Vol. 26, No.3 nternattona• July 2002 ettn• Human Rights and Christian Mission our years ago the world celebrated the fiftieth anniver­ fruit of righteousness, quietly but inexorably transforming the F sary of the United Nations' Universal Declaration of human condition from bottom to top. Human Rights. Measured by the standards of that document, Christian mission has contributed considerably to the enhance­ * * * * * ment of human rights. Associate Editor Robert T. Coote joined the Overseas Minis­ When William Carey arrived in India to preach the Gospel, tries Study Center staff in 1980 for a nine-month assignment as he immediately joined in the struggle to end the practice of sati, Assistant to the Director for Research and Planning. More than widow burning. He started newspapers and printed books to two decadeslater-withthisissue-hecompletesa distinguished stimulate and enlarge Indianvernacular writing and readership, career as editor, communicator, designer, motivator, and men­ thereby helping to ignite India's literary renaissance. tor. Coote, 69, retired June 30, 2002, but he continues with IBMR In 1964, in the waning days of colonialism in Africa, anthro­ as a Senior Contributing Editor. We offer Coote the final word: pologist Paul Bohannan paid tribute to missionary schools: "These last twenty-two years have been without question the "Whatever any individual Westerner may think of the mission­ most fulfilling years of my life and I am very grateful for them." ary edifice, every African knows that it is to missionaries that they owe the beginning of the African educational system" (Africa andAfricans,p. 235). Later anthropologists have explored On Page ways in which missionaries, if unwittingly, planted the seeds of national consciousness that challenged and ultimately doomed 98 In the Image of God: The Gospel and Human colonial domination, bringing into increasingly sharp relief Rights colonialism's intrinsic suppression of human rights. Charles R. Taber As surgeon Paul H. Brand's "My Pilgrimage in Mission" 104 Brazil: An "Evangelized" Giant Calling for reminds us, Christian missionaries went to India and elsewhere Liberating Evangelism to bind up wounds and minister comfort to the neediest of the Sherron K. George needy. They founded teaching hospitals that trained thousands 110 Research on Protestantism in Latin America: of indigenous physicians and nurses. Thus have missionary A Bibliographic Essay labors contributed to humanwell-being and enlarged awareness John H. Sinclair of human rights. But this self-awareness must be tempered with humility, for 112 Harold W. Turner Remembered as contributing editor Charles R. Taber reminds us in our lead John M. Hitchen article, the various inventories of human rights inevitably fall 118 My Pilgrimage in Mission short of the ideal. The human rights project articulated in the Paul W. Brand United Nations' Universal Declaration betrays its Western orien­ 121 Noteworthy tation: it is individualistic, legalistic, and defensive. An authentic 123 The Legacy of Robert Reid Kalley and comprehensive understanding of human rights, Taber ar­ Joyce E. Winifred Every-Clayton gues, must be grounded in the larger recognition of the inherent 128 World Christianity by the Numbers: A Review dignitythatbeingmadein the image of Godgives to everyperson. of the World Christian Encyclopedia, Second Taber's analysis contains both challenge and reassurance. Edition The recognition he calls for is imperfectly incarnated in even the Gerald H. Anderson most exemplary missionary practice. But as long as admittedly imperfect missionary life and service are fundamentally aligned 132 Book Reviews withfaith, hope, and love, the Gospel will produce the peaceable 144 Book Notes of issionaryResearch In the Image of God: The Gospel and Human Rights Charles R. Taber

uman rights are very much on the agenda in the mod­ and nondiscriminatory rights arise in the first place? Thehistorical H ern and postmodern West, and a great deal of rhetori­ record is clear: it arose fairly recently in the West. There is not a cal, political, diplomatic, and legislative effort has been spent in whisper of any such notion anywhere else in the world outside trying to make the concept and the practice of human rights the West before the late colonial era, at which time the subject universal. As part of the ongoing discussion, many Christians peoples in the colonies, tutored in the traditions of their exploit­ have argued that the concept of human rights derives chiefly or ers, began to lay claim to the rights those traditions espoused. As exclusively from, or is at least intrinsic to, the Gospel of Jesus An-Na'im acknowledges in a discussion of human rights from a Christ. But devotees of other religions or of none, as well as some Muslimpointof view, "Thefull conceptof humanrights as rights Christians, have strenuously denied this argument, maintaining to be accorded to every human being by virtue of being human thathumanrights are universal and that all of the major religions is of very recent theoretical origin, and remains largely unreal­ advocate them. Furthermore, the concept is often not carefully ized in practice."! defined: what are universal human rights, what do they com­ What influences did the West experience that the rest of the prise, to whom do they apply, how are they to be enforced? Most world did not experience in the same way or to the same degree important, on what conceptual foundations do they rest? What for so many centuries? I can think of three possible candidates: gives them their imperative character? I deal here primarily with the ancient Athenians, the Hebrew Scriptures, and the Gospel of the origin of the concept of human rights, and with the concept's JesusChrist. It mightbe objectedthatnotonlyin theWestbutalso legitimation. in the East there were thriving churches, influenced by the In my opinion, the only understanding of human rights that Hebrew heritage and the Gospel-though perhaps less influ­ is philosophically or theologically interesting is the most com­ enced by the Athenians-in which the notion of human rights prehensive and radical one; that is, whatever human rights did not arise with equal force. Later I point out some crucial might be, they belong to human beings qua human beings and differences in how these influences were exercised in the East are not subjectto diminutionor abrogation for any consideration and the West. whatsoever: age, sex, race, ethnicity, nationality, social class or The ancient Greeks-especially the Athenians (particularly caste, education, wealth or poverty, degree of health or disease, the Stoics, Plato, and Aristotle)-appealed to natural law and to ability or disability. Rightsbelongingto a subsetof humankind­ the nature of humanity to ground ideas about a number of for example, to adults-are of secondary importance. human rights. But when we look more closely, the democracy of No human society has ever truly practiced such a total Athens pertained only to a small minority of the population: free concept of human rights, whether Western or non-Western, adult males. Women and children were explicitly excluded as "Christian" or non-Christian. In their social systems, politics, being essentially chattel, and the majority of the populationwho economics, or religion, all societies without exception, in all were slaves was notevenconsidered. Non-Greeks were "barbar­ times and places, have practiced various kinds of discrimination ians" andbeneathcontempt. Plato's Republic advocates anything and assigned different degrees of rights (or lack of rights) to but a democracy: the state is ruled by philosopher-kings, and the different kinds of people. Discrimination as practiced univer­ rest of the populationobeys-orelse! Aristotle was slightly more sally can be simply Us versus Them (insiders versus outsiders), liberal, but he insisted that a large number of slaves without friends / allies versus enemies, male versus female, and old ver­ rights was essential to afford the minority of free citizens the sus young. Most societies add, whether de jure or de facto, a leisure to exercise their rights and responsibilities. We Western­ variety of other considerations, such as wealthandpoverty, class ers make much of the fact that our ideas of democracy come to us or caste, race, ethnicity, and nationality. from the Athenians. This view, including the limitations men­ It is my primary thesis that the currently promoted concept tioned, was quite congenial to the American Founding Fathers. of human rights is (1) a modern Western development (2) de­ The Athenian model, however, offers no support for rights that rived from a narrowing and distortion of (3) a morefundamental are truly universal and panhuman. concept of human dignity that is in turn (4) a unique contribution The Hebrew Scriptures provide the first and most funda­ of Jesus of Nazareth to the human scene. The specifically unique mental truth to undergird the concept of human rights: that contribution of Jesus was his categorical rejection of any and all human beings, male and female, are created in the image and of the limits human societies have placed on the dignity of the likeness of God and therefore have an inalienable dignity and person, and of any and all bases for discrimination between uniqueness (Gen. 1:26-30; Ps. 8:4-8). Borowitz argues, "Judaism human beings in dignity and therefore in rights. teaches that no one can ever take away from a human being an elemental value which God has bestowed upon everyone and A Concept of Recent Origin whichGod never alienates.'? ButtheMosaic lawgoes onto make three distinctions: between the people of Israel and foreigners, The idea that somepeople have some rights is extremely ancient between men and women, and between slaves and free persons. and widespread. But where did the idea of universal, panhuman, Thoughall had some rights andwere thusbetter off thanin many neighboring societies, they did not have equal rights. Modern Judaism, to the extent that it is faithful to its own Scriptures, Charles R. Taber, a contributingeditor, is Professor ofWorldMission, Emeri­perpetuates these distinctions. tus, at Emmanuel School of Religion, Johnson City, Tennessee. He was a Those who in the name of political correctness want to insist missionary (1952-60) in what became the Central African Republic and a thatall of the"major" religions (aninterestingbitof discrimination translations consultantof the United Bible Society (1969-73) in West Africa.

98 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH in itself!) "at their best" teach that human beings are equal and International Bulletin deserving of human rights are contradicted by even a superficial look at the evidence. Not only the historical practice of these of Missionary Research religions, but their very scriptures themselves, give the lie to this Established 1950 by R. Pierce Beaver as Occasional Bulletin from the ill-judged effort to be nice. We have already seen the distinctions Missionary Research Library. Named Occasional Bulletin of Missionary made by the Mosaic law and ancient Israelite custom. Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Hinduism, from the Vedas to the Mahabharata, is so inti­ 1981. Published quarterly in January, April, July, and October by mately bound up with the caste system that even so great a spirit Overseas Ministries Study Center as Mohandas Gandhi could not separate the two. Gandhi tried to 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. base his efforts to mitigate the evils of caste upon his own Tel: (203) 624-6672 • Fax: (203) 865-2857 interpretation of the Hindu scripture, but according to the Japa­ E-mail: [email protected] • Web: http://www.OMSC.org nese thinker Kagawa, Gandhi's exegesis was quite subjective.' Editor: Contributing Editors: Islam and the Qur'an are notable for their threefold division of [onathan ], Bonk Catalino G. Arevalo, S.J. C. Rene Padilla humankind into Muslims, "people of the Book" (Jews and Chris­ David B.Barrett James M. Phillips tians), and kaffirs, or infidels. Islam is also known for its double Associate Editor: Stephen B.Bevans, S.V.D. Dana L. Robert standard regarding the sexes; restrictions on the absolute power Robert T. Coote Samuel Escobar Lamin Sanneh of husbands only underline the remaining discrimination. Islam Paul G. Hiebert Wilbert R. Shenk also distinguishes sharply between slaves and free persons. Assistant Editor: Jan A. B.Jongeneel Brian Stanley Garaudy argues that Islam bases its notions of human rights, Daniel J. Nicholas Sebastian Karotemprel, S.D.B. Charles R. Taber such as they are, on natural law, much as did the ancient Stoics.' David A. Kerr Tite Tienou Buddhism perhaps comes closer than the others in muting Senior Contributing Editor Graham Kings Ruth A. Tucker discriminations, but in its purest form, Theravada or Hinayana, Gerald H. Anderson Anne-Marie Kool Desmond Tutu Gary B.McGee AndrewF. Walls it is highly elitist, distinguishing between spiritual athletes and Mary Motte, F.M.M. Anastasios Yannoulatos ordinarypeople. The so-called primalor traditional religions, the religions without written scriptures, are almost universally sex­ Books for review and correspondence regarding editorial matters should be ist, and also usually make strong distinctions based on age. addressed to the editors. Manuscripts unaccompanied by a self-addressed, As Kiing and Moltmann recognize in the introduction to The stamped envelope (or international postal coupons) will not be returned. Ethics of World Religions and Human Rights, "Curiously enough, Subscriptions: $23 for one year, $41 for two years, and $57 for three years, many of the great world religions have their problems with the postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ affirmation and realization of human rights which were first scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, proclaimed by the American and French Revolutions and finally Visa, MasterCard, or International Money Order in U.S. funds. Individual grounded in the Declaration of Human Rights of the United Na­ copies are $7.00; bulk rates upon request. Correspondence regarding sub­ tions in 1948."5 Some thinkers in most religious traditions have scriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. sincerely espoused human rights, but they have done so under Western influence rather than out of the roots of their religions. Advertising: Ruth E. Taylor The Radical Approach of Jesus 11 Graffam Road, South Portland, Maine 04106, U.S.A. Telephone: (207) 799-4387 Not so the Gospel of Jesus Christ. Building on, but radically Articles appearing in this journal are abstracted and indexed in: extending, hints found in the Hebrew Law and Prophets, Jesus alone among all religious founders and leaders rejected all forms Bibliografia Missionaria IBR (International Bibliography of Book ReviewIndex Book Reviews) of discrimination and insisted that all human beings ought to be Christian Periodical Index IBZ (International Bibliography of treated in exactly the same way. His own dealings with women, Guideto People in Periodical Literature Periodical Literature) withchildren, withlepers and other ritually polluted people, and Guideto Social Science and Religion in Missionalia with foreigners radically undermined all the distinctions that Periodical Literature Religious andTheological Abstracts human societies of his day unanimously institutionalized. He Religion Index One: Periodicals extended the category "neighbor" to all humankind and insisted Index, abstracts, and full text of this journal are available on databases that the two Great Commandments applied to all; and he taught provided by ATLAS, EBSCO, H. W. Wilson Company, The Gale Group, and his disciples to love eventheirenemies. These surelywere among University Microfilms. Back issues may be seen on the ATLAS website, the reasons why Jesus' peers found himtroublingly subversive http://purl.org/ CERTR/ ATLAS/ Phase1.html. Also consult InfoTrac data­ and therefore condemned him. base at many academic and public libraries. For more information, contact The apostles, and especially Paul, picked up and taught the your online service. same thing (note that in Galatians 3:28 Paul, following Jesus, Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors specifically and categorically rejected the three Old Testament and not necessarily of the Overseas Ministries Study Center. grounds for discrimination in the church), though the church never actually practiced this teaching as radically as it might Copyright© 2002byOverseas Ministries StudyCenter. All rights reserved. have. Tertullian insisted, "It is a fundamental human right, a Second-class postage paid at New Haven, Connecticut. privilege of nature, that all human beings should worship ac­ POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF cording to their ownconvictions.:" and the CappadocianFathers MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. wrote about the poor as being entitled to assistance." Neverthe­ less, the power of prevalent custom in Jewish and Greco-Roman ISSN 0272-6122 societies prevented the early church from practicing fully what its own teaching taught it to do.

July 2002 99 As for laterhistoricalpractice, the Christianchurchagainhas gary, Russia) or only in the latter nineteenth century came to oftennotbeen careful to follow its own Lord in his rejection of all national existence (Germany, Italy). In none of these did any distinctions. At least two blatant discrepancies between the notion of human rights take root at all until well into the twenti­ church and the church's Lord concern the clergy-laity distinction eth century, and even then not without setbacks, as in the and the double standard with respect to men and women. Some Communist, Fascist, and Nazi regimes. Christian communities do better than others, especially in their Finally, after World War II, the United Nations produced a teaching, butfew if anyfully transcend the culturallyand socially document entitled Universal Declaration of the Rights of Man prescribed patterns of their societies in these regards. (1948), which embodies a whole catalog of rights that had been discussed and formulated in the West, essentially during the History of the Discussion previous two centuries. A spate of further elaborations and interpretive documents has followed. But all these recent docu­ The concept of human rights first began to be talked and written ments spelling out universal rights have often been impotent in about in the early modem period, as debates took place between the face of strong resistance or even radical rejection. In some those like Machiavelli and Hobbes who argued for the absolute cases non-Western countries and Communistic countries in­ (for some, "divine") right of rulers, and those like Locke and sisted that the whole notion is yet another form of Western Rousseau who argued thatindividual personshad specificrights imperialism. that rulers were bound to respect. The beginnings of a modern In summary, the Hebrew heritage provides some of the parliamentary systemin Englandin the earlyeighteenthcentury, needed components but is itself incomplete as regards truly coupled with the rise in influence and powerof the business class universal human rights. The Athenians developed a beautiful (as against the hereditary landed aristocracy), gave impetus to concept of democracy and rights, though restricted to a small the notion of personal rights. (The Magna Carta of 1215 gave minority of the inhabitants. The religions of the world provide expression only to the rights of the barons vis-a-vis the Crown.) little support for the idea, and the history of nations is at best a The Founding Fathers of the American Republic based their mixed story. But somehow the idea of universal human rights, arguments on the work of Locke; their original disagreements however imperfect and attenuated, continues to be raised, espe­ with the British crown, before independence was even dreamed cially and specifically in the West. Can it be that the Gospel of of, were based on a claim to their "rights as Englishmen." And Jesus Christ has had a unique impact on the West that will notbe these claims, sharply separated from any recognition of the stilled despite all efforts to the contrary? I argue thatthis is indeed Crown at the time of independence, were enshrined in the the case. Declarationof Independence (1776)andthe Constitution andBill of Rights (1787).But eventhe expansive rhetoric of the American Impact of the Gospel Declarationof Independence about"inalienablerights" givenby the Creator to "all men"-"life, liberty, and the pursuit of happi­ In what way did the Gospel have this significant effect in the ness"-applied in fact, as debates at the later constitutional West? In particular, how and why did the Gospel foster the convention made clear, only to adult white males of property. concept of universal human rights in the West in ways different The Bill of Rights, while spelling out more fully what specific from its impact in the East? Obviously, since the church of the rights were guaranteed by the Constitution, tacitly maintained apostles itself did not practice human rights as radically as the without argument the restrictions regarding race, sex, and prop­ Gospelmandatedbutwasstill powerfullyshapedby the residual erty. These were all purely negative rights, specifying what the cultural conditioning of its social context, it would be dishonest federal governmentcould not do to citizens. Positive rights, such to claim more than was the case. The Gospel had an impact but as the right to vote, were understood to be under the jurisdiction did not transform social ideas and social relations as fully as it of the states. It has taken the United States over two centuries to might have. But as time wore on, the West experienced the collapse of the Roman Empire, whereas the church in the East continued for a millennium more to exist under the aegis of the The Gospel of Jesus Christ empire. In the West, when the empire collapsed, the church remained the only viable and credible mega-institution. Political fostered human rights in power and authority, economic transactions, and basic literacy the West in ways that were went into severe decline, in the midst of which the church provided the sole stabilizing reality. The church thus became the different than in the East. matrix, the midwife, of what later emerged as Western civiliza­ tion. And in this field of relative freedom from customary con­ straint, when it was in a real sense the initiator of whatever eliminate, at least in law via amendments to the Constitution, the constraints came to exist, the church was able to plant some various disqualifications based on property, race, and sex. And seeds, animated by the Gospel, which eventually came to flower the long shadow of prior legal disqualifications continues to in the concept of human rights. Meanwhile, the churches in the prevail de facto in many circles. East, living with and under the empire, and becoming in many Very soon after the American Revolution the French Revo­ societies the religious arm of civil government, were much less lution in its tum unseated the absolute Bourbon monarchy and free to chart a course at odds with state and society. promulgated a ringing Declaration des droits de l'homme et du When ideas of democracy from ancient Athens once again citoyen (1789), inspired in part by the American experiment. became currentin Western Europe duringtheRenaissance, those Similar ideas were enacted into law piecemeal in Great Britain ideas activated the dormant gospel seeds and brought them to throughout the nineteenth century. The other major European flower in the concept of human rights. The rising sense and even countries remained relatively backward politically (Spain and intoxication of human freedom and human capability, coupled Portugal) or constituted traditional monarchies (Austro-Hun­ with the increasing individualism of Western societies and a

100 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH growing sense of the relativity and mutability of human institu­ insisting on a particularistic foundation for a putatively univer­ tions, led by stages to the full-blown modern concept of indi­ sal claim? Borowitz makes the dilemma painfully clear: "Reli­ vidual human rights. gions of revelation [i.e., Judaism, Islam, and Christianity] affirm As the idea of human rights came to maturity in the West, the universal value of human beings on a quite particularistic however, it evidenced a diminution and distortion of its roots in ground.... When revelation is the basis of all truth, to suggest the Gospel. It is a diminution because it tried to express human that we might reach ultimate truth by another means is to dignity in terms of a mere list of specific items-a list that has challenge the premise of all premises.?" varied greatly from time to time. In its effort to escape the specificity of Christiandoctrine and The distortion happened in three ways. First, the concept, Christian ethics, modernity has attempted to find some universal arising as it did in a climate of extreme individualism, came to "rational" ground for its high-flown affirmations of human apply largely to single persons apart from, and even in opposi­ rights. But Borowitz admits that suchan appeal is invalid: "What tion to, all other persons. This limitation led directly to the once passed for a broad universalism now seems quite particu- currently prevalent experience of conflicts between the rights of different persons, as exemplified by the unresolvable tension (unresolvable, at least under the terms of the current debate) betweenthe "right" of a womanto control her ownbody and the Agnosticism and atheism, "right" of a fetus to be born. This extreme individualization of as practiced in the West, rights is a clear recipe for pitting every individual against every undercut the fundamental other individual, as can be seen both in postmodern philosophy and in overcrowded courts. concept of human dignity: Second, the present notion of rights is insisted on without that people are created in any concurrent insistence on responsibilities and communal duties andobligations. This downgradingof communalrelation­ God's image and likeness. ships (which in fact is a second effect of the individualistic understanding of rights), and the corresponding downgrading of mutual obligations and duties to balance the rights, is one of laristic."? It turns out, in other words, as non-Westerners and the ma.jor areas in which non-Westerners criticize the Western Western postmodernists love to point out, that the so-called concept of human rights. In societies that argue, not "I think, universal rationality is in fact particularistically Western. therefore I am," but"I belong, therefore I am," it is rightlyfelt that Efforts to find a secular ground for human rights, as for mutual obligations and duties mustbe emphasized equally with ethics in general, have for some anthropologists taken the form rights. of a searchfor cultural universals, values that supposedlyexistin But the third distortionis far more serious in the end thanthe all cultures. Such a search is extremely difficult in practice, both other two, in that it undermines the only authentic legitimation because of the enormous scope of the search required and of human rights. For the concept of human rights, rooted though because only a single objection from within a single culture is it is in the Gospel, came to its modern form at exactly the time needed to refute.a particular claim to universality. More signifi­ whenthe sense of humanaccountability to God wentinto radical cant, it is philosophically impossible to derive an "ought" from eclipse. The agnosticism and even atheism that characterize the a mere "is." modern Western ethos, along with the assertion of human au­ As a matter of fact, if one looks at the deeper levels of the tonomy, simply undercut the only foundation on which any various cultures, one can find reflexes of rules that parallel the serious concept of human rights could rest: the much more second tablet of the Decalogue: Honor your father and your fundamental concept of human dignity, itself arising from the mother, do not commit murder, do not commit adultery, do not conviction that human beings were created in the image and steal, do not bear false witness, do not covet. In each case, likeness of God. As Ivan says in TheBrothers Karamazov, "If there however, there are qualifications aboutwhenthe rules applyand is no God, is not everything permissible?" The sad irony of the whenthey donot. Typically, they applyto ourkindof people, not West is that it erected its high tower of human rights, adding to to strangers or enemies. In American society, for instance, it is the list through the centuries, all the while enthusiastically deemed acceptable in law and by public opinion to kill in self­ sapping the only foundation on which it can rest securely. defense, to kill persons judged by due process to be guilty of Without such a transcendent foundation the structure of human capital crimes, and to kill in war. It is not hard to see the need for rights is a house built on sand. It is irrevocably precarious and Decalogue-like rules: without them, societies would self-de­ irreparably fragile. What other foundation could sustain the struct. But the difference betweensuchrules as qualifiedby their concept? Humanity as its own ultimate point of reference does exceptions and their application in the ethic of Jesus is that inhis not do it, as can be seen in the current erosion of the rights of all case the rules permitted of no exceptions, since he valued all kinds of persons who are not "fully human": the unborn, the human beings equally. severely impaired, the dying, the incarcerated, even the unem­ Are we to conclude that there is no ground for asserting a ployed. It is all too easy to call into question the rights of anyone doctrine of universal human rights? That would be the who is notfully able, who is notfully productive, who is not fully postmodernist answer. Should we make such an affirmation on in tune with society and its expectations. the grounds of some supposed universal rationality, some uni­ versal sense of right and wrong that underlies the vast diversity A Fundamental Dilemma of human cultural and moral systems? That remains the modern answer; it is a widespread, idealisticanswerthatis sincerelyheld But this analysis leads to a dilemma. If no system of human by many people of goodwill. Such an approach lacks credibility, rights, no ethical system, is secure unless it is grounded in however, since the supposed universality is parochially West­ transcendence, how do we respond to the accusation that we are ern.

July 2002 101 Grounded in Transcendence, Incarnated in Love the Eternal Word and brought to human awareness by the Holy Spirit, can make a claim to universal validity and authority; only Alternatively, one can make a claim for universal human rights God's name affirmed by God can legitimately demand universal on the transcendent ground that human beings-every human conformity to God's will. being, allhumanbeings-arecreatedin the image andlikeness of The problem lies in the crucial question, How can people God and therefore possess an inalienable and innate dignity that discernthe will of the transcendent God? How can people all over no one can rightly take away on any pretext whatever. In fact, as the world, in the diversity of their cultural and religious contexts, Kathleen MacArthur says, the creation of humans in God's come to any kind of consensus on what God expects of us all? image is "the religious basis for human rights. It is difficult to see At this point, if one is looking for an irresistible proof of the how any other basis can possibly support or give meaning to the validity of one's vision of the divine will, one will look in vain. rights claimed on behalf of humanity."!" Nor should any coercive power be exercised to impose one But is this position not merely another parochialism or specific vision. The only resource available to Christians to bring particularism, as Borowitz suggests? Is a religious particularism non-Christians to see human dignity as Jesus did is the intrinsic credibility and persuasiveness of the Gospel, since the truth of human dignity is a component of the Gospel and has no secure existence apartfrom the Gospel. This truth ought to be presented The truth of human dignity to the world, Western and non-Western, first of all, by the life of is a component of the Gospel the church, inspired, empowered, and directed by the Holy Spirit; second, by its proclamationof the Gospel and its invitation and has no secure existence to the world to submit to the rule of God; third, by its sacrificial apart from it. The church service to the hurting and suffering people of the world, to the least and poorest; and fourth, by its prophetic confrontation and must live this eternal truth. denunciation of all those principalities and powers that abuse human beings. The life of believers, individually and collectively, is in­ better or more credible than a cultural one? In the course of tended to incarnate the biblical reality of human dignity. The history religion has been a notorious source of conflict, even churchis called to be an alternative society, livingin a contrasting violent and ferocious conflict. Can we seriously make universal style in the midst of the world. Its members are, in God's design, claims in the name of a religion that occasioned the Thirty Years' not self-promoting, as the world is; they are not competitive, as War in the seventeenth century and today divides Northern the world is; they do not advance at the expense of others, as the Ireland? world does; they do not take advantage of the weaknesses of Expressed in these terms, the answer must clearly be no. We others, as the world does. They love one another and do good to cannot with integrity make such a claim in the name of Christian­ and for one another. Failing that, there is no compelling reason ity, which is indeed a religion, a more or less coherent cluster of for the world to pay attention. Which is to saythat the only means imperfect human responses to the divine initiative of self-disclo­ bywhichChristians.cancommend a truly godlyvisionof human sure. Christianity, though it is indeed a response to the ultimate rights is to incarnate them in their individual and collective lives, revelation of God in Jesus Christ, is in itself no more infallible to announce God's actions and intentions that constitute the than any other religion. Only God, revealed in Jesus of Nazareth, Gospel, and to act justly in the name of God.

Notes 1. AbdullahiAhmedAn-Na'im,"Qur'an,Shari'a,andHumanRights," Violation," in Ethics,pp. 46-59. in TheEthicsofWorldReligions andHuman Rights, ed. Hans Kiing and 5. Ethics,p. vii. Jiirgen Moltmann (London: SCM, 1990) (hereafter Ethics), p. 61. 6. See Leonard Swidler, "Human Rights: A Historical Overview," in 2. Eugene B. Borowitz, "The Torah, Written and Oral, and Human Ethics,pp. 12-22. Rights," in Ethics,p. 27. 7. See Susan R. Holman, "The Entitled Poor: Human Rights Language 3. Rein Fernhout, "Combating the Enemy: The Use of Scripture in and the Cappadocians," Pro Ecclesia 9 (2000): 476-87. Gandhi and Godse," in Human Rights and Religious Values, ed. 8. Borowitz, "The Torah," p. 31. Abdullahi A. An-Na'im, Jerald D. Gort, Henry Jansen, and Hendrik 9. Ibid. M. Vroom (Grand Rapids: Eerdmans, 1995), p. 129. 10. Kathleen W. MacArthur, The Bibleand Human Rights, rev. ed. (New 4. Roger Garaudy, "Human Rights and Islam: Foundation, Tradition, York: The Woman's Press, 1948), pp. 2-3.

102 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH mWi[£iam Carey Li6rary Mission Resources ~~~~i World Christian Trends, AD 3D-AD 2200 Interpreting the Annual Christian Megacensus David Barrett & Todd Johnson ~~~ijJ'JlAW/1 This valuable resource is a global overview of ~~~~r~~~'~~1:)~ world Christianity that analyzes,interprets and 3; evaluates the country-by-country data ~~~~~~E~~1" '01 reported in the 2001 World Christian ';'i ~~~~1s~!01 Encyclopedia. Special features include the first­ .; ever statistical sur vey of evangelism/ization; ..l1j·..·..·...... :H I ~====~~£J statistical sur vey of persecution and Christian martyrs; and proj ections to AD 2200 about World Christian Encyclopedia Christianity and world religions. Includes glossary, . h World Barrett, Kurian, Jo nson Add bibliography, color maps, and a CD-ROM for quick '\voTil W or ld b y Countrioun ne s Christian Trends as reference. '\vo T I 2 . W or ld B y S egmen t s the third volume! WCL608-0 WCL, 2001 Hardcover, 928 pages Two huge volumes with 1699 pages, this second Retail:$99:99 Discount: $65.00 Wholesale: $54.99* edition is full of the latest global-level information. Operation China Volume #1 The World By Countries: Religionists, Introducing All the Peoples Churches, Ministries. Volume #2 The World By of China Segments: Religions, Peoples, Languages, Cities, Paul Hattaway Topics.Full of charts, graphs, photos and analysis. Operation China introduces OUPS-3181 Oxford University Press, 2001 the minority peoples of China, Hardcover, 1699 pages Retail: $295.00 made up of 490 groups and Discount: $234.00 Wholesale: $224.00* more than 100 million m embers. These diverse Culture, Communication cultures, from the blue-eyed and Christianity Muslims of Xinjiang to the A Selection of Writings by tribal people of the jungles of Charles H. Kraft Yunnan, are presented using brilliantly colored Charles Kraft photographs, anthropological and geographical data, Dr. Charles Kraft is a well ­ map s, statistics and a prayer calendar. Operation China known author, educator, is indexed with an extensive bibliography of English and linguist, anthropologist and Chinese-language publications. missiologist. He has put a Also available on CD-ROM! lifetime of study and experience WCL351-0 William Carey Library, 2001 Paperback, 706 pp. into thi s book. It consists of Retail: $35:95 Discount: $28.76 Wholesale: $21.57* selected writings compiled over more than three decades. To order call toll free at Subjects including Anthropology, Communication, I-BOO-MISSION Worldview, Ethnolinguistics, Hermeneutics, Please mention offer "IBM23" when ordering. Contextualization are dealt with as they relate to Outside the US: (706) 554-1594 Christianity and Kraft's un ique perspective. Kraft's Fax: (706) 554-7444 personal story and an exhaustive bibliography of his [email protected] personal writings (from 1961-2000) are included. WCL784-2 William Carey Library, 2002 Paperback, 504 pp. Gabriel Resources I WCL Retail: $Z9-:99 Discount: $23.99 Wholesale: $22.50* PO Box 1047 "Wholesale price: 3 or more of the same title. Waynesboro, GA 30830 USA Prices are subject to change without notice . www.WCLBooks.com Brazil: An "Evangelized" Giant Calling for Liberating Evangelism Sherron K. George

razil, the fifth largest countryin the world, coveringhalf tive; the raised Host is part of the collective consciousness; B of South America, is home to a very religious people. crucifixes and genuflection abound; processionals on Passion More than 90 percent of the 170 million Brazilians publicly Friday and pilgrimages to shrines are covered by networknews; identify themselves as Christians of one kind or another. The and holy days and festivals are part of Brazilian folklore. Roman Catholic Church arrived in Brazil in 1500 with Pedro During the nineteenth century, independence from Portu­ Alvares Cabral, the Portuguese explorer. Protestantism entered gal, abolition of slavery, separation of church and state, and the Brazil to stay only in the middle of the nineteenth century, and rooting of Protestant mission had little effect onthehegemony of Pentecostalism came in the twentieth century. The growth, con­ the Roman Catholic Church. Throughout the twentieth century, textual developments, mutual influences, and global impact of however, Catholic Christendom's power, influence, and privi­ these three expressions of Christianity are highly significant. In lege slowly ebbed, leading the Vatican to call for a "new evange­ the image supplied by Zwinglio Dias and Joyce Hill, the three lization." The present crisis is more than a shortage of priests and streams merge into a "rich Christian brew that shapes religious reduced attendance at masses. (Although nearly 80 percent of life in Brazil."} Latin Americans have been baptized in the Roman Catholic Brazil, according to British sociologist David Martin, "is Church, some observers claim that on a typical Sunday in Brazil simultaneously the world's largest Catholic country, the scene of more people attend Protestant than Catholic services.) Pablo the largest spiritist movements-and the home of maybehalfthe Richard has gone so far as to declare the end of Catholic evangelical [Protestant] believers in Latin America.'? Brazilian Christendom," Rene Padilla asserts, "This continent is no longer, Catholicism includes conservatives aligned closely with the if it ever was, a Roman Catholic continent."? And David Stoll Vatican, progressives in solidarity with popular movements, asks, "Is Latin America turning Protestant?"8 charismaticsusing massmedia, and practitioners of folk religios­ ity centered on legendary figures such as Padre Cicero. Spiritist Protestants: Preaching the Word movements include Kardecist spiritismfrom France and numer­ ous Afro-Brazilian religions such as Umbanda, Candomble, and Because Latin American governments would not permit Protes­ Macumba. Protestants come in even more varieties, with 75 tant evangelization and building of churches, the nineteenth percent belonging to Pentecostal groups, on which much re­ century began with almost no Protestant presence. How, then, search has been focused because of their explosive growth and did Protestants gain a foothold in this Catholic continent? Ken­ pervasive presence." neth Goodpasture states, "The Protestant pattern of growth was This article, recallingthe arrivalof Catholicismfive centuries first a Bible, then a Protestant immigrant, then a church."? After ago and the later introduction of Protestantism and earlier aborted missionprojects of Frenchand DutchProtestants, Pentecostalism, presents new developments and emphases over in the opening decades of the nineteenth century Anglicans were the lasthalf of the twentieth century thathave resulted in mutual allowed to erect a church building in Rio de Janeiro for Britons, exchanges between the three expressions of Christian faith, with and a community of almost 5,000 German Lutherans settled in implications for a newkind of representative world Christianity. southern Brazil. In 1859 Ashbel Green Simonton, a graduate of Princeton Theological Seminary, arrived in Brazil as a Presbyte­ Catholic Culture and Hegemony rianmissionary. Hediedat theageof 36, sevenyearslater,butnot before he had ordained Jose Manoel da Conceicao, a former More than a millennium after the Gospel of Jesus Christ reached Roman Catholic priest, as the first Brazilian Presbyterian minis­ Asia, Europe, and Africa, the church arrived in what we call the ter and had witnessed the establishment of the first presbytery Americas with cross and sword inhand. Luis N. Rivera's Violent and seminary of the BrazilianPresbyterianChurch. By the end of Evangelism describes the expropriation of land, holocaust of the century, Baptists, Methodists, and Episcopalians had fol­ natives, and black slavery that were a part of the evangelization. lowed suit. In less than a centurySpain and Portugal conquered, dominated, Nevertheless, Latin America continued to be identified as a and Christianized the peoples of Latin America. This conquest Catholic continent. This perception prevailed at the 1910 World marked "the genesis of modern Christianity as a world phenom­ Missionary Conference in Edinburgh, where it was agreed notto enon."" It also inaugurated a new mission paradigm in which include Latin America on the agenda. It was argued that Latin colonialism and mission were ambivalently interdependent. America was already evangelized and therefore not to be seen as Catholic symbols and influence, imported from the Iberian a mission field. In reaction, a group of Protestant mission leaders Peninsula, have become an integral part of Brazilian culture and organized the 1916Congress onChristianWork, held in Panama, public space.tThe doors of churches throughout the country are which highlighted the need for evangelization. Noting new constantly open to receive the faithful; infant baptism is norma- religious freedoms thatwere developing in several countries, the congresshelpedlegitimizeProtestantmissionendeavorsin Latin Sherron K. George is Theological Education Consultantfor South America, America. Worldwide Ministries, Presbyterian Church (USA). Shewasa missionary for The floodgates opened, andmissionariesstreamedintoLatin twenty-three years in Brazil and more recently served as professor of mission America. Initially, however, growth was slow. In 1930 Protes­ and evangelism at Austin (Texas) Presbyterian Theological Seminary. Her tants amounted to less than 2 percent of the population of Latin article "Liberation, Contextualization, Solution, andMission-Evangelization: America, and foreign missionaries exerted control over many of New LatinAmerican Hermeneutical Keys"appeared in theOctober 2001 issue the national churches that had been founded. However, the of Interpretation.

104 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH systematic expansion of Protestantism "sharply accelerated in exploded among the poor and disenfranchised, not only in Latin the 1930s and reached hurricane force in the 1960s."lO National America but in Asia and Africa as well, is fast becoming the new Protestant churches increasingly claimed their cultural identity representative face of world Christianity. and asserted their autonomy. In contrast to the Roman Catholic Despite the mutual antagonism that often has marked rela­ emphasis on sacramental rituals, Latin Protestants emphasized tions betweenRoman Catholic, Protestant, and Pentecostal com­ the centrality of the Bible, evangelistic preaching, and planting munities, the sense of relationality that characterizes Latin cul­ new churches. Many Protestant churches in Brazil feel no need to ture has resulted in considerable religious cross-fertilization. have an evangelism committee because members of the congre­ LeonildoSilveira Compos, for example,pointsto "Pentecostalized gation actively practice evangelism with relatives, neighbors, Protestantism" and "Protestantized Pentecostalism."18 Given friends, and strangers. Congregationsbelieve that their churches exist for mission. Many congregations can point to three or more churches that have been established under their responsibility. At one point, according to Roberto Inacio, director of an Assem­ Despite mutual antagonism, blies of God Bible institute, forty new churches were opening in a sense of relationality that Rio de Janeiro every week." As a result of Protestant, and characterizes Latin culture especially Pentecostal growth, nearly 20 percent of the popula­ tion of Brazil is Protestant, giving Brazil one of the three largest has resulted in cooperation. Protestant communities in the world." Such dynamic growth is producing what Martin calls "the Latin Americanization of Protestantism."13 It is yielding, among their enormous numbers-some 70 to 80 percent of the Protes­ other things, fresh biblical interpretations, profound spiritual tant community in Latin America is Pentecostal-Pentecostals renewal, invigorating worship practices, and prophetic stances also have had a significant influence on the Roman Catholic on issues of social justice. Christiansin other regions of the world community. Focusing particularly on the situation in northeast could well pay attention. Brazil, where Pentecostal growth is "as overwhelming as a tidal wave that nothing can stop," Jose Comblin asks: "Do the Pentecostal Explosion pentecostal churches have something to teach US?"19 Comblin then points to the personal caring, the sense of personal worth, Paul Freston has delineated three waves of Pentecostalism in the spontaneous manifestations of joy in worship, and the mis­ Brazil. In 1911 two Swedish immigrants to the United States sionary outreach that empowers Pentecostal believers to share traveled to northern Brazil to work with a Baptist congregation their faith openly. In their turn, Pentecostals are learning both in Belem. Emphasizingthe baptismof the Spirit, they sparked the from non-Pentecostal Protestants and from Catholics to value founding of the largest Pentecostal movement in Brazil, the formal theological education and to develop a more systematic Assemblies of God, which today numbers more than fourteen theology. Dialogue with Pentecostals has resulted in more au­ million adult members." Concurrently, the (Pentecostal) Chris­ thentic contextualization in worship for Protestants and Catho­ tianCongregationof Brazil wasfounded in Sao Paulo and Parana lics, and Protestants have emulated Catholic base ecclesial com­ among Italian immigrants and now counts more than a million munities." and a half adult members. The fledgling movement quickly accommodated itself to Brazilian culture and leadership. Jose Roman Catholic Base Ecclesial Communities Miguez Bonino contends that the outside missionary "triggers" awakened a kind of "religious experience already latent in Latin The Second General Assembly of Latin American Bishops American popular sectors.t'" (CELAM II), held in Medellin, Colombia, in 1968, advocated the The second wave was composed of indigenous Pentecostal "preferential option for the poor" and favorably recognized the movements and churches and coincided withurbanization in the Base Ecclesial Communities(BECs}-smallgroupsfor grassroots, 1950s. One example is the Brazil for Christ Church, founded in or "popular," Bible study, prayer, consciousness-raising, and 1956by Manoel de Mello and reporting a million adultmembers political mobilization. During the 1970s and 1980s thousands of by 1995.De Mello claimed there are in Brazil "threeplaces where BECssprangupthroughoutBrazil, largely amongthe ruralpoor. the people could unburden themselves freely, without fear of Advocates characterized the BEC movement as a "new way of reprisals: at the soccer stadiums, in carnival, and in the Pentecos­ being church." Local BECs joined ranks with Bible study groups tal churches."16 and activists involved in pastoral outreach to become what In the 1970s the third wave started among the most densely Manuel Vasquez calls the popular church. In 1998 Vasquez populated urban areas, which were suffering from increasing reported that there were approximately 100,000 communities." violenceandeconomicinequalities. In 1977Edir Macedo founded It is not altogether clear whether they will continue to thrive the Universal Church of the Reign of God in Rio de Janeiro, one and contribute to renewal within the Roman Catholic commu­ of themostnoteworthychurchesof the thirdwave. Writingin the nity. Padilla writes, "The greatest crisis of Catholicism in our mid-1990s, Freston described it as "the fastest-growing, most continent today is the crisis posed by the alternative between politicallypowerful, and most controversial Protestant churchin accepting the BECs as the means through which God wants to the country."17 It presently has two million adult members in renew the church or expelling them as counterproductive to its every part of Brazil and has spread to seventy countries, includ­ ecclesiastical project."22 Contradictory positions in relation to ing the United States. liberation theology, the distance between educated theologians Pointing to the overwhelming importance of the Pentecost (often trained in foreign countries) and the poor masses, a lack of event recorded in Acts 2, Pentecostal churches stress the role of institutional definition and structural support for BECs, and the HolySpiritin conversion, healing, exorcism, evangelism, and many conservative appointments in Brazil by the Vatican have all of daily life. Indeed, the Pentecostal Christianity that has contributed to a crisis of participation and mobilization of the

July 2002 105 popular church within progressive Catholicism. The Vatican's nary near Quito, Ecuador. The emphasis was on theological silencing of Leonardo Boff signals the fears of church authorities reflection and holistic mission of evangelization and social ac­ whenconfronted withradicallynewbiblicalinterpretations seen tion, especially withthe unreached and the disenfranchised. Jose through the lens of the poor. Miguez-Bonino (who claims to have been tagged over the years Like the BECs, Pentecostalism appeals to the poor; it is "a conservative, a revolutionary, a Barthian, a liberal, a catholic, impacting Catholicism internally through the Catholic charis­ a moderate, and a liberationist" but prefers to call himself an matic renewal. Phillip Berryman estimates that no more than 10 eoangelicov? and David Ramirez, a Church of God (Pentecostal) percent of parishes in Latin America utilize the base-community theologian, were two of the plenary speakers. Ramirez said, "If model, while more than 180 of Brazil's 230 dioceses have charis­ the Word represents the historic evangelical churches and the matic renewal teams involving between3.5 and 5 million Catho­ Spirit the Pentecostal/charismatic churches, thenthis is the hour lics in this "Church within the Church.'?" to jointhemto permitthepowergeneratedin the encounterof the Word and Spirit to bring life to the church."?" Evangelism and Social Awareness FTL demonstrates that even though Protestantism in Latin America is diverse and divided into many groups, it supports a During the 1960s Protestant studentand ecumenicalmovements holistic mission thatavoids polarizationbetweenevangelization articulatedcommitmentto social responsibility, condemnedpros­ and social action. Taking the message of the reign of God seri­ elytizing of practicing Catholics, and spoke out against political ously demands sharing of an evangelistic faith, while taking the repression. Most Protestant churches, however, acquiesced to context of poverty and injustice seriously demands social action. the harsh measures of military regimes, which resulted in polar­ This is the message of Latin American Christians to the global ization between conservative churches and ecumenical bodies. church, a message, incidentally, that is echoed by African Chris­ In 1969, thinking to counteract what they considered to be tians, who insist on the holism of mission and life. inappropriate social involvement on the part of the ecumenical movement, evangelical agencies from the United States spon­ Response to Personal and Social Evil sored the First Latin American Conference on Evangelism (Conferencia Latino Americana de Evangelismo-CLADE I). As Stoll suggests that after years of otherworldly escapist spiritual­ David Stoll commented, "CLADE I was not a complete success ity and a "mystical accommodation to the status quo" that for its NorthAmericanorganizers." Latins"discovered thatthey alienated them from political involvement, today's Pentecostals were all tired of North Americans telling them how to think," so could well provide the basis for social reform. Stoll notes that they issued "a call for evangelicals to meet their social responsi­ Catholic liberation theology originated with "religious profes­ bilities, by contextualizing their faith in the Latin American sionalswithprofessionalinterests." Liberationtheologianssome­ context of oppression."24 times succumbed to "the risk of failing to speak to the actual In 1970Latin Americanevangelical theologians founded the needs of the poor, as opposed to idealized versions of those Latin American Theological Fraternity (FTL). Committed to needs."?" being both biblical and distinctively Latin American, they de­ In order to understand the growth and enormous appeal of clared their intention "to pursue social issues without abandon­ Pentecostalism, it is necessary to examine more closely the pre­ ing evangelism, deal withoppressive structureswithoutendors­ carious life conditions of the urban poor. On one hand, develop­ ing violence, and bring left- and right-wing Protestants back ment, modernization, privatization, and neoliberal capitalism have placed Brazil on the cutting edge of telecommunications and digital technology. On the other hand, as Vasquez observes, Protestants support a "Poorpeoplehavehadto contendwithworseninglife conditions and the deepening of social inequalities/"" Modernity's rational holistic mission that avoids understanding of history and human agency provides a frame­ polarizing of social action work for liberation and Reformed theology, but it has little to offer the powerless. and evangelization. In a research project in Brazil focused on the question, What is the response, or responses, of Pentecostalism to the suffering

of the poor? Richard Shaull and Waldo Cesar discovered 1/a new together again."> While embracing much from liberation theol­ interpretive paradigm of Christianity and its emergence among ogy and historical Protestantism, they were critical of both and the poor of the Third World." After conducting a lengthy series opted for a paradigm of contextualization. of interviews, they became convinced that Pentecostalism pro­ The late Orlando Costas, a founding member of FTL, criti­ vides specific blessings and daily solutions to concrete problems cized conservative theologies produced in the North (especially related to health, food, money, and family relationships. Salva­ the church growth movement). Viewing the United States as a tion is a miraculous solution. It is "in the experience of merging new Macedonianmissionfield to be evangelizedby ThirdWorld in one gesture the transcendent with the immanent" that "per­ Christians, Costas promoted a theology of contextual evangeli­ haps the greatest miracle of the Pentecostal proposal of faith is zation." FTL leaders Rene Padilla and Samuel Escobar were engraved: survival in the midst of the marginality of life.'?' The instrumental in the inclusion of social responsibility and gifts of the Spirit provide a democratic leveling, a sense of contextualization issues in the program of the 1974 Lausanne dignity, andempowerment. Personalevangelism propels Pente­ Congress on World Evangelization. costals into the world, where they occupy a new public political FTL convoked CLADE II (1979), III (1992), and IV (2000). space as they engage those suffering social and economic prob­ More than 1,300 Christians from Protestant and Pentecostal lems. churches in every Latin American country attended CLADE IV, The Pentecostal worldview is more closely related to that of held September 3-8, 2000, at the South American Biblical Semi­ the biblical writers (and to almost all of the world's cultures)than

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IlVisit US 0 N~T ~ . - '"' .. --. '"' -\,. '"' r · w ~W . b iol ;~~du it is to the worldview of Western culture. Shaull summarizes: ing of the gospel andbecome a pointof reference for the theologi­ Pentecostals "see the world and human life infested with de­ cal building of the community.">' mons. At the same time, they firmly believe that their lives and If "mission-evangelization" is "the principle which defines their world are in the hands of God, who acts to overcome these Latin American Protestantism," today's task is to articulate a demonic forces .... With all the threats of demonic forces around "new mission theology" elaborated from a Trinitarian perspec­ them, they experience something even greater: the presence and tive, reflecting the fact that the self-giving and other-receiving power of the Spirit."32Pentecostal Christians live every moment God acts relationally "in the totality of creation" through the of their daily lives in the realm of the Spirit, in constant depen­ sending of the Son and the Spirit. God includes humankind as dence on God to "give us this day our daily bread" and to coactors and partnersin the "missionarydialogue" of theTrinity, "deliver us from evil." In their worship they experience the in which "the evangelizing mission is not an external act carried powerful reality of God's presence; it fills them with joy and out by the church but is 'the visible face' of the mission of the hope. triune God."35 This "material principle" can be taken one step further to New Global Mission Base and Theology expand the dialogue beyond Protestants and Pentecostals to include also Roman Catholics, who are doing much creative Latin American Protestant and Pentecostal enthusiasm is cross­ missiology in Latin America." In New Evangelization: Perspective ing new frontiers. In 1987 the first Ibero-American Missionary oftheOppressed, LeonardoBoffinsistsonmovingfrom a theology Congress (COMIBAM I) was held in Sao Paulo, Brazil. This of"colonialevangelization" to one of "liberativeevangelization" watershed gathering of 3,000 Christians from Latin America and in which God "always arrives before the missionary." The radi­ other Portuguese- and Spanish-speaking countries (1,000 from cal relationality of the Trinity is paradigmatic of the way cultures Brazil) perhaps surpassed Edinburgh 1910in energy. When Luis should relate to one another in mission as the Gospel is assimi­ Bush declared in the opening plenary address, "Today Latin lated and the church is evangelized through interaction with Americawillleavetheranksof themissionfield, to become a'salt Christians from other cultures." shaker' of missionaries," a new reality was recognized. Latin Examples of how the latter happens include the dialectical America has become part of the global non-Western mission­ mutual listening, learning, and evangelization that is taking sending base. place in Latin America. Boff contends, "The Roman Catholic At the Frontier 2000 Mission Conference of the Presbyterian Church has much to learn from the Protestant churches where Church (USA) in San Diego in September 2000, Oswaldo Prado, love of the word of God is concerned. It has much to learn from a prominent Brazilian pastor and missiologist, delivered a ple­ the Orthodox churches where attention to the liturgy and the nary address, "Is the Third World First?"33 In his introduction he symbolic life of faith is concerned. Fromthe Pentecostal churches quoted Samuel Escobar from the recent CLADE IV in Ecuador: it can learn inculturation in popular culture, and creativity in the "The Holy Spirit has raised up in Latin America a new mission­ organization of its various services and ministries."38 ary awakening. Missionary practice of the past has been aug­ In a similarveinReformed theologianRichard Shaullwrites, mented by a growing readiness of Latin American Christians to "If the movement of the Spirit in our time calls for a new assume the responsibility of the Church, in obedience to the theological paradigm, then the development of it becomes the Word of God. In recentyears, the numberof opportunities for the responsibility and calling of all of us. No religious community, training and sending of missionaries to other continents and Pentecostal, traditional Protestant, or Roman Catholic, can claim contexts has increased." Prado then affirmed: "This statement ownership of it. ... Each of these communities will be able to sumsup, in a few briefwords, thatwhichwe are experiencing on make its own unique contribution, but only as it learns from and our Latin American continent, especially since the decade of the is changed by the others. I would wager that those of us who are 1980s: A missionary awakening never before seen in the history not Pentecostal willbe prepared to make our contribution to this of the Reformed Church in Latin America, resulting in hundreds end as we are transformed through our interaction with them.'?" and hundreds of young people and couples offering themselves The movement of the Spirit through a liberating contextual for the mission fields of those peoples unreachedby the Gospel." evangelization among Pentecostals, Protestants, and Roman Prado reported that more than 2,000 Brazilian missionaries Catholics in Brazil is similar to what is happening in other have been sent to other countries and that the Independent countries of Latin America, and in Africa and Asia as well. Presbyterian Church of Brazil has established three centers for Because of the impressive growthresultingfrom this evangeliza­ missionary training. In addition, he noted that two centers for tion, the demographic center of the church has shifted to the scholarly missionstudies are being inaugurated, where students SouthernHemisphere. Togetherwiththis shift, a new"represen­ will engage in reflection, preparation, and research for mission. tative" global Christianity is being defined and articulated by Pradodeclaredthatwhatwasonce a missionary-receivingchurch non-Western Christians, most of whom are poor and Pentecos­ has been replaced by a continent of Latin missionaries "sent to tal. This different perspective will surelybringmany unexpected the mission fields, notonlyin Brazil, butto other cultures around consequences for those of the old representative Western Chris­ the world." tianity, including upside-down scriptural interpretations, radi­ The transformation of base and direction in global mission cal unlearning, self-emptying, disturbing challenges, surprising today is also bringing about a transformation of mission theol­ partnerships, mission-in-reverse, renewal, new evangelization, ogy. The final chapter of Jose Miguez Bonino's Faces of Latin continuing conversion, mutual transformation, and hope. It is American Protestantism is entitled "InSearch of Unity: Mission as the beginning of a new era of global Christianity, the post­ the Material Principle of a LatinAmerican ProtestantTheology." Westernpost-Christendomera, where the universal Gospel of the By "materialprinciple" Miguez means"a theological orientation kingdom of God finds expression in each particular context as which ... will give coherence and consistency to the understand­ God's redemptive mission goes forth.

108 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Notes 1. Zwinglio M. Dias and Joyce Hill, Brazil: A Gracious People in a Spirit, p. 92. Heartless System (New York: Friendship Press, 1997), p. 45. 19. Jose Comblin, "Brazil: Base Communities in the Northeast," in New 2. David Martin, Tongues of Fire: TheExplosion of Protestantism in Latin Face of theChurch in LatinAmerica, ed. Guillermo Cook (Maryknoll, America (Oxford: Basil Blackwell, 1990), p. 72. N.Y.: Orbis Books, 1994), p. 217. 3. A decade ago Martin saw Catholicbase communities and Umbanda 20. Guillermo Cook, The Expectation of the Poor: Latin American Base as the only serious rivals of Pentecostalism. He suggested that Ecclesial Communities inProtestant Perspective (Maryknoll, N.Y.:Orbis Pentecostalism is "a form of base community plus the therapeutic Books, 1985). recourse to the Spirit found in Umbanda" (ibid., p. 60). 21. Manuel A. Vasquez, The Brazilian Popular Church and the Crisis of 4. Luis N. Rivera, A Violent Evangelism: ThePolitical and Religious Con­ Modernity (Cambridge: Cambridge Univ. Press, 1998), pp. 46, 58. questoftheAmericas (Louisville: WestminsterJohnKnox, 1990),p. 21. 22. Padilla, "The Future of Christianity in Latin America," p. 110. 5. Adrian Hastings has written, "The Christianity of South America 23. Phillip Berryman, Religion in the Megacity: Catholic and Protestant was, primarily, a precise transportation of the Catholicism of the PortraitsfromLatinAmerica (Maryknoll, N.Y.:OrbisBooks, 1996),pp. Iberian Peninsula." A World History of Christianity (Grand Rapids: 63,82. Eerdmans, 1999), p. 328. 24. Stoll, Is LatinAmerica Turning Protestant? p. 131. 6. Pablo Richard, Death of Christendoms, Birth of the Church: Historical 25. Ibid. Analysis and Theological Interpretation of the Church in Latin America 26. Orlando Costas, TheChurch andIts Mission: A Shattering Critiquefrom (Maryknoll, N.Y.: Orbis Books, 1987). theThirdWorld(Wheaton, Ill.: Tyndale House, 1974). Also see Christ 7. C. Rene Padilla, "The Future of Christianity in Latin America: OutsidetheGate: MissionBeyond Christendom (Maryknoll, N.Y.:Orbis Missiological Perspectives and Challenges," International Bulletinof Books, 1982) and Liberating News: A Theology of Contextual Missionary Research 23, no. 3 (july 1999): 106. Evangelization (Grand Rapid: Eerdmans, 1989). 8. David Stoll, Is LatinAmerica Turning Protestant? (Berkeley: Univ. of 27. Miguez Bonino, Faces of Latin AmericanProtestantism, pp. vii, viii. California Press, 1990). 28. LatinAmericaMissionNewsService, "A Milestonein LatinAmerican 9. H. McKennie Goodpasture, Cross andSword: An Eyewitness Historyof Evangelism and Cooperation: Fourth Congress on Evangelism," Christianity in LatinAmerica (Maryknoll, N.Y.: Orbis Books, 1989), p. [email protected], September 12, 2000. 183. 29. Stoll, Is LatinAmerica Turning Protestant? p. 312. 10. Martin, Tongues of Fire, p. 49. 30. Vasquez, Brazilian Popular Church, p. 231. 11. Ken MacHarg, "Brazil's Surging Spirituality," Christianity Today, 31. Richard Shaull and Waldo Cesar, Pentecostalism and theFutureof the December 4,2000, p. 70. Christian Churches (Grand Rapids: Eerdmans, 2000), pp. 14, xiii, 36. 12. The WorldChristian Encyclopedia, 2d ed., gives figures of 64.5 million 32. Ibid., p. 162. for the United States, 30.4 million for Germany, and 30.2 million for 33. Oswaldo Prado, "Is The Third World First?" (unpublished paper Brazil. presentedin San Diego, California,September16,2000).The following 13. Martin, Tongues of Fire, p. 282. quotations are from this paper. 14. Membership statistics in this section are taken from WorldChristian 34. Miguez Bonino, Faces of LatinAmerican Protestantism, p. 131. Encyclopedia, 2d ed. 35. Ibid., pp. 132-41. 15. Jose Miguez Bonino, Faces of Latin American Protestantism (Grand 36. Jose Comblin, Segundo Galilea, et al., A missiio a partirda America Rapids: Eerdmans, 1997), p. 56. Latina (Mission from Latin America) (Sao Paulo: Paulinas, 1983). 16. Benjamin F. Gutierrez, "The Pentecostal Challenge to Historic 37. Leonardo Boff,New Evangelization: Good NewstothePoor (Maryknoll, Churchesin LatinAmerica," inlnthePower oftheSpirit: ThePentecostal N.Y.: Orbis Books, 1991), p. 37. It is interesting that the subtitle in Challenge to Historic Churches in Latin America, ed. Benjamin F. Portuguese, Perspectiva dos oprimidos, literally means "Perspective of Gutierrez and Dennis A. Smith (Drexel Hill, Pa.: Skipjack Press, the oppressed." For Boff, the oppressed are the subjects of their own 1996) (hereafter Power of the Spirit), p. 9. liberation, and their perspectiveprovidesa key for the transformation 17. Paul Freston, "Between Pentecostalism and the Crisis of of oppressors. Denominationalism," in Power of the Spirit, p. 197. 38. Ibid., p. 47. 18. Leonildo Silveira Campos, "Why Historic Churches Are Declining 39. ShaullandCesar, Pentecostalism andtheFutureoftheChristian Churches, and Pentecostal Churches Are Growing in Brazil," in Power of the p.120.

July 2002 109 Research on Protestantism in Latin America: A Bibliographic Essay John H. Sinclair

generation ago John A. Mackay observed, "There was dated to 1900 and 1901, when Hubert W. Brown gave lectures at A a time ... when two illusions were current regarding Princeton, Auburn, and Western seminaries thatwere published the religious situation in Latin America. One illusion was that as Latin America: The Pagans, the Papists, the Patriots, the Protes­ this region was the most solidly Roman Catholic of all the great tants, and the Present Problem.' areas of the world. The other illusion was that Latin America is Two indigenous interpreters of Latin American Protestant­ an area where Protestant Christianity has little significance. ism in the first half of the twentieth century stand out: Erasmo Recent dramatic events have brought both these illusions to an Braga and Alberto Rembao. Braga, a Brazilian Presbyterian, end."! wrote PanAmericanismo: Aspectoreligioso (1916),5 which opened Especially over the latter part of the twentieth century there the religious dialogue between the Americas. Rembao, a Mexi­ has beenan increasing awareness in the world Christian commu­ can Congregationalist, followed a generation later with Discurso nity of a vibrant and growing Protestant presence in the midst of a la naci6n evange1ica; this work recognized the emergence on Latin American society. Protestantism has achieved a new level Latin soil of an authentic new religious community called los of maturity in its understanding of the complex social and eoangelicos" Within this period appeared a cadre of outstanding political realities of the continent and its place in that society. The writers such as Sante Uberto Barbiere (Argentina), Gonzalo following review of research on Protestantism in Latin America Baez-Camargo(Mexico),andSantiagoCanclini (Uruguay). There comes from an immense body of literature and is necessarily were also expatriate missionary authors: John A. Mackay, W. highly selective.' Whereas in the early years of the twentieth StanleyRycroft, Reginald Wheeler, Webster Browning, and Ken­ century serious research often fell to expatriate missionaries and neth Grubb. scholars, in the last half-century much valuable research has The classic work of this era is without doubt Mackay's come from scholars born, raised, and educated in Latin America. volume The Other Spanish Christ (1932).7 Of this monumental Considerable research has been done by recognized academics; work Jose Ortega y Gassett wrote, "This is a profound and well other studies, often of equal value, have been produced by lay documented study of the spiritual history of Indo America.... scholars. The most insightful research will always come from With a perception, so special of the Anglo Saxon race, Mackay those whose personal destiny is caught viscerally in the subject establishes landmarks and traces relationships which other writ­ of their endeavors. ers hardly recognize.:" Not until the early twentieth century was Latin America Following in Mackay's footsteps was his disciple W. Stanley defined as a cultural and political entity rather than as merely Rycroft, who wrote two definitive volumes, Sobre estefundamento geographic areas identified as South America, Central America, (1944)9 and Religi6n y fe en la America Latina (1958).10 These and the Caribbean. For many years it seemed that Latin America volumes summarize Latin American religious history, the prin­ was not considered of great importance by world historians. cipal ideological currents of the time, and the achievements of Arnold Toynbee visited the region only once, making a briefstop Protestant work in Latin America. in Puerto Rico. Though he wrote little about Latin America, he at The research done by Gonzalo Baez-Camargo on early Prot­ least foresaw a time of increased importance: "There are things estants in Latin America, beginning with those summoned to happening in Latin America today, things, that, in myjudgment, appear before the Spanish Inquisition, is of immense historical could have the same historical significance as the Renaissance of value." Thomas S. Goslin in Losevange1icos en laAmericaLatina, the fifteenth century.":' sigloX/X presented an overview of developments in the early to Protestant Christianity in Latin America often was thought late nineteenth century." Kenneth Grubb, for many years associ­ to lie outside the purview of Christianhistory; it was seen merely ated with World Dominion Press, contributed several volumes as an extension of Protestantism from North America, Britain, in the 1920sand 1930s on mission workamongindigenousSouth and Europe. This echoed the way that Roman Catholicism in American groups." George Howard, a Uruguayan Methodist, Latin America was understood as a projection of Iberian Catholi­ surveyed religious liberty for Protestants in Religious Libertyin cism. Latin America as a world region and in particular the Latin America?" This book was widely distributed among the uniqueness of Latin American Protestantism were slow to be members of the United States Congress because of its implica­ recognized. tions for the rights of United States citizens living in Latin America. James Goff documented religious persecution in Co­ Research from the Early Years lombia in a doctoral thesis published by a Roman Catholic documentation service in Mexico." Roman Catholic scholars Since Protestantism arrived late in Latin America, much signifi­ also moved to take seriously the presence of Protestantism in cantresearch didnotbeginuntilthe mid-twentiethcenturywhen Latin America, as reflected in the research done by Camilo the burgeoning growth of evangelical Christianity caught the Crivelli, Angelo Rossi, and Prudencia Damboriena." attention of the Christian world. Nevertheless, an early effort to Another source of information about the early years of place Latin American Protestantism in its proper context can be Protestantism in Latin America is the preparatory studies and the proceedings of the major Protestant conferences held in Latin John H. Sinclairservedas a Presbyterian missionaryin Venezuela and Chile, America between 1916 and 1961. This literature includes re­ 1948-60,andassecretaryfor thePresbyterian Church(USA) missionboardfor search on the growth in numbers and in vision of the Protestant Latin Americaand the Caribbean, 1960-73. denominations in Latin America." A series of twenty-six study

110 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH papers on the role of Protestantism in Latin American culture included 3,115 listings)was made possible throughthe efforts of were presented at the annual study conferences, 1957 through more thanforty Protestantmissionhistorians in every country in 1967,of the Committee on Cooperationin LatinAmerica.18 These Latin America. conferences included addresses by leaders of nondenomina­ In 1973 the Asociacion Interconfessional de Estudios tional mission boards, such as Kenneth Strachan of the Latin Teologicos at the Instituto Superior Evangelico de Estudios America Mission, as well as denominational board executives. Teologicos (Buenos Aires) initiated a more comprehensivebibli­ In 1961 the Evangelical Foreign Missions Association pub­ ography on religious materials published in Latin America (and lished the first listing of mission agencies working in Latin in relation to Latin America). Entitled Bibliografia teol6gica America with a country-by-country analysis, as well as a de­ comentada, it was a multiyear project (from 1973 to 1990).38 nomination-by-denomination listing." Since then there have The Mennonite missions and national churches in Latin been several updates of that information. Operation World lists America published an excellent listing of historical materials in several of the major agencies working in each country." Fuller "Mennonites in Latin America."?" As far as the author can ascer­ listing of U.S. and Canadian agencies with a country-by-country tain, no similar comprehensive listing of other denominational breakdown is available in the Mission Handbook: U.S. and Cana­ materials has appeared. dian Christian Ministries Overseas: 2001-2003.21 Several recent publications include sections on the contributions of evangelical' Missionaries and Church Leaders missions, among them Earthen Vessels: AmericanEvangelicals and Foreign Missions, 1880-1980, edited by Joel A. Carpenter and The pioneers of evangelical Christianity in Latin America were Wilbert R. Shenk:" Toward the Twenty-first Century in Christian mainly the colporteurs of the Bible societies from NorthAmerica Mission, edited by James M. Phillips and Robert T. Coote:" and Great Britain. The work of James Thomson, the tireless Mission at the Dawn of the Twenty-first Century, edited by Paul Scottish Baptist layman who began work in South America in Varo Martinson:" and Evangelicals andPolitics in Asia, Africa,and 1816, was researched by Donald Mitchell, a missionary from Latin America, by Paul Preston." New Zealand serving in Peru." He drew heavily from the travel letters of James Thomson, published in London in 1827.41 Widening Academic Perspectives Arnoldo Canclini authored one of the several books about Commander Allen Gardiner, an early Protestant missionary By the 1960s interest in Protestantism in Latin America as a martyr." Francisco Penzotti, an intrepid Argentine colporteur, subject of serious research had extended beyond students of wrote his autobiography, which spanned sixty years of journeys religion andhistory. For example, a bodyof literaturebeganto be around South America." produced by sociologists of religion. Among these were the The storyof RobertR.Kalley, M.D., an independentmission­ North American Emilio Willems (writing on Protestantism in ary with a Congregationalist outlook who pioneered Protestant Brazil andChile )26 andthe Swiss scholarChristianLalive D'Epinay work in the Madeira Islands and Brazil, was written by Michael (on Pentecostals in Chile)." Following soon after, Cornelia L. Testa in 1963.44 The lives and work of Bishop Sterling of the Flora, a sociology doctoral researcher, studied the mass mobili­ Falkland Islands" and Edward F. Every" of the SPCK, British zation of Pentecostals in Colombia to affirm lower-class solidar­ Anglicans serving in southern South America in the 1880s and ity." Gonzalo Castillo Cardenas, a sociologist of religion and 1890s, reflect the deep commitment of British evangelicals to member of a new generation of Protestant researchers, docu­ extend their ministries out beyond the expatriate communities. mented the struggle of indigenous peoples for a place in modern The work of the Methodist lay educator William Morris is society in The Lifeand Thought of Quintin Lame?' detailed in the story of the founding of industrial arts schools in A critical study of the older Protestant churches in Peru and Chile by Juan B. A. Kessler stands as one of the first works that penetrated below the level of triumphal mission board report­ The evangelical pioneers ing.'" The doctoral dissertations of Paul E. Pierson and Robert L. McIntire on the inner struggles of Presbyterianismin Brazil were were mostly the colporteurs significant contributions." Wilton Nelson's study of Protestant­ of the Bible societies. ism in Costa Rica is in need of revision and updating." Daniel P. Monti's analysis of the impact of immigrant Protestantism in the Rio de la Plata region during the nineteenth century details the Argentina." The contribution of another pioneer missionary, arrival of the Waldensian, the German Lutheran and Congrega­ David Trumbull, in Chile, is told by Irven Paul in A Yankee tionalist, the Swiss and Dutch Reformed, and other immigrant Reformer in Chile:" churches." This volume was followed by an in-depth study by The early missionary efforts in Colombia of Henry Pratt and threesociologists, WaldoVillalpando, ChristianLalive D'Epinay, other Presbyterians were researched and presented by Wilmar and Dwain Epps, who researched the interplay of the historical, A. Quiring in "The Establishment of Evangelical Christianity in sociological, and theological impact of the Rio Platense Protes­ Colombia, 1825-1900."49 A fascinating unedited autobiography tant community." The Mennonite immigrant communities in of Alexander Allan, a New Zealand Presbyterian missionary in Paraguay were documented by J. W. Fretz.35 Wilkens Winn Colombia, is to be found in the Day Missions Library of Yale recounted the Central American Mission's pioneer missionary University Divinity School." work in Honduras and Guatemala." Robert L. Wharton, founder of the influential Presbyterian The first bibliography on Protestantism in Latin America, school La Progresiva in Cardenas, Cuba, is the subject of a Protestantism in Latin America: A Bibliographical Guide, was the biographyby Rafael Cepeda." The biographies of two outstand­ work of the present author when he served as secretary for Latin ing Mexican Protestant lay leaders, Moises Saenz" and Ignacio America for the Presbyterian Church (USA)37 The compilationof Gutierrez Gomez,53 are among the many biographies that enrich this volumein 1967 (also a revision and amplificationin 1976that the history of Protestantism in Mexico. A biography of Frederick

July 2002 111 J. Huegel, pioneer Disciples of Christ evangelist, was writtenby scientists and mission historians has written on many aspects of his son." Three disciples of Gonzalo Baez-Camargo edited a evangelical Christianity in that country." volume of essays on the contributions of this distinguished Research on Mexican Protestantism was ably carried outby Christian educator and journalist." A biography of Mexican Jean-Pierre Bastian, a Swiss sociologist who spentyears teaching Congregationalist Alberto Rembao, erudite editor of La Nueva at the Comunidad Teol6gica de Mexico. He has published sev­ Democracia, the leading Protestant journal for intellectuals be­ eral books on Mexican Protestant history.'? Churches in the tween 1920 and 1963, is still to be written. El Centro Alberto Dominican Republic were researched by William L. Wipfler in Rembao has recently been established in his home city, 1964, with special attention to the Roman Catholic, Protestant, Guadalajara, to encourage studyof this greatjoumalist's writings. and Episcopal churches." Marcos Antonio Ramos has provided We know of the work of Frederick Crowe, the pioneer Bible in recent years a survey of the Protestant movement in Cuba/" colporteur to Guatemala (his first visit took place in 1835), Guatemalan Protestants depend on an eighty-five-year-old but through his autobiography." The official documentation related valuable unpublished manuscript by Edward M. Haymaker, to his residence in and subsequent expulsion from Guatemala who garnered historical material from the early years not found has been compiled by David Escobar." elsewhere." A centennial history of the Presbyterian work in Guatemala was prepared in 1983 by Jose G. Carrera and the late Protestantism in Particular Countries David Scotchmer." An example of the numerous sociological studies on Protestants in Guatemala is God and Production in a The research that has been produced on Protestantism in Brazil Guatemalan Town.65 is vast. Emile G. Leonard wrote a social and ecclesiastical history Ecuador has long had the smallest percentage of Protestants of Brazilian Protestantism in French in 1953, which was trans­ of anyLatinAmericannation. The basicresearchin thatevangeli­ lated and published in Brazil in 1963.58 A cadre of trained social cal community was carried out by Washington Padilla J. in the

university bookshop, and published Halls of Residence (1954). Harold W. Turner In these years Turner sought seriously to apply Christian Remembered insightsto NewZealandpubliclife andexploredissuesseminal to gospel and culture concerns that would blossom in his final decade. Harold W. Turner, Presbyterian minister, missionary scholar, inaugurator of university departments of 1954-1966: RecognizingGod'scall to theologicalteaching, religious studies, founder of the Centre for New the Turners migrated to Britainwith their four children. Since Religious Movements. Born January 13, 1911; died only a part-time role opened up, he accepted a position in May 5, 2002, age 91. SierraLeone at Fourah Bay College. Settlinginto the faculty of theology, Turner was not so sure about a new staff member HaroldW. Turner'slifeworkin documentationof newreligious fresh from the British evangelical hotbed, Tyndale House, movements in primal societies changed the way the academic Cambridge. But AndrewWalls soonbecamea close friend and world understands religion. More widely, each period of his the lives of these two remarkable scholars intertwined from life and ministry contributed significantly to the study of thatpoint. religion and missiology. Eighteen months into this ministry, an unplanned but 1911-1954. Born in rural New Zealand, in 1929 Turner divinelyappointedmeetingfocused Turner'sacademicfuture. completed secondary schooling in Auckland, was baptized, In his own words: joined the Presbyterian Church, and began teaching Sunday school. Headed for an engineering career Turner enrolled at Our family was swimming at Lundi, the ocean beach near Canterbury College of the University of New Zealand, but Freetown favoured by expatriates.... On the beach there was beforegraduatingin 1935witha first class M.A. in philosophy, one African in an unusual white gown, with a few others his church involvement led to a change of career towards coming and kneelingbefore himwhile he placed an ironrod on their heads and said something over them. In curiosity I rather Christian ministry. Then followed, as church expectations of brashly went and asked him about it. the day required, a longengagementto "that girl in the choir," Maude Yoeman, while Turner completed theological training Until then African Independent Churches had received at Knox College, Dunedin, plus a final term in Edinburgh, little serious academic attention. Turner became involved Scotland, under John Baillie. firsthand and began ferreting out documented information, Ordained and married in 1939, during fifteen years of ably assisted in those pre-photocopier days by Maude as pastoral ministry, Turner pioneered an ecumenical student transcriber. By 1962 he had amassed data for his Melbourne chaplaincyin NewZealand,establishedtwouniversitystudent College of Divinity doctoral thesis, published in two volumes halls of residence, started the nation's first campus-based as History of an African IndependentChurch (1967). From 1963 to 1966 Turner joined Andrew Walls at the John M. Hitchenlectures in missionat theBibleCollege ofNew Zealand ReligiousStudiesDepartmentin thenewUniversityof Eastern andPathwaysCollege of Bible andMission in Auckland, New Zealand. Nigeria. There he began documenting the presence, history, He researched Pacific missionhistory under Andrew Walls and Harold and practices worldwide of what he taught Westerners to call Turner at Aberdeen. New Religious Movements in Primal Societies (NRMs). His

112 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 1970s but was cut short by his untimely death. Simon Espinosa en America Latina" by Prien waspublishedin 1978in Germanand finished the research in 1989.66 Juan B. A. Kessler has given us a in Spanishin 1985.The workhasspecialsignificancefor Lutheran good survey in Historia de la Evangelizaci6nen el Perti." Protestants, since the author carefully details the penetration of A recent doctoral dissertation by Donna Laubach Moros, a Lutheranism through immigrant communities in Latin America. Presbyterian mission worker in Spain, gives us the first major These two histories are supplemented by the sections on work in English on Protestantism in Venezuela." This study is Protestantism in a multi-volume series published by the Com­ complementedbyDomingo Irwin's studies onthe early mission­ mission on the Study of the Christian Church in Latin America ary work of the Evangelical Missionary Alliance in western (CEHILA).72 The CEHILA project was launched in 1973 when a Venezuela." Irwin is a professor of history at the Universidad group of Roman Catholic and Protestant historians metin Quito, Andres Bello in Caracas. Ecuador, under the guidance of Enrique Dussel of Argentina. The twenty-year writing project took its perspective from libera­ General Histories tion theology. The basic question the historians asked was, How has the church in Latin America been an instrument of liberation Two researchers have given us an overview of two hundred and of oppression? Writing from such a point of view is difficult, years of Protestantism in Latin America: Jean-Pierre Bastian and since much church history is written from a triumphal stance, Hans-Jiirgen Prien. Their works should be read together to get a largely for the consumption of supporting constituencies. Each complete picture. Bastian writes as a sociologist of religion, and of these volumes has a section written by a Protestant historian Prien as a church historian. Bastian's Una breve historia del on Protestantism in the author's country. The contributions vary protestantismo en America Latina" interprets the implantation of in perspective and quality, yet the collection as a whole is Protestantism within the framework of forces of social, eco­ valuable as a complement to the above-mentioned histories. nomic, political, andideologicalchange. Lahistoriadelcristianismo There have been very few attempts to research the historical

conceptual tools are still foundational for this now distinct source of material in a crucial chapter of Newbigin's seminal field of academic study. Gospel in a PluralistSociety. 1966-1972. Turner moved to the University of Leicester, 1989-2002. Back in New Zealand, Turner was soon England, to develop a new department around his own burdened by the state of the church and the superficialityof its phenomenological approach to studying religion. In 1967 he influence in New Zealand society. Again, he gathered key published the first of what became six annotated volumes, people around him to form the Gospel and Cultures Trust, Bibliography of New Religious Movements in Primal Societies, later DeepSight Trust, with a mission to address worldview documenting primary source materials on six continents. Two assumptions of New Zealand. years of teaching at Emory University's School of Theology in In his final decade Turner published three books through Atlanta, 1971-72, gave opportunity to visit and document DeepSight Trust. Each sums up a key strand of his life's work. NRMs among Native Americans. TheRootsofScience: An Investigative Journey Through theWorld's 1973-1981. Back in Britain, Andrew Walls invited Turner Religions (1998)showshowmodernscience couldonlydevelop to join him at the University of Aberdeen. Turner traveled in Westernsocieties, becausetheirJudeo-Christianworldview extensively-backto NewZealandresearchingMaorireligious alone provides the essential philosophical foundations for the movements in 1976; around Melanesia in 1977, assisting flourishing of scientific inquiry. Frames of Mind: A Public missionaries and national scholars in understanding Cargo Philosophy of Religion and Cultures (2001) sums up Turner's Cults; and forging important links with Afrikaaner Christian understanding of culture, religion, and their essential scholars such as David Bosch in South Africa in 1978. interrelationships, and explores Christian and specifically Turner'swritingflourished. Encyclopaedia Britannica (1974) Trinitarian philosophical options. The Laughter of Providence: carried his definitive eight-page entry, "Tribal Religious Stories from a Life on the Margins (2001) is the closest Turner Movements-New," plus twenty-four shorter articles. In this came to autobiography. He repeatedly spoke up for period appeared From Temple to Meeting House: The misrepresented religious groups, a role he never sought, but Phenomenology and Theology of Places of Worship (1979) along felt obliged to fill, despite the misunderstanding it cost from with a host of journal articles. orthodox church people. These stories illustrate his 1981-1989. Turner moved in 1981 to the Selley Oaks commitment to upholding the truth with personal integrity. consortium of church-related colleges associated with the Turner knew and served One who is Truth, so he could Universityof Birminghamto setupthe CentreforNew Religious not accept eithershoddythinkingor misrepresentation. Hence, Movements as a permanent home for his priceless NRMs also, his rigorous standards for writing and bibliographic resources. Ongoinginstructionalprogramswereincorporated referencing, and his acceptance of other people as they are, for into both the Selley Oaks consortium and the university. what they are, without prejudging them. This made him, not Redeploying his gifts of friendship and collegiality in some distant guru, but a lively mentor, friend, and counselor Birmingham, Turner discovered another internationally to many of us. renowned cross-cultural septuagenarian, who also refused to -John M. Hitchen sit back in retirement, Lesslie Newbigin. Both were concerned that Christian theological and philosophical insights Harold W. Turner's liMy Pilgrimage in Mission" was published in the fundamental to the Western heritage were being ignored. INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, April 1989, pp. 71-74. Little wonder that Turner features as a primary reader and Ed.

July 2002 113 context in which Protestant missionary expansion was carried Most textbooks tell the story of Christianity as a record of out in the late nineteenth and twentieth centuries. Recently an events that happened in Europe in past centuries; Christian excellent doctoral dissertation was written by Arturo Piedra history in the non-Western world seems tacked on as an after­ Solano, from Costa Rica, at the University of Edinburgh. Based thought. A consultation in April 2001, The History of the World on research in the archives of missionary societies, Piedra gives Christian Movement, highlighted the vastly expanded scope of us the full story behind the decision to exclude most missionary Christianity and outlined the issues to be faced by mission work in Latin America from the agenda of the 1910 World historians wishing to recast the historiography of non-Western Missionary Conference in Edinburgh." Christianity. The consultationprojected publication of a series of The Protestant section of CEHILA sponsored several study books over a five-year period to fill the gap in the education of conferences in the early 1990s that focused on the distinct role of most Christians concerning the global spread of Christianity. Protestantism in Latin American culture. Two volumes of essays The first volume, authored by Dale Irwin and Scott Sunquist, emerged from those conferences, Protestantismo y cultura en appeared recently." Latin American mission research is now AmericaLatinaand Protestantismo y politica en AmericaLatinay el challenged to position its work within the context of global Caribe." Christianity. An anthology of documents on the early years of Christian­ In recent years the Pew Foundation has funded a series of ity in the New World, both Roman Catholic and Protestant, was studies on religious liberty and evangelization in several world prepared in 1989 by the late H. McKennie Coodpasture." Pub­ areas under the direction of the Center for Religion and Law at lished by Orbis Books, the anthology includes original material Emory University. One of these volumes, Religious Freedom and about the missions in the West Indies, Central America, Mexico, Evangelization in Latin America: The Challenge of Religious Plural­ southwestern United States, Peru, and Brazil; the beginnings of ism, delves into specific areas of tension faced by Roman Catholi­ Protestantism; the emergence of Roman Catholic lay move­ cism, nondenominationalism, and historic Protestantism." Spe­ ments; the model of /I a new Christendom"; and the impact of the cial attention is given to Cuba, Mexico, Guatemala, Peru, Colom­ Second Vatican Council on Latin American life. bia, Argentina, and Chile. Unfortunately, to date only one attempt has been made to Pentecostalism and Future Challenges write an ecumenical history of Latin America." An authentic cultural history of missions in the twentieth Newchaptersin Protestantresearchhavebeenwrittenin thepast century needs to be well researched, well presented, and sensi­ twenty years by Latin American Pentecostal researchers such as tively interpreted. To undergrid such research there is urgent Juan Sepulveda of the Iglesia Mision Pentecostal (Chile) and need for the preservationof mission archival materialwithinand Manual Gaxiola of the Iglesia Apostolica de Mexico; both hold outside of Latin America. In November 2001 the Billy Graham doctoraldegreesfromthe UniversityofBirmingham.Two Internet Center at Wheaton College sponsored a consultation on nonde­ services now link Pentecostal researchers: SIPALC (Information nominational mission archives." This area, so vital to mission Service on Pentecostal Studies in Latin America), Lima, Peru, research, has been neglected for years. These archival materials directed byBernardo Campos, and CEEP (Center for Pentecostal are especiallyimportantfor researchrelatedto evangelicalChris­ Studies), Concepcion, Chile, directed by Luis Orellana. Bibliog­ tianity in Latin America because of the important contributions raphies of Pentecostal studies are available on these electronic of nondenominational missions. services. In March2002 the CatedraPentecostalLatinoamericana It is to be expected thatmanyyoungmissionresearchers will Itinerante was initiated, meeting for the first time at the emergefrom the growingProtestantcommunityin LatinAmerica. Universidad Biblica Latinoamericana in San Jose, Costa Rica. There are now graduate academic programs that can provide This innovative project will annually bring together researchers their training. Muchof thebasicresearch, however, will continue on Pentecostalism in Latin America, and its location will move to be done by lay historians as they record, evaluate, and orga­ from country to country." nize the fast-moving events in Latin America. The field of oral For the English-speaking world there are available several history is a promising new area of research for which minimal volumes on Pentecostalism in Latin America, written by both training is required and yet which produces significant results." secular and church historians. Three that warrant mentioning Protestantmissionhistorians have responsibility for record­ here are Power, Politics, andPentecostals in LatinAmerica,editedby ing and interpreting significant and still unfolding chapters of Edward L. Cleary and Hannah W. Stewart-Cambino; Fire from Christianhistory in Latin America. To the present, little has been Heaven, byHarvey Cox; and In thePower oftheSpirit:ThePentecos­ done to organize the research potential of the evangelical semi­ tal Challenge to Historic Churches in Latin America, edited by naries of Latin America. However, programs that encourage Benjamin F. Gutierrez and Dennis A. Smith." mission research related to specific areas are slowly emerging."

Notes 1. John A. Mackay, foreword to Protestantism in Latin America: A does the article include material on Puerto Rico or the Hispanic Bibliographical Guide, ed. John H. Sinclair (Austin, Tex.: Hispanic community in mainland United States. • American Institute, 1967), p. ii. 3. Quoted by John A. Mackay in an address to the Committee on 2. The authorunderstands"research" as carefulandsystematicinquiry Cooperation in Latin America, 1963. into or examinationof a field of knowledge in order to establish facts 4. Hubert W. Brown, LatinAmerica: ThePagans, thePapists, thePatriots, and principles. The present article includes important sources the Protestants, and the PresentProblem (New York: Revell, 1901). throughoutthe twentiethcenturybutconcentrateson researchin the 5. Erasmo Braga, Pan Americanismo: Aspecto religioso (New York: last half of the century, with only limited reference to very recent Missionary Education Movement, 1916; Eng. trans., 1917). works (especially in regard to Brazil). The citations include some 6. Alberto Rembao, Discurso a la naci6n evange1ica (Buenos Aires: La unpublished dissertations,butwitha few exceptionsarticles thatare Aurora, 1949). available in a broad spectrum of mission journals are not cited; nor 7. JohnA. Mackay, TheOtherSpanishChrist(London: StudentChristian

114 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ASBURY

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hristianity's World Mission would be less intimidating and more manageable if everyone Cspoke the same language, followed the same customs and viewed life the same way. That idyllic world, however, is not the world Ch rist calls us to engage. The real world features at least a dozen major cultural families and more than 2,000 religions, 6,000 languages and 30,000 distinct societies and cultures. There are also an unknown (and shifting) number of sub-cultures, counter-cultures and peoples with their own distinct name, history and identity; Furthermore, secularization has transformed Western nations into "mission fields" once again. Several fields of know ledge prepare the effective missionary to "exegete" the biblical text and people's cultural context. These literatures are as necessary, andas sophisticated, as the literatures that prepare physicians to ma ke sense,of an epidemic, ,or astronomers of a galaxy. Asbury's ESJ School will prepare you to understand the historical, cultural and reli­ gious contexts of the field of mission to which Christ has called you, and to serve.cornmurri­ cate and help grow the indigenous Church in that place. So if you are interested in making sense of a piece .of the world; and in helping its peo­ ple make sense of the Ch ristian gospel, call the admissions office,today at 1-800-2~ASBURY or e~mail us at [email protected].

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Darrell Whit eman Ron Crandall George Hunter ' Eunice Irwin /' Terry Muck Howard Snyder Dean, AnthropoLogy, Evangelism, Small Churches, Church Growth, Primal Religions, / World Religions, History of Mission, Indigenous Christianity Church Planting _._' Com munication,"LeadersMp Contextual Theology ./' B~ddh ism & Christianity Theology of Mission

KENTUCKY ( AMPUS: 204 N. Lexington Avenue. Wilmore. KY 40 390· 11 99 ~0 'j'lf~IJ AS B URY fLORIOA ( AMPUS: 8401 Va lencia College Lane, Orlando, FL 32825 • A "THEOLOGICAL VIRTU AL ( AMPUS: www.as buryseminary.edu/exl/exl.html , •• ,SEMINARY Movement, 1932;reprinted, Eugene, Ore.: Wipf & Stock Publishers, 29. Gonzalo Castillo Cardenas, The Life and Thought of Quintin Lame 2001; Span. trans., Mexico City: Casa Unida de Publicaciones (Maryknoll, N.Y.: Orbis Books, 1972). See also Castillo Cardenas's [hereafter CUPSA], 1952, 1988, 1990, 1994). For a biography of Liberation Theology from Below(Maryknoll, N.Y.: Orbis Books, 1982) Mackay, see John H. Sinclair, Un escoces conalmalatina(Mexico City: and William D. Reyburn, The Toba Indians of the Argentine Chaco CUPSA, 1990); Portuguese trans., Um escocie com alma latina (Elkhart, Ind.: Mennonite Board of Missions, 1954). (Manhumirim, Brazil: Didaque, 1995). See also Stanton W. Wilson 30. Juan B. A. Kessler, A Study of the Older Protestant Missions and and William O. Harris, eds., "John A. Mackay: Bibliographical Churches in Peru and Chile (Goes, Netherlands: Oosterbaan and Le Resources, 1914-1992," Studiesin Reformed Theology andHistory1,no. Cointre, 1967).See Karl Appl, Historiadelasiglesias enChile(Santiago: 4 (Fall 1993): i-ix, 1-58. Platero, 1996) for a recent review of all the Protestant churches in 8. Jose Ortega y Gasset, in ElHeraldo deAntioquia(Medellin, Colombia), Chile. January 22, 1936. 31. Paul E. Pierson, "A Younger Church in Search of Maturity" (Th.D. 9. W. Stanley Rycroft, Sobre estefundamento (Buenos Aires: La Aurora, diss., Princeton Theological Seminary, 1971); Robert L. McIntire, 1944). Rycroft wrote an autobiography, Memoirs of Life in Three "Portrait of a Half Century: Fifty Years of Presbyterianism in Brazil, Worlds (Cranbury, N.J.: J. B. Business Services, 1976). See also W. 1859-1910" (Th.D. diss., Princeton Theological Seminary, 1959). Stanley Rycroft, "W. Stanley Rycroft: Latin America Missiologist 32. Wilton M. Nelson, A History ofProtestantismin Costa Rica(Lucknow, [interview by John H. Sinclair]," American Presbyterians [Journal of India: Instituteof ChurchGrowth, 1963).This workis a condensation Presbyterian History] 65, no. 2 (Summer 1987): 117-33. of a doctoral thesis submitted at Princeton Theological Seminary, 10. W. Stanley Rycroft, Religionyfe enlaAmericaLatina(Buenos Aires: La 1957. Aurora, 1951; Eng. trans., Philadelphia: Westminster Press, 1958). 33. DanielP. Monti, Presencia delprotestantismo enelRiodelaPlatadurante 11. Seethe series, Obras ineditas 0 muy raras para lahistoria delProtestantismo el siglo XIX (Buenos Aires: La Aurora, 1969). See also Arno Enns, en la America Latina, edited by Gonzalo Baez-Camargo. This series Man, Milieu, and Mission in Argentina (Grand Rapids: Eerdmans, includes his Protestantes enjuiciados porla lnquisicionen lberoamerica 1971). (Mexico City: CUPSA, 1960). 34. Waldo Villalpando, Christian Lalive D'Epinay, and Dwain Epps, 12. Thomas S. Goslin, Los evange1icos en la America Latina, siglo XIX eds., La iglesia del transplante (Buenos Aires: Centro de Estudios (Buenos Aires: La Aurora, 1956).See also SamuelEscobar, Precursores Cristianos, 1970). See also E. Tron and E. H. Ganz, Historia de las evange1icos (Lima: Ediciones Presencia, 1984)for documentsofJames colonias Valdenses sudamericanas, 1858-1958 (Colonia Valdense, Thomson and Francisco Penzotti. Uruguay: Libreria PastorMiguelMorel, 1958),andMarcelo Dalmas, 13. Kenneth G. Grubb, TheLowlandIndiansofAmazonia (London: World Historiade los Valdenses en el Rio de laPlata(Buenos Aires: Ediciones DominionPress, 1927),From Pacific toAtlantic:SouthAmericanStudies Aurora, 1987). (London: Methuen, 1933), and other titles. 35. J. W. Fretz, Pilgrimsin Paraguay: The Story of Mennonite Colonization 14. George P. Howard, ReligiousLibertyin LatinAmerica?(Philadelphia: in South America (Scottdale, Pa.: Herald Press, 1953). See also R. Westminster Press, 1944). Herbert Minnich, "A Sociological Study of the Mennonite 15. James P. Goff, The Persecution of Protestant Christians in Colombia, Communities in Parana, Brazil" (Ph.D. diss., Univ. of Florida, 1966), 1948-1963 (Cuernavaca, Mexico: CIDOC, 1964). and Rodolfo Plett, EI protestantismo en el Paraguay (Asuncion, 16. Camilo Crivelli, S.J.,Losprotestantes enAmericaLatina(Rome: Isola de Paraguay: Instituto Biblico, 1987). Liri, A. Maciore y Pisani, 1931); Angelo Rossi, Diretorio protestante no 36. Wilkins B. Winn, "A History of the Central American Mission" Brasil (Campinas: Tipografia Paulista, 1928); Prudencio J. (Ph.D. diss., Univ. of Alabama, 1964). Damboriena, El protestantismo en America Latina (Bogota: FERES, 37. John H. Sinclair, ed., Protestantismin Latin America: A Bibliographical 1962). Guide: An Annotated Bibliography of Selected References, Mainly in 17. An example of these conference reports is found in the six volumes English, Spanish, and Portuguese (Austin, Tex.: Hispanic American related to the Congress on Christian Work in Latin America (New Institute, 1967;2d ed., SouthPasadena,Calif.: WilliamCareyLibrary, York: CCLA, 1917). 1976). 18. These studypaperswerepublishedby the Committeeon Cooperation 38. Bibliografia teologica comentada (Buenos Aires: ISEDET,1973-90). This in LatinAmerica (now the LatinAmericanand CaribbeanCommittee bibliography includes publications of the entire Iberian world. of the National Council of Churches of Christ, U.S.A.). 39. R.HerbertMinnich,WillardH. Smith, andWilmarStahl, "Mennonites 19. Clyde W. Taylor and Wade T. Coggins, eds., ProtestantMissions in in LatinAmerica: An AnnotatedBibliography,1912-1971," Mennonite Latin America: A Statistical Survey (Washington, D.C.: Evangelical Quarterly Review 46, no. 2 (April 1972): 177-235. Foreign Missions Association, 1961). 40. Donald Mitchell, "James Thomson" (Ph.D. diss., Princeton 20. Patrick Johnstone and Jason Mandryk, with Robyn Johnstone, Theological Seminary, 1972). Operation World (Carlisle, U.K.: Paternoster, 2001). 41. James Thomson, Letters on the Moral and Religious State of South 21. John A. Siewert and Dotsey Welliver, eds., Mission Handbook: U.S. America(London: Nesbitt, 1827). Copies exist in the Speer Memorial and Canadian ChristianMinistries Overseas: 2001-2003 (Wheaton, IlL: Library (PrincetonTheological Seminary), the Day Missions Library Evangelism and Missions Information Service, 2000). (Yale Univ. Divinity School), and the Biblioteca Nacional de Buenos 22. Joel A. CarpenterandWilbertR.Shenk, eds., Earthen Vessels: American Aires. Evangelicals and Foreign Missions, 1880-1980 (Grand Rapids: 42. Arnoldo Canclini, Hasta 10 ultimo de la tierra (Buenos Aires: La Eerdmans,1990). Aurora, 1951).See also G. W. Phillips, TheMissionaryMartyr ofTierra 23. James M. Phillips and Robert T. Coote, eds., Towardthe Twenty-first delFuego: MemoirsoftheCatechist J. Garland Phillips (London: Werthein Century in Christian Mission: Essays in Honor of Gerald H. Anderson & Hunt, 1961). (Grand Rapids: Eerdmans, 1993). 43. Francisco Penzotti, Spiritual Victories in South America (New York: 24. Paul Varo Martinson, ed., Mission at the Dawn of the Twenty-first American Bible Society, 1916). See also Claudio Celada, Un apoeiol Century: A Visionfor the Church (Minneapolis: Kirk House, 1999). coniempordneo (Buenos Aires: La Aurora, 1945). 25. Paul Freston, Evangelicals andPolitics in Asia,Africa,andLatinAmerica 44. Michael P. Testa, 0 apostoio da Madeira (Lisbon: Igreja Evangelica (New York: Cambridge Univ. Press, 2001). Presbiteriana do Portugal, 1963). 26. Emilio Willems, Followers of the New Faith (Nashville: Vanderbilt 45. Frederick C. MacDonald, Bishop Sterling of the Falklands (London: Univ. Press, 1967). Seeley, 1939). 27. Christian Lalive D'Epinay, Elrefugio delasmasas (Santiago, Chile: El 46. Edward F. Every, Twenty-five Years in SouthAmerica(London: SPCK, Pacifico, 1968; Eng. trans., London: Lutterworth, 1969). 1929). 28. Cornelia L. Flora, "Mobilizing the Masses: The Sacred and the 47. Bernardo Gonzalez Arrili, Vida y milagros de Mr. Morris (Buenos Secular in Colombia" (Ph.D. diss., Cornell Univ., 1970). Aires: n.p., 1955).

116 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 48. Irven Paul, A Yankee Reformer in Chile (South Pasadena, Calif.: 67. Juan B. A. Kessler, Historia de la evangelizaci6n en el Peru (Lima: William Carey Library, 1973). See also H. McKennie Goodpasture, Ediciones Puma, 1993). See also Saul Barrera C., Origenes y desarrollo "David Trumbull: Missionary Journalist and Liberty in Chile, 1845­ de la Iglesia Evange1ica Peruana: 100 aiios de mision (Lima: CEDEPP, 1889," Journal ofPresbyterian History56, no. 2 (Summer1978):149-65. 1993), and Samuel Escobar, ed., Protestantismo en el Peru: Guia 49. Wilmer A. Quiring, "The Establishment of Evangelical Christianity bibliogrdfica y de fuentes (Lima: Centro de Investigaciones y in Colombia, 1825-1900" (M.A. thesis, Hartford Seminary Publicaciones [CENIP], 2001). Foundation, 1957). 68. Donna Laubach Moros, "A History of Protestantism in Venezuela" 50. Alexander M. Allan, "Behind the Mast and Before the Pulpit" (Ph.D. diss., Vanderbilt Univ., 1998). (unedited and unpublished MS, Day Missions Library, Yale Univ. 69. Domingo Irwin Gaffaro, La minoriaprotestante en Tdchira (Caracas: Divinity School, 1973). See also Philip O. Evaul, "Alexander M. Universidad Andres Bello, 1997). Allan: Presbyterian Missionary to Colombia, 1910-1946" (M.Th. 70. Jean-Pierre Bastian, Una brevehistoriadel protestantismo en America thesis, Louisville Presbyterian Seminary, 1964). Latina(Mexico City: CUPSA, 1986;rev.ed., 1990).See also twoworks 51. Rafael Cepeda, EI forjador de hombres: Vista y hechos de Robert L. that delineate different varieties of Protestantism in Latin America: Wharton (Havana: La Progresiva, 1953). Jose Miguez Bonino, Faces of Latin American Protestantism (Grand 52. H. EdwinRosser, "BeyondRevolution: The Social Concernof Moises Rapids: Eerdmans, 1997; Span. original, Grand Rapids: Eerdmans, Saenz, Mexican Educator, 1884-1941" (Ph.D. diss., American Univ., 1995), and Rene Padilla, Ivlision y encuentrodeculturas(Buenos Aires: Washington, D.C., 1970). Kairos Ediciones, 2001). The latter recounts episodes of Protestant 53. Jose Coffin S., El General Gutierrez,heroe presbiteriano dela reoolucion arrivals during the colonial period and the nineteenth century. maderista en Tabasco (Mexico City: El Faro, 1912; 2d ed., 1980). 71. Hans-Jiirgen Prien, La historia del cristianismo en America Latina 54. Juan E. Huegel, Apostol de la cruz (Mexico City: El Faro, CUPSA, (Cottingen: Vandenhoeck& Ruprecht, 1978;Span. trans.,Salamanca: Kirios, Ediciones Transformacion, 1995). IndustriasCraficasVisedo-Horteleza, 1985).See also two dictionaries 55. Carlos Mondragon, Esteban Cortes, and Carlos Martinez Garcia, with substantial material related to church history in LatinAmerica: eds., Gonzalo Bdez-Camargo: Una vida al descubierto (Mexico City: Wilton M. Nelson, ed., Diccionario de historia de la iglesia (Miami: CUPSA, 1994). Editorial El Caribe, 1989), and Gerald H. Anderson, ed., Biographical 56. Frederick Crowe, TheGospel in CentralAmerica: TheIntroductionofthe DictionaryofChristianMissions(GrandRapids: Eerdmans, 1999).The Bible into the SpanishAmericanRepublicof Guatemala (London: Chas. Diccionario dehistoriadelaiglesia is a translation and amplification of Gelpin, 1850). the New International DictionaryoftheChristianChurch(GrandRapids: 57. David Escobar, Federico Crowe: Expedientes oficiales desu residencia en, Zondervan, 1974). y expulsion del Territorio de Guatemala (privately printed by the 72. Enrique D. Dussel, ed., Historiageneral delaiglesia en AmericaLatina, author, 1984). multi-vol. (Salamanca: Ediciones Sigueme, 1981-). 58. Emile G. Leonard, 0 protestantismo brasilero: Estudo de eclesiologia e 73. Arturo Piedra Solano, Euangelizacion protestante en America Latina: historia social (Sao Paulo: Associacao de Seminarios Teologicos Andlisis de las razones que justificaron y promovieron la expansion Evangelicos, 1963). See also his 0 iluminismo num protestantismo de protestante enAmericaLatina, 1830-1960,2 vols. (Quito: CLAI, 2001-2). constiiuidi recente (Sao Bernardo do Campo: Instituto Ecumenico de 74. Tomas Gutierrez Sanchez, ed., Protestantismo y cultura en America Pos-Graduacao em Ciencias da Religiao, 1988; Fr. original, Paris: Latina(Quito: CLAI/CEHILA, 1994) and Protestantismo y politica en Presses Universitaires de France, 1953) and Duncan Reily, Historia AmericaLatinay el Caribe (Quito: CEHILA, 1996). documental do protestantismo no Brasil (Sao Paulo: Associacao de 75. H. McKennie Goodpasture, Cross andSword: An EyewitnessHistoryof Seminarios Teologicos Evangelicos, 1984). Christianity in Latin America (Maryknoll, N.Y.: Orbis Books, 1989). 59. Extended bibliographic material on Brazil appears in Protestantism 76. For moreinformation, see:www.eListas.net/lista/catedrapen/alta. inLatinAmerica: A Bibliographical Guide(see note37).Since it appeared, 77. Edward L. Cleary and Hannah W. Stewart-Cambino, eds., Power, much new research has emerged that has yet to be made available to Politics, and Pentecostals in Latin America (Boulder, Colo.: Westview the academic community outside of Brazil. Press, 1997); Harvey Cox, Fire from Heaven: The Rise of Pentecostal 60. Jean-Pierre Bastian, Protestantismo y sociedad enMexico(Mexico City: Spirituality and the Reshapingof Religion in the Twenty-first Century CUPSA, 1983), Los disidentes: Sociedades protestantes y revoluci6n en (Reading, Mass.: Addison-Wesley, 1994);BenjaminF. Gutierrez and Mexico, 1872-1911 (Mexico City: Fondo de Cultura Economica y El Dennis A. Smith, eds., In the Power of the Spirit: The Pentecostal Colegio de Mexico, 1989), Protestantes, liberales y francmasones: Challenge to Historic Churches in Latin America (Drexel Hill, Pa.: Sociedades de ideas y modernidad en AmericaLatina, sigloXIX (Mexico Skipjack Press, 1996). City: CEHILA y Fondo de Cultura Economica, 1990). 78. Dale T. Irvin and Scott W. Sunquist, eds., History of the World 61. WilliamL. Wipfler, "The Churches of the Dominican Republic in the Christian Movement: Earliest Christianity to 1453, vol. 1 (Maryknoll, Light of History" (S.T.M. thesis, Union Theological Seminary, New N.Y.: Orbis Books, 2001). York, 1964), published as no. 11 in the Sondeos series (Cuernavaca, 79. Paul E. Sigmund, ed., Religious Freedom and Evangelization in Latin Mexico: CIDOC, 1967). America: TheChallenge ofReligiousPluralism(Maryknoll, N.Y.: Orbis 62. Marcos Antonio Ramos, Panorama del protestantismo en Cuba (San Books, 1999). Jose, Costa Rica: Editorial Caribe, 1986). 80. DafneSabanesPlou, Caminos deunidad:Itinerario deldidlogo ecumenico 63. Edward M. Haymaker, "Footnotes on the Beginnings of the en America Latina, 1916-1991 (Quito: CLAI, 1994). See also John H. Evangelical Movement in Guatemala" (1917). Copies of this Sinclair, "From Panama to San Jose: Eighty Years on an Ecumenical unpublished MS are to be found in the library of CELADEC in Journey," in HopeandJustice for All in the Americas: DiscerningGod's Guatemala City and the Day Missions Library, Yale University Mission, ed. Oscar L. Bolioli (New York: Friendship Press, 1998). Divinity School. See also Virginia Garrard-Burnett, Protestantism in 81. For the papers and proceedings of this consultation, go to Guatemala: Living in theNew [erusalem (Austin: Univ. of Texas Press, www.wheaton.edu/bgc/archives/ Consult/ consult.html;or contact 1998). Robert Shuster, Billy Graham Center Archives, Wheaton College, 64. Jose G. Carrera, ed.; David Scotchmer, coordinator, Apuntes para la Wheaton, Illinois 60187, or [email protected]. historia de la Iglesia Evange1ica Nacional Presbiteriana de Guatemala 82. For an example of oral history applied to research, see John H. (Guatemala City: Sinodo de Iglesia Presbiteriana Nacional, 1983). Sinclair, "Evangelizando en los campos militares de Mexico: una 65. Sheldon Annis, God and Production in a Guatemalan Town (Austin: historia oral," EIFaro (revista de la Iglesia Nacional Presbiteriana de Univ. of Texas Press, 1987). Mexico), May-June 2000, pp. 76-77. 66. Washington Padilla J., La iglesia y los dioses modernos: Historia del 83. An example of directed research is the John A. Mackay Research protestantismo en el Ecuador (Quito: Corporacion Editora Nacional, Project, sponsored by the Universidad Biblica Latinoamericana, 1989). Apartado 901, 1000 San Jose, Costa Rica. The project began in 2001.

July 2002 117 My Pilgrimage in Mission Paul W Brand

he earliest preparation for my pilgrimage in mission and could easily have led to the abandonment of my faith. My T began when I was a child, living with my parents who father was still a young man when he died, and I knew that he were missionaries. I was born in 1914 in the mountains of South was the minister of God to those hill people. My grandmother India, and my first home was a little wooden bungalow built by andall myfriends in thechurchtried to comfortmysisterandme. my father, who hadbeena carpenterbeforehe became a mission­ They kept quoting Romans 8:28, "All things work together for ary, and who taught carpentry to the uneducated men of the hill good to those thatlove God." Theyexplained thatsince myfather tribes. He used timber sawn from the forests of our Kolli Malai loved God and served him, his death at this time musthave been (Mountains of Death). a good thing. I knew what caused malaria and blackwater fever. My sister and I shared our parents' love for the mountain It came from the bite of a mosquito that carried the germ of people whom they had come to serve, and our playmates were malaria from one patient to a fresh victim. If the Bible was true the boys and girls of the villages. Mother and Dad and Connie then it must be that God planned to have my father die. He and I were the only people who spoke English in the whole directed the mosquito that had just bitten a malaria patient and mountain range where we lived. Our parents used to invite us instructed it to bite my father. children to share in their prayers, so we knew their hopes and At this critical stage of my pilgrimage I have to pay tribute to their fears, their prayers and their tears in the early years when that great Bible scholar, F. F. Bruce. He taught me that there were they were experiencing opposition from the local Hindu priests. errors in the King James translation of Romans chapter 8 and We also shared with them the sense of wonder and excite­ particularly in verse 28. The critical verb in Romans 8:28 is mentwhenthe chiefenemyof theGospel, the priestin the nearest "worksfor good." The translation in the Bible we used seemed to village, became a Christian on his deathbed and asked us to indicate that the subject is "all things." In other words, "If you adopt his motherless baby daughter and bring her up as a love God, all things will work for good." Not so in the original Christian. He confessed that though he had tried to serve the Greek. The subject of the verb "works for good" comes in the people of his village and to prevent them from becoming Chris­ previous verse and is the Spiritof God. Thus, a correcttranslation tians, now when he himself was fatally ill, all the village people wouldbe, "Ineverything thathappens, Godworksfor good with ran away, fearing to catch his infection, and only the Christian those who love him." missionaries came to his house to help him. The little baby Bruce further explained that the word translated "works for became my sister, and the villagers started coming to the church good" in the Greek is synergei, which really means"cooperates that my father hadbuilt and became followers of the Jesus Christ for good." It is not true to say that nothing bad will happen to that their priest had warned them against. people who love God. Jesus said that God makes his sun to rise My childhood in the mountains of India continued without onthe evil and on the good andwhenthe tower of Siloamfell and break until I was nine years old, because World War I put a stop killed a number of people, God did not select the good people to to most international travel. In 1923, we journeyed by ship to be spared and the bad people to be killed. The realization of the England, and we all moved in withmy grandmotherand hertwo truth F. F. Bruce explained was like sunrise to my soul. It was not daughters in London. After that first furlough in England my that God had directed the mosquito to bite my father. The word parents went back to India, leaving my sister and me in my "in" became my favorite word. In everything God is working grandmother's home. with me and with others who love him to bring good out of I never sawmyfather again. In those days it wascommonfor difficult and bad situations. missionaries to serve five-year terms. We were excitedly looking Afterabouta yearmydearmothercame outof herdepressed forward to ourparents' returnwhenthe telegram came, telling of state and felt that God was calling her back to India. This was my father's death from an attack of malaria that turned into about the time when I was completing my high school and blackwater fever. I was just fifteen years old and longing to have wondering what was to come next. I remember sitting by the long talks with my dad about my future. Mother stayed in India little stove in Mother's room while she told me thatmyfather had a few more months and then came home in deep depression, always wished that he had a medical qualification. He had done blaming herself for not taking better care of her husband. a lot of medical work on the basis of a short medical course at a My father's death was a real crisis in my own spiritual life missionary school, but it gave him no license or authority to practice medicine except up in rural areas like the Kolli Hills where there were no doctors. Bornin Indiaof missionary parents in 1914, PaulW. Brand returned toIndia Mother told me that we had no money to put me through in 1946 asa medical missionary. Trained in orthopedic surgery, herevolution­ medical college butthat she had talked withmy Uncle Dick, who izedmedical conceptions ofleprosy and its treatment. Awardedthe decoration was a wealthy farmer, and he had said that he would pay the Commander oftheBritishEmpire in recognition ofhiswork, Brand wasin wide expenses of medical college. I do not know who was more demand bothasasurgeon andteacher. In 1966 hebecame chiefofrehabilitation surprised whenI firmly replied, "No, Mother. I do notwantto be at the U.S. Public Hospital in Carville, Louisiana, and clinical professor of a doctor. I wouldlike to be a builder. All those housesandschools surgeryat Louisana Medical School. His books includeClinical Mechanics of the Hand, 3ded.(1999;with Anne M. Hollister) andFearfully and Wonder­ and the chapel up in the Kolli Hills were built by Father. He had fully Made (1980), In HisImage (1984),andThe Gift of Pain(1993)(all with been trained as a builder before he went to India, and I want to Philip Yancey). Hisstoryis toldby Dorothy Clarke Wilsonin Ten Fingers for be able to do the kind of things that he used to do. I used to watch God (1989). Brand livesin Seattle, Washington, where heisClinical Professor, whenFatherwouldopenbigabscesses in India, andI sawthepus Emeritus, UniversityofWashington, and is workingon his autobiography. and the blood come out. I used to feel sick. I do notwant to spend

118 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH my life dealing with pus and blood. I would much rather learn studied there for five years, and then began my post-graduate carpentry and bricklaying." surgical experience. It was there, in my first year, that I met Mother did not continue trying to persuade me, although Margaret Berry, who later became my wife, and it was there that she was obviously disappointed and so was my Uncle Dick, but we experienced the Blitz, the wartime bombing of London. we found a Christian builder who was willing to take me on as Margaret and I were married soon after we graduated from an apprentice and agreed to put me through all the various medicine. We both continued to gain experience, Margaret in building trades. I learned the basic principles of architecture. I medicine and I in surgery. Our first child, Christopher, was born became a pretty good carpenter and a stonemason, and finally in the middle of a tremendous air raid, and then later Margaret after four years I felt that I could put up a house by myself, or I became pregnant again. We really were so occupied with our could teach people, as my father did. I was ready to apply to a commencingfamily and with ourworkin ourprofession thatwe missionary society. had almost forgotten that ourpurpose in going to medical school was to become missionaries. A Turnabout During Missionary Training Meanwhile in India, a Christian medical center had been founded by Dr. Ida Scudder from America. She was herself the I went to a missionary training colony in south London, which daughter of missionaries and hadbeenled in a wonderfulwayto was basically a Bible school but which also taught us students become a doctor with the intention of providing medical help how to take care of ourselves in primitive situations. We learned especially for the women of India, who at that time had no household skills. We learned how to repair our own shoes. We medicalhelp. This was so because all doctors were male andboth had the experience of being sent out in groups as itinerant HinduandMuslimwomenwerekeptin strictisolationfrom men preachers. Each group had a two-wheeled cart that contained and were not allowed to be examined by a male physician. our clothes; food, and implements, and a tent. We were har­ Dr. Scudder's workhad grown until she was able to turnher nessed to the cartby long ropes and we marched, covering about hospital into a training center where womenwere trained to take six hundred miles over a period of perhaps six weeks, stopping each night at a small town or village and preaching and witness­ ing all evening, then camping for the night before marching on the next day. It was wonderful practical experience, teaching us Witnessing life coming mutual dependence and dependence on the Lord. out of death, I now felt Another requirement of the missionary training colony was that God wanted me that we spend some time in a local hospital where we learned principles of wound care and a few basics of medicine. One day to be a doctor. when I was in the emergency room a young woman was carried in on a stretcher who seemed to me to be dead. She had had a massive internal hemorrhage, and the hospital staff quickly care of the sick, even though they were not fully qualified cross-matched her blood with a few bottles from the blood bank. doctors. Gradually the training center became so good that Dr. It seemed to me to be wasting good blood to put it into a person Scudderwasencouragedto applyto the University of Madrasfor who was already dead. I could notfeel a pulse, I could notfeel the recognition of her Vellore hospital as a full medical college, beat of her heart, and she wasnotbreathing. However, they went granting degrees in medicine. This required increasing the num­ ahead and put a bottle of blood on a high pole so that it would ber and qualifications of staff and providing advanced labora­ have a good fast flow down into one of her veins. They told me tory equipment. Finally, all was ready for the University Senate to keep an eye on the bottle and to inform them when it was to send an inspection team to Vellore to determine if all require­ nearly empty. They camebackwith a secondbottle whenthe first ments had been met. Just at that time a senior surgeon at Vellore was finished, and again it continued to flow. Suddenly, I began fell sick with tuberculosis and had to be sent home to England, to feel a little thready pulse at her wrist, and there seemed to be leaving the hospital one staff member short of the number a flush in her previously dead white cheeks and lips. Then her required for proper recognition as a medical college. eyes opened and she looked straight at me and said, "I'm Soon after I had gotten my own higher qualification in thirsty." While I ran to get her a drink of water, I felt an extraor­ surgery, I received a telegram from India from Dr. Robert dinary sense that I had been a witness to life coming out of death, Cochrane, the director of what was to be the new Christian and more than that, I felt a conviction in my ownheart that it was Medical College at Vellore, telling me of the urgent need for me God's will that I should learn how to do this kind of thing; that to come to India to take the place of the missing surgeon. We he wanted me to be a doctor. agreed that I should take the next boat out to India and that This convictionstayedwithme until I could notholdit in any Margaret would follow after a few months when the new baby longer. I told my family, and they went back to Uncle Dick who was strong enough to stand the journey. gladly renewed his offer to pay for my medical course. Even so, I could not help feeling that people were looking at me with God's Extraordinary Guidance raised eyebrows and saying, "This young man says that God is leading him. I wonder if it is God who keeps changing his mind, In the adventure of my life there have been several times when or whether it is just Paul." either Margaret or I have been conscious of the direct guidance I could not convince them that I was not just yielding to the of God. Most of the time we did not hear any "voices" telling us whim of the momentas I changed directionin my life, butI knew whatto do. I do wantto be a witness, however, to some occasions for certain that God had been speaking to me. Somehow, five in whichit seemed thatGodneeded to give eitherMargaretor me years earlier, he had made me feel that I should not do medicine, clear and unexpected directions. For example, there was one and now he was telling me that I must do medicine! matter that had to be cleared up before I could be at peace in my And so it was that I joined University College Hospital, new situation. I had left a wife and two little children in England,

July 2002 119 and we both knew that they would be coming to join me within peared, replacedin hermindbyconfidence andpeace.She gotup a few months or that I would have to return and abandon our and said to Hope, "We do not need to pray any more; I know missionary enterprise. what I have to do. I'm going to India." She called the shipping However, big changes were taking place in the political company and confirmed her passage. situation in India and neither of us had been fully aware of the It was just a day later when the viceroy of India came on the reality and significance of that situation. India had been part of radio and announced thathe had had interviews with Mahatma the British Empire, and Britain had promised to withdraw, Gandhi and Pundit Nehru, the Hindu prime minister-to-be, and leavingIndia as partof the Commonwealthunder the leadership with [hinna, the Muslim leader who was insisting on partition. of its owndemocratically elected prime minister and parliament. They had all come to a final conclusion and had drawn the As the time for Margaret's coming to India began to draw outlines of the future countries of India and Pakistan. This nearer, the newspapers in England were filled with stories of decision was being announced and rioting was already coming rioting and massacres and anticipations of chaos and anarchy to a halt. BythenextdayeventheBritishnewspapersweresaying when the British withdrew. There were even speculations that that the situation had been saved. But Margaret had known once the British army left, the remaining white people would be ahead of the newspapers what her marching orders were going massacred. Margaretwas reading these newspapers and so were to be. I was able to meet Margaret and my young son and baby her parents. However, the turmoil was all in the northern parts daughter in Bombay, and we were a family again. of India, while I, in the peaceful south, heard very little about it becauseournewspapers, undergovernmentcontrol, downplayed Suddenly, a New Direction the problems of the coming partition of India and Pakistan and also the problems that might follow. It was about a year after God had granted Margaret her special Thus, poor Margaret was receiving from me cheerful, opti­ vision and marching orders that God gave me a special experi­ mistic letters telling her what a wonderful medical college this ence that changed the major focus of my work in India. It began was and not even mentioning the kind of problems that she was at the gate to our great hospital. reading about in the English newspapers. At the same time she There was a crowd of beggars at the gate. That was not was bombarded by her parents and many other people, telling unusual, but that day my attention focused on a group of them her that she should not consider going out to India withbabies at rightbeside the gatewhowere displaying ugly septicwoundson this time. She herself did not know what to think or what to say their hands and their feet. There had been no attempt to cover and could not understand why my letters ignored the problem. them up or bandage them, and the whole place seemed to be When it came time to book passage on a ship, she made a buzzing with flies that formed a cloud around the ulcers. The tentative booking and was given until the 10th of June to confirm beggars were using their sad condition to attract pity and gifts. or cancelit, after whichshe wouldlose the depositifshe canceled. A couple of older Indian doctors were going through the Finally, Margaretpouredoutherheartin a letterto me. She asked gate at the same time. I pulled one of them aside and said, "Why whether she should come and quoted the views of her family. don't we bring these beggars into the hospital and find out what Her letter was a rude awakening, and I kicked myself for not is the cause of all these wounds? Perhaps we could diagnose them and at least cover them with dressings so they would heal. And look at those clawed hands; they might be caused by poliomyelitis. If so, we could operate and do some tendon "These are just lepers," the transfer operations." old doctor said, smiling at The old doctor smiled at the ignorance thatI was displaying. my ignorance. He assured me He said, "You do not realize-these are just lepers. You can see that some of them have missing fingers. If we were to take them that nothing could be done. in to the big hospital, then all the other patients would be scared and would run away. As a medical college we have to treat all types of disease, and if once we started to take leprosy patients, being aware of the picture of India that she had been exposed to. we would soon be treating only that one disease." I senther a telegram telling her that she hadbetter not come now, "Besides," he said, "you cannot even think of doing a clean butI wouldreturnandjoin her at the end of n1Y contractyear. The operationon these limbs. You see, lepers have non-healing flesh, telegram arrived just one day before the final decision had to be and if we were to operate, we would simply be creating an extra made, either to accept her passage as booked or to cancel it wound that would never heal." without losing the deposit. I felt shocked by what he said, but then later as I inquired Margaret felt disappointed yet greatly relieved that she amongthe otherdoctorsandthemedicalsuperintendent, Ifound could cancel and let go of her fears with a clear conscience. She that this was the way all doctors seemed to view the problem. told my dear godly Aunt Hope what my telegram said. Hope at They said thatthese beggars were notlooking for treatment; they once knelt down beside the telephone, saying, "We must pray; were just using their deformities as a way of making a living. we must pray," and started to pour out her heart to know God's They also said that there were several leprosy colonies run by will. As Margaret closed her eyes, she saw a clear vision of a Christian missions where workers would give treatment and figure in shining white, pointing to a sunset in the East. Margaret would bind up the wounds, but there was no cure for leprosy. hadneverhad a visionbefore andhasnothad onesince thattime. I could not get rid of the thought that somehow there must She knew at once that this was a messenger from God. Margaret be a wayto healthesewoundsandevenperhapsto operateon the responded by saying, "Lord, if you are telling me to go to India, deformities. I arranged to go down and visit Dr. Cochrane, who I am willing to go, but you must take away this fear that haunts was now dividing his time between the new Medical College at me." Even as she spoke those words she suddenly felt as though Vellore and a leprosy hospital at Chinglepet. a warm blanket enveloped her and every trace of fear disap­ Dr. Cochrane was a dermatologist and he gave me a tour of

120 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH the leprosarium, demonstrating the various patterns of skin hand and I felt agonizing pain. He had long fingernails and they damage. Showing me that leprosy often appeared in well-de­ stuck right into my flesh. I shouted at him to let go. I was angry. fined patches of pale skin, he took a pin and demonstrated that I was trying to be helpful and he seemed to want to break my the patient could not feel the prick of the pin in the leprosy­ hand. Then I looked up at his face and saw a sweet, gentle, affected patches. puzzled smile. It was as though he were saying, "What a strange Finally, I asked him the question that was burning in my white man Dr. Cochrane has brought. He tells me to squeeze as mind, "Why do fingers drop off the hand in leprosy? Why do hard as I can, and then when I do, he gets angry." these terrible ulcers appear on hands or feet? Why do leprosy Only then it came to me. This man did not know that he was patients have 'non-healing' flesh?" Bob replied that he had told hurting me. Leprosy had removed the normal sense of touch. He me everything that he knew about skin. He said, "Go back and look at your college library. You will not find a single article written by an orthopedic surgeon about the deformities of lep­ I had expected no more than rosy." Then he added, "One thing I can tell you; fingers do not 'drop off.' You will never see a finger lying on the floor. These a weak squeeze. Instead I patients get a wound on their fingers and the bone becomes felt agonizing pain as he infected and comes out through the wound. The soft tissues of the finger justshrinkback until the finger is the length of the bone crushed my hand. that remains." A young man came up to us and showed us hands that were fully clawed. I took hold of his fingers and found that the joints must have a pattern of paralysis where he could not open his had not become stiff. I could pull the fingers out straight, and fingers but still had normal (even more than normal) power in thenwhen I let go they just snapped back into full flexion. I knew the forearm muscles that were used to bend his fingers. that this meant that he had paralysis of the muscles inside his The thoughtimmediately came to mymind, "If this manhad hand-theintrinsicmuscles. I pulledhis fingers openandputmy been holding the handle of a big hammer or axe and if he had no hand into his hand and said to him, "Squeeze my hand. Squeeze sensation of pain, then he would damage his own fingertips. He as hard as you can." might even break them." If he broke the bones in his fingertips The next moment changed the direction of my life. I had and wounded the skin, this might be the first step to losing the expected to feel a little twitch or a weak attempt to squeeze, bone through the wound, and the shortening of the finger little because I knew he was partly paralyzed. Instead, he crushed my by little each time he exerted his strength on something hard. Noteworthy Personalia Pastoral Mission Theology at the Pontifical Urban University, Africa Inland Mission appointed Allan Arensen as interna­ Rome, where he also served as Dean of the Faculty until 1998. tional director effective January I, 2002. He will be based in He coordinated the Great Jubilee Year 2000 International Bristol, England. Arensen, who replaces Fred Beam, has been Missiological Congress in October of 2000 in Rome. Associate International Director of AIM since 1997, based in Died. Edward R. Dayton, 77, vice president of World Entebbe, Uganda. Vision International and World Vision U.S. until retirement in Episcopal Theological Seminary of the Southwest, Aus­ 1991 and founder of the Mission Advanced Research and tin, Texas, appointed Titus L. Presler as dean and president. Communications Center (MARC), January 19,2002,following Presler, author of Horizons ofMission (2001), replaces Durstan a stroke. He was coauthor of Planning Strategies for World McDonald, who retired in May 2002. Presler, a former mis­ Evangelization (1990) and an adjunct professor at Fuller Theo­ sionary to Zimbabwe, has been rector of St. Peter's Episcopal logical Seminary, Pasadena, California. In 1989 Dayton di­ Church, Cambridge, Massachusetts, since 1991. During the rected the program of the Second International Congress on past twelve years, he has taught mission studies and preach­ World Evangelization, Manila. ing at Harvard Divinity School and Episcopal Divinity School (EDS),Cambridge, andat GeneralTheologicalSeminary, New Announcing York. Preslerhelpedto shape andlaunchthe Anglican, Global, Under the theme "Missio Dei: God's Mission Today," and Ecumenical Studies program at EDS. missiologistswillgatherAugust18-21, 2002,to commemorate Columbia International University, Columbia, South the fiftieth anniversary of the 1952 Willingen missionary con­ Carolina, appointed Kenneth B.Mulholland, dean of Colum­ ference. It was at that conference-the only International bia Biblical Seminary and School of Missions from 1988 to Missionary Council conference to be held in Germany-that 2001, to the Elmer V. Thompson Chair of Missionary Church the concept missio Dei was launched. Konrad Raiser, World Planting. On March 7, 2002, the chair was named in honor of Council of Churches general secretary, and Paulo Suess, Inter­ Thompson, who taught at Cuba Bible Institute and was a national Association for Mission Studies president, will be cofounder, in 1928, of Worldteam. among the featured speakers. Contact: Wilhelm Richebacher Died. Paolo Gigliono, 59, founding executive secretary (EvangelicalChurchof Kurhessen-Waldeck, Kassel, Germany) of the International Association of Catholic Missiologists, at [email protected]. For more information see March 31, 2002. Until his death Gigliono held the chair of www.missionfestival.de.

July 2002 121 Dr. Cochranehadjustchallenged me to studythe orthopedic Returning to her medical needs, I said, "TonightI'll give you aspects of leprosy, and here within a moment, God had led me to medicine that really should give you a night's sleep." She said, a vivid experience that seemed to tell me possible answers to my "Thank you so much. I really need sleep." questions. As I went away from Chinglepet that day I felt so The next morning as I began to do my ward rounds, the convinced and convicted. It was as though I heard God saying, nursing sister told me, "You know, Mother Eaton did not sleep "You see, Paul, now you know why I arranged for you to come lastnight. She didnotsleep at all." I thoughtto myself, "I'mgoing to India. From now on these leprosy patients are to be your main to get in trouble when we meet this morning," because I had job." promisedher a good night's sleep! But no! I was welcomed at her bedside. She said, "Oh, I'mso glad you've come. I could notsleep Caring for Lepers last night, but it was not justbecause of pain; it was because God was talking with me and we were talking about your leprosy Back at Vellore I still had to continue with my teaching and care patients. The Lord said to me, 'Dr. Brand needs a place for his of the patients, but by now we were getting much more help. patients to be treated andhave operationsandlearnhowto work Newstaffmemberswere comingfrom manycountries, so I could with their hands.'" She went on, "Then the Lord asked me, find time for research. I finally obtained permission to admit 'Mother Eaton, you really do not have very long to live and leprosy patients, butonly one at a time and only in a private ward rememberyouhave all thatmoney savedup for yourretirement. where they would not be seen by the other patients. What are you going to say to me when you come to Heaven and I started to operate on patients who had clawed fingers and I ask you what you have done with your money?'" proved that by transferring good strong muscles to do the work ThenMother Eaton pulledoutfrom herbedsidetable a sheet of paralyzed muscles we were able to restore a normal range of of paperonwhichshe haddrawnthe outline of a little village. She grasp. This allowed the patient to use the whole surface of his said, "The Lord told me that with that little bit of money that I handin a graspwithoutputtingall the stressonthe fingertips. On have, we could build a lot of huts. We do not need big buildings the same patients we were able to demonstrate that surgical because these patients are going back to village life. So let's put wounds will heal, provided that the hand or foot is encased in a up just mud walls and thatched roofs, and we can h.ave a village plaster cast to prevent misuse of the limb while it is healing. in no time with a little operating room in the middle." She had it By now, we were tremendously excited about the possibility all worked out and she was ready to write a check. of full rehabilitation for deformed leprosy patients, but we We called it the New Life Village, Nava [eeva Niliyiam. As needed far more beds than the hospital could provide. At this eachnewhutwasfinished, it wasoccupied. We couldkeep about time, an elderly American lady with severe arthritis came to me twenty-four patients at a time. We taught them carpentry and for treatment. "Mother Eaton," as she was called, had been a other manual trades after they had had their operations. I found missionary until she grew too old and too crippled by arthritis to myself being a surgeon during the day and a carpenter in the evenings. I would go to the carpentry shed and sit on a high stool watching these young men handle tools. I tried to teach them how to use the tools so that they would not damage their own God had known from the hands. beginning what he wanted I suddenly recognized one day-as I sat on my stool telling me to do, long before I knew the boys what to do and demonstrating carpenter skills-this is exactly how it had been twenty years earlier, when I knew the anything about leprosy. Lordwantedme to learnbuildingtradesandcarpentry. I remem­ bered Ted Hoy, my carpentry instructor in London, sitting on a high stool just like mine, when I was learning carpentry just as continue active work. She had chosen to retire in India. She was my boys were doing now. There in my thatched shed, I humbly having a lot of pain and found difficulty sleeping. As I tried to thanked God that he had known from the beginning what he find medication to relieve her pain, I said to her, "You know, I wanted me to do, longbefore I knew anything about leprosy and have patients who cannotfeel pain, and really wishthat theyhad long before I had known I was going to be a doctor. In those days some pain." Mother Eaton looked surprised and asked me to I had not been"changing my mind" as my family had thought, explain. I told her about my leprosy patients and about the facts but my Lord, who knew about the future of my pilgrimage, was that we were discovering about them and how their deformities preparing me for each aspect of it in turn. He knew that once I were very much due to their inability to feel pain. I told her how went into medicine and began to work on orthopedic surgery, I we needed to have some place where we could admit many was not going to go back and learn carpentry. So we had to get patients and tryout various operations and teach them how to that out of the way first, before it became clear to me that God use their repaired hands. wanted me to go into medicine. What a wonderful Lord wehave!

122 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Legacy of Robert Reid Kalley Joyce E. Winifred Every-Clayton

lthough he has been called the dancing doctor from cal missionaries. Subsequently, he applied to the London Mis­ AKilmarnock, the wolf from Scotland, and apostle to sionary Society (LMS), whose minutes of November 20, 1837, three continents, Robert Kalley remains largely an unknown record, "Mr R. R. Kalley, of the Church of Scotland, Kilmarnock, figure. This Scottish Presbyterian medical doctor and adven­ recommended by the minister of the same, and by the Rev. John turer, who learned Portuguese during a period of medical work Ward, minister of the Congregational Church in the town, was on the island of Madeira, off the coast of Morocco, founded the accepted as an assistant medical missionary."? first evangelical churches in Brazil and was the first Protestant to The LMS was "a Bible Society, a Tract and Book Society, a evangelize Brazilians in Portuguese. School Society, ... a Civilization Society, ... [and] a Society for Preaching the Cospel.:" It was founded in 1796, "not to send Formative Years Presbyterianism, Independency, Episcopacy, or any other form of ChurchOrder and Government, ... butthe Glorious Gospel of

RobertReid Kalley (1809-88) wasbornin Glasgow, Scotland, and the blessed God to the Heathen.II7 At first the mission derived its was baptized in a Presbyterian church. After basic schooling he income from different denominations, but gradually it became entered Glasgow University, studying Latin during the aca­ restricted for its support (and candidates) to Congregational demic year 1823-24, but obstetrics, chemistry, surgery, and churches." But it certainly was the missionary society of the medicine in 1828-29. His family had had other plans than medi­ period, with the annual meetings in Exeter Hall (of Spurgeon cine for him: "My grandfather was patron of the parish in which fame) attended by up to 5,000 people. his estate lay, and the stipend of the minister was considerable. Scottish candidates, Kalley included, studied at the (Calvin­ ... But, becoming an infidel on going to college, I could not bear ist) Glasgow Theological Academy, led by Congregational min­ the thought of being obliged to preach that which I considered a isters Ralph Wardlaw and Greville Ewing," On his marriage to parcel of lies."! Margaret Crawford in 1838,10 however, Kalley was removed A true son of the age, he enjoyed "various sciences, prying from the LMS roll, the mission judging that Margaret's health with the microscope, ... [and] the telescope scanning the heav­ was inadequate for work in China. Still, his contactwith the LMS ens," but was totally "unable to embrace the idea of a Cod."? On was formative for Kalley; until his life's end his outlook­ qualifying in pharmacy and surgery, Kalley became a ship's moderate Calvinism, ecclesiastical independency, interdenomi­ doctor on the route betweenGlasgow, Bombay, and the Far East. national vision, and evangelistic zeal-remained essentially that His experiences of human misery and idolatry there confirmed of the LMS, although his communication with English Congre­ him in his atheism. He left-the ship in 1832 to set up a clinic in gationalists eventually waned. Kilmarnock, Scotland, and was known as an excellent doctor who treated many poor free of charge. It was one of these Pioneering in Madeira patients, an unnamed woman dying of cancer, whose serene Christian witness shook the young atheist and led to his conver­ Margaret's poor health led the couple to the island of Madeira in sion. 1838,11 where Kalley studied Hebrew and Portuguese," read Kalley's leisure activities now changed to include evangelis­ John Owen, and began translating Pilgrim's Progress and Dr. tic outreach to his clientele. As his wife later recalled, "When he Keith's popularFulfilled Prophecy. But most of his time was spent was converted (1834-35) it was with the Established Church that distributing Bibles," comparing Bible translations," and doing he was connected. It was by some ministers and some elders of medical and educational work. He saw an average of one hun­ thatchurchthathe wascondemned as intrudingintoworkwhich dred patients daily. he had no right, when, as a young Christian doctor, he assembled A report for one day in 1841 gives the flavor of Kalley's the poor and ignorant to explain the Scriptures to them.":' ministry. "I read at 9 A.M. a portion of the Scriptures, and offer a Kalley became a member of the Church of Scotland and running comment on it-all seem very attentive and universally "received very much help and teaching from ministers of that respectful. Frequently persons ... get a copy of the Scriptures to Church, most of whom, however, left the Establishment at the read while waiting-and are often induced to buy. Many are Disruption. At that time [1843], though warmly sympathizing taken by the sick to distant parts of the island.... Many buy to with the movement, he did not join the Free Church, being too please me, as I generally see those who purchase Bibles. All much absorbed by the work in Madeira: ... and therefore, he whom I prescribe for receive advice and medicine gratis. Today really belonged to the Established Church of Scotland to the some of the richest in the island and some of the poorest were end.?" together hearing of the love of God manifested in the gift of His Simply leading Bible studies and helping the poor did not Son.... I do not see the rich to the exclusion of the poor, nor the satisfy the zealous convert, so he sought to go to China with the poor to the exclusion of the rich, but the more dangerous cases Church of Scotland. However, there were no openings for medi- first, whoever they may be."I S So thatthe people couldread theBibles, Kalley set up schools and "almost two and a half thousand attended these schools Joyce E. Winifred Every-Clayton is a British missionary with Latin Link between 1839 and 1845.... Well over a thousand ... learned to (formerly E.U.S.A./UK) in Brazil. She is a lecturerin Old Testament (with read the Scriptures intelligently, and to study for themselves."16 commentaries published, in Portuguese, on Ruth and Esther) and in Church Gradually public preaching and Psalm-singing began, and con­ History in the Southern Baptist and Evangelical Congregational seminaries, versions were frequent. Throughout, Kalley remained "uncon- Recife.

July 2002 123 nected with any church and unemployed by any party," for he in a foreign jail on trumped-up charges."32 never ceased to be "grieved by the evils of sectarianism."17 Kalley was freed in January 1844, after six months of incar­ But he began to contemplate ordination, compelled by the ceration, but continuing pressure, due perhaps to the organiza­ low spiritual state of the expatriates in Madeira, which he judged tion of a Presbyterian church in Funchal in May 1845,33 led to a to be due largely to the influence of the Oxford Movement." In deepening crisis. Eventually, in August 1846, Kalley was forced 1839 he wrote, "It will be my duty to lift up a standard for the to flee. One observer recalled that he was "disguised in female truth. I would willingly do so at once ... for I do notregard licence attire, put into the hammock, and covered over ... with a linen from any body of men at all essential before preaching ... to sheet. ... We proceeded on our long circuitous journey, passing perishing souls. The message is God's, not man's and the licence ... little groups of curious people, talking over the affairs of the required therefore is licence from God: and this appears to me so day and gazing on the dense column of smoke rising from Dr plainly given in His Word that I would have no hesitation on that Kalley's burning library." etc., the papers from which were score. But suchare the views andfeelings amongmycountrymen falling around us .... At length we reached the pier.":" that few would attend unless I were formally set apart. It would The ship took 200 Madeirans to Trinidad: "The sound of be desirable to be empowered to administer baptism and the hymns is very sweet. ... They never speak against their persecu­ Supper-which with my present views I would not feel autho­ tors-they only mention them with pity."36Kalley's compensa­ rized in doing as a layman."19 tion money from the Portuguese government enabled the penni­ As to who should ordain him, "I consider that of little less refugees to set up home in the West Indies. moment, if they hold the great essential truths, and will allow me So ended what Andrew Bonar described as "the greatest freedom to be guided by my own views onGod's Word in minor happening in modern missions.T" But it made Kalley more matters."20 His "convictions did not allow him to accept episco­ cautious-"missionary work in Popish lands should be carried pal ordination,"?' and although "the views I entertain are those on as far as possible in secret"-thoughstillindependent: "[This] of ... the Church of Scotland,"22 "Presbyterian forms required can hardly be done in connection with a society."38 some three or four years of Theological study, and this was out of the question, for ...Madeirawas...'stretchingforthherhands' Pastoring in Illinois for the Gospel and Dr Kalley could not withdraw for such a length of time.?" After the Madeira experience, Kalley began a period of peripa­ So he contacted Congregationalists in London, and John tetic ministry, first in Ireland, then in Malta, and, finally, in Arundel, a Congregational minister (as well as LMS secretary), Palestine (1851-52). There he set for himself a different course informed him that "several individual ministers of the Society than the usual tourist route. "I took with me a large quantity of would have no objection whatever, in their individual capacity, medicines, and stayed several days in one place, some weeks in to unite in your ordination.r?' Kalley traveled to London" and another, to get to know the people, and to help the sick. So ... I was ordained July 18, 1837/6 by John Moir, John Arundel, Tho­ had opportunities ... to get information about the land and its mas Palmer Bull, Jacob Bennett, Algernon Wells, and William people. An earlier knowledge of Arabic helped.?" Stern Palmer, all well-known Congregational leaders, except for In Safed "he organized a small congregation of Jews and Moir, a Presbyterian.27 Immediately afterward, Kalley visited the Muslems converted to Christianity'?" and baptized his very sick Kilsyth revival" before returning to Madeira-and persecution wife, "sprinkling water on her in the name of the Father, Son and by the Roman Catholic hierarchy. Holy Spirit.":" Margaret died six months later and was buried in Kalley was not anti-Catholic. In his schools "the teachers Beirut, the funeral service being"conducted both in English and were Romanists, and the onlybooks were a smallRomishprimer, Arabic ... as he [Kalley] wanted Arab mourners to hear of the and a New Testament translated by a Romish priest.'?" Even the Christian hope, the resurrection.v" In Palestine Kalley became acquainted with Sarah Poulton Wilson, who was a linguist, musician, painter, poetess, and As his library burned Sunday school teacher. They married on December 14, 1852, in a Congregational church in Torquay, England. The bride's father, in the background, William Wilson, was a wealthy industrialist, and her mother, Kalley escaped, disguised also Sarah, was sister of the famous Victorian liberal politician Samuel Morley, "a thorough Congregationalist."? Congrega­ in female attire. tional history abounds in references to the family-with profits from hosiery factories, newspapers." and banks, they built churches and supported missions, temperance societies, and municipal councilof Funchalrecognized that "R. R. Kalley ... has schools. Thomas Bilney's sermons on money in 1865 were dedi­ continuously occupied himself with the highest of high philan­ cated to Samuel Morley: "It is not wrong to be rich," Bilney thropy: ... without taking part in any polemics."30 insisted." Kalley's second marriage thus brought him into the Notwithstanding, soon "the cries of 'Calvinistas' and center of English Congregationalism." 'Kallistas' were very loud.... Large companies of men marched The couple decided to go to North America, arriving in through the city declaring thatall Protestants, foreign andnative, Boston on April 1, 1853. They soon metwith eighteenCongrega­ should be destroyed.":" The persecutions are detailed in the tional ministers (including Henry Ward Beecher, brother of works of Blackburn and Norton: Kalley was forbidden to prac­ Harriet Beecher Stowe), and Kalley preached in Congregational tice medicine, local believers were imprisoned, and Kalley suf­ churches. He attended the "May meetings" of Congregational fered the same fate in 1843.Prisonvisitors included "theDuchess ministers held in Boston," general missionary conferences, and of Manchester, ... an M.P., [and] Captain Alan Gardiner ... various churches of other denominations. He even went to hear on his way to South America [Gardiner] lamented that Her a rabbi preach in the synagogue on the Feast of Tabernacles! Majesty's government should allow a British subject to languish Sarah Kalley, meanwhile, as she reported, read "Tlncle Tom'

124 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH until my blood boiled, and I could scarcely breathe the wretched are married and have children. . . . Can you give me any American air of slavery so oppressive and so wrong. A free information concerning a Portuguese-speaking population country! Never was there a blacker scandal to the blessed name among whom they could be employed either as colporteurs or of liberty!":" Scripture readers, or where by their manual labour they might Difficult economic conditions in the West Indies made it support themselves while preaching the truth?">? impossible for the Madeiran refugees to remain there, so Kalley worked to obtain permission and patronage for them to enter Church Planting in Brazil North America." The majority settled in Springfield, Illinois," and he traveled from Boston to be with them, staying in a log Kalley's missionary visionbecame his owncall to be an indepen­ cabin belonging to Abraham Lincoln. dent missionary in Brazil! After visiting England and seeing to On the day the first refugees arrived, November 17, 1853, the printing of a tract for Jews, Shalem-al-lsraei/" he and his wife Kalley held services with them and continued to minister to the sailed from Southampton on April 8, 1855, arriving in Rio de group,51 using as hisbase the Portuguese PresbyterianChurchin Janeiro on May 10. They eventually settled in the nearby moun­ Springfield, founded by two Madeirans who had received min­ tainresortof Petr6polis, withEmperorDomPedroII as neighbor. isterial training in Scotland. One of them, Antonio de Mattos," In August they began a Sunday school class in their home with was ordained and financed by the Church of Scotland. Invited by the Madeirans to be their pastor, Kalley declined, buthe and his wife worked hard with the group. In January 1854 Kalley's decision to invite Sarah Kalley began a class for young men: "The study was Matthew's call, Roman citizenship and its privileges, and Paul's Madeirans to help him use of them, Roman supremacy as affecting Pilate and the High multiplied his effectiveness. priests." Her unusual choice of subject does not seem to have deterred others, and "each Monday, Wednesday and Friday I had a class of men, about 40 years of age, to teach to write. They only five children and the Book of Jonah! But evangelical workin are all true Christian men and some of them have suffered much Brazil, in Portuguese, had begun. for Christ's sake.... After the writing lesson others come in and Until Kalley's arrival evangelical witness was limited to Dr Kalley gives them what may be called a conversational work among expatriate Protestants, since government policy theological lecture which they prize much."53 forbade proselytism and church building. So Kalley concen­ The Tuesday meetings were "chiefly for answering ques­ trated onpersonalevangelism: he distributed tracts, and a "black tions about different parts of the Scriptures which they find servant ... was very much interested as he listened." He "played difficult.... I have a class of girls on one afternoon, and hope to bagatelle with two Jews with whom he had scarcely a chance of have a class of women on another. On the Sabbath after the speaking on religion. Showed them and others some interesting morning and the afternoon services I have a large class of young specimens in the microscope."61 He gave medical assistance men, some over 30 years of age, for Bible lessons in English."54 during the 1855 cholera epidemic in Rio, even producing an That Sarah Kalley should have enjoyed such liberty to teach appropriate gospel tract. Other activities included the formation is of itselffascinating. Dr Kalley's teachingstyletoo hasa contem­ of a temperance society'< and the completion of his translation of porary ring: "The Dr passed in review what the doctrinal class Bunyan's Pilgrim's Progress, for years the only Protestant devo­ had studied in the past 10 weeks, and he asked his hearers what tional book in Portuguese. "There are to be 2 chapters of it each profit they had obtained from this course of study of the Scrip­ Sabbath issue [of the newspaper, Correio Mercantil]: we hesitated tures. And what was the prospect for the next 10 weeks of about ... publicationonthe Lord's Daybut ... decided thatit was study?"55 One of these study blocks covered the "concert of justifiable."? Kalley made good use of the press over the years, grace"; Christ as Prophet, Priest, and King; baptism as a seal of publishing a variety of doctrinal and apologetic texts. the Christian; the moral beauties of Christ; sin against God, the His decision to invite Madeirans to help him multiplied Son, the Holy Spirit and one's own soul; and certainty of salva­ Kalley's effectiveness; Francisco da Gama, Francisco de Souza tion. [ardim, and Manuel Fernandes became the intrepid evangelists As to baptism, Kalley did "not regard dipping to be the form of the court cities of Petr6polis and Rio de Janeiro. These men of baptism ordained in Scripture."> Rather, he "followed the wereThirdWorld missionaries to the ThirdWorld, for"theyhad Presbyterian mode of pouring a little plain clean water on the lost their all in Madeira, then suffered hard labor on the planta­ head of the recipient adult that could give a public confession of tions of the West Indies." But, as Gama wrote to Kalley, "I was his faith, and was accepted as a truly converted individual: in pleased to hear your voice calling file to such a precious task. I Madeira he baptized a few children, or rather infants, after the have always wished to work for my Savior.">' Kalley, always usual general custom at that time."57 self-financed, settled the Madeirans at his ownexpense, and they However, at the church business meeting of April 20, 1854, worked to maintain themselves, Fernandes as a gardener, and Kalley "demonstrate[d] that Papist baptism is not Christian, [ardim as a blacksmith. All three were soon being persecuted for therefore, on conversion, Romanists must be re-baptized as if their evangelistic zeal. they were gentiles."58 This change of policy against infant bap­ The persecution began in Petr6polis, in August of 1856, tism was to have far-reaching effects in Brazil, where most sparked off by Bible distribution and the conversion of two evangelical churches still rebaptize. Brazilianupper-class ladies. Neither the friendship of Kalley and Kalley perceived the missionary potential of the Madeirans, the emperor nor the negotiations of foreign politicians and "whose hearts seem truly set on making known the glad tidings dignitaries were to any avail. Even so, the work grew, and Kalley of free salvation to those who are perishing. They are poor and baptizedthe first member of the Igreja Evangelica Fluminense, in withouthumanlearning.... Their native language is Portuguese Rio onJuly 11, 1858. Colportagefurther afield led to the founding and they cannot work efficiently with any other tongue.... They of a second church, October 19, 1873, in Recife, Pernambuco, over

July 2002 125 1,300 miles away in northeast Brazil! The notes of Kalley's visit the members take partin preaching.... Theyhave never paid any there give an insight to the man, his vision, and his methods. rent for a place of worship in Rio or for the support of their pastor and could do very little towards such expenses, but they are To meeting. Small house in poor dirty street.... Meeting in room supporting three day schools, pay rent of a meeting room on the at the back about 12 feet square. Pretty well filled. Not expecting other side of the bay and subscribe £6 to £8 per month for the to be more than two weeks among them, I proposed to follow a poor.... The Sunday School has an average attendance of about short course in preaching and life with God. The certainty of His 120 with between 20 and 30 teachers deeply interested in a being-the glory of His nature-the excellence of His character. His right to govern. Man ... Sin ... The Substitute ... The Harmony of the Life of Christ."? everlasting results for believers.... During the first week we had Kalley asked Spurgeon for help-"Do you think that you four meetings besides that of the church, ... the members present could find and sustain men to take possession of the land for the being only 4. On other evenings between 20 and 30. Besides these Lord Christ?" His successor in the Fluminense church was I had made a list of those desirous to be baptized and I took Brazilian,Joao ManuelGoncalves dosSantos, a sonof the church, occasion to meet and converse with them on the Lord's Day who himself had been trained by Spurgeon. morning. . . . During 2nd week 5 general meetings, besides The mention of slaves in the above letter is important. Thirty conversations, enquiries aboutregisterfor marriages-and a large years before the 1888 abolition of slavery in Brazil, Kalley was room for a lecture about Jerusalem... During that week we had 7 teaching the Bible to blacks and slaves. His tract for them, The meetings, one being that of church at which it was unanimously African Friend, was "in simple language, in the hope that I may agreed that 12 should be received as members." encourage slaves to learnto read and come to [esus.?"In Novem­ ber1862theFluminensechurchreceived as member"Leopoldina In the same two weeks, Kalley did his "slide show" of ... she is still a slave ... she was baptized and sat at the Lord's Jerusalem in the local theater, celebrated the first Protestant Table.'?" It is impossible to imagine the degree of personalliberty wedding in Pernambuco, and met a hail of stones thrown by a that such participation represented. In contrast, church member furious mob as he left the ceremony! and slave owner Bernardino de Oliveira Rameiro heard Kalley As well as testifying to the profound teaching given by ask in a church business meeting, "Would you like to be treated Kalley to new believers, this quotation is witness to his as a slave by another man? ... Those who do this are enemies of ecclesiology. Not wishing to plant a foreign denomination in Christand cannotbe membersof the churchof Jesus, of thatJesus Brazil, Kalley calledhis churches simply"evangelical" or "houses who ... gave us freedom.r?" Bernardino was disciplined. of prayer," but they were Congregationalist, as befitted Kalley's Kalley constantly experienced difficulties, including strug­ lifelongconvictions. The Fluminensechurch'sconfessionof faith, gling to have Brazilian law changed so that Protestants could be for example, washammered outby Kalley and the local elders in officiallymarried and decentlyburied, disagreeingwithcowork­ an open and, at times, painful way over many months before ers and other missionaries, and coping with a split in the young being adopted, days before Kalley retired to Scotland in 1876.66 Fluminense church provoked by followers of J. N. Darby. Limitations of space make it impossible to do justice to the wide ministry of Kalley and his wife. She had a music school in And there are questions to be raised aboutKalley today. Was he correct not to insist that the Fluminense church help him the Fluminense church; she also organized the colportage work, financially? Was that church's confession of faith an adequate the first evangelical hymnbook in Portuguese, and a women's ecclesiological tool or a mereevangelicaltract? Was KaUey's total fellowship, a most advanced concept for the times. Kalley's lack of communicationwithEnglish Congregationalismwhile in achievements are summed up in a letter to his "dear brother Brazil due to overwork or to his repudiation of the ever-increas­ [Charles] Spurgeon" in which he described the sixteen-year-old ing distance of that group from its evangelical roots? Rio church as "consisting of nearly 200 members almost all of Kalley was a missionary pioneer and statesman whose con­ whom are decided Anti-Paedo-Baptists. It is the first Protestant tribution-alongside that of his wife-to missionary endeavor church formed of converts from Popery in this country. They are must not be overlooked. poor.... Some were Mahommedans, some slaves and many did not learn to read til after their conversion.... About a dozen of

Notes------­ 1. William. B. Forsyth, The Wolf from Scotland (Darlington, England: 9. Richard Carwardine, Transatlantic Revivalism: Popular Evangelicalism Evangelical Press, 1988), pp. 17-18. in Britain and America, 1790-1865 (Westport, Conn.: Greenwood 2. Robert Reid KaUey, "Biographical Notes," Igreja Evangelica Press, 1978), p. 84. Fluminense Archives, Rio de Janeiro, unsorted; hereafter IEF 10. Kalley completed medical studies in 1838, becoming a "Doctor in Archives. Medicine":"No11390. (1823AD) RobertusKaUey,fil.n.2dus Roberti 3. Sarah P. Kalley, "Recollections in Memoriam," IEF Archives. Mere Cathcart. Otherwise Robert Reid KaUey, M.D. 1838," in The 4. Ibid. Matriculation Albums of the University of Glasgow from 1729-1858, 5. Richard Lovett, The History of the LondonMissionary Society, 1795­ transcribed by W. Innes Addison. 1895 (London: Henry Frowde, 1899), and D. Boorman, "The Origins 11. Kalley knew Madeira from a voyage in 1831. of the London Missionary Society" (E.F.C.C. Studies Paper, Ware, 12. "Itis impossibleto help the poor ... without speakingtheir language. England, April 1982). On Ward, who evidently was the local contact And, should I go to China, perhaps this language willbe very useful, for the LMS, see Henry Escott, A HistoryofScottishCongregationalism for ... there are many Portuguese speakers in Macao." Robert Reid (Glasgow: Congregational Union of Scotland, 1960), p. 362. Kalley, "Letter [from Madeira]," November 29, 1838, IEF Archives. 6. Lovett, History, p. 651. 13. "We are selling fifty Testaments per month." Robert Reid Kalley, 7. R. Tudur Jones, Congregationalism in England, 1662-1962 (London: "Report," June 2, 1842, British and Foreign Bible Society Archives; Independent Press, 1962), pp. 173-74. hereafter BFBSArchives. 8. Lovett, History, entry for May 7, 1866, and p. 653. Six out of every 14. "About the translation of righteousness . . . the term which seems to seven LMS workers sent to India before 1859 were Congregational. me more equivalent in Portuguese [is] ,rectidiio' . ...I have gone over

126 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH every passage in which dikaiousune occurs and ... in none is rectidiio Muslims in his church in Rio! less ... proper than iusiica:" Robert Reid Kalley, "Report," January 41. Robert Reid Kalley, "Document," IEF Archives. 7, 1841, BFBS Archives. 42. Forsyth, Wolffrom Scotland, p. 88. 15. Robert Reid Kalley, "Report," February 16, 1841, BFBS Archives. 43. John Waddington, Congregational History, Continuation to 1850 16. Forsyth, Wolffrom Scotland, p. 45. (London: Longmans, Green, 1878),2:599. 17. RobertReid Kalley, "Notes [writtenin Madeira]," 1843,IEFArchives. 44. In 1866 Samuel Morley became the owner of the liberal newspaper 18. Madeira was a popular health resort of the period. Kalley writes, The Daily News. "Only Longford is free from the Oxford Movement heresy." "Letter 45. Jones, Congregationalism in England,p. 290. [from Madeira]," December 17, 1838, IEF Archives. 46. Ibid., p. 228. 19. Robert Reid Kalley, "Letter [from Madeira]," January 30, 1839, IEF 47. The American Congregational Union was formed in 1853. Archives. 48. Sarah P. Kalley, "Diary," April 20, 1853, IEF Archives. 20. Ibid. 49. Rev. Henry Ward Beecher was one of those from whom Kalley 21. Sarah P. KaUey, "Notes," IEF Archives. solicited help. "Letter," October 31, 1853, IEF Archives. 22. Robert Reid Kalley, "Confessionof Faith [prepared for ordination]," 50. The complicated denominational situation in the Springfield region IEF Archives. at that time and the precise details of Kalley's involvement are 23. Sarah P. Kalley, "Notes," IEF Archives. outside the scope of this article. 24. John Arundel, "Letter," April 5, 1839, IEF Archives. 51. Sarah P. KaUey, "Diary," November 20, 1853, IEF Archives. 25. Kalley called on the way to pick up his diploma from the Escola 52. A. Mattos, "You believe in general atonement. . . . I believe in Medica Cirtirgica de Lisboa. particular atonement. ... No man has a right to invite all sinners to 26. "Though entitled to use it ... [Kalley] always repudiated the prefix come to Jesus." "Letter [to Kalley]," February 4, 1854, IEF Archives. 'Reverend' as a relic of Rome and contrary to the will of God." Sarah 53. Sarah P. Kalley, "Letter [from Springfield]," February 12, 1854, IEF P. Kalley, "Notes," IEF Archives. Archives. 27. Andrew L. Drummond and James Bullock, The Church in Victorian 54. Sarah P. Kalley, "Diary," February 12, 1854, IEF Archives. Scotland, 1843-1874 (Edinburgh: St. Andrew Press, 1975), p. 271. 55. Ibid. William M. Blackburn, The Exiles of Madeira (Philadelphia: 56. Robert Reid Kalley, "Letter [to Rev. J. Thompson]," August 3, 1854, PresbyterianBoard of Publication, 1860), p.19, and Herman Norton, IEF Archives. Record ofFacts Concerning thePersecutions at Madeira in 1843 and1846 57. J. G. Rocha, "Notes [on Kalley]," referring to February 1, 1854, IEF (New York: American & Foreign Christian Union, 1850), p. 12, are Archives. mistaken in stating that Kalley was ordained as a minister of the Free 58. Robert Reid KaUey, "Document," April 22, 1854, IEF Archives. Church of Scotland. 59. Robert Reid Kalley, "Letter [from Springfield]," February 28, 1854, 28. Robert Reid KaUey, "Notes," IEF Archives. BFBS Archives. 29. Blackburn, Exilesof Madeira, p. 24. 60. This is a collection of Bible texts in English, ending with a brief 30. Forsyth, Wolffrom Scotland, p. 48. prayer. It is a testimony to Kalley's lifelong love of theJewishpeople. 31. Blackburn, Exilesof Madeira, pp. 92-93. 61. Robert Reid Kalley, "Diary," August 8 and September 29, 1855, IEF 32. Forsyth, Wolffrom Scotland, pp. 57-58. Archives. 33. Ibid., p. 62. 62. "There is so much drunkenness among the [immigrant] Germans." 34. "Valued at $10,000, (it) was reduced to ashes." Blackburn, Exilesof Robert Reid KaUey, "Letter," September 22, 1856, IEF Archives. Madeira, p. 113. 63. Robert Reid Kalley, "Letter," October 11, 1856, IEF Archives. 35. Norton, Persecutions at Madeira, pp. 75-76. 64. Forsyth, Wolffrom Scotland, p. 125. 36. Blackburn, Exilesof Madeira, p. 118. 65. Robert Reid KaUey, "Diary," October, 1873, IEF Archives. 37. Forsyth, Wolffrom Scotland, p. 27. 66. Kalley died in Scotland in 1888, and his wife in 1907. 38. Robert Reid Kalley, "Letter [fromSpringfield]," November 30, 1853, 67. Robert Reid Kalley, "Letter [to C. H. Spurgeon]," March 9, 1874, IEF IEF Archives. Archives. Kalley himself wrote the Sunday school lessons, sending 39. Robert Reid Kalley, "Letter [to Emperor of Brazil]," March 4, 1860, copies to the Recife church. IEF Archives. Kalley records Arabic classes in Syria on October 30, 68. Robert Reid Kalley, "Letter," October 7, 1859, IEF Archives. 1850. 69. F. Gama, "Letter [to Kalley]," November 5, 1862, IEF Archives. 40. M. Porto Filho, A epopeia daIlhadaMadeira (Rio de Janeiro, 1987), p. 70. J. G. Rocha, Lembrancas doPassado (Rio de Janeiro: Centro Brasileiro 121. Little did Kalley know that he would later have converted de Publicidade, 1944),2:81-82.

Bibliography Works by Robert Reid Kalley Forsyth, William B. The Wolf from Scotland. Darlington, England: Apart from correspondence with, for example, the British and Foreign Evangelical Press, 1988. Bible Society (BFBS)held in Anderson Library of the University Library, Graham, Richard. Britainand the Onset of Modernization in Brazil,1850­ Cambridge, England, and unsorted papers in the Archives of the Igreja 1914. Cambridge: Cambridge Univ. Press, 1968. Chapter 11. Evangelica Fluminense, Rio de Janeiro, I have notfound writtenmaterial Kalley, Sarah P. "Recollections in Memoriam." Rio de Janeiro: Igreja by Kalley in English. Material in Portuguese includes Exposicdo defactos Evangelica Fluminense Archives. relativos a agressiio contra os Protestantes na Ilha da Madeira (Lisbon: McIntire, Robert L. "KaUey, Robert Reid." In DictionaryofWorldMission, Typographia Luso-Britannica de W. T. Wood, 1875). Kalley's many ed. Stephen Neill, Gerald H. Anderson, and John Goodwin. excellent lessons for the adult Bible school classes of the Brazil churches London: Lutterworth Press, 1970. have never been published. Norton, Herman. Record ofFacts Concerning thePersecutions at Madeira in 1843 and 1846. New York: American & Foreign Christian Union, Works About Robert Reid Kalley 1850. Blackburn, William M. The ExilesofMadeira. Philadelphia: Presbyterian Testa, Michael P. 0 ap6stolo da Madeira. Lisbon: Igreja Evangelica Board of Publication, 1860. Presbiteriana do Portugal, 1963.

July 2002 127 World Christianity by the Numbers: A Review of the World Christian Encyclopedia, Second Edition Gerald H. Anderson

World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modem World. By DavidB.Barrett, George T. Kurian,andToddM. Johnson. 2ded.New York: OxfordUniv. Press, 2001. 2 vols. Pp. xii, 876; vi, 823. $295.

World Christian Trends A.D. 3Q-A.D. 2200: Interpreting the Annual Christian Megacensus. By David B.Barrettand ToddM. Johnson. Pasadena, Calif.: William CareyLibrary, 2001. Pp. xvii, 934; CD-ROM. $100.

hen David Barrett's World Christian Encyclopedia (WCE1) guages, Cities,Topics, presents much new material thatwas not in W first appeared in 1982, it was a stunning achievement, the first edition. This includes segments for what are called providing comprehensive information about the whole church Religiometrics (profiles of the 270 largest of the 10,000 distinct in the whole world in one volume for the first time. For two religions worldwide), Ethnosphere (cultures of the world, with decades it was the standard reference for researchers who were 12,600 people profiles), Linguametrics (demographics, minis­ seeking reliable data about the status of Christianity throughout tries, and scriptures via 13,500 language profiles), Metroscan the world. (7,000 city profiles), and Provincescan (major civil divisions in About the time WCEl appeared, Barrett relocated his World 238 countries, with 3,030 profiles). It also includes sections simi­ Evangelization Research Center (WERC) from Nairobi, Kenya, lar to what appeared in the first edition: a survey dictionary of where he had served as an Anglican missionary, to Richmond, Christianity in the global context; a world bibliography of Chris­ Virginia. Now a second edition has appeared (WCE2) in two tianity and religions with 1,380 titles; a topical directory of volumes, by Barrett along with Todd M. Johnson, director of Christianity, religions, and worldwide ministries; and extensive WERC, and George T. Kurian, founder and president of the indexes of topics, abbreviations, acronyms, initials, and photo­ Society of Encyclopedists. The sheer size and weightof these two graphs. One valuable feature in the first edition that is not massive volumes is awesome; the content is breathtaking in its included in the second is the Who's Who in the Christian World, scope and detail. which had brief biographical notes on nearly 500 contemporary Volume 1, The World by Countries: Religionists, Churches, Christianleaders, many with their photo. It is now included, and Ministries, presents detailed information on Christianity in each expanded, in the volume World Christian Trends (see below). of the world's 238 countries. Organized Christianity is sorted The challenge of coping with the sheer mass of information into six major ecclesiastico-cultural megablocs (from largest to presented in WCE2 is compounded by a certain difficulty in smallest: Roman Catholics, Independents, Protestants, Ortho­ navigating through it, especially in comprehending and inter­ dox, Anglicans, Marginal Christians), divided into 300 major preting some of the terminology and concepts. The authors have traditions, withnearly 34,000 distinct denominations (more than introduced some radically new and revised classifications in the halfagain as manyas reported in WCEl ),includingmorethan3.4 statistical table of religious adherents in each country profile, as millionworship centers, localchurches, or congregations(WCE2, compared to the first edition. For instance, they have introduced 1:16 summary). a new category in the set of religious megablocs: Independents. There is a vast amount of data here. Especially useful are the This new megabloc takes account of the contemporary phenom- 238individualcountryprofiles, whichcomposethe greaterpartof volume 1. Each country profile includes basic secular data on the country and a table of religious adherents in the country, along with sections on human life and liberty, non-Christian religions, Even in the U.S. Protestant Christianity, church and state, broadcasting and media, interde­ heartland, Independents nominational organizations, future trends and prospects, and a bibliography. A second table for each country presents a list of outnumber Protestants­ organized churches and denominations with membership statis­ at least as defined here. tics. At the back of the volume is a mini-atlas with a series of colored maps on the human environment, Christianity, and min­ istries in the global context. WCE2 mentions a companion CD­ ROM titled WorldChristian Database as forthcoming. enon of postdenominationalism (p. 10). The majority of new Volume 2, The World by Segments: Religions, Peoples, Lan- denominational bodies listed in WCE2 (not found in WCE1) are found in the Independentcategory. In addition, the newcategory absorbs the WCEl category "Non-White ... Indigenous" and Gerald H. Anderson, seniorcontributing editor, is Director Emeritus of the picks up a great many other denominations that formerly, in Overseas Ministries Study Center, New Haven, Connecticut. WCE1, were labeled Protestant or Anglican. For instance, in the

128 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH United States, the Conservative Baptist Association of America, baptism," inserted into every country profile, will test the pa­ the OrthodoxPresbyterian Church, and the PresbyterianChurch tience and credulity of many researchers. in America were all labeled Protestant in WCE1, but now, curi­ In a work of such magnitude, it is unavoidable that some ously, they are in the Independent category. The Reformed errors of fact should creep in. For instance, in Table 13-3 (2:682), Episcopal Church was labeled Anglican in WCE1; now it is in the which lists 130 of the world's largest theological libraries, the Independent list. The result is that Independents now outnum­ Scarritt-Bennett Center in Nashville, Tennessee, is listed as the ber Protestants in the world, and even in a traditionally Protes­ fourteenth largest in the world with 548,575 volumes, more than tant heartland such as the United States, Independents outnum­ the libraries of Andover-Harvard, Princeton Seminary, or Yale berProtestants-atleastas theyare definedandrearrangedhere. Divinity School, and more than the religious holdings of the U.S. The authors devote a whole section in the World Christian Library of Congress. In fact, Scarritt-Bennett Center has a tiny Trends (WCT) volume (pp. 291-309) to the rise of Independency, library of only 45,000 volumes. signaling the great importance they attach to the new category. How is one to account for gross discrepancies between They provide tables on pages 293 and 303 that define the bound­ information reported in WCE2 and other reliable sources? For aries that set the Independent denominations apart. But even instance, in the profile on Kazakhstan, WCE2 says that 8.6 per­ when using the authors' own definitions, it is hard to figure out cent of the population is Orthodox, whereas the 2001 World how some denominations (such as those mentioned above) fit in the Independent category. Cutting across the six megablocs in WCE2, the authors have also introduced three trans-megabloc renewal groupings: Anyone who likes lists Evangelicals, Pentecostals/ Charismatics, and Great Commis­ will be fascinated by such sion Christians (no explanation why only "Great Commission features as the chronology Christians" is always in bold-face type). There is extensive de­ scriptionand discussion aboutPentecostals / Charismatics (1:19­ of world evangelization. 21).But who are Evangelicals andGreatCommissionChristians? According to the Glossary (1:25ff.),Evangelicals (capital "E") are "A subdivision mainly of Protestants consisting of all affiliated Almanac and the Vatican News Service both say 44 percent is church members calling themselves Evangelicals, or all persons Orthodox. WCE2 says there are 510,000 Roman Catholics in belonging to Evangelical congregations, churches or denomina­ Kazakhstan, but the Vatican claims only 300,000. Peter Brierley, tions; characterized by commitment to personal religion." Great executive director of the Christian Research Association in Lon­ Commission Christians are "Believers in Jesus Christ who are don, maintains there are only 48,000 churches in Britain, whereas aware of the implications of Christ's Great Commission, who WCE2 says there are 66,000 (1:838,coL82). Brierley also says that have accepted its personal challenge ... are attempting to obey the figure of 12 million adults in the Church of England reported [it], and who are seeking to influence the body of Christ to in WCE2 (1:145,coL 6, "Churchof England") is abouteight times implement it." To further complicate the picture, "evangelicals" the number on the electoral roll of that church. (small "e") are defined as "synonymous with Great Commission Such glitches shouldnotdetract from the enormous achieve­ Christians," and those labeled "nominal Christians" in the first ment and contribution of the authors to the field of empirical edition are now called "unaffiliated Christians." These are inad­ research about churches and religions in the modern world. equate and confusing definitions and distinctions, and therefore There is nothing comparable, and WCE2 will serve as the new the enumeration of them is suspect. standard reference text on worldwide Christianity. A suggestion Other questionable categories included in the enumeration to readers: In his article "The Statistical State of the Missionary are "Latent Christians" (defined as "both Church members and Enterprise" in Missiology (January 2002), Michael Jaffarian, edi­ unaffiliated, who do not involve themselves in Christ's mission torial associate of WCE2, gives a very helpful summary and on Earth"), "Non-baptized believers in Christ" ("Members of introduction to understanding and using WCE2. Read it first! non-Christian religions who become converted to faith in Christ as Lord but choose not to join denominations but to remain in World Christian Trends (WCT), designed to accompany WCE2, their religions as witnesses there to Christ"), and "Crypto-Chris­ should be viewed as the third volume in the set. It contains much tians" ("Secret believers, hidden Christians, usually known to valuable material that is of particular interest and importance to churches but not to state or secular or non-Christian religious the missiological community. The subtitle Interpreting the Annual society"). If Crypto-Christians are secret and hidden, how do the Megacensus is takenfrom the fact thateveryyear some tenmillion authors know so much about them? Christians compile reports giving measurements on a wide Another problem is that the text in some of the country variety of subjects regarding global Christianity. The authors, profiles (e.g., the United States) is largely carried over from the having access to "much of this material" (l:vii), have attempted first edition (even some typos are repeated!), with some updated here to organize, analyze, summarize, and synthesize the data numbers. This creates confusion because the text, especially provided. In a sleeve inside the back cover of the volume is "Notes on Religions," should have been not only updated but enclosed a CD-ROM, which is described as the Portable Data also revised to reflect the newly defined statistical categories. Format of WCT. This is the first in a series of such products that I confess thatI gave up trying to understand Global Diagram will comprise the World Christian Database in electronic format 4 (1:9), titled "Four megatypologies of renewal for enumerating that was promised in WCE2. empirical global Christianity, A.D. 33-A.D. 2025," with its so­ Many of the tables and diagrams from WCE2 are reprinted called aggregate categories, schemes, slices, buildingblocks, and in WCT, whichis convenient. Some categories are further refined vertical segments as depicted on the charts, globes, and dia­ andexpanded. For instance, thereis whatis calleda megatypology grams. And the "Great Commission Instrument Panel," which of Evangelical Georenewal, which includes 69 varieties of Evan­ includes a chart on "Cost effectiveness" based on "Cost per gelicalism (p. 279). In addition to Evangelicals and evangelicals

July 2002 129 (recall the definitions and distinctions in WCE2), there are statis­ scathingassessmentof whathe calls "theA.D. 2000debacle" of the tics on Evangelical evangelicals, evangelical Evangelicals, Non­ 250 global plans that promised to fulfill and complete Christ's Evangelicalevangelicals and Non-evangelical Evangelicals (Glo­ Great Commission for world evangelization during the decade bal Diagram11, p. 27).Thereis also a megatypology of Pentecos­ of the 1990s leading up to the year 2000. Christian leaders, he tal/Charismatic Georenewal, which includes 95 generic catego­ says, "proved unable to deal with or make any measurable dent ries of Pentecostals/Charismatics/Neocharismatics (pp. 283ff.). in a situation of this magnitude." It was"an appalling catastro­ Herewe learnaboutFirst Wavers,Second Wavers, Third Wavers, phe," "a cruel sham," "a spectacular failure," a decade "cata­ Peripheral quasi-Pentecostals, Prepentecostals, and strophically squandered," and he calls for "the replacement of Postpentecostals. This preoccupation with Pentecostalism and leadership" (p. xiv), The judgment is too harsh and unhelpful. conservative Protestantism has led some scholars, such as Jan What does the author suggest should have been done that was Jongeneel in Utrecht, to ask if there is an implicit or hidden missed? Was it wrong to try? Was nothing worthwhile accom­ ecclesiology and agenda at work in WCE2. plished? Anyone who likes lists (as this reviewer does) will be fasci­ The heartof the volume'sdataand trends is found in sections nated by suchfeatures as the chronology of world evangelization titled "Geotrends," "Countrytrends," "Geostrategies," from Creation to New Creation (called Cosmochronology), be­ "Macroevangelistics," and "Futurescan." The bottom line of the ginning with God's Eternal Pre-Existence (and the "successive authors' projections is that in 2100 there will be 3.8 billion bounce"! p. 101); the Who's Who in world evangelization, A.D. Christians (36.8percentof the population), and in 2200 there will 30-2000 (does not include Neill, Newbigin, Freytag, Gensichen, be nearly4.4billionChristians(38.8percentof thepopulation) (p, Sundkler,or Max Warren); the alphabeticallistingof2,550known 73). This is significant growth and increase from mid-2002, with Christian martyrs (out of 70 million total), A.D. 30-2000; a biblio­ 2.05 billion Christians (33.1 percent of population) (p. 384). graphic listing of 600 major classics or books impinging on Conclusion: There remains a huge unfinished task of world missiometrics and thus defining the science of global mission, evangelization. Nevertheless, this reviewer opts for the outlook A.D. 66-2001 (includes books by Moltmann, Pannenberg, and of Adoniram Judson: "The future is as bright as the promises of Kung, but nothing by Newbigin!); 1,500 global plans to evange­ God." lize the world, A.D. 30-2000; and many others. Finally, it would be a great treat to spend a day with David David Barrett concludes his overview essay "Geostatus: BarrettandToddJohnson, to expressappreciationfor theirwork, The changing face of Christianity across 21 centuries" with a and to get answers to some of our questions.

What the WCE2 Numbers Show As a percentage of the global population, Christianity the total amount given by all Christians, globally, for foreign declined in the twentieth century, from 34.5% of the world in missions, which is closer to US$15 billion (p. 24). 1900 to 33.0% in 2000 (p. 19). In 2000, 419,000 Christian workers were serving God In the average year of the 1990s, the number of Christians outside of their home countries. This figure includes mission­ in the world increased by 25.2 million; 22.7 million came by aries of all traditions-Catholic, Orthodox, Protestant, Angli­ natural increase and 2.5 million by conversion.... The 2.5 can, independent, and marginal Christian. It does not include million figure is a net increase. If the question is "How many those who serve cross-culturally within their own countries people convert to Christianityevery year, from other religions (p.27). or no religion?" the answer (for the year 2000) is about 19.0 "How many missionaries did a given country send per million. There were also 16.5 million defections from Chris­ millionaffiliatedChristiansin thatcountry?" Bythatmeasure­ tianity that year (p. 19). ment, Ireland is the greatest missionary-sending country in There are more Christians living in cities than in rural the world, followed in order by Malta, Samoa, St. Pierre and areas;62.7%of the world'sChristianslivedin cities in 2000and Miquelon, Palestine, Faeroe Islands, and Singapore (p. 27). 37.3% in rural areas (p. 20). The world's largest missionary-sending country, ironi­ No other religion on earth is spread as widely as Chris­ cally, is also the world's largest missionary-receiving country. tianity.... Only Christianity has adherents among everyone The United States sent out 118,200 missionaries in 2000 and of the world's 238 countries. There are at least some Christians received 33,200 (p, 27). in about 11,500 of the world's 12,600 ethnolinguistic peoples, [Finally] when we researchers call people Christians, that and Christians speak about 12,500 of the world's 13,500 dis­ is a comment on their basic [self-declared] religious adher­ tinct languages (p. 22). ence, affiliation, or beliefs, not on their obedience to the way of Postdenominationalchurches [Independents] are the only Jesus. We cannot count the number of hypocrites (p. 24). Christian megabloc growing at a rate faster than the global -Michael Jaffarian population rate, and the only megabloc growing faster than Editorial Associate, WCE2 Islam (p. 23). Trusted Christian pastors, treasurers, and other workers Excerpted from "The Statistical State of the Missionary Enter­ steal more than US$16.7billion of churchand mission funds in prise," Missiology 30, no. 1 (January 2002): 15-32. Used by permis­ an average year around the world. This is a larger figure than sion.

130 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH FAVORITE MISSIONS VIDEOS Lesslie Newbigin Stephen Neill In two of his last pub lic addresses before his In four lectures given in March, 1984 at the Overseas death in 1998, delivered at Samford University Ministries Study Center, Stephen Neill speaks on ("The Gospel as Public Truth" and "The "How My Mind Has Changed about Missions." Mission ary Mandate"), Bishop Newbigin articu­ Bishop Neill was one of the great missionary states­ lated his compelling vision for the Church and man of the twentieth century. He served as a the Chri stian Gospel in the modern world . It missionary in India for twenty years, an Associate was a vision that had distinguished Newbigin as General Secretary of the World Council of Churches, one of the most incisive and insightful religious and Professor of Missions at the University of TWOOf' ms LMtt V~">SA(l(Jj , "llw Uooopol.rW:&1N. "~ '1'lwJol ~ .., ~"""'~I YOll,- leaders of the 20th century. 90 minutes Hamburg, Germany. 266 minutes on two tapes

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The Influence of Faith: Religious Groups and U.S. Foreign Policy.

Edited by Elliott Abrams. Lanham, Md.: Rowman & Littlefield, 2001. Pp. 223. Paperback $24.95.

Proceedings of academic conferences, this with the increase of religion as a factor in its forms being favorable to democracy one sponsored by the Ethics and Public the identity and legitimacy of states. In and religious freedom), but that scenario, Policy Center, based in Washington, D.C., additionto Islamic countries,he citesIsrael, he thinks, is improbablewithout"a global are seldom so pertinent or instructive as India, and China as instances in which war of religions." Fourth is interreligious this volume. Although the essays were religion is seen as an increasing threat dialogue and the encouragement of more written prior to the terrorist attacks of to-orsourceof-statelegitimacy, leading tolerant religious traditions, notably in September 11, Habib Malik anticipates to state control or repression of religious Islam. That, he writes, "would at best be a the present crisis in his extended and groups. Huntington entertains four long, slow process, but it may be the only somewhat polemical analysis, "Political possible ways in which the persecution of practical one" (p. 63). Islam and the Roots of Violence." Also of religion might be reduced. First, there is Inboththeiranalyticalanddescriptive particularinterestisSamuelHuntington's the still recent elevation of religious force, thesenineessaysmakean important reflection on religious persecution and persecution as a priority concern in U.S. contribution to understanding "the the "desecularization" of world politics, foreign policy, which he welcomes but influence of faith" in the shaping of U.S. as well as Mark R. Amstutz and Andrew from which he does not expect any foreign policy. Natsios on the influence of religious dramatic increase in religious freedom. -Richard John Neuhaus organizations, including missionary Second, states can attempt to reduce the enterprises, in U.S. foreign policy. influence of religion, but such attempts Richard John Neuhaus is Founder and Director, Huntington, whose "clash of are likely to be futile and to entail further Institute on Religion and Public Life, New York, civilizations" argument has been much religious persecution. Third is the more or and Editorin Chief, First Things. debated, contends that religious less universal triumph of Christian persecutionnaturallyincreasesin tandem evangelization (Christianity in almost all

Hope for the World: Mission in a that "christianization" of the world Global Context. ("winning the world for Christ") can no longerserveas the goal ofmission. Instead, Edited by Walter Brueggemann. Louisville, "Christians must now be prepared to Ky.:Westminster John Knox, 2001. Pp. 177. listen, to wait andto serve.... Throughthe Paperback $18.95. pursuitofjustice, peaceandthe well-being of creation[Christians] will winthe gospel Mission in the Third Millennium. of Jesus Christ a hearing in ways seldom achieved by sheer 'proclamation'" (p. 15). EditedbyRobertJ. Schreiter. Maryknoll, N. Y.: The spiritual condition of humankind in OrbisBooks, 2001.Pp.x, 166. Paperback $22. diverse contexts is described as despair, the negation of hope. The nature of These two timely works, the former the common appeal to a missioDeirather than Christian mission is to confess "hope in product of an international panel of a church-centric orientation, and their action," not merely transcendently but in Reformed scholars and the latter a commonanxietyaboutthe negativeimpact and for this world. The Christian compilation of global trends as seen by of globalization. movement is "one of the vehicles of God's representatives of Roman Catholic The centerpiece of the Reformed transforming work in the world" (p. 16), religious congregations, presentpowerful reportis ahard-hitting"consensus paper" but it needs to act in solidarity with other statements of missiological issues at the drafted by Douglas John Hall. Under the agentsof God'smission. AffluentWestern opening of the third millennium. The rubric "despair/ hope" Hall sets forth nations must develop a critical awareness Reformed symposium had its genesis in issues confronting Christian mission that will liberate them from imperialist the Campbell Seminar at Columbia today. This list is supplemented by eight pretensions, while Christians inthe South Theological Seminary, Decatur, Georgia, context statements by participants (three are"challengedto resist the'christianizing' where eight international church leaders from the United States and one each from tendencies of triumphalistic forms of the convened for eight weeks of intense Canada, Cuba, South Africa, Sri Lanka, faith" (p. 21). Brueggemann's own essay interaction during September, October, and Hungary) and eight more detailed contains a devastating critique of the and November 2000. The Catholic report expositions of the theme by the same "negative, destructive impact of U.S. originated in a regular meeting of the participants. hegemony" (p. 154) upon the less­ Documentation and Research Center The centralthesisis thatChristendom developed world and an appeal to (SEDOS) held at Rome in April 2000. At as a historical phenomenon is dead; that Christians to "refuse participation in the many points the two reports complement mission in a pluralistic, postimperial age extremities of imperialism" (p. 157). Not or reinforce one another, especially their must be profoundly reconsidered; and all readers will identify themselves with

132 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH this analysis or with the new definition of Under the Influence: How mission. Christianity Transformed The Catholic 2000 SEDOS mission Civilization. congress, by contrast, sought to explore missionchallengesof thenew millennium By Al vin T. Schm idt. Grand Rapids: in more conventional ways. Building on Zondervan,2001.Pp.423.$24.99/Can $36.95. findings ofthe1981SEDOS seminar, which defined future directionsof missionunder This book is written by a Lutheran not only theologians but also a whole the headings proclamation, dialogue, clergyman who spent most of his range of laypeople inside and outside the inculturaiion, and liberation, the 2000 professionallife as a professorof sociology academy. seminar reaffirmed and updated these at Illinois College in Jacksonville, Illinois. Each of the book's fifteen chapters emphases whileadding fresh nuances and His book is characterized by clarity and examines one of the many fields of contextual applications. Six speakers easy reading and will, therefore, attract civilization that Christianity has entered presented regionalperspectivesfrom Asia, Africa, Europe, Latin America, and North America. MichaelAmaladossoflndia, speaking ENGAGING THEOLOGY AND MISSION from a missioDeiperspective and strongly Rollin Armour, Sr. ad vocatingdialogue, viewsotherreligions QSlfit\. as collaborators: "The religions then are CNRlsnftnlH. Islam, Christianity, our allies in our pursuit of the kingdom of and the West God" (p. 33). German theologian Peter finD TN Huenerrnann, documenting a steep A Troubled History decline in western European ordinations, baptisms, weddings, and attendance at A discerning account of how the Christian and mass, comments that "the European Islamic worlds have misunderstood each oth­ church as institution is in a state of ers ideal's, traditions, and ways of life through­ dissolution" (p . 58). He declares its institutional structure to be obsolete and out history. 1-57075-407-1 pb $25.00 calls for "a new vision of the church as the community of the faithful constituted .. . by the Word of God and the dynamism of Miguel A. De La Torre Anthony J. Gittins the Holy Spirit" (p . 74). Religious congregations in Latin America are Reading the Bible Ministry at described as embracing incarnation­ from the Margins the Margins sharing the hopes, sorrows, and anxieties of the urban poor-as the new How to read the Bible from the per­ Strategy and Spirituality forMission postconciliar mission paradigm and as spective of the poor and how issues of Spiritual insights on cross-cultural min­ acknowledging the world as the place race. class , and gender influence our istry and mission that combine theology where the kingdom of God must be understanding of the Bible. and cultural an thropology. established; they themselves are in the 1-57075-410-1 ph $20.00 1-57075-417-9 ph $25.00 world as servants of God's kingdom (p. 93). Robert Schreiter's own contribution ,.------New in the AmericanSocietyof MissiologySeries: ----­-t--, focuses on the "downside" of globalization, namely, 80 percent of the John Fuellenbach world's population do not benefit from Church globalization but actually have their Community for the Kingdom condition worsened by it (p. 125). He Contemporary and classical understandings illuminate the church as worship­ ad vocates a "spiritualityof reconciliation" ping community, communion, and Body of Christ. 1-57075-416-0 ph $30.00 (p. 142) for the rebuilding of broken societies. A common feature is the quest Dana 1. Robert, editor for noninstitutional, nonhierarchical Gospel Bearers, Gender Barriers solutions. MissionaryWomen in the Twentieth Century Readers of thesetwoforward-looking symposia will find much to stimulate their A fascinating look at the lives of women who bore the heat of day in Christian mis­ thinking, along with a good deal that may sion, but who were often forgotten by history. 1-57075-425-X ph $25.00 also call forth their reservations. -James A. Scherer Samuel Escobar Changing Tides James A. Scherer is Professor Emeritus, Lutheran Latin Americaand World Mission Today School ofTheology, Chicago.Hewasamissionaryin ChinaandJapan andhasserved in variouseditorial Explains the history of Christianity in Latin America and draws a picture of capacities with theAmerican Society ofMissiology. "popular Protestantism" as it is emerging today. 1-57075-414-4 ph $28.00

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July 2002 133 and transformed. In successive chapters, Christian commitment present and past. (with fifteen summary charts, many the following transformationsofpaganism My second questionis connectedwith illustrations, andan index). Itis an excellent into Christianityare analyzedhistorically: the scope of this volume. Schmidt has tool with which to reflect upon the rich sanctification of human life, elevation of written a book that can be regarded as an historyof Christianity'simpacton Western sexual morality, freedom and dignity for antidote to secularism: in numerous ways civilization and to rethink its women, charityand compassion,hospitals it makesbothWesternChristians andnon­ contemporary mission. The author did and health care, education, labor and Christians aware of Christ's impact on not link his study with the contemporary economic freedom, science, liberty and nearly all sectors of life. Still, the risk that "Gospel and Culture" projects fathered justice for all, the abolition of slavery, art accompanies Schmidt's enterprise is by Lesslie Newbigin, but it no doubt can and architecture, music, literature, and, triumphalism, and the author has not contribute to their success. The main finally, holidays, words, symbols, and entirely avoided this danger. Perhaps his significance of this book, however, is that expressions.The authormakesit veryclear conservative view is rooted in a strong it offers inspiration to all Christians, that nearly everything in Western belief in Jesus Christas Victor. For instance, ministers and laypeople, who in one way civilization is connected with, and rooted his condemnation of male and female or another are concerned with Western in, Christianity. homosexuality lacks nuance. The and global society and culture, evenwhen The first question is whether the ecumenicalmovement, as represented for they disagree with some views of the author has forgotten some areas and/or example by the World Council of author. Christianity has transformed insufficiently dealt with others. The book Churches, which tries to provide such Western and global civilization and will deals mainly with Western civilization nuances, is bypassed. Another indication transform it in the future: this is the and thus pays very little attention to other of conservatism may be the author's messageofSchmidt to Christiansandnon­ civilizations and to the enormous impact dealing sympathetically with Dietrich Christians alike. of Christian missionaries on these Bonhoeffer but ignoring Karl Barth, who -Jan A. B. Jongeneel civilizations (for instance, the names of took the measure of Hitler's national the great foreign missionaries Francis socialism before anybody else. Radical Jan A. B.Jongeneel, acontributingeditor, isProfessor Xavier and William Carey are lacking). feminism is negatively referred to in ofMissions, UniversityofUtrecht, Netherlands. He Furthermore, the political arena is passing, but Christian feminism is not isauthorofthetwo-part Philosophy, Science, and marginally explored: democracy, mentioned. Theology of Mission in the Nineteenth and parliament, and the like are hardly These questions do not keep me from Twentieth Centuries: A Missiological addressed as areas of considerable wholeheartedly recommending this book Encyclopedia (1995-1997).

Messianic Judaism. Messianic movement" but does not mention the names of any proponents of By Dan Cohn-Sherbok. New York: Cassell, this model. Since modern Jewry is no 2000. Pp. xii, 234. $85; paperback $29.95. longer united by belief and practice, "pluralists maintain that the exclusion of Voices of Messianic Judaism: Messianic Judaism from the circle of Confronting Critical Issues Facing legitimate expressions of the Jewish a Maturing Movement. heritageis totallyinconsistent" (p. 210).In many respects, he says, "Messianic Jews Edited by Dan Cohn-Sherbok. Baltimore: are more theistically oriented and more Lederer Books/Messianic Jewish Publishers, Torah-observant even than their 2001. Pp. xx, 236. Paperback $17.99. counterparts withinthe Conservativeand Reform movements" (p. 212). In this GraduallysomeJewishscholars are giving development of Messianic Judaism from model, using the image of the seven­ serious academic attention to Messianic its origins in ancient times, then by branched menorah, he says, "Messianic Judaism. Perhaps this is because the assessing the movement's claim to Judaism should be seen merely as one Messianic Jewish movement is growing represent an authentic interpretation of among many expressions of the Jewish and gaining recognition-once again-as the Jewish faith, and finally by describing faith, [alongside] Hasidism, Orthodox a significant religious community that three alternative models of viewing the Judaism, Conservative Judaism, Reform cannotbe ignored, despiteoppositionfrom relationship between Messianic Judaism Judaism, Reconstructionist Judaism, and the Jewish religious establishment. and the Jewish community (p. xii). Humanistic Judaism" (p. 212). Cohn­ These are two important volumes The first model is Orthodox Sherbok concludes that the pluralist from Rabbi Dan Cohn-Sherbok, a well­ exclusivism. OrthodoxJudaismrejects not model, in which Messianic Judaism is knownAmericanscholarwhois professor only Messianic Judaism but all non­ included, "is the only reasonable starting of Judaism at the University of Wales in OrthodoxJewishmovementsin the world, point for inter-community relations Lampeter. They are groundbreaking since it believesthereis onlyone legitimate [among Jews] in the twenty-first century" studies that deserve attention and form of the faith: Orthodox Judaism. (p.213). appreciation by missiologists for the The second model is non-Orthodox In Voices of MessianicJudaism, Cohn­ author's willingness to treat this exclusivism. Despite their own rejection Sherbok brings together essays by thirty controversial movement in an open, fair, by the Orthodox, all other branches of leading representatives and friends of the balanced, informed, even sympathetic, modern Judaism "are united in their movement, including Barry Rubin, John fashion. rejection of Messianic Judaism as an Fischer, StuartDauermann,Joel Chernoff, In Messianic Judaism Cohn-Sherbok authentic expression of the Jewish faith" Daniel Juster, Ruth Fleischer, Jim Sibley, seeks to provide"an objective account of (p.208). RussellResnik, MitchGlaser, DavidStern, this important development in modern Third is the pluralist model. Here the Arnold Fruchtenbaum, and Arthur Jewish life," first by tracing the author offers"a more tolerant view of the Glasser. In his introduction, Cohn-Sherbok

134 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH describes Messian ic Judai sm as an understan d; then tell them their story, but Engaged stude nts like those in Chan g's "important d evel opment in modern tell it deeper, bett er, and more sensitively Harvard cam pus ministry will find thi s an Judaism" and "a significant force on the tha n they tho ught it could be told ; then tell import ant introduction to Christian Jewish scene," and he cha lle nges th e it agai n, exposing its convergence with persuasion . Engaged theologians, pastors, Jewish religious establishme nt to reflect the story of hum an sin we see revealed in and missiologists will be reminded of seriously on this movement (pp. xii-xiii, the Ch ristian stor y and showing where them es too easily forgotten. xx). both we and they might be open to - Wes Avram The authors address a wi de range of tran sfor mation in Christ. iss ues currently facin g th e Messianic Schola rs will quarrel with Cha ng on Wes Avram is the Clement-Muehl Assistant Jewi sh community, such asJewish liturgy, some poi nts, an d the book may suffer Professorof CommunicationatYaleDivinity School, authority of Scripture, relations to Gentile from trying to do so much that it does no having served as senior pastor of the First churches, ed ucation of th eir chi ld re n, one thing thoroughl y. Yet the main point PresbyterianChurch ofWilmette, Illinois.andcollege intermarri age, the role of wome n, Gentile is we ll taken and worth our attention . chaplain at Bates College. involvement, ou treach to th e Jewi sh community, and escha tology. A r th u r Gl asse r co ncludes h is observations on the Messianic movement by saying, "God is doing a 'new thing' in Jewry in our day!" We can also say it is a The Sixth Bound Volume of new day whe n a Reform Jewish rabbi is instru me ntal in bringing together lead ing representatives of Messian ic Judaism to publish such a rem arkable volume. MISSIONARY GOLD - Gerald H . Anderson INTERNATIONALBULLE1lN OFMI SSIONARY REsEARCH, 1997-2000 299 Contributors • 325 Book Reviews • 119 Doctoral Dissertations Gerald H. Anderson, senior contributing editor, is Director EmeritusoftheOverseas Ministries Study Center, New Haven, Connecticut. ere is mo re gold for every theological library and exploring scho lar H of mission studies- with all 16 issues of 1997- 2000- boun d in red buck­ ram, with vellum finish and embossed in gold lettering. It matches the ear­ lier bound vol ume s of the International Bu lletin Engaging Unbelief: A Captivating of M issionary Research (all of which are sold out) . Strategy from Augustine and .---- At your fingertips, in one Aquinas. volume: T he Ann ual Sta­ tis tical Tab le of Global By Curtis Chang. Downers Grove, Ill.: Mission , t he Editors' InterVarsity Press, 2000. Pp. 187, $11.99. annual selection of Fifteen O ut standing Books, and Lesslie Newbigin tau ght us that the West the four-year cum ulative in­ must be considered a mission field . Curtis dex. Here is an essential vol­ Chang's Engaging Unbelief deserves to be ume for your personal or in­ placed among res po nses to thi s insight. sti tutiona l library. No t content to Simply comment on or criticize our cultu ral condition, however, Ch an g grapples with what must now Limited edition of 350 volumes. Each volume is numbered and signed per­ become of serious apo logetics. He does so sonally by the editors, admirably, and surp risingly,by recovering rhetorical strategies from Aug us tine's City ofGod and Thomas Aquinas's Summacon tra Gentiles.Thei r differences are as important as their similari ties, for they show how Send me __ bound volu me(s) of the International Bulletin ofM issionary di ffer ent rh et ori cal crises can call for Research, 1997- 2000, at $68.95 . O rders outside the U.S.A. add $7.00 per differentapo logeticemphases, eve n while volume for postage and handling. Payment must accompany all orders. Pay in maintainin g a co m mon structu re of U.S. dollars only, by check dr awn on a U.S. bank , International Money ev an gelical faithfulness. And Ch ang Order, or VISA/Ma sterCard. Allow 5 weeks for delivery with in U.S. points out how the accomplishme nts of D Enclosed is my check in the amount of $__made out to "IBMR." Augu stine and Tho mas might yield new D Charge $__ to my VISAor MasterCard: fruit, not becau se their situations or their Card # Expires _ arguments are directly applicable to our own, but because they are ana logous Signature _ enough to mod el a way.Their willing ness NAME _ to render th e Gospel in words both ADDRESS _ pa ssionate for conversion and resp ectful of difference makes the point. Mail to: Overseas Ministries Study Ce nter Chang finds a way of avoid ing Publications Office ex tremes of eithe r fea rfu l retreat or 490 Prospect St., New Haven, CT 06511 flirtation wi th rhe to rica l or political Visit usat wwuJ. OMSC.org violence . Enter the imagina tions of your hearers with both respect and reason to

July 2002 135 From Mission to Church: The for women, one college, and one Reformed Church of America theological school. There was also the Mission in India. world-famous Christian Medical College and Hospital at Vellore, then still directed By Eugene P. Heideman. Grand Rapids: by Dr. Ida S. Scudder, along with three Eerdmans, 2001.Pp.xix, 748. Paperback $50. hospitals and two dispensaries. Finally, there were agricultural and industrial This fact-filled chronicle is rich in detail. It Churches. Yet throughouttheseyears, the institutes at Katpadi, each with branches tracesRCA missionariesfrom theirarrival mission never lost its distinctly Dutch for men and boys and women and girls. in [affna (Ceylon) in 1819 and from their Reformed character. Beyond all this was the now world­ founding of the American Arcot Mission Among ironies that abound one renowned Kodaikanal International in 1853 (and Classis in 1854) to beyond stands out. How commitment to the School, originally opened in 1901 by Mrs. their departure from India in 1987. It is ABCFM's "three-self" formula M. L. Eddy for American missionary also the story of the famous Scudder (indigenouscongregationsshouldbe"self­ children from Arcot and Madura. family; thirty-eight Scudders are listed in propagating, self-supporting, and self­ This work is an "in-house" the index. The book traces this family governing"), as set by Rufus Anderson, denominational history. As such, it can from John and Harriet (1819) to beyond led to perhaps the most ponderously satisfy its American constituency. It can the death of "Dr. Ida" (1961)/when Ida B. institutionalized missionin India is never also provide information to missiologists "stayedon." Ecumenicityis stressed. RCA adequately explained. By the time of andhistoriansof missions. But, alas, lapses missionaries initially went to India under India's independence, the mission in understandings of India and Europe­ the American Board of Commissioners consisted of forty-five American of their culture, history, literature, and for Foreign Missions (ABCFM), but then, missionaries, twenty-one Indianministers, historiography-abound. Nevertheless afterthe RCA establishedits ownBoardof and over five hundred male and female this book serves its purpose as a history Foreign Missions in 1857, successive staff serving 283 congregations. Eighteen the American Arcot Mission. mergers followed-with the South India "pastorates" served a community of -Robert Eric Frykenberg United Church in 1902/ with the Student 32,020. There were 135 village schools, 13 Volunteer Movement in the 1920s, with boarding schools (elementary and high; Robert Eric Frykenberg is Professor Emeritus of the Church of South India in 1947, and, six for boys, seven for girls), one separate History and South Asian Studies, University of finally, with the World Council of teacher-training school each for men and Wisconsin, Madison.

In the Light of the Word: Divine between men's and women's religious Word Missionaries of North ordersin crossingthe colorline in Catholic America. parishes and schools decades before the civil rights movement of the 1950s. By ErnestBrandewie. Maryknoll,N. Y.:Orbis -Ellen Skerrett Books, 2000. Pp. vii, 408. Paperback $40. EllenSkerrettisaresearch scholarfor theNearWest Ernest Brandewie's carefully researched of [im Crow attitudes in the Catholic Project, UniversityofIllinois atChicago. Sheedited volume on the Society of the Divine Word Church. Brandewie provides a more At the Crossroads: Old Saint Patrick's and the (S.V.D.) missionaries makes a clear and complex view, noting that "when Chicago Irish (Loyola Press, 1997) and was a convincing case that the archives of Americanbishops had entrusted the local coauthor ofKeeping Faith: European and Asian religious orders can enrich the writing of clergy with Negro missions or parishes, Catholic Immigrants (Orbis Books, 2000). history in crucial ways. The letters and they had failed" (p. 198). Hence, the records left by German-born priests and hierarchy called in the specialists, priests brothers who in 1899 established the of the Society of the Divine Word. One of Divine Word headquarters in Techny, the most famous of these priests on Illinois, north of Chicago, shed new light Chicago's South Side was Joseph Eckert, on issues of immigration, ethnicity, class, looked on by many as warm and selfless Evangelicals and Politics in Asia, race, and place. In his lively narrative, and by others as authoritarian and Africa, and Latin America. Brandewie discusses the growth and paternalistic. In the end, Brandewie development of Techny as the center of suggests, he was all this and more-"He By PaulFreston. New York: Cambridge Univ. the society in North America, a "sacred was German" (p. 202). Press, 2001. Pp. xiii, 344. $60. space" thatconnected"generationsacross HowdidDivineWord priests suchas the years and miles." Eckertsucceedso spectacularlyin making Paul Freston provides readers with the Especially provocative is his converts? While their training as first systematic account of evangelical discussion of the S.V.D. apostolate to missionaries was helpful, Brandewie also Christians and politics in the developing African-Americans and the creation of St. acknowledges the value that African­ world. Freston has been studying Augustine Seminary in Bay St. Louis, American parents placed on being able to Protestantism in Brazil since research on Mississippi, "by far the most important send their children to "a good schooL" his doctoral dissertation some years ago and radical emblem of the Society's However, he never mentionsby name the and has been lecturer in sociology at the emerging character" (p. 82). Historians Sisters of the Blessed Sacrament, whose FederalUniversity of Sao Carlos in Brazil. have regarded Cardinal George pioneering work in St. Monica, St. He widenedhis researchonProtestantism Mundelein's decision in 1917 to transfer Elizabeth, and St. Anselm parishes in worldwide while teaching at the Oxford St. Monica and then St. Elizabeth and St. Chicago datesto 1912.Hereis a subjectfor Centrefor MissionStudies.PewCharitable Anselm parishes to the order as evidence Brandewie to tackle next: the cooperation Trusts later funded the opportunity for

136 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH him to assess the wide range of materials Cub a were and are deeply intertwined langu age to offer a solid and selective on evangelicalism and politics in sub­ with the presence and role of the United record of books and articles on the topi c. Saharan Africa, major countries in Asia, Sta tes in Cuban society durin g the Second, his main focus on the eastern part and eight Latin American countries. twentieth century. of Cub a, so impor tant in the religious and The result is a valuable publication Yaremko's efforts deserve praise for political li fe of th e cou n try , ad ds that pushes discussion of a controversial two reasons. First, his careful analysis of immeasurably to the quality of this book. topic mu ch further along than current primary sou rces in Cuban archives, Yaremko makes no attempt to discuss deb at es often d o. Interpret ers of location of unpublished material, and the Pentecostal churches present in Cuba eva ngeli cal politics have ran ged from direct interviews with key leaders and by the late 1930s. His major interest is th ose who presume evangelicals are scholars in Cuba and the United States are clearly in the mainline Protestantchurches otherworldly folk who disdain th is­ invaluable.He also demonstrates firsthand planted by U.S. missions. worldly approaches to politics to those kn owledge and access to important The book ends with a solid chapter on who attrib u te evangelicals' newl y secondary sources. The bibliography is the situa tion of Protestant missions and discovered political activism largely to perh aps the first serious attempt in any the national churches in Cuba and Ll.S, outside sources, principally money and missionaries from the United States . Pe ntecos ta lis m h as become th e leading sector of evangelicalism in many 2003-2004 countries and a majorexpression of wo rld Christianity.Contrary to many portrayals, Anderson International Scholarships Pentecostalism often hasdecades-old roots in the countries that are labeled as Third Overseas Ministries Study Center World countries.Pentecostalism'scoming New Haven, Connecticut of age in society and politics needs the kind ofstudy Freston provides.The author The Overseas Ministries wisely omits countries about which scanty Study Center announces informa tion on his themes is available.He the Gerald and Joanne further acknow ledges the unevenness of Anderson International information from country to country. Scholarships for 2003­ Where possible, Freston brings the 2004 . Scholarships are details of evangelical politics into sharper designated for interna ­ focus , provid ing a map of diver sity tional Christian workers between countries and a guide to views of (citizens of nations other leaders and followe rs within countries. than the U.S.), especially The study of religion and politics within a those engaged in cross­ global perspective is thu s emerging as a cultural ministries. credible scholarly enterprise. Freston has opened a window to a comprehensive Scholarships require a view . residency at OMSC of - Edward L. Cleary, o.r. eight to ten months. Fur­ nished accommodations Edward L. Cleary, G.P., is Professor of Political and a modest living stipend are provided. Scholarships are granted on a Science and Director of Latin American Studies, competitive basis and are awarded on the condition that recipients com­ Providence College, Providence, Rhode Island. He plete a minimum of twenty-two of OMS C 's weekly seminars in cross­ servedasamissionaryin BoliviaandPeru, 1958--63 cultural mini stry. At the end of their year ofresidence awardees must pro­ and 1968- 71. duce a written evaluation of their experience at OMSC, indicating how they expect the program to affect their future ministry. Applicants must meet the follow ing requirements: A minimum of four years' experience in Christian ministry u.s. Protestant Missions in Cuba: Endorsement by their mission agency or church denomin ation From Independence to Castro. Residence at OMS C for eight to ten months Enrollment in OMS C' s Certificate in Mission Studies program, By ]asonM. Yaremko . Gainesv ille:Un iv. Press requiring participation in at least 22 weekly seminars ofFlorida, 2000 . Pp. xiv, 200. $49.95. Commitment to return to their place of ministry Applications should be submitted as far in advance as possible.The schol­ Jason M. Yarernko, a historian with the arship stipend will be distributed on a monthly basis after recipient is in History Departmen t at the University of Manitoba, Canada, has made an excellent residence. Fam ilies with children are welcome . Successful applicants will cont ribution to Cuban Protestant history. be responsible for their own travel costs and medical insurance (required). His diligent research makes this book an Application deadline: January I, 2003. For application and further infor­ indispe nsable source for any serious mation contact: missiological and historical analysis of Jonathan J. Bonk, Executive Director Protestant mission in Cub a. He combines Overseas Ministries Study Center social,economic, ideological,cultural, and 490 Prospect Street, New Haven, Connecticut 06511 an thropologica l dimensions w ith (203) 624-6672 Fax (203) 865-2857 historical analysis, offering readers an interdisciplinary approach in support of [email protected] www.OMSC.org his main thesis: Protestant missions in

Jul y 2002 137 hegemony at the time of the revolution in Special Offer to Students 1959. One wi shes the author had also considered the im p lica ti on s and The International Bulletin of Missiona ry Research is a challenges of this new era for U.S. vital study tool for students concerned about Christian Protestant mi ssions in Cuba an d the missions world wide. To intr odu ce curren t, fulltime national churches. students to the quarterlyjournal, IBMR is offering a three­ -Carmelo Alvarez issue special introductory rate of only $9.37 (in the United States and Canada only). To receive the next CarmelaAlvarez is Deanof Students and Professor three issues, enclose a check made out to "International of Church History and Theology at Christian Bulletin" and mail it today with your name, address, Theological Seminary, Indianapolis, Indiana. He school, and email address to: was a missionary in Mexico, Costa Rica, and Chile (1975-92)fortheDivisionofOverseasMinistriesof International Bulletin of Missionary Research the Christian Church (Disciples of Christ). P.O. Box 3000 Denville, NJ 07834

Introducing the Mission und Gewalt: Der Umgang christlicher Missionen mit Gewalt Dictionary of African und die Ausbreitung des Christentums in Afrika und Asien Christian Biography in der Zeit von 1792 bis 1918/19. Edited by Ulri ch van der Heyden and Jiirgen Recording the Becher. Stuttg art:Franz Steiner Verlag, 2000 . histories and Pp. 557. €81. vision of Thi s collection of papers was presented at the leading the second quadrennial congress of the personalities of Berlin Society of Mis sion History. The ove rall theme is th e role that force or African churches violence played in the modernmissionary across the mov ement, although th e rubric as applied centuries. is quite elastic, as, al so , is the time framework. There are thirty-nine essays, twen ty inGermanand nineteenin English. The p articipants hail from eleven countries, mainly in Europe and Africa, Read the stories ofpioneer African although India, Israel, Canada, and the United States are represented. The first Christian leaders by visiting section focuses on the tensions between Islam and Christianity in the Near East, www.DACB.org East Africa, and central Africa. The next group of writers addresses a wide range An international team of scholars and church leaders is of qu estions regarding mi ssions in Africa, now engaged in the creation of the DACE. Broadly m ainly in the south and ea st. Several interconfession al, historically descriptive, and contributors deal with matter s in India exploiting the full range of oral and written records, the DACB will cover the and China, and the final section whole field of African Christianity from earliest times to the present, over the concentrates on issues in the pre-World entire continent. It is being produced electronically in English first. Translation War I German colonies and actions of of the website into French has recently begun with plans for translation into German missionaries elsewhere. Portuguese, Swahili, and Arabic. As a database, the DACB constitutes a uniquely It is impossible to summarize the dynamic way to maintain, amend, expand, access, and disseminate information content of each essay, as they vary in vital to an understanding of African Christianity as something more than simply a quality and range over a great variety of footnote to the story of European tribes. Being non-proprietary, it is possible for topics. Some are quite insightful, such as material within it to be freely reproduced anywhere in Africa in printed form. Alex Carmel's account of the kaiser's Being electronic, both on the World Wide Web and in an annually updated junket to the Holy Land in 1898, Werner CD- ROM version, the material will be accessible to readers around the world. Ustorf' s th eoretical asse ssment of the violent side of the missionary enterprise, DACB is an African initiative facilitated by the Irving Hexham's inci sive critique of the Overseas Ministries Study Center. postmodernist historiographyof missions andSouthAfrica,ChristoffPauw'saccount To receive the DACB newsletter, contact us at: of the little-known mission of the South A fri can Dutch Reformed Church in 490 Prospect Street , New Haven , CT 06511 Nyasaland (today Malawi), KarlaPoewe's (203) 624-6672 [email protected] treatment of the spell that National Socialism heldoverBerlin MissionSociety

138 I NTERNATIONAL B ULLETIN OF MiSSIONARY REsEARCH figures who really were notNazis, Michael Ten chapters di scu ss modern need for a propheticvoice, a servantspirit, Bergunder's analysis of proselytism in Protestantand CatholicCh ristianity.Ryan a sincere dialogue, and a tolerant spirit. Indian Christianity, and Vera Mielke's Dunch describes the Protestant churches Philip Wickeri concurs, noting that such portrayal of women workers of the as fragile, fragmented , and hopeful, an approach is important for scholarship Liebenzell Mission in China.All in all, this divided among the Three-Self churches about Christianity everywhere in the new book would be a good addition to an and the house churches and sects and millennium (p. 358). academic library's missions collection. between urban and rural. Nevertheless, - Alvyn Au stin -Richard V. Pierard Protestantismflourishes withbewildering diversity and ha s a place in China and AlvYIl Austill teaches Asian Studiesat University Richard V. Pierard, Professorof History Emeritus, among the Chinese dia spora. ofToronto . Organizerof theYork Missions Studies Indiana State University, Terre Haute, lectures These papers represent astute Seminars, the Canadian node of the Currents in regularly at Gordon College, Wenham , thinking at the end of the last century. World Christianity project, he is author of The Massachusetts,andMoscow TheologicalSeminary. ZhuoXinpingconcludes tha t for the future Wordless Book: The China Inl and Mission and In 2002 he is Visiting Lecturer at the University of of Christianity in China, there is still a Chi nese Folk Religion (forthcoming). Otago, Dunedin, New Zealand.

ct. . ' .' '1. ····..k i, ,', ~ ,' j Study witli.Ohfistian China and Christianity: Burdened Past, Hopeful Future. Artists in Edited by Stephen Uhal/ey, Jr., and Xiaoxin Residence Wu. Armonk, N.Y.: M. E. Sharpe, 2001. Pp. xiii, 499. $83.95; paperback $36.95.

This book, th e most comprehensive synthesi s of recent scholarship on Christianity in China, moves chronologicallyand thematically from the Nestorians in the 600s to the cultural Christians in China of today (Chinese intellectuals influenced by Christian culture who do not join the church). Xiaoxin Wu is Director of the Ricci Institute, where Stephen Uhalley, [r., is a Distinguished Fellow. Compiled from a conference, "Reflections on the New Millennium," held at the institute in 1999, the bookis dedicated to EdwardMalatesta for his pa ssionate goodness and deep commitment to Christianity in China. Twenty-oneleadingscholarsexamine Christianity within Chinese culture. Uhalley writes that th e power of the message itself, whether accepted or not, is astonishing. This astonishment-that indigenous Chinese Christianity has survived 1,400years-isechoedby others. John Witek, S.J., provides a broad introductionof Christianity as a universal teaching from the West, while Zhang Kai yuan discusses research done by scholars in the People's Republic of China since 1978. The historical papers discuss revelation (Paul Rule'sbrilliant critiqueof Jean Gernet) and cultural transmission (Nicolas Standaert, S.J.). The papers on the Je suits are strong, particularly complementary papers on the di ssemination of Chinese philosophy through the AcademieRoyale des Sciences in Catholic France (Han Qi) and via Protestants like Leibniz in Germany (Claudia Von Collani). Dinara Doubrovskaia's 300-year history of the RussianOrthodox Churchas a diplomatic missioncontrastswiththe Europeanfocus .

Jul y 2002 139 Studies in Asian Mission History, evalua tion of the role of the Portugu ese 1956-1998. padroadosystem, the popes, and Propaganda fide mi ssion history in Asia . By ArnulfCamps. Leiden: Brill, 2000. Pp. xii, The chapter on Chinese mission is 337. $115.501f 196. particularly in te resting, an d the interpretation of events is carefully done. Studies in Asian Mi ssion History covers from tran smi ssion-history to reception­ Itdeals with the probl ems of the recep tion several m ajor "miss ionary periods in history (pp.3-4).Itrightly emphasizesthe of the Gospel in China, although wha t is Asia": the Mogul mission in India, the evident impact of mission history upon said in this chapter is equally va lid for the Chinese and Japanese mission, and the the motivation, methods, and scope of rest of Asia. Reception-history (p.187)can m issions in Afghanista n, Sri Lanka, mission today (p. 8). The seco nd part of have import ant implications for th e Turkey, Cochi nc hine, an d Tibet. The the introduction gives a brief summary of missionary approach to Ch inese culture int roductory cha pter deals with the new the mod ernmissionary movement during and politics and may suggest a way out of me tho do logy of mission history, a shift the last five centuries and an objective the p resent p olitical, cu lt u ral, an d missionary impasse facing the church in China.The cha pter on Fran ciscan mission to Asia is also particul arly interes ting, si n ce th e Fra nciscan contribution to mission in Asia has not received th e attention it deser ves from histori an s. Pro fessor Camps d eserves ou r g ra tit u de fo r making this m aterial available to mi ssionaries and scho lars alike. Th e volume gives in sight into Kuzmic Wright Guder Shorter motivation, methods, andscope ofmission in Asia. Unfortu nately, the p rice puts it beyond the reach of many Asian libraries STUDY WITH THESE and scho lars. - Sebastian Karotemprel, S.o.B.

SENIOR MISSION SCHOLARS Sebastian Karotemprel, S.D.B., a Contributing Editor, is Professor of Mission Theology at the Pontifical Urban University, Rome, anda member FALL 2002 of the International Theological Commission. Dr. Peter Ku zmic is Professor of World Missions and European Studies at Gordon-Conwell Seminary, South Hamilton, Massachusetts, and President of Evan­ gelical Seminary, Osijek , Croatia. He is an authority on Christian response to Marxism and on ministry in post-Communist contexts. The Bible and the Third World: Dr. Christopher Wright is International Ministry Director of Langham Partner­ Precolonial, Colonial, Postcolonial ship, London, a network of ministries associated with John Stott. He was assistant Encounters. professor of Old Testament, Union Biblical Seminary, Pune, India, and Principal, All Nations Christian College, Hertfordshire, U.K. By R. S.Sugir tharajah. New York:Cambridge Un iv. Press, 2001. Pp. x, 306. $65; paperback SPRING2003 $23 .

Dr. Darrell L. Guder is Professor of Missional and Ecumenical Theology at The open ing phrases o f this boo k Princeton Theological Seminary, New Jersey, and author of The Continuing command attention: "Along w it h Conversion of the Church. He was Professor of Evangelism and Church Growth, gunboats, opium, slaves, and treaties, the Columbia Theological Seminary, Georgia. Ch ristian Bible bec ame a defining symbol of Eu ropean expansion" (p. 1). To place Dr. Aylward Shorter, M.Afr., a U.K. citizen and since 1961, a member of the the Bible in thi s less than illu strious line Missionaries of Africa, is Principal of Tangaza College, Catholic University of may set one 's teeth onedge, yetthe author East Africa, Nairobi. He is known for his pioneering work among the Kimbu of is not a member of that tiresome group Tanzania and for his writings on African culture and the church in East Africa. whose chief delight is to expose the evils of all things colonial and Western. His account is balanced indeed, a pan oply of In addition to providing leadership in OMSC's Study Program, light and dark as the colonis ts and the the Senior Mission Scholars are available to OMSC residents Bible im pacted the conquered with here a fo r counsel regarding their own mission research interests. h ea vy h and and there a tender compassion. Overseas Ministries Study Center The defining moment in this odyssey was th e formation of the Brit ish and 490 Prospect St., New Haven, CT 06511 USA Foreign Bible Society in 1804. The BFBS (203) 624-6672 study@ OMSC.org became the focu s of evangelical passion, Visit www.OMSC.org and Bible tran slati on brought the book to millions. The society's reports brought glowing accounts of changed lives amid

140 I NTERNATIONAL B ULLETIN OF MISSIONARY R ESEARCH ... cruel. degraded societies. Putting the integrated and powerful ways. Liberation ANDOVER. NEWTON triumphalism aside, it is clear that the theology is studied from the viewpoint of Bible gave the peoples pride in their "common people's reading." The Word Theological School languages and so also gave them an wasbothpowerfullyused and powerfully identity. Particularly inspiring are the misused in the quest for freedom. Judson-DeFreitas Chair accounts of the colporteurs, who emerge The author, reader in biblical of World Christianity as the real heroes of the story. hermeneutics at the University of Thus the book once inaccessible to Birmingham, presents us with a solid Andover Newton Theological School most of the world's peoples became historical journey adorned along the way invites applications to fill a new available by means either honorable or with rich personal vignettes. position to begin as soon as January dubious. The text is replete with accounts -Eugene Rubingh 2003. Applicants should have a PH.D. of those who carried the Word to the or equivalent in a relevant field. peoples of the world-who then often Eugene Rubinghwasa missionary in Nigeria and Faculty will teach in an innovative new usedit to resist the imperialiststhemselves. later taught missiology at Calvin Theological curriculum, work collegially in a A final sectionrelates the influence of Seminary, GrandRapids, Michigan. Most recently multicultural, multi-ethnic, ecumenical the Bible in reclaiming lost culturalvalues he served as Vice President for Bible Translation setting in the Boston area, and join the in a postcolonial world. Freed from its with theInternational Bible Society. school in its commitment to the imperial ties, the Bible impacts society in renewal of the church both locally and globally. Rank is open. Completejob description is available at www.ants.edu/aboutJemployment. Women, members of under-represented Religious Encounter and the groups, and scholars from outside Making of the Yoruba. North America are encouraged to apply. Send dossiers and three letters By J. D. Y. Peel. Bloomington: IndianaUniv. ofreference to: Press, 2000. Pp. xi, 420. $49.95. Professor Mark Heim 210 Herrick Road Since the era of European colonialism, instrumental view of religion to a quest Newton Centre, MA 02459. anthropologists have been numbered for salvation; second, to the personal Deadline: October 1, 2002 among the fiercest critics of Christian articulation of faith, especially by African missions. One great exception has been evangelists. Christianity was made real J. D. Y. Peel, an anthropologist-turned­ among the Yoruba by example, by historianwho is presentlyassociatedwith individualChristians demonstratingboth the School of Oriental and AfricanStudies the material and spiritual power of Live and Learn in London. Peel's most recent book, Christian faith. Religious Encounter and the Making of the -Andrew Barnes at the Yoruba, is arguably the first great piece of historical writing on the implantation of Andrew Barnes is Associate Professor of History, Overseas Ministries Christianity in Africa of the twenty-first Arizona State University, Phoenix. He conducts Study Center century. Making use of the letters and research onChristian missions in northern Nigeria. reports of Church Missionary Society agents, Peel constructs a narrative of the first fifty years of the Yoruba encounter "~~~'~::':i~;lU;I~ with Christianity with the twin goals of explaining, first, Christianity'sappeal and, second, the initial stages of Christian The Bible in Africa: Transactions, Fully furnished apartments assimilation. Trajectories, and Trends. Cross-eultural mission seminars Trained as an anthropologist, Peel is Certificate in Mission Studies most sensitive to the symbolic/ cognitive Editedby Gerald o. West andMusa W.Dube. Senior Mission Scholars aspects of culture, and his explanations Leiden: Brill,2000.Pp.xviii, 828. $147/£120. Stimulating international community reflect these instincts. Yorubaland was in Three-minute walk to the throes of wars between city-states and What have Africans done, and what are Day Missions Library at Yale the big men who ruled these states when theydoingto the Bible?Does the discipline Christianity appeared. Part of of biblical studies exist in sub-Saharan Write for Study Program details Christianity's initial appeal was the Africa? Who are those involved with the and an Application for Residence. perceptionthatit could provide states and Bible, and to what extent have ordinary Inquire about competitive individuals with access to European Africans shaped the reception, use, and scholarships for missionaries. sources of power. Yoruba culture interpretation of the Bible? These and celebrated alafia, the state of material well­ similar questions receive answers in this being, which was pursued through the volume of essays edited by Gerald West propitiation of the orisas, or intercessory and Musa Dube. The scope of the volume Publishers of the International gods. AnotherpartofChristianity'sappeal is impressive. It helps to strengthen the Bulletin ofMissionary Research was the perceptionof Christas potentially ideaof a rich, ongoingculturaltransaction the greatest of orisas. The Yoruba embrace between an influential text and the varied 490 Prospect St. of Christianity Peel ascribes, first, to the contexts within Africa in which it has New Haven, CT 06511 USA prior spread of Islam, which facilitated found a place-with all the difficulties [email protected] www.OMSC.org the transition among the Yoruba from an attending such transactions. (203) 624-6672

July 2002 141 Check out Part1,"HistoricalandHermeneutical "Redrawingthe Boundariesof theBible in Perspectives," provides the reader with a Africa," treats the scope and limits of ~ masterful overview of African biblical biblical scholarship in Africa. The volume interpretation. The wide-ranging part 2, concludes with a bibliography compiled on the World Wide Web! "Particular Encounters with Particular by Grant LeMarquand (pp. 633-800), an Texts," demonstrates how certain groups impressive entry that alone is reason to http://www.OMSC.org in West, East, Central, andSouthernAfrica own this volume. have interpreted and used certainbiblical -F. B. A. Asiedu t/ Register for weekly texts. Part3,"ComparisonandTranslation mission seminars as Transaction," dealswithtwoparadigms F. B. A. Asiedu, a citizen of Ghana, is Barbieri in African biblical scholarship: the Fellow in the Humanities, Villanova University, t/ Preview the next issue of comparative and the translation. Part 4, Villanova, Pennsylvania. INTERNATIONAL BULLETIN t/ Browse through Special Book Features t/ Learn about scholarships Touching the Heart: Xhosa Missionaries to Malawi, 1876-1888. t/ Meet Senior Mission Scholars ByT.Jack Thompson. Pretoria: Univ. ofSouth Africa Press, 2000. Pp. ix, 215. Paperback Overseas Ministries $20. Study Center The handful of Xhosa evangelists who of Christian mission. But it is a booknotto 490 Prospect Street accompanied the Scottish missionaries in be missed by anyone interested in either. New Haven, CT 06511 the early years of the Blantyre and Rigorous in scholarship and beautifully Tel (203) 624-6672 Livingstonia Missions in Malawi have crafted, it not only will enlighten the Fax (203) 865-2857 tended to be regarded as shadowy figures understanding but also will touch the E-mail [email protected] oflittle lastingsignificance.Jack Thompson heart. contests this view by vividly describing -Kenneth R. Ross the role exercised by the Xhosa men, graduates of the Lovedale Institution in KennethR. Rossis General Secretary oftheChurch the Eastern Cape region. Their identity ofScotland Board ofWorldMission.Hewasformerly was always ambiguous (stranger or professor of theology at the University of Malawi, brother?), but they were thus able to enter wherehe taughtfrom 1988 to 1998. with great sensitivity into the liminal area wheretraditionallife and culture metwith Christian conviction and practice. In showingthatChristianfaithwasan option The American Theological Library for Africans and in intuitively Association and the editors of the understanding how it might be The Cross in the Land of the INTERNATIONAL BULLETIN OF MIS­ inculturated, William Koyi in particular Khukuri. SIONARY RESEARCH (IBMR) are laid foundations on which Ngoni pleased to announce that the Christianity would be built in the years ByNormaKehberg. Kathmandu, Nepal: EKTA ATLAS website for archival following his tragic death in 1886. Named Books, 2000. Pp. 206. Paperback £5. reference and research is now M tusane-"bridge-builder"-he operational. ATLAS is the first functioned as a cultural and religious This book is written by one who has been mediator in a way that was deeply major digital journal project as close to the Christian scene in Nepal as significant for the early N goni created for religion scholars, and anyone. The author describes the struggle appropriation of Christian faith. of the church to remain authentically the IBMRwas one of the first fifty The book's compelling quality arises Nepali while at the same time holding on journals to be included in the from the combination of the historian's to the Christian faith with integrity. In project. Current IBMRsubscribers passion for accuracy with the artist's n1.any areas around the world emerging may review back issues on line sensitivity to the subject. Each chapter churchesfeel moreor less obligedto accept without additional cost. If you are begins with the translation of a Xhosa the good news in the cultural package interested in this service, e-mail poem, and a revealing selection of offered by missionaries. In Nepal, the editors at [email protected] photographs accompanies the text. however, the church has found its own and ask to be assigned a Thompsonhasexhaustivelyexaminedthe way of expressing its discipleship, which password. For journals other scarcewritten sources, butone wonders if is the resultof courageouslocal Christians than IBMR and for further details there is more light to be shed on this and of missionarieswhohaveunderstood about the ATLAS project, visit remarkable episode by retrieving oral and lived servanthood in Nepali forms. It http://purl.org/CERTR/ATLAS or tradition. We learn that William Koyi is to be hoped that as the church of Nepal contact features in popular songs in northern seeks to strengthen ministry, it will keep Malawi (p. 199), but their content is not tightholdof thevalidityof its ownculture. Chuck Slagle unpacked. This reviewer would also have -Roy Dorey ATLA Sales and Marketing valued a more developed statement of (888) 665-ATLA (2852) what the study contributes to our Roy Doreyis a Baptistminister in the inner city of cslagle @atla.com understandingof AfricanChristianityand South London.

142 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Study@

Where World Christians Find Renewal for World Mission

September 9-13,2002 Presbyterian Church (USA) Worldwide Ministries, and St. John's How To Develop Mission and Church Archives. Martha Episcopal Church (New Haven). Eight sessions. $125 Lund Smalley, Yale Divinity School Research Services Librar­ ian, helps miss ionaries and church leaders identify, organize, October 28-November I and preserve essential records, with an introduction to com­ Doing Oral History: Helping Christians Tell Their Own Story. puter and Internet skills. Cosponsored by United Methodist Dr. Jean-Paul Wiest , direc tor of the Maryknoll history project, Genera l Board of Global Ministries. Eight sessions. $ 125 shares skills and techniques for documenting church and mis­ sion history. Eight sessions. $ 125 September 16-20 How to Write to Be Read. Robert T. Coote, who recently November 4-8 retired as OMSC's Associate Director, leads an interactive The Gospel of Peace at Wo rk in a World of Co nflict. Dr. Peter workshop on letter writi ng and publishing for missionaries. Kuzmic, OMSC Senior Mission Scho lar, on sabbatical from Evan­ Eight sessions . $I25 ge lical Seminary, Osijek, Croatia, and Gordon-Conwell Semi ­ nary, offers guidelines and practical demonstrations ofthe power September 23-27 of the Gospel. Cosponsored by Mennonite Central Committee, Advancing Mission on the Information Supe rhighway. In World Relief Corporation, and World Vision International. Eight a hands-on work shop, Dr. Scott Moreau, Whea ton College sessions. S125 Graduate School, shows how to get the most out ofthe world ­ wide web for mission research. Cosponsored by Lutheran Nove mber 11 -1 5 Church -Missouri Syno d World Mission and Unite d Church/ Co ntextualizing T heology for M ission in Asia. Dr. Enoch Wan, Disciples of Christ Common Global Ministries Board. Eight Western Seminary, Portland, Oregon, focuses on China as a case sessions. $125 study in contextualizing the Gospel. Eight sessions . $125 September 30-0ctober 4 November 18- 22 Nurturing and Educating Transc ultural Kids. Dr. Dav id Translation and th e Christian Story. Professor Andrew F.Walls, Pollock and Janet Blomberg ofInteraction help you help your Edinburgh Univ ersity, examines theo logical and cultural issues children meet the challenges they face as third-culture per­ that have proven to be critical to the expansion of the Christian sons. Cosponsored by United Church/Disciples ofChrist Com­ movement. Cosponsored by American Baptist International Min­ mon Global Ministries Board. Eight sessions. $ 125 istries, Park Street Churc h (Boston), and Wycliffe Bible Trans la­ tors . Eight sessions. $125 October 7- 11 Servant Leadership for M iss io n: Biblical Models and December 2- 6 Guide lines . Dr. Donald R. Jacobs, Mennonite Leadership Islam and Christianity in Dynamic Encounte r. Dr. J. Dud ley Foundation, leads a study ofbiblical personalities to establish Woodberry, Professor ofIslamic Studies, Fuller School ofWorld foundational principles for responsible leadership in mission. Mission, outlines principles for Chris tian presence and witness Cosponsored by Eastern Mennonite Missions. Eight sess ions. within the Mus lim community. Cosponsore d by SIM Interna­ $ 125 tional. Eight sessions. $125 October 21-25 Peac e, La nd, and Social Justice: Old Testament Answers Overseas Ministries Study Center to Mo de rn Questions. Dr. Christopher Wright, OMSC Se­ 490 Prospect St., New Haven, CT 065 11 nior Mission Scholar and International Ministry Director of Lang ham Partnership, opens up Old Testament insights ap­ study @OMSC.org (203) 624-6672 plicable to contemporary issues. Cosponsored by First Pres­ Register online at www.OMSC.org byterian Church (New Have n), Maryknoll Mission Institute, Publishers afINTERNATIONAL B ULLETIN OF MISSIONARY R ESEARCH BookNotes In Coming Ade-Ajayi, J. F. A Patriot to the Core: Bishop Ajayi Crowther. Ibadan, Nigeria: Spectrum Books, 2001. Pp. x, 189. Paperback. No pricegiven. Issues Balmer, Randall. Encyclopedia of Evangelicalism. More Than We Knew: The Louisville, Ky.:Westminster John Knox, 2002. Pp. 654. $29.95. Contribution of Missionary Photography Bauman, ChadMullet, and James R. Krabill, eds. Paul Jenkins Anabaptism and Mission: A Bibliography, 1859-2000. Elkhart, Ind.:Mennonite Mission Network, 2002. Pp. 249. Paperback $12.95. From Alpine Snows to Asian Cities Through the Missionary Periodicals Bradshaw, Bruce. Data Project Change Across Cultures: A Narrative Approach to Social Transformation. Terry Barringer GrandRapids: Baker Academic, 2002. Pp. 264. Paperback $24.99. "Blessed Reflex": Mission as God's Burke, Joan F. Spiral for Renewal These Catholic Sisters Are All Mamas! Towards the Inculturation of the Sisterhood in Africa, an Ethnographic Study. Kenneth R. Ross Leiden: Brill,2001. Pp. viii, 259. €71. Keeping Faith with Culture: A Chatterjee, Sunil Kumar. Study of Zoroastrian Converts of John Clark Marshman: A Trustworthy Friend of India. the Nineteenth Century Sheoraphuli, West Bengal: Mahamaya ShaityaMandir, 2001. Pp. 157. Paperback $6. Farshid Namdaran Daneel, Marthinus L., ed. Pre-Revolution Russian Mission to African Christian Outreach. Vol 1: African Initiated Churches. Central Asia: A Contextualized Menlo Park, South Africa: Missionalia, 2001. Pp. xx, 339. Paperback $25. Legacy David M. Johnstone Engelsviken, Tormod; editedby A. Scott Moreau. Spiritual Conflict in Today's Mission: A Report from the Consultation on What the Baila Believed About "Deliver Us from Evil," August 2000, Nairobi, Kenya. God: A Study in Cultural Clues to Monrovia, Calif.: World Vision Publications, for the Lausanne Committee for World Evangelization Evangelization, 2001. Pp. 100. Paperback $7.95. Dennis G. Fowler Kennedy, Pagan. In our Series on the Legacy of Black Livingstone: A True Tale of Adventure in the Nineteenth-Century Congo. Outstanding Missionary Figures of New York: Viking, 2002. Pp. xviii, 237. $24.95. the Nineteenth and Twentieth Centuries, articles about Malone, Mary T. Norman Anderson Women and Christianity. Vol 2: From 1000 to the Reformation. Thomas Barclay Maryknoll, N. Y.: Orbis Books, 2002. Pp. 298. Paperback $20. Rowland V. Bingham Nieman, James R., and Thomas G. Rogers. George Bowen Preaching to Every Pew: Cross-Cultural Strategies. Helene de Chappotin Minneapolis: Fortress Press, 2001. Pp. x, 159. Paperback $16. Francois E. Daubanton Phiri,Isaac. John Duncan Proclaiming Political Pluralism: Churches and Political Transitions in Africa. James Gilmour Westport, Conn.: Praeger, 2001. Pp. x, 169. $62. Hannah Kilham George Leslie Mackay Pocock, Michael, and Joseph Henriques. Lesslie Newbigin Cultural Change and Your Church: Helping Your Church to Thrive in a Diverse M. D. Opara Society. Constance E. Padwick GrandRapids: Baker Books, 2002. Pp. 238. Paperback $16.99. Peter Parker Rwiza, RichardN. Julius Richter Formation of Christian Conscience in Modem Africa. Elizabeth Russell Nairobi: Paulines Publications Africa, 2001. Pp. 144. Paperback $6. Johannes Schutte, S.V.D. Santos, Carmelo Alvarez, and Carlos F. Cardoza-Orlandi. BakhtSingh Llamados a construir el reino: Teologia y estrategia misionera de los Discipulos Mary Slessor de Cristo, 1899-1999. James Stephen Bauamon, PuertoRico: Iglesia Cristiani(Discipuloe deCristo)en PuertoRico,2000.Pp.iv, John V. Taylor 162. Paperback $10. James M. Thoburn M.M. Thomas Torre, Miguel A. De La. William Cameron Townsend Reading the Bible from the Margins. Johannes Verkuyl Maryknoll, N. Y.: Orbis Books, 2002. Pp. xii, 196. Paperback $20. William Vories