Vol. 24, No.2 nternattona• April 2000 ettn• Global Christianity 2000: Expansion, Shift, and Conundrum

he twentieth-century expansion of the global Christian but as Robert challenges us, it is going to take diligent study and Tcommunity is widely noted and celebrated-from half a analysis if we are to appreciate just how all the parts fit into the billion people in the year 1900 to two billion in 2000. It is not as impressive whole. This is a task alike for historians, theologians, readily recognized that this remarkable expansion nonetheless and the practitioners of the world Christian mission. fails to translate into an increased percentage of the world's population. In his latest annual statistical table (see the January 2000INTERNATIONAL BULLETIN) contributingeditorDavidB.Barrett calculates the Christian community as 33 percent of world popu­ lation, little changed from what it was a hundred years earlier (actually slightly less). On Page More remarkable than numerical expansion is the demo­ 50 Shifting Southward: Global Christianity Since graphic shift in the global Christian community. In 1900 Chris­ 1945 tians in Europe and North America accounted for more than 80 Dana L. Robert percent of the world Christian community, but at the end of the century these erstwhile Christian heartlands contributed less 54 Millennium Meditation than40percent. Todayit is the non-Westernworldthatboaststhe Graham Kings majority-more than 60 percent of the globe's Christian popula­ 58 Lesslie Newbigin's Contribution to Mission tion. Theology In "Shifting Southward," the lead article of this issue, con­ Wilbert R. Shenk tributing editor Dana Robert lays out the dimensions and the dynamics of the new concentration of Christian communities in 62 Noteworthy regions formerly served by Western missions. 66 150 Outstanding Books for Mission Studies Professor Robert also attends to a peculiarity of this other­ wise welcome phenomenon: even as the Christian faith has 71 My Pilgrimage in Mission surged around the world, establishing what one would like to Paul E. Pierson think of as a truly universal religion, close observers detect more 75 The Legacy of Timothy Richard fragmentation than ever. If mission leaders once worried about P. Richard Bohr the divisiveness that Western denominations brought to their ministries in non-Western lands, what are we to think today 81 The Legacy of Ingwer Ludwig Nommensen when distinctives between Christian communities are further Lothar Schreiner multiplied. as indigenization plays itself out around the globe? 86 Book Reviews As Robert writes, "What at first glance appears to be the largest world religion is in fact the ultimate local religion." 96 Book Notes In terms of the statistics Barrett has compiled over the years, therewere fewer than 2,000Christiandenominations in 1900,but 20,000in 1980and nearly 34,000today. It is only right and fitting that we should rejoice at the global extent of Christ's followers, of issionary Research Shifting Southward: Global Christianity Since 1945 Dana L. Robert

rom December 12 to 29, 1938, the most representative shiftsouthwardbeganearlyin the century, and the 1938mission­ F meeting of world Protestantism to date took place in ary conferencewasvivid proofof powerfulindigenous Christian Tambaram, India. Under the gathering storm clouds of World leadership in both church and state, despite a missionary move­ War II, with parts of China already under Japanese occupation, ment trapped within colonialist structures and attitudes. But Hitler triumphant in the Sudetenland, and Stalinism in full after World War II, rising movements of political and ecclesias­ swing, 471 persons from 69 different countries met at Madras tical self-determination materially changed the context in which Christian College for the second decennial meeting of the Inter­ non-Western churches operated, thereby allowing Christianity national Missionary Council. to blossom in multiple cultures. After examining the changing For the first time, African Christians from different parts of political context in which the growth of global Christianity took the continent met each other. The African delegation traveled place, this essay will give examples of the emerging Christian together for weeks on a steamer that proceeded from West Africa movement and then comment on the challenge for historians to Cape Town, and around the Cape of Good Hope to India. posed by the seismic shift in Christian identity. China, besieged by Japan and torn asunder by competing war­ lords, nationalists and Communists, sent forty-nine official del­ Christianity and Nationalism egates, of whom nearly two-thirds were nationals and only one­ third were missionaries. The women's missionary movement, Besides laying waste to Europe, North Africa, and western Asia, then at the height of its influence, pushed for full representation the Second World War revealed the rotten underbelly of Euro­ by women at Madras. Their persistence was rewarded with sixty pean imperialism. In the new postwar political climate, long­ women delegates sent by their national Christian councils, and simmering nationalist movements finally succeeded in throwing anotherten womenin attendanceby invitation. Europeanswhose off direct European rule. With the newly formed United Nations countries would soon be at war worked together in committee, supporting the rights of peoples to self-determination, one coun­ as common Christian commitment overrode the tensions among try after another reverted to local control. In 1947 India obtained Belgians, Danes, French, Germans, British, Dutch, Norwegians, its freedom from Britain, beginning a process of decolonization and others. that continued with Burma in 1948, Ghana in 1957, Nigeria in The central theme that drew so many to India at a time of 1960, Kenya in 1963, and on around the globe. British policies of multiple global crises was lithe upbuilding of the younger indirectrule promoted orderly transitions in someplaces,butleft churches as a part of the historic universal Christian commu­ open sores in others, for example in Sudan, where the Islamic nity."! With Protestant missions bearing fruit in many parts of north was left to govern the traditionalist and Christian south in the world, the time was ripe for younger non-Western churches 1956. Having introduced Western democratic institutions, the to take their places alongside older Western denominations in United States released the Philippines in 1946. Colonial powers joint consideration of the universal church's faith, witness, social such as Holland, France, and Portugal resisted the nationalist realities, and responsibilities. The roster of attendees reads like a tide, ultimately to no avail. The Belgians were so angry at losing who's who of mid-twentieth-century world Christianity.' their colonies that they literally tore the phones off the walls in Yet the 1938 1MC conference was a gathering of visionaries, the Congo, leaving the colonial infrastructure in ruins. The for the global Christianity it embraced was a skeleton without French departed Algeria after six years of fighting the indepen­ flesh or bulk, a mission-educated minority who were leading dence movement. Only a coup d'etat in Portugal finally per­ nascent Christian institutions. At the beginning of the twentieth suaded the Portuguese to free Angola and Mozambique in 1975, century, Europeans dominated the world church, with approxi­ which, like many countries, erupted into civil war once the mately 70.6 percent of the world's Christian population. By 1938, Europeans had departed. Different ethnic and political groups on the eve of World War II, the apparent European domination that had previously cooperated in opposition to European impe­ of Protestantism and Catholicism remained strong. Yet by the rialism now found themselves fighting over control of nations end of the twentieth century, the European percentage of world whose boundaries, size, and even political systems had been Christianity had shrunk to 28 percent of the total; Latin America created by foreigners. The success of anti-imperialist indepen­ and Africa combined provided 43 percent of the world's Chris­ dence movements, with subsequent internal struggles for con­ tians. Although North Americans became the backbone of the trol in dozens of fledgling nation-states, was the most significant cross-cultural mission force after World War II, their numerical political factor affecting the growth of non-Western Christianity dominance was being overtaken by missionaries from the very in the decades following World War II. countries that were considered mission fields only fifty years To understand why decolonization profoundly affected the before. The typicallate twentieth-centuryChristianwasno longer state of Christianity in the non-Western world, one must explore a European man, but a Latin American or African woman.' The the priorambiguous relationship betweenWestern missions and skeleton of 1938 had grown organs and sinew. European imperialism. On the one hand, although missionary This article paints in broad strokes the transformation of workoftenpredatedthe comingofWesterncontrol,imperialism's world Christianity since the Second World War-a massive arrival inevitably placed missions within an oppressive political cultural and geographic shift away from Europeans and their context that they sometimes exploited for their own benefit. In descendants toward peoples of the Southern Hemisphere.' The China, for example, the unequal treaties of 1842 and 1858 permit­ ted missions to operate in selected port cities and to buy land. Dana L. Robert, acontributing editor, istheTrumanCollins Professor ofWorld Foreign missions in China benefited from extraterritoriality, Mission, Boston University School of Theology, Boston, Massachusetts. whereby they were not subject to Chinese laws and regulations.

50 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH In colonial Africa, missions received land grants. For example, in International Bulletin 1898Cecil Rhodes awarded 13,000acres to AmericanMethodists of Missionary Research for their Rhodesian Mission. Sometimes, however, the mission­ aries themselves stoodbetween the indigenous peoples and their Established 1950 by R. Pierce Beaver as Occasional Bulletin from the exploitationby Europeans. FrenchProtestantmissionaryMaurice Missionary Research Library. Named Occasional Bulletin of Missionary Leenhardt defended the land rights of the Kanaks in face of Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH overwhelming pressure from French colonialists in New 1981. Published quarterly in January, April, July, and October by Caledonia. Presbyterian missionaries William Sheppard and Overseas Ministries Study Center William Morrison faced trial in 1909 for exposing the atrocities 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. perpetrated on rubber gatherers in the Belgian Congo. While Tel: (203) 624-6672 • Fax: (203) 865-2857 courageous individual missionaries mitigated the effects of im­ E-mail: [email protected] • Web: http://www.OMSC.org perialism on indigenous peoples, by and large the missions Editor: Associate Editor: Assistant Editor: benefited materially from European control. Most missionaries Gerald H. Anderson Jonathan J. Bonk Robert T. Coote saw themselves as apolitical and preferred the status quo of colonialism to the uncertainties of nationalist revolution. Contributing Editors: Another important factor in understanding the ambiguous Catalino G. Arevalo, S.J. David A. Kerr Lamin Sanneh relationship between missions and imperialism before David B.Barrett Graham Kings Wilbert R. Shenk Stephen B.Bevans, S.V.D. Anne-Marie Kool Charles R. Taber decolonization was the importance of missionary schools. Chris­ Samuel Escobar Gary B.McGee Tite Tienou tian missions pioneered Western learning in the non-Western Barbara Hendricks, M.M. Mary Motte, F.M.M. Ruth A. Tucker world. In 1935 missions were running nearly 57,000 schools Paul G. Hiebert C. Rene Padilla Desmond Tutu throughout the world, including more than one hundred col­ Jan A. B.Jongeneel James M. Phillips Andrew F. Walls leges. Mission schools promoted literacy in both European lan- Sebastian Karotemprel, S.D.B. Dana L. Robert Anastasios Yannoulatos

Books for review and correspondence regarding editorial matters should be addressed to the editors. Manuscripts unaccompanied by a self-addressed, Mission schools provided stamped envelope (or international postal coupons) will not be returned. local leadership the tools it Subscriptions: $21 for one year, $39 for two years, and $55 for three years, needed to challenge postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, colonial oppression. Visa, MasterCard, or International Money Order in U.S. funds. Individual copies are $7.00; bulk rates upon request. Correspondence regarding sub­ scriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF guages and vernaculars, and they spread Western ideals of MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. democratic governance, individual rights, and the educability of Advertising: women and girls. Despite their limitations, missions through Ruth E. Taylor education provided local leadership with the tools it needed to 11 Graffam Road, South Portland, Maine 04106, U.S.A. challengeforeign oppression. The Christiancontributionto Asian Telephone: (207) 799-4387 nationalism was extremely significant, especially through the impact of mission schools. Korea, for example, was colonized by Articles appearing in this journal are abstracted and indexed in: the Japanese in 1910. At that time, mission schools were the only Bibliografia Missionaria IBR (International Bibliography of form of modern education in the country. In 1911 the Japanese Book ReviewIndex Book Reviews) military police accused students at a Presbyterian school of Christian Periodical Index IBZ (International Bibliography of plotting to assassinate the Japanese governor-general. The police Guideto People in Periodical Literature Periodical Literature) arrested123Koreans for conspiracy,105of whomwereChristian Guideto Social Science and Religion in Missionalia Periodical Literature Religious andTheological Abstracts nationalists. In 1919, thirty-three Koreans signed the Korean Religion Index One:Periodicals Declaration of Independence. Fifteen signatories were Chris­ tians, even though Christians represented only 1 percent of the Index, abstracts, and full text of this journal are available on databases total population." Mission education, which combined vernacu­ provided by EBSCO,H. W. Wilson Company, The Gale Group, and Univer­ lar literacy with Western learning, clearly played a key role in sity Microfilms. Also consult InfoTrac database at many academic and public equipping nationalist leadership. libraries. For more information, contact your online service. The role of mission schools in creating nationalist leadership was important not only in Asia, but also in Africa. Missions Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors founded schools before those of colonial governments, including and not necessarily of the Overseas Ministries Study Center. the first higher education for Africans in 1827 at Fourah Bay Copyright© 2000by Overseas MinistriesStudyCenter.All rightsreserved. College in Sierra Leone, and higher education for South Africans at Fort Harein 1916.BytheSecond World War, mission churches Second-class postage paid at New Haven, Connecticut. in Africa had produced a Christianelite poised to found indepen­ POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF dent governments. When independence came, even though MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. Christianitywas a minority religion, its adherents played a much ISSN 0272-6122 larger role than their numbers warranted. Most black African leaders were churchmen. Kenneth Kaunda, first president of Zambia, was the son of a Presbyterian minister. Hastings Banda, first president of Malawi, received his early education in a

April 2000 51 mission school and attended college in the United States. Kwame ment in the early twentieth century, accession to power by the Nkrumah, first president of Ghana, attended Catholic mission Communists in 1949 condemned Christianity as the religion of schools and began his career teaching in them. Leopold Senghor the colonialist oppressor. Chinese churches became sites for studied for the priesthood before entering politics and becoming Marxist struggle against the "opium of the people." In 1950 the first president of Senegal. Similarly, Julius Nyerere, first prime Communist government organized Chinese Protestants into the minister of Tanzania, both studied and taught in Catholic mis­ Three-Self Patriotic Movement and Catholics into the Catholic sion schools. Not only did mission schools train many nationalist Patriotic Association. Under theologian Y. T. Wu, who had leaders, but church-related institutions provided opportunities attended the Madras IMC meeting in 1938,the Three-Self Move­ for developing indigenous leadership. ment published the Christian Manifesto, which stated that mis­ After World War II, with the process from decolonization to sionary Christianity was connected with Western imperialism independence in full swing, Christianity in the non-Western and that the United States used religion to support reactionary world faced an entirely new context. In 1954,leading East Asian political forces. The document called for Chinese Christians Christians wrote a volume entitled Christianity and the Asian immediately to become self-reliant and separate from all West­ Revolution. Reflecting on the social convulsions of the twentieth ern institutions." The Three-SelfMovement began holding meet­ century, the Christian leaders defined the"Asian Revolution" ings at which Christian leaders were accused of betraying the not only as a reaction against European colonialism but also as a Chinese people and were sent to labor camps for "reeducation." search for human rights and economic and social justice, ideas With the outbreak of the Korean War in 1950, the remaining obtained from the West itself. The authors noted, "As the Ameri­ foreign missionaries left China, for their presence was endanger­ can colonists revolted in the name of English justice against ing the Chinese Christian community. The few missionaries who British rule, so Asians, in the name of political and social doc­ did not leave were imprisoned along with manyleading Chinese trines which originated in large part in Europe and America, Christians. The worst suffering of Chinese Christians occurred revolted against European colonialism.:" The rejection of colo­ from 1966 to 1976 during the Cultural Revolution, a period in nialism by Asian and AfricanChristiansincluded rejectingWest­ which no public worship was permitted in China. The very ern missionary paternalism, with its Eurocentrism and moral schools and hospitals that had seemed like the best contribution superiority." From the 1950s through the 1970s, as nations shook of foreign missions to China were held up as the proof of off the legacy of European domination, churches around the missionary imperialism and foreign domination of Christianity. world accused Western missionaries of paternalism, racism, and Millions of Chinese died as the government encouraged the culturalimperialism.The refrain "Missionary,Go Home!" reached its peak in the early 1970s. In 1971 Christian leaders in the Philippines, Kenya, and Argentina called for a moratorium on missionaries to end the dependence of the younger churches on Non-Western Christians the older ones. In 1974 the All Africa Conference of Churches, were seen as rice Christians, meeting in Lusaka, Zambia, called for a moratorium on Western missionaries and money sent to Africa, because of the belief that and missionaries were foreign assistance created dependency and stifled African lead­ thought to be as outdated ership. The cries for moratorium from Latin American, Asian, and as dinosaurs. African Christians shocked the Western missionary movement. But indigenous Christian protests against Western mission were insignificantcompared withthe wholesale rejection of Christian­ destruction of all things religious or traditional. Except for a ity that occurred within revolutionary movements led by non­ catacombs church of unknown strength, it seemed to China Christians. At the International Missionary Council meeting of watchers in the 1970s that the Communist dictatorship had 1938, the largest delegations of Asian Christians came from the destroyed Chinese Christianity. countries with the largest Western-style Christian infrastruc­ In parts of Africa, anticolonial movements sometimes took tures: India and China. Both Indian and Chinese Christianity an anti-Christian stance. Nationalist leaders accused missions of boasted national Christian councils under indigenous leader­ telling Africans to pray and then stealing their land while their ship; both enjoyed thriving ecumenical movements that sup­ heads werebowed. Despite having beena resident mission pupil ported organic church unions; both hosted a range of Christian in childhood, [omo Kenyatta, leader of the anti-Christian, pro­ colleges andhospitals. Ironically, anti-Christianbacklashesraged independence Mau-Mau rebellion in Kenya during the 1950s in bothcountries. BecauseChristianitywas a minority religion in and later the country's first president, accused missionaries of both China and India, its association with European domination trying to destroy African culture. During the Mau-Mau libera­ widely discredited it as dangerous and foreign in the eyes of the tion struggle,whichmobilized Africantraditional religionagainst majority non-Christians. Despite a community that traced its Christianity, rebels killed African Christians who refused to founding to the apostle Thomas, most Indian Christians were drink the goats' blood and other sacrifices of the pro-indepen­ outcastes, members of ethnic groups despised in Hindu society. dence cult. During the cold war, Marxist ideology as well as Practicing a double discrimination against both Christianity and funding from the Soviet Union and China began playing a role in low caste status, the postcolonial Indian government excluded African conflicts. Following the Cuban example, Communist­ ChristianDalits (outcastes) from the affirmative-actionprograms funded movements in Mozambique and Angola dismantled guaranteed to other ethnic minorities. The government of India mission schools and attacked churches as supposed organs of begandenyingvisas to missionariesin 1964,andChristiansfaced capitalism and European religion. ongoing discrimination and intermittent persecution in both By the 1970s, on a political and ideological level, world India and Pakistan," Christianity seemed in disarray. Although mission education, In China, the place of the largest Western missionary invest­ literacy training, and ideals of individual human worth had

52 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH provided tools that initiated intellectual leadership of indepen­ became one of the few institutions with the moral authority and dence movements in Asia and Africa, the perceived alliance of international connections to oppose the government, which it foreign missions with European domination branded Christian­ did on occasion. In some parts of Africa, the church's infrastruc­ itya henchman of colonialism. In the West, reacting against the tures and international connections provided more stability for colonial legacy, scholars and historians similarly indicted Chris­ supporting daily life than did the governrnent.!' The tian missions as a tool of Western domination. As far as Western postindependence growth of Anglicanism occurred so steadily intellectuals were concerned, the non-Western Christian was a throughout former British colonies that Africa is now the conti­ mercenary "rice Christian," and the missionary as outdated as a nent with the most Anglicans. At the 1998 Lambeth Conference, dinosaur. The teachingof missions andworldChristianitybegan the highest consultative body of the Anglican Communion, 224 disappearing from colleges and seminaries, a casualty of the of the 735 bishops were from Africa, compared with only 139 Vietnam-era rejection of "culture Christianity" and Western from the United Kingdom and Europe." Anglicans in Nigeria domination in world affairs. With indigenous church leaders report 17 million baptized members, compared with 2.8 million calling for moratoriums on missionaries, Western mainline in the United States." churches became highly self-critical and guilt-ridden. Attempt­ Given its brutal suppression under Communism after 1949, ing to shift from paternalistic to partnership models of mission, the Chinese church provides the most stirring illustration of the they began cutting back on Western missionary personnel. Dur­ resilience of Asian Christianity. In 1979 five thousand Chinese ingthelong process from decolonization to independence, schol­ ars, politicians, and leading ecclesiastics branded both Western missions and world Christianity failures because of their per­ Indigenous Bible women, ceived social, theological, and political captivity to the despised colonialist interests. evangelists, catechists, and prophets were the most Revival and Renewal in World Christianity effective interpreters of the The irony of world Christianity from the Second World War faith to their own people. through the 1970s was that even as scholars were writing books implicatingChristianityin Europeanimperialism, the number of believers began growing rapidly throughout Asia, Africa, and Christians attended the first public worship service allowed Latin America. Perhaps if historians in the sixties and seventies since 1966. By suffering under Communism along with other had been studying Christianity as a people's movement rather citizens, Chinese Christians proved they were not the "running than a political one, they might have noticed that growth among dogs" of imperialists but were truly Chinese citizens. With the the grass roots did not mirror the criticisms of intellectual elites. end of the Cultural Revolution, Christians began reclaiming The process of decolonization and independencebegan severing buildings that had previously been seized. The China Christian the connection between Christianity and European colonialism. Council opened thirteen theological seminaries and began print­ The repudiation of missionary paternalism, combined with ex­ ing Bibles, creating a hymnal, and training pastors for churches panding indigenous initiatives, freed Christianity to become that had gone without resources for fifteen years. Recent schol­ more at home in local situations. arship estimates that on the eve of the Communist takeover, one­ Another fallacy of treating Christianityas a politicized West­ fourth of all Chinese Christians were already members of indig­ ern movement is that scholarship ignored the way in which enous, independentChinese churches." It was these indigenized ordinary people were receiving the gospel message and retrans­ forms of Christianity that provided the most resistance to Com­ lating it into cultural modes that fitted their worldviews and met munist domination of the churches. Biblically literalist, directly their needs.'? In retrospect it is evident that even during the dependent on the power of the Holy Spirit, and emerging from colonial period, indigenous Christians-Bible women, evange­ the religious sensibilitiesofpopularChinesereligion, indigenized lists, catechists, and prophets-were all along the most effective forms of Chinese Christianity grew the most under Communist interpreters of Christianity to their own people. The explosion of persecution. What had been 700,000 Protestants in 1949 grew to non-Western Christianity was possible because Christianity was between12and 36 millionProtestantsby theend of thecentury." already being indigenized before the colonizers departed. In addition to government-approved churches, millions of Chi­ In the uncertainty of postcolonial situations, in the midst of nese Christians meet in house churches characterized by sponta­ civil strife and ethnic tensions in emerging nations, indigenous neous spoken prayer, singing and fellowship, miraculous heal­ forms of Christianity spread quietly and quickly. Even in the so­ ing, exorcisms of evil spirits, and love and charity to neighbors. called mission denominations, native leaders took over and The translation of Christianity into African cultures was indigenized positions held formerly by Western missionaries. In most obvious in the life and work of so-called African Indepen­ Kenya, for example, Mau-Mau rebels targeted Anglicanism as dent or African Initiated Churches (AICs), defined by Harold the religion of the colonizers during the 1950s. But after Mau­ Turner as churches founded in Africa, by Africans, primarily for Mau, independence, and the subsequent instability of a strug­ Africans. By 1984 Africans had founded seven thousand inde­ gling government, Anglicanism in Kenya emerged even stron­ pendent, indigenous denominations in forty-three countries ger, with exponential growth among the Kikuyu from the 1970s across the continent. By the 1990s over 40 percent of black onward. Not only was Anglicanism now led by Kenyan bishops Christiansin SouthAfrica were members of AICs. Chafingunder and priests,butthe new context transformed the liabilityofbeing white domination and racism, African-led movements began an English religion under a colonial government into the advan­ breaking off from mission churches in the 1880s. The earliest tage of being a global faith under an independentgovernment. In independent churches emphasized African nationalism in eccle­ the 1980s and 1990s, as political and economic institutions began siastical affairs. They received the name "Ethiopian" in 1892 collapsing under corrupt one-party dictatorships, the church when a Methodist minister, Mangena Mokone, founded the

April 2000 53 Millennium Meditation ing in a movement to heal the earth through planting trees­ 750,000 trees in 1997 alone." Spirit churches spread rapidly So it is with my wordissuingfrom my mouth; following political independence because they translated the It will not return to me empty. -Isaiah. 55:11 Christian faith into African cultures, thereby both transforming the cultural forms and expanding the meaning of the Gospel as And the Wordbecame flesh and bedded downwith us. -John 1:14 received from Western missionaries. Spirit churches also spread because they mount vigorous missionary movements, sending "Time and tide wait for no man": out evangelistic teams that dance through the villages, singing, We revolve through two millennia, praying, preaching, healing, and drawing people into a vigorous From Word embedded in the womb. worship life. Another momentous change in the world church since the "No man is an island, entire of itself": 1960s can be traced to the renewal of Catholicism, the largest branch of Christianity with approximately 980 million members We're involved, interwoven, in 1996. The Second Vatican Council (1962-65) brought to Rome The Word embedded on the loom. the Catholic bishops, who together voted major changes in Catholicism's theological self-definition, customs, and attitudes. The Son of Man sets his steps: Jerusalem, As these bishops returned to their homelands, they began put­ He's resolved. Dead, interred; ting into practice the idea of the churchas the people of God, with The Word embedded in the tomb. Mass said in the vernacular and a new openness to current sociocultural realities. In particular, the more than 600 Latin Frozen out by embittered world, American bishops who attended the Vatican Council gained a Accursed, abominable no man: new sense of their potential as the numerically largest block of Yet he rose again, Catholics in the world. Latin American bishops reflected on their Lord of all, laudable Son of Man, common social problems-starkdivision betweenrich and poor, takeovers by military dictatorships, and a legacy of a church that Fired up, emblazoned Word, returning home. took the side of the rich. At the meeting of Latin American bishops in Medellin, Colombia, in 1968, the bishops evaluated -Graham Kings the social context of their continent and spoke with a powerful voice against the dependence of Latin America on the industri­ Canon Graham Kings, a contributing editor, served as an alized North-a dependence that perpetuated the poverty of the Anglican missionary in Kenya. He is the Henry Martyn South. Calling the church to take the side of the poor, the bishops Lecturer in Missiology in the Cambridge Theological supported a new "theology of liberation/?" Federation and Director of the Henry Martyn Centre, The "renewed commitment to democracy and human rights Cambridge, England. in theCatholicChurch" supporteda waveof democracythrough­ out Latin America, Eastern Europe, and the Philippines during the 1970s and 1980s.20 The movement toward democracy in traditionally Roman Ethiopian Church in the Witwatersrand region of South Africa. Catholic countries was not universally acclaimed by the church, Believing that Africans should lead their own churches, Mokone as the route often entailed violent rebellion and upheaval of the citedPsalm68:31:"Ethiopiashallstretchoutherhandsto God."16 status quo. The theology of liberation immediately came into During the early twentieth century, important African prophets conflict with powerful military dictatorships, which began per­ and evangelists emerged throughout the continent, often to be secuting the church. Militaries martyred an estimated 850 bish­ arrested and persecuted by colonial authorities who deemed ops, priests, and nuns in Latin America during the 1970s and spiritual independence a dangerous precursor to political inde­ early 1980s. Military governments targeted church leaders at all pendence. levelsbecause theywereconscientizingthe poor-teachingthem By the mid-twentieth century, the largest group of AICs to read and defending their human rights. The Roman Catholic were known as Spirit churches, often called Aladura in western Church in Latin America gained a vitality it had long lacked as Africa and Zionist in southern Africa." Spirit churches were laypeople began meeting in Base Christian Communities, which characterized by a prophetic leader, a high emphasis on the Holy functioned as Bible study groups that reflected on the relation­ Spirit, Pentecostal phenomena such as speaking in tongues and ship between the church as community and social injustices. But exorcisms, and often a holy city or "Zion" as headquarters. With as the theology of liberation confronted the social and political Bibletranslationinto manyAfricanlanguages, prophetic African power structures in Latin America, the Catholic Church became leaders interpreted the Scriptures for themselves in line with divided betweenthosewhosupportedliberationtheologyamong African cultural practices. Zionists, for example, permit po­ the "people of God" and those more conservative, who felt the lygamy, which exists both in the Bible and in traditional African nature of the church was more hierarchical and otherworldly. cultures. Their leaders rely on dreams and visions for divine The renewal of Catholicism in Latin America since the inspiration-alsoboth a biblical and traditional African practice. Second Vatican Council underscores a major tension in the Many people are attracted to AICs because they focus on healing growth of non-Western Christianity since the mid-twentieth the body and spirit through prayers, laying on of hands, and century: the forms and structures for the growth of late twenti­ administration of holy water and other remedies. Women heal­ eth-centuryChristianity could not be contained within either the ers treat barren women and other sufferers, providing respite for institutionalor the theologicalframeworks of WesternChristian­ them in healing colonies. In Zimbabwe more than 150 indig­ ity. The Base Christian Communities, for example, introduced enous churches have extended the metaphor of healing by join­ Bible study and a more intense spirituality into what had been

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17951 Cowan , Ste. #101, Irvine, CA92614, USA, phone 949.752 .1392 fax 949.752.1393 www.RegnumBooks.com nominal Catholic practice. Faced with the severe shortage of nity of people who call themselves Christians and a multitude of priests, Latin American Catholics, once they became used to local movements for whom Christianity represents a particular reading the Bible for themselves, began forming their own culture's grappling with the nature of divine reality. Christianity churches and breaking away from Catholicism. Ironically, the is a world religion with a basic belief that God has revealed liberation theologies of the Base Christian Communities may himselfin the person of Jesus Christ, whose adherents are spread have created heightened expectations that could not be fulfilled, throughout the globe. Yet as Lamin Sanneh has so cogently and disillusioned Catholics began founding their own churches. argued, by virtue of its use of the vernacular in speaking of God Protestant growth has become so rapid in Latin America that and in spreading the Scriptures, Christianity has translated or scholars have predicted that Protestants, notably of Pentecostal incarnated itselfinto local cultures." What at first glance appears persuasion, could constitute a third of the Latin American popu­ to be the largest world religion is in fact the ultimate local lation by the year 2010, with their greatest strengths in Guate­ religion. Indigenous words for God and ancient forms of spiritu­ mala, Puerto Rico, EI Salvador, Brazil, and Honduras." These ality have all become part of Christianity. Flexibility at the local new Protestants are founding their own churches, such as the level, combined with being part of an international network, is a Universal Church of the Kingdom of God, a Pentecostal group major factor in Christianity's self-understanding and success begun in the late 1970s by Edir Macedo de Bezerra. By 1990 this today. The strength of world Christianity lies in its creative home-grown denomination had 800 churches with two million interweaving of the warp of a world religion with the woof of its worshipers led by 2,000 pastors throughout Latin America. local contexts. Neither Catholicism nor the classic churches of the Protestant The increasing cultural diversity within Christianity, with Reformation can contain the vitality of Latin American Chris­ the recognition of the local within the global and the global tianity today. within the local, complicates the writing of church history in the Reasons for the revival and renewal of global Christianity twenty-first century. The days are gone when the history of today are too complex and diverse to be encapsulated in a brief essay. In addition to increasing indigenization within a postcolonial political framework, many sociological factors af­ The strength of world fect church growth, including urbanization, dislocation caused by war and violence, ethnic identity, the globalizing impact of Christianity lies in its cyberspace, and local circumstances. Political contexts differ interweaving of the warp of widely for Christian communities around the world. Neverthe­ less, Christianity throughout the non-Western world has in a world religion with the common an indigenous, grassroots leadership; embeddedness woof of local contexts. in local cultures; and reliance on a vernacular Bible. Where Christianityis growingin theSouth,it supportsstablefamily and community life for peoples suffering political uncertainty and Christianity could be taught as the development of Western economic hardships. The time when Christianity was the reli­ doctrine and institutions. Being in the middle of a large-scale gion of European colonial oppressors fades ever more rapidly transformation in the nature of Christianity, we do not yet have into the past. an adequateinterpretiveor evendescriptive framework for what is happening. Australian historian Mark Hutchinson advocates A Global/Local Christian Fabric a paradigm shift in the history of Christianity to a model of multiculturalism, a globalization of evangelicalism." Others in­ As Christianity shifts southward, the nature of Christianityitself terpret worldwide growth as the spread of Pentecostalism, since evolves. The movement of the faith from one culture to another the majority of growing churches today express themselves in typically has caused a major change in the self-understanding Pentecostal worship styles." A history-of-religions framework and cultural grounding of the Christian movement." Past cul­ sees that the growing energy of Christianity has always been tural shifts occurred whenChristianity moved from a Hebrew to drawn from primal spirituality." Sociologists have explored the a Greco-Roman milieu, and then from a Mediterranean to a spread of Christianity today as a process of modernization, a Europeanframework. Withthevoyages of discovery, Europeans variant of the Weberian thesis in the growth of capitalism." began exporting their religion in the late 1400s. At that time Historians influenced by liberation theology stress that the cen­ Christian expansion was partly a function of the state, reflecting tral focus of history should be the poor and marginalized rather the Christendom model of church/state relations. Even the than the ecclesiological elites of the Christendom model." Lib­ voluntarism of Protestant missions occurred within a largely eration theology has a strong influence on the ongoing history Christendom model. But the end of European colonialism after projects of the Ecumenical Association of Third World Theolo­ the Second World War accompanied a decline of European gians. religiosityrelative to the rest of the world. The virtualdestruction While each of these models has somethingto offer in helping of Russian Orthodoxy under the Communist regime was also a us speak and teach about world Christianity, there is danger in major factor in the elimination of the Christendom model. theories of globalization that skip over the painstaking historical Now much of the dynamism within world Christianity is research necessaryfor eachlocal context. Global analyses need to occurring below the equator. As Christianity shifts southward, begin with local history, with the internal criteria of each move­ the interpretations of Christianity by people in Latin America, ment as the starting pointof our historical musings." As with the Africa, and southern Asia are coming to the fore. This changing outdated nomenclature of mission history, such as "younger face of the world church also brings new interpretive challenges churches," "developing churches," the "history of the expansion for historians. of Christianity," and so on, there is a constant temptation to One of the knottiest interpretive problems in understanding define the changing global patterns in relation to the European Christianity today is the tension between a worldwide commu­ and the North American experience.

56 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The tensionbetween the global and the local is not merely an being plastered onto indigenous churches. Not only have these academic exercise but is a struggle over identity. For example, churches been founded by African prophets, but they have some commentators are describing the growing world church as recruited their members largely from the traditional population, Pentecostal. Pentecostal and charismatic scholars want to claim not from so-called mission churches. Although they emphasize the growth of world Christianity as part of their own missionary the Holy Spirit, the AICs deal with issues arising from African success." Since Pentecostal phenomenawere so derided in West­ culture, not from Western Pentecostalism. To claim that AICs are ern Christianity into the 1980s,it is understandable that Western otherworldly, for instance, ignores the holism that undergirds Pentecostal scholars wish to include all phenomenologically African religions." similar movements as somehow related to Azusa Street. Anthro­ As scholars analyze and define what is happening in world pologists might similarly wish to describe new Christian move­ Christianity today, we must apply such globalizing concepts as ments as Pentecostal because of the prominence of common "Pentecostal" only after careful research into the local contexts." phenomena such as speaking in tongues, healing rituals, and the Historians should take the lead in acknowledging the new alleged marginalized social status of many adherents. For politi­ Christianities as radically indigenous movements, not simply cal liberals who look down on what they perceive to be narrow Pentecostalism or primal religiosity, or perhaps not even pietism, the word "Pentecostal" has been attractive as a negative multiculturaloptionswithin a globalevangelicalism. Each move­ descriptor, as part of an implied spillover from the Christian ment should be studied from within its own internal logic, even right in the United States. as the universal nature of Christianity is recognizable in the For historians, however, unreflective use of the term construction of local identities. Popular Korean Christianity is a "Pentecostalism" to summarize growing world Christianity has case in point. David Yonggi Cho leads the largest church in the the same problem as calling all biblical Christianity "fundamen­ world, the Yoido Full Gospel Church in Seoul, Korea. Cho is by talism." It reduces local identity to a standardized set of criteria, membership a Pentecostal, a minister in the Assemblies of God. in this case to phenomenology. Are Pentecostal phenomena the Yet the emphasis of his congregation on material blessings and defining markof identity for local practitioners, or are there other on such spiritualities as a prayer mountain is clearly attributable theological or communal identity markers that are more mean­ to the influence of Korean shamanism. Does Yoido Full Gospel ingful for them? Do all Pentecostal phenomena worldwide have Church exemplify globalized Pentecostalism or localized spirit an organic connection to Azusa Street and the missionary move­ religion? As historians work within the tensions between the ment that spread from there, or is Pentecostal practice reflective global and the local that characterize indigenous world of indigenous cultural initiative? Is the use of the word "Pente­ Christianities today, we should recognize that each form of costal" just the latest instance of categories originating from the twenty-first century Christianity represents a synthesis of global North being used to explain and somehow take credit for what and local elements that has its own integrity. is going on in the South? As Christianity declines in Europe and grows in the South, Non-Western historians are cautioning against blanket use historians need to recognize what the International Missionary of the word "Pentecostal" to describe indigenous Christianity. Council saw in 1938: the future of world Christianity rests with For example, Nigerian church historian Ogbu Kalu, head of the the so-called younger churches and their daily struggles. Ulti­ African history project for the Ecumenical Association of Third mately, the most interesting lessons from the missionary out­ World Theologians, has criticized the Pentecostal terminologyas reach during the Western colonial era is what happened to reflecting the dominance of anthropology in ignoring essential Christianity when the missionaries weren'tlooking, and after the historicaland theological differences amongcurrentmovements. colonizers withdrew. The challenge for historians lies in seeing Kalu insists that historians be more accurate and recognize the beyond an extension of Western categories and into the hearts, differences that arise within the movements themselves." Inus minds, and contexts of Christ's living peoples in Asia, Africa, and Daneel, the leading interpreter of African Initiated Churches in Latin America. Zimbabwe, argues vigorously against the label of Pentecostalism

Notes 1. The World Missionof the Church: Findings and Recommendations of the AmericanSociety ofChurchHistoryin Washington,D.C.,on January Meeting of the International Missionary Council, Tambaram, Madras, 9, 1999. Following both the terminology of the New International India, Dec. 12-29, 1938 (London: International Missionary Council, EconomicOrder(BrandtCommission),and the geographicrealityof 1939), p. 7. where most churches are growing, I have chosen to speak here of 2. In attendance were pioneer leaders like Bishop Azariah, the first Christianity in the "South." "North"I"South" nomenclature IndianAnglicanbishop,andToyohikoKagawa,advocateofJapanese nevertheless contains imprecisions and inadequacies, as do the social Christianity. There were up-and-coming theologians such as terms "West"I "East," "First World"I "Third World," or "First Christian Baeta of Gold Coast and D. T. Niles of Ceylon, both thirty World"I"Two-Thirds World." years old. Young leaders of future social struggles included Chief 5. Donald N. Clark, Christianity in Modern Korea (Lanham, Md.: Univ. Albert Luthuli, future president of the African National Congress Press of America, 1986), pp. 8-10. and first African recipient of the Nobel Peace Prize in 1960,and Y.T. 6. Rajah B.Manikam, ed., ChristianityandtheAsianRevolution (Madras: Wu, author of the controversial anti-Western Chinese Christian Joint East Asia Secretariat of the International Missionary Council Manifesto in 1950. Women leaders included Mina Soga, social and the World Council of Churches, 1954), p. 7. worker and the first African woman to attend an international 7. Wilbert R. Shenk, "Toward a Global Church History," International conference, and Michi Kawai, noted Japanese educationist. For Bulletin of Missionary Research 20, no. 2 (April 1996): 51. For a attendance list, see ibid., pp. 187-201. discussion of the relationship between missions and nationalism,

3. Statisticstakenfrom DavidB.BarrettandToddM.Johnson, 1/ Annual see Dana L. Robert, "Christianity in the Wider World," part 6, in Statistical Table on Global Mission," International Bulletin ofMissionary Christianity: A Social and CulturalHistory, 2d ed., Howard Kee and Research 24, no. 1 (January 2000): 24-25. others (Upper Saddle River, N.J.: Prentice-Hall, 1998), pp. 563-69. 4. An earlier draft of this article was presented at the meeting of the 8. The rise of Hindu fundamentalism in the late 1990s increased

April 2000 57 drastically the amount of anti-Christian violence. In Gujarat alone, Trusts, which seeks to understandthe global spreadofevangelicalism. sixty recorded incidents occurred in the second half of 1998 until 25. Walter Hollenweger, Pentecostalism: Origins and Developments Christmas, and roughly the same number occurred in the few weeks Worldwide (Peabody, Mass.: Hendrickson Publishers, 1997);Harvey after (Thomas Quigley, "Anti-Christian Violence in India," America, Cox, Fire from Heaven: The Rise of Pentecostal Spirituality and the April 3, 1999, p. 10). Reshaping of Religion in the Twenty-First Century (Reading, Mass.: 9. "The Christian Manifesto: Direction of Endeavor for Chinese Addison-Wesley, 1994); Allan Anderson, Bazalwane: African Christianity in the Construction of New China," in Religious Policy Pentecostals in South Africa (Pretoria: Univ. of South Africa Press, and Practice in CommunistChina, ed. Donald MacInnis (New York: 1992). Macmillan, 1972),pp. 158-60. 26. Andrew Walls, "Origins of Old Northern and New Southern ·10. William R. Burrows, "Reconciling All in Christ: The Oldest New Christianity," in Missionary Movement, pp. 68-75. Sociologist Peter Paradigm for Mission," Mission Studies15-1, no. 29 (1998): 86-87. Berger of Boston University has led a research institute investigating 11. On the church and the nation-state, see Andrew F. Walls, "Africa in the growth of world Protestantism as an aspect of economic culture. Christian History-Retrospect and Prospect," Journal of African 27. David Martin, Tongues ofFire: TheExplosion ofProtestantism in Latin Christian Thought 1, no. 1 (June 1998):8-14. America, foreword by Peter Berger (Oxford: B. Blackwell, 1990). 12. "Background Briefing, Lambeth Conference at a Glance," Anglican 28. Enrique Dussel, A HistoryoftheChurch in LatinAmerica: Colonialism Communion News Service LC014,July 18, 1998. to Liberation (1492-1979), trans. and revised by Alan Neely (Grand 13. Bob Libby, "How Many Anglicans Are There?" Lambeth Daily, Rapids, Mich.: Eerdmans, 1981);Dussel, Church in LatinAmerica. August 8, 1998, p. 4. 29. Shenk, "Toward a Global Church History," p. 56. 14. Daniel H. Bays, "The Growth of Independent Christianity in China, 30. Pentecostal historian Vinson Synan told the Eighteenth Pentecostal 1900-1937," in Christianity in China: From theEighteenth Centurytothe World Conference in 1998 that more than 25 percent of the world's Present, ed. Bays (Stanford, Calif.:Stanford Univ. Press, 1996),p. 310. Christians are Pentecostal or charismatic and that "the renewal will 15. Robert, "Christianity in the Wider World," p. 570. continuewithincreasingstrengthinto the next millennium" ("Current 16. Inus Daneel, QuestforBelonging: An Introduction toa Study ofAfrican News Summary," ReligionToday.com, October 5, 1998). Independent Churches (Gweru, Zimbabwe: Mambo Press, 1987),p. 49. 31. OgbuKalu, "The EstrangedBedfellows:Demonizationofthe Aladura 17. Ibid.; Deji Ayegboyin and S. Ademola Ishola, African Indigenous in African Pentecostalism," forthcoming in African Christian Outreach: Churches: An Historical Perspective (Lagos, Nigeria: Greater Heights The AlC Contribution, ed. M. L. Daneel (Pretoria: Univ. of South Publications, 1997); John S. Pobee and Gabriel Ositelu II, African Africa Press, 2000). Initiatives in Christianity (Geneva: WCC Publications, 1998). 32. M. L.Daneel, "AfricanInitiatedChurchesin SouthernAfrica: Protest 18. ZIRRCON Trust, Annual Report (Masvingo, Zimbabwe: n.p.,1997). Movementsor MissionaryChurches?" (paperpresentedat "Currents 19. EdwardL.Cleary,O.P., Crisis andChange: TheChurch in LatinAmerica in World Christianity" conference, Cambridge Univ., July 15, 1999). Today (Maryknoll, N.Y.: Orbis Books, 1985), chap. 2. 33. One possible paradigm is to distinguish between largely urban, 20. Samuel Huntington, cited by Paul Marshall, Their Blood Cries Out: modernizing movements and rural, neo-traditionalist movements. The Worldwide Tragedy of Modern Christians Who Are Dying for Their In Singapore, for example, there are growing numbers of English­ Faith, introduction by Michael Horowitz (Dallas: Word Publishing, speaking, Internet-linked, young professional Pentecostals. These 1997),p. 9. See specific studies, for example, Robert L. Youngblood, Christians are part of an international network replete with its own Marcos Against the Church: Economic Development and Political literature, hymnody, and global evangelistic consciousness. In rural Repression in thePhilippines (Ithaca, N.Y.:Cornell Univ. Press, 1990); Indonesia, however, nonliterate indigenous Christian movements, Jeffrey Klaiber, The Church, Dictatorships, and Democracy in Latin influenced by the spirit world of Javanese mysticism, are not America (Maryknoll, N.Y.:OrbisBooks,1998);EnriqueDussel, "From connected to the nearby urban elites. (I am indebted to Graham the Second Vatican Council to the Present Day," in The Church in Walker for this example.) LatinAmerica 1492-1992, ed. Dussel, A History of the Church in the Third World, vol. 1 (Tunbridge Wells, U.K.: Burns and Oates; Maryknoll, N.Y.: Orbis Books, 1992), pp. 153-82. For the struggle within Catholicism, see Phillip Berryman, The Religious Roots of Rebellion: Christians inCentral American Revolutions (Maryknoll,N.Y.: Orbis Books, 1984); Penny Lernoux, People of God: The Struggle for World Catholicism (New York: Penguin Books, 1989). 21. Mike Berg and Paul Pretiz, The Gospel People (Monrovia, Calif.: MARC and Latin America Mission, 1992);Guillermo Cook, ed., New Missions Library Face of the Church in Latin America (Maryknoll, N.Y.: Orbis Books, 1994). for Sale 22. Andrew Walls, TheMissionary Movementin Christian History: Studies in the Transmission ofFaith (Maryknoll, N.Y.: Orbis Books, 1996). Specialized collection of 2,500 volumes in history and 23. Lamin Sanneh, Translating the Message: The Missionary Impact on theology of mission, intercultural studies, missionary Culture(Maryknoll, N.Y.: Orbis Books, 1989). biographies,world religions, etc. Write to: Missions Library, 24. MarkHutchinson, "It'sa Small ChurchAfter All," Christianity Today, P.o. Box 1493, New Haven, CT 06506. November16,1998,pp. 46-49. Hutchinsonis one of the leadersof the Currentsin WorldChristianityProject, fundedby the Pew Charitable

58 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Lesslie Newbigin's Contribution to Mission Theology Wilbert R. Shenk

esslie Newbigin (1909-98) was one of the outstanding Gospel and the religions, the meaning of contextualization, LChristian leaders of the twentieth century.' This brief conversion, pluralism,and Christian witness in a culture thathas essay considers Newbigin's contribution to theology from the rejected Christendom. Time and again Newbigin led the way in perspective of the Christian mission. He lived a long and full life introducing an issue thatwouldbecome a dominanttheme in the and continued to write and speak right up to the end. His ensuing years." writings span six decades. In this appreciation of Newbigin's Newbigin's modeof discourse was theological, eventhough oeuvre as reflected in his writings, I note the characteristics that he consistentlydisclaimed any pretension to beinga professional distinguish his work and assess the impact of his thought and its theologian. In the preface to one of his most widely read books, continuing relevance. The Gospel in a Pluralist Society,6 he wrote: "I can make no claim A fitting starting pointis the formative experience he records eitherto originalityor to scholarship. Iam a pastorandpreacher." in his autobiography.' He entered Cambridge University in 1928 Virtually everything Newbigin wrote was "on assignment," that an agnostic, but during his first year at university the example of is, in response to a speaking or writing assignment. He found no an older student challenged him to consider the Christian faith. timefor leisurely and detached reflection. He spoke and wrote on The following summer, at age nineteen, he joined a Quaker the run, both figuratively and literally, for, despite a permanent service center in South Wales that provided recreational services limp that resulted from a serious bus accident in India in 1936, he to unemployed miners. The coal mining industrywas depressed, moved with dispatch. This habit stamped his thought with an and the situation bleak and hopeless. One night as he lay in bed immediacy not characteristic of the academy. He seldom both­ overwhelmed with concern for these men, he saw"a vision of the ered with the usual scholarly apparatus of notes and references, cross" touching, as it were, heaven and earth.' Its outstretched so that some academics felt compelled to charge that he was not arms touched the whole world and the whole of life. This one of them; yet his thought has consistently commanded atten­ experience left an indelible imprint on him, furnishing the point tion because of its profundity, vigor, and challenge. from which Newbigin would thereafter take his bearings. The Newbigin remained intensely engaged in both church and cross as clue became a central motif for his life. Furthermore, his world and devoted himself to reflecting on the life of faith as it relationship with God was intimate and vivid, nurtured by intersects with the world; he was impatient with "airy-fairy" or continual communion. From this time he was one of God's detached scholarship that flaunted its objectivity. (He could be partisans. devastating in exposing the pretensions of the latter.) His voca­ Newbigin was highly disciplined. He mastered the basics of tion was to be one of the seminal frontline thinkers of the whatever he was studying and prepared thoroughly for each twentieth century. He was read with appreciation by a vast assignment.' When he arrived in India in 1936, he immediately number of laypeople, while his books have regularly appeared set out to attain proficiency in Tamil, a language nonnative on the reading lists of numerous divinity schools' syllabi. Rather speakers find difficult to master. Next he deepened his under­ than being a systematic scholar attempting to provide a compre­ standing of the culture and religion of India by spending many hensive account, he is best characterized as a strategic thinker, hours with the Ramakrishna Mission reading alternately the one sensitive to the priority issues facing the church. Svetasvara Upanishad and John's gospel in the original lan­ guages. This attitude of readiness to fearlessly confront the Christ's Community as Key intellectual and theological demands of each situation continu­ ouslydrew himinto dialogue witha range of viewpoints, regard­ Newbigin was wholly committed to God's mission of the re­ less of whether or not he found them congenial. demption of the world. He was equally committed to the unity of By force of personality and giftedness, Newbigin early the church. At the center of mission and unity stood Jesus Christ. emerged as a missionary statesman and ecumenical leader of His total commitment to Christ-centered mission and Christ­ substance. His views were never parochial, and yet he remained centered ecumenism gave his witness a coherence that leaped rooted in the local-be that the rural villages of Tamil Nadu, over the usual ecclesiastical and theological lines. Conventional urban Madras, or inner city Winson Green in Birmingham. He theological labels were never adequate to describe him: he was modeled what it means to contextualize Christian witness by too evangelical for some conciliar Protestants, and too open for immersing oneself in the language and culture of a particular some evangelicals. people. Rather than narrowing or limiting one's view, true This passage from the 1952 Kerr Lectures, frequently re­ contextualization will extend one's horizon. peated over the years, functions as something of a programmatic Lesslie Newbigin was a frontline thinker because of an statement of Newbigin's theological vision: uncommon ability to sense the emerging issue that must be It is surely a fact of inexhaustible significance that what our Lord addressed at the moment. This trait is not to be confused with the left behind Him was not a book, nor a creed, nor a system of pursuit of fads. He abhorred faddishness. What captured his thought, nor a rule of life, but a visible community.... He attention were the issues that impinged on the future of the committed the entire work of salvation to that community. Itwas church and its obedience in mission: the nature of the church in not that a communitygathered round an idea, so that the idea was relation to unity and mission, the relevance of the Trinity, the primary and the community secondary. It was that a community called together by the deliberate choice of the Lord Himself, and Wilbert R. Shenk,a contributing editor, is Professor of Mission History and re-created in Him, gradually sought-and is seeking-to make Contemporary Culture,School ofWorld Mission,Fuller Theological Seminary, explicit who He is and what He has done. The actual community Pasadena, California. is primary; the understanding of what it is comes second?

April 2000 59 The starting point must ever be God's initiative in Jesus Christ, from that of Hocking's. For the latter, faith is "an individual the calling of the church to be the visible and witnessing commu­ experience of timeless reality," a view that echoes nity of the Gospel, the essential structure an unfolding narrative Radhakrishnan's. In the Bible the living God acts by gathering a rather than an institutional system. people committed to covenant relationship-that is, God takes The categories of theology andmissiologyare almostwholly the initiative in creating a new social reality. According to the irrelevant. Newbigin's theologyis thoroughlymissiological, and biblical account, "the eternal emphatically has a history, how­ his missiology theological. The wellspring of his thought and ever shocking it may be to the philosopher.?" Hocking speaks action was his vision of the cross that perforce thrusts the church abstractly of One who is Love, but this One never engages into missionary witness; for him, action must continually be history. This is too vagueand insubstantial to commandourfaith tested against the norm of the Gospel, the center of which is the response. cross. Second, Hocking is diffident about Jesus Christ, preferring Newbigin's only effort to present a comprehensive state­ to interpret the Christ in relation to some universal religious mentof his theologyof missionis his bookTheOpenSecret, 8 based spirit. He suggests that Christian faith is of a piece with the faith on a course of lectures he gave at Selly Oak Colleges for several by which all people live. Hocking cited the words from John's years following his retirement from India. In the preface he notes gospel: "The real light which enlightens every man was even that the original germfor the workwas his Relevance ofTrinitarian thencominginto theworld" (1:9NEB). HereNewbiginpointsup Doctrine forToday's Mieeion,' This is a serviceable summaryof his the logical fallacy on which Hocking's argument turns. Hocking theology of mission but does not anticipate his preoccupation bases his reasoning on personal religious experience, the classi­ with "The Gospel and Our Culture" final phase of his life. cal liberal premise, whereas the Johannine passage insists that this light is "present wherever man is present, not wherever Missionary Theologian religion is present." In this and numerous other passages, Newbigin warns of the danger of putting confidence in religion. On almost every page of Newbigin's writings, one encounters Biblical faith arises from God's initiative in history, encountering the mind and heart of the missionary theologian at work. In the us in our world, dying at the hands of sinful humans and in the William Belden Noble Lectures for 1958 at Harvard University, resurrection gaining victory over the power of death. Biblical Newbigin offered a rejoinder to one of Harvard's most eminent faith depends on whatNewbiginrepeatedlyrefers to as "thetotal philosophers in the twentieth century, William Ernest Hocking, fact of Christ." who two years earlier had published TheComing World Civiliza­ The third criticism of Hocking concerns the way the philoso­ iion:" In the 1930s Hocking had presided over the Laymen's pherargues for a necessary linkbetweenhistoryand religionbut Foreign Missions Inquiry, which produced the multivolume fails to base this on the incarnation. Christians believe, insists report Re-Thinking Missions," Hocking himself wrote the sum­ Newbigin, "that at one point in human history the universal and mary volume, which stirred intense debate about the future of the concrete historical completely coincided, that the Man Jesus Christian missions. Hocking's proposed reformulation of mis­ of Nazarethwas the incarnateWord of God, thatin his worksand sionary principles entailing a fundamental redefinition of mis­ words the perfect will of God was done without defect or sion contributed to polarization within the missionary move­ remainder.r" The Christian Gospel depends on this "total fact of ment. Christ."16 Hocking fails to take this center seriously, opting Newbigin's reply to Hocking posed a question: A Faith for instead for a universal mystical experience available to human­ This One World?12 Already at this point Newbigin was wrestling kind but without any specific point of reference. By contrast, the withthe issue that would preoccupyhim continuallythe last two Gospel insists that God acted decisively in Jesus Christ to reveal decades of his life: "No faith can command a man's final and the meaning of divine love and salvation. absolute allegiance, that is to say no faith can be a man's real Ultimately, Newbigin's reply to Hocking's program is that religion, if he knows that it is only true for certain places and the only viable basis for the civilization he advocates is to be certain people. In a world which knows that there is only one found in the missionary proclamation of God's revelation in physics and one mathematics, religion cannot do less than claim Jesus Christ, bywhich a new humanity is being called into being. for its affirmations a like universal validity."13 The modern In the ensuing years Newbigin would develop his theology of secular solution in which two mutually unintelligible categories mission further by placing it in a Trinitarian framework and wereestablished-"facts" and "values"-hadto be rejected. The thinkingthroughissues of conversionandcontextualization. But secularist claimed universal validity for scientific facts but al­ its foundation remained "the total fact of Christ." lowed only for personal preference insofar as values were con­ cerned. In making his critique and counterproposal, Newbigin Contextual Theologian considered three schemes for a universal religious framework for humankind put forward by Indian philosopher S. A cursory reading of the Newbigin writings might suggest a fair Radhakrishnan, British historian Arnold Toynbee, and Ameri­ amount of repetition. He early developed a characteristic style of can philosopher William Ernest Hocking. It is the latter that discourse on which he continued to rely. Certain themes recur concerns us here. over the decades, and the theological framework remains se­ In his quest for a basis for a universal civilization, Hocking curely in place. What then accounts for the vibrancy and rel­ argued that Christianity alone offered an adequate foundation. evance of his thought? I suggest that what makes Newbigin To be viable, however, the Christian message had to strip away consistentlyworthlistening to is his keen sense of contextand his its offensive parochialisms and doctrinal particularisms. capacity to identify with his audience. He had the ability to Newbigin queried Hocking's proposal at three crucial points: articulate what for others remained only subliminal until he Hocking's view of faith, his understanding of Jesus Christ, and expressed it for them. the relationship between faith and history. Newbigin began his missionary service in India in 1936. First, the biblical view of faith is fundamentally different Western civilization was in turmoil, with intimations of another

60 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH New Mission Studies

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Announcing Personalia Gerald H. Anderson, editor of the INTERNATIONAL BULLETIN OF Timothy Dakin, 41, is the new General Secretary of the MISSIONARY RESEARCH since 1977, has announced that he will Church Mission Society (CMS), London. He takes the place of retire in June 2000. Following missionary service in the Philip­ Canon DianaWitts, GeneralSecretarysince 1995,who retires pines,he cameto the OverseasMinistriesStudyCenter(OMSC), at Easter 2000 and who will be a Senior Mission Scholar in thenin Ventnor, NewJersey, in 1974as AssociateDirector,and residence at the Overseas Ministries Study Center, New Ha­ became Director in 1976. He will be succeeded by Jonathan J. ven, Connecticut, for the Fall term 2000. Dakin was a mission Bonk as Director and Editor. Robert T. Coote will become partner with the Church Army and was Principal of Carlile Associate Director and Associate Editor. College, Nairobi, Kenya, for six years. He is a graduate of The annual meeting of the American Society of Oxford University and is ordained in the Anglican Church. Missiology will be held June 16-18, 2000, at Techny (near Michael Kinnamon has been appointed to the new Allen Chicago), Illinois. The theme is "Creative Partnerships for and Dottie Miller Chair for Mission and Peace at Eden Theo­ Missionin the Twenty-firstCentury." AnneReissnerfrom the logical Seminary, Saint Louis, Missouri, effective July 1, 2000. Center for Mission Research and Study at Maryknoll, New Kinnamonbeganhis ministryon thestaffof theWorldCouncil York, is the ASM president. The Association of Professors of of Churches as executive secretary for the Commission on Mission will meetJune 15-16 at the same place in conjunction FaithandOrder. Anordainedministerof theChristianChurch with the ASM. The theme of their meeting is "The Global (Disciples of Christ), he comes to Eden from Lexington Theo­ Churchin the MissionClassroom." SusanHiggins of Milligan logical Seminary, where he served as Professor of Theology College, Tennessee, is president of the APM. For further and Ecumenical Studies. informationand registrationfor bothmeetings,contactDarrell Died. Ruth Sovik, 71, American ecumenical mission R. Guder, Columbia Theological Seminary, P.O. Box 520, administrator, January 12, 2000, in Minneapolis, Minnesota. Decatur, Georgia 30031-0520 (Fax: 404-687-4656; E-mail: Followingmissionaryservicein Taiwan,she movedto Geneva [email protected]. and, in 1965, joined the World Council of Churches (WCC) as The International Association for Mission Studies, meet­ editorial assistant for the International Review of Mission, a ing in South Africa in January, 2000, elected Paulo Suess as publication of the WCC's Commission on World Mission and President. A German Catholic missionary, he is Director of Evangelism (CWME), whose deputy director she became in Postgraduate Studies of Missiology, in Sao Paulo, Brazil. 1978. She left the WCC in 1980 to become associate general Darrell L. Whiteman, Professor of Missionary Anthropology secretary of the World Young Women's Christian Association at Asbury Theological Seminary E. Stanley Jones School of (YWCA) and later, in 1983, its general secretary. In 1985 she World Mission and Evangelism, in Wilmore, Kentucky, was was appointed as one of three deputy generalsecretaries of the elected Vice President. They will serve for the next four years WCC. She held this positionuntilherretirementin 1991,when until the next general meeting of the association. she and her husband, Arne, returned to the United States.

world war. Movements for political independence in the Asian Christendomas well as in otherpartsof the worldwhereWestern and African colonies constantly reminded the European colonial missions had established churches based on this Christendom powers that the present order would not last indefinitely. Mis­ ecclesiology, the theological understanding of the church is a sionary leaders were aware that the so-called younger churches matter of urgent concern. were restive under continued mission control, even if the mis­ If we compare The Household of God with The Gospel in a sions typically seemed paralyzed as to what constructive steps Pluralist Society, written thirty-six years apart, an underlying might be taken. coherence in theme and structure is evident. Each book models Newbiginbegins the 1952Kerr Lectures witha discussion of sensitivity to the sociohistorical context in which it is set, which the breakdown of Christendom and its significance for characterizes a vital theology. In 1952 Newbigin is a Western ecclesiology." Christendom stands for "the synthesis between missionary living in the non-Western world trying to address the Gospel and the culture of the western part of the European bothworlds;by 1988his outlookhas undergonea radicalchange. peninsula of Asia" that had developed over a long period. Retiring from servicein India in 1974,he attempted to "go home" Christianity was so accommodated to European culture that it but discovered that the Great Britain he once knew was no more. had become the folk religion of the West. The ecclesiology Instead it had become a disconcerting, even disturbing, environ­ developed in this insular Western context was devoid of a sense ment. Now he saw his homeland with critical concern, indeed of mission to its own culture. This ecclesiology was largely alarm. What some artists and philosophers were describing as devoted to conflicts between various Christian groups rather the decline of the West and the end of Christendom in the pre­ than being animated by a vision of the church in relation to the World War II era, had nowbecome reality. A palpableexistential paganworld. The breakup of this historical Christendom reality, hopelessness had settled over Western society. The bankruptcy startingin the seventeenthcentury,coincidedwiththe beginning of the Christendomecclesiology weighed heavily on him. It is no of the movement to send Christian missions from the West to surprise that the chapter in The Gospel in a Pluralist Society that other continents. Naturally, these missions took with them the attracts the greatest reader response is chapter 18, "The Congre­ only understanding of the church they knew, the Christendom gation as Hermeneutic of the Gospel." The malaise widely felt model. Thus, both in the historical Christian heartland called among Western Christians is generally attributed to forms of

62 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Died.JosefAmstutz,S.M.B.,72,Swiss missiologist, Octo­ sity, Heidelberg University, and Union Theological Seminary, ber 9, 1999,at Immensee, Switzerland. Ordained to the priest­ New York (Th.D.), he was ordained in the Church of Scotland hood in 1953, he had doctorates from the Gregorian Univer­ and sent to China in 1938with his wife, Pearl, where he taught sity, Rome (1957) and Oxford (1959). After pastoral work in at Moukden Theological College. In 1951, in Singapore, he Southern Rhodesia (Zimbabwe), and teaching theology in became the first general secretary of the Malayan Christian Switzerland, he was General Superior of the Bethlehem Fa­ Council, and lectured at Trinity Theological College. In 1958he thers from 1967 to 1981. He was one of the founders of the became the representative in South East Asia of the Nanking Institute of Missiology at the Universidad Intercontinental, Theological Seminary Board of Founders (now the Foundation Mexico, from 1982to 1985,and since 1986he was a member of for Theological Education in South East Asia), and in 1961 he the research group at Romero-Haus, Lucerne, Switzerland. was appointed executive director. He was the first editor of the His most recent book is Missionarische Praesenz: Charles de SouthEast AsiaJournal ofTheology, the first dean of the SouthEast Foucald in der Sahara (Immensee, 1997). Asia Graduate School of Theology, and the first executive Died.DavidM. Stowe,80,executivevice presidentemeri­ director of the Association of Theological Schools in South East tus of the United Church Board for World Ministries, the Asia. In 1968he became Senior Lecturer in systematic theology overseas mission agency of the United Church of Christ in the at the UniversityofSt.Andrews.In 1971he receivedan honorary U.S.A., January 10,2000, in Englewood, New Jersey. A gradu­ Doctor of Divinity degree from Glasgow University. ate of the University of California at Los Angeles in 1940, he Died. StephenFuchs,S.V.D., 92,Indiamissionaryscholar, earned his B.D. degree in 1943 and his Th.D. in 1953 from January 17, 2000, at St. Gabriel near Vienna, Austria. Born in Pacific School of Religion in Berkeley, California, which Austria, he joined the Society of the Divine Word in 1927, awarded himan honorarydoctorate in 1966.Ordained in 1943 where he came under the influence of Wilhelm Schmidt, the in the Congregational Church, he and his wife, Virginia, went noted S.V.D. scholar of linguistics and anthropology. Follow­ to NorthChina in 1945as missionaries of the American Board ing ordination in 1934, Fuchs went as a missionary to India of Commissioners for Foreign Missions, where he taught at wherehe worked amongthe so-calleduntouchablesin Madhya Yenching University in Peking. In 1956 he joined the national Pradesh. He received his doctorate from Vienna University in staff of the American Board in Boston, which became the 1950, with a dissertation that was a pioneering ethnographic United Church Board for World Ministries in 1957. In 1963 he study of a Harijan caste in India. During his sixty years in India became executive secretary of the Division of Foreign Mis­ he taught at various universities and institutes, including the sions in the National Council of Churches in the U.S.A., and in University of Bombay, and was a visiting professor at the 1970he was elected to the top executive position of the United University of San Carlos, Cebu, Philippines. He also estab­ Church's World Board. He retired in 1980. lished the Institute of Indian Culture in Bombay. Among his Died. John R. Fleming, 88, Scottish missiologist, June 27, numerousbookswereAnthropologyfortheMissions (Allahabad, 1999, in St. Andrews, Scotland. Educated at Glasgow Univer­ 1979) and TheAboriginal Tribes ofIndia (New Delhi, 1992).

church life that do not support Christian discipleship and wit­ cal and missiological. From this point on Newbigin was not only ness in modern culture. The diagnosis Newbigin offered in 1952 engaging a particular context but was continually asking the has, if anything, become even more compelling as the decades question of strategy: how can the church respond faithfully in have moved on. this situation? Yet this was no exception. Throughout his life he demon­ Strategic Theologian strated an uncommon ability to discern the critical issues and offer a strategic, constructive response. Some initiatives failed, In 1981the British Council of Churches asked Newbigin to draft while others succeeded." Always one began by defining the key an aide-memoire to guide the council in responding to the crisis concern and then working out an appropriate theological re­ of the church in modern British society. The result was a small sponse. book entitled The Other Side of 1984: Questions for the Churches." which sparked The Gospel and Our Culture program, a six-year The Challenges Ahead initiative under BCC auspices that culminated in a national consultation held at Swanwick in 1992 entitled "The Gospel as It is entirely characteristic that Lesslie Newbigin titled his auto­ PublicTruth." This was a sustained effort to get Christianleaders biography Unfinished Agenda. He lived in the present for the in the professions, public life, and church to come together to future. He had a strong sense of an eschatology that gave one rethinkwhatit means to witness to the Gospelin all sectorsof life. nerve to face the present knowing that the victory was assuredly This effort became his consuming passion and set the course in God's hands. What guidance with regard to the future did for the rest of his life: so to renew the church in the West that it Newbigin offer? would again bring the witness of Christian revelation to bear on 1. We are challenged to affirm that the cross provides the the whole of life, but do so without reverting to "Constantinian" clue to the human predicament. The Gospel tells us the story of forms and assumptions. Newbigin deployed insights from phi­ what God has done to redeem the whole creation from bondage losophy, history, sociology, and science to create a compelling to sin, decay, and death. At the center of that story stands the analysis of the presentsituation, buthis framework was theologi­ cross, representing that moment when God in Jesus Christ inter-

April 2000 63 vened decisively "for us and our salvation." No part of human essential that we press to reclaim the church for its missionary existence is beyond the scope of God's saving purpose, for the purpose, we cannot stop here. The next step is to work out that divine compassion encompasses the whole of creation. fundamental missional ecclesiology in relation to modern West­ Yet Christian history is filled with examples of how the ern culture. This is admittedly a daunting undertaking. With its Gospel of the cross has been denied or reduced to fit the prevail­ roots in Christendom, modern Western culture manifests deep ing plausibility structure. Whenever this occurs, the powerof the antagonism toward religious faith. It views itself as being post­ Gospel is diminished. An emergent modern culture in the seven­ Christendom, even postreligious. Such attitudes and habits of teenth century introduced the distinction between "fact" (i.e., thought are deeply held. It is urgent that the church in the West that which is empirically verifiable according to scientific laws) retrieve the integrity of its identity as a missionary presence in and "value" (i.e., what is personal, private). Only objective society. This recovery entails learning to understand this culture, "facts" could be regarded as universally valid and authoritative. its controlling myths and plausibility structure, from a mission­ Religion was relegated to "value" status. The Gospel of the ary perspective and discern the relevance of the fullness of the cross-viewed merely as a value-was regarded not only as Gospel in this culture. scandalous but as entirely out of place in the public sphere. But With full awareness of the profound changes that the Chris­ if the church is to have a witness, it must reclaim "the total fact of tian mission had to make in light of the ending of the colonial era, Christ," not a truncated version tailored to accommodate mod­ Newbigin concluded his lectures at the Kuala Lumpur assembly ern sensibilities. This requires that the church learn once more to of theEast Asia ChristianConferencein 1959by emphasizingthe indwell the biblical narrative so that its own life, witness, and urgentneedfor a newpatternandappropriatemissionarymethod. worship are shaped by that narrative rather than by secular But in order to translate such talk into action, one condition had myth. to be met: "That condition is that there shall be distributed 2. We are called to reclaim the church for its missionary throughout the whole membership of the Church a deep, and purpose. In The Household of God Newbigin pointed to the fatal strong, and experientially verified conviction about the suffi­ dichotomy that marks Christendom ecclesiology, that is, the ciency and finality of Christ for the whole world'"? The church separation between church and mission. Mission is often treated will onlymanifestits convictionas to the"sufficiency and finality as a stepchild or, even worse, in some cases an orphan, for of Christ" when its faith is continually being tested in the world traditional ecclesiology often had no place for mission. Yet the by the world. Thus, Newbigin concluded, "It is the church which church was instituted by Jesus Christ to be a sign of God's reign lives on the frontier that will be ready to advance in strength.'?' and the means by which witness to that reign would be carried Conviction tested and tried in experience is conviction renewed. to the ends of the earth. The church that refuses to accept its This insight posits what it means to lead a missionary existence missionary purpose is, at most, a deformed church. in the world. It is an especially apt challenge to a church trying to 3. We are called to reclaim the church for its missionary find identity amid the ruins of Christendom and the emerging purpose in relation to modern Western culture. While it is postmodern world.

Notes------­ 1. This article is a revision of one commissioned for the British Bible Newbigin's 1963work TheRelevance ofTrinitarian Doctrine forToday's Society's periodical TheBible in TransMission (Summer 1998).A full­ Mission (London: Edinburgh House Press) was precursor to the scale appraisal of Newbigin's thought appears in George R. recovery of Trinitarian theology in the 1970s.In conversationin 1991 Hunsberger, Bearing the Witnessof the Spirit (Grand Rapids, Mich.: he expressed puzzlement over W. A. Visser't Hooft's dismissal of Eerdmans,1998).Anyonewishingto considermorefully Newbigin's his attempt to promote a Trinitarian theology as a counterweight to contribution will want to avail themselves of Hunsberger's book, the rising secular theology. Theologically, Newbigin and Visser't including the bibliography of Newbigin's writings for the years Hooft had much in common, and they were good friends. 1933-95 (pp. 283-304). 6. Newbigin, Gospel in a Pluralist Society, p. 10. 2. Lesslie Newbigin, Unfinished Agenda, rev. ed. (Edinburgh:St.Andrew 7. Published as The Household of God (New York: Friendship Press, Press, 1993). 1954), p. 20. 3. Ibid., p. 11. 8. First published in 1978 as The Open Secret: Sketches fora Theology of 4. At age seventy-eightNewbiginwasinvitedto be the 1988Alexander Mission; the second edition appeared in 1995 as TheOpen Secret: An Robertson Lecturer at the University of Glasgow. He understood Introduction to theTheology ofMission.Both editions were published that this entailed the delivery of half a dozen public lectures during by Eerdmans. the autumn term. He arrived in Glasgow with the lectures in 9. See note 5 above. completed manuscript form, only to be told by the dean of faculty 10. William Ernest Hocking, TheComingWorld Civilization (New York: that this term the lectures would be delivered as twenty classroom Harper & Row, 1956). lectures to first-year divinity students. Immediately he set about 11. New York: Harper & Row, 1932. reorganizingand rewriting the lectures in the form found in his book 12. New York: Harper & Row, 1961. The Gospel in a Pluralist Society (Geneva: WCC Publications; Grand 13. Ibid., p. 30. Rapids, Mich.: Eerdmans, 1989). In the event, he was greatly 14. Ibid., p. 48. challenged by this group of students, which ranged from new 15. Ibid., p. 51. university graduates to thirty-five-year olds who had left their 16. Ibid. professions to prepare for pastoral ministry. They represented a 17. Note 7 above. wide variety of religious experiences and levels of commitment. 18. Geneva: WCC Publications, 1983. 5. Two examples illustrate Newbigin's thought leadership. First, the 19. Newbigin regarded as a failure the study entitled "The Missionary majorworkby A. T. vanLeeuwen, Christianityin World History(New Structureof the Congregation," whichwas launchedin 1961following York: Charles Scribner's Sons, 1964), is anticipated in Newbigin's the New Delhi Assembly, while he was director of the Commission lecture "The Work of the Holy Spirit," in A Decisive Hour for the on World Mission and Evangelism, World Council of Churches. Christian Mission (London: SCM Press, 1960). Van Leeuwen 20. A Decisive Hour, p. 44. acknowledges Newbigin's influence on him (pp. 16-17). Second, 21. Ibid., p. 45.

64 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH hristianity's World Mission would be less intimidating and P epare for a more manageable if everyone spoke the same language, fol­ Clowed the same customs and viewed life the same way. That idyllic world, however, is not the world Christ calls us to engage. Life ime of The real world features at least a dozen major cultu ralfamilies and more than 2,000 religions, 6,000 languages and 30,000 distinct Effective Minist ry, societies and cultures. There are also an unknown (and shifting) number of sub-cultures, counter-cultures and peoples with their own ANYWH ERE! distinct name, history and identity. Furthermore, secularization has transformed Western nations into "mission fields" once again. Several fields of knowledge prepare the effective missionary to DEGREE PROGRAMS "exegete" the biblical text and people's cultural context. These lit­ M.A. and Th.M. in World Mission and eratures are as necessary, and as sophisticated, as the literatures Evangelism; Doctor or Ministry, Doctor that prepare physicians to make sense of an epidemic, or of Missiology, and Doctor of Philosophy astronomers of a galaxy. Asbury's ESJ School will prepare you to in Intercultural Studies. George Hunter Dean, Church Growth, understand the historical, cultural and religious contextof the field communication. Leadership of mission to which Christ has called you, and to serve, communi­ cate and help grow the indigenous Church in that context. So if you are interested in making sense of a piece of the world, and in helping its people make sense of the Christian gospel, callthe admissions office today at 1-800-2-ASBURY or Darrell Whiteman Ron Crandall Robert Tuttle e-mail us at "admissions_offi [email protected]". Assoc. Dean, Anthropology, Evangelism, Small Evangelism. (hurch Renewal. Indigenou s Christianity Churches. Church Planting Theology of Evangelism ASBURY THEOLOGICAL SEMINARY Howard Snyder Eunice Irwin Matt Zahniser WI LMO R E , K Y ,~ O R l. AN D O. FL History of Mission, Primal Religions, WorldReligions, W WW . A SB lJ RY SF.M I NARY . E D U Theology of Mission Cantextual Theology Cross-Cultural Discipleship

------150 Outstanding Books for Mission Studies: 1990-1999

Selected by the Editors of the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH

ach year the editors of the INTERNATIO~ALBULLET!N OF ~IS­ ___. TheTheory and Practice ofMissionary Identification, 1860­ ESIONARY RESEARCH select fifteen outstandingbooks In Enghsh 1920. for mission studies. Here are the 150 books selected from those Lewiston, N.Y.: Edwin Mellen Press, 1990. $79.95. published in 1990-1999. Bosch, David J. Believing in theFuture: Toward aMissiology ofWestern Culture. Valley Forge, Penna.: Trinity Press International, 1995. Pa­ Allen, Hubert J. B. perback $7. Roland Allen:Pioneer, Priest, and Prophet. ___. Transforming Mission: Paradigm Shifts in Theology ofMis­ Cincinnati, Ohio: Forward Movement Publications; Grand sion. Rapids, Mich.: Eerdmans, 1995. Paperback $10.95. Maryknoll, N.Y.: Orbis Books, 1991. $44.95; paperback $25. Anderson, Gerald H., ed. Braaten, Carl E. Biographical Dictionary of Christian Missions. No OtherGospel! Christianity Among the World's Religions. New York: Macmillan Reference, 1997. $100.00. Grand Rap­ Minneapolis: Fortress Press, 1992. Paperback $10.95. ids, Mich.: Eerdmans, 1999. Paperback $50. Brierley, Peter, ed. ~ Robert T. Coote, Norman A. Horner, and James M. World Churches Handbook. Phillips, eds. London: ChristianResearch; Monrovia,Calif.:MARC, World Mission Legacies: Biographical Studies of Leaders of theModern Vision, 1997. £100/$150. Missionary Movement. Brown, G. Thompson. Maryknoll, N.Y.: Orbis Books, 1994. $34.95. Earthen Vessels and Transcendent Power: American Presbyteri­ Ariarajah, S. Wesley. . ans in China, 1837-1952. Hindus and Christians: A Century of Protestant Ecumenical Maryknoll, N.Y.: Orbis Books, 1997. $40. Thought. . . Bujo, Benezet, Grand Rapids, Mich.: Eerdmans; Amsterdam: Editions AfricanTheology in Its Social Context. Rodopi, 1991. Paperback $21.95. Maryknoll, N.Y.: Orbis Books, 1992. Paperback $16.95. Arias, Mortimer, and Alan Johnson. Burridge, Kenelm. The Great Commission: Biblical Models for Evangelism. In the Way: A Study of Christian Missionary Endeavors. Nashville: Abingdon Press, 1992. Paperback $12.95. Vancouver: Univ. of British Columbia Press, 1991. $39.95. Bamat, Thomas, and Jean-Paul Wiest, eds. Burrows, William R., ed. Popular Catholicism in a World Church: Seven Case Studies in Redemption and Dialogue: Reading "Redemptoris Missio" and Inculturation. "Dialogue and Proclamation." Maryknoll, N.Y.: Orbis Books, 1999. Paperback $25. Maryknoll, N.Y.: Orbis Books, 1994. Paperback $19.95. Barker, John, ed. Carpenter, Joel A., and Wilbert R. S~enk, eds.. .. Christianity in Oceania: Ethnographic Perspectives. Earthen Vessels: American Evangelzcals and Foreign MIssIons, Lanham, Md.: Univ. Press of America, 1991. $46.75; paper­ 1880-1980. back $29.75. Grand Rapids, Mich.: Eerdmans, 1990. Paperback $15.95. Bays, Daniel H., ed. Carrier, Herve. Christianity inChina: From theEighteenth CenturytothePresent. Evangelizing the CultureofModernity. Stanford, Calif.: Stanford Univ. Press, 1996. $55. Maryknoll, N.Y.: Orbis Books, 1993. Paperback $16.95. Bediako, Kwame, Christensen, Thomas G. Christianity in Africa: TheRenewal ofa Non-Western Religion. An African Tree of Life. Edinburgh, Scotland: Edinburgh Univ. Press; Maryknoll, Maryknoll, N.Y.: Orbis Books, 1990. Paperback $17.95. N.Y.: Orbis Books, 1995. Paperback $25. Conn, Harvie M. Benedetto, Robert, ed. The American City and the Evangelical Church: A Historical Presbyterian Reformers in Central. Africa: A Do~un:entary Ac­ Overview. count of the American Presbyterian Congo MIssIon and the Grand Rapids, Mich.: Baker Books, 1994. Paperback $15.99. Human Rights Struggle in the Congo, 1890-1918. Cook, Guillermo, ed. Leiden: Brill, 1997. $77. TheNew Face oftheChurch in LatinAmerica: Between Tradition Bevans, Stephen B. and Change. Models of Contextual Theology. Maryknoll, N.Y.: Orbis Books, 1994. Paperback $19.95. Maryknoll, N.Y.: Orbis Books, 1992. Paperback $16.95. Cox, Harvey. Bickers, Robert A., and Rosemary Seton, eds. Fire from Heaven: The Rise of Pentecostal Spirituality and the Missionary Encounters: Sources and Issues. Reshaping of Religion in the Twenty-First Century. Richmond, Surrey, England: Curzon Press, 1996. Paperback Reading, Mass.: Addison-Wesley, 1994. $24; paperback $15. £19.95. Cracknell, Kenneth. Blincoe, Robert. Justice, Courtesy and Love: Theologians and Missionaries En­ Ethnic Realities and the Church: Lessons from Kurdistan. A countering World Religions, 1846-1914. HistoryofMission Work, 166.8-1990. . . . London: Epworth Press, 1995. Paperback £20. Pasadena, Calif.: Presbyterian Center for MISSIon Studies, D'Costa, Gavin, ed. 1998. Paperback $12.95. Christian Uniqueness Reconsidered: The Myth of a Pluralistic Bonk, Jonathan J. Theology of Religions. Missions andMoney: Affluence asa Western Missionary Problem. Maryknoll, N.Y.:Orbis Books, 1990.$34.95;paperback$14.95. Maryknoll, N.Y.:Orbis Books, 1991.$44.95;paperback$24.95.

66 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Dempster,Murray, ByronD. Klaus, and DouglasPeterson, eds, Hefner, Robert W., ed. The Globalization of Pentecostalism: A Religion Made to Travel. Conversion to Christianity: Historical and Anthropological Per­ Oxford and Carlisle, U.K.: Regnum and Paternoster, 1999. spectives on a Great Transformation. Paperback $24.95 Berkley: Univ. of California Press, 1993. $45; paperback $15. Douglas, J. D., ed. Hege, Nathan B. Proclaim Christ Until He Comes: Calling the Whole Church to Beyond Our Prayers: Anabaptist Church Growth in Ethiopia, Take theWhole Gospel totheWhole World. Lausanne IIinManila: 1948-1998. International Congress on World Evangelization. Scottdale, Pa.: Herald Press, 1998. Paperback $14.99. Minneapolis, Minn.: World Wide Publications, 1990. Paper­ Heim, Mark S. back $16.95. Salvations: Truth and Difference in Religion. Draper, Edyth, ed. Maryknoll, N.Y.: Orbis Books, 1995. Paperback $19.95. TheAlmanacof the Christian World. Hiebert, Paul G. Wheaton, Ill.: Tyndale House Publishers, 1990. Paperback Anthropological Reflections on Missiological Issues. $14.95. Grand Rapids, Mich.: Baker Books, 1994. Paperback $16.99. Dries, Angelyn, ---' and Eloise Hiebert Meneses. TheMissionary Movement in American Catholic History. Incarnational Ministry:PlantingChurches in Band, Tribal, Peas­ Maryknoll, N.Y.: Orbis Books, 1998. Paperback $20. ant, and Urban Societies. Dupuis, Jacques. Grand Rapids, Mich.: Baker Books, 1996. Paperback $19.99. Jesus Christat the Encounter of World Religions. ----' Daniel Shaw, and Tite Tienou, Maryknoll,N.Y.: OrbisBooks, 1991.$39.95;paperback$18.95. Understanding Folk Religion: A Christian Response to Popular ___. Toward a Christian Theology of Religious Pluralism. Beliefs and Practices. Maryknoll, N.Y.: Orbis Books, 1997. $50; paperback $25. Grand Rapids, Mich.: Baker Books, 1999. Paperback $29.99. Dussel, Enrique, ed. Hinnells, John R., ed. TheChurch in Latin America, 1492-1992. Who's Who of World Religions. Maryknoll, N.Y.: Orbis Books, 1992. $49.95. NewYork: Simon& Schuster;London: Macmillan, 1992. $75. Dyrness, William A. Hunsberger, George R. Learning About Theology from the Third World. Bearing the Witness of the Spirit: Lesslie Newbigin's Theology of Grand Rapids, Mich.: Academie Books, Zondervan, 1990. CulturalPlurality. Paperback $12.95. Grand Rapids, Mich.: Eerdmans, 1998. Paperback $28. Ernst, Manfred. ----' and Craig Van Gelder, eds. Winds of Change: Rapidly Growing Religious Groups in the TheChurch Between Gospel andCulture: TheEmerging Mission Pacific Islands. in North America. Suva, Fiji: Pacific Conference of Churches, 1994. Paperback Grand Rapids, Mich.: Eerdmans, 1996. Paperback $26. $15. Hunter, Alan, and Kim-Kwong Chan. Fujita, Neil S. Protestantism in Contemporary China. Japan's Encounter withChristianity: TheCatholic Mission in Pre­New York: Cambridge Univ. Press, 1993. $64.95. Modern Japan. Ion, A. Hamish. Mahwah, N.].: Paulist Press, 1991. Paperback $13.95. The Cross and the Rising Sun, vol. 2, The British Protestant Furuya, Yasuo, ed. Missionary Movementin Japan, Korea, andTaiwan, 1865-1945. A HistoryofJapanese Theology. Waterloo, Ontario: Wilfrid Laurier Univ. Press, 1993. $49.95. Grand Rapids, Mich.: Eerdmans, 1997. Paperback $17. Irvin, Dale T., and Akintunde E. Akinade. Garrett, John. TheAgitatedMind of God: The Theology of Kosuke Koyama. Footsteps in the Sea: Christianity in Oceania to World WarII. Maryknoll, N.Y.: Orbis Books, 1996. Paperback $20. Suva and Geneva: Institute of Pacific Studies, Univ. of the Isichei, Elizabeth. SouthPacific,in associationwithWorldCouncilof Churches, A HistoryofChristianity inAfrica: From Antiquity tothePresent. 1992. Paperback. No price given. Grand Rapids, Mich.: Eerdmans; Lawrenceville, N.].: Africa ___. Where Nets Were Cast: Christianity in Oceania Since World World Press, 1995. Paperback $20. WarII. Jenkins, Paul, ed. Suva and Geneva: Institute of Pacific Studies, Univ. of the The Recovery of the West African Past. African Pastors and SouthPacific, in associationwithWorldCouncilof Churches, AfricanHistory in the Nineteenth Century: C. C. Reindorfand 1997. Paperback $13. Samuel Johnson. Gittens, Anthony J. Basel: Basler Afrika Bibliographien, 1998. Paperback. No Bread for the Journey: The Mission of Transformation and the price given. Transformation ofMission. Jenkinson, William, and Helene O'Sullivan, eds. Maryknoll, N.Y.: Orbis Books, 1993. Paperback $18.95. Trends in Mission: Toward the ThirdMillennium. Guder, Darrell L., ed. Maryknoll, N.Y.: Orbis Books, 1991. Paperback $26.95. Missional Church: A Vision for the Sending of the Church in Jongeneel, Jan A., ed. North America. Philosophy, Science, andTheology ofMission in the19thand20th Grand Rapids, Mich.: Eerdmans, 1998. Paperback $26. Centuries: A Missiological Encyclopedia, part 1, ThePhilosophy Gutierrez, Gustavo. and Science ofMission. Las Casas: In Search of the Poor ofJesus Christ. Frankfurt and New York: Peter Lang, 1995. DM 89/$52.95. Maryknoll, N.Y.: Orbis Books, 1993. Paperback $29.95. __. ThePhilosophy, Science, andTheology ofMissionin the19th Hastings, Adrian. and 20th Centuries: A Missiological Encyclopedia, part 2, Mis­ TheChurch in Africa,1450-1950. sionary Theology. Oxford: Clarendon Press, 1995. £65.00/$110. Frankfurt and New York: Peter Lang, 1997. DM118. ---' ed. A World History of Christianity. Kaplan, Steven, ed. Grand Rapids, Mich.: Eerdmans, 1999. $45. Indigenous Responses to Western Christianity. New York: New York Univ. Press, 1995. $40.

April 2000 67 Karotemprel, Sebastian, et aI., eds. Madsen, Richard. Following Christ inMission: A Foundational Course inMissiology. China's Catholics: Tragedy and Hope in an Emerging Civil Soci­ Boston: Pauline Books and Media, 1996. Paperback $19.95. ety. -'ed. Heralds of the Gospel in Asia: A Study of theHistory and Berkley: Univ. of California Press, 1999. $27.50. Contribution ofMissionary Societies to theLocal Churches ofAsia. Makower, Katherine. Shillong, India: FABC Office of Evangelization,SacredHeart The Coming of the Rain: The Lifeof Dr. Joe Church. A Personal Theological College, 1998. Rs. 295/$20. AccountofRevivalin Rwanda. Kirk, J. Andrew. Carlisle, U.K.: Paternoster, 1999. Paperback £9.50. What is Mission? Theological Explorations. Marshall, Paul. London: Darton, Longman and Todd; Minneapolis: Fortress Their Blood Cries Out: The UntoldStoryof Persecution Against Press, 1999. Paperback £12.95/$20. Christians in the Modern World. Klaiber, Jeffrey. Dallas: Word Publishing, 1997. Paperback $13. TheCatholic Church in Peru,1821-1985: A Social History. Martin, David Washington, D.C.: Catholic Univ. of America Press, 1992. Tongues ofFire: TheExplosion ofProtestantism in LatinAmerica. $49.95. Oxford, England and Cambridge, Mass.: Basil Blackwell, ___. TheChurch, Dictatorships, andDemocracy in LatinAmerica. 1990. $39.95. Maryknoll, N.Y.: Orbis Books, 1998. Paperback $22. Mather, George A., and Larry A Nichols. Knitter, Paul F. Dictionary of Cults, Sects, Religions, and the Occult. One Earth Many Religions: Multifaith Dialogue and Global Grand Rapids, Mich.: Zondervan, 1993. $25. Responsibility. Miguez Bonino, Jose. Maryknoll, N.Y.: Orbis Books, 1995. Paperback $16.95. Faces of Latin American Protestantism. Kostenberger, Andreas J. Grand Rapids, Mich.: Eerdmans, 1996. Paperback $16. TheMissions ofJesus and the Disciples According to theFourth Moffett, Samuel Hugh. Gospel: WithImplications fortheFourth Gospel's Purpose andthe A History of Christianity in Asia, vol. 1, Beginnings to 1500. Missionof the Contemporary Church. San Francisco: HarperCollins, 1992.$45.00.Maryknoll, N.Y.: Grand Rapids, Mich.: Eerdmans, 1998. Paperback $30. Orbis Books, 1998. Paperback $25. Kraft, Charles H. Miiller, Karl, Theo Sundermeier,StephenB.Bevans, and Rich­ Anthropology for Christian Witness. ard H. Bliese, eds. Maryknoll, N.Y.: Orbis Books, 1996. Paperback $25. Dictionary of Mission: Theology, History, Perspectives. Krummel, John W., ed. Maryknoll, N.Y.: Orbis Books, 1997. $50. A Biographical Dictionaru of Methodist Missionaries to Japan: Myers, Bryant L. 1873-1993. Walking with the Poor: Principles and Practices of Transforma­ Tokyo: Kyo Bun Kwan. Available fromCokesbury, P.O. Box tional Development. 801, Nashville, Tenn., 1996. $85. Maryknoll, N.Y.: Orbis Books, 1999. Paperback $22. Kumazawa, Yoshiobu, and David L. Swain, eds. Neely, Alan. Christianity in Japan, 1971-1990. Christian Mission: A Case Study Approach. Tokyo: Kyo Bun Kwan. Distributed in the United States by Maryknoll, N.Y.: Orbis Books, 1999. Paperback $20. Friendship Press, P.O. Box 37844, Cincinnati, Ohio, 1991. Neils, Patricia, ed. $35. UnitedStates AttitudesandPolicies Toward China: TheImpact of Kwok, Pui-Lan. American Missionaries. Chinese Women and Christianity: 1860-1927. Armonk, N.Y.: M. E. Sharpe, 1990. $39.95. Atlanta: Scholars Press, 1992. $29.95; paperback $19.95. Newbigin, Lesslie. Lamb, Christopher, Truth and Authority in Modernity. The Call to Retrieval: Kenneth Cragg's Christian Vocation to Valley Forge, Pa.: Trinity Press International, 1996. Paper­ Islam. back $8. London: Grey Seal, 1997. £25. ___.A Word in Season: Perspectives onChristian World Missions. Larkin, William J., and Joel F. Williams, eds. Grand Rapids, Mich.: Eerdmans; Edinburgh, Scotland: Saint Mission in the New Testament: An Evangelical Approach. Andrew Press, 1994. Paperback $14.99. Maryknoll, N.Y.: Orbis Books, 1998. Paperback $20. Petersen, Douglas. Larson, Warren Fredrick. Not by Might nor by Power: A Pentecostal Theology of Social Islamic Ideology and Fundamentalism in Pakistan: Climate for Concern in Latin America. Conversion to Christianity? Oxford, England; Irvine, Calif.: Regnum Books, 1997.Paper­ Lanham, Md.: Univ. Press of America, 1998. $42. back $21. Lemoux, Penney, with Arthur Jones and Robert Ellesberg. Phan, Peter C. Hearts on Fire: The Story of theMaryknoll Sisters. Missionand Catechesis: Alexandre de Rhodes and Inculturation Maryknoll, N.Y.: Orbis Books, 1993. Paperback $22.95. in Seventeenth-Century Vietnam. Lossky, Nicholas, Jose Miguez Bonino, John Pobee, Tom Maryknoll, N.Y.: Orbis Books, 1998. $50. Stransky, Geoffrey Wainwright, Pauline Webb, eds, Phillips, James M., and Robert T. Coote, eds. Dictionary of the Ecumenical Movement. Toward the Twenty-First Century in Christian Mission. Grand Rapids, Mich.: Eerdmans; Geneva: World Council of Grand Rapids, Mich.: Eerdmans, 1993. Paperback $25. Churches, 1991. $79.95/£44.95. Pinnock, Clark H. Lutz, Jessie G., and Rolland Ray Lutz. A Wideness in God's Mercy: The Finality of Jesus Christ in a Hakka Chinese Confront Protestant Christianity, 1850-1900: World of Religions. With the Autobiographies of EightHakka Christians, and Com­Grand Rapids, Mich.: Zondervan, 1992. Paperback $14.95. mentary. Pobee, John S., and Gabriel Ositelu II. Armonk, N.Y.: M. E. Sharp, 1998. $69.95; paperback $29.95. AfricanInitiatives in Christianity: TheGrowth, Gifts,andDiver­ sitiesofIndigenous AfricanChurches. Geneva: World Councilof Churches, 1998.Paperback$6.25/ SFr.8.90/£3.95.

68 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH COMING THIS SPRING The completely new edition of a classic resource. WORLD CHRISTIAN ENCYCLOPEDIA Second Edition David B. Barrett, George T. Kurian, and Todd M. Johnson, editors

ere is the greatly expanded and completely upd ated new edition of a classic resource-the comprehensive Hoverview of Christianity in evety country of the w orld. Now in three volumes, the Encyclopedia presents and analyz es a wealth of information on the global status of Christianity and on religious life in general. Th is second edition takes into account mu ch new data, all of Christianity's many varieties, and relations to other faiths, w orld politics, society, and culture. Each volume is filled w ith essential inform a­ tion-s-from historical surveys of each denomi­ nation to demographic profiles of belief and believers in 251 nations. Directories of resources and organizations, biographies, capsule guides to th e world's languages and cultures, and thousands of illustrations mak e the new edition of the Encyclopedia an indispensable resource for students, teachers, scholars, clergy, and administrators. Praise for the first edition

"Most impressive...brilliantlyproducedandarra nged. ..a standa rdreference work.II - LIBRARY JOURNAL "A tour of considera ble force....a bench markin our understanding of the true religious state of the planet."- T IME "An impressive, country-by-countrYI denomination-by-denomination and year-by-year survey ot most of the world's religions. 11- T HEN EW Y ORK T IMES Features • Detailed directory of 20,800 Christian denominations and mo re than 7,000 separate dioceses, jurisdictions, missions, assemb lies, and fellow ships • Extensive profiles of the religious and secular make up of 251 nations • Access to an unrivalled amo unt of linguistic, cultural, demographic, political and other data • Direc tories of names, institutions, addresses, bibliography, index • 1500 photograph s, 500 tables, charts, and other graphics, 75 full-color maps

March • Three volumes • 2,608 pages • ISBN 0-19-507963-9 Special introductory offer: $325 thesetuntil 6/30/00; $395 after.

To order or for more information: OXFORD UNIVERS ITY PRESS 198 Madison Avenue, New York, NY 10016 1-800-451-7556 • www.oup.com • [email protected] Pope-Levison, Priscilla. Shenk, Wilbert R. Evangelization from a Liberation Perspective. Changing Frontiers in Mission. New York: Peter Lang, 1991. $39.95. Maryknoll, N.Y.: Orbis Books, 1999. Paperback $22. Ranger, Terence. ___. Writethe Vision: TheChurch Renewed. AreWeNotAlsoMen?TheSamkange Family andAfricanPolitics Valley Forge, Pa.: Trinity Press International, 1995. Paper­ in Zimbabwe, 1920-1964. back $10.00 Portsmouth, N.H.: Heinemann; London: James Currey, 1995. ---Jed. TheTransfiguration ofMission: Biblical, Theological, and $60.00; paperback $24.95. Historical Foundations. Renault, Francois. Scottdale, Pa.: Herald Press, 1993. Paperback $14.95. Cardinal Lavigerie: Churchman, Prophet andMissionary. Shuster, Robert D., James Stambaugh, and Ferne Weimer, London: Athlone Press, 1994. £32/$60. comps. Robert, Dana L. Researching Modern Evangelicalism: A Guide to theHoldings of American Women in Mission: A Social Historyof Their Thought theBillyGraham Center, with Information on OtherCollections. and Practice. Westport, Conn.: Greenwood Press, 1990. $55. Macon, Ga: Mercer Univ. Press, 1997. Paperback $30. Siewert, John A., and John A. Kenyon. Ross, Andrew C. Mission Handbook, 1993-95 USA/Canada Christian Ministries A Vision Betrayed: TheJesuits in Japan and China, 1542-1742. Overseas. Maryknoll, N.Y.: Orbis Books; Edinburgh: Edinburgh Univ. Monrovia, Calif.: MARC, World Vision International, 1993. Press, 1994. $34.95/£29.50. Paperback $39.95. Ruiz de Montoya, Antonio. Introduction by C. J. McNaspy. Sigmund, Paul E., ed. The Spiritual Conquest . . . A Personal Accountof the Founding Religious Freedom and Evangelization in Latin America. and Early Years of theJesuit Paraguay Reductions (1639). Maryknoll, N.Y.: Orbis Books, 1999. Paperback $25. St. Louis: Institute of Jesuit Sources, 1993.$24.95;paperback Smalley, William. $17.95. Translation asMission: Bible Translation in theModern Mission­ Ruokanen, Miikka. aryMovement. The Catholic Doctrine of Non-Christian Religions According to Macon, Ga: Mercer Univ. Press, 1991. $22.95. the Second Vatican Council. Stanley, Brian. Leiden: Brill, 1992. Gld. 75/$43. TheBible andtheFlag: Protestant Missions andBritish Imperial­ Saayman, Willem, and Klippies Krizinger, eds. ism in the Nineteenth and Twentieth Centuries. Mission in Bold Humility: DavidBosch's WorkConsidered. Leicester, England: Apollos/InterVarsity Press, 1990. Pa­ Maryknoll, N.Y.: Orbis Books, 1996. Paperback $25. perback £10.95. Samartha, Stanley J. __. TheHistoryof the Baptist Missionary Society, 1792-1992. One Christ-Many Religions: Toward a Revised Christology. Edinburgh, Scotland: T. & T. Clark, 1992. £29.95. Maryknoll,N.Y.:OrbisBooks, 1991.$39.95;paperback$16.95. Stine, Philip C., ed. Sanneh, Lamin. Bible Translation and the Spread of the Church in the Last 200 Encountering the West. Christianity and the Global Cultural Years. Process: TheAfrican Dimension. Leiden: Brill, 1990. $43. Maryknoll, N.Y.: Orbis Books, 1993. $24.95. Stoll, David, ___. Pietyand Power: Muslims and Christians in West Africa. Is LatinAmerica Turning Protestant? ThePolitics ofEvangelical Maryknoll, N.Y.: Orbis Books, 1996. $25. Growth. Scherer, James A. and Stephen B. Bevans, eds. Berkley: Univ. of California Press, 1990. $24.95. New Directions in Mission and Evangelization, vol. I, Basic Taber, Charles R. Documents, 1974-1991. TheWorld Is Too Muchwith Us: "Culture"in Modern Protestant Maryknoll, N.Y.: Orbis Books, 1992. Paperback $16.95. Missions. ___. New Directions in MissionandEvangelization, vol. 2, Theo­ Macon, Ga.: Mercer Univ. Press, 1991. $22.95. logical Foundations. Tang, Edmond, and Jean-Paul Wiest, eds. Maryknoll, N.Y.: Orbis Books, 1994. Paperback $18.95. The Catholic Church in Modern China. ___. New Directions in Missionand Evangelization, vol. 3, Faith Maryknoll, N.Y.: Orbis Books, 1993. Paperback $19.95. and Culture. Thomas, Norman, ed. Maryknoll, N.Y.: Orbis Books, 1999. Paperback $25. Classic Texts in Mission and World Christianity. Schreiter, Robert J. Maryknoll, N.Y.: Orbis Books, 1995. Paperback $24.95. TheNew Catholicity: Theology Between theGlobal andtheLocal. Thorogood, Bernard, ed. Maryknoll, N.Y.: Orbis Books, 1997. Paperback $17. Gales of Change: Responding to a Shifting Missionary Context. ~ ed. Faces ofJesus in Africa. The Story of the London Missionary Society. Maryknoll, N.Y.: Orbis Books, 1991. Paperback $16.95. Geneva: WCC Publications, 1994. Paperback SFr. 27.50/ Shank, David A., and abridged by Jocelyn Murray. $17.90/£11.90. Prophet Harris, The "Black Elijah" of West Africa. Van Engen, Charles. Leiden: Brill, 1994. $120. God's Missionary People: Rethinking the Purpose of the Local Sharpe, Eric J. Church. AlfredGeorge Hogg, 1875-1954: An Intellectual Biography. Grand Rapids, Mich.: Baker Books, 1992. Paperback $14.95. Chennai, India: Christian Literature Society, 1999. Paper­ ___. Missionon the Way: Issues in Mission Theology. back Rs.120. Grand Rapids, Mich.: Baker Books, 1996. Paperback $24.99. Shenk, Calvin E. ---J and Jude Tiersma, eds. Who Do You Say ThatI Am? Christians Encounter OtherReli­ God So Loves the City: Seeking a Theology for Urban Mission. gions. Monrovia, Calif.: MARC/World Vision, 1994. Paperback Scottdale, Pa.: Herald Press, 1997. Paperback $20. $21.95. Shenk, David W., and Linford Stutzman, eds. Practicing Truth: Confidant Witnessin Our Pluralistic World. Scottdale, Pa.: Herald Press, 1999. Paperback $15.99.

70 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ----J Dean S. Gilland, and Paul Pierson, eds. Wilson, Everett A. The Good News of the Kingdom: Mission Theology for the Third Strategy of the Spirit: J. Philip Hogan and the Growth of the Millennium. Assemblies of God Worldwide, 1960-1990. Maryknoll, N.Y.: Orbis Books, 1993. Paperback $18.95. Carlisle, Cumbria, U.K.: PaternosterlRegnum, 1998.Paper­ Van Gelder, Craig, ed. back $19.95. Confident Witness-Changing World: Rediscovering the Gospel Wilson, Frederick R., ed. in North America. TheSanAntonioReport: Your WillBeDone-Mission inChrist's Grand Rapids, Mich.: Eerdmans, 1999. Paperback $24. Way. Verstraelen, F. J., et al, eds. Geneva: WCC Publications, 1990. Paperback $14.95, SFr. Missiology: An Ecumenical Introduction. Texts and Contexts of 22.50, £8.95. Global Christianity. Witte, John, Jr., and Michael Bourdeaux, eds. Grand Rapids, Mich.: Eerdmans, 1995. Paperback $24.99. Proselytism and Orthodoxy in Russia: TheNew Warfor Souls. Walls, Andrew F. Maryknoll, N.Y.: Orbis Books, 1999. Paperback $25. TheMissionary Movementin Christian History. Woodberry,J.Dudley,CharlesVanEngen,andEdgarJ.Elliston, Maryknoll, N.Y.: Orbis Books, 1996. Paperback $20. eds. ___..I, and Wilbert Shenk, eds. Missiological Education for the Twenty-First Century. Exploring NewReligious Movements: Essays inHonour ofHarold Maryknoll, N.Y.: Orbis Books, 1996. Paperback $15. W. Turner. Yates, Timothy. Elkhart, Ind.: Mission Focus Publications, 1990. Paperback Christian Mission in the Twentieth Century. $12.75. Cambridge: Cambridge Univ. Press, 1994. £35/$59.95.

My Pilgrimage in Mission Paul E. Pierson

had the privilege of being born into a strong Christian a powerful ministry, especially among returning veterans. In his I home. My father was the son of immigrants who helped preaching I heard two primary emphases: first, that Jesus Christ establish a Swedish Baptist church in Forest City, Iowa, around was Lord, and if we were to be serious Christians, personal 1870. After marriage he and my mother moved to southern recognition of his lordship was essential. Second, Christ's con­ California, where he worked in an industrial plant. I was the cern was for the whole world, which clearly led to an emphasis third of three sons, born into this Christian family and into the on mission. Here I became part of a dynamic group of several Baptist Church. The church had a strong fundamentalist bent, hundred students studying the Bible and exploring these issues. but I never felt the need to rebel, which I think was because of the Scores of my colleagues later entered ministry and mission. integrity of my parents in the practice of their faith. Beyond the My own spiritual struggle was over the issue of the lordship need for salvation in Christ, which my parents emphasized, I of Christ. I had been a believer all my life, but now the question especially remember two other things they taught me: first, that was whether I was willing to embrace Christ fully as Lord of my the Gospel was for all peoples and thus that missions are essen­ life, whereverthatmightlead. Iwentthroughan intensestruggle tial, and second, that any kind of racism was wrong. When a for nine months before I made that decision, quietly, with no Japanese family bought the house next to ours in 1937, my show of emotion, in a worship service. With a fellow engineering parents welcomed them as neighbors, soon took the children to student who had made a similar decision, I went to talk with Dr. Sunday School, and ultimately saw a Japanese Baptist church Munger, wondering if that decision meant I should become a established partly as a result. And when our neighbors were pastor or missionary. He wisely said, "Not unless God clearly taken to "relocation" camps after Pearl Harbor, my father took calls you." I continued my engineering studies while my friend care of their property, received the rent, and sent it to them immediately changed his major and planned for missionary without accepting any payment. Years later a Japanese-Ameri­ service. (He and his wife have spentover forty years in Pakistan.) can pastor told me that my father was the reason he was in During my senior year I met Rosemary, a marvelous young ministry. woman in a Bible study group, and very soon decided I wanted to spend the rest of mylife withher. She and Iwere married a year Facing the Mission Question after our graduation from the university. By this time I was working in Berkeley in my chosen profession, and she was After brief navy service in World War II, I went to the University teaching school. Then ten weeks after our wedding we received of California, Berkeley, to study chemical engineering. In my what I can only describe as a very clearcall, a conviction that God junior year I began to attend the First Presbyterian Church in was calling us into missionary service. We have always been Berkeley, where a remarkable pastor, Robert Boyd Munger, had grateful that the call came to both of us together. Our parents were surprised but very supportive of our change in direction. PaulE.Pierson served asaPresbyterian missionary in Brazil from 1956 to1970 When my father heard of our decision, he told me he had always andinPortugal from 1971 to1973. Hewasdean attheSchool ofWorld Mission, prayed that one of his sons would become a missionary. But he Fuller Theological Seminary, 1980 to 1992, and continues on the faculty as had never told anyone about that prayer! Professor ofHistoryofMissionand LatinAmerican Studies. In 1951 we went to Princeton Seminary, in New Jersey.

April 2000 71 Rosemary taught in a nearby school while I studied in the In Recife there were a number of issues to be faced. Most of seminary. The two professors with the greatest influence on me our students came from the interior, with a faith focused prima­ were John A. MacKay and Otto Piper. MacKay was one of the rily on personal salvation. As they came to the seminary in the great missionary statesmen of the time. I can still hear him city, they began to ask new questions. How was their faith to thundering in class, "The church that is not missionary is not relate to the crushing poverty and political oppression? On one truly the church." And Piper, who had courageously stood up side were older church leaders who saw any such questions as against Hitler in the early 1930s and been exiled from Germany, dangerous, possibly leading to Communism; on the other side gave me a new vision of redemptive history as the integrative were university students and others who saw Marxism as the principle for the Bible. Although I was admitted to Ph.D. study only alternative. Castro's Cuba seemed to be the model for many in New Testament under Piper, we decided it was time to go to Brazilians, especially among the students. Communist-led peas­ the mission field and deferred further study. ant leagues were organized among sugar cane workers in the interior, threatening to march on the city. The seminary was in a Overnight from Student to Pastor time of turmoil,and to complicatematters,because of dissatisfac­ tion with the Brazilian rector at the seminary, I was suddenly In 1956 we sailed to Brazil to serve under the Board of Foreign elected to that position by the Brazilian trustees. The Brazilian Missions of the Presbyterian Church, USA. In language school, a government seemed to be sliding toward anarchy, and in 1964 Mennonite friend and I organized a study group among the we saw tanks halfa blockfrom our home, preparing to fire on the students. The first book we studied was Donald A. McGavran's local police headquartersifit resistedthe militarycoupin progress. Bridges ofGod. Later, as secretaryof the Commission on Theologi­ If they had done so and missed, the shells would have landed in cal Education of the Presbyterian Church of Brazil, I was able to the middle of our seminary campus. To make matters worse, our bring McGavran to lecture in the Brazilian seminaries. most popular Brazilian faculty member, who taught ethics and The agreement between our mission and the Brazilian Pres­ theology, wasaccused of beinga Communistby the far right, and byterianChurchwasthatmissionarieswould workmainlyin the we discovered there was an order for his arrest. Through a series far interior, and after language study we were sent to Corumba, of providential contacts we were able to keep him out of prison. a small city on the Brazil-Bolivianborder. (It is the scene of much of the action in John Grisham's latest book, TheTestament.)There I became pastor of a group of twelve Presbyterians who had Our mission board and the movedthere,establisheda congregation, andbuilta smallchapel. One week I was an inexperienced seminary and language school Brazilian church moved graduate, the next week I was a pastor! I spent many hours with further apart, and we the three key leaders in the congregation, drinking Brazilian cafezinho, sharing ideas, listening, praying, and planning. I also missionaries were caught in studied intensively the Book of Acts. I wanted to be sure that the the middle. message I was attempting to communicate was that of the apostles. I really learned to preach, not at Princeton, but in attempting to communicate the Good News to people in that I remember saying, as we took him and his wife to a remote church, in clearings in the jungle, and in the streets of the town. hiding place for a few days, that I had not learned how to do that Very quickly I discovered thatany effective workhas to be based in Princeton! on the ministry and witness of the whole body of Christ. The And what about the relationship with the Roman Catholic other major lesson I learned was that the Gospel is power; it can Church, now that Vatican II was beginning? This was a difficult transformlives lost in destructivelifestyles and despair. Ilearned dilemma. Earlier in the century a Catholic priest had hired an much from those believers in Corumba, and I believe they assassin to kill a Presbyterian missionary physician/minister in learned something from me as we shared life together. The our state. His Brazilian helper had been killed defending him, church grew rapidly, and we were able to open small congrega­ and that man's nephew was now an elder in a new church that I tions in other places. helped organize. But I accepted an invitation from Archbishop Dom Helder Camara to be the first Protestant on his newly Teaching and the Brazilian Crisis organized Commission on Peace and Justice. After the archbishop's home was machine-gunned and one of his young We had planned to return to Corumba after furlough, but the priests murdered (by the military, it was believed), he felt it best national church and the U.S. mission asked me to teach in the to dissolve the group. Later, when I was in the south of Brazil, Presbyterian Seminary in Recife. The position was in church doing research for my dissertation, I discovered that I had been history, so I returned to Princeton in 1960 to begin a Ph.D. in that put under house arrest with an order for nlY immediate expul­ field. In 1961 Rosemary and I, now with four children, arrived in sion from the country as a subversive person. Providentially, Recife, the major city in Brazil's Northeast, one of the most through a series of contacts, the order was lifted. poverty-stricken regions of SouthAmerica. We had seenpoverty A third issue we faced was that the theological curriculum in Corumba, but it was worse in the cities and interior of the was far too North American; it showed little awareness of the Northeast. The state immediately south of ours registered 46 issues faced by the Brazilian church. Attempts at revision or percent infant mortality one year. Such statistics were common. contextualization brought fears of "modernism," but some The area was a major focus of President John F. Kennedy's changes were made, and an evening course was inaugurated for Alliance for Progress, and we became friends with a number of laypersons. We were able to oversee the construction of several the USAID families, many of them strong Christians. I even had buildings, which made it possible to more than double the the unenviable task of preaching in the American church there studentbody. I also taught as a visiting professor in the Southern the Sunday after Kennedy's assassination. Baptist seminary in the city.

72 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-Intemational program of education ministry experience. II 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.bilel.org The Center for C-BTE Resources www.c-bte.org Alas, the Brazilianchurchandmy Presbyterianboardmoved and Latin American studies in the School of World Mission at further apart on theological, ecumenical, and social issues, and Fuller. I found a warm and supportive group of faculty col­ we missionaries were caught in the middle. Soon it became clear leagues. Donald McGavran and Arthur Glasser, my predeces­ that the church no longer wanted missionaries in its seminaries. sors as dean, were still involved and very supportive. A second At the end of 1969 my Southern Presbyterian colleague and I great blessing was the sense of cohesiveness among the faculty. resigned, and I returned to Princeton. There I completed my Of course the major focus was churchgrowth, but we agreed that dissertation on the history of the Presbyterian Church of Brazil. if the church was to grow in a healthy manner, there were other Now what to do? I had become convinced in my doctoral issues to be addressed. I had become convinced that while studies that our method of selecting and training leaders was far seminaries and similar institutions had an essential function in too institutionalized and elitist and hindered the growth and mission, a variety of nonformal and informal methods of select­ ministry of the church. I also became more aware of the complex­ ing and training leaders was essential if the church was to make ity of relationships between the national church, the various its greatest impact in most areas of the world, especially where it missions, andtheirsponsoringboards. Iaccepted an invitationto was growing most rapidly. Thus we established a concentration teach in a small seminary in Portugal and to help establish a in leadership selection and training with two faculty positions. program in theological education by extension there. But it soon Other new concentrations focused on Bible translation, Islamics, became clear that the Portuguese churches-Anglican, Method­ urban mission, community development, and Chinese studies. ist, and Presbyterian-did not want such a program, and in 1973, Unfortunately, the latter was discontinued for lack of adequate after two years of frustration, we returned to the United States financing. Greater emphasis was placed on biblical theology of believing that our missionary career was over. mission, and primarily through the initiative of Arthur Glasser, a master's program in Jewish studies and evangelism was initi­ Facing the Inner-City Challenge ated. With our enlarged faculty we began a Ph.D. program in intercultural studies. I was called to the First Presbyterian Church in downtown Our greatest controversy emerged in 1982 around the issue Fresno, California. It had been blessed with strong leadership, of "signs and wonders." Most missiological thinking had ig­ and my predecessor, who had left to teach at Fuller Theological nored the question of the miraculous activity of God in the Seminary, left the church with a strong college ministry and a present, while affirming it in the past. Although some of us had group of committed and able lay leaders, both men and women. been involved in exorcisms and praying for the sick. while The downtown, however, was deteriorating rapidly. In my first overseas, we had not integrated such experiences into our few months the two remaining historic downtown churches missiology, perhaps because of post-Enlightenment cessationist closed, and their buildings were torn down. A nearby Baptist theology or simply because of reluctance to deal with the issue. church moved to the suburbs. A colleague predicted our church But many of our students came from cultures where the issue of would be gone within ten years. There were obviously chal­ power was central in religion-power over the spirits, power lenges to be faced. One was to increase the focus on world over sickness, and power for help in life's crises. That kind of mission. My predecessor had left a strong foundation, and by power, clearly important in the Bible and the focus of traditional bringing in missionary friends to interact with the people, en­ religions, strangely enough had been left out of Western theol­ couraging travel to mission fields, and by preaching and teach­ ogy and missiology. We found that many of our students had ing, the mission vision was enlarged. A number of men and been converted, called to ministry, or healed from sickness women entered ministry and mission. Today with strong pasto­ through a dream, vision, or other clear intervention of God, ral leadership, the church is committed to creative mission especially those who came from non-Christian backgrounds. projects in places as diverse as India, Albania, and France. How were we to deal with such issues? A second challenge was the inner city right around us. After In 1982we initiated a new course called Signs, Wonders, and some frustrating attempts trying to work out of our own re­ Church Growth, taught by Peter Wagner, with the active partici­ sources, we were able to sponsor World Impact, an inner city pation of John Wimber. It received a great deal of attention and ministry, whose workers live where they minister. After I left, became the focus of controversy both inside and outside the through various initiatives, ministries were started with South­ seminary. Although the class was discontinued in its original east Asian refugees, and now two congregations have been form in 1985, the emphasis continues today in courses taught by established among them. With the leadership of InterVarsity Wagner and Charles Kraft, with consistently high enrollment. staff some youth and families from the church have moved into While not all our faculty would agree with every aspect of the the downtown area. original course, I believe all would agree that it resulted in The Fresno experience was marvelous for our entire family. permanent gain for the church and its mission. The church nurtured our children, I had an excellent pastoral staff, and we formed deep friendships. We had no desireto leave. Lessons Learned, Beliefs Deepened But then, in the greatest surprise of my career, Fuller Seminary called me to becomethe deanof its School ofWorldMission. Ihad How to summarize what I have learned, especially in the last longadmired Fuller, one of ourkey laymen had become a trustee twenty years? First, I am more ecumenical, with a deep apprecia­ there, and we had invited mission faculty members to speak on tion of the variety of people and movements through whom God several occasions. But I had never contemplated teaching in a has worked throughout history. I have had the privilege of seminary in the United States. teaching and learning from students from over one hundred countries, representing a spectrum ranging from Pentecostals to Fuller School of World Mission an Egyptian Coptic bishop and charismatic Roman Catholics, while including all of the mainline denominations. I am more So in July 1980,with a good deal of fear and trepidation but also convinced than ever, from the study of both history and theol­ anticipation, I became dean and professor of history of mission ogy, thatthe focus of mission mustalways be the communication

74 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH of the Good News of Jesus Christ, calling men and women to since the sixteenth century. And the challenges are great: how to believe in him and to be gathered into worshiping, nurturing, engage in mission in the burgeoning urban centers; how to help serving bodies, which we call churches, and that these churches provide better training for the two million functional pastors in must be appropriate to their cultural contexts. Out of such Asia, Africa, and Latin America who have no formal preparation churches ministries of compassion and social transformation can for ministry; how to meet the desperate physical and social needs and should flow. of the world's poor while maintaining the focus on evangelism; Second, it is clear that mission normally comes out of re­ how to affirm the validity of every culture butalso recognize that newal, which begins with a new vision of the transcendent and each culture, including our own, needs to be transformed by the holy God, and then a new experience of his grace that both Gospel; and how can the church in the West discover how to read motivates and empowers mission. the Scriptures with new eyes as we learn from the church in the Third, I am impressed with the fact that such movements rest of the world. have nearly always begun on the periphery of the institutional Last June, at the Communion service preceding Fuller's church, whether at Antioch, Herrnhut, Moulton, a haystack, or commencement, I walked up the aisle with a Korean trustee to Azusa Street. This fact teaches us to be open to the Holy Spirit, take the bread and wine. In front of me was a woman of African who frequently does his new work through unexpected people descent, a member of the theology faculty. Around us were in unexpected places. students and faculty, men and women, from a variety of nations When we went to Brazil in 1956, the perception was wide­ and races, united as we celebrated the cross and resurrection of spread that we were nearing the end of the missionary era. How our Lord, united in our desire that the world might believe that things change! Today the missionary movement is flourishing the Father had sent him. The thought flashed through my mind, and is more multinational than ever before. We have moved into "This is the way it is supposed to be"-so that a fragmented a postdenominational, post-Christendom, post-Westernera. The world mightsee that in Jesus Christ lies reconciliation, unity, and mission boards on which I serve are multiethnic and life. That experience expresses my pilgrimage. I trust it is the multidenominational and work with a variety of churches over­ pilgrimage of the church as well. seas. Today the church is being reshaped to an extent not seen

The Legacy of Timothy Richard P. Richard Bohr

imothy Richard, whose namebecamesynonymouswith Believing that China's leaders lived beyond the treaty-port T the rise of modern China, was born on October 10, 1845, periphery, Richard moved, in 1875, to Qingzhou, an important into a devout Baptist farming family in Carmarthenshire, Wales. administrative and religious center 250 miles west of Yantai. As Inspired by the Second Evangelical Awakening to become a the sole BMS representative in Shandong's interior, Richard missionary, Richard left teaching to enter Haverfordwest Theo­ sought to appear less foreign by dressing in a Chinese scholar's logical College in 1865. There he dedicated himself to China, gown, shaving his head, and attaching an artificial queue to his which he considered the "most civilized of the non-Christian cap. After saving many lives by distributing quinine water nations." I In 1869 the Baptist Missionary Society (BMS)accepted during a typhus outbreak within months of his arrival, Richard Richard's application and assigned him to Yantai (Chefoo), gathered a flock of fifteen converts-baptizing some in a Bud­ Shandong Province. He arrived there in February 1870. dhist temple so as to make Christianity seem more indigenous­ and even gained entree to religious leaders, including Muslim An Emerging Strategy, 1870-76 imams and sectarian chiefs. He appealed to the latter by compos­ ing verses thatmixed biblical quotations withexcerpts from their The people's indifference to Richard's street preaching soon own sacred scrolls. Within a year, however, his proselytizing induced him to adopt a top-down approach. Applying advice efforts were cut short by a devastating drought that parched the from Edward Irving's sermon "Missionaries After the Apostolic North China plain. School" about "seeking the worthy," Richard concluded that if foreign missionaries could Christianize the Chinese elite, the Combating the Great Famine, 1876-79 entire population would follow and establish self-supporting congregations. The key to enlightening the "worthy," Richard North China's five provinces had never enjoyed abundant rain­ thought, was to "free the Chinese philosophers from the chains fall. The Great Famine of 1876-79, China's most catastrophic on of superstition ... of Yin Yang and the five elements.'? To this record, claimed up to 13 million lives.' After three successive end,he assisted the AmericanPresbyterianCalvinWilsonMateer years of drought-induced crop failures, desperate people de­ (1836-1908) in physics and chemistry experiments before Chi­ voured sorghum stalks, weeds, and tree bark. When these re­ nese audiences in Yantai. sources were exhausted, many resorted to cannibalism. Late in 1876, regents of the four-year-old Guangxu emperor P. Richard Bohr isAssociate Professor ofHistoryandDirector ofAsian Studies (r. 1875-1908) ordered traditional relief measures, including at the College of Saint Benedict and Saint John's Universityin Minnesota. imperial prayers for rain, diversion of tribute grain to stricken

April 2000 75 areas, exemption of land taxes, reduction of grain prices, and ing many devastated areas, and government corruption at all creation of refugee centers to distribute rice-gruel, medicine, and levels had siphoned off numerous relief supplies. Moreover, clothing. The throne tapped private wealth by selling official because Confucian economic theory itself assumed that famine ranks and offices to gentry and lineage leaders. Aside from was inherent in a rural economy considered cyclical and static, raising considerable sums among coastal and overseas Chinese, the throne did no more than order such time-honored rehabilita­ the local elite did what it could to redeem women and children tion measures as relocating refugees, improving water control, sold for food. planting more durable crops, rebuilding public granaries, and Richard considered the famine a "direct leading from God outlawing opium cultivation. to open up the interior of China" to Christianity.' He seized In 1879 Richard wrote: "If famine [relief] was Christian evangelistic advantage by urging famine victims to "turn from work, education to avoid future famine was equally, or greater dead idols to the living God and pray unto Him and obey His Christian work."? The education he had in mind was based on laws and conditions of life.:" Overnight, some 2,000 Chinese in "the study of science [which] ought to be held in as much Qingzhou sought catechism from Richard. Yet Richard was reverence as religion, for it deals with the laws of Cod."!" During equally concerned about the people's material well-being, not­ the famine years, Richard sketched these "laws" in a series of ing that Christianity took "cognizance of all in this world as well articles he published in Wanguo gongbao (Review of the times), a as the next, in a word, of man-body and soul/" He quickly devised a relief plan. The same Treaties of Tianjin (1858) and Beijing (1860) that had opened China's interior to foreign trade If famine relief was also granted autonomy of missionary action. However, lest Western charity ignite antiforeignism, Richard coordinated re­ Christian work, then lief plans with Qing officials. He informed Governor-General Li education to avoid future Hongzhang (1823-1901) that the Shandong missionaries would supplement government grain assistance by giving cash contri­ famine was equal or greater butions. Christian work. Richard solicited international donations by publishing graphic accounts of famine suffering in the world press. Contri­ butions were remitted through the China Famine Relief Fund monthly magazine begun in 1874 by the American Methodist Committee in Shanghai. Richard, along with his Protestant and Young J. Allen (1836-1907) to bring Western knowledge to Catholic colleagues in Shandong, resolved to be more systematic China's leaders. than the government's seemingly haphazard relief effort. After In 1881 Richard reissued the series in a pamphlet entitled obtaining lists of victims from local officials, the missionaries PresentNeeds. In it he recommended that the Qing government investigated individual circumstances and distributed cash di­ (1) employ meteorology to forecast famine conditions; (2) ex­ rectly to sufferers. Richard also set up five orphanages to provide pand agriculture by improving water conservancy, teaching job training for young victims. agronomy, applyingchemicalfertilizer, cultivatinghardiercrops, In November 1877 Richard moved to Shanxi, the neighbor­ and developing food processing methods; (3) expand industrial ing province to the west, where famine had intensified. After wealth throughmechanization, mining, and hydroelectricpower; meetingwithGovernorZengGuoquan (1824-90), Richard began (4)expand commerce by stabilizing China's currency, standard­ coordinating the efforts of some thirty Protestant and Catholic izing weights and measures, and promoting entrepreneurial foreigners in giving cash door to door. careers in science and industry; (5) open China to international In October 1878 Richard married Edinburgh-born Mary trade and investment by modernizing transportation and com­ Martin (1843-1903) of the Scottish United Presbyterian Mission munications; (6)nurture practical knowledge and innovationby in Yantai. Mary later became a noted authority on Chinese music expanding universal education in Western subjects, inserting and an ardent antifootbinding activist. The couple eventually science and technology into the civil service examinations, set­ had four daughters. ting up learned societies to promote research, and disseminating After the famine began to abate in the summer of 1879, newknowledge through newspapers; and (7)promoteuniversal Richard-estimating that the missionaries had dispensed 60,000 religiouseduca tionso thatChristianlove couldenrichConfucian English pounds in cash-concluded relief efforts. morality and thereby make the people loyal to the Qing emperor and respectful of the Christian GOd.11 Blueprint for National Reform, 1879-90 From 1879 to 1884 Mary and Timothy Richard were busy in Taiyuan, Shanxi's capital, distributing Christianliterature, train­ Richard emerged from the Great Famine resolved to employ the ing Chinese evangelists, and supervising mission schools. Yet same elements he used in relieving famine-his Christian con­ Richard also found time to give lectures and demonstrations on victions, contacts among leaders, and public relations skills. As Western science to Taiyuan's scholar-officials in order to show he himself expressed it, his postfamine objective was to help that Christian civilization had an "advantage over Chinese civi­ create the "Kingdom of God in China:" by enhancing China's lization ... [because] it sought to discover the workings of God "physical, mental, social, national, and international aspects ... in Nature, and to apply the laws of Nature for the service of [plus saving] individual souls.:" mankind.t'" In addition, Richard was invited to advise Li For Richard, the famine exposed China's deepening domes­ Hongzhang and Zeng Guoquan, as well as Zhang Zhidong tic crisis. He noted that in the wake of a crippling population (1837-1909)-who succeeded Zengas Shanxi governorin 1882­ explosion (from 300 million Chinese in 1750 to 430 million in and Governor-General Zo Zongtang (1812-85) on economic 1850),destructive midcenturyrebellions, and precipitous dynas­ recovery steps. tic decline, China's once-extensive public granary network had In 1884-86, during his first furlough, Richard met with a collapsed,long-neglected roads had prevented grainfrom reach­ number of mission board executives in London to suggest that

76 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH missionary societies avoid denominational rivalry (which he felt writings during the 1880s. Asserting the superiority of Confu­ only confused the Chinese) by establishing, in every province, an cian morality and the need to free China from imperialist control, ecumenical program to pursue philanthropic work (as he had these intellectuals also sought to enhance the people's livelihood done in famine relief), distribute Christian literature, teach West­ by proposing the creation of public schools for boys and girls. ern subjects in Chinese schools, establish a "high class" college in Having raised funds in Shanghai for the Great Famine, Zheng, in each provincial capital, train Chinese evangelists, and promote particular, praised the Christian inspiration of national develop­ self-supporting churches." ment and advocated government measures to build up the rural After returning to Taiyuan in 1887, Richard-recalling Zo economy along the lines suggested by Richard, whose writings Zongtang's remark that there was no antagonism between Con­ he published with his own reform essays. fucianism and Christianity-sought to demonstrate that "Chris­ Now convinced that advocacy of reform among China's tianity has the power of assimilating all that is good in other "worthy" through the printed page must be his top priority, religions."14 He had long admired Confucian morality and its Richard accepted, in June 1890,Li Hongzhang'sinvitationto edit insistence on the goodness of human nature. In the late 1880s he and write articles for Shibao (The Times), a Chinese-language wrote in praise of Daoism as anticipatory to Christianity and daily in Tianjin that, dedicated to "espousing progress," was claimed that Christ himselfwas revealed in the love and compas­ widely circulated among the Qing bureaucracy. In September sion of Mahayana Buddhism, which, he believed, was the result 1891Richard washandedthe opportunityto reachan evenlarger of the interchange between the apostle Thomas and Asvaghosa audience among young intellectuals and students when the BMS in India." seconded him to succeed the Scottish Presbyterian Alexander In order to promote East-West religious dialogue, Richard Williamson (1829-90) as secretary of the Societyfor the Diffusion argued, missionaries must be better educated. In particular, they of Christian and General Knowledge Among the Chinese (SDK), should be required to learn the Chinese language, studyChinese headquartered in Shanghai. Through the SDK, Richard felt that religions, utilize more Chinese catechists, and lead the Chinese to he could apply "the healing powers of the Gospel to the ... misery Christianity through their own religious traditions, as Matteo and poverty of a whole nation, with the inner springs of life of Ricci (1552-1610) had attempted. For their part, he thought, one-fourth of our human race."l? Chinese seminarians should be trained in Western secular sub­ Richard quickly determined that in addition to publishing jects as well as Christian theology. works on China's economic development, educational reform, In 1887 five of Richard's BMS colleagues in Shanxi sided international affairs, and relations with Christian missions, the with another missionary's charge that Richard "taughta mixture SDK would distribute its publications at examination centers, of science, popery, and heathenism for the Gospel of Christ."16 sponsor lectures and essay contests, and maintain study associa­ Deeply wounded by this criticism, Richard left Taiyuan for tions, museums, and reading rooms throughout China. Richard Beijing in November 1887 to contemplate his future with the himself wrote or translated 100 of the SDK's 250 publications. BMS. In China's capital he formulated educational reform pro­ With Japan's stunning victory over China in the First Sino­ posals based on his discussions with educators in Europe the Japanese War (1894-95), self-strengthening was discredited, and previous year. During the spring of 1888 he studied modern Richard's writing-which now began to focus increasingly on education in Japan, and the summer of 1889 found him back in China's external crisis-inspired Chinese approaches to more Shandong helping to fight yet another famine. fundamental change. Kang Youwei (1858-1927) was the leader of the young intellectuals who, reading SDK materials at exami­ Reform and World Peace, 1890-1919 nation centers, were convinced that Richard's call for institu­ tional reform was China's only hope of avoiding colonial dis­ Richard was frustrated by his inability to advance the kingdom memberment. Kang thought thatRichard's contentionthat "God of God through his own BMSat the very moment China seemed was breaking down the barriers between all nations by railways, most receptive to foreign advice on national reform. Officials steamers and telegraphs in order that we should all live in peace with whom he had developed trusting relationships were, in and happiness as brethrenof one family" was consonant with his fact, the leading advocates of China's "self-strengthening" ef­ own belief that China would soon be integrated into world forts to halt internal decline and foreign aggression by grafting civilization." Western technology onto Confucian institutions. Aside from Kang's Society for the Study of Self-Strengthening was a importing Western arms and establishing arsenals, shipyards, mirror image of the SDK in propagating reform. In his own and a military academy between the 1860s and 1880s, Li newspaper (also called Wanguo gongbao), Kang published Hongzhang and Zo Zongtang opened mines and textile mills; Richard's and other SDK writings. And Kang's memorials to the builtshort-haul railroads, steamships, and telegraph lines; mobi­ reform-minded Guangxu emperor in April-June 1895 incorpo­ lized private capital for government projects; created schools to rated virtually all of Richard's recommendations in PresentNeeds teach Western languages, science, and mathematics; and sent as well as suggestions advanced by Zheng Guanying and Young students abroad. In Shanxi, Richard declined Zhang Zhidong's J. Allen. invitation to become a provincial adviser and implement Invited by both Kang and court officials to recommend Zhang's development schemes. After being promoted to gov­ reform measures, Richard suggested the appointment of two ernor-general at Canton and then Wuchang after 1884, Zhang foreign advisers, including Ito Hirobumi (1841-1909), the archi­ implemented Richard's plans for steelworks and Western­ tect and leader of Japan's MeijiRestoration, as well as creation of style schools. an eight-member cabinet (one-half to be Chinese and Manchus While Richard used the term"self-strengthening" in his own and the other half foreigners) to oversee national defense, indus­ writings, his concerns went beyond China's national security to trialization, currencyreform, an official press composed partlyof the physical and spiritual welfare of the country's rural poor. foreign journalists, an updated examination system devoted to This theme deeply influenced treaty port thinkers like Wang Tao new knowledge, and a Board of Education to promote Western (1828-97) and Zeng Guanyin (1842-1923), who read Richard's curricula.

April 2000 77 During the so-called Hundred Days of Reform (June 12­ In 1905 he established the China chapter of the International Red September 20, 1898), the Guangxu emperor, who himself had Cross Society, an institution he hoped would keep China from studied Richard's writings, issued edicts mandating the imple­ being drawn into the Russo-Japanese War. In 1906 he attended mentation of new industrial and agricultural techniques, rail­ the Lucerne Peace Conference to advocate creation of a world ways and mines, a national university to teach Western subjects, federation and subsequently discussed the idea with President conversion of temples into Western-style schools, and public Theodore Roosevelt at the White House. education through newspapers." The emperor contemplated In 1910 the missionary community honored Richard on his making Christianity China's official religion and, ignoring fortieth anniversary in China. The following year Dr. SunYatsen Richard's counsel of gradual change, called for an immediate (1866-1925), the Christian physician, toppled the Manchus and constitutional monarchy. Although he rejected Richard's idea of created the Republic of China-an eventuality that Richard had a Western protectorate of China, the emperor invited Richard to long feared would plunge China into political chaos. In 1913 be his adviser. But on September 21, 1898, the very day Richard Richard retired from the SDK (renamed Christian Literature was to have his first imperial audience, China's Empress Dowa­ ger (1835-1908)-fearing the imminent loss of her own power­ kidnapped the emperor, revoked his reform edicts, and be­ Richard convinced the headed several reform leaders. With hopes for modernization from the top now dashed, British authorities to use Richard became increasingly concerned that Manchu conserva­ Boxer indemnity funds to tism was making China vulnerable to intensifying international pressures as well as to revolt from below. In Present Needs, establish Shanxi Richard had pointed out that China's economic development University. depended on its integration into a peaceful world that respected national sovereignty and asserted the equality of all nations under one God as well as China's access to international trade Society for China in 1906) and in 1914 married Dr. Ethel Tribe, a and the West's technological innovations. For its part, Richard physician with the London Missionary Society in Shanghai. The advised, the Chinese government should safeguard the mission­ couple retired to Londonin 1916.At the time of his deathonApril aries (whom he saw as China's protectors in an increasingly 17, 1919, Richard-deeply distressed by the ravages of the First dangerous world), promote friendly relations with the Western World War-was working on a scheme for a "League of Reli­ powers, and cooperate in the establishment of an "International gions" to safeguard world peace. Hewas also preparingto return Peace Organization" that would guarantee China's security. In to China for the stated purpose of bringing "all nations to 1896he circulatedamongEuropeancapitalsa pamphletadvocat­ submission of our Saviour in one generation."20 ing the creation of a "League of Nations" and urged Britain's Foreign Office to pressure nations into abandoning the scramble Richard as Missionary Pioneer for concessions in China, return tariff autonomy to the Qing government, and finance his scheme for China's universal edu­ Timothy Richard's life intersected witha criticalphaseof China's cation. modern transformation. Undergirded by an evolving theologi­ During the Great Famine, Richard had predicted that the cal vision, Richard devised creative solutions to China's domes­ West's humanitarian involvement in China might inflame na­ tic and international problems. As Kenneth Scott Latourette tionalist passions. His worst fears materialized when, during the notes, Richard's multifaceted concern for China inspired his summer of 1900 desperately poor Chinese-whom the Empress "widening vision of the task of the Christian missionary."?' Dowagerhad whipped into an anti-Christian frenzy to obliterate Richard was a pioneer on several fronts throughout his all traces of the recent reforms-rose up as Boxers to massacre forty-five yearsin China. A founder of theBMSpresencein North 159 missionaries and thousands of Chinese Christians in areas of China, he believed that Chinese civilization had prepared the Shandong and Shanxi where Richard had fought famine and way for its fulfillment by Christianity. To this end, Richard's planted congregations. Invited by the Chinese government to evangelistic approach to the educated elite was one of many mediate the Boxer settlement with the British government, Rich­ missiological experiments that made Shandong a vibrant center ard convinced the British authorities to use Boxer indemnity of mainstream and sectarian Protestantism." Richard also initi­ funds to establish Shanxi University. For the next ten years, ated missionary involvement in disaster relief, and his methods Richardservedas theuniversity's chancellor, developinga West­ were in place well into the era of the China International Famine erncurriculum that he hoped would dispel Chinese ignorance of Relief Commission, founded in 1920. the West. China's catastrophic Great Famine widened Richard's voca­ In 1903, the year cancer claimed Richard's beloved wife, the tional commitments, convincing him that "Christianity is the Manchu court honored his efforts to create a more favorable salvation of nations as well as of individuals."23 Imbibing the international climate for China by conferring on him the rank of Victorian faith in the material progress of the "spirit of God in Chinese mandarin and ennobling his ancestors for three genera­ Nature,"?' he concluded that the missionary calling must be tions. Later the throne presented him with the Order of the broadened from "saving the heathen from the sufferings of hell Double Dragon. In 1905 the throne enacted several moderate ... to savling] the heathen from the hell of suffering in this reforms, including the abolition of the examination system and world.?" creation of the Western-style schools Richard had long advo­ Richard shared with social gospel leaders back home the cated. ZhangZhidong, nowminister of education, hired the SDK conviction that Christianity must not only be planted, as he to produce the textbooks for these new schools. wrote, "in the hearts of men, but also in all institutions.v'" Richard feared, however, that conservative reform was in­ Christian reformers in the West could advance the kingdom sufficient to protect China from growing international dangers. through existing institutions. But in China, Richard and such

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------missionary-reformers as Alexander Williamson, YoungJ. Allen, eventuallydrewhimintopoliticalactivism. This was newground W. A. P. Martin (1827-1916), and Gilbert Reid (1857-1927) had to for a China missionary, and the political forces became increas­ start from scratch. In fact, they anticipated the expanded institu­ ingly complex following China's May Fourth rising (which be­ tion-building efforts in China after 1900, when half of Protestant gan only two weeks after Richard's death). In the end, Richard's involvements were devoted to medical, social, and educational advocacy efforts presaged Protestantism's rural reconstruction missions." movement, where the Welsh Baptist's hopes for the kingdom of Richard's direct experience with the Chinese countryside God in China lived on.

Notes 1. Timothy Richard, Forty-Five Years in China: Reminiscences (New 13. Richard, Conversion, 2:66. York: Frederick A. Stokes, 1916), p. 29. 14. BMSArchives,Richardto the Committeeof the BMS,March12,1888. 2. Ibid., p. 55. 15. For animportantdiscussionon Richard's importantbutlittle-known 3. Paul Richard Bohr, Famine in China and the Missionary: Timothy views on this issue, see Ralph R. Covell, Confucius, the Buddha, and Richard asReliefAdministrator andAdvocate ofNational Reform, 1876­Christ: A History of the Gospel in Chinese (Maryknoll, N.Y.: Orbis 1884 (Cambridge, Mass.: Harvard Univ. Press, 1972), chaps. 1-2. Books, 1986), pp. 125-28. 4. Richard, Forty-Five Years, p. 125. 16. Soothill, TimothyRichard, p. 156. 5. Ibid., p. 98. 17. Albert J. Garnier, A Maker of Modern China (London: Carey Press, 6. TimothyRichard, Conversion bytheMillioninChina, 2vols. (Shanghai: 1945), p. 50. Christian Literature Society, 1907),2:57. The italics are Richard's. 18. Quoted in Soothill, TimothyRichard, p. 183. 7. Ibid., 1:151. 19. Severalof thesesameproposals had beenmadeforty years earlierby 8. Timothy Richard, "Discussion," in Records oftheGeneral Conference of Hong Rengan (1822-64), a leader of the Taiping Rebellion. theProtestant Missionaries of China Heldat Shanghai, May 7-20,1890 20. Quotedin D. MacGillivray, TimothyRichard ofChina: A Prince inIsrael (Shanghai: AmericanPresbyterianPress,1890),p. 163.For ananalysis (Shanghai: Christian Literature Society, 1920), p. 16. of Richard's postfamine activities on behalf of China's national 21. Kenneth Scott Latourette, A History of Christian Missions in China development, see Bohr, Famine, chaps. 5-6. (London: Society for Promoting Christian Knowledge, 1928), p. 378. 9. WilliamE.Soothill,TimothyRichard ofChina (London:Seeley,Service, 22. Norman H. Cliff, "Building the Protestant Church in Shandong, 1926), p. 106. China," International Bulletin of Missionary Research 22, no. 2 (April 10. Richard, Forty-Five Years, p. 123. 1998): 62-68. 11. Regarding this last proposal, Richard wrote a year later: "In order to 23. Timothy Richard, "Work in Tientsin," Missionary Herald, May 1, achieve wealth and strength there are two most important matters: 1891, p. 197. See also BMSArchives, Richard to Baynes, February 17, first is to achieve wide knowledge and skillful techniques and to 1892. make the best of human efforts. All this is actually secondary, 24. BMS Archives, Richard to the Committee of the BMS, May 12, 1887. however.The otheris to completeone'smoralitybyworshipingGod 25. Richard, Forty-Five Years, p. 197. andby followingGod'swill-thisis the fundamentalmatter" (Wanquo 26. Richard, Conversion, 1:13. gongbao, January 28, 1882, p. 217). 27. Latourette, History, p. 619 12. Richard, Forty-Five Years, p. 158.

Selected Bibliography Books by Timothy Richard Books about Timothy Richard 1907 Conversion by the Million in China. 2 vols. Shanghai: Christian Bohr, Paul Richard. Famine in China and theMissionary: TimothyRichard Literature Society. asReliefAdministrator and Advocate ofNational Reform, 1876-1884. 1916 Forty-five Years in China: Reminiscences. NewYork: FrederickA. Cambridge, Mass.: Harvard Univ. Press, 1972. Stokes. Evans, E.W. Price. TimothyRichard: A Narrative ofChristian Enterprise and Statesmanship in China. London: S. W. Partridge, 1912. Richard's papers are contained in the BMS Archives in the Angus Soothill, William E. Timothy Richard of China. London: Seeley, Service, Library, Regent's Park College, Oxford, England. 1926.

80 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Legacy of Ingwer Ludwig Nommensen Lothar Schreiner

ngwer Ludwig Nommensen's life and work spanned Genesis and the people of Israel. His idea of an organically I much of the nineteenth century and most of the first two growing Christian life and ethos rested on unshakable trust in decades of the twentieth. He was a true expatriate, living his Christ. He led his dialogue partners to grasp the meaning of entire adult life in Sumatra, then a part of the Dutch East Indies. salvation, emphasizing the second coming of Christ. He commu­ He made his home among the Batak people, who after a time nicated his theology and method to his fellow missionaries, accepted him as one of their own and called him Apostle to the instructing them for their communication with the Batak people: Bataks. "Bear them on a priestly heart and preach the Word to them in Nommensen was born on February 6, 1834, on the island of season and out of season. Everyone who comes to you, you Nordstrand in Schleswig, then Danish territory. His father was a should look upon as being sent by the Lord, and devote as much dike-lockkeeper.The experience of beingable to walkagainafter time to himas is needed to show him the wayoflife." Nommensen a serious injury in a traffic accident motivated Nommensen to emphasized that one must master the Batak language in order to become a missionary. He entered the seminary of the Rhenish "live and demonstrate one's life to the heathen and study their Mission Society in Wuppertal-Barmen, now the United Evan­ way of thinking."! gelical Mission. A few months after his ordination in 1861 he Nommensen integrated the revival tradition of his early sailed for Sumatra, Indonesia, where he joined four fellow mis­ years in Germany into his daily theology. Central to his belief sionaries. In 1864 he was able to settle among the Toba Bataks in was the sovereignty of God, who has revealed himself in his the valley of Silindung, Northern Sumatra. It was the beginning living Word, Jesus Christ, "Lord and Savior of the world."? By of a singular Christian career of outstanding self-denial and unfailing dedication. He preached the Gospel in word and deed among the village people of a territory still independentof Dutch colonial administration. Though in the beginning their behavior Nommensen practiced a seemed strange to him in many ways, he respected their human contextual ecclesiology by dignity and recognized their inalienable right to their own con­ using the customary Batak victions. He mastered their language and built bridges of trust. A local chief, Pontas Lumbantobing (1830-1900), protected law for the formation of a him and mediated between him and a militant group of hostile people's church. chiefs and priests. Lumbantobing became a Christian and Nommensen's loyal friend, and he urged his people and fellow chiefs to receive the Gospel of peace and forgiveness. Out of a sense of political realty, he also advocated acceptance of Dutch faith in the living Lord, Christians share in Christ's victory over rule. Nommensen and Lumbantobing, together with missionar­ sin, death, and Satan. Nommensen emphasized the Satan figure in the baptismal instructions and employed it in his teaching and ies P. H.Johannsen and AugustMohri, laidthe foundation for the preaching,therebyshowingsensitivityto the supernatural sphere Christianization of the Batak people. By the end of the 1870s the of life. His faith in the power of the incarnation (Phil. 2:5--11) led leadership of the Batak traditional religion had embraced Chris­ tianity. him to his view of human beings, who are enabled with the love of Christ to serve their fellow men and women. He taught the missionaries, "After one has come to understand the people and Rooted in the Schleswig-Holstein Revival to be understood by them, one has to begin with the preaching of Nommensen owed his outlook and convictions not only to his the Gospel in having a twofold work, namely to pull down the bulwark of Satan and to build up the house of truth."? His seminary training but also to the Lutheran revival movement in Schleswig-Holstein. Throughout his life he interpreted Chris­ conception of the church reflected his anthropological emphasis tianity as "New Life," as taught by F. A. G. Tholuck (1799-1872) and resulted in planting a truly "people's church" among the Batak. By example he demonstrated human solidarity in Christ. and A. Neander (1789-1850).Tholuck and Neander's theological He realized this way of life by commissioning local elders and and philosophical positions pervaded the teaching Nommensen chiefs to "gossip the Gospel" in the village. This ministry of the received during his seminary years. In Sumatra he and his fellow laity reflected Nommensen's emphasis on the congregation as missionaries explicated the New Life in every aspect of indig­ enous experience: daily life and order, custom, law, time, age, the gathered people of God under the Word of God. He practiced and rule. These key words represented the kerygmatic paradigm a contextual ecclesiology by using the customary law and struc­ for their evangelistic outreach. Nommensen committed himself tural elements of the people for the formation of a "people's church," as can be seen in the church constitutions of 1866 and to see that New Life penetrated Batak life and culture. 1881.The strong growth and coherence of the church, especially The anthropocentric orientation of his theology led him to after the resistance of the traditionalists faded, tended to be evangelize dialogically. He introduced instructions for baptism by posing questions about bliss, eternal life, and obedience to the accompanied by an uncritical allegiance to the customary law; triune God, rather than by starting with the creation story in sometimes it became almost the pivot of Christian living. Never­ theless, the indigenization of Batak Christianity has been re­ garded as "the secret of the growth and the prosperity of the Lothar Schreiner is ProfessorEmeritus ofMissiology andHistoryofReligions Christian religion in the Batak land."! in Wuppertal, Germany. In 1866Nommensen married Margarethe Caroline Gutbrod

April 2000 81 (1837-87), who arrived from Hamburg in the same year. Their hasbeenparticularlydiscussedby contemporaryscholars. Bengt family life was conditioned by the tropical climate and the hard Sundkler recognizes Nommensen's attempt to Christianize the simplicity that prevailed in Silindung. Jonathan (1873-1950), the adat: "Tribe and Church became one. Church life, too, was youngest of their six children, became a missionary and assisted organized around a vast number of casuistic rules. Christians of his father as his deputy for eighteen years (1900-1918). the third generation could see in the new adat no distinction Nommensenwenton furlough in 1880.Returning to Sumatra,he between original Batak influence and those rules which were left behind in Europe his children and his wife, who was sick and specifically Christian in origin. But this was not without its who died in 1887. When he returned to Germany again in 1892, dangers. Christianitycame to be regarded as a newlaw, nova lex, he marriedAnnaMagdaleneChristineHarder(1864-1909).They whichno longer presupposed a radical change of heart. To dispel hada son, whodiedas a soldierin 1916,and twodaughters. Anna this impression was to be the greatest task of coming genera­ herselfdiedin 1909.It wasa severe testingof faith andendurance tions/"? Keith R. Bridston emphasizes that "Nommensen was to see his two sisters departing this life (1860and 1864),followed well aware of the pervasiveness of the adat in shaping all dimen­ by both wives and four of his nine children," sions of social and individual life and was shrewd in his use of it in dealings with the Bataks, but he was perhaps less perceptive The Batak Church, a Living Legacy of the dangers of the Christian faith being assimilated within the adat framework as a 'new Iaw."?" Missionary bishop Stephen C. Nommensen made a decisive effort to gather the church along "three-self" principles. This approach was meant to help the church survive in case of persecution or the expulsion of Euro­ pean personnel. At the same time, Nommensen, in his paternal­ Nommensen was severely ism and conservative social ethics, welcomed the colonial ad­ tested by the death of two ministration as the best way for development and progress," In sisters, both of his wives, 1904 he even proposed to the Dutch administration how to take possession of hitherto independent Batak territory, and how to and four of his children. divide the districts in the best interest of tribal boundaries? Because of the growing success of the Batak Mission, Nommensen gained recognition and distinction in Europe. In Neill matched his highappreciationof Nommensenas one of the 1893 he was made knight of the Royal Dutch Order of Orange greatest missionaries of all time with a realistic evaluation of Nassau; in 1904 the theological faculty of the University of Bonn Nommensen's last two decades. Nommensen, wrote Neill, "had conferred on him the honorary degree of doctor of theology. lived so long in the world of the Batak that he was hardly capable October 1911 saw two meaningful fiftieth anniversaries: the of understanding and responding to the new ideas that were beginning of the Batak Mission (October 7, 1861) and streaming in; and, at his death in 1918, everything remained Nommensen's ordination to the ministry (October 13, 1861). much as it had been in 1881. Yet in every way the old ideas and Moreover, in 1911 he was honored by the queen of Holland who methods were out of date. Indonesian political nationalism, with conferred on him the Officer's Cross of the Order of Orange its strongly hostile reaction to everything Western, was already Nassau. a reality."12 Indigenous movements of protest have been care­ But Nommensen's legacy lies preeminently in Sumatra and fully investigated by Masashi Hirosue ofJapan. Hirosue gives an in the Christian church among the Batak. By 1918,the year of his illuminating account of Nommensen's connections with death, the Batak church was firmly established, with 34 pastors, millenarian groups. They regarded Nommensen as a true Batak, 788 teacher-preachers, and 180,000 members." In addition, sixty the incarnation of a legendary ancestor in the disguise of a European men and women of the Rhenish Mission served as European. They believed that this incarnated ancestor had been coworkers with the Batak leadership. By virtue of their estab­ sent to his people in order to teach and to build churches and lished Christiancommunity, the Batakwereready to entera new schools." The veneration of Nommensen, along with two other age. Nommensen's impact therefore is not so much evident in a missionaries believed to have been sent as helpers by the ances­ collection of writings, or with missionaries who followed his tral God, reveals that in Batakland millenarian movements were missionary methods; ratherit is reflected in an indigenous Chris­ significant factors in the Christian movement. tian community that knows what it owes to his love and vision. Owing to the absence of writings of his own, Nommensen's In the early part of the twentieth century, the Batak church was religious and social thinking has not been thoroughly investi­ the largest Protestant church in Southeast Asia. gated, in comparison with the attention directed to his way of In 1954, long after the German mission society had left the building the church. Known for humbleness and self-denial, he island, Nommensen was remembered in the name of a new was a convincing Christian in his behavior, transcending na­ university, Nommensen University. And on the 150th anniver­ tional, ethnic, and cultural barriers. He demonstrated his holistic sary of his birth, Nommensen was celebrated in a symposium Christian way in many episodes throughout his daily life with about the meaning and ongoing relevance of his work for the the local people. One day, for example, several local chiefs churches in western Indonesia. This important event was spon­ entered his hutto provoke him, thinking to makehis patience run sored in 1984 by the theological seminary of the Batak Church out. The whole day they pestered him with requests to be (HKBP).9 entertained. He complied by telling Bible stories and other stories, playing the violin, demonstrating the magnifying glass, Focus of Scholarly Attention and offering them food. At midnight he said, "I am exhausted, I have to sleep." His unwelcome guests laid down to sleep where Nommensen's legacy is also manifested in the wide attention he they sat. Early the next morning one of the chiefs awoke and has received throughscholarly studies and popularwritings. His marveled to see that each of them had been covered by a woolen evaluation and Christian application of the traditional law (adat) blanket. Nommensen himself had arisen at night in order to

82 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Perspectives on the World Christian Movement (Third Edition) Ralph D. Winter & Steve Hawthorne, Editors

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Notes------­ 1. LotharSchreiner,ed.,Nommensenin Selbstzeugnissen. Unveroffentlichte des Batakvolkes auf Sumatra." AUfstitze, EntwiirfeundDokumente (Ammersbekbei Hamburg: Verlag 8. The church, however, represented only a minority of the Batak an der Lottbek, 1996), p. 66. people. By1940,the final yearof the RhenishMissionin Sumatra,the 2. ZweiterBericht desMissionars Nommensen an seineFreunde (Breklum: Christian population equalled one third of the Batak people. Sonntagsblatt fur's Haus, 1883), p. 24. 9. The memorial volume Benih yangberbuah. HariPeringatan 150Tahun 3. Schreiner, Selbstzeugnisse, p. 63.The Bataks' religion did not know of Ompui Ephorus Dr.1.L. N. (Seed bearing fruit: Commemorating the a Satan, yet the people feared the evil spirits of the deceased as the 150th anniversaryofO. Eph. Dr. I. L.N.), ed. BagianIlmuSejarahdan adversaries of the living. Pekabaran Injil (Pematangsiantar: Sekolah Tinggi Theologia HKBP, 4. Abraham J. van Zanen, "Voorwarden voor Maatschappelijke 1984). Ontwikkeling in het Centrale Batakland" (jur. Dr. Diss., 10. Bengt Sundkler, The World of Mission (London: Lutterworth Press, Rijksuniversiteit Leiden, 1934), p. 95. 1965), pp. 189-90. 5. For a fuller account, see the vivid "Focus on the Family," in Martin 11. "The Batak Church and Christian Identity," in Horas HKBP! Essays E. Lehmann, A Biographical Study of Ingwer Ludwig Nommensen for a 125 Year Old Church, ed. A. A. Sitompul and A. Sovik (1834-1918), Pioneer Missionary to the Bataks of Sumatra (Lewiston, (Pematangsiantar: Sekolah Tinggi Theologia HKBP, 1986), pp. 147­ N.Y.: Edwin Mellen Press, 1996). 48. 6. Manfred Streng provides an important reappraisal of the Bataks' 12. Stephen C. Neill, Colonialism and Christian Missions (London: reaction to colonial rule and how the Rhenish Mission related, Lutterworth Press, 1966), pp. 188 and 197. sometimes approving and sometimes in conflict with the Dutch 13. Masashi Hirosue, "Prophets and Followers in Batak Millenarian government. See "Die RheinischeMissionsgesellschaftim Batakland Responses to the Colonial Order: Parmalim. Na Siak Bagi and (1861-1940) und Formen desbatakischen Widerstandes" (Phil. Diss. Parhudamdam, 1890-1930" (Phil. Diss., Australian National Ludwig-Maximilians-Universitat, Munich, 1989). University, Canberra, 1988). 7. See Schreiner, Selbstzeugnissen, pp. 118f£., for Nommensen's 14. Johannes Warneck, D. Ludwig I. Nommensen, ein Lebensbild "BemerkungenzumKolonialberichtvon1904betreffenddie Zukunft (Wuppertal-Barmen: Verlag des Missionshauses, 1934), p. 150.

Selected Bibliography Writings by Nommensen Menzel, Gustav. Ein Reiskorn auf der Strasse, L.1.N., "ApostelderBaiak:" 1864 "Erster Niederlassungsversuch in der Landschaft Silindong Wuppertal: Vereinigte Evangelische Mission, 1984. auf Sumatra," in Berichte derRhein.Mission 8: 225-35. Nommensen,JonathanT.Toean Ephorus Nommensen, Parsorionna dohot na 1864 "Sittenund CebrauchederBattas," in Berichte derRhein.Mission nioelana. Zendingsdrukkerij Laguboti, 1921;His LifeandHis Work 9: 271-81, 303-05. (Indonesian ed., Jakarta, 1974). 1878 Endgiiltiger Bericht iiber den Krieg auf Sumatra," in Berichte Raupp, Werner. "I. L. Nommensen." In Biographisch-bibliographisches derRhein.Mission 12: 361-81. Kirchenlexikon Hamm, 1994. Vol. 7, pp. 1004-6. 1878,1885 TheNew Testament (in Batak letters). Elberfeld. Sarumpaet, Jan Pieter. Bibliografi Batak. Melbourne: Sahata Publications, 1883 Zweiter Bericht des Missionares Nommensen an seine Freunde. 1988. Breklum: Sonntagsblatt fur's Haus. Schreiner, Lothar. "Ludwig Nommensen Studies-Review." Mission 1996 Nommensen in Selbstzeugnissen. Unveroffentlichte Auisdtze, Studies9, no. 2 (1992): 241-51. Entwiirfe und Dokumente. Ammersbekbei Hamburg: Verlag an Warneck, Johannes. D. Ludwig1.Nommensen, ein Lebensbild. Wuppertal­ der Lottbek Barmen: Verlag des Missionshauses, 1934.

Writings about Nommensen Nommensen's letters and papers are kept in the Archiv- und Museums­ Hemmers, J. H. L. 1. N., de Apostel der Batakkers. The Hague: J. N. Stiftung of the Vereinigte Evangelische Mission, Wuppertal, Germany. Voorhoeve, 1935;English translationby R.L.Archer,in "Malaysia Documents concerning Nommensen are also to be found in the Message," Methodist Recorder (Singapore),November1938-0ctober Netherland's Rijks-Archief, The Hague. 1939. Lehmann, Martin E. A Biographical Study of Ingwer Ludwig Nommensen (1834-1918), Pioneer Missionary to theBataks of Sumatra. Lewiston, N.Y.: Edwin Mellen Press, 1996.

84 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH i Charles Van Engen T heology ofMi~si() n ' : ablo Deiros' ·rsion History dnd atin American Studies PiU1 Pierson Charles aft History of Mission and Anthropology and 'If -, i i Dean Gilliland -. . Latin American Studie ! Intercultural Communication Contextualized T heology and African Studies i STUDY WITH FACULTY AND STUDENTS FROM AROUND THE WORLD

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The Lure of the Millennium: The Year 2000 and Beyond.

By Raymond F. Bulman. Maryknoll, N.Y.: Orbis Books, 1999. Pp. xvi, 238. Paperback. $18.

This booktakes the readeron a stimulating attention. While Pope John Paul II looks planet through the white water of a very tour of the millennial hopes and forward to a new millenniumin which the uncertain future. apocalyptic fears that have decisively entire Christian community could be The book is very stimulating and shaped the West in the past. Raymond F. reunited, other Catholics are caught up in informative, and Bulman's call for the Bulman, a professor of theology at St. apparitions of Mary. These appearances development of a global ethic is welcome, John'sUniversity,Collegeville, Minnesota, typically promise either global peace if if not new. However, he provides no also outlines some of the daunting people renew their faith or sweeping convincing reasons why we should challenges that are likely to trouble our judgment if they fail to do so. abandon the millennia1vision of biblical future. Many Christians, including many faith, anchored in Jesus Christ's own Bulman, however, devotes most of evangelicals, he points out, look forward expectation of an earthly kingdom made his time to assessing the competing to the millennial inbreaking of God's new by the decisive action of the creator religious visions of hope and terror that kingdom in history. Other evangelicals, God. Many of us are persuaded that it is vie to shape the landscape of tomorrow's however, embrace an end-times view that naive to place ultimate hope in the ability world. He invites his readers inside the assures them they will be raptured out of of the human community to fabricate apocalyptic nightmares that gave rise to this condemned planet before the white solutions to the challenges of the future. Jonestown, Ruby Ridge, and Waco. He heat of God's judgment falls on those left -Tom Sine vividly describes how white supremacist behind. organizations and militia groups have In the final chapter Bulman rejects Tom Sine is an Instructor at Fuller Theological been influenced by end-times conspiracy millennialliteralism of historic faith and Seminary, Pasadena, California, andafuturistwhose theories to arm themselves for offers his alternative vision. Influenced by latest book is Mustard Seed vs. McWorld: Armageddon. the work of Paul Tillich, he invites readers Reinventing Life and Faith for the Future (Baker Then he comparesa rangeofChristian to see the new millennium as a kairos Books, 1999). visions of millennia1 expectations and moment in which we can jointly develop apocalyptic horror that compete for our a new global ethic to help us steer our

The Earliest Christian Mission to important recent contributions (such as IIAll Nations" in the Light of McKnight or Goodman on the issue of a Matthew's Gospel. "Jewishmission" priortoJesus) frequently renders LaGrand's treatment strangely ByJames LaGrand. GrandRapids: Eerdmans, dated. These and other flaws detract from 1999. Pp. xio, 290. Paperback $32. an otherwise interesting study that no doubt will spark further discussion on In this reissue of a work originally been focused on the "Matthean this important subject. published in 1995, the author, currently community" and has largely denied the -Andreas J. Kostenberger pastor of a church in Indiana, argues the Great Commission's authenticity. thesis that the Matthean "Great Matthew's primary source is indeed the Andreas J. Kostenberger is associate professor of Commission" derives from Jesus and Old Testament, particularly the NewTestamentatSoutheastern BaptistTheological chargesthe Twelve,bothas representative Abrahamicpromise,the Davidiccovenant, Seminaryin TNake Forest, N.C. A nativeAustrian, Israel and as apostolic nucleus of the and Isaiah's Servant songs. And in he is author of The Missions of Jesus and the church, to fulfill the messianic mission to Matthean theology, Jesus does in fact Disciples According to the Fourth Gospel the nations. After a sketch of the history of recapitulate Israel's history with a view (Eerdmans, 1998). He also serves as editor of the interpretation and clarification of toward reconstituting a new messianic Journal of the Evangelical Theological Society. terminology, LaGrand investigates community for the purpose of fulfilling references to Israel and the nations in the Israel's mission to the nations. Old Testament, LXX,and Apocrypha, as Whether LaGrand's way of arguing well as in writings roughly contemporary his case is the most effective is another with the New Testament. The bulk of the question. The flow of his discussion tends volume is devoted to an in-depth study of to get bogged down in side issues (e.g. the the Great Commission in the context of Synoptic problem, pp. 163-67); the Matthew's gospeL implications of lengthy sections for his Overall, LaGrand's thesis is sound largercase remain regularlyunstated (e.g. and represents a welcome corrective to chap. 2 on terminology); and there are no recent Matthean scholarship, which has chaptersummaries. Failureto interactwith

86 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Ethnic Realities and the Church: Changing Frontiers of Mission. Lessons from Kurdistan. A History of Mission Work, 1668- 1990. By Wilbert R. Shenk. Maryknoll, N.Y.: Orbis Books, 1999. Pp. xi. 207. Paperback $22.00 By Robert Blin coe. Pasadena, Calif. : Presbyterian CenterforMissionStudies,1998. This well-written collecti on of essays, frontier. Convinced that the concept of Pp. xv, 265. Paperback $12.95. produced over a period of fifteen yea rs by geography can no lon ger be used to frame th e professor of mission hist or y and the missio nary task, Shenk believes that Robert Blincoe's supe rb boo k chronicles contem porary culture at the School of th e highly inst itutionali zed m odern missionary work from 1668 to 1990 in World Mission of Fu ller Th eological missionary movement is in its twili ght Kur distan-that area near th e borders of Semi na ry, ca lls th e m od ern mission stages and that a new epoch-still Turkey, Iran, and Iraq where Kurds are a mov em ent to a ren ewed sense of the undefined-is in the process of emerging . majority.The book concerns a region with several hist or icall y promi ne nt ethnic groups, p rimarily relat in g Pro tes ta nt mission work am ong these ethnic gro ups . Impact or lack of impac t on Muslim Kur ds is the focus. The author's perspective is New Perspectives on Mission deep and rich, based on his tenure in the region for most of the 1990s. From Trinity Press International A histor y of missions directed to ethnic Kur ds would be one-twentieth the size ofthisbook, which points to the thesis: "Western mission po licies had tied their The Feast of the Wo rld's Red empti on hopes of Mus lim evange lism to a revived Eucha ristic Ori gins Christian witness" (p. xi). Wh y the plan and Ch ristia n Mission failed so thorough ly, and how Christian by John Koenig missions might succee d in the future, is Arguing against recent theorie s about the the concern of this wo rk. historical Jesus, Koenig states that there was indeed The goa l of the missionaries from the an inten tional Last Suppe r at which Jesus, with a beginning was to "ena ble the . .. [church] messianic consciousness, fully enlisted his followers to exer t a comma nding influence in the in his redemptive mission, and that this continues spiritual regenerati on of Asia" (p. 118). to provide the contempora ry churc h with an Wh y did this goa l elude them ? Blincoe appropri ate model for mission . generalizes th ree factors: (l) m issions paper $25.00 continued to invest almost exclusively in historical churches, (2) th e ve ry few missionaries amo ng Kurds die d and were The Clash o f Civ ili zations not rep laced, and (3)missionaries believed by Robert Lee the time for an ingathering of Kurds had Christianity's growth in Japan has slowed drama ti­ not yet arrived (p. 193). cally because the cultur e of western indivi dualism Particularly interesting are nea rly 200 clashes harshly with Japan 's collective culture. Lee pages of mini-biographical material that contends that in order for Christianity to grow, chro nicle the faithful witn ess of foreign Christians must radically rethink the way th eology and national servants who suffered and and the Gospel is presented in Japan. die d. The book concludes with several pap er $12.00 dozen brief perspectives on culture and mission pr actice that may hold keys to The Incarnation conveying the lightof theGospel, resulting and the Chu rch's Wit ness in Kurdish-b a ck gr ound C hristian by Darrell L. Guder communities . Using literary, historical, and social appro aches to This timely workconnects past efforts scripture, Gude r challenges today's church to return with the vibrant activity of the present. to an incarnational mi ssion-s-one based on the life The volume of wo rk in Kur dis tan this and death of Jesus-rather th an thinking of mission decade justifies a seque l to Blincoe's as just ano ther chur ch program. treatment in the next few years, one that paper $9.00 will no doubt reflect the historical lesso ns learned and perspectives suggeste d in this work. - Bill Koops

BillKoops is founder and president of Millennium ReliefandDevelopmentSeroices,inHouston,Texas. At a bookstore near you or call 800-877-0012 Headministratedhumanitarian aidprogram sin the or fax 717-541-8128 to order Middle East between 1989 and 1997. email: [email protected] or visit our website at www.trinitypressintl.com

April 2000 87 The fifteen essays that com pose this entire book in the initial cha pter, in which prior to the church but also esse ntial to its volume constitu te a valuable resource for he outli nes in bal anced fashion th e iden tity. Shenk emphasi zes that the scope understanding the mod ern mission ary elements ofa mission dynamic.He stresses of the Gospel embraces both word and movement. They are grou ped into four the impo rtance of placing the reign of God deed . His treatment of new religiou s sec tio ns : th e th eological frontier; th e at the center of the church's life and movem ents, the d epth of his historical frontier in theory and practice; the frontier teaching. She nk shuns the temptation to u nderstandi ng , and his sensi tivity to of contempo rary culture; and discern ing paint fu turistic scenarios ; rather, he has culturalissues are amo ng the consid erable changing frontiers.Most of the essayshave chosen to foc us on those end uring stre ng ths of the book. appeared elsewhere, but many have been foundations that have always prepared Shenk's Mennonite heritage is evide nt re vised for thi s publication s. Some, the churc h to exerci se its mission in the throu ghout, parti cularly when he rem inds origina lly published in German, appear face of new challenges. the rea der of the pervasiveness of the myth for the first time in English. The author argues convincingly for of red em ptive violence. He rightly affirms Shenk lays a solid founda tion for the the pr iority of mission .Mission is no t only that "the greatest integrity and vitality of faith tod ay appears to be found in those churc hes that have suffered and know n martyrd om firsth and " (p. 190). These essays are character ized by careful scholarship, thorough research, and tight logic. The bibliography, while extensive and found at ional, contains relatively few entries after 1991.The index is selective . -Kenneth B. Mulholland

Kenneth B.Mulhollandis ProfessorofMissionsand Kool Witts Karotemprel Tiessen Deanat Columbia Biblical Seminary and School of Missions, Columbia, South Carolina. He and his wife, Ann, served fifteen years as missionaries in 2000-2001 Senior Mission Scholars Central America.

OM SC welcomes into residence for the fall 2000 semes ter Senior Mission Scholars Anne Marie Kool and Diana Witts. Dr. Kool, a gradu­ ate of the University of Utrecht, Netherlands, is Dir ector, Protestant Insti­ tute for Mission Studies, Budapest, Hungary. She is a member of the board and exec utive committee of the Eastern European Schools of Theology , a Celestial Church of Christ: The member of the Theological Commission of the World Evangelical Fellow­ Politics of Cultural Identity in a ship, and a contributing editor of the International Bulletin ofMissionary West African Prophetic­ Charismatic Movement. Research. Canon Diana Witts, a former missionary in East Africa with the Churc h Mission Soc iety (CMS) and later reg ional secretary for West Af­ ByAfeosemime U. Adogame.Frankfurt:Peter rica, is the recently retired general secretary of the CMS. In 1994 the Arch­ Lang, 1999. Pp. ix, 251. Paperback DM79/ bishop of Canterbury awarded her the Cross of St. Augustine in recogni­ $49.95. tion of her work with the Episcopal Churc h of Sudan . In the spr ing semester of 200 1 OMSC's Senior Mission Scholars will Africa's tran sform ation from a "miss ion be Sebastian KarotempreI and Terrence L. Ti essen. The Rev. Dr. field" into a vigorous heartland of global Karotemp rel, a memb er of the Salesians of Don Bosco, is Professor of Christianity is due in large measure to the Missiology, Pontifical Urban University, Rome. He is also president ofSa­ explosive impact of indigenous p rophet­ cred Heart Theological College, Shillong, India, where he serves as Visiting healing and cha ris ma tic m ovem ents. Vibra nt, im mensely popular, and roo ted Professor. Fro m 1987 to 1998 he was executive secretary of the Federation in the rich texture ofthe traditional culture, of the Asian Bishops' Co nference Commiss ion for Evangelization. He is such movements and the myriad churches the editor of Following Christ in Mission:A FoundationalCourseinMissiology they have spa wned have dominated the (1998) . Dr. Tiessen is Professor of Theology , Providence Seminary, Africa n Ch ristian landscape for most of Winnipeg, Manitoba. A former missionary in the Phil ippines, he received th e twentiet h century. By th e clos ing his Ph.D. from Loyola School ofTheology, Ateneo de Manila University. d ecades m any had begun to lose Fro m 1976 to 1979 and from 1981 to 1984 he was a memb er of the Area momentum and member ship , having Council of SEND International. He is the author of Irenaeus on the Salva­ fallen out of step with rap idly evo lving tion ofthe Unevangelized (1993), published in the monograph series of the socio poli tica l co n texts . Th ey are American Theological Library Associa tion. In addition to providing leader­ increasingly overs ha dowed b y mod ernistic and more global-conscio us ship in OMS C's Study Program , the Senior Mission Scholars are avai lable Pentecos tal!charisma tic movem ents. to OMSC residents for counsel regarding their own mission research inter­ The Celestial Churc h of Christ, an ests. Ala d ura-type church fou nd ed in 1947, Overseas Ministries Study Center strad d les p ast and present by incorpora ti ng m odernizin g a nd 490 Prospect St., New Haven, CT 06511 globalizing eleme nts withou t sacrificing Tel (203) 624 -6672 Fax (203) 865- 2857 its central prophet-healin g dimension .The [email protected] www.OMSC.org N ige rian-born Afeose mime Adogame provides a comprehensiveand perceptive

88 INT ERNATIONAL B ULLETIN OF M ISSIO NARY R ESEARCH treatment of the movem ent's eme rgence, The survey fou nd 4,957 believ ers profiles ofcongrega tions led by foreigners. struc ture, and impact. The book,originally (Jewish a nd non-Jewish, including Besid es demogr aphics, profiles of each a 1998 d oct oral d issertat ion , re flec ts children) in Messianic con gregations and cong rega tion include data on the group's substan tial research. The author focuses house groups in Isra el. Of this number, stateme nt of faith, its history and lead ers, for the most part on two key areas: (1) the 2,178 are adult Jewish believers in Jesus. legal stat us, preferred lan gu ages, wo rship routinizati on of cha ris ma and other The total of almos t 5,000 is divid ed am ong style, views on wom en in ministr y, and com plex d ev elopments foll owing th e 81 congregations and indepe ndent house financia l accountability. demise oft he movement's founder in 1985, grou ps (57 of which we re founded in the Several missiological issues are raised and (2) the complex synthesis between the 1990s, due largely to the influx of Russ ian by this study: Can the Hebrew-spea king ritual patt erns and belief sys tem of the and Ethio pian [Falasha] Jews). In the 1970 con gregations be flexible enoug h in Celestial Churc h of Christ and the Yoru ba su rvey, only one indigenous messiani c lan guage and worship style to we lcome worldview. The treatment of th e first congregation was mentioned amo ng 43 th e large numbers of Ru ssi an- and su ffers so mewha t from the au thor's attempt to weave socia l theory into the historical dram a, but it unmasks vital human as pec ts-the path os, conflicts, p ersonal ambit ion, and so forth­ in terwoven w ith over tly successful .0O ··BAKER BOOK".' ~ ..' HO..., U:0:SE . spiritua l enter prise. In dealin g with the www.b ak er books .c om second key area, the intricate details of Yoru ba cosmo logy are presented with Mission in the Old Testament authoritative clarity, and the significant Israel as a Light to the Nations extent to which the belief sys tem, ritual Walter C. Kaiser Jr. observances, and liturgical struc tures of A capable treatment demonstrating that the redem ptive the Celestial Churc h of Christ in Nigeria dra ma began well before the Great Com miss ion. The author aregro unded in the Yoruba sociore ligious briefly goes thro ugh the Old Testament canonically, high­ m ili eu is superbly co nveyed . The lighting an d explaining Israel's relationship to the Gen tiles. treatment of some issues, like the role of 0-8010-2228-2 112 pages $8.99p wo men and the typological confus ion that continues to bed evil suc h stud ies, could have been more critically develop ed .Such points, however, detract little from this va luable stu dy o f one of th e m ost Planting Churches Cross-Culturally successful religiou s initi ati ves in West North America and Beyond, 2d ed. Africa. Planting David J. Hesselgrave -Jehu J. Hanciles hurch8S Incorporat ing relevant sociological, an thropological, and historical insig hts, Hesselgrave extrapolates ten phases of Jehu J. Hanciles, a citizen of SierraLeone, has lived GmSf:l­ cross-cultura l church planting that are faithful to Jesus ' and taught in ZimbabweaswellasSierraLeone. He umily commandment to make disciples an d to Paul's missionary is currently a research scholar with the Global exa mp le. Research Institute at Fuller Theological Seminary, 0-8010-2222-3 352 pages $24.99p Pasadena, California.

Cities Missions ' New Frontier, 2d ed. Roger S. Greenway and Timothy M. Monsma Effective urban ministry requ ires that pastors, missionar­ Facts and Myths About the ies, and churc h leaders un derstand modern, socially com­ Messianic Congregations in Israel, plex centers of populati on, cu lture , an d political power. 1998-1999. This second edition of Cities provides necessary insights int o more effective urban ministry. By Ka i Kjaer-Hansen and Bodil F. Skj0tt. 0-8010-2230-4 288 pages $19.99p Published by the United Christian Council in Israel , in cooperation with the Caspari Center for Biblica land Jewish Studies, 1999. Pp.319. Paperback$25. The Essence of the Church A Community Created by the Spirit This rep ort of a new survey of Jewish Craig Van Gelder believers in Jesu s in Israel conducted by Encuurages read ers to rethink the nat ure of the churc h. the authors is the first such definiti ve The author ad dresses the challenges facing today's church com pilation of facts since 1970, and as and urges readers to th ink deeply yet practically about such it is a significa nt contribution to the being governed by the Word and led by the Spir it. work of Jewish missions. In the face of 0-8010-9096-2 256 pages $18.99p disputed esti ma tes and lack of hard data on congregationa l structu res, Da nis h scholars Kjaer-Han sen and Skjatt set out to "give a rea listic picture of as man y of th e cong regations and gro u ps in th e country as possible" (p. 11).

April 2000 89 Amharic-speaking believers into their the congregational lifeof]ewishbelievers. Celebrate the gift of Jesus' mission. congregations? (This study documented The book will undoubtedly meet with Reflect on current trends in mission . twenty Russianand six Amharic-speaking opposition from some quarters. Such Consider mission for the Church in the U.S. congregations.) How will Israeli believers opposition is outweighed by the Envision mission in the new millennium . self-identify in the face of the olim importance that it will have for future (immigrants)? Will an indigenous studies of indigenous congregations of "messianic Judaism" emerge in Israel? Jewish believers in Israel and elsewhere. The study confirms that in Israel "the -Theresa T. Newell fiJI gospel is proclaimed, that congregations do exist, and Jewish people are coming to Theresa T. Newell, former director of Shoresh faith" (p. 48). Ministries (Church's Ministry Among the Jewish It takes courage in a country not People, USA), is North American Coordinator of MISSION CONGRESS friendly to evangelism (antimissionary the LausanneConsultationon Jewish Evangelism, laws are pending in Israel) both to ask and and Travel-Study Director at Trinity Episcopal 2000 to answer questions for publication about School for Ministry, Ambridge, Pennsylvania. The Mission of Christ in the New Millennium September 28 - October 1, 2000 Mission Congress 2000 will focus on the way the Catholic Church experiences and Education and Transformation: practices mission in the contemporary Marianist Ministries in America world . Since 1849.

Internationally recognized speakers and By Christopher Kauffman . New York: panelists will guide delegates as they J. reflect on and discuss the following Crossroad Publishing, 1999. Pp. xoii, 366. elements of mission: $29.95. • Prayer, Spirituality and Liturgy The Society of Mary was founded in 1817 Of particular interest to mISSIOn • Proclamation , Conversion and by William Joseph Chaminade (1761­ studies is chapter 6, which describes the Catechesis 1850). Against the background of interactionof the pedagogicalandspiritual • Social Transformation and Solidarity postrevolution France and the French principles of The Manual of Christian • Dialogue with Other Religious school of spirituality, Chaminade Pedagogy for Use of the Brothers of Mary Traditions developed a networkof faith communities (1899), later used by other teachers in the • Mutual Exchange between Churches intendedto reintegratecultureandreligion United States, and several chapters that Mission Congress 2000 and to re-Christianize the country, examine Marianist responses to religious 3029 Fourth Street, NE especially from among the laity (chap. 1). pluralismand their interaction with ethnic Washington , DC 20017 The first Marianists in the United and racial issues. 202-832-3112 States arrived in Cincinnati, Ohio, in 1849 -Angelyn Dries, OS.F. [email protected]. to take charge of a parish boys' school. www.uscatholicmission.org Chapters 2-8 describe the growth of the Angelyn Dries, O.S.F., is Associate Professor and Sponsored By : Marianist ministries, notingespecially the Chair of the Religious Studies Department at • Catholic Network of Volunteer Service influence of major superiors or those in Cardinal StritchUniversity,Milwaukee, Wisconsin. • Conference of Major Superiors of Men charge of education. Throughout the book • Leadership Conference of Women Religious Kauffman, who holds the Catholic • NCCB-Committee on World Mission/Soc. for Daughters' Chair at Catholic University Prop. of the Faith and Holy Childhood Assn. • United States Catholic Mission Association of America and is editor of U.S. Catholic Historian, places a major theme-the growing fissure between "monasticizing" The Desecularization of the World: religious life and their apostolate and the Resurgent Religion and World ultimate transformation of the group-in Politics. the context of American and US. Catholic history. Chapter 9 depicts the last twenty Edited by Peter L. Berger, Grand Rapids, yearsof the societyand unfolds the reasons Mich ,: Eerdmans, 1999 . Pp. viii , 135. THIS PUBLICATION for some of the disorientationfelt by many Paperback $17, AVAILABLE FROM UMI U.S. Catholics after the Second Vatican Council. An afterword by David Fleming This book challenges the assumption that THE ANS WER COMPANY'" suggests the present and future the world is becoming secular, In the lead UMl A BELL & HOWELL COMPANY implications gleaned from Marianist article, Peter L. Berger refutes the ATIN: Box 38 • PO Box 1346 history. Appendixes list past and present secularization theory that modernization 300 NORTH ZEEB ROAD ANN ARBOR, MI48106-1346 USA Marianist leadership and communities. necessarily leads to a decline of religion. http://www.umi.com · 800-521-0600 ·313-761-4700 In the United States, the Society of After the editor's global overview, Mary was instrumental in the particular studies follow. establishment of several high schools and George Weigel writes that the Roman colleges, the National Catholic Education Catholic Church, through its methods of Association, and the development of the persuasion, "has reacquired a certain Black Catholic Clergy Caucus. Marianists critical distance from the worldsof power, sent personnel to Puerto Rico (1938), Latin preciselyin orderto helphold thoseworlds America (1939), and Africa (1957). [of power] accountable to universal moral

90 INTERN ATIONAL BU LLETIN OF MISSION ARY R ESEARC H norms" (p. 32). Davi d Martin assigns the The book supplies insights into Stott's pastor, teach er, and evangelis t. He political implications of the evangelical famil y background and struggles during mod eled new pa tterns of ministry that up surge to its individualistic approach World War II. The influe nces on his life as others followed. His visio n was wider and pragm atism . Jon athan Sacks, who a stude nt in Rugby Pu blic Schooland later than the local churc h. As a un iversity focuses more on Jewish identity in the in Cambridgein the wa r yea rs werecritical mission er allover Britain and then in many co n text of p ostmodernity a nd in his spiritua l form ation . In his teens, the parts of the world, he filled a role that no secularization, says that "Jews have been thr ee emphases of his life emerge as his one had filled in the stude nt wo rld since living . . . in a condition of ambivalence person al walk with Jesus Christ, the Bible, John R. Mo tt. about themselves and trauma abo ut their and the drive to bring othe rs to share his It is salutary for those who now take relationship with the wo rld " (p. 63). faith. for granted the influence of evange lical Whil e the rest of the world tends First as curate (1945) and then rector faith in the Churc h of Englan d to read of toward desecularizati on, Europe seems (1950) of All Souls Chur ch, in the heart of the battl es that had to be foug ht to secure to be the exception to the rul e, says Grace London, we see him doing the work of this p osi ti on. Nor was hi s vision Davie, becau se Europea ns are less capable of remembering religion as a collective m emory . In Co m m u n is t Ch ina Tu Weiming writes that "as China is well on its way to becom ing an active memb er of th e internatio na l society, th e political significance of religion will conti nue to be obvious" (p .100).In tod ay's modern world Abd ulla hi A. an-Nai m says that th e principle of pluralism and the protection of basic human rights, which is an Islamic imperative, should be followe d. From the above su mmary, we can see that not all the contributors have fully H E WORLDWI DE irnpacr of Christia nity is a direc t result uf people who targeted the general aim of th e book. But T . have played key roles in the missionary enterprise. T his unique reference it is clea r th at religions today are work do cuments the global history of C hristian missions wit h biographical influential. Since religions, like culture in articles on the most outstandin g missionaries from the past 2,000 years. general, are dynamic, they can assume n ew fo rms w ith m odernization. Furthermo re, while the many external Written by 350 experts from 45 cou ntries, religious trappings may have disappeared the Biographical Dictio:rary con tain s more than in the mod erncities, religions as imman ent rema in resu rgent. 2,400 original, signed biog raphies that por­ -Leonardo N. Mercado, S.V.D. tray leading missionary figures frum Ruman Catholic, Ort hodox, Anglica n, Protestant, Leonardo N.Mercado, S.VD.,formerlyamissionary Pentecostal, independent, and indi genous to PapuaNewGuinea,is Executive Secretaryofthe Episcopal CommissionforInterreligious Dialogue, churches. Arranged in a conveni ent A- Z Catholic Bishops' Conference of the Philippines. format, the articles provide biograp hical During a 1999 sabbatical leavehe was a research information for each .missionar y covered as fellow at the Yale Divinity School, New Haven, Connecticut. well as discussion of their writings, public achievements, and contributions to conte rn­ porary mission issues.

"An outs tanding refe rence work. . .. Broadly conceived and well executed, it John Stott: The Making of a makes a significant contribution to the study of Christian mission and the Leader. A Biography: The Early history of religions." - Religious Studies Review Years.

By Timothy Dudley-Smith. Downers Grove, "Here is a veri tab le treasure trove of missions history. ... Every library in the Ill.: InterVarsity Press, 1999. Pp. 513. $25. Eng lish-speaking world with a credible claim to uffering general facilities for historical research ought to have this volum e. . . . It has set a new standa rd." This is a goo d read! It is the first volume in a pr ojected two-volume work by Timo thy - t'Vfl1lgelical M issions Q!tarterly Dudley-Smith, describing his friend and colleag ue,JohnStott, now rector emeritus of All Souls (Anglican) Churc h, Lang ha m Place, Londo n. The present volume cove rs the first forty years of Stott's life (1921- 60). It is detailed and comprehensive, written to "supply material for jud gement, rather than to pron ounce judgeme nt" (p. 12). It has 36 pages of notes and an index .

April 2000 91 Learn Uve and constricted to the boundaries of his own knew and are surprised to find out. at the denomination. Before his fortiethbirthday, Timothy Dudley-Smith had many he was beginning to be involved tirelessly difficult choices to make, as he says in his Overseas Ministries in wider initiatives at home and abroad. foreword. He has made them well, and The final chapter of the book is a thosewho read this book will look forward delightful description of the cottage in to volume 2. Study Center Wales that became the haven to which he -Tom Houston .i ·;::":":·~;;~ ~ resorted to give concentrated attention to ~~f~ ' :~ ~~' ' .~ writing.His writing was to become one of TomHouston,aScot nowretiredinOxford,England, his major contributions to the lives of his servedasapastor(1951- 71) inScotlandandNairobi, contemporaries and generations to come . Kenya. Between 1972 and 1994 he was the chief What keeps one reading the book is executive officer of the British and Foreign Bible the "Who's Who" of personalities in the Society, then of World Vision International, and evangelical Christian world that crossed finally of the Lausanne Committee, which he also Stott's pa tho Also thereare thingswe never served as minister at large (1 994-98). -and find renewal for world mission Fully furnished apartments and Continuing Education Discipling Nations: The Power of program of weekly seminars Truth to Transform Cultures. Write for Study Program and Application for Residence By Darrow L. Miller, with Stan Guthrie. Seattle, Wash.:YWAM Publishing, 1998.Pp. Overseas Ministries 308. Paperback $14.95. Study Center Darrow L. Miller, vice president of staff their "poverty of mind" is a wayofblaming 490 Prospect Street development at Food for the Hungry the victim. New Haven, Connecticut 06511 International, argues that poverty and The author argues that the area with http://www.OMSC.org hunger are "the logical result of the way the least Christian presence (the so-called people look at themselves and the world. 10/40 Window) is also the area with the . . . Physical poverty is rooted in a culture most poverty (p. 61). He fails to note, of poverty, a set of ideas held corporately however, that this region also includes that produce certain behaviors, which in some of the richest nations on earth. turn yield poverty" (p.63).Poverty,Miller Whatever the variable separating these The Friends argues, is most likely to be present in rich and poor nations, it is not that of a of the settings where the biblical worldview is Christian worldview. Overseas Ministries absent. An adequate biblical response to In the Christian worldview God is poverty requires a more balanced Study Center good and rational. Creation is orderly. understanding of complex and variable Work issacred.Progressis possible.People factors contributing to poverty th an Financial contributions from the are agents.Wealthis created. Stewardship, anything presented in this book, which I Friends of OMSC supportthe work "a metaphor for development" (p.227), is cannot recommend. of the Center through its Scholar­ a core value. This worldview is -Robert J. Priest shipFund for Third World Scholars foundational to physical well-being and and Missionaries. Gifts designated prosperity. Robert J. Priest is Associate Professor of Mission for the Center's general purposes While written in an attractive and and Anthropology at Trinity EvangelicalDivinity are also gratefully received. For inspirational style, and while I appreciate School, Deerfield, Illinois. The son of Wycliffe more informationcontact the Weberian point that ideas matter, I missionaries,hegrewupwith theSirionoof Bolivia have substantive concerns. The author andsubsequentlyconductedanthropologicalresearch Jon F. McKenna blames poverty on the "poverty of mind" with another Amazonian minority group, the Director of Development Overseas Ministries Study Center (p.63) of those who are poor. Animistic Aguarunaof northern Peru. 490 Prospect Street peoples prize ignorance (pp. 92, 113), New Haven, CT 06511-2196USA which explains African poverty (p. 113). In fact, however, many animistic tribal Contributions by U.S. taxpayers are peopleshaveprofound knowledgeoftheir fully tax deductible. Please include physical world and may do well in terms an indication of how you wish to of nutrition and diet-untila largerworld The Reformed Church in Dutch designate yourgift. Information on impingeson them,expropriatestheirland, Brazil (1630-1654). making a bequest is available upon and turns them into landless peasants at request. the bottom of a new socioeconomic order. By Frans Leonard Schalkwifk. Zoetermeer, Tel: (203) 624-6672 Their knowledge related to prudential Netherlands: Boekencentrum, 1998. Pp. xiv, Fax: (203) 865-2857 mattersconcerningfood and housing was 353. Paperback f 69. E-mail: [email protected] not problematicuntilotherschanged their Web: http://www.OMSC.org world. Many of the poorest people on The author, who served for years as a earth represent such subordinated missionaryin Brazil, has done meticulous minority groups. In such cases, blaming research and given us a fine work on a

92 INTERN ATIONAL B ULLETIN OF MISSIONARY R ESEARCH little-kn owncoloni al / missionary venture recently the director of the John Knox "The book includes a complete list of the of the Dutch in northeast Brazi l. During International Reformed Center in Geneva, churches and institution s that toda y claim the Eighty Years ' War for independence and Lukas Vis cher, w ith ex te ns ive for themsel v es th e heritage of th e from Spain, the Dut ch invade d Brazil, a ex perie nce in th e World Co u nci l of Refor m a ti on and prov ides basic colony of Portugal then under Spanish Church es an d p ro fessor emeritus of infor ma tion on each of them . All strea ms d omination. While it was clearl y a ecume nical theology at the Evange lical of th e Reformed tradition-Reformed , commercialvent ure, there was also strong Reformed Theo logical Facu lty of Bern, Pr esb yt eri an, Co ngregatio na l, Eva n­ missionary motivation . Switzerla nd, have skillfu lly coo rdi na ted gelical, and Un ited-have been br ou ght The Reformed Church, tran splanted and edite d th e contributions of 122 together; the book includes 746 ch urches to Brazil, served primarily th e Du tch Reformed church lead ers from aro und and 529 theological schools. This reference colonis ts but also held services in English, the wo rld. work presents a su perb overview of the French,and Span ish and soo n beganwork The publish er 's infor ma tio n sheet Reform ed family." What isn't stated here amo ng the indigenous population.Several states succinctly the nat ure of thi s work: is that Lukas Vischer also contributes a pa stors worked amo ng them, learning the Tupi lan guage,orga nizi ng three churches. Some in d igenous "c omfort ers" (lay pastors) were ap po inted. Education wasa priority, and schoo ls were established for both sexes wherever there were children .Instruction was given in Du tch and Tupi in the indigen ous villages, and several indigenous teachers w ere h ir ed. A modific ation of the Heidelberg Catechism was prepared and published in Dutch, Portugu ese, andTupi, but con troversy arose, and it was never used . Apparently this early attem pt at contextualization wasunacceptable to the Dutch church. The extent of religious liberty was unique for the period. Rom an Catho lic priests were allowe d to function if they took an oa th of loyalty to the government. Nearly 1,500 Jews who had fled from Portugal to the Netherla nds now came to he list of suggested readings add Recife and built the first synagogues in of the twenty-eight essays is the So u th America . Afte r th e Port u gese reco nques t, most Jews fled, ma ny to Ne w ,?ibliography of current viewpoi Ams terdam (Ne w York). Tra gically, of missions that I have seen, and those who rem ain ed, 400 were condemned enough to recommend the bo to pri son, and at least 18 were executed. st , and anyone else wh This is a valua ble work, espe cially for th ose interest ed in Brazilian chu rch ians.. regard their glo history. . -SAMUEL HUGH MOFF -Paul E. Pierso n

Paul E. Pierson is Dean Emeritus and Senior ProfessorofHistoryofM ission and Latin American Studies in the School of World Mission, Fuller Theological Seminary, Pasadena, California. He 21st Centu servedasaPresbyterian missionaryin Brazil (1956­ 70)and Portugal (1971-73). an Mission DBY ------'" ES M. PHILLIPS • ROBERT T. COOTE •

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CITY/STATE/Z,P. Nicholas Ludwig, Count von Zin zendorf, bring the treasures of Zinzendorf's unique was a pivotal figurein the developmentof Christo logy into current di scussions. PHONE ( . . ). . Christianity in Europe and NorthAmerica There is a fair amount of Freeman's own in th e eig h teen th century. Offering theology here, and it is not always clear I'M INTERESTED IN THE FOLLOWING TITLES: sanctuary on his estate at Berthelsdorf to a whether Freema n is speaking for himself remnant of M oravians fr om or for Zin zendorf. Freeman is at his best in Czechoslovakia, Zinzendorf soon found placing Zin zendorf within the context of himself drawn into a leadership role for a his time. His pr esentation of Zin zendorf community of Christians whose pa ssion engag ing the issues of the Enlightenment, for world mission has inspired countless especially the emerging field of biblical others, most not ably William Carey.Their criticism, is helpful. community, Herrnhut, became a center Zinze ndorf's important contribution for renewal, pray er, in te rcession, to ecumenism is addressed, buthis seminal '." .: T HE AN SWER C OMPANY· hymnod y, and eva ngelism, as well as a missiology gets scant attention, a curious A BELL & H OWELL COMPANY mod el for Christian community. omission considering the fingerprints that SEND COUPON• TO: Zinzendorf left on Herrnhut's mission Arthur Freeman, retired New UMI I ATTN : Box 38 Test ament professor a t Moravian efforts ove r a period of nearl y thirty years. PO Box 1346 Theological Seminary and a bishop of the The footnotes are co p io us an d 300 NORTH ZEEB ROAD ANN ARBOR, MI 48106- 1346 USA Moravian Church, has been a stude nt of detailed. Future Zinzendorf researchers http://www.umLcom Zinze ndorf for many yea rs. This book is w ill ap p re cia te Freeman' s exte ns ive 800-308- 1586 TOLL-FR EE FAX the fruit of his research and reflection. bibli ography and the listing of Zin zendorf FOR ARTICLE REPRINTINFORMATION, Little of Zinzendorf's cr eative writings. PLEASE CONTACT: UMI INFOSTORE approach to theology has been available -Hampton Morgan , Jr. 800-248-0360 to the Engli sh-speaking world. George 415-433-5500 orders@ infostore.coM For ell's engag ing translat ion of N ine Hampton Morgan, [r ., is Executive Director of the 41 S-43:f-0 100 FAX Lectures on Important Subjects in Religion Board of WorldMission of the Moravian Church. INTERNATIONAL CUSTOMERS: (1973)standsou tasa unique contribu tion. He served as pastor of New Herrnhut Moravian PLEASE CALL 313-761 -4700 OR Church in St. Thomas, Virgin Islands, and of FAX TO 313-973 -7007, OR Drawing from many sources, Free ma n EMAIL INTERATIONAL_SALES@ UMI.COM has now added a grea t deal of original Macedonia Moravian Church in Advance, North Carolina,beforeappointment tohis present position FO R COMPR EHEN SIVE IN FORMATIO N O N UMI PRO D ­ Zinzendo rf material. Tha t it has taken so UCTS, VISIT O UR HO ME PAGE: HTIP:/IWV1iW.UMI.CO M long for a Moravian to do so perhaps in 1995. ind icates th e ambig uity of Mor av ian sentiments about the man Forell called the "noble Jesus freak. " Writing with an eye to contempo rary issu es in theology, ecu menical as well as di stinctly Moravian , Freema n see ks to

94 I NTERNATION AL B ULLETIN OF M ISSIO NARY R ESEARCH ulhat a C;reat Idea! Live and Study at OMSC, fall 2000

Martha Lund Smalley Sept. 11-15, 2000 Jean-Paul Wiest Oct. 30-Nov. 3 How to Develop Church and Mission Archives. Yale Doing Oral History: Helping Christians Tell Their Own Divinity School Research Services Librarian helps mis­ Story. The director of the Maryknollhistoryproject teaches sionaries and church leaders identify, organize, and pre­ skills and techniques for documenting church and mis­ serve essential records, with int roduction to computer and sion history. Eight sessions. $95 intern et skills. Eight sessions. $95 "EMEU" Conference Nov. 2-4 David Pollock & Janet Blomberg Sept. 18-22 Spiritual Riches of Middle Eastern Christianity. Annual Nurturing and Educating Transcultural Kids. Special­ conference of Evangelicals for Middle East Understand­ ists in MK counseling and education help you help your ing,First Presbyterian Church, Evanston, Ill.Cosponsored children meet the challenges of third-culture kids. Co ­ by O MSC. $60. Further information: www.EMEU.org; e­ sponsored by Wycliffe Bible Translators. Eight sessions.$95 mail: [email protected], or call 773-244- 5786. Donald Jacobs & Douglas McConnell Sept. 25- 29 Peter Kuzmic Nov. 6-10 Servant Leadership for Today's Mission in the Ethnic and Religious Mo­ Mission. Directors of the Men­ saic of Eastern Europe. Dr. Kuzmic, Evan­ nonite Leadership Foundation gelical Seminary, Osijek, Croa tia, helps Prot­ and Pioneers team up at O MSC estant missionaries bringauthenticityand sen­ to applyfoundational principles sitivity to their evangelical witness. Cosponsored by East­ Jacobs McConnell in light of the intern ationaliza­ ern Mennonite Missions, and Int erV arsity Missions/Ur­ tion of the Christian mission. Cosponsored by Christ for bana 2000. Eight sessions. $95 the City Int ern ational. Eight sessions. $95 DianaK. Witts Nov. 14-17 Gerald H. Anderson Oct. 3-6 "As the Father Has Sent Me." A biblical Christian Mission in the New Millennium. study byOM SC's Senior Mission Scholar and The newly retired director ofOM SC explores newlyretired general secretary of the Church major issues facing the missionary commu­ Mission Society targets practical issues in mis­ nity, including holistic witness, uniqueness sion. Four sessions. $75 of Jesus Christ, and the place of interreligious dialogue. Cosponsored by Latin America Mission, LCMS World Scott Moreau Nov. 27-Dec. 1 Advancing Mission on the Information Superhighway. Mission, Mennonite Board of Missions, and Mennonite Wheaton College's professor of missions shows how to Ce ntral Committee. Four morning sessions. $75 get the most out of the worldwide web for mission re­ Anne Marie Kool Oct. 9-13 search. Cosponsored by the Billy Gra ham Ce nte r and Mission in Central and Eastern Europe: A Biblical Model Mission Aviation Fellowship. Eight sessions. $95 for the Twenty-first Century. O MSC's Senior Mission Scholar and Director of the Protestant Institute for Mis­ J. Dudley Woodberry Dec. 4-8 sion Studies, Budapest, focu ses on mission history and Islam and Christianity in Dynamic Encoun­ prospect s in Hungary and its neighbors. Cosponsored by ter. Fuller School of World Mission 's profes­ Maryknoll Mission Institute and RCA Mission Services. sor of Islamic Studies lays the groundwork Eight sessions. $95 for constructive Christian witness in Muslim communities. Cosponsored by Christian Reformed World Andrew F. Walls Oct. 23-27 Mission s, O C Internati on al, and Southern Baptist Christian Missions: Agents of Social Trans­Woman's Missionary Union . Eight sessions. $95 formation. Prof. W alls, Edinburgh Uni ver­ sity, demonstrates the impact of missions on Overseas Ministries Study Center the social and moral fabric of modern societ­ 490 Prospect Sr.,New Haven, CT 06511 ies. Cosponsored by Americ an Baptist Internation al Min­ (203) 624-6672 study @OMSC.org istries. Eight sessions. $95 www.OMSC.org Book Notes In Coming Anderson,Allan H., and Walter J. Hollenweger, eds. Pentecostals After a Century: Global Perspectives on a Movement in Transition. Sheffield, U.K.: Sheffield Academic Press, 1999. Pp. 226. Paperback £15.95/$21.95. Issues

Berthrong, John H. The Ecumenical Missionary The Divine Deli: Religious Identity in the North American Cultural Mosaic. Conference, New York City, 1900 Maryknoll, N.Y.: Orbis Books, 1999. Pp. xxvi, 163. Paperback $16. Thomas A. Askew

Brown,Michael L. Developments in Mission Studies Answering Jewish Objections to Jesus. Jan A. B.Jongeneel Grand Rapids, Mich.: Baker Books, 1999. Pp. xxvii, 270. Paperback $15.99. Evangelicalism, Islam, and Cobb, John B.,Jr. Millennial Expectations in the Transforming Christianity and the World: A Way Beyond Absolutism and Nineteenth Century Relativism. Andrew Porter Maryknoll, N.Y.: Orbis Books, 1999. Pp. 189. Paperback $25. Kenneth Cragg in Perspective: A Durchholz, Patricia. Comparison with Temple Gairdner Defining Mission: Comboni Missionaries in North America. and Wilfred Cantwell Smith Lanham, Md.: Univ. Press of America, 1999. Pp. xiii, 353. $33. James A. Tebbe

Greenlee, James G., and Charles M. Johnston. Evangelization, Proselytism and Good Citizens: British Missionaries and Imperial States, 1870-1918. Common Witness: Roman Catholic­ Montreal and Kingston, Ont.: McGill-Queen's Univ. Press, 1999. Pp. xxi, 274. $49.95. Pentecostal Dialogue on Mission (1990-1997) Greenway, Roger S. Veli-Matti Kiinkkiiinen Go and Make Disciples: An Introduction to Christian Missions. Phillipsburg,N.J.: Presbyterian & Reformed Publishing, 1999. Pp.ix,190.Paperback $9.99. What's Behind the 10/40 Window? A Historical Perspective Henry, Helga Bender. Robert T. Coote Cameroon on a Clear Day: A Pioneer Missionary in Colonial Africa. Pasadena, Calif.: William Carey Library, 1999. Pp. xi, 194. Paperback $12.95. In our Series on the Legacy of Outstanding Missionary Figures of Kirk,J. Andrew, and KevinJ. Vanoozer, eds. the Nineteenth and Twentieth To Stake a Claim: Mission and the Western Crisis of Knowledge. Centuries, articles about Maryknoll, N.Y.: Orbis Books, 1999. Pp. xvii, 254. Paperback $30. Norman Anderson Thomas Barclay Li, Li. Rowland V. Bingham Mission in Suzhou: Sophie Lanneau and Wei Ling Girl's Academy, 1907-1950. Helene de Chappotin New Orleans, La.: Univ. Press of the South, 1999. Pp. xiv, 139. Paperback $49.95. Orlando Costas Francois E. Daubanton Montgomery, Robert L. G. Sherwood Eddy Introduction to the Sociology of Missions. James Gilmour Westport, Conn.: Praeger, 1999. Pp. xxi, 183. $57.95. Karl Giitzlaff Robert Reid Kalley Thorne, Susan. Hannah Kilham Congregational Missions and the Making of an Imperial Culture in Nineteenth­ George Leslie Mackay Century England. William Milne Stanford, Calif.: Stanford Univ. Press, 1999. Pp. ix, 247. $49.50. Lesslie Newbigin Constance E. Padwick Witte, John, [r., and Richard C. Martin, eds. Julius Richter SharingtheBook: ReligiousPerspectivesontheRightsandWrongsof Proselytism. Elizabeth Russell Maryknoll, N.Y.: Orbis Books, 1999. Pp. xviii, 423. Paperback $25. Johannes Schutte, S.V.D. William Shellabear James Stephen Bengt Sundkler William Cameron Townsend