EdwardCleary), Marxist approaches to religion that were Latin America have been the subject of mainlineProtestants(John H. Sinclair) and popular in the 1970s. However, an alert serious contention. They have put to the evangelicals (PedroC. Moreno);Moreno's missiologist can translate Gill's analysis test the commitmentof Christianchurches chapter I found weak in its treatment of into a missiological approach. to true ecumenism, as well as the Pentecostalism.Manywillfind disturbing In the second part of the book the willingness of bishops to implement the the market analysis of Christian mission currentsituationis examinedin individual aggiornamento formulated in Vatican II offered by Anthony Gill in his chapter chapters for eleven countries. This documents, in those places where the "The Economics of Evangelization." reviewer found especially valuable the Roman Catholic Church was established. Describingthe Roman CatholicChurchas chapters on Cuba by Margaret E. Crahan, The questionof religiousfreedom has the monopoly and Protestant churches as Argentina by Jose Miguez Bonino, a political facet as well as a missiological the competition, Gill concludes, "Once a Colombia by Elizabeth Brusco, and Peru one. As part of the series Religion and religion establishes a monopoly ... the by Jeffrey Klaiber. Princeton University Human Rightssponsored by the Law and economic necessity of operating a scholar Paul E. Sigmund has put together Religion Program at Emory University, hegemonic social institution prompts a a very helpfulbookabout a burningissue. this bookmajorsin the politicaldimension. churchto paymoreattentionto enhancing --Samuel Escobar However, missiologists will be greatly its revenuebasethanto activelyproviding helped by the vast amount of up-to-date sufficient quantities of spirituality, [and] Samuel Escobar, amissiologist from Peru,teaches at historical, sociological, and statistical religious participationlagsin societyuntil Eastern Baptist Seminary. His most recent book, information it provides. a new producer can crack the market and Tiempode Misi6n, isamissiological interpretation The first three chapters offer a fill the void" (pp. 83-84). The crudity of of LatinAmerica.

Pentecostals After a Century: Global Perspectives on a international significance of the Azusa Movement in Transition. Street revival, the ongoing challenge of racial reconciliation, and the differences Edited by Allan H. Anderson and Walter ]. between Euramerican "classical Hollenweger. Sheffield, U.K.: Sheffield Pentecostals" and others must not be Academic Press, 1999. Pp. 226. Paperback underestimated,the hypothesisthatAzusa £15.95/$21.95. produced a homogenous movement that withina shorttimewassubvertedby white This collection of essays and responses poor and marginalized. Thus, for some, racism falls short of sufficient historical emerged from a consultation with Walter the Azusa Street revival (1906-9) in Los data. Given the popular nature of early J. Hollenweger, a longtime scholar of Angeles, California, with its interracial Pentecostalism, it had almost as many Pentecostalism, at Selly Oak Colleges in and intercultural dimensions and led by "founders" as centers of revival. Birmingham,England,in June 1996.Allan the African-AmericanWilliamJ.Seymour, Notwithstanding, Pentecostals After a H. Anderson,whoplannedthe conference, marked the beginning of the global Century provides valuable information serves as coordinatorof the Research Unit movement. Seen in this light, and analysis to students of modern for New Religions and Churches in the Pentecostalism primarily represents a Pentecostalism. Centre for Missiology and World grassroots movement among the poor -Cary B. McGee Christianity at the University of around the world and is not a white Birmingham.Scholarsfrom five continents middle-class phenomenon. This view GaryB.McGee, a contributing editor, is Professor participated and focused their attention partly explains the distinctly anti-North of Church History and Pentecostal Studies at on issues facing Pentecostals largely American posture of certain chapters and Assemblies of God Theological Seminary in outside of Europe and America, such as the negative assessment of the Springfield, Missouri. A historian ofPentecostalism, the meaning of Spirit baptism, political achievements of white missionaries. he wrote the two-volume This Gospel Shall Be oppression, indigenization, and This thesis, however, downplays the Preached, a history of Assemblies of Godforeign contextualization. Pentecostals of African emphasis on premillennial eschatology mission, andcoedited theDictionaryofPentecostal descentlivingin theUnited Kingdom and andspeakingin tonguesthatalso prevailed and Charismatic Movements. the Caribbean, as well as Pentecostals in at Azusa, the importance of other Chile, Korea, and southernAfrica, receive contemporary Pentecostal revivals, and considerable attention. the mounting evidence that most early Most of the writers assume that Pentecostals came from the working Pentecostalism originally appealed to the classes in North America. While the

October 2000 175 Dictionary of Third Wodd An article "Aboriginal Theology" is Theologies. the first of 154 entries written by 107 theologians who are deepl y involved in Edited by Virgi nia Fabella and R. S. the everyday life of the Third World. Each Sugirtharajah .Maryknoll,N.Y.:OrbisBooks, article is cross-referenc ed wi th related 2000. Pp. xxiii, 261 . $50. entries and is accompanied by a brief bibliography. The "List of Con tributors" The publication of this Dictionary provides encapsulates a particul ar way of existence (p p . 241 -48) d emonstrat es the an ex ce llent tool for the stu dy of andexperience." The dictiona ry has achieved biographical richness of Third World ecumenical theology in the Third World the stated goa l of bringing "to the fore key theology. One canno t miss the theological today. The ed itors decid ed to use the theological concerns and issues that affect significance ofthe great variety of "mother expression "Third Wo rld" because "it still the Third World." tongues" a nd " m o ther cultures" represented by these entries, all written in English.Some of the entries are Burakumin Liberation Theology, Chipko Movem ent, Dalit Theology, Hunlilan-puri, Mestzaje Conscious ness, M injung Theol ogy, MujeristaTheology, and Pachamama. A list of "Selected English-Langu age Journals on Issues in Third World Theologies" (pp, 249- 61) contains nin et y-three cu rre nt journals. The Dictionary gro ups a number of entries under major subjects, such as Bible and Christologies. Unde r Bible are eight entries: Introd u ction, Africa, African American, Asia, Ca ribbean, Hi spanic, Latin America, and Third World Women. "This book is full of pract ical wisdom that is clearly grounde d in Under "Third World Theologies in the solid theological reflection. In calling the church to a new conversion Third World," Asian American, Black experience, Guder maps out the way for all of us - pastors, lay lead­ Liberation Theology in Britain,and Native ers, and theologians - to discover our new identity as a missionary American are notew orthy. people called to minister to a post- Christian culture." The horizon of ecumenical theology is widen ed , th e language of th eology - R1CHARD J. MOUW becomes concrete, and the ecu menicity of Christian theology is au thenticated by "A powerful, provocative boo k. . . . Guder has pushed the boundaries these concise yet substantialentries, which of ecclesiology with this book, if not reset them completely. His are focu sed on livin g human experience interpretation and critique of the cultural captivity of the Nort h in the Third World. American church is as perceptive as it is challenging, and his argu ­ I welcome this addition to my own ment that the church's saving benefits are ordered toward witness study libr ary and comme nd it to all those and service could truly trans form the church's life." who want to understand the scope of Christian theology in the world tod ay. STEPHEN BEVA NS. SVD - Kosu ke Koyama

"This provocative book will spark dis­ Kosuke Koyama, now retired in Min neapolis, cussion and debate about the past, Minnesota, is Professor Emeritus of Ecumenical present, and future witness of the Studies, Union Theological Seminary, New York. church. Not all readers will be per­ suaded by Guder's arguments, but all will find fresh insights into the mis­ sion of God's people." Henry Martyn (1781-1812), Scholar - JOHN M. MULDER and Missionary to India and Persia: A Biography.

ByJohn R. C.Martyn. Lewiston,N.Y.:Edwin Mellen Press, 1999 . Pp. ui., 149. $69 .95.

Missionary biogr aphies are notoriously difficult to write. The probl em s incr ease when the au thor is relat ed to the subject, when the mission ary has become we ll known for holiness or pioneering work, when several preced ing studies exist, or when the choice between a popular or scholarly style is blurred.When the subject is the Ca m b ridge sc hola r, pioneer Protestant missionary to Muslims,brilliant

176 IN TERNAT IONA L B ULLETIN OF MISSIONARY RE SEARCH linguist , and Bible transl ator Henry John Paul II and Interreligious Martyn , w ho died tragically at the age of Dialogue thirty-one after having translated the New Testament into Hindustani and Persian, Edited by Byron L. Sherwin and Harold a ll the above co nsiderations are Kasimow.Maryknoll,N.Y.:OrbisBooks,1999. compo unde d. Pp. xo, 236. Paperback $18. Ma rty n is ce rtainly worthy of a modern, critical, scholarly biography that This book, ed ite d by Byr on Sherwin, Professor of Religious Studies at Grinnell uses primary, as well as secondary,sources Distinguished Service Professor ofJewish College in Iowa, left this review er puzzled. and presents the politic al and religious Philoso phy and Mysticism, at Spertus The pr eface (p , xv) makes it quite clear contexts of his life in Eng land, India, and Institute of Jewish Stu dies, Ch icago, and that the book is only going to deal wi th the Persia seriously. On these criteria this book Harold Kasimow, th e George Drake teaching of JohnPau l II on Judaism, Islam, is disappointing. This is a popular, some w ha t pious biography by a classics scho lar, formerly of Melbourne University, who is a direct relative. The rem arkabl e story is retold using previous stu d ies and without consulting the original letter s in th e archives of Ridl ey Hall, Cambridge, in spite of bein g the sixteenth book in the THE CHURCH BETWEEN GOSPEL academic series Stud ies in the History of Missions. AND CULTURE This moving narrative, however, is momentous and helpfully reproduces The Emerging Mission in North America various de scriptions of Mar tyn by his George Hunsberger and Craig Van Gelder, editors colleagues and friends. Sadly, there are ISBN 0-8028-4109-0 . 388 pages ' paperback ' $30.00 also misprints, anachro nisms, biblio­ graphic gaps, and serious factual errors. On p. 29 the context dem ands the wo rd "uncertai n" (ra ther th an "certa in"); MISSIONAL CHURCH endno te 41 sho uld refer to p. 59, not p. 54; AVision for the Sending ofthe Church on p. 41 the mod ern wo rd "funda me n­ talist" is anachronistic; the rh etoric of in North America words such as "hea then" and "na tive" Darrell L. Guder, editor needs elucidating when based on sources, ISBN 0-8028-4350-6 . 288 pages' paperback ' $26.00 and they certainly need avoid ing when in au thorial narrative; the bibliography sho u ld mention Alla n K. Davidson's d issertation a nd book on Cl audius BEARING THE WITNESS OF THE SPIRIT Bu chanan and others, plus Clinton Lesslie Newbigin 's Theology ofCultural Plurality Bennett's chapter on Martyn in Mission Legacies (ed . Gerald H . Anderso n et al.): George R. Hunsberger the endnote d efinition of "Sufism" is ISBN 0-8028-4369-7 . 353 pages ' paperback ' $28.00 misleading;AbdulMasih is confused with a later convert in Persia; William Carey would not be pleased to discover himself CONFIDENT WITNESS­ de scribed as a Baptist priest; Isaac Milner should not have a final n; and William CHANGING WORLD Tyndale sho uld have a final e. For those who desire a sho rt scholarly Rediscovering the Gospel in North America introduction, KennethCragg' s chapter on Craig Van Gelder, editor Martyn in his Troubled by Truth is the most ISBN 0-8028-4655-6 . 330 pages' paperback ' $24.00 perceptive. A major, weighty study of Martyn still awa its a graduate stu de nt with linguistic skills, historical training, and theological acumen. THE CONTINUING CONVERSION -Graham Kings OF THE CHURCH Graham Kings,acontributing editor, is VicarofSt. Darrell L. Guder Mary's Islington, London . Previously he was the ISBN 0-8028-4703-X . 238 pages ' paperback ' $20.00 founding director of the Henry Martyn Centre, Cambridge, and a Church Mission Society missionary at Kabare, Kenya (1985-91). At your bookstore, or call 800-253-7521 0086 11\... WM. B. EERDMANS Fax: 616-459-6540 _I \~ PUBLISHING CO. www.eerdmans.com 255 JEFFERSON AVE. S.E. / GRAND RAPIDS, MI 49503

October 2000 177 and Buddhism . While there are logical Med ia, 1997). The first cha pter contains The second pa rt of the book contains and theological reasons to link Judaism some of John Paul II' s stateme nts on responses fro m the three re ligious and Islam in a study, one wo nde rs why interreligious dialogu e, while chapters 2­ traditions: four Buddhist responses, two Buddhism was included and w hy 4 contain his stateme nts on Buddhism, Jewish, two Muslim, and finally a Roman Hinduism, Taoism, and so forth, were Judaism, and Islam resp ectively. Even the Ca tholic"Assessment" by Bisho p Michel exclude d. most cursory read ing showsan imbalance. L. Fitzge rald of the Pontifical Council for The book consists roughly of two Althou gh the chapters on Judaism and on Interreligiou s Dialogue .In this section the pa rt s. Part 1, "In Hi s Own Words," Islam present six lengthy stateme nts of articles are of very uneven quality. Byron co m p rises fo ur chap ters co n taining the pop e on each religion, onl y three are L. She rwin writes one of the clearest and statements mad e by the pop e, most of presented on Buddhism, one of which is most hon est assessmen ts of Jew ish­ w hich duplicate material found in from the pop e's Crossing the Threshold of Catholic (and perhaps, mutatis mutandis, Francesco Goia's Interreligious Dialogue: Hope, which con ta ined so me ve ry Christian-Jew ish) relations I ha ve read . The Official Teaching of the Ca tholicChurch controversial statements on Buddhism that While clearl y committed to the dialogu e, (1963-1995) (Boston: Pauline Books & were at least inse nsitively formulated. Sherwi n outlines the difficulties tha t exist and that mus t be faced in the years to come. Sherwin's cha pter is a must for anyone who wishes realistically to engage in Catholic-Jewish dialogu e. Lik ew ise Ibrahim Abu -Rabi has produced a brilliant article on the attitude of Catho licism toward Islam and vice versa . An expe rt in contempo rary Islam and Islamic int ellectualism, Abu-Rabi situa tes John Paul II's thou ght on Islam as both a th eol ogical syste m and a sociohis torical phenomenon and compares his ideas with those of mod ern Mu slim intellectuals on Christianity.Abu­ Rabi 's article is as informative as it is pertinent to th e question of Ca tholic­ Muslim relati ons. While Abu- Ra bi's understanding of Mus lim thou ght is we ll kn own, his critical but sy m pathe tic understanding of Roman Catholic "This is an important book for three reasons. First, it provides a wealth of theology in general and John Paul II's detail about a fascinating encounter between the Christian message and an thought in particul ar is very good. Unfor tuna tely the same canno t be ancient multireligious culture. Second, it focuses on Christians embedded in said abou t Wayn e Teasda le's interview of South Indian society instead of on Western missionaries, vividly portraying the the Dalai Lama. The interview seems to Lutheran Pietist community as a church united in its scriptures, doctrines, fes­ this reviewer to be a query of the Dalai tivals, and liturgy incorporating caste groups of different rank who 'sat togeth­ Lama on top ics in which the interviewer is er separately.' Third, Dennis Hudson makes credible that church's pluralistic in te reste d , such as John Pa u l II' s approach to Christian unity to readers more familiar with later missionaries' controversial stateme nts on Buddhism in attempts to force equality. This story is only one chapter in a long Christian Crossing theThresholdofHope and some of history, but it is one that modern Christians need to ponder as we seek to Cardina l Ratzinger's rat her unfortunate understand an earlier hierarchical model of unity, even if we do not accept it, statements on Buddhism. It might have especially since our own theology of equality has often meant in practice that been better had th e Dalai Lama been we exclude others from our community. This volume is an outstanding exam­ allowed to speak about John Pau l II and ple of historical imagination and empathetic understanding." Buddhism as the Dalai Lama expe riences it. - JOHN B. CARMAN In the end, this book is an example of Harvard Divinity School the whole being much less than the su m of its parts. While some of the articles are brilliant and sig nifica n t, th e overa ll structure and purpose of the book are stra nge and unbalanced. Also available from Eerdmans - Elias D. Mallon, S.A. IN THE SHADOW OF THE CHURCH MISSION SOCIETY THE MAHATMA AND WORLD CHRISTIANITY, 1799-1999 Bishop V. S. Azariah and the Travails Edited by Kevin Ward and Brian Stanley Elias D. Mallon. S.A.. Director of the Graymoor of Christianity in British India Ecumenical and Interreligious Institute, has been Susan Billington Harper engaged in interreligious dialogue on the local and national level for over ten years . Educated in the United States and Germany. he also worked at the To order, call 800-253-752 t ~ WM. B. EERDMANS Ecumenical Institute of the World Council of 00 57 1 Fax: 6 t 6-459-6540 _I \~ PUBLISHING CO. Churches in Switzerland. He is the author of www.eerdmans.com 255 JEFFERSON AVE. S.E. I GRAN D RAPID S. MI 49503 Neighbors: Muslims in North America and several articles on interreligioustopics.

178 INTE RNATIONAL B ULLETIN OF MISSIONARY RE SEARCH Preaching to the Nations: The aro und the World Missio naryConference became presid ent of India, S. Origins of Mission in the Early in Edinburgh 1910, and toward the end of Radhakrishan ) to a radica l rethinking of Church. his time in Ind ia he was one ofthe foremost their faith. At least two of his books are of challengers to Hendrik Kraemer at the continuing relevance today-Karma and By Alan Le Grys. London: SPCK, 1998. Pp. meeting of the International Missionary Redemption (1909, reprinted 1970) and The xx, 220. Paperback £15.99. Council in Tambaram in 1938. In between, Christia n Message to the Hindu (1947). he raised disturbing theological qu estions In opposition to th e "fulfillment Alan Le Grys is principal of the Sout h East about the adequ acy of the "fulfillment theorists" Hogg argu ed that Christianity Institute for Theological Education in theology" of J. N. Farquhar and man y could not prop erly be seen as the answer London, England. His goa l in writi ng others, encouraged the rec on ceptual­ to the Hindu question, or as the goal of Preaching to the Nations is to make recent ization of Christian theology in the lightof Hindu striving.A promise and fulfillment biblical scholars hip accessible to a wider the enco u n te r with Hind uism , and motif just does not conform to reality, for audience. I learned much from the book, challenged generations of Hindustudents Christian ity arouses and claims to satisfy especially regarding the [ewishness of (most notably the philosopher who later distinctive longi ngs. To take both faiths Jesus.In this sense the work is helpful and wo rth read ing.The book's understan ding of the origins of Christia n mission, however, will disturb many readers. Le Grys contends that Jesus did not mean to teach a unive rsa l mission. The Great Commission of Matthew 28:18- 20 should be d isc ounted beca use it is a postresurrection account. As such, it is ew in the Christian "unreliable" (p. 160). Passages in the Ol d Tes tament, especially Isaiah, tha t speak abou t God's Mission and Modern d esire to save a ll people are " no t missionary texts, but messages of hope to Culture Series a disp irited nation" (p.11).God does want all to be saved, but the source of that revelation is the apos tle Paul; in effect, Proclaiming the Scandal Paulisthe author of the GreatCommission. Reflections onPostmodemMinistry Paul's need to justify outreach to the Ge ntiles caused him to discover an by Jerome E. Burce innovative reading of the Old Testament. Can Christians, so immersed in consumer Those who followed Paul (mos t notably culture. be effective messengers of the the writers of the Gospels) simply recast Gospel of Christ? Jerome Burce argues their accounts of Jesus' ministry in Paul's that they can, if only the church returns to bri ghtlight. Luke-Acts is dis missed by the autho r because, accordi ng to him, Luke's teaching a cheerful, vivid, sharp, and account is hotly dis puted . unrelenting iteration of the Gospel. Read Preaching to the Nations for a S12.00 paper better understand ing of who Jesus was from a human persp ective, but do not expect a better understanding ofthe origins of Christian mission. - Robert Scudieri To Understand the World,

Robert Scudierihas been Area Secretary for North To Save the World America forthe Lutheran Church-Missouri Synod 'I11C Intctfuce BetweenMissiology since 1991. He is also chairman of the Lutheran and the Social Sciences Society forMissiology,locatedinSt.Louis.Miseouri. by Charles R. Taber An exploration and critique of the largely superficial and uncritical interface between missiology and the social sciences Alfred George Hogg, 1875-1954: that lays the groundwork for deeper. more An Intellectual Biography. reflective conversation between them. By Eric J. Sharpe. Chennai, India: Christian $14.00 paper Literature Society, 1999. Pp. x, 270. Rs 120.

A. G. Hogg was a self-effacing Scottish mi ssion ar y teacher w ho mad e major :m~! ~X T~ ~ ~ ~~ contributions to the development of a • serious and grounded theology ofmission, 800 -877-0012 but who is alm ost forgotten today. With his close friend D. S. Cairn s, he was a www.trinitypressint1.com creative particip ant in the disc ussions

Octob er 2000 179 seriously involves a recognition of their community and environment, and in and m isleading Kraemer's sha rp distinctiveness, and of their which the cycle can be broken by distinction between Christianity and "the incommensurability.Fulfillment theology, forgiveness and by grace. In the religions." despite its avowed modest intentions, in discussionsaround Tambaram1938Hogg, Eric Sharpe's book is both a labor of fact asserts the superiority of Christianity taking issue with Kraemer, insisted that love and an important contribution to the and the incompleteness of Hindu faith . In "it is radically wrong to approach men of history of the theology of mission. It is not Ka rmaand Redemption Hogg believes that other faiths undera conviction-noma tter an easy read, but it ought to be in every he has uncovered a fundamental contrast howsincerelyhumble thatconvictionmay library concerned with mission studies, between Hinduism and Christianity: be--that he and his fellow believers alone for it fills ina veryscholarly and impressive Hinduismaffirms an almost mechanically are witnesses to a divine revelation, while way a major gap in the literature. judicial universe, while Christianity other religions are merely the products of - Duncan B. Forrester understands the world as a moral system a human 'religious consciousness.''' Hogg in which the consequences of actions affect could still affirm the uniqueness of the Duncan Forrester is Professor of Christian Ethics not onlythe individualbutalso the broader incarnation while rejecting as simplistic andPracticalTheology at New College, University of Edinburgh. From 1962 to 1970 he was an educational missionary sent by the Church of Scotland to Madras Christian College, and he has published extensively on Christian missions and New from Orbis society in India. Timothy Matovina and Gerald E. Poyo, editors ,PRESENTE! u.s. Latino Catholics from Colonial Origins to the Present This history of Latino Catholicism from 1534 to 1999 as A Symbol of Asian Solidarity: A portrayed in contempo raneous accounts tells the tale of History of the Asian Alliance of its changing nature from ]unipero Serra to Cesar Chavez. YMCAs. Photograph s. 1-57075-347- 4 hardcover $50 .00 1-57075-328·8 paper $30.00 ByM. D. David.Hong Kong:AsiaAllianceof YMCAs, 1998. Pp. viii, 374. Paperback. No price given. Fernando E Segovia DECOLONIZING BmLICAL STIJDIES Professor David has produceda somewhat A View from the Margins encyclopedic but very useful survey of Laying out the principles that underlie all contextual the work of the Asia Alliance of YMCAs. readings of Scripture (feminist, Hispanic, Black, third Former head of the History Departmentat world), Segovia issues a powerful challenge to the Bombay University, he has published dominant paradigm of biblical interpretation . widely on the history of Asia, of Christianity in Asia, and of the YMCA in 1-57075-338 -5 paper $24.00 India. For the author the key to ElsaTamez understanding contemporary Asia, and Virgilio Elizondo WHEN THE HORIZONS CLOSE the Christian movement th ere, is the Rereading Ecclesiastes GALILEAN JOURNEY former and continuing impact of Western The Mexican-American Promise Tamez finds in Ecclesiastes a surprising­ imperialism. ly current message: how to live faithful­ Revised and Expanded Edition Beginning in chapter 4, David deals ly in the pre sent w hile maintaining so me Relates the story of the Galilean Jesus to with the origins and development of the openness to a different future . the story of a new mestizo peopl e. "A autonomous and self-supporting regional 1-57075-313-X paper $18.00 shining visio n..." -ANDREW M. GREELEY association of national YMCA 1-57075-310-5 paper $17 .00 Timothy Matovina, editor organizations that came to be named the BEYOND BORDERS Orlando O. Espin and Miguel H. Diaz, eds, Asia Alliance. The presentation of the Writings of Virgilio Elizondo and Friends FROM THE lIEART organizational development is Foreword by Gustavo Gutierrez OF OUR PEoPLE accompanied by surveys of the main "Th e history of co nte mporary U.S. Latina/a Explorations in challenges, issues, con te xtu a l Hispanic theology must begin with the Catholic Systematic Theology developments, and policy shifts in the work of Virgilio Elizondo ." Leading scho lars offer new wa ys of second half of the twentieth century. He - ALLAN FI GUEROA D ECK reflecting on the meaning of faith. demonstrates how there wa s a shift in 1-57075 -235 -4 paper $25 .00 1-570 75-131-5 paper $22 .00 emphasis from serving the needs of the Virginia Fabella,M.M.and urban middle class to concern for rural R.S. Sugirtharajah, cds. development. David has demonstrated howan organizationthathas lost its former DICTIONARY OF 30 Years of Books that Matter glory in other parts of the world is still THIRD WORlD THEOLOGIES alive and well in Asia. The most co mp rehe nsive resource on At your bookseller or direct -Frederick S. Downs theology from the Third World written by the theolog ians who have worked ORB IS BOOKS Maryknoll, NY 10545 Now retiredintheUnitedStates,FrederickS. Downs and lived it. 150+ entries , bibliographies. 1-800-258-5838 1-57075-234-6 hardcover $50.00 www.orbisbooks.com served for thirty-eight years in India as a historian ofChristianityonthefacultiesof EasternTheological College, [orhat, Northeast India, and the United Theological College, Bangalore.

180 I NT ERNATIONAL B ULLETIN OF M tSSIONARY R ESEARCH Dissertation The Centre for the Study of Christianity in Asia Trinity Theological College, Singapore Notices Mission in Asia MTh Programme Blaufuss, Mary Schaller. "Goals of the American Madura Starting July 2001 Mission: A Study of Changing Mission This course is designed to provide post-graduate missiological Goals in the American Board of Commissioners for Foreign Missions training for mission partners, leaders and pastors in Asia. The course During the Nineteenth Century." will consist of8 taught modules, each lasting one month, and a 20,000­ Ph.D. Princeton, N.].: Princeton Theological word dissertation. Seminary, 2000. • Biblical theology of mission. Campbell, Jonathan Stuart. Dr Helmuth Egelkraut, Columbia International University, USA. "The Translatability of Christian Community: An Ecclesiology for • Asian mission: its contours and issues. Postmodern Cultures and Beyond." Dr David Tai-Woong Lee, Global Ministries Study Centre, Seoul, Korea, Ph.D.Pasadena, Calif.: Fuller Theological and Dr Steve Moon, Korea Mission Research Centre, Seoul, Korea. Seminary, 1999. • Missionary anthropology and cross-cultural ministries. Cox,Ruth. Dr Paul Hiebert, Trinity Evangelical Divinity School, USA. "The Lord's Work: Perspectives of Early Leaders of the Evangelical • Missions, modernity and Asian religions. Church of West Africa in Nigeria Dr Ng Kam Weng, Kairos Research Centre, Malaysia. Regarding the Spread of Christianity." Ph.D. Deerfield, Ill.: Trinity International • Evangelism in Asia: strategies and methodologies. Univ.,2000. Dr Rajendran, Indian Missionary Alliance, Chennai, India.

Epp-Stoeb, Eleanor Anne. • Identifying an Asian theology: a methodological quest. "Practising God's Hospitality: The Dr Moonjang Lee, Centre for the Study of Christianity in the Non­ Contribution of Letty M. Russell Western World, Edinburgh, Scotland. Toward an Understanding of the Mission of the Church." • Challenges facing the church in Asia. Th.D. Toronto, Ontario: Emmanuel College, Dr Hwa Yung,Seminari Theologi Malaysiaand director designate, CSCA. Univ. of Toronto, 2000. • Training Asians for global mission. Glanville, Elizabeth Loutrel. Dr David Harley, former principal, All Nations Christian College, "Leadership Development for Women UK, and associate director, CSCA. in Christian Ministry." Ph.D.Pasadena, Calif.: Fuller Theological For applicationform andforfurther information,write to: Seminary, 2000. The Administrator, CSCA, Trinity Theological College, 7 Mount Sophia, Singapore 228458. email: [email protected] Goheen, Michael Winston. "As the Father Has Sent Me, I Ant Sending You: J.E. Lesslie Newbigin's Missionary Ecclesiology." Ph.D. Utrecht, Netherlands: Universiteit Utrecht, 2000. Invest in Worldwide Ministry OMSC invests in Christian leaders from all parts of the world. Your Kantiot, James Bakut. Bequests and Planned Giving make it happen: "Muslims and Christians in Northern • Residential Scholarships forInternational Church andMission Leaders Nigeria: Political and Cultural Implica­ • Furlough and Study Leave Accommodations tions for Evangelism." • Mission StudiesResearch and Writing Ph.D.Pasadena, Calif.: Fuller Theological Consider remembering OMSC and its service to the worldwide church in Seminary, 2000. your will or through life-income gifts. For information or suggested language, contact James M. Schaffer, Director of Development Overseas Ministries Study Center 490 Protect Street New Haven, C 06511-2196USA (203) 624-6672

October 2000 181 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH CUMULATIVE INDEX-VOLUMES 21-24

January 1997 through October 2000

Vol. 21 is 1997; 22 is 1998; 23 is 1999; 24 is 2000 (Pages 1-48 arein theJanuryissue; pp.49-96 arein the April issue; pp.97-144 arein theJuly issue; pp. 145-192 arein the October issue.)

ARTICLES

Abdul Masih: Icon of Indian Indigeneity, by Graham Kings, 23:66-69. The Future of Christianity in Latin America: Missiological Perspectives and "AD 2000"and the 1/10/40Window": A Preliminary Assessment, by Robert Challenges, by C. Rene Padilla, 23:105-12. T. Coote, 24:160-67. Funding Mission in the Early Twentieth Century, by David G. Dawson, Annual Statistical Table on Global Mission: 1997,by David B.Barrett, 21:24­ 24:155-59. 25. Gensichen, Hans-Werner [Obituary], 23:119. Annual Statistical Table on Global Mission: 1998, by David B. Barrett and German Centers of Mission Research, by Willi Henkel, O.M.I., 21:103-10. Todd M. Johnson, 22:26-27. Glazik, Josef, M.S.C. [Obituary], 22:111. Annual Statistical Table on Global Mission: 1999, by David B. Barrett and God Inside Out: Toward a Missionary Theology of the Holy Spirit, by Todd M. Johnson, 23:24-25. Stephen B. Bevans, S.V.D., 22:102-5. Annual Statistical Table on Global Mission: 2000, by David B. Barrett and Honig, Anton G., Jr. [Obituary], 22:59. Todd M. Johnson, 24:24-25. Hooker, Roger [Obituary], 23:71. Author's Reply [to Jeffrey Green], by Brian Stanley, 22:160. How Mennonites Repositioned a Traditional Mission, by Stanley W. Green, Author's Reply [to James A. Scherer], by Paul Marshall, 22:67. 23:161-63. Author's Reply [to David M. Stowe], by Darrell Whiteman, 21:106. Impending Transformation: Mission Structures for a New Century, by Author's Reply [to Anthony Ware], by Paul E. Pierson, 23:62. Stanley H. Skreslet, 23:2-6. Baptism of Fire: China's Christians and the Boxer Uprising of 1900, by R. G. In Quest of the Father of Mission Studies, by Andrew F. Walls, 23:98-105. Tiedemann, 24:7-12. Indigenous Christianity and the Future of the Church in South Africa, by G. BecomingAll Things to All People: Early Moravian Missions to Native North C. Oosthuizen, 21:8-12. Americans, by Karl-Wilhelm Westmeier, 21:172-76. Jesus, Face of the Spirit: ReplytoF. Dale Bruner,by StephenB.Bevans,S.V.D., Beneath the Wilberforce Oak, 1873, by David Killingray, 21:111-15. 22:108-9. Bennett, John C. [Obituary], 23:160. Jonathan Edwards: Missionary Biographer, Theologian, Strategist, Building the Protestant Church in Shandong, China, by Norman Cliff, 22:62­ Administrator, Advocate-and Missionary, by Ronald E. Davies, 68. 21:60-67. Camara, Dom Helder [Obituary], 23:160. The Legacy of Robert Arthington, by Brian Stanley, 22:166-71. Christian Mission and Religious Pluralism: A Selected Bibliography of Sixty­ The Legacy of Johannes Beckmann, S.M.B., by Fritz Kollbrunner, S.M.B., Seven Books in English, 1991-1998, by Gerald H. Anderson, 22:159­ 24:26-30. 61. The Legacy of David J. Bosch, by J. Kevin Livingston, 23:26-32. Christian Understandings of Proselytism, by David A. Kerr, 23:8-14. The Legacy of George Brown, by Charles W. Forman, 22:28-33. The Church of South India Golden Jubilee, by John C. B.Webster, 22:50-54. The Legacy of Thomas Chalmers, by John Roxborogh, 23:173-76. Conference Message from Salvador, by Conference on World Mission and The Legacy of John J. Considine, M.M., by Angelyn Dries, O.S.F., 21:80-84. Evangelism, Salvador, Bahia, Brazil, 21:53-54. The Legacy of George Sherwood Eddy, by Brian Stanley, 24:128-31. The Confusion of American Churches About Mission: A Response to Paul E. The Legacy of Jeremiah Evarts, by Charles A. Maxfield, 22:172-75. Pierson, by Paul Borthwick, 22:151. The Legacy of George Grenfell, by Brian Stanley, 21:120-23. Conn, Harvie M. [Obituary], 23:160. The Legacy of Karl Friedrich August Giitzlaff, by Jessie G. Lutz, 24:123-28. Contextualization: The Theory, the Gap, the Challenge, by Darrell L. The Legacy of Melvin L. Hodges, by Gary B. McGee, 22:20-24. Whiteman, 21:2-7. The Legacy of James Johnson, by Jehu J. Hanciles, 21:162-67. ConversionandCommunity:Revisitingthe Lesslie Newbigin-M. M. Thomas The Legacy of Adoniram Judson, by William H. Brackney, 22:122-27. Debate, by George R. Hunsberger, 22:112-17. The Legacy of Johann Ludwig Krapf, by M. Louise Pirouet, 23:69-74. The Dialogue of Gospeland Culture: Reflections on the Conference on World The Legacy of Vincent Lebbe, by Jean-Paul Wiest, 23:33-37. Mission and Evangelism, Salvador, Bahia, Brazil, by Lesslie The Legacy of James Legge, by Lauren F. Pfister, 22:77-82. Newbigin,21:50-52. The Legacy of Robert Mackie, by Nansie Blackie, 21:20-23. The Doctrine of Christ and the Significance of Vernacular Terminology, by The Legacy of Eugene de Mazenod, O.M.I., by Yvon Beaudoin, O.M.I., 24:17­ Kwame Bediako, 22:110-11. 22. Eusebius Tries Again: Reconceiving the Study of Christian History, by The Legacy of Pierre Jean de Menasce, by Adrian Hastings, 21:168-72. Andrew F. Walls, 24:105-11. The Legacy of Robert Morrison, by J. Barton Starr, 22:73-76. Evangelical Foreign Missionaries in Russia, by Peter Deyneka and Anita The Legacy of Ingwer Ludwig Nommensen, by Lothar Schreiner, 24:81-84. Deyneka, 22:56-62. The Legacy of Timothy Richard, by P. Richard Bohr, 24:75-80. Evangelicalism, Islam, and the Millennial Expectation in the Nineteenth The Legacy of Mary Josephine Rogers, by Barbara Hendricks, M.M., 21:72­ Century, by Andrew N. Porter, 24:111-118. 80. Fifteen Outstanding Books of 1996 for Mission Studies, 21:33. The Legacy of John Ross, by James H. Grayson, 23:167-72. Fifteen Outstanding Books of 1997 for Mission Studies, 22:35. The Legacy of Christian Friedrich Schwartz, by Robert Eric Frykenberg, Fifteen Outstanding Books of 1998 for Mission Studies, 23:29. 23:130-35. Fifteen Outstanding Books of 1999 for Mission Studies, 24:35. The Legacy of Eugene Stock, by Kevin Ward, 23:75-79. Finger on the Pulse: Fifty Years of Missionary Research, by Robert T. Coote, The Legacy of Harry and Susan Strachan, by W. Dayton Roberts, 22:127-31. 24:98-105. The Legacy of William Ward and Joshua and Hannah Marshman, by A. From Mission to Church: The Heritage of the Church Mission Society, by J. Christopher Smith, 23:120-29. F. Ade. Ajayi, 23:50-55.

182 lNrERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Legacy of John Copley Winslow, by William W. Emilsen, 21:26-30. Pittman, Richard S. [Obituary], 23:20. The Legacy of Franz Michael Zahn, by Werner Ustorf, 21:124-27. Positioning LAM for the Twenty-First Century, by Paul E. Pretiz and W. Lesslie Newbigin Remembered, by H. Dan Beeby, 22:52. Dayton Roberts, 23:153-55. Lesslie Newbigin's Contribution to Mission Theology, by Wilbert R. Shenk, Protestant Missions and the Evangelization of the Scottish Highlands, 1700­ 24:59-64. 1850, by Donald E. Meek, 21:67-72. Local Churches in Mission: What's Behind the Impatience with Traditional Readers' Response [to book review], by Martin E. Lehmann, 22:160. Mission Agencies? by Paul E. Pierson, 22:146-50. Reader's Response [to Donald G. Bloesch], by Rudy Nelson, 23:176. Malatesta, Edward J., S.J. [Obituary], 22:59. Readers' Response [to Angelyn Dries, O.S.F.], by James H. Kroeger, M.M., Martyn and Martyrs: Questions for Mission, by Michael Nazir-Ali, 23:56-60. 21:106-07. Michell, David J. [Obituary], 22:59. Reader's Response [to James H. Grayson], by Wi [o Kang, 23:29. Millennium Meditation [poem], by Graham Kings, 24:54. Readers' Response [to Willi Henkel], by Klaus Fiedler, 22:66. Mission and Interreligious Dialogue, by Marcello Zago, O.M.I., 22:98-101. Readers' Response [to Creighton Lacy], by William H. Brackney, 23:63. Mission, Renewal, and the Futureof the Church,by WilbertR.Shenk,21:154­ Readers' Response [to Paul Marshall], by James A. Scherer, 22:66-67. 59. Readers' Response [to Paul E. Pierson], by Anthony Ware, 23:62. Missions and the Magic Lantern, by Donald Simpson, 21:13-15. Readers' Response [to Brian Stanley], by Jeffrey Green, 22:160. Missionary Kid Memoirs: A Review Essay, by Jonathan S. Addleton, 24:30­ Readers' Response [to Darrell L. Whiteman], by David M. Stowe, 21:106. 34. Repositioning Mission Agencies for the Twenty-First Century, by Ted Ward, My Pilgrimage in Mission, by Simon Barrington-Ward, 23:60-64. 23:146-53. My Pilgrimage in Mission, by Clayton L. C'Mike") Berg, [r., 21:15-19. Reviewer's Reply [to William H. Brackney], by Creighton Lacy, 23:63. My Pilgrimage in Mission, by Peter P. J. Beyerhaus, 24:172-174. Reviewer's Reply [to Wi J0 Kang], by James H. Grayson, 23:29. My Pilgrimage in Mission, by Robert V. Finley, 22:118-22. Reviewer's Reply [to Rudy Nelson], by Donald G. Bloesch, 23:176. My Pilgrimage in Mission, by Dean S. Gilliland, 24:119-22. Rzepkowski, Horst, S.V.D. [Obituary], 21:75. My Pilgrimage in Mission, by David M. Howard, 21:116-20. Shaking the Foundations: World War I, the Western Allies, and German My Pilgrimage in Mission, by Charles H. Kraft, 22:162-64. Protestant Missions, by Richard V. Pierard, 22:13-19. My Pilgrimage in Mission, by Kosuke Koyama, 21:55-59. ShiftingSouthward:Global ChristianitySince 1945,by DanaL.Robert, 24:50­ My Pilgrimage in Mission, by Jacob A. Loewen, 22:69-72. 58. My Pilgrimage in Mission, by James K. Mathews, 23:18-22. Should Christians Take Marxism Seriously Anymore? by Charles C. West, My Pilgrimage in Mission, by Paul E. Pierson, 24:71-75. 24:2-7. My Pilgrimage in Mission, by Kenneth L. Pike, 21:159-61. SIM's Agenda for a Gracious Revolution, by Jim Plueddemann, 23:156-60. My Pilgrimage in Mission, by William D. Reyburn, 23:117-19. Smalley, William A. [Obituary], 22:59. My Pilgrimage in Mission, by Aylward Shorter, 24:13-16. The Son Is God Inside Out: Response to Stephen B.Bevans, S.V.D.,by F. Dale My Pilgrimage in Mission, by C. Peter Wagner, 23:164-67. Bruner, 22:106-8. Newbigin, Lesslie [Obituary], 22:49. Stockwell, Eugene L. [Obituary], 21:17. The New York 1900 Ecumenical Missionary Conference: A Centennial Thomas, M. M. [Obituary], 21:75. Reflection, by Thomas A. Askew, 24:146-154. Twentieth-Century Shifts in the North American Protestant Missionary No East or West: Celebrating Seventy-five Years of the Overseas Ministries Community, by Robert T. Coote, 22:152-53. Study Center, by Robert T. Coote, 21:98-103. U.S.Catholic Overseas Mission: A Statistical Record of Personnel 1960-1996, The Northern Outreach Program of the Presbyterian Church of Ghana, by 23:36. Elom Dovlo and Solomon S. Sule-Saa, 23:112-16. Western Missionary Influence on the People's Republic of China: A Survey Noteworthy, 21:16-17, 21:74-75, 21:157. of Chinese Scholarly Opinion Between 1980 and 1990, by Shen Noteworthy, 22:22,58-59, 111. Dingping and Zhu Weifang, with introduction by Daniel H. Bays, Noteworthy, 23:20,71, 119, 160. 22:154-58. Noteworthy, 24:11, 24:62-63, 24:102, 24:165. William Carey, Modern Missions, and the Moravian Influence, by David A. Old Athens and NewJerusalem: Some Signposts for ChristianScholarship in Schattschneider,22:8-12. the Early Historyof MissionStudies,by AndrewF.Walls, 21:146-53. Wilson, J. Christy, Jr. [Obituary], 23:71. 150 Outstanding Books for Mission Studies, by Gerald H. Anderson et al., Xhosa Missionaries to Malawi: Black Europeans or African Christians? by T. 24:66-71. Jack Thompson, 24:168-71. Persecution of Christians in the Contemporary World, by Paul Marshall, You Can Help the Persecuted Church: Lessons from Chiapas, Mexico, by 22:2-8. Vernon J. Sterk, 23:15-18

CONTRIBUTORS OF ARTICLES

Addleton,Jonathan S.-MissionaryKid Memoirs: A Review Essay, 24:30-34. Borthwick, Paul-The Confusion of American Churches About Mission: A Ajayi, J. F. Ade.-From Mission to Church: The Heritage of the Church Response to Paul E. Pierson, 22:151. Mission Society, 23:50-55. Brackney, William H.-The Legacy of Adoniram Judson, 22:122-27. Anderson, GeraldH.-ChristianMission and Religious Pluralism: A Selected ---Readers' Response [to Creighton Lacy], 23:63. Bibliography of Sixty-Seven Books in English, 1991-1998,22:159-61. Bruner, F. Dale-TheSon Is God InsideOut: Response to Stephen B.Bevans, Askew,Thomas A.-TheNewYork 1900EcumenicalMissionaryConference: S.V.D.,22:106-8. A Centennial Reflection, 24:146-54. Cliff, Norman-Building the Protestant Church in Shandong, China, 22:62­ Barrett, David B.-Annual Statistical Table on Global Mission: 1997, 21:24­ 68. 25. Conference on World Mission and Evangelism, Salvador, Bahia, Brazil­ Barrett, David B. and Todd M. Johnson-Annual Statistical Table on Global Conference Message from Salvador, 21:53-54. Mission: 1998,22:26-27. Coote, Robert T.-"AD2000" and the 1/10/40 Window": A Preliminary --Annual Statistical Table on Global Mission: 1999,23:24-25. Assessment, 24:160-67. ---Annual Statistical Table on Global Mission: 2000, 24:24-25. ---Finger on the Pulse: Fifty Years of Missionary Research, 24:98-105. Barrington-Ward, Simon-My Pilgrimage in Mission, 23:60-64. --- No East or West: Celebrating Seventy-five Years of the Overseas Beaudoin, Yvon, O.M.I.-The Legacy of Eugene de Mazenod, O.M.I., 24:17­ Ministries Study Center, 21:98-103. 22. --Twentieth-CenturyShifts in the NorthAmericanProtestantMissionary Bediako, Kwame-The Doctrine of Christ and the Significance of Vernacular Community, 22:152-53. Terminology, 22:110-11. Davies, Ronald E.-Jonathan Edwards: Missionary Biographer, Theologian, Beeby, H. Dan-Lesslie Newbigin Remembered, 22:52. Strategist, Administrator, Advocate-and Missionary, 21:60-67. Berg, Clayton L. ("Mike"), Jr.-My Pilgrimage in Mission, 21:15-19. Dawson,DavidG.-FundingMissionin the Early TwentiethCentury,24:155­ Bevans, Stephen B.,S.V.D.--God InsideOut: Toward a MissionaryTheology 59. of the Holy Spirit, 22:102-5. Deyneka, Peter, and Anita Deyneka-Evangelical Foreign Missionaries in --Jesus, Face of the Spirit: Reply to F. Dale Bruner, 22:108-9. Russia, 22:56-62. Beyerhaus, Peter P. J. -My Pilgrimage in Mission, 24:172-74. Dovlo, Elom, and Solomon S. Sule-Saa-The Northern Outreach Program of Blackie, Nansie-The Legacy of Robert Mackie, 21:20-23. the Presbyterian Church of Ghana, 23:112-16. Bloesch, Donald G.-Reviewer's Reply [to Rudy Nelson], 23:176. Dries, Angelyn, O.S.F.-The Legacy of John J. Considine, M.M., 21:80-84. Bohr, P. Richard-The Legacy of Timothy Richard, 24:75-80. Emilsen, William W.-The Legacy of John Copley Winslow, 21:26-30.

October 2000 Fiedler, Klaus-Readers' Response [to Willi Henkel], 22:66. Porter, Andrew N.-Evangelicalism, Islam, and Millennial Expectation in Finley, Robert V.-My Pilgrimage in Mission, 22:118-22. the Nineteenth Century, 24:111-18. Forman, Charles W.-The Legacy of George Brown, 22:28-33. Pretiz, Paul E., and W. Dayton Roberts-Positioning LAM for the Twenty­ Frykenberg,Robert Eric-TheLegacy ofChristianFriedrichSchwartz,23:130­ First Century, 23:153-55. 35. Reyburn, William D.-My Pilgrimage in Mission, 23:117-19. Gilliland, Dean S.-My Pilgrimage in Mission, 24:119-22. Robert, Dana L.-Shifting Southward: Global ChristianitySince 1945,24:50­ Grayson, James H.-The Legacy of John Ross, 23:167-72. 58. --Reviewer's Reply [to Wi [o Kang], 23:29. Roberts, W. Dayton-The Legacy of Harry and Susan Strachan, 22:127-31. Green, Jeffrey-Readers' Response [to Brian Stanley], 22:160. Roberts, W. Dayton, and Paul E. Pretiz-Positioning LAM for the Twenty­ Green, Stanley W.-How Mennonites Repositioned a Traditional Mission, First Century, 23:153-55. 23:161-63. Roxborogh, John-The Legacy of Thomas Chalmers, 23:173-76. Hanciles, Jehu J.-The Legacy of James Johnson, 21:162-67. Schattschneider, David A.-William Carey, Modern Missions, and the Hastings, Adrian-The Legacy of Pierre Jean de Menasce, 21:168-72. Moravian Influence, 22:8-12. Hendricks, Barbara, M.M.-The Legacy of MaryJosephine Rogers, 21:72-80. Schreiner, Lothar-The Legacy of Ingwer Ludwig Nommensen, 24:81-84. Henkel, Willi, O.M.I.---German Centers of Mission Research, 21:103-10. Shen Dingping, and Zhu Weifang-Western Missionary Influence on the Howard, David M.-My Pilgrimage in Mission, 21:116-20. People's Republic of China: A Survey of Chinese Scholarly Opinion Hunsberger, George R.-Conversionand Community: Revisiting the Lesslie Between 1980 and 1990, 22:154-58. Newbigin-M. M. Thomas Debate, 22:112-17. Shenk, Wilbert R.-Lesslie Newbigin's Contribution to Mission Theology, Johnson, Todd M., and David B.Barrett-AnnualStatistical Table on Global 24:59-64. Mission: 1998,22:26-27. ---Mission, Renewal, and the Future of the Church, 21:154-59. --Annual Statistical Table on Global Mission: 1999,23:24-25. Scherer, James A.-Reader's Response [to Paul Marshall], 22:66-67. --Annual Statistical Table on Global Mission: 2000, 24:24-25. Shorter, Aylward-My Pilgrimage in Mission, 24:13-16. Kang, Wi Jo-Reader's Response [to James H. Grayson], 23:29. Simpson, Donald-Missions and the Magic Lantern, 21:13-15. Kerr, David A.-Christian Understandings of Proselytism, 23:8-14. Skreslet, Stanley H.-Impending Transformation: Mission Structures for a Killingray, David-Beneath the Wilberforce Oak, 1873,21:111-15. New Century, 23:2-6. Kings, Graham-Abdul Masih: Icon of Indian Indigeneity, 23:66-69. Smith, A.Christopher-TheLegacy ofWilliamWardandJoshuaandHannah --Millennium Meditation [poem], 24:54. Marshman, 23:120-29. Kollbrunner, Fritz, S.M.B.-The Legacy of Johannes Beckmann, S.M.B., Stanley, Brian-Author's Reply [to Jeffrey Green], 22:160. 24:26-30. --The Legacy of Robert Arthington, 22:166-71. Koyama, Kosuke-My Pilgrimage in Mission, 21:55-59. --The Legacy of George Sherwood Eddy, 24:128-31. Kraft, Charles H.-My Pilgrimage in Mission, 22:162-64. --The Legacy of George Grenfell, 21:120-23. Kroeger, James H., M.M.-Readers' Response [to Angelyn Dries, O.S.F.], Starr, J. Barton-The Legacy of Robert Morrison, 22:73-76. 21:106-07. Sterk, Vernon J.-You Can Help the Persecuted Church: Lessons from Lacy, Creighton-Reviewer's Reply [to William H. Brackney], 23:63. Chiapas, Mexico, 23:15-18. Lehmann, Martin E.-Readers' Response [to book review], 22:160. Stowe, David M.-Readers' Response [to Darrell L. Whiteman], 21:106. Livingston, J. Kevin-The Legacy of David J. Bosch, 23:26-32. Sule-Saa, SolomonS.,and Elom Dovlo-The Northern Outreach Program of Loewen, Jacob A.-My Pilgrimage in Mission, 22:69-72. the Presbyterian Church of Ghana, 23:112-16. Lutz, Jessie G.-The Legacy of Karl Friedrich August Giitzlaff, 24:123-28. Thompson, T. Jack -Xhosa Missionaries to Malawi: Black Europeans or McGee, Gary B.-The Legacy of Melvin L. Hodges, 22:20-24. African Christans? 24:168-71. Marshall, Paul-Author's Reply [to James A. Scherer], 22:67. Tiedemann,R.G.-BaptismofFire:China'sChristiansandthe BoxerUprising ---Persecution of Christians in the Contemporary World, 22:2-8. of 1900, 24:7-12. Mathews, James K.-My Pilgrimage in Mission, 23:18-22. Ustorf, Werner-The Legacy of Franz Michael Zahn, 21:124-27. Maxfield, Charles A.-The Legacy of Jeremiah Evarts, 22:172-75. Wagner, C. Peter-My Pilgrimage in Mission, 23:164-67. Meek, Donald E.-ProtestantMissionsandthe Evangelizationof the Scottish Walls, Andrew F.-In Quest of the Father of Mission Studies, 23:98-105. Highlands, 1700-1850,21:67-72. ---Eusebius Tries Again: Reconceiving the Study of Christian History, Nazir-Ali, Michael-Martyn and Martyrs: Questions for Mission, 23:56-60. 24:105-11. Nelson, Rudy-Reader's Response [to Donald G. Bloesch], 23:176. --- Old Athens and New Jerusalem: Some Signposts for Christian Newbigin, Lesslie-The Dialogue of Gospel and Culture: Reflections on the Scholarship in the Early History of Mission Studies, 21:146-53. Conference on World Mission and Evangelism, Salvador, Bahia, Ward, Kevin-The Legacy of Eugene Stock, 23:75-79. Brazil, 21:50-52. Ward, Ted-Repositioning Mission Agencies for the Twenty-First Century, Oosthuizen, G. C.-Indigenous Christianity and the Future of the Church in 23:146-53. South Africa, 21:8-12. Ware, Anthony-Readers' Response [to Paul E. Pierson], 23:62. Padilla, C. Rene-The Future of Christianity in Latin America: Missiological Webster, John C. B.-The Church of South India Golden Jubilee, 22:50-54. Perspectives and Challenges, 23:105-12. West, Charles C.-Should Christians Take Marxism Seriously Anymore? Pfister, Lauren F.-The Legacy of James Legge, 22:77-82. 24:2-7. Pierard, Richard V.-Shaking the Foundations: World War I, the Western Westmeier, Karl-Wilhelm-Becoming All Things to All People: Early Allies, and German Protestant Missions, 22:13-19. Moravian Missions to Native North Americans, 21:172-76. Pierson, Paul E.-Author's Reply [to Anthony Ware], 21:106. Whiteman, Darrell-Author's Reply [to David M. Stowe], 21:106. --- Local Churches in Mission: What's Behind the Impatience with Whiteman,DarrellL.-Contextualization:The Theory, the Gap, the Challenge, Traditional Mission Agencies? 22:146-50. 21:2-7. --My Pilgrimage in Mission, 24:71-75. Wiest, Jean-Paul-The Legacy of Vincent Lebbe, 23:33-37. Pike, Kenneth L.-My Pilgrimage in Mission, 21:159-61. Zago, Marcello, O.M.I.-Mission and Interreligious Dialogue, 22:98-101. Pirouet, M. Louise-The Legacy of Johann Ludwig Krapf, 23:69-74. Zhu Weifang, and Shen Dingping-Western Missionary Influence on the Plueddemann, Jim-SIM's Agenda for a Gracious Revolution, 23:156-60. People's Republic of China: A Survey of Chinese Scholarly Opinion Between 1980 and 1990,22:154-58

BOOKS REVIEWED

Adogame, Afeosemime, U.-Celestial Church of Christ: The Politics of Anderson, Gerald H., ed.-Biographical Dictionary of Christian Missions, Cultural Identity in a West African Prophetic-Charismatic 22:83. Movement, 24:88. Angel, Ayuso Guixot Miguel, and Barsella Gino-"Struggling to BeHeard": Akinade, Akintunde E., and Dale T. Irvin, eds.-The Agitated Mind of God: The Christian Voice in Independent Sudan, 1956-1996,23:136. The Theology of Kosuke Koyama, 23:139-40. Amold,ClintonE.-ThreeCrucialQuestionsAboutSpiritualWarfare,23:181­ Amaladass, Anand, S.J.,and R. F. Young-The Indian Christiad: A Concise 82. Anthology of Didactic and Devotional Literature in Early Church Athyal, Abraham P., and Dorothy Yoder Nyce, eds.-Missions Today: Sanskrit, 21:138-39. Challenges and Concerns, 23:139. Anderson, Allan H., and Walter Hollenweger, eds.-Pentecostals After a Bamat, Thomas, and Weist, Jean-Paul, eds.-PopularCatholicism in a World Century: Global Perspectives on a Movement in Transition, 24:175. Church: Seven Case Studies in Inculturation, 24:137.

184 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Bafiuelas, Arturo J., ed.-Mestizo Christianity: Theology from a Latino Covell, Ralph-Pentecost of the Hills in Taiwan: The Christian Faith Among Perspective, 21:91. the Original Inhabitants, 23:91. Bauswein, Jean-Jacques, and Lukas Vischer, eds.-The Reformed Family Cracknell, Kenneth-Justice, Courtesy, and Love: Theologians and Worldwide: A Survey of Reformed Churches, Theological Schools, Missionaries Encountering World Religions, 1846-1914,21:182-83. and International Organizations, 24:93. Crane,SophieMontgomery-ALegacy Remembered: A Centuryof Medical Bays, Daniel H., ed.-ehristianity in China: From the Eighteenth Century to Missions, 23:82-83. the Present, 21:177. Cumbers, John--count It All Joy: Testimonies from a Persecuted Church, Bediako, Gillian-Primal Religion and the Bible: William Robertson Smith 22:131-32. and His Heritage, 23:87-88. Dahlquist, Anna Marie-Trailblazers for Translators: The Chichicastenango Bediako, Kwame-Christianity in Africa: The Renewal of a Non-Western Twelve, 21:41-42. Religion, 21:129-30. Davenport,Rodney,andRichardElphick, eds.e-Christianityin SouthAfrica: Benedetto, Robert, ed.-Presbyterian Reformers in Central Africa: A A Political, Social, and Cultural History, 22:176. DocumentaryAccountof the AmericanPresbyterianCongoMission David, M. D.-ASymbol of Asian Solidarity: A History of the Asian Alliance and the Human Rights Struggle in the Congo, 1890-1918, 22:138. of YMCAs, 24:180. Berg, Clayton L. (Mike), and Paul Pretiz-Spontaneous Combustion: Grass Davidann, Jon Thares-A World of Crisis and Progress: The American Roots Christianity, Latin America Style, 21:34. YMCA in Japan, 1890-1930,23:142. Berger, Peter L.-The Desecularization of the World: ResurgentReligion and De [onge, Marinus-God's Final Envoy: Early Christology and Jesus' Own World Politics, 24:90. View of His Mission, 23:178. Bergman, Susan, ed.-Martyrs: Contemporary Writers on Modern Lives of Dedering, Tilman-Hate the Old and Follow the New: Khoekhoe and Faith, 23:45. Missionaries in Early Nineteenth-Century Namibia, 22:140. Berkley,Gerald W.,andWayne Flynt-TakingChristianityto China: Alabama Dempster, Murray W., Byron D. Klaus, and Douglas Petersen -The Missionaries in the Middle Kingdom, 1850-1950, 22:139. Globalization of Pentecostalism: A Religion Made to Travel, 24:138. Berryman,Philip-Religionin the Megacity: Catholic andProtestantPortraits Dhavamony, Mariasusai, S.J.--christian Theology of Inculturation, 22:186. from Latin America, 23:40. Direzione Nazionale Italiana, and Pontificie Opere Missionarie, eds.­ Bevans, Stephen B., S.V.D., Karl Muller, S.V.D., Theo Sundermeier, and Enchiridion della Chiesa Missionaria, 22:138. Richard H. Bliese, eds.-Dictionary of Mission: Theology, History, Dollar, Harold-St. Luke's Missiology: A Cross-Cultural Challenge, 22:37. Perspectives, 22:177. Douglas, Ian T.-Fling Out the Banner! The National Church Ideal and the Beyerhaus, Peter-Er sandte sein Wort: Theologie der christlichen Mission. Foreign Mission of the Episcopal Church, 22:87-88. Vol. 1: Die Bibel in der Mission, 21:93-94. Dries, Angelyn, O.S.F.-The Missionary Movement in American Catholic Bickers, Robert A., and Rosemary Seton, eds.-Missionary Encounters: History, 23:38-39. Sources and Issues, 21:45. Drummond, Richard Henry-A BroaderVision: Perspectives on the Buddha Blank, Rodolfo-Teologia y misi6n en America Latina, 21:128-29. and the Christ, 23:141-42. Bliese, Richard H., Karl Muller, S.V.D., Theo Sundermeier, and Stephen B. Dudley-Smith, Timothy-Authentic Christianity: From the Writings ofJohn Bevans, S.V.D., eds.-Dictionary of Mission: Theology, History, Stott, 21:132-33. Perspectives, 22:177. --JohnStott: A Comprehensive Bibliography, 21:132-33. Blincoe, Robert-Ethnic Realities and the Church: Lessons from Kurdistan. --John Stott: The Making of a Leader. A Biography: The Early Years, A History of Mission Work, 1668-1990,24:87. 24:91. Blouin, Francis X., [r., general ed.-Vatican Archives: An Inventory and Dupuis, Jacques, S.J.-Toward a Christian Theology of Religious Pluralism, Guide to Historical Documents of the Holy See, 23:44-45. 22:34. Booth, Bernard F.-Mill Hill Fathers in West Cameroon: Education, Health, Egan, Eileen-PeaceBewithYou:Justified Warfare or the Way ofNonviolence, and Development, 1884-1970,21:41. 24:41 Brackney, William H.-ehristian Voluntarism: Theology and Praxis, 22:184. Elliston, Edgar J., J. Dudley Woodberry, and Charles Van Engen, eds.­ ---,ed.-Bridging Cultures and Hemispheres: The Legacy of Archibald MissiologicalEducationfor the Twenty-FirstCentury: The Book,the Reekie and Canadian Baptists in Bolivia, 23:185-86. Circle, and the Sandals. Essays in Honor of Paul E. Pierson, 22:36. Breman, Christina Maria-The Association of Evangelicals in Africa: Its Elmer, Duane H., and Lois McKinney, eds.-With an Eye to the Future: History, Organization, Members, Projects, External Relations, and Development and Mission in the Twenty-First Century. Essays in Message, 23:138. Honor of Ted Ward, 21:177. Bria, Ion-The Liturgy After the Liturgy: Mission and Witness from an Elphick, Richard, andRodneyDavenport,eds.--christianityin SouthAfrica: Orthodox Perspective, 23:84. A Political, Social, and Cultural History, 22:176. Brouwer, Steve, Paul Gifford, and Susan D. Rose-Exporting the American Ernst, Manfred-Winds of Change: Rapidly Growing Religious Groups in Gospel: Global Christian Fundamentalism, 21:137. the Pacific Islands, 21:36. Brown, G. Thompson-EarthenVessels and Transcendent Power: American Escobar, Samuel-De la misi6n a la teologia, 24:38. Presbyterians in China, 1837-1952,23:41. Evans, Alice, H. S. Wilson, J. Poerwowidagdo, T. Mofokeng, and Robert Brown, Stuart E., ed.-Seeking an Open Society: Interfaith Relations and Evans, eds.-Pastoral Theology from a Global Perspective: A Case Dialogue in Sudan Today, 23:136. Study Approach, 22:85-86. Budiman,R.,J.A.B.Jongeneel, andJ. J.Visser, eds.-Gemeen-schapsvorming Evans, Robert, H. S. Wilson, J. Poerwowidagdo, T. Mofokeng, and Alice van Aziatische, Afrikaanse en Midden- en Zuidamerikaanse Evans, eds.-Pastoral Theology from a Global Perspective: A Case christenen in Nederland: Een geschiedenis in wording, 22:44. Study Approach, 22:85-86. Bugge, Henriette-Mission and Tamil Society: Social and Religious Change Fabella, Virginia, and R. S. Sugirtharajah, eds.-Dictionary of Third World in South India (1840-1900),22:184-85. Theologies, 24:176. Bulman, Raymond F.-The Lure of the Millennium: The Year 2000 and Fargher, Brian L.-The Origins of the New Churches Movement in Southern Beyond, 24:86. Ethiopia, 1927-1944,21:85. Buss, Dietrich G., and Arthur F. Glasser-Giving Wings to the Gospel: The Fiedler, Klaus-s-Christianity and African Culture: Conservative German Remarkable Story of Mission Aviation Fellowship, 21:185. Protestant Missionaries in Tanzania, 1900-1940, 22:45. Camps, Arnulf, and Pat McCloskey-The Friars Minor in China (1295-1955), Fitzgerald, Michael, and Thomas Michel, eds.-Recognize the Spiritual Especially the Years 1925-55, 21:133-34. Bonds Which Unite Us:Sixteen Years ofChristian-MuslimDialogue, Carpenter, Joel A.-Revive Us Again: The Reawakening of American 21:41. Fundamentalism, 22:141. Flynt, Wayne, andGeraldW.Berkley-TakingChristianityto China: Alabama Carriker,Robert C.-FatherPeterJohn De Smet:Jesuit in the West,21:136-37. Missionaries in the Middle Kingdom, 1850-1950,22:139. Cleary, EdwardL.,and HannahW.Stewart-Gambino, eds.-Power,Politics, Forward,Martin-ABagof Needments: Geoffrey Parrinder andthe Studyof and Pentecostals in Latin America, 22:43-44. Religion, 23:81-82. Clements, Keith-Faith on the Frontier: A Life of J. H. Oldham, 24:136. Freeman, ArthurJ.-An Ecumenical Theology of the Heart: The Theology of Clendenin, Daniel B.-Many Gods, Many Lords: Christianity Encounters Count Nicholas Ludwig von Zinzendorf, 24:94. World Religions, 21:139-40. Frykenberg, Robert Eric-History and Belief:The Foundations of Historical Cook, Guillermo, ed.-erosscurrents in Indigenous Spirituality: Interface of Understanding, 21:134. Maya, Catholic, and Protestant Worldviews, 22:179-80. Fuller, Harold-People of the Mandate: The Story of the World Evangelical Corbitt, J. Nathan-The Sound of the Harvest: Music's Mission in Church Fellowship, 22:42. and Culture, 23:184-85. Furuya, Yasuo, ed.-A History of Japanese Theology, 22:140-41. Corwin, Gary, and Edward Rommen, eds.-Missiology and the Social Fyfe, Christopher, and Andrew Walls, eds.--christianity in Africa in the Sciences: Contributions, Cautions, and Conclusions, 21:181. 1900s,21:183.

October 2000 185 Garrand-Burnet, Virginia-Protestantism in Guatemala: Living in the New Kang, Wi Jo-Christ and Caesar in Modern Korea: A History of Christianity Jerusalem, 24:41. and Politics, 22:180. Garrett, John-Where Nets Were Cast: Christianity in Oceania Since World Kamsteeg, Frans H.-Prophetic Pentecostalism in Chile: A Case Study on War II, 22:84. Religion and Development Policy, 23:183. Gifford, Paul-African Christianity: Its Public Role, 24:36. Karotemprel, Sebastian, et al., eds.-Following Christ in Mission: A Gifford, Paul, Steve Brouwer, and Susan D. Rose-Exporting the American Foundational Course in Missiology, 21:84-85. Gospel: Global Christian Fundamentalism, 21:137. Karkkainen, Veli-Matti-Ad ultimum terrae: Evangelization, Proselytism, Gilbert, Lela, and Paul Marshall-Their Blood Cries Out: The Untold Storyof and Common Witness in the Roman Catholic/Pentecostal Dialogue Persecution Against Christians in the Modern World, 22:131-32. (1990-1997),24:139. Gino, Barsella, and Ayuso Guixot Miguel Angel-"Struggling to be Heard": Kasimow,Harold, andByron L.Sherwin,eds.-John Paul IIandInterreligious The Christian Voice in Independent Sudan, 1956-1996,23:136. Dialogue, 24:177-78. Gioia, Francesco, ed.-Interreligious Dialogue: The Official Teaching of the Kauffman, Christopher J.-Education and Transformation: Marianist Catholic Church (1963-1995), 22:42. Ministries in America Since 1849,24:90. Glasser, Arthur F., and Dietrich G. Buss-Giving Wings to the Gospel: The Kaufman, Gordon D.-God-Mystery-Diversity: Christian Theology in a Remarkable Story of Mission Aviation Fellowship, 21:185. Pluralistic World, 23:80-81. Graham, Gael-Gender, Culture, and Christianity: American Protestant Kessler, LawrenceD.-TheJiangyinMission Station: An AmericanMissionary Mission Schools in China, 1880-1930,23:137. Community in China, 1895-1951,21:187. Green, Clifford J., ed.--Churches, Cities, and Human Community: Urban Killoren, John J.-"Come, Blackrobe": De Smet and the Indian Tragedy, Ministry in the United States, 1945-1985,22:38. 21:136-37. Guder, Darrell L., ed.-Missional Church: A Vision for the Sending of the Kim, Sebastian, and Joseph Mattam, eds.-Dimensions of Mission in India, Church in North America, 22:178-79. 21:135-36. Gulick, Edward V.-Teaching in Wartime China: A Photo-Memoir, 1937­ Kingsolver, Barbara-The Poisonwood Bible, 24:138. 1939,21:44. Kirk, J. Andrew, and Kevin J. Vanhoozer, eds.-To Stake a Claim: Mission Haile, Getatchew, Aasulv Lunde, and Samuel Rubenson, eds.-The and the Western Crisis of Knowledge, 24:137. Missionary Factor in Ethiopia: Papers from a Symposium on the Kjaer-Hansen, Kai-Joseph Rabinowitz and the Messianic Movement: The Impact of European Missions on Ethiopian Society, 23:43-44. Herzl of Jewish Christianity, 21:89-90. Hardman, Keith J.-Seasons of Refreshing: Evangelism and Revivals in Kjaer-Hansen, Kai,and BodilF. Skjett-Factsand Myths Aboutthe Messianic America, 21:178-79. Congregations in Israel, 1998-1999,24:89. Hastings, Adrian, ed.-A World History of Christianity, 24:34. Klaiber, Jeffrey, S.J.-The Church, Dictatorships, and Democracy in Latin Hayward, Douglas James-Vernacular Christianity Among the Mulia Dani: America, 24:35. An Ethnography of Religious Belief Among the Western Dani of Klaiber, Walter--Call and Response: Biblical Foundations of a Theology of Irian [aya, Indonesia, 23:90. Evangelism, 23:86. Healey, Joseph, and Donald Sybertz-Towards an African Narrative Klaus Byron D., Murray W. Dempster, and Douglas Petersen -The Theology, 22:178. Globalization of Pentecostalism: A Religion Made to Travel, 24:138. Hefley, James, and Marti Hefley-By Their Blood: Christian Martyrs of the Knitter, Paul F.-Qne Earth Many Religions: Multifaith Dialogue and Global Twentieth Century, 22:131-32. Responsibility, 21:32-33. Hefley, Marti, and James Hefley-By Their Blood: Christian Martyrs of the Kostenberger, AndreasJ.-The MissionsofJesus andthe DisciplesAccording Twentieth Century, 22:131-32. to the Fourth Gospel: With Implications for the Fourth Gospel's Hege, Nathan B.-Beyond Our Prayers: Anabaptist Church Growth in Purpose and the Mission of the Contemporary Church, 22:180-81. Ethiopia, 23:141. Kraft, Charles H.-Anthropology for Christian Witness, 22:35-36. Henkel, Willi, O.M.L, ed.-Bibliographia Missionaria 61, 1997,23:41-42. Kretzschmar, Louise-Privatization of the Christian Faith: Mission, Social Hexham, Irving--Concise Dictionary of Religion, 21:34. Ethics, and the South African Baptists, 24:44. Heyndrickx, [eroom, C.LC.M., ed.-Historiography of the Chinese Catholic Kritzinger, Klippies, and Willem Saayman, eds.-Mission in Bold Humility: Church: Nineteenth and Twentieth Centuries, 21:34-35. David Bosch's Work Considered, 21:128. Hick, John-A Christian Theology of Religions: The Rainbow of Faiths, Kurewa, John Wesley Z.-The Church in Mission: A Short History of the 21:32-33. United Methodist Church in Zimbabwe, 1897-1997, 22:182. Hiebert, Paul G., and Eloise Hiebert Meneses-Incarnational Ministry: Kuttianimattathil,Jose-Practice and Theology of Interreligious Dialogue: A Planting Churches in Band, Tribal, Peasant, and Urban Societies, Critical Study of the Indian Christian Attempts Since Vatican II, 21:131-32. 22:45-46. Hoekema,A. G., ed.-"Totheil vanJava's armebevolking": Een keuzeuit het Kwantes, Anne C., ed.-A Century of Bible Christians in the Philippines, Dagboek (1851-1860) van Pieter [ansz, doopgezind zendeling in 23:89. [epara, Midden-Java, 23:86-87. LaGrand, James-The Earliest Christian Mission to "All Nations" in the Hollenweger, Walter, and Allan H. Anderson, eds.-Pentecostals After a Light of Matthew's Gospel, 24:86. Century: Global Perspectives on a Movement in Transition, 24:175. Lamb, Christopher-TheCall to Retrieval: KennethCragg'sChristianVocation Holthaus, Stephan, and Klaus W. Muller, eds.-Die Mission der Theologie: to Islam, 23:84-85. Festschrift fur Hans Kasdorf zum 70. Geburtstag, 23:92. Lee, Robert, ed.-The Japanese Emperor System: The Inescapable Hunsberger, GeorgeR.-Bearing the Witness of the Spirit: Lesslie Newbigin's Missiological Issue, 22:139-40. Theology of Cultural Plurality, 23:80. LeGrys, Allan-Preachingto the Nations: The Origins of Missionin the Early Hunsberger, George R., and Craig Van Gelder, eds.-The Church Between Church, 24:179. GospelandCulture: The EmergingMissionin NorthAmerica, 22:41. Lehmann, Martin E.-A Biographical Study of Ludwig Ingwer Nommensen Hunt, Robert-William Shellabear: A Biography, 22:182-83. (1834-1918), Pioneer Missionary to the Bataks of Sumatra, 22:86-87. Irvin, Dale T., and Akintunde E. Akinade, eds.-The Agitated Mind of God: Lehtonen, Risto-Storyof a Storm: The EcumenicalStudentMovementin the The Theology of Kosuke Koyama, 23:139-40. Turmoil of Revolution, 23:88-89. Jagessar, Michael N.-Full Life for All. The Work and Theology of Philip A. Liebau, Heike, and Ulrich van der Heyden, eds.-Missions-geschichte, Potter: A HistoricalSurveyandSystematicAnalysisofMajor Themes, Kirchengeschichte,Weltgeschichte: ChristlicheMissionenimKontext 22:186. nationaler Entwicklungen in Afrika, Asien und Ozeanien, 21:93. Jebanesan, S., and R. F. Young-The Bible Trembled: The Hindu-Christian Li, Li-Mission in Suzhou: Sophie Lanneau and Wei Ling Girl's Academy, Controversies of Nineteenth-Century Ceylon, 21:138-39. 1907-1950,24:135. Jenkins, Paul-The Recovery of the West African Past-African Pastors and Ling, Oi Ki-The Changing Role of the British Protestant Missionaries in African History in the Nineteenth Century: C. C. Reindorf and China, 1945-1952, 24:38. Samuel Johnson, 24:43. Lodwick, Kathleen L.--Crusaders Against Opium: Protestant Missionaries Jeyaraj, Daniel-Inkulturation in Tranquebar: Der Beitrag der friihen in China, 1874-1917,21:44-45. danischhalleschenMissionzumWerdeneinerindisch-einhemischen Lowe, Chuck-Territorial Spirits and World Evangelization: A Biblical, Kirche (1706-1730),21:130-31. Historical, and Missiological Critique of Strategic-Level Spiritual Jongeneel, J. A. B.- Philosophy, Science, and Theology of Mission in the Warfare, 23:182. Nineteenth andTwentiethCenturies. A MissiologicalEncyclopedia. Lunde,Aasulv,GetatchewHaile, andSamuelRubeson,eds.-The Missionary Part 2: Missionary Theology, 22:132-33. Factor in Ethiopia: Papers from a Symposium on the Impact of Jongeneel,J.A. B.,R.Budiman,and].J.Visser, eds.-Gemeen-schapsvorming European Missions on Ethiopian Society, 23:43-44. van Aziatische, Afrikaanse en Midden- en Zuidamerikaanse christenen in Nederland: Een geschiedenis in wording, 22:44.

186 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Lutz, Jessie G., and Rolland Ray Lutz-Hakka Chinese Confront Protestant Nussbaum, Stan, ed.-African Proverbs CD: Collections, Studies, Christianity, 1850-1900: With the Autobiographies of Eight Hakka Bibliographies [CD-ROM], 22:136-37. Christians, and Commentary, 22:184. Nutt, Rick L.-The Whole Gospel for the Whole World: Sherwood Eddy and Lutz, Rolland Ray, and Jessie G. Lutz-Hakka Chinese Confront Protestant the American Protestant Mission, 23:90. Christianity, 1850-1900: With the Autobiographies of Eight Hakka Nyce, Dorothy Yoder, and Abraham P. Athyal, eds.-Missions Today: Christians, and Commentary, 22:184. Challenges and Concerns, 23:139. Madsen, Richard-China's Catholics: Tragedy and Hope in an Emerging O'Brien, Dellanna, Paul McKaughan, and William O'Brien-Choosing a Civil Society, 24:133. Future for U.S. Mission, 23:92-93. Makower, Katharine-The Coming of the Rain. The Life of Dr. Joe Church: O'Brien, William, Paul McKaughan, and Dellanna O'Brien-Choosing a A Personal Account of Revival in Rwanda, 24:140. Future for U.S. Mission, 23:92-93. Malek, Roman, S.V.D.-Western Learning and Christianity in China: The O'Neil, Robert-Cardinal Herbert Vaughan, 21:42. ContributionandImpactof Johann AdamSchall vonBell,S.J.(1592­ Ositelu, Gabriel, II, and John S. Pobee-African Initiatives in Christianity: 1666),24:45. The Growth, Gifts, and Diversities of Indigenous AfricanChurches, Marshall, Paul, with Lela Gilbert-Their Blood Cries Out: The Untold Story 23:187. of Persecution Against Christians in the Modern World, 22:131-32. Padilla,C. Rene-Bases Biblicas de la Misi6n: Perspectivas latinoamericanas, Martinson,PaulVaro-Familiesof Faith: An Introductionto WorldReligions 24:42. for Christians, 24:140. Parker, Christian-Popular Religion and Modernization in Latin America: A Martyn, John R. C.-Henry Martyn (1781-1812), Scholar and Missionary to Different Logic, 21:135. India and Persia: A Biography, 24:176-77. Parker, Michael-The Kingdom of Character: The Student Volunteer Massey, James-Down Trodden: The Struggle of India's Dalits for Identity, Movement for Foreign Missions (1886-1926),23:38. Solidarity, and Liberation, 23:83. Parratt, John-Reinventing Christianity: African Theology Today, 21:87-88. Mattam, Joseph, and Sebastian Kim, eds.-Dimensions of Mission in India, Parratt, John, ed.-The Practice of Presence: Shorter Writings of Harry 21:135-36. Sawyerr,21:179-80. McCloskey, Pat, and ArnulfCamps-TheFriarsMinorin China (1295-1955), Paton, David Macdonald-Christian Missions and the Judgment of God, Especially the Years 1925-55,21:133-34. 22:38-39. McKaughan, Paul, Dellanna O'Brien, and William O'Brien-Choosing a Pattel-Gray, Anne, ed.-AboriginalSpirituality: Past, Present, Future, 22:92­ Future for U.S. Mission, 23:92-93. 93. McKinney, Lois, and Duane H. Elmer, eds.-With an Eye to the Future: --- Martung Upah: Black and White Australians Seeking Partnership, Development and Mission in the Twenty-First Century. Essays in 22:92-93. Honor of Ted Ward, 21:177. Perry,CyndyL.-NepaliAroundthe World: EmphasizingNepaliChristians Meneses, Eloise Hiebert, and Paul G. Hiebert-Incarnational Ministry: of the Himalayas, 24:142. Planting Churches in Band, Tribal, Peasant, and Urban Societies, Persson, Janet-In Our Own Languages: The Story of Bible Translation in 21:131-32. Sudan, 23:136. Mercado, Leonardo N., ed.-Doing Filipino Theology, 22:91. Petersen, Douglas, Byron D. Klaus, and Murray W. Dempster -The Michel, Thomas, and Michael Fitzgerald, eds.-Recognize the Spiritual Globalization of Pentecostalism: A Religion Made to Travel, 24:138. Bonds WhichUniteUs:SixteenYears ofChristian-MuslimDialogue, Phan, Peter C.-Mission and Catechesis: Alexandre de Rhodes and 21:41. Inculturation in Seventeenth-Century Vietnam, 23:184. Miller, Darrow L., with Stan Guthrie-Discipling Nations: The Power of Pickard, William M., Jr.-Offer Them Christ: Christian Mission for the Truth to Transform Cultures, 24:92. Twenty-First Century, 23:186-87. Minden, Karen-Bamboo Stone: The Evolution of a Chinese Medical Elite, Pierli, F.,M. T.Ratti, andA. C. Wheeler, eds.-Gatewayto the HeartofAfrica: 21:36. Missionary Pioneers in Sudan, 23:136. Mitri, Tarek, ed.-Religion,Law, andSociety:AChristian-MuslimDiscussion, Plou, Dafne Sabanes-Global Communication: Is There a Place for Human 21:87. Dignity? 21:184. Mofokeng, T., H. S. Wilson, J. Poerwowidagdo, Robert Evans, and Alice Pobee, John S.-West Africa: Christ Would Be an African Too, 22:40. Evans, eds.-Pastoral Theology from a Global Perspective: A Case Pobee, John S., and Gabriel Ositelu, II-African Initiatives in Christianity: Study Approach, 22:85-86. The Growth, Gifts, and Diversities of Indigenous African Churches, Mohammed,Ovey N., S.J.-Muslim-ChristianRelations: Past, Present,Future, 23:187. 24:39. Poerwowidagdo, J., H. S. Wilson, T. Mofokeng, Robert Evans, and Alice Montgomery, Robert L.-The Diffusion of Religions: A Sociological Evans, eds.-Pastoral Theology from a Global Perspective: A Case Perspective, 23:140. Study Approach, 22:85-86. Moreau, A. Scott-Essentials of Spiritual Warfare: Equipped to Win the Poewe, Karla, ed.-Charismatic Christianity as a Global Culture, 21:38-39. Battle, 23:180-81. Pontificie Opere Missionarie, and Direzione Nazionale Italiana, eds.­ Muller, Karl, S.V.D., Theo Sundermeier, Stephen B. Bevans, S.V.D., and Enchiridion della Chiesa Missionaria, 22:138. Richard H. Bliese, eds.-Dictionary of Mission: Theology, History, Porterfield, Amanda-Mary Lyon and the Mount Holyoke Missionaries, Perspectives, 22:177. 24:141. Muller, Klaus, and Stephan Holthaus, eds.-Die Mission der Theologie: Potter, Philip, and Thomas Wieser-Seeking and Serving the Truth: The First Festschrift fur Hans Kasdorf zum 70. Geburtstag, 23:92. Hundred Years of the World Student Christian Federation, 22:89­ Muller, Klaus, and WernerUstorf, eds.-Einleitungin die Missionsgeschicte: 90. Tradition, Situation und Dynamic des Christentums, 21:137-38. Powell, David R.-Historia que faltaba: EI protestantismo en Tucuman, Mullins,MarkR.,andRichardFoxYoung, eds.-Perspectiveson Christianity 23:180. in Korea and Japan: The Gospel and Culture in East Asia, 22:136. Prang, Margaret-A Heart at Leisure from Itself: Caroline Macdonald of Mungello, D. E.-The Chinese Rites Controversy: Its History and Meaning, Japan, 21:142. 21:37-38. Pretiz, Paul, and Clayton L. (Mike) Berg-Spontaneous Combustion: Grass Munro, Doug, and Andrew Thomley, eds.-The Covenant Makers: Islander Roots Christianity, Latin America Style, 21:34. Missionaries in the Pacific, 22:181. Raiser, Konrad-To Be the Church: Challenges and Hopes for a New Musk, Bill A.-Touching the Soul of Islam: Sharing the Gospel in Muslim Millennium, 22:186-87. Cultures, 21:44. Ram, Eric, ed.-Transforming Health: Christian Approaches to Healing and Myers, Bryant L.-Walking with the Poor: Principles and Practices of Wholeness, 21:39-40. Transformational Development, 24:132. Ramachandra, Vinoth-The Recovery of Mission: Beyond the Pluralist Nau, Semisi-Semisi Nau: The Story of My Life. A Tongan Missionary at Paradigm, 23:42. Ontong Java in the Solomon Islands, 22:133-34. Ramambason, Laurent W.-Missiology: Its Subject Matter and Method. A Netland,Harold, andEdwardRommen,eds.-Christianityandthe Religions: Study of Mission-Doers in Madagascar, 24:40. A Biblical Theology of World Religions, 21:40. Ratti, M. T.,F.Pierli, andA. C. Wheeler, eds.-Gatewayto the Heartof Africa: Neufeld, Alfred-Fatalismus als missionstheologisches Problem: Die Missionary Pioneers in Sudan, 23:136. Kontextualisation des Evangeliums in einer Kulture fatalistischen Raupp, Werner--Christian Gottlob Barth: Studien zu Leben und Werk, Denkens. Das Beispiel Paraguay, 21:141. 23:179. Newbigin, Lesslie-Truth and Authority in Modernity, 21:128. Reed, Colin-Pastors, Partners, and Paternalists: African Church Leaders Njoroge, Lawrence M.-A Century of Catholic Endeavour: Holy Ghost and and Western Missionaries in the Anglican Church in Kenya, 1850­ Consolata Missions in Kenya, 24:134. 1900, 22:88-89. Robert, Dana L.-American Women in Mission: A Social History of Their Thought and Practice, 22:132.

October 2000 187 Rommen, Edward, ed.-Spiritual Power and Missions: Raising the Issues, Taylor, William D., ed.-Too Valuable to Lose: Exploring the Causes and 21:43. Cures of Missionary Attrition, 22:135-36. Rommen, Edward, and Gary Corwin, eds.-Missiology and the Social Taylor, William H.-Mission to Educate: A History of the Educational Work Sciences: Contributions, Cautions, and Conclusions, 21:181. of the Scottish Presbyterian Mission in East Nigeria, 1846-1960, Rommen, Edward,andHaroldNetland,eds.-Christianityandthe Religions: 22:88. A Biblical Theology of World Religions, 21:40. Thompson, T. Jack-Christianity in Northern Malawi: Donald Fraser's Rose, Susan D., Steve Brouwer, and Paul Gifford-Exporting the American Missionary Methods and Ngoni Culture, 22:91-92. Gospel: Global Christian Fundamentalism, 21:137. Thornley, Andrew, and Doug Munro, eds.-The Covenant Makers: Islander Ross, Andrew C.-A Vision Betrayed: The Jesuits in Japan and China, 1542­ Missionaries in the Pacific, 22:181. 1742,21:86. Thornley, Andrew, and Tauga Vulaono, eds.-Mai Kea Ki Vei? Stories of Rubenson, Samuel, Getatchew Haile, and Aasulv Lunde, eds.-The Methodism in Fiji and Rotuma, 1835-1995,22:40-41. Missionary Factor in Ethiopia: Papers from a Symposium on the Ustorf, Werner, andKlaus Muller, eds.-Einleitungin die Missionsgeschicte: Impact of European Missions on Ethiopian Society, 23:43-44. Tradition, Situation und Dynamic des Christentums, 21:137-38. Rubinstein, Murray A.-The Origins of the Anglo-American Missionary Valdez, Edna G., and John A. Siewert, eds.-Mission Handbook, 1998-2000, Enterprise in China, 1807-1840, 22:83. 23:43. Saayman, Willem, and Klippies Kritzinger, eds.-Mission in Bold Humility: Vallet, Ronald E., and Charles E. Zech-The Mainline Church's Funding David Bosch's Work Considered, 21:128. Crisis: Issues and Possibilities, 21:36-37. Samartha, Stanley J.-Between Two Cultures: Ecumenical Ministry in a Van der Heyden, Ulrich, and Heike Liebau, eds.-Missions-geschichte, Pluralist World, 21:180-81. Kirchengeschichte, Weltgeschichte: ChristlicheMissionenimKontext Sanneh, Lamin-Piety and Power: Muslims and Christians in West Africa, nationaler Entwicklungen in Afrika, Asien und Ozeanien, 21:93. 22:34-35. Van Engen, Charles-Mission on the Way: Issues in Mission Theology, ---Religion and the Variety of Culture: A Study in Origin and Practice, 23:136-37. 21:186. Van Engen, Charles, J. Dudley Woodberry, and Edgar J. Elliston, eds.­ Seton, Rosemary, and Robert A. Bickers, eds.-Missionary Encounters: MissiologicalEducationfor the Twenty-FirstCentury: The Book,the Sources and Issues, 21:45. Circle, and the Sandals. Essays in Honor of Paul E. Pierson, 22:36. Schalkwifk, Frans Leonard-The Reformed Church in Dutch Brazil (1630­ Van Gelder, Craig-Confident Witness-Changing World: Rediscovering 1654),24:92. the Gospel in North America, 23:178-79. Scudieri, Robert J.-The Apostolic Church: One, Holy, Catholic, and Van Gelder, Craig, and George R. Hunsberger, eds.-The Church Between Missionary, 23:93. Gospel and Culture: The Emerging Missionin NorthAmerica,22:41. Seager, Richard Hughes-The World's Parliament of Religions: The East/ Vanhoozer, Kevin J., and J. Andrew Kirk, eds.-To Stake a Claim: Mission West Encounter, Chicago, 1893,22:42-43. and the Western Crisis of Knowledge, 24:137. Sharpe, EricJ.-Alfred George Hogg, 1875-1954:An Intellectual Biography, Verstraelen, Frans J.-Christianity in aNew Key: New Voices and Vistas 24:179-80. Through Intercontinental Communication, 21:177-78. Shaw, Mark-The Kingdom of God in Africa: A Short History of African Vilhunen, Tuulikki, et al.-To the East and South: Missionaries as Christianity, 22:134. Photographers, 1890-1930,21:90-91. Shea, Nina-In the Lion's Den: A Shocking Account of Persecution and Vischer, Lukas, and Jean-Jacques Bauswein, eds.-The Reformed Family Martyrdom of Christians Today and How We Should Respond, Worldwide: A Survey of Reformed Churches, Theological Schools, 22:131-32. and International Organizations, 24:93. Shenk, Calvin E.-Who Do You Say That I Am? Christians Encounter Other Visser, J.J.,J.A.B.Jongeneel, and R.Budiman,eds.-Gemeen-schapsvorming Religions, 22:177-78. van Aziatische, Afrikaanse en Midden- en Zuidamerikaanse Shenk, David W.-Global Gods: Exploring the Role of Religions in Modem christenen in Nederland: Een geschiedenis in wording, 22:44. Societies, 21:91-92. Vroom, H. M.-NoOtherGods: ChristianBeliefin DialoguewithBuddhism, Shenk, David W., and Linford Stutzman, eds.-Practicing Truth: Confident Hinduism, and Islam, 21:140-41. Witness in Our Pluralistic World, 24:132. Vulaono, Tauga, and Andrew Thornley, eds.-Mai Kea Ki Vei? Stories of Shenk, Wilbert R.-Changing Frontiers of Mission, 24:87. Methodism in Fiji and Rotuma, 1835-1995,22:40-41. Sherwin,ByronL., andHaroldKasimow, eds.-JohnPaulIIandlnterreligious Walls, Andrew, and Christopher Fyfe, eds.-Christianity in Africa in the Dialogue, 24:177-78. 1900s,21:183. Shigeko, Yamano, and Alan Suggate-Japanese Christians and Society, Wanjohi, Gerald Joseph-The Wisdom and Philosophy of the Gikuyu 22:183-84. Proverbs: The Kihooto World-View, 22:178. Showalter, Nathan D.-The End of a Crusade: The Student Volunteer Wardin, Albert W., ed.-Baptists Around the World: A Comprehensive Movement for Foreign Mission and the Great War, 23:38. Handbook, 21:185-86. Siddiqui, Ataullah-Christian-Muslim Dialogue in the Twentieth Century, Weaver, [ace, ed.-Native American Religious Identity: Unforgotten Gods, 22:84-85. 23:90-91. Siewert, John A., and Edna G. Valdez, eds.-Mission Handbook, 1998-2000, Weist, Jean-Paul, and Thomas Bamat, eds.-Popular Catholicism in a World 23:43. Church: Seven Case Studies in Inculturation, 24:137. Sigmund, Paul E., ed.-Religious Freedom and Evangelization in Latin Wessels, Anton-Arab and Christian? Christians in the Middle East, 21:31­ America, 24:175. 32. Sine, Tom-Mustard Seed vs. McWorld: Reinventing Life and Faith for the --- Europe: Was It Ever Really Christian? The Interaction Between Future, 24:133. Gospel and Culture, 21:84. Skjett, Bodil F., and Kjaer-Hansen-Facts and Myths About the Messianic Westmeier, Karl-Wilhelm-The Evacuation of Shekomeko and the Early Congregations in Israel, 1998-1999, 24:89. Moravian Missions to Native North Americans, 21:35. Spartalis, Peter James-Karl Kumm: Last of the Livingstones: Pioneer Wheeler, Andrew C., ed.-Land of Promise: Church Growth in a Sudan at Missionary Statesman, 22:90. War, 23:136. Somaratna,G. P. V.,andR.F.Young-VainDebates: The Buddhist-Christian ---Announcing the Light: Sudanese Witnesses to the Gospel, 23:136. Controversies of Nineteenth-Century Ceylon, 21: 138-39. Wheeler, A. C.,F.Pierli, andM. T.Ratti, eds.-Gatewayto the Heartof Africa: Steven, Hugh-Wycliffe in the Making: The Memoirs of W. Cameron Missionary Pioneers in Sudan, 23:136. Townsend, 1920-33,21:88-89. Wieser, Thomas, and Philip Potter-Seekingand Serving the Truth: The First Stewart-Gambino, HannahW., andEdward L.Cleary, eds.-Power,Politics, Hundred Years of the World Student Christian Federation, 22:89­ and Pentecostals in Latin America, 22:43-44. 90. Stutzman, Linford, and David W. Shenk, eds.-Practicing Truth: Confident Wilson, Everett A.-Strategy of the Spirit: J. Philip Hogan and the Growth of Witness in Our Pluralistic World, 24:132. the Assemblies of God Worldwide, 1960-1990,23:80. Suggate, Alan, and Yamano Shigeko-Japanese Christians and Society, Wilson, H. S., J. Poerwowidagdo, T. Mofokeng, Robert Evans, and Alice 22:183-84. Evans, eds.-Pastoral Theology from a Global Perspective: A Case Sugirtharajah, R. S., and Virginia Fabella, eds.-Dictionary of Third World Study Approach, 22:85-86. Theologies, 24:176. Woodberry, J. Dudley, Charles Van Engen, and Edgar J. Elliston, eds.­ Sundermeier, Theo, Karl Muller, S.V.D., Stephen B. Bevans, S.V.D., and MissiologicalEducationfor the Twenty-FirstCentury: The Book,the Richard H. Bliese, eds.-Dictionary of Mission: Theology, History, Circle, and the Sandals. Essays in Honor of Paul E. Pierson, 22:36. Perspectives, 22:177. Wrogemann, Henning-Mission und Religion in der Systematischen Sybertz, Donald, and Joseph Healey-Towards an African Narrative Theologie der Gegenwart: Das Missionsverstandnis Theology, 22:178. deutschsprachiger protestantisher Dogmatiker im 20.Jahrhundert, 23:85-86.

188 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Xi.Lian-The ConversionofMissionaries: Liberalismin AmericanProtestant Young, R.F.,andG. P. V. Somaratna-Vain Debates: The Buddhist-Christian Missions in China, 1907-1932,23:178. Controversies of Nineteenth-Century Ceylon, 21: 138-39. Xing, Jun-Baptized in the Fire of Revolution: The American Social Gospel Young, Richard Fox, andMark R.Mullins, eds.-Perspectiveson Christianity and the YMCA in China, 1919-1937,22:137-38. in Korea and Japan: The Gospel and Culture in East Asia, 22:136. Yim,Hee-Mo-Vnity Lost-Vnity to BeRegained in Korean Presbyterianism: Yung, Hwa-Mangoes or Bananas? The Quest for an Authentic Asian A Historyof Divisionsin KoreanPresbyterianism andthe Roleof the Christian Theology, 22:135. Means of Grace, 22:93-94. Zahniser, A. H. Mathias-Symbol and Ceremony: Making Disciples Across Young, R. F., and Anand Amaladass, S.J.-The Indian Christiad: A Concise Cultures, 22:176. Anthology of Didactic and Devotional Literature in Early Church Zech, Charles E., and Ronald E. Vallet-The Mainline Church's Funding Sanskrit, 21:138-39. Crisis: Issues and Possibilities, 21:36-37. Young, R. F., and S. Jebanesan-The Bible Trembled: The Hindu-Christian Zvobgo, Chengetai J. M.-A History of Christian Missions in Zimbabwe, Controversies of Nineteenth-Century Ceylon, 21:138-39. 1890-1935,22:40

BOOK REVIEWERS Adeney, Frances, 23:178-79. Akinade, Akintunde E., 23:187. Allison, Norman E., 23:186-87. Anderson, Gerald H., 22:132-33, 177; 23:44­ 45. Renewal for Mission Anderson, Justice C., 23:185-86. Arnold, Clinton E., 23:182. Avella, Steven M., 23:38-39. & Cross-Cultural Ministry Bailey, J. Martin, 21:31-32. Balisky, Lila W., 23:184-85. Barker, John, 22:181. OMSC Barnett, Suzanne Wilson, 21:177. Bays, Daniel H., 21:44; 22:83; 23:41,137. Seminars for missionaries, pastors, Bennett, Adrian A., 21:187. Bevans, Stephen B., S.V.D., 22:91. educators, students and lay leaders. Beyerhaus, Peter, 23:85-86. Bloesch, Donald G., 23:80-81. January 15-19 Anthropology in March 26-30 Confronting Blue, J. Ronald, 22:135-36. the Service of Mission. Dr. Jesus Christ on the Indian Road. Blumhofer, Edith L., 22:132. Darrell Whiteman, Asbury Semi­ Dr. Sebastian Karotemprel, Boer, Jan H., 22:90. Bohr, P. Richard, 24:45. nary. Eight sessions. $95 S.D.B., OMSC Senior Mission Bolt, John, 22:44. January 22-26 Ethnicity as Gift Scholar and professor of Mis­ Bonk, Jonathan, 21:85; 23:44, 141. and Barrier: Human Identity and siology, Pontifical Urban Univer­ Bromley, Myron, 23:90. Christian Mission. Dr. Tite sity, Rome. Eight sessions. $95 Brown, G. Thompson, 22:139. Bruner, Frederick Dale, 22:180-81. Tienou, Trinity Evangelical Divinity April 2--6 God and the Religions: Camps, Arnulf, a.F.M., 23:184; 24:137-38. School. Eight sessions. $95 The Quest for a Christian Theol­ Cleary, Edward L., o.r, 23:183. February 26-March 2 ogy ofReligions. Dr. Terry Tiessen, Cogswell, James A., 24:132. Constable, Nicole, 22:184. Justice and Reconciliation OMSC Senior Mission Scholar and Conway, Martin, 24:136 Across Cultures. Dr. Richard L. professor of Theology, Providence Cracknell, Kenneth, 21:40. Deats, Fellowship ofReconciliation TheologicalSeminary, Winnipeg, Cragg, Kenneth, 22:84-85. and former missionary in the Manitoba. Eight sessions. $95 D'Costa, Gavin, 21:32-33. Deats, Richard L., 24:41. Philippines. Eight sessions. $95 April 10-13 The Problem of Downs, Frederick S., 24:180. March 5-9 Spirituality for Missions and Money. Dr. Dries, Angelyn, a.S.F., 24:90. Mission. Dr. Maria Rieckelman, Jonathan J. Bonk, OMSC Director. Dunch, Ryan, 21:44-45. Edwards, Bruce L., Jr., 21:88-89. M.M., and Rev. Stanley W. Green, Four morning sessions. $75 Egelkraut, Helmuth, 23:92. Mennonite Board of Missions. April13-27 Walking and Working Elphick, Richard, 21:183. Eight sessions. $95 with the Poor: Community Devel­ Escobar, Samuel, 21:135; 23:180; 24:175. Essamuah, Casley B., 24:43-44 March 12-16 How to Write to opmentas Mission. Dr. Bryant Fargher, Brian L., 22:131-32; 23:86. Be Read. Robert T. Coote, OMSC Myers, Vice President for Intema­ Fernandez-Calienes, Ra'l, 22:92-93. Associate Director. Eight sessions. tional Program Strategy,World Fore, William F., 21:184. $95 VisionIntI.Eight sessions. $95 Forman, Charles W., 22:84, 133-34. Forrester, Duncan B., 24:179-80. March 19-23 Women in the April 30-May 4 Leadership, Frist, Tom, 21:39-40. New Testament: Invitation to Fundraising, and Donor Devel­ Frykenberg, Robert Eric, 21:138-39; 24:142 Mission. Dr. Barbara Reid, O.P. opment for Mission. Mr. Rob George, Francis E., a.M.I., 21:84-85. George, Sherron Kay, 23:92-93. Held at Maryknoll, New York. Martin, First Fruit, Inc., Newport Goheen, Michael, 23:80. Eight sessions. $120 Beach, Calif Eight sessions. $75 Goodpasture, H. McKinnie, 24:35-36. Grant, Kevin, 22:138. See seminar details and register online at www.OMSC.org Gray, Richard, 21:42. Grayson, James H., 22:180. Greenway, Roger S., 22:38. Guder, Darrell L., 23:93, 136-37. Overseas Ministries Study Center Habighorst, Thomas, 23:179. 490 Pros~ect St., New Haven, CT 06511 Haight, Roger, S. J., 24:137. Hanciles, Jehu J., 24:88-89. (203) 624-6672 -t1ax (203) 865-2857 [email protected] Healey, Joseph G., M.M., 22:136-37. www.OMSC.org Hesselink, I. John, 22:140-41; 24:93-94

October 2000 189 l-MAKE ALL THINGS NEW" Hiebert, Paul G., 21:43. Pierson, Paul E., 21:34; 24:92-93. God's Mission Hollenweger, Walter J., 24:138-89. Pinnock, Clark H ., 22:177-78. Holst, Wayne A., 23:90. Pirouet, M. Loui se, 22:88-89. Our Witness Hood, George A., 24:38. Pobee, John S., 21:179-80. Houston , Tom, 22:42; 24:91-92. Poitras, Edward W., 22:136. January 2001 Howell, Don N ., Jr., 23:181-82. Poston, Larry A., 21:91-92. Hunter, George W., III, 21:178-79. Powles, Cyril H ., 21:142. Overseas Ministries Irv in, Dale T., 21:137. Pri est, Robert J., 22:35-36. Study Center Jenkins, Paul, 21:90-91. Rae, Simon, 21:186. Jeyaraj, Daniel, 22:184-85. Rambo, David L., 24:133. Jonathan Bonk, Director Johnston, Geoffrey, 22:88. Reapsome, James W., 21:177. 490 Prospect Street Kalu, Ogbu U., 22:34-35, 134; 24:36. Riddell, Peter G., 24:39-40. ».~ ' New Hav en , CT 0651 I Karotemprel, Sebastian, S.D.B., 22:45-46. Robert, Dana L., 23:38. '""" (203) 624-6672 Kasdorf, Hans, 21:93-94. Rommen, Edward, 21:137-38. •• [email protected] Keck, David, 23:89. Rosa rio, Jerry, S.J., 21:135-36. Keck, Leander E., 23:178. www.OMSC.org • Ross, Kenneth R , 24:132. ; Keller, Charles A., 22:137-38; 23:142. Samson, C. Matthews, 24:41-42. , Kelsey, David H ., 22:186-87. Schattschneider, David A., 21:35. Kerr, David A., 21:44; 21:87; 22:182-83. Scherer, James A., 21:130- 31; 22:36. King, Noel Q., 23:141-42. Schineller, Peter, S.J., 22:186. Kings, Graham, 21:132-33; 24:176-77. Schreiner, Lothar, 22:86-87. Kirby, Jon P., S.V.D., 23:87-88. Schrock, J. Roger, 23:136. Klau s, Byron D., 22:43-44. Schroed er, Roger, S.V.D., 22:138. Koops, Bill, 24:87. Scott, Lindy, 24:42-43. Kostenberger, Andreas J., 24:86. Scudieri, Robert, 22:178-79; 24:179. Koyama, Kosuke, 21:86; 22:135; 24:176. Seat, Kar en K , 24:141-42. Kro eger, James H., M.M., 21:41; 22:42. Sharpe, Eric J., 21:182-83; 23:82. Lacy, Creighton, 22:184. Shenk, David W ., 21:139-40. Lapp, John A., 23:45. Shenk, Wilbert R , 21:45; 23:86-87; 24:40. Lindbeck, George, 22:34. Shorter, Aylward, M.Afr., 24:13-134. Lingenfelter, Sherwood G., 21:131-32. Sine , Tom, 24:76. Liu, Judith, 24:135-36. Skjott, Bodil F., 21:89-90. Long , Charles Henry, 22:89-90. Small, William W ., 21:36. McClung, Grant, 23:80. Smith, Simon E., S.J., 21:34. McCracken, John, 22:91-92. Spindler, Marc, 21:84. McGee, Gary B., 21:38-39; 24:139-40; 24:175. Sovik, Arne, 22:186. Macinnis, Donald, 23:91. Stamoolis, James J., 23:84. Mallon, Elias D., 24:177-78. Stanley, Brian, 23:90. Marty, Martin E., 22:83. Starkloff, Carl F., S.J., 21:136-37. Mathews, James K , 23:88-89. Sterk, Vernon J., 22:179-80. Uve and Learn Meneses , Eloise Hiebert, 22:176. Stults, Roy, 22:37. at the Mercado, Leonardo N ., S. V. D., 24:90-91. Sunquist, Scott W., 23:139-40. Miguez Bonino, Jose, 21:128-29; 23:40. Svelmoe, William L., 21:185. Miller, Jon, 23:140. Taber, Charles R., 21:181. Overseas Ministries Morgan, Hampton, [r ., 24:94 Thomas, Nor man E., 21:128; 22:40. Muck, Terry C; 24:140-41. Thompson, Leonard, 22:176. Mugambi, J. N . K, 21:87-88. Tiedemann, R G., 21:37-38. Study Center Mulder, John M., 22:141. Tienou, Tite, 21:129-130; 23:138. Mulholland, Kenneth B., 21:41-42; 24:38-39, Turaki, Yusufu, 22:40. 87-88. Turner, Philip, 22:87-88. Murdoch, Norman H., 22:182. van Butselaar, Jan, 21:128. Murray, Jocelyn, 24:140. van d er Grijp, Klaus, 21:141. Nayak, An and, 21:140-141. van der Linden , Eeuwout, 21:180-81. Ne ely, Alan, 22:42-43, 85-86; 24:138. Wacker, Grant, 23:178. Newell, Theresa T., 24:89-90. Webster, John C. B., 23:83. Noll, Mark A., 21:134; 24:34-35. West, Charles c., 22:38-39. Nthamburi, Zablon, 21:177-78. Wie st, Jean-Paul, 21:133-34; 24:133-34. Nussbaum, Stan, 22:178. Whiteman, Darrell L., 21:36; 22:40-41. O'Brien, William R., 21:36-37; 21:185-86. Will imon , Will iam H ., 22:41. -and find renewal for O'Neil, Robert J., M.H .M., 21:41. Wilson , Samuel, 23:42. Padilla, C. Rene, 21:91. Winter, Harry E., O.M.I., 23:41-42. world mission Pankratz, James N ., 23:42. Woodberry, J. Dudley, 23:84-85. Phillips, James M., 22:93-94, 139-40, 183-84; Yesurathnam, Regunta, 23:139. Fully furnished apartments 23:82-83. Young, Ernest P., 21:35. Pierard, Richard V., 21:93; 22:45,140; 24:44­ and Continuing Education 45. program of weekly seminars DOCTORAL DISSERTATIONS Write for Study Program and Application for Residence Dissertation Notices-21:46, 94, 142, 187; 22:46, 94,142; 23:46, 94; 24:46,142; 24:181. Overseas Ministries Study Center BOOK NOTES 490 Prospect Street On back page of each issue-21:48, 96, 144, 192; 22:48, 96,144,192; 23:48, 96,144,192; 24:48, 96, 144, New Haven, Connecticut 06511 192; 24:192. http://www.OMSC.org

190 INTERNATIONAL B ULLETIN OF M ISSIONARY R ESEARCH Mission as Transformation: A Theology of the Whole Gospel Edited by Vinay Samuel and Chris Sugden Mission as Transformation brings together in one volume twenty­ five years of theological documents on mission practice with the poor around the world. This series of biblical reflections traces the historical development of this approach and sets out its biblical and theological foundations. A "must read" textbook for those serious in going beyond slogans to the magnetic discovery and credible practice of "the whole church taking the whole gospel to the whole world ." 2000/486 pp. 1-870345-13-4 $24.95

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2000/139 pp. 1-870345-12-6 $19.95 FORTHCOMING Health, Healing and the Kingdom: Discovering New Models for Christian Health Ministry in Africa W Meredith Long

129 Mobilization Drive Waynesboro, GA 30830-2047 hone 706.554.5827 fax 706.554.7444 www.RegnumBooks.com Book Notes In Corning Banks, Robert. Reenvisioning Theological Education: Exploring a Missional Alternative to Current Models. Issues Grand Rapids, Mich.: Eerdmans., 1999. Pp. xii, 268. Paperback $20. Looking for a Shortcut to Language D'Cosia, Gavin. Preparation: Radical Evangelicals, The Meeting of Religions and the Trinity. Missions, and the Gift of Tongues Maryknoll, N.Y.: OrbisBooks, 2000.Pp. xi, 187. Paperback $20. GaryB.McGee Elliston, Edgar J.,ed. Teaching Them Obedience in All Things: Equipping for the 21st Century. Christian Mission and Islamic Studies: Beyond Antithesis Pasadena, Calif.: William Carey Library, 1999. Pp. vii, 286. Paperback $9.95. DavidA. Kerr Froehle, BryanT., and Mary L. Gautier Catholicism USA: A Portrait of the Catholic Church in the United States. Developments in Mission Studies Maryknoll, N.Y.: OrbisBooks, 2000. Pp. xviii, 233. Paperback $30. Jan A. B.Jongeneel

Garrison, David. Kenneth Cragg in Perspective: A Church Planting Movements. Comparison with Temple Gairdner Richmond, Va.: International MissionBoard oftheSouthern BaptistConvention, 2000.Pp. and Wilfred Cantwell Smith 60. Paperback. No price given. James A. Tebbe Kroeger, James H. Asia-Church in Mission. The United Society for Propagating QuezonCity, Philippines: Claretian Publications, 1999. Pp. viii, 139. Paperback $5. the Gospel, 1701-2000: Three Centuries of Mission Lee, Robert. Daniel O'Connor The Clash of Civilizations: An Intrusive Gospel in Japanese Civilization. Harrisburg, Pa.: Trinity Press International, 1999. Pp. xu, 128. Paperback $12. Evangelization, Proselytism and Common Witness: Roman Catholic­ Petersen, Douglas. Pentecostal Dialogue on Mission Not by Might nor by Power: A Pentecostal Theology of Social Concern in Latin (1990-1997) America. Veli-Matti Kiinkkiiinen Oxford: Regnum Books International, 1998. Pp. xvi, 260. Paperback $20.95. Reapsome, Jim. African Initiated Churches and Final Analysis: A Decade of Commentary on the Church and World Missions. European Typologies Wheaton, Ill.: Evangelism and Missions Information Service, 1999. Pp. xvi, 240. $14.95. Allen Anderson Smith, David. In our Series on the Legacy of Crying in the Wilderness: Evangelism and Mission in Today's Culture. Outstanding Missionary Figures of Carlisle, Cumbria, U.K.: Paternoster Press, 2000. Pp. xiii, 89. Paperback. No price given. the Nineteenth and Twentieth Centuries, articles about Turaki, Yusufu. Norman Anderson Christianity and African Gods: A Method in Theology. Thomas Barclay Potchefstroom, South Africa: Potchefstroom University for Christian Higher Education, Rowland V. Bingham "1999. Pp. xi, 348. Paperback. No price given. Helene de Chappotin West, Charles C. Shoki Coe Power, Truth, and Community in Modern Culture. Orlando Costas Harrisburg, Pa.: Trinity Press International, 1999. Pp. xxi, 137. Paperback $14. Francois E. Daubanton James Gilmour Wingate, Andrew. Robert Reid Kalley Does Theological Education Make a Difference? Global Lessons in Mission and Hannah Kilham Ministry from India and Britain. George Leslie Mackay Geneva: WCC Publications, 1999. Pp. ix, 116. Paperback $7.95. William Milne Yates,Timothy, Ed. Lesslie Newbigin Mission-an Invitation to God's Future. Constance E. Padwick Sheffield, U.K.: CliffCollege Publishing, 2000.Pp. 123. Paperback £9.75. Julius Richter Elizabeth Russell York,John V. Johannes Schutte, S.V.D. Missions in the Age of the Spirit. William Shellabear Springfield, Mo.: Gospel Publishing House, 2000.Pp. 270. Paperback $11.99. James Stephen Bengt Sundkler William Cameron Townsend