Vol. 9, No.1 nternattona• January 1985 etin ~ • Mission and the Church's Self-'Understanding

"Howdo they know England," intoned Rudyard Kipling, way over the intervening years. It is our hope-and intention­ "who only England know?" Indeed, how have Chris­ that the Bulletinwill continue to illumine the church's self-under­ tians known their self-identity, until they have been engaged in standing through reflection on its mission. cross-cultural mission with people of other faiths and ideologies? This issue of the International Bulletin examines various ways in which the church's self-understanding has been challenged, scru­ OnPoge tinized, and sometimes clarified through various forms of mis­ sion. 2 Tensions in the Catholic Magisterium about Mission William R. Burrows surveys the mounting difficulties that the and Other Religions Roman Catholic hierarchy has had in understanding the relation­ WilliamR. Burrows, S.V.D. ship of Christianity to other faiths, and all that this implies for the 5 The Challenge of the Gospel in Nicaragua church's self-understanding. John Starn Two prominent evangelical missiologists, John Starn and Arthur F. Glasser, discuss the effect that mission experience has 8 Personalia had on the understanding of the gospel and the church among evangelicals-in the revolutionary situation of Nicaragua and in 9 The Evolution of Evangelical Mission Theology since theological construction. World War II The dean of statistical information about Christian mission, Arthur F. Glasser David B. Barrett, presents a statistical report on global mission­ 13 The Covenant Restructured: A Shift in Afrikaner the first of an annual feature in this journal-and suggests that Ideology some current trends will probably prove surprising to traditional Charles Villa-Vicencio images of the church's self-identity. In South Africa, as Charles Villa-Vicencio points out, the 16 The Legacy of V. S. Azariah Afrikaner world-view, which was built on Calvinist doctrinal Carol Graham foundations, is now being challenged from many sides. 19 Documentary Sources in the United States for Foreign A Christian leader in India is featured in our continuing Leg­ Missions Research: A Select Bibliography and acy series as Carol Graham highlights the pioneering contribu­ Checklist tions of V. S. Azariah, the first Indian Anglican bishop. That the Robert Shuster work of Azariah in creating an Indian self-understanding of the church was so controversial in his day and so matter-of-fact in 30 Annual Statistical Table on Global Mission: 1985 ours may indicate how much change has taken place. DavidB. Barrett Robert Shuster presents a bibliography and checklist of where foreign missions archives are located in the United States. Re­ 33 Book Reviews search scholars will be greatly helped by his painstaking efforts. 41 Fifteen Outstanding Books of 1984 for Mission Studies This issue celebrates the thirty-fifth anniversary of our pub­ lication. The first issue of the Occasional Bulletin from the Mission­ 46 Dissertation Notices ary Research Library in New York City was a thirteen-page 48 Book Notes mimeographed report dated March 13, 1950. We have come a long of issionaryResearch Tensions in the Catholic Magisterium about Mission and Other Religions

William R. Burrows, S.V.D.

e begin here a discussion of official Roman Catholic difficulties in Roman Catholic missiology are accentuated because Wteaching (1) on the nature of mission and (2) on the the­ they tend to be entwined inextricably in the central theological ology of other religious ways. The effort will be to get at the core problem of our times, that of theological hermeneutics in the most of that "magisterium" without pretense of being exhaustive. First radical sense: To what extent is or is not a major reinterpretation ofthe a word about the problematics of an "official" teaching. Christian message necessary in thelightofongoing experience? Concep­ The Roman Catholic Church's notion of magisterium is tual confusion abounds because missiology seldom confronts rooted in the conviction of the hierarchy and many other Catholics squarely such far-ranging issues. Ernst Troeltsch said it best once that Jesus left in the church an office for authoritatively interpret­ when asked if he were not worried that his relativizing theology ing the meaning of his gospel and applying it infallibly in matters might destroy missionary zeal. He thought not: "Missionary en­ of both faith and morals in the ongoing history of the Christian terprise is well enough cared for through the conservative ideals movement.' That concept of magisterium is under assault from two of the great masses of Christians. And missionary enterprise is, in directions--from both theological liberals and conservatives. Its any case, quite different from that of gaining clearness among the concrete substance is under assault as well in many specific areas. perplexities of modern life."> If I am correct about the tensions in Our study prescinds from the question of the validity of the con­ Roman Catholic missiology today, exactly the lack of clarity about cept of magisterium and endeavors to clarify some problems in its these complexities is becoming a problem. substance in two areas vital to missiology. We shall see that the problems of the magisterium on the na­ Tensions in the Theology of Mission ture of mission and the theology of other religious ways are inex­ Pope Benedict XV in his 1919 encyclical Maximum Illud ("On tricably intertwined. Confusion in one necessarily creates Spreading the Catholic Faith throughout the World") shared the confusion in the other. Given the nature of the historical-theolog­ world-view of contemporary evangelical Christians (though in a ical moment in Roman Catholicism today, however, I shall argue particularly Roman Catholic way) when he saw the approximately that the conceptual confusion is not likely soon to be clarified. one billion nonbelievers as people who "dwell in the shadow of Background death," sharing a "pitiable lot" because they do not know "the di­ vine blessings of the redemption" purchased by Christ." Dogmat­ ically, Maximum Illud stresses the conversion of nonbelievers to No discussion of Roman Catholic missiology can ignore the chal­ the church so that they may be saved. Presupposed is the doctrine lenges and responses of Catholicism presented by the past 100 or that roots missionary motivation in the likelihood of damnation so years. To that we must first turn. for those who are not baptized. By the nineteenth century, when the penultimate chapter in Pope Pius XIIcomplements the accents of his predecessors on Catholic missions history begins, Roman Catholicism in Europe the need for establishing a local clergy with a call for the establish­ felt itself besieged by both political-economic and theological lib­ ment of a local church with its own hierarchy." In his encyclical, eralism. Protestant Europe and North America clearly triumphed however, there is no recognition of a possible form of Christianity in the political and economic area. The assault from theological lib­ at variance with the Roman, Latin model. For Pius XII, conversion eralism was met by various antimodernist documents and strate­ is the primary goal of mission; establishing the church is a second­ gies, basic to all of which was a form of fundamentalism that ary, though always intrinsic goal of mission. In his teaching, too, accentuated papal authority in order better to combat a hostile there is no softening of belief that only in Christ and through his world. Theological liberalism had attempted to adjust and reinter­ church do people find salvation, though he stresses the rectitude pret Christian doctrine in the light of new insights from critical, of those who aim to preserve the "natural" culture of pagans, thus post-Kantian philosophy, and both physical and historical sci­ preserving a traditional Catholic sense that much in pagan culture ences. The papacy in a series of turn-of-the-century encyclicals is good.> banished these flirtations with modernity from both seminaries Vatican II's decree on missionary activity (Ad Gentes), on the and public theological discussion, without, I think, ever success­ one hand, retains both the establishment of a local church and the fully answering the fundamental questions that spawned these conversion of all to Christ as the dual focus of mission." On the currents of thought. other hand, the decree adds a new term to the discussion of the It is my contention that the contemporary problem of defining nature of mission, and thus blurs the certitude one finds implied and carrying on mission takes its shape from exactly these ques­ in earlier magisterial theology about a probable negative fate for tions (for example: that of the absolute supernaturality of Chris­ non-Christians." The new term is "sacrament." Borrowing from tianity, the role of other religious ways and the possibility of the Dogmatic Constitution on the Church (Lumen Gentium), the salvation in them, the extent to which either the church or Chris­ missions decree sees the mission of the church being one of mak­ tianity is historical and therefore evolutionary both in its acciden­ ing Christ present by the entire life of the concrete community as tal and in its essential dimensions). The present tensions and God's people. The accent, then, goes to the quality of a commu­ nity's witness not to the need to convert nonbelievers. The notion of William R. Burrows, S.V.D. is Lecturer in systematic theology at Catholic Theo­ sacrament springs from the patristic era when sacrament had a logical Union in Chicago and is completing a dissertation on the Roman Catholic much broader significance than the seven (or two) rites that Jesus magisterium on otherreligious ways at the Divinity School of the University of is said to have left with his followers as instruments of his grace. Chicago. He is authorof New Ministries: The Global Context. In seeing the church as sacrament," Vatican II accentuates the

2 International Bulletin of Missionary Research "manifestation" nature of Christianity, which sees Jesus and his church giving witness to the universal but hidden Logos/ratio/plan International Bulletin of God, which operates mysteriously everywhere, but especially of Missionary Research and decisively (though not necessarily uniquely, absolutely, and exclusively) in Jesus. A tendency of such a theology (though Established in 1950 as Occasional Bulletin from the Missionary clearly not the intent of the magisterium) is to see Jesus as a mani­ Research Library. Named Occasional Bulletin of Missionary festation of the way to God, not as constitutive of this way. 9 Jesus Research 1977. Renamed International Bulletin of Missionary and church are, in effect, made a manifestation of a redemptive Research 1981. process that is going on always and everywhere, not an ontolog­ ically unique person in response to whom salvation is given or Published quarterly in January, April, July and October by the withheld. Traditional Catholicism had no doubt about the importance of Overseas Ministries Study Center conversion to Christianity as necessary for salvation. Though 6315 Ocean Avenue, Ventnor, New Jersey 08406, U.S.A. someone who was inculpably and "invincibly ignorant" could Telephone: (609) 823-6671 rely on God for sufficient grace for salvation,"? the church was be­ lieved to be the normal and necessary channel of salvation. Editor: Associate Editor: It is my judgment that the magisterium itself wishes to opt for Gerald H. Anderson James M. Phillips the absolute supernaturality of the Christ-event and its de-facto import for human salvation, but that the "modernizing" agenda Contributing Editors: felt acutely by many Catholics leads them to exploit a certain am­ Catalino G. Arevalo, S.J. Lesslie Newbigin biguity in the formulation of the conciliar magisterium.'' David B. Barrett C. Rene Padilla R. Pierce Beaver Thomas F. Stransky, C.S.P. Tensions in the Magisterium on Other Norman A. Horner Charles R. Taber Religions Mary Motte, F.M.M. Desmond Tutu Anastasios Yannoulatos As is well known, the magisterium of Vatican Council II in the De­ cree on the Church in the Modem World (Gaudium et Spes) in ar­ Books for review and correspondence regarding editorial matters ticle 22 states clearly that "grace works in an unseen way [in] all should be addressed to the editors. Manuscripts unaccompanied human beings of good will," linking them to the paschal mystery. by a self-addressed, stamped envelope (or international postal The council does not spell out its reasoning in anything like a com­ coupons) will not be returned. plete manner, but even a casual study of the Scriptures cited in Lu­ men Gentium shows that the council believes that condemnation of Subscriptions: $14.00 for one year, $26 for two years, and $37 for nonbelievers is incompatible with the divine will to save all. To be three years, postpaid worldwide. Individual copies are $5.00; bulk noted is the following: salvation for the conciliar magisterium is rates upon request. Correspondence regarding subscriptions and still seen to come through Christ alone. The change from more tra­ address changes should be sent to: International Bulletin of ditional manners of expressing this doctrine lies in the seeming Missonary Research, Circulation Department, P.O. Box 1308-E, willingness to entertain the notion that there is an extra-ecclesial, Fort Lee, New Jersey 07024-9958. nonexplicit manner in which humans are drawn to God. The Dec­ laration on the Relationship of the Church to Non-Christian Reli­ Advertising: gions (Nostra Aetate) speaks the language of esteem for other Ruth E. Taylor religious traditions in ways that see in them "a ray of the truth of 11 Graffam Road, South Portland, Maine 04106 Christ."> Hidden beneath this position, to be sure, is a doctrine of Telephone: (207) 799-4387 analogy: Christianity is partially like other religions, not totally unique. 13 This willingness to insert an analogical understanding of Articles appearing in this journal are abstracted and indexed in: Christianity in relationship to other religious ways produces real problems for those who feel called upon to explain it, chief of Bibliografi« Missionaria which is: How does the grace of Christ reach those who have no Christian Periodical Index historical connection with him, his word, or his church? Guide toSocial Science andReligion in Periodical Literature Karl Rahner has attempted to explain this extra-ecclesial, non­ Missionalia explicit operation of the grace of Christ in other religions in terms Religion Index One: Periodicals of anonymous or unconscious connection of the nonbeliever to Religious and Theological A bstrads Christ. 14 In the end Rahner's attempt to salvage belief that only in Christ comes grace for salvation has seemed to most of his critics Opinions expressed in the International Bulletin are those of the au­ to be unsuccessful, smacking too much of a contrived, scholastic thors and not necessarily of the Overseas Ministries Study Center. solution, which does not satisfy either Christian liberals or con­ servatives, or the followers of other religious ways. Copyright @ 1985 by Overseas Ministries Study Center. All rights One senses in both Rahner and more liberal approaches hints reserved. of Justin's doctrine on the logoi spermatikoi that are present in real­ Second-class postage paid at Atlantic City, New Jersey. ity as a whole, but all such approaches have the perennial problem POSTMASTER: Send address changes to International Bulletin of of dealing with the hapax("once-for-allness") of Christ. IS Missionary Research, P.O. Box 1308-E, Fort Lee, New Jersey The failure adequately to explain what Vatican II means, and 07024. to square it either with Scripture or with the strong theological tra­ dition that has seen other religious ways as idolatrous is serious. ISSN0272-6122 Unless the magisterium can do so convincingly, it will be under fire from two sides. First, it seems to conservatives to give too

January 1985 3 much away. Second, to liberals it seems to try to hold on to a dis­ 4. Finally, the question of whether or not Christianity mediates an credited supernaturalism. In the early twentieth century, absolutely supernatural event that surpasses every other form Troeltsch felt such questions need not be faced by missionaries. It of religiousness remains troubling to Catholicism. It is likely is my growing conviction that they are at the core of a missiological that a downturn in men and women presenting themselves for , dilemma facing Roman Catholicism seventy years later. mission work manifests growing doubts about the absolute ne­ cessity of Christ for salvation and a creeping acceptance of re­ The Central Issues for Catholic Missions ligious relativism among Catholics. At least four issues emerge as central for Roman Catholicism to­ day. The four problem areas we have raised here all bear upon the emerging Catholic understanding of itself as "world church" in 1. The opening of the windows by Pope John XXIII has brought contradistinction to former "church universal" language with its into the church birds that the popes at the start of the twentieth emphasis on worldwide uniformity. 17 The paradox is that the pro­ century tried to keep out. The most important of them is his­ ponents of the world-church ideal see that church as a commu­ torical consciousness, among whose effects is an awareness of nion of local churches each of which is highly contextualized and the relativity of Catholicism's institutional structures. At a in dialogue with the best elements of its respective cultures (reli­ deeper level, historical consciousness raises the hermeneutical giously, scientifically, and humanistically). The union of heart and question of basic reinterpretations of Christianity in radical mind hoped for in the world church can come only as an intensi­ ways. fication of the genius of each particular church, with any world­ 2. Additionally, there is the confusion that we have found be­ wide unity flowing from felt bonds of oneness, not juridical tween the church's understanding of mission as evangelization uniformity. and church-planting-with conversion as a goal one seeks or at What the magisterium's ultimate response to these currents least does not exclude-and mission as liberation and wit­ will be is not clear, though certain signs are ominous for those ness.> How arethey related? favoring modernizing. Anyone who thinks Roman Catholic mis­ 3. The downturn of men and women in the West presenting siology in the coming decade will be dull is in for a surprise. My themselves as candidates for mission work (however under­ own expectation is that the best parts of the debate will be carried stood) as priests, brothers, and sisters means that mission as on in third-world journals, which few of us read today, articles implantation of the traditional, hierarchical church, the found­ whose substance will pivot on the constellation of forces gathering ing of new churches in full communion with Rome and enjoy­ around the realities signified by "world church" and"church uni­ ing a full Roman sacramental life becomes more and more versal." Unless John Paul II has more success in forcing local problematic. Either an entire new era in mission is beginning or churches into his mold than I think he will have, we are in no way the mission dynamic of the "official church" has run its course able to forecast a day when Roman Catholic missiology will be as and requires some vitalization. It is hard to see how there will united as it was fifty years ago. The tensions are real and they will be an increase in "vocations" in the West unless the church not easily go away, for they mirror too intimately the central the­ abandons its insistence upon clerical celibacy. The failure to al­ ological issue of our day: Is the challenge of a basic reinterpreta­ low the ordination of women angers and alienates many po­ tion of Christian self-understanding the church's greatest hope or tential female church workers. danger? Notes ------­ 1. See Avery Dulles, A Church to Believe In:Discipleship andtheDynamics of ing Co. 1981), pp. 293-329, gives a nuanced and balanced account of Freedom (New York: Crossroad Publishing Co., 1982), and Models of the Catholic tendency to accent such analogical elements along with Revelation (Garden City, N.Y.: Doubleday, 1983), for an excellent, ecu­ the more typical Protestant tendency to see the "negative dialectical" menically sensitive treatment of the nature of magisterium and its re­ side of Christianity, that is to say, the ways in which it differs from lation to revelation in Scripture in Roman Catholic theology. other religious ways. Tracy stresses that both are necessary and im­ 2. Ernst Troeltsch, "The Dogmatics of the 'Religionsgeschichtliche portant in Christian theology, and gives concrete examples of how Schule,' " American Journal of Theology 17 (january 1913): 1-21. classical figures in Christian theology, while tending one direction al­ 3. Benedict XV, Maximum Illud, 1919, aa. 6-7. ways include the other. 4. See Pius XII, Evangelii Praecones, 1951, a. 32. 14. See Karl Rahner, S. J., "Anonymous Christians," in Theological Inves­ 5. Ibid., aa. 87-90. tigations, vol. 6 (Baltimore, Md.: Helicon, 1969), pp. 390-98. Rahner at­ 6. Ad Gentes, 6-7. tempts in vols. 12 and 14 (New York: Crossroad Publishing Co., 1974 7. Ad Gentes does this, not by repudiating past magisterial implications, and 1976) to clarify his thought. but by stating its reverence for other religious ways in a. 9. 15. See Heb. 7:27; 9:26, along with Rom. 6:10. The difficulty with such 8. See LumenGentium, a. 1: "By her relationship with Christ, the Church once-for-all interpretations in Christology is, of course, that they take is a kind of sacrament or sign of intimate union with God and of the one right into the heart of the supernaturalist world-view, which an unity of all humankind. She is also an instrument for the achievement acquaintance with history of religions makes most problematic. Again of such union and unity." Troeltsch formulates the issue well. See his "Uber historische und 9. Peter Schineller, "Christ and Church: A Spectrum of Views," in Wal­ dogmatische Methode in der Theologie," in Gesammelte Schriften, vol. ter Burghardt, ed., Why the Church? (New York: Paulist Press, 1977), 2 (Aalen: Scientia Verlag, 1962), pp. 729-53. According to Troeltsch, pp.1-22, sorts out the implications of all this. people seeking in theology some absolute point-e.g., Christ as alpha 10. See, e.g., Vatican Council I's 1870 decree DeFide Catholica, chap. 3, in and omega-hanker after something our incurably historical universe H. Denzinger and A. Schoenmetzer, Enchiridion Symbolorum, 34th ed. cannotdeliver. (Freiburg: Herder, 1967), no. 3014, p. 590. 16. Pope Paul VI's Evangelii Nuntiandi (On Evangelization in the Modem 11. I largely share the liberals' concerns and substantive positions, but it World), attempts to bring order into this confusion. Though there is is important to realize that these ideas go beyond the magisterium, much of real worth in his apostolic exhortation, there is no way in and perhaps contradict it. The magisterium itself is relatively conserv­ which one can say it has ended the debate. ative, although trying to overcome the rude triumphalism of the for­ 17. The classic expression of this is found in Karl Rahner, "Basic Theolog­ mer formulations of Christian self-identity. ical Interpretation of the Second Vatican Council," in Concern for the 12. Nostra Aetate, a. 2. Church (New York: Crossroad Publishing Co., 1981), pp. 77-89. 13. David Tracy, TheAnalogical Imagination (New York: Crossroad Publish­

4 International Bulletin of Missionary Research The Challenge of the Gospel in Nicaragua

John Starn

ast year I celebrated the SOOth anniversary of Martin Lu­ remember that the "Yes, it does" answer corresponded to my own L ther's birth with the evangelical community in revolu­ personal biases, but the "No, it doesn't" reply (written by a tionary Nicaragua. I began to reflect on the similarities between staunch Calvinist) began to make more sense to me. Thirty years Luther's situation and ours in the Nicaragua of today. of foreign-missionary service have now convinced me that my al­ Five hundred years of medieval feudalism and the religious most instinctive identification of the gospel with capitalism and order that legitimated it were disintegrating. A new world was Western-style democracy was anything but evangelical. In the being born. The sixteenth-century Reformers, in order to redis­ third world I have found this view untenable and highly detri­ cover the meaning of the gospel for their turbulent times, had to mental to Christian witness. peel off layer after layer of cultural accretions superimposed on I believe it would help evangelicals today, needing to take a the Word of God, calling into question the traditions of medieval perspective on Central America and specifically on Nicaragua, to Christendom. return to the essentials of the Reformation heritage and rediscover Evangelicals in Nicaragua today face a similar challenge. They their significance. They are too numerous to be covered in their too must ask what biblical commitment really means in a time of entirety in this essay: we shall not touch, for example, the univer­ profound social revolution. In order to be effective disciples of sal priesthood of believers, or the radically historical character of Christ they must learn to let God be God-remembering that Yah­ the Christian faith (which J. Gresham Machen considered essen­ weh's transcendence may challenge the very traditions and atti­ tial to evangelical Christianity). Nor shall we consider the unique tudes that have seemed most paradigmatically religious. contributions of the Radical Reformation, in some ways more ger­ My own experience in Nicaragua during the five years since mane to today's Central America. We shall limit ourselves to just the overthrow of dictator Anastasio Somoza has confirmed my three emphases of the Reformation, which could revolutionize fundamental conviction that the gospel, if freed from cultural bag­ Central American evangelicals: (1) Scripture alone, sola scriptura, gage, is explosive with radical significance for the people of Cen­ (2) grace alone, sola gratia, and (3) faith as obedience, fidu­ tral America today. To discover the meaning of evangelical cialobedientia. obedience in this revolutionary context, evangelicals are not called upon to become less evangelical or less biblical in order to become Scripture Alone, Sola Scriptura supposedly more revolutionary. They must learn to be immensely more biblical and more evangelical than ever. I am convinced that During the Middle Ages, Scholastic tradition had been practically Nicaraguan Christians are leading the way in this truly revolu­ equated with divine revelation and elevated to an almost creedal tionary breakthrough, at the "cutting-edge" of theology today. status. Against this, the Reformers insisted on sola scriptura as a Luther discovered, for sixteenth-century Europe, that the theological criterion of radical criticality. This has been called the gospel was not eternally locked into the medieval, feudalistic Protestant principle: the insistence on Scripture as the only au­ structures that had shaped culture and theology for half a millen­ thoritative revelation of God and his will for humankind. Tradi­ nium. In modern Nicaragua thousands of Christians had to dis­ tion and theological systems are not on a par with Scripture, but cover, painfully, that the gospel was not inseparable from the rather, must be judged by Scripture. Whatever fails to pass the United States-allied Somoza dynasty that is now yesterday's test-such as the sale of indulgences-must go. Hence, sola scrip­ nightmare. Too many Nicaraguan evangelicals made the mistake tura is a radically iconoclastic critical principle-in sixteenth-cen­ of believing that God would never let the Sandinistas drive out a tury Europe or in twentieth-century Central America. This a staunch anti-Communist "Christian" like Anastasio Somoza. relentless two-edged sword spares no fetish or shibboleth. Now they know how wrong they were. Today Latin American theologians insist on a similar rule of The Reformers realized that a rediscovered gospel, purged of criticality called sospecha (roughly, "suspicion" or questioning the all its medieval adornments and distortions, could live perfectly seemingly obvious with humility and honesty). Exegetical sospecha well in the emerging society. Similarly, the Nicaraguan Christians is the courage to suspect that apparently self-evident "readings" now ask why the gospel cannot live and witness and even thrive of Scripture might, in fact, be "misreadings"-self-evident only within the highly original social and economic experiment that is because of their hidden alignment with one's own ideological occurring in their land. Christianity has already flourished under bias. Hence this exegetical sospecha should also result in theological incredibly diverse social and economic systems, and could pre­ "suspiciousness" (critical questioning of theoretical faith-systems) sumably do so in Sandinista Nicaragua. and ideological "suspiciousness" (a keen scent for contraband so­ Years ago Eternity magazine published a debate that opened ciopolitical opinions and options that masquerade as biblical and my mind and set me off on the long search for an evangelical po­ evangelical but are really ideological). litical ethics. The question debated was, as I recall, "Does con­ We must never tire of exposing our ideas to the searchlight of servative theology necessarily imply conservative politics?" I the Scriptures. One Central American pastor, on a crusade to ex­ pel colleagues with political views less rightist than his own, ex­ pressed quite bluntly that he was never going to get involved in John Stam began his missionary-teaching career thirty years agouponcompletion of studies at Wheaton College and Graduate School (B.A. and M.A.) and Fuller biblical arguments on the issue because "everybody has a differ­ Theological Seminary (M. Diu.). He earned a doctorate at the Universityof Basel ent opinion about what the Bible means, and the debate would go anddid postdoctoral study at the Universityof Tiibingen, Hecurrentlyalternates on forever." I answered that for precisely that reason we desper­ teaching at the Baptist Theological Seminary of Nicaragua and the National Uni­ ately needed a serious exegetical dialogue. versityin Costa Rica. He and his wife, Doris, aremembers of the Latin America Nicaragua, since the Sandinista triumph, has been character­ Mission and CELEP (Latin American Center for Pastoral Studies). ized by an honest and humble search among evangelicals for the

January 1985 5 FULLERTHEOLOGICAL SEMINARY School ofWorld Mission Our aim is simple ­ through a dynamic approach to missiology we are dedicated to preparing top level leadership for the task of world mission. Each of our full-time faculty was chosen because of "hands-on" missionary experience, significant contribution to research, excellence in Paul E. Pterson, Ph.D. Arthur F. Glaaser. D.O. teaching, and commitment to the Lordship and mission of Christ. Each Dean and Associate Dean Emeritus, Sen ior professor shares various life experiences both in the classroom and Professor of History and Professor of Theology Latin American Studies and East Asian Studies through personal interaction and counseling.

OURSUMMER SCHOOL PROGRAM FOR 1985 REGULAR SESSIONS:JUNE 17-SEPTEMBER 18 SESSION 1 Clinton; Implementing Change in ChristianOrganizations june 17-28 8-11 a.m. Shaw; Phenomenology and Institutions of Folk Religion (CORE) 8-11 a.m. SESSION2 Glasser; Biblical Theology of Mission (CORE) 8-11 a.m. july 8-19 Gibbs; Current Issues in Church Growth 8-11 a.m . SESSION 3 Gilliland; Pauline Theology and the Mission Church 8 -11 a.m. july 22-Aug. 2 Tan; Introduction to Chinese Studies 8-11 a.m. SESSION 4 Wagner; Foundations of Church Growth (CORE) Aug. 5-16 8-11 a.m. SESSION 5 Pierson; HistoricalDevelopment of The Christian Movement Aug. 19-30 (COREl 8-11 a.m. Aug. 16-30 Brewster; Language/Culture Learning and Mission 8-12 noon (starts evening Aug. 16- 7 p.m.) SESSION6 Dye;Translation, Evangelism and the Church 8-11 a.m. Sept. 3-13 SPECIAL SESSIONS INSTITUTE OF LANGUAGE/CULTURE LEARNING:JUNE 20-jULY 19, 1985 june 20-july 3 AnthropologicalTools for Missionaries (CORE), Hiebert, 8-11:30 a.m . july 5-july 19 "Language/Culture Learningand MissionTomand BettySue Brewster, 8-12 noon (starts evening july 5) INSTITUTE OF ISLAMIC STUDIES: JULY 22-AUGUST 30, 1985 july 22-Aug. 2 *Introduction to Islam' Woodberry, 9-12 noon Aug. 5-16 The Gospel and Islam' McCurry, 9-12 noon Aug. 19-30 Church Planting in Muslim Context· Samuel Zwemer Institute Faculty, 9 -12 noon TESOL STUDIES:JULY22-AUGUST 16, 1985 july 22-Aug. 2 *TESOL Methodology for Missionaries· Best, 8-12 noon Tan (he-Bin. Ph.D. Associate Professor of Aug. 5-16 AppliedTESOL Methodology for Missionaries' Best, Chinese Studie s. Director 8 a.m.-3 p.m. or as arranged. of the Chinese Studies and Evangelism Programs (TESOL: Teaching English to Speakers or Other Languages) "CORE" signifies a required course in all rnissiology degree programs "This special session course may be taken separately.

Write: The Officeof Admissions THE SCHOOL OFWORLD MISSION FULLER THEOLOGICAL SEMINARY 135 North Oakland Avenue, Pasadena, California 91101-1790 Telephone/California 818-449-1745/0ut-of-State 800-235-2222 Edmund "Eddie" Gibbs . D.Mln. Assistant Professor of Church Growth Pledged to cfianging tfie world. message of God's Word to their new, revolutionary context. The evangelical ethics is gratitude. Correspondingly, the opposite of Nicaraguan church has become a theological laboratory, a her­ grace must be seen, on the one hand, as justification by works (Pe­ meneutical community. Almost from the first day, an exciting ex­ lagianism, legalism) and, on the other hand, as "cheap grace." egetical and theological agenda started evangelicals thinking. Evangelicals in Central America have every reason to be Churches that had put young members under "discipline" for co­ thankful to God for the great tradition of which they are heirs, but operating with the insurrection against Somoza began to question little reason to feel triumphalistic about their own evangelical clar­ the criteria they had used. Many evangelicals began to realize that ity and fidelity today. Evangelicals have been repeating all the the revolution was achieving concrete goals in areas where Chris­ "saved-by-faith" formulas, but in general have tended to fall into tians had been doing far too little besides talking: literacy, hous­ unevangelicallegalisms, which cast serious doubts on the signif­ ing, land reform, education, health services, et cetera. And added icance such formulas might really have among them. In fact, evan­ to the theological agenda were the themes of justice, violence (in­ gelicals tend to reflect all too faithfully the individualistic, stitutionalized, revolutionary, and counterrevolutionary), social competitive, success-oriented elements of their society-and even revolution, the mission of the church, sectarianism, faith and ide­ more so of North American evangelicalism (which they also reflect ology, et cetera. in Central America because of the missionary origin of their Prot­ The theological debate among evangelicals has been further estantism). stimulated by the divisions within the Roman Catholic Church. Trying to understand the gospel in the midst of revolution, The Managua curia, led by Archbishop Obando y Bravo, and the one can observe that precisely where traditional "evangelicalism" conservative newspaper LaPrensa have resorted basically to a pre­ has distorted the gospel into this crass blend of legalism and cheap Vatican II theology of papacy, Mariology, and hierarchical au­ grace seems to be the very point where evangelicalism has been all thoritarianism in their heavily ideological opposition to the San­ too successfully adapted to the individualistic, success-oriented dinista revolution. Their authoritarian ideology is threatened by culture from which it was brought to Central America by the mis­ the broad popular participation within the widespread mass or­ sionaries. What is extra-biblical and less than evangelical in this re­ ganizations. Much of their basic theology is obviously incompati­ ligious ethos proves to be a transplant. It reflects an imported ble with evangelical convictions, and their exegesis (as also that of ideology, which must not be identified with the gospel itself. Pope John Paul II's Central American homilies) is consistently ten­ The Sandinista revolution confronts Central American evan­ dentious, not only against the revolution but against the evangel­ gelicals at a moment of great theological crisis, a moment when, ical renewal of the Roman Catholic Church itself. despite impressive numerical growth, their evangelical identity is Nicaragua's "Popular Church," or "Church of the People," far from clear and pure. It is doubtful that most Protestants in Cen­ by contrast, reflects far more deeply the processes of renewal in tral America have a deep or faithful understanding of the great recent Catholicism. (This undoubtedly explains the strong sup­ evangelical convictions, beginning with the profound and liber­ port from European theologians like Karl Rahner, Hans Kung, J. ating truth of the grace of God. A drastically changing society may B. Metz, and many other pioneers of contemporary Catholic re­ cause all of us to become more aware of these deficiencies, and the newal.) Exegetically, their ongoing searchings are consistently size of the task ahead may force us to improve our theological more biblical than the scholastic traditionalism of the curia and La equipment. Prensa's theological material. While the anti-Sandinista Roman Catholic establishment has definitely backed away from the hope­ Faith as Obedience, FiducialObedientia ful springtime of renewal for which John XXIII had prayed, the "Church of the Poor" has boldly projected this revitalized faith During the long centuries of the Middle Ages, faith was often seen into the future of Nicaragua. (by Thomas Aquinas, for example) as mere assensus, mental assent In the midst of this debate, as a complex social revolution ad­ to a set of statements about God. Against this notion of faith, and vances, Nicaraguan Protestants have been driven relentlessly in the context of the disintegrating social context it tended to le­ back to God's Word. In the ideological tug-of-war between anti­ gitimate, the Reformers rediscovered the biblical understanding Communism (with all its echoes of the now dead dictator) and of faith in another, nontheoretical, dimension: that of commit­ anti-imperialism (all too justified by a long history of interventions ment and obedience, fiducia/obedientia. and by the murderous, pseudo-Christian "contras" of recent This relationship of faith, which Paul calls a "faith which years), Nicaraguan evangelicals are patiently seeking a biblical works in love" and "follows the truth in love," transforms all as­ perspective on their social revolution and its challenges. pects of life and culture. In the Reformation tradition, later evan­ A truly biblical church cannot be static: first, because Scrip­ gelical giants like Jonathan Edwards and the Wesleys also insisted ture itself must constantly correct our own misunderstandings of that faith is total personal commitment to Christ issuing in daily, the Word, and second, because the Word must constantly speak concrete, historical obedience to the Living Lord. Evangelical the­ to new circumstances and challenges. As an evangelical "herme­ ology and evangelical ethics here become inseparable. neutical community," Central American Protestantism can well Despite these Reformation insights, however, it has been de­ learn from the courageous example of Nicaraguan Christians in ceptively easy for evangelical communities to slip unwittingly their ongoing pilgrimage with the Word, in the midst of an inev­ back into a faith of mere assent, adding at best a pietism of indi­ itable social upheaval in their impoverished isthmus. vidual holiness. The ethics of Central American evangelicalism This accords with the Reformation link between sola scriptura has hardly advanced beyond the "thou shalt nots" inherited from and the ecclesia reformata semper reformanda (a reformed church in North American fundamentalism, except occasionally to amplify constant reformation). the code of prohibitions to include television-viewing, lipstick and pants for women, or long hair for men. Grace Alone, Sola Gratia Without depreciating the need for individual ethics and re­ demption from personal sin, it must be said that individualistic Martin Luther described the evangelical principle of sola gratia and morality is not enough. A holiness ethic that ignores structural sin its corollary of justification by faith as the article by which the and social injustice is an essentially selfish, less-than-evangelical church stands or falls. In the spirit of the great Heidelberg Cate­ ethic. Much of Central American Protestantism has yet to realize chism, the heart of evangelical theology is grace and the heart of this, but today's realities demand of us the most profound and ere­

January 1985 7 ative ethical reflection in our history, if we would be faithful to our quently too comfortable lifestyles. Genuine commitment to the Lord. poor will be practical, concrete, nonpatemalistic. What, then, does faith-this biblical faith comprising fiducia Finally, obedient discipleship in today's Nicaragua demands and obedientia-require of us in today's revolutionary Central of evangelicals an unconditional commitment to the truth. Central America? For me, three themes have been emerging as central: America today is caught in the whirlwind of a raging propaganda commitment to life, commitment to the poor, and commitment to war, a blitzkrieg of arguments and accusations whose major cas­ the truth. ualty is truth. In the midst of this informational disaster zone, the The first of these is the commitment to life. Massacre and insti­ evangelical community is called upon to exist as a witness to truth. tutionalized violence have been the curse of Central America. In Some evangelicals have not heard the call of this ethical im­ El Salvador, for example, some 30,000 Indians and peasants were perative. But others, pastors and lay people alike, have committed slaughtered by the national army in less than two weeks of lamas­ themselves to serious study, perpetual self-scrutiny, and bold tes­ acre of 1932. Since then, writes Salvadoran poet Roque Dalton, timony. They have realized that a basic commitment to truth is "every Salvadoran carries 30,000 corpses on his back." After the one dimension of our basic commitment to Christ. The fearless CIA-directed overthrow of the Guatamalan government in 1954, honesty of Salvadoran archbishop Oscar Romero challenges all revolutionary struggle began to sweep across Central America. In Central American Christians: in identification with the poor he the late 1950s and early 1960s this was met by the violence and opened himself up to the truth, spoke out the truth in his famous repression of counterinsurgency and the ideology of National Se­ weekly homilies, and paid for it with his life. curity. Mass murders have become the order of the day, and to In the midst of acute propaganda confrontation, Nicaraguan witness the group funerals resulting from these massacres is to evangelicals are learning to be an effective zone of truth, especially look into the very depths of "the mystery of iniquity." In this dia­ under the leadershp of CEPAD, an evangelical development or­ bolical context we must be pro-lite! ganization, founded after the earthquake of 1972, which has The second theme brought forward by contemporary circum­ united the leadership of nearly all the numerous church groups stances is commitment to the poor. One Sunday in 1514 in Sancti and denominations. They make every effort to check out all ru­ Spiritus, Cuba, a Spanish slave-holder (encomendero) priest named mors, accusations, abuses of power, and the like having to do with Bartolome de las Casas had to preach on Ecclesiasticus 34:2~27: religious affairs, and have done a commendable job of clearing up "To offer a sacrifice with what is taken from the poor, is like stran­ inevitable misunderstandings with government organizations gling their children before their eyes. The bread of the needy is the (such as the confusion of Protestant denominations with sects). life of the poor; to deprive them of their bread is a crime. To rob Especially in view of the constant misinformation in the for­ your neighbor of his food is to kill him; to take away his salary is eign press about the Miskitu situation, it is significant that the the same as shedding his blood." Bartolome de las Casas repented leaders of the Moravian Church have always maintained that the of his sin, freed his Indians, and dedicated the rest of his long life problems on the Atlantic Coast are ethnic and political in nature to the defense of those whom he had previously exploited. and that there is certainly no "persecution" of the church or of in­ But in spite of las Casas's work, and that of countless Chris­ dividual Christians for their faith. tians after him, a tiny minority of Latin Americans still monopo­ The greatest witness to truth by Nicaraguan Christians has lize a shamefully disproportionate share of the wealth in nearly been their faithfulness unto death. Against the constant aggres­ every country, and the vast majority are desperately poor. The sion by the "contras," scores of faithful pastors, teachers, Dele­ evangelical response to undeniable poverty is divided. For some gates of the Word, nurses, and many others, have stood firmly in evangelicals commitment to the poor means ministering to them their places of service and have paid for their convictions with in their misery, but for most Nicaraguan evangelicals this is not their blood. Today, as yesterday, the blood of the martyrs is the enough. Commitment also entails joining the poor in their strug­ seed of the church: of a renewed church, eager to respond with gle to achieve the essentials of human existence: food, clothing, evangelical commitment to the challenge of prophetic witness and shelter, gainful employment. Needless to say, a closer identifica­ sacrificial service. tion with the poor in their struggle is bound to affect one's fre­ Personalia ~-~~~~~~~~~~~ James F. Hopewell, former director of the World Council of The Franciscans of the United States have established a Chair Churches' Theological Education Fund, died on October 5, 1984, of Mission Studies at the Washington Theological Union, a Cath­ in Atlanta, Georgia, at age 55. Dr. Hopewell, an Episcopal priest, olic seminary, in Silver Spring, Maryland, through a gift of was Professor of Religion and the Church at Candler School of $500,000. Vincent Cushing, O.F.M., President of the Union, an­ Theology, Emory University. As an Episcopal missionary in Lib­ nounced that the first appointment to the new Chair, for a Visiting eria, 1954--60, he served on the faculty of Cuttington College and Professor, will be in September 1985. William McConville, Divinity School, then on the staff of TEF from 1960--70, and on the O.F.M., is Director of the Program in Contemporary Mission at faculty of Hartford Seminary, 1970--72, before going to Emory Uni­ the Union. versity, Atlanta, in 1972. Bishop Desmond Tutu, General Secretary of the South Afri­ The Lausanne Committee for World Evangelization has ap­ can Council of Churches and a contributing editor of the Interna­ pointed Carl J. Johansson to succeed Gottfried Osei-Mensah as tional Bulletin ofMissionary Research, was awarded the Nobel Peace Executive Secretary. An ordained minister of the Lutheran Prize for 1984. He has also been appointed as the first black An­ Church in America, Johannson has served as Executive Director of glican bishop of Johannesburg. the United Mission to Nepal since 1974. Trinity Evangelical Divinity School, Deerfield, Illinois, has Upon the retirement of David M. Stowe, the United Church appointed Ted Ward as Professor of Education and Dean for In­ Board for World Ministries elected Scott S. Libbey as Executive ternational Studies and Programs. Ward will commence his re­ Vice President. The 175th anniversary of the founding of its pred­ sponsibilities at Trinity in the school year 1985-86 when he retires ecessor agency, the American Board of Commissioners for For­ as Professor of Education and Director of Programs in Non-formal eign Missions (1810)and the sailing of the first missionaries (1812) Education of the Institute for International Studies at Michigan will be celebrated in 1985. State University.

8 International Bulletin of Missionary Research The Evolution ofEvangelical Mission Theology since World WarII

Arthur F.Glasser

oward Snyder stands taller and sees further than many tional Missionary Council gathering in Willingen, 1952) that "we H evangelical writers today. Having been a missionary in know with complete certainty that the most testing days of the the third world (Brazil) gives him considerable insight into the Christian mission in our generation lie just ahead"(Goodall contemporary scene. Not only is he biblical through and through. 1953:40). His theologizing is disciplined reflection on the total witness of the However, evangelicals remained unmoved. Whereas they Bible on the basic issues facing the church in our day. As a result, sought to heed Jesus' word not to be alarmed by deteriorating what he writes I read, and when he speaks I listen. world conditions (Mt. 24:6), they did not respond to his injunction In 1983, at a conference at Colorado Springs, Colorado, I to be creatively responsive to "the signs of the times" (Lk. 12:56). heard him discuss the significance of Jesus Christ's preoccupation They also largely perceived the missionary task in terms of evan­ with the kingdom of God. Snyder then went on to relate this to the gelism. So far as they were concerned, the world had yet to be present need of the church. I was fascinated. But it was his initial fully evangelized. Their personal, liberating encounter with Jesus statement that particularly grasped my attention. Without quali­ Christ gave them but one desire: to share him with all those mak­ fication he introduced his presentation with the following judg­ ing up their generation. Furthermore, Jesus' final wish, expressed ment: "The recent partial recovery among evangelicals of the as a command, was that they "make disciples of all nations." I can kingdom of God theme is surely one of the most significant theo­ still recall how the Bible addresses at those IVCF student gather­ logical developments of this decade-perhaps of this century." ings were largely taken with personal discipleship, not with any­ This brought me to a full stop. But I heartily agreed! thing approximating a comprehensive mission theology. And as In this article I shall seek to show the defensibility of this for the revolutionary changes upsetting the status quo of the statement. I shall do this by tracing the postwar evolution of evan­ world, the typical comment was: "So what, hasn't the world al­ gelical perspectives on the theology of the Christian mission. "Ev­ ways been in a mess?" Then would follow the clincher: "What olution" of evangelical theology? You know how tricky it is even Christ has commanded we must obey! No disciple of his can be to attempt a definition of "evangelical." And when have evangel­ indifferent to the missionary mandate!" icals ever admitted that their theologizing reflects "evolution" Nothing seemed to catch the imagination so much as the in­ (that very bad word!)? From Tiibingen's Olympian heights Peter dividualism reflected in Edward M. Bounds's memorable salvo: Beyerhaus discerns at least six different kinds of evangelicals "Men are God's method. The church is looking for better meth­ (Bosch 1980:30). But even he would be hard put to judge where the ods; God is looking for better men" (1963:5). Obviously, an elab­ midstream of their theologizing exists, whether among the sepa­ orate theology of mission was not felt necessary. What counted ratist dispensationalists, or the traditional or.hodox, or the neo­ was personal discipleship: the sort of devotion to Christ that made evangelicals. one a faithful witness to his gospel, particularly in those places Hence, while I beg your indulgence, I shall attempt to indi­ where he was largely unknown. cate successively the shifts in thought and emphasis that seem (to This emphasis on discipleship was greatly strengthened and me, at least) to have characterized the evangelical debate on mis­ popularized by the Navigator emphasis on "follow-up." During sion theology since 1947, when, according to Max Warren, those the war many American service personnel came under the spell of who met at Whitby (International Missionary Council) were hope­ Dawson Trotman and this movement. When Billy Graham in­ full/that the most testing days of the Christian mission, at least in creasingly began using Navigator personnel and methods in his our generation, lay behind us" (Goodall 1953:40). crusades to establish new converts in the faith, it became increas­ ingly apparent to even his most relentless critics that permanent Affirming the Great Commission (plus results were indeed being achieved. However, this rigorous Nav­ "Follow-up") igator additive only confirmed to many the truncated and individ­ ualistic nature of evangelical Christianity. Something else was The only significant student gatherings on the mission of the needed. church in the first decade after World War II were triennially con­ vened by the InterVarsity Christian Fellowship (IVCF) at the Uni­ Discovering Church Growth (plus the versity of Illinois (Urbana). In the late 1940s and early 1950s their Anthropologists) mission theology had but one burning theme: the Great Commis­ sion (Mt. 28:18--20). Even though the worldwide political scene My own missionary experience as a member of a large, multina­ drastically changed during this period, none of the leaders of tional and interdenominational society (the China Inland Mission) these gatherings saw fit to broaden this biblical focus. Colonial from 1945 to 1951, and followed by four intense years teaching a empires were breaking down, communists were triumphing in growing number of missionary volunteers (Columbia Bible Col­ East Asia, and the Korean War was trying the West, but no matter. lege) from 1952 to 1955, were largely shaped by the emphases just And this despite Max Warren's solemn warning (at the Interna- described. Our preoccupation was with ardor rather than method, and the texts we used stressed Christology and soteriology, rarely ecclesiology. In China my evangelistic activity was initially among Arthur F. Glasser is Dean Emeritus and Senior Professor of Theology and East Asian Studies at Fuller Theological Seminary School of World Mission in Pasa­ the Chinese and was only marginally related to the deliberate out­ dena, California. He wasa missionary in China(1946-51) andforsevenyears was reach of local congregations. I never heard anyone discuss the editor of Missiology: An International Review. need for devising plans to increase the membership growth of ex­

January 1985 9 isting congregations or to multiply the number of congregations in on church growth as well as mission anthropology. Some mis­ populous areas. Such strategizing would have been regarded as sionaries even began to tackle the task of developing an integrated unspiritual. Our concern was to focus the energies of Christians mission theology that was consistently biblical. Johannes Blauw on their own spiritual development that they might be vigorous gave unexpected impetus to this with his 1962 survey of the bib­ and authentic in their witness to Christ. We did not critically eval­ lical theology of mission: TheMissionary NatureoftheChurch. But it uate our work; our ministry was indifferent to measurable results. took Charles Van Engen's massive study, The Growth of the True After all, God alone gave what increase we enjoyed (1 Cor. 3:6). Church (1981) to convince evangelicals that a biblical ecclesiology Later, I found myself in the midst of a tribal-people move­ could be married to church-growth theory. The writings of such ment in which the emergence of new congregations was a signif­ evangelicals as Peter Beyerhaus, Harry Boer, David Bosch, Or­ icant reality. But no one suggested that we analyze the reasons for lando Costas, Richard De Ridder, John Stott, and Johannes Ver­ this phenomenon. All were agreed that it too was totally of God. kuyl helped along the way. Donald A. McGavran called a halt to all this in 1955 with his epochal work, The Bridges of God. Slowly at first, but increasingly, Challenged by Ecumenists (and by the China evangelicals began to talk of "church growth." This stimulated the Withdrawal) beginnings of evangelical theologizing, True, many had read Ro­ land Allen, Johannes Bavinck, Robert Glover, A. J. Gordon, Ar­ At the beginning of the 1960s evangelicals were only marginally thur T. Pierson, and others, but it was McGavran who pressed us interested in the ecumenical movement. The dwindling commit­ to "think church." He argued that the key to worldwide evange­ ment of its member churches to evangelism as biblically defined, lization was the multiplication of churches, not the multiplication and to mission as traditionally understood-"where there are no of evangelists. Yet, even though he eventually made a massive im­ Christians there ought to be Christians, and where there are no pact on evangelicals worldwide, as late as 1976 his perspectives churches there ought to be churches" -made evangelicals less were still struggling for acceptance. In that year Christian Missions than curious as to what was emanating from Geneva. Further­ in Biblical Perspective appeared, written by a highly respected evan­ more, the radicalization of the World Council of Churches (WCC) gelical, J. Herbert Kane. It soon became a widely used text in evan­ in the 1960s, paralleled by signs of the growing vigor of evangeli­ gelical schools worldwide, although only ten pages are devoted to cals, confirmed to many that they were on the right track. But the role of the church, and even these pages are devoid of any spe­ were they taking the full measure of what was happening in the cific discussion of its essence, structure, or functions in terms of world? I was personally baffled over the lack of interest of many mission outreach. in the sober lessons I thought God was seeking to teach arising Those who began to listen to McGavran, however, started to from the missionary encounter with communism in China and our concentrate on the growth and multiplication of local congrega­ subsequent withdrawal from that country. Not a few in mainline tions. This was God's will: a chief and irreplaceable element in churches seemed to care, although I became impatient with those mission praxis. At first the focus was almost entirely methodolog­ conciliar churchpeople who wrote off the whole China mission as ical, but eventually this stimulated the beginnings of a reflection a massive failure-nothing less than the judgment of God. But on the church as a reality in its own right. The new thesis was: what provoked me more was their suggestion that the whole mis­ when any particular church ceases to grow in an area where other sionary movement come to an end, the sooner the better. churches are growing, something fundamental has been lost in its In the midst of the growing radicalization of the 1960s, evan­ very essence as the people of God in the midst of the nations. In­ gelicals began to receive new insights, and these came from sur­ creasingly, the closing clause of the Great Commission came into prising quarters. Pope John XXIII and Vatican II shattered the focus. Converts must not only be "taught to observe" all that Jesus long-held stereotype that Rome was incapable of change, and that had commanded. They must be baptized-and this pointed in the it will never grant its members the freedom to study the Scrip­ direction of their entrance into the life, worship, witness, and ser­ tures. On the other hand, the radicalization of the WCC (Geneva vice of the local congregation. 1966, Uppsala 1968, and Bangkok 1973) confirmed the darkest Evangelicals both within and outside the conciliar churches thoughts we had of the future of the WCC. (World Council of Churches-oriented) flocked to hear McGavran. Yet not entirely. Believe it or not, many evangelicals are not The Church Growth movement began to take shape and multi­ solely activists. Many read. Although the probability is that their tudes began to struggle with the new terminology: homogeneous own publications are largely read by their own constituencies, units, Class II leaders, people movements, transfer growth, re­ many evangelical leaders are likely to be up on the literature of sistance-receptivity axis, redemption and lift, harvest theology, their opposite numbers in the WCC. They know something about and so forth. The list keeps growing. such writers as Wilhelm Andersen, Gerald Anderson, Jose Mig­ A new stream of input came into the midst of this church­ uez Bonino, Ferdinand Hahn, Johannes Hoekendijk, Kosuke growth ferment, through a journal subsidized by the American Koyama, Paul Loeffler, Hans Margull, Paul Minear, Stephen Bible Society called Practical Anthropology. Growing numbers of Neill, Lesslie Newbigin, Eugene Smith, Bengt Sundkler, John evangelical anthropologists began using it as a vehicle for pro­ Taylor, Georg Vicedom, and Max Warren. And they are some­ moting cultural sensitivity and exposing the mono-cultural stance what knowledgeable of such Roman Catholics as Gustavo Gutier­ and culture blindness of the missionary movement. Charles Kraft, rez, Hans Kung, Aylward Shorter, Thomas Stransky, and others. Eugene Nida, Kenneth Pike, William Reyburn, William Smalley, These lists are merely representative. But it was through these au­ and many others slowly awakened missionaries to the possibility thors that some evangelicals began to sit up and take notice, for of receiving help from the social sciences in their efforts to under­ not a few of the authors wrote with genuine evangelical concern. stand the nature of culture, cross-cultural communication, lead­ Furthermore, they often showed themselves remarkably at home ership selection and training, revitalization movements, and the in the Scriptures, and the passages they used were often those like. Looking back, one can confidently affirm that in the three that evangelicals tended to overlook. A case in point: when the decades since Bridges appeared, evangelicals have been increas­ WCC's Commission on World Mission and Evangelism delegates ingly using these insights to probe every aspect of the church-its met in Melbourne (1980)under the rubric "Your Kingdom Come," decay as well as its growth. they used passages from the synoptic Gospels. When evangelicals Indeed, since 1955 a significant literature has been produced met a few weeks later in Pattaya, Thailand, their motif was "How

10 International Bulletin of Missionary Research Shall They Hear?" And their focus was on the Pauline epistles. To participate in the renewal of human civilization and to seek the This dichotomy and polarization seemed strange. Was it theolog­ amelioration of all its destructive tendencies is pleasing in God's ically necessary? Actually, during the 1960s some evangelicals sight. The other stream of obligation is rooted in the redemptive were beginning to wonder whether they were really listening to concern that comes to a climax in the salvific work of Christ-his the total witness of Scripture, or not. Had they been preoccupied death, resurrection, issuance of the Great Commission, and send­ with an "evangelical canon" within the larger corpus of revealed ing of the Holy Spirit. Both of these mandates are clearly stated as truth? response to the question, What does the Lord require of his people but "to do justice, and to love kindness, and to walk humbly with Struggling for a Holistic Gospel (and Listening ... God" (Mic. 6:8 and Mt. 23:23). to the Mennonites) At first it seemed that the acceptance of responsibility for both mandates provided evangelicals with a holistic gospel. But in the When I joined the faculty at Fuller Theological Seminary in the fall early 1970s some began to realize that this neat equation did not of 1969, I found the atmosphere anything but tranquil. War in solve the issue of priority. Which came first, evangelism or social Vietnam, the Civil Rights movement, and the confrontational tac­ responsibility? Then came Billy Graham's massive 1974 "Lau­ tics of the students all challenged evangelical preoccupation with sanne Houseparty" (the International Congress on World Evan­ evangelism, discipleship training, and church growth. Among gelization, consisting of 4,000 guests). It wonderfully affirmed the those who welcomed me was one who conveyed the "official" validity of both mandates in its Covenant (especially paragraph 5), suggestion that I do what I could to "get some Bible into that but evangelicals almost immediately thereafter began to divide Church Growth movement!" Although administrative duties over the issue of priorities. To some the answer was obvious. Oth­ largely absorbed my time, I felt I should review all that evangeli­ ers disagreed. This debate continued throughout the 1970s. cals had written on mission and social responsibility. This largely drew a blank. The evangelical "right" was fearful of publishing Listening to the "Third Force" (and Making anything that might be interpreted as even a whiff of the long-dis­ Your Mission Theology Trinitarian) credited "social gospel." (An innocuous article that I wrote in Free­ dom Now [January 1969], stressing the importance of evangelical One of the great signs of hope during the entire postwar period social concern, was dismissed as "favorable toward this deadly has been the growing vitality and size of the "Third Force" (Henry menace" by the then chairman of the Board of Trustees of San P. Van Dusen's phrase). Until the 1970s Pentecostals and the Francisco Baptist Theological Seminary [Faith, May/june 1974, pp. mainline charismatics tended to pursue their own goals for world 7-9].] evangelization. They largely ignored the evangelicals despite the Understandably, evangelicals had long since dismissed the high level of theological agreement and personal commitment old liberal ethic as bankrupt. Its political and social philosophy they had with them. Unfortunately, certain segments within had not stood the test of time. It had proved itself both naive and evangelicalism either openly criticized their exegetical conclusions impractical. Its mission theory reduced the gospel to a social mes­ or despised their social roots. Then these ardent spirits started to sage and the church to a mere social institution. This resulted from invade evangelical seminaries. Fuller's provost, the late Glenn W. its nonrecognition of the fall and its unwillingness to accept the Barker, used to say: "Twenty years ago we were not sure they absolute necessity either of Christ's vicarious atonement or of the would make it; now they are running away with all the prizes!" new birth-if one is to see, much less enter, the kingdom of God The charismatics began doing what evangelicals could only envy. (see Walhout 1963:519-20). They were not only multiplying churches all over the world but The only consistent breath of relevant evangelical insight into bringing significant renewal to mainline congregations. Here was social responsibility seemed to be coming from the public witness something separatist dispensationalists thought impossible. and hard-working pens in the Mennonite tradition. The Mennon­ Moreover, these joyful Christians were initiating all sorts of ites alone seemed to have escaped an encapsulated, individualis­ lay evangelistic movements and launching a variety of significant tic evangelicalism as well as the reduction of the gospel to a vapid mission societies. Although unashamedly evangelical in their "Christian" humanism. But why did not the writing of Guy high view of Scripture and their enthusiasm for evangelism and Hershberger, Paul Peachey, and John Howard Yoder include cre­ church growth, they tended to draw back from involvement in in­ ative approaches to evangelism and church growth, at home and terdenominational evangelical enterprises prior to the 1970s. Fol­ abroad? Only later, with the appearance of Mission Focus in 1972, lowing Lausanne (1974), however, they came into their own, and did we begin to sense the breadth and depth of their missionary caused many non-charismatics to sit up and take notice. Stereo­ concern. In contrast, the writings of Reformed theologians typed impressions and entrenched prejudices began to give way. stressed the Lordship of Christ over all of life yet seemed only In no time at all new light was being gained on the previously baf­ marginally concerned with the urgency of the unfinished evan­ fling and divisive question of mission priorities. It came about be­ gelistic task. cause of their introduction of the subject of spiritual gifts. At this point, evangelicals here and there began to fall back on By the mid-1970s Pentecostals and other charismatics had what proved to have acceptable missiological credentials, if one everyone talking about spiritual gifts, their diversity, and their ex­ was to judge by the standards of Gustav Warneck (1834-1910). He ercise in ministry. A distinct and impressive literature began to ap­ believed that the KuIturbefehl should have a central place in mis­ pear as the Society for Pentecostal Studies began to function. sion thought and practice (see Kasdorf 1976:54-67). Among oth­ Eventually Paul Pomerville produced a Ph.D. dissertation on the ers, I had been preaching and writing on my growing Pentecostal contribution to evangelical mission theology (1982). understanding of this theme ("The Cultural Mandate," e.g., Hor­ He raised the question whether Pentecostal perspectives consti­ ner 1968:178--88), contending that evangelicals were remiss in tuted either a distortion or a correction to mission theology, and their handling of Scripture if they neglected what it had to say then went on to show that if one focuses on the kingdom-of-God about life in this world. The Bible is not solely a revelation of re­ motif, not only is the role of the Holy Spirit within a trinitarian demption. Actually, two streams of obligation course through its view of mission clarified, but the essentiality of the kingdom of pages. One is rooted in the creation story and reflects God's con­ God to mission theology is wonderfully established. cern for this world-all its social patterns and political institutions. The sheer diversity of spiritual gifts listed in various parts of

January 1985 11 the New Testament (Rom. 12; 1 Cor. 12; Eph. 4; 1 Pet. 2) cannot When Christians catch a vision of the Kingdom of God, their sight but mean that God does not force his people or their congrega­ shifts to the poor, the orphan, the widow, the refugee, the tions to adopt anyone "authorized" agenda. Spiritual gifts make wretched of the earth, to God's future-to the concerns of justice, possible a congregation's obedience to both the cultural and the mercy and truth. Church people think about how to get people into redemptive mandates. Since all Christians are the recipients of the the church; Kingdom people think about how to get the church into Holy Spirit's indwelling presence and enablement for confessing the world. Church people worry that the world might change the church; Kingdom people work to see the church change the world Jesus Christ before non-Christians, each congregation must be ... If the church has one great need, it is this: To be set free for the seen as primarily a confessing presence in society. But in the full Kingdom of God, to be liberated from itself as it has become in order exercise of the gifts Christians have individually received, there to be itself as God intends. The church must be freed to participate will always be those involved in the apostolate, serving as God's fully in the economy of God [1983:11]. envoys to the non-Christian world. There will always be others in­ volved in the prophetic calling, reminding churches and Chris­ Evangelicals here and there are increasingly coming to sense tians of their societal responsibilities. And there will always be that the kingdom-of-God motif provides what Johannes Verkuyl those whose concerns are pastoral, assisting local congregations has called "the hub around which all of mission work revolves" and adds, "If it be true that we who practice mission must take the kingdom of God as our constant point of orientation, it is imper­ ative that we pay close heed to the whole range of burdens and evils plaguing mankind" (1978:203). If God's tomorrow means the JJOne cannot establish end of exploitation, injustice, inequality, war, racism, national­ ism, suffering, death, and the ignorance of God, Christians must biblically the thesis that be "signs" today of God's conquest of all these "burdens and evils" through the cross and resurrection of Jesus Christ. No evangelism should be the longer can evangelicals confine themselves to the single priority of priority of all Christians." proclaiming the knowledge of God among the nations and settle for the status quo of everything else. Of course, Christians shall not establish the kingdom, much less bring it to fullness. Any trin­ itarian theology of mission worth its salt will show that God alone will accomplish this. The consummation of human history and the in their worship, nurture, study, and mutual helpfulness (1 Cor. manifestation of the kingdom in power and glory will be the work 12:28-31). What this means is that one cannot establish biblically of God alone. But this does not mean that Christians today dare the thesis that evangelism should be the priority of all Christians indulge the luxury of indifference to the moral and social issues of although all are under obligation to bear witness to Jesus Christ. today. Only those are "blessed" who are the merciful, the peace­ A case can be made (in part) for what the Reformers, and makers, the persecuted for righteousness sake: "Theirs is the many others subsequently, believed-that the Great Commission kingdom of heaven" (Mt. 5:7-12). was primarily given to the first apostles. In Acts 1:2 Luke point­ One theme remains. If evangelicals are to develop an ade­ edly states that prior to the ascension, Jesus gave this command­ quate trinitarian mission theology based on the kingdom of God, ment "through the Holy Spirit to the apostles whom he had they must face up to the implications of the ecumenical problem: chosen." This means that in their leadership of the emerging What must we do with those whose confession of Jesus Christ we church, they were particularly responsible to see that the constant must take seriously, yet whose perspectives on the Christian mis­ focus of all congregations must be on making disciples of all peo­ sion differ markedly from our own? Are they to be consigned to ples. And so ever since. Because of the "sentness" of the church, outer darkness--excommunicated or ignored-because they all Christians must be reminded by their leaders to give a high "know" only "in part" and "see through a glass darkly" while we priority to the sending forth of those gifted for evangelism and possess all truth in perfect balance? outreach to the regions beyond, where Christ has yet to be named The tragedy is that no Christian's life embodies in fullness the (2 Cor. 10:16). God is concerned that his people be constantly re­ understanding of truth that that person claims to possess. And minded of the need for apostolic advance into neglected areas and evangelicals should never forget that the truth they possess is not among unreached peoples. And significantly, there has yet to for them alone but for all the people of God. This means that evan­ emerge a vital mission-oriented congregation whose pastor has gelicals have no alternative but to enter the arena of public debate been indifferent to the central priority of the Great Commission. on the mission of the church in our day. They must expose their insights to the scrutiny of others. They must listen as well as speak. Only thereby will they make any signficant contribution to Reaffirming"the Kingdom of God (and Entering the maturity of the church in our day. To retreat from this obli­ the Ecumenical Debate) gation is to impoverish themselves as well as others. It goes with­ out saying that such encounter is essential to the renewal of the How can the church be liberated to evangelize this generation? If church. And where in Scripture are Christians told to separate it confines itself to maintenance activity, to "churchly" affairs, it from other Christians simply because they disagree with those becomes preoccupied with religious behavior and with its own others? kind of people. It feels itself threatened by the world and retreats One final word. After almost forty years of wilderness wan­ from positive interaction with it. But when it becomes kingdom­ dering, evangelicals convened Wheaton 1983: their first interna­ oriented a buoyancy of spirit takes over. The priority becomes tional conference on the nature of the church. And they made sure broad, for kingdom activities include all human concerns and this that the keynote address was on the kingdom of God! Were they world as well. As Howard Snyder correctly affirms: now ready to enter the Promised Land? Many hope so.

12 International Bulletin of Missionary Research References

Bosch, David J. Witness to theWorld. Atlanta: John Knox Press, 1980. Pomerville, Paul. TheThirdForce in Mission. Peabody, Mass.: Hendrickson Bounds, Edward M. Power through Prayer. Grand Rapids, Mich.: Baker Publishers, 1984. Book House, 1963. Snyder, Howard, A. Liberating the Church. Downers Grove, Ill.: Inter­ Goodall, Norman. Missions under the Cross. London: Edinburgh House Varsity Press, 1983. Press, 1953. Verkuyl, Johannes. Contemporary Missiology: An Introduction. Grand Rap­ Homer, Norman A., ed., Protestant Crosscurrents in Mission. Nashville: ids, Mich.: W. B. Eerdmans Publishing Co., 1978. Abingdon Press, 1968. Walhout, Edwin. "The Liberal-Fundamental Debate." Christianity Today, Kasdorf, Hans. "Gustav Wamecks Missiologisches Erbe." Unpublished March 1, 1963. D.Miss. dissertation, School of World Mission, Fuller Theological Seminary, 1976.

The Covenant Restructured: A Shift in Afrikaner Ideology

Charles Villa- Vicencio

t is difficult to escape the realization that South Africa is South Africa's shift in ideology, followed by a comment on the I at the same time among both the most "Christian" and likelihood of meaningful change, with a view to discerning the the most oppressive countries in: the world. This situation has en­ mission of the church both within and in relation to this country. ticed social analysts, aspirant seers, and many intrigued students of theology persistently to inquire into the self-understanding of From Divine Politics to Secular Adaptation white South Africa, and especially the mind of the Afrikaner. In a sense this essay is simply another such exercise, although the in­ The Afrikaner people, schooled by dominee and volksleier, have tent is of a more modest kind: Namely, to identify what is com­ during a difficult history come to convince themselves that they monly perceived as a shift in white ideology, and to inquire into are a deeply religious, God-fearing, Calvinist, Christian people, the possibility of this shift contributing to meaningful sociopoliti­ placed by God on the southern tip of Africa to fulfill a purpose. In cal change in a country racked with racial conflict while the many ways this "white tribe of Africa," which soon isolated itself churches of the region continue to provide support, in theology from a diverse and rebellious European parentage, and obsessed and praxis, for both the forces of liberation and the oppressive sta­ with a Puritan sense of being an instrument in the hands of a di­ tus quo. Because of the importance attached to "context" in both vine Architect, is not vastly different from the "ideal-type" Puri­ post-Vatican II theology and contemporary Protestant ecumenical tan found anywhere in the so-called New World. Compelled by debate, it can be said that this kind of analysis is an inherent part the familiar need of such religiously driven settlers, entrepre­ of the missiological task concerning South Africa. Or, leaving such neurs, politicians, and nationalists to obtain visible evidence of di­ theological trends aside, if one is to minister with theological in­ vine approval and sanction, they applied themselves to their task tegrity in a situation, it is necessary to know something about that with breathless urgency, while their seers, prophets, and priests situation. The purpose of this essay is to contribute to this process. identified the "hard evidence" of God's ratification of their enter­ Briefly stated, a concerted effort is being made by the present prises.' Afrikaner history, like that of Puritans elsewhere, is lib­ government to convince both South Africans and people around erally punctuated with symbols of this divine affirmation." The the world that peaceful, evolutionary, and orderly change is tak­ prime example is the annual celebration of the Day of the Cove­ ing place in what has hitherto proved to be one of the most ideo­ nant, commemorating a vow that a small group of approximately logically rigid countries in the world. Yet there is also another 200 Afrikaner trekkers into the hinterland in 1838 are reported to perspective on the present shift in ideology, which suggests that have made to God, promising to keep that day as a sabbath and to it is no more than a clever propaganda trick, designed to ensure build a church, if he would give them victory over a marauding continued white hegemony. Between these two positions are sev­ 10,000 Zulu fighting men. Needless to say, with the help of su­ eral other divergent groups, some conservatively resisting all perior fire-power, and driven by a religious fervor, victory was change, and others looking for more than the government is an­ theirs. The Ncombe River, to be renamed Blood River, flowed red ticipating or prepared to allow. What these groups have in com­ with Zulu blood, while the trekkers survived with minimal casu­ mon is the expectation, for the former grounded in fear and for the alties. This event has since become both a religious and political latter in hope, that once it is conceded that change is necessary, it symbol of resistance, annually celebrated by Afrikaner loyalists as is not possible to contain the change process in a society that is as evidence of God's special favor. politically volatile as the South African. It is a persuasion What distinguishes Afrikaners from Puritans elsewhere is grounded in a sociological realization that social movements are their persistence in "true belief" well into the last decades of this more powerful than people, and that ultimately such forces, century. Afrikaners did not move to the cities in any significant rather than those who sanction and seek to control them for their numbers until the 1930s, and they remained largely unsecularized own purposes, will determine the future of South Africa. What until very recently. In many instances the present generation of follows is a brief account of these two divergent perspectives on Afrikaners is the first to have no actual link with rural living and farming. Throughout this history the Dutch Reformed churches have consistently seen it as their duty to share in the Afrikaners' Charles Villa-Vicencio isa Senior Lecturer in theDepartment ofReligious Studies, pilgrimage and determination to forge a place of white dominance University of Cape Town, and an ordained ministerin the Methodist Church of in Africa with the approval of God, providing the motivation and Southern Africa. theological justification of apartheid, which entrenches white

January 1985 13 privilege and ensures black subjugation. create the mind-set of whites who have for generations been It is essentially this history of divine politics that has moti­ indoctrinated to resist change. This internal dynamic is most dif­ vated Afrikaner leaders to resist both internal black demands and ficult to accomplish, and to this we need to return in a moment. international economic pressure for change, threatening to stand The external implication is to convince the West that South Africa, alone if necessary and to relive the experience of Blood River. The so rich in economic investment possibilities, is moving away from less doctrinaire and less ideological English-speaking whites legally structured racism, which is so unpalatable to the Western have, in turn, under the threat of hearth and home, slowly moved liberal conscience, to a society that is essentially divided along further and further into alliance with the Afrikaner. While never class lines, although one within which the majority of the poor having shared the Afrikaners' religious ideology of divine favor, will continue to be black, and the majority of the rich white. What their socioeconomic pragmatism has strengthened the white laa­ this means is that the South African problem will tend to be seen ger and perhaps, as more traditional Afrikaners would contend, as an acute form of the capitalist malady, and if the West says No gradually diluted their spiritual will to resist. Yet ultimately the to the reformist moves it is in a sense saying No to itself. The im­ difference between the Afrikaner and the English in Africa, as one plication can only be an increasingly ambivalent attitude by the has come to see in successive independence struggles elsewhere West in its opposition to oppressive practices in South Africa, pro­ in Africa, and most recently in Zimbabwe, is one of degree. In vided the present reformist moves canbegiven substance andcredibility. summary form, the story of white resistance in South Africa is well When P. W. Botha was elected prime minister a few years stated in Hendrick Verwoerd's observation that "this is a white back, he delivered a major speech contending that white South man's country and we mean to keep it that way," which is a state­ Africans need to "adapt or die." Even as hardened a campaigner ment not vastly different from Ian Smith's "Rhodesian adages." for human rights in South Africa as author Alan Paton has rejoiced For all the meanderings of South African politics, this has re­ that for the first time we were dealing with a secular government. mained the official stance of the status quo. The Afrikaans Re­ George Schultz, the United States secretary of state, has, in turn, formed churches have consistently convinced the Afrikaners that stated: "Change in South Africa is inevitable. If it is to be peaceful, their resistance is both moral and of God, which has resulted in we urge the South Africans to get on with the job." Certainly the expulsion of these churches from the World Alliance of Reformed old rhetoric of divine politics is giving way to a form of secular ad­ Churches in 1982, and in apartheId being declared a heresy." aptation, but the inevitable question is: Will whites in South Africa Against this background a publication distributed by the ultimately be prepared voluntarily and peacefully to surrender South African embassy in various countries around the world is their privileged status in order to afford the huge mass of op­ both perplexing and disarming: pressed people a just share in the resources of the land of their birth? The story of human nature seems to witness against this Yes, we still have racism, colour discrimination and the denial of possibility, and suggests that there comes a time when the major­ certain human rights. But every day more and more whites are ag­ ity of even the most reformist of privileged people will say, "No onizing and changing their attitudes towards it. And changes are taking place in a stepped up evolutionary more." manner while stability, law and order are maintained. In fact, more changes for the better have already taken place during the last three From Rejection to Revolution years than the previous 300 years. . . . Bishop Desmond Tutu's observation that the present shift in The constitution has been amended to include "coloured" South Africa's self-understanding is "a colossal hoax," designed and Indian participation in the legislative process, although in to persuade the outside world that there is a move away from separate houses of parliament and with an entrenched minority apartheid, while doing nothing for the black majority who con­ status. It does, however, mean that members of these racial tinue to experience the brunt of oppressive legislation at home, groups will be appointed to cabinet posts, and there is little doubt provides a different, and essentially a black, perspective on South that such appointees will be visiting Western capitals around the Africa's recent moves. It is a recognition that, in spite of reformist world, speaking of the reality of change in South Africa, even talk, the full panoply of apartheid legislation remains intact, and though approximately 80 percent of the population, which hap­ that this makes a mockery of white propaganda about meaningful pens to be black, continues to be excluded from the process. Ban­ change in South Africa. The nature of such legislation is too well tustan leaders continue to opt for "independence," and the recent known to be spelled out here in any detail. It is enough to identify Nkomati Peace Pact between South Africa and Mozambique, with three overriding realities that militate directly against meaningful rumors of similar pacts with other states, is hailed in many West­ political negotiation and change in South Africa: The first is the ern quarters as evidence of significant change in South Africa. P. continuing implementation of the Bantustan policy and forced re­ W. Botha, until recently prime minister, and under the new con­ movals, which systematically excludes millions of people from stitution executive president, is able to undertake an extended every citizenship right in South Africa as roughly 80 percent of the tour of several major European countries, something denied the population are politically assigned to 13 percent of the land, with South African head of state for many years. There is talk of urban the breadwinners being obliged to leave their families for eleven blacks being given some form of legislative responsibility, and a months each year in order to earn an income in urban areas. Since massive attempt is underway to create a black middle class, with 1962, 3.5 million people have been forcibly relocated and a further a view to at least establishing the myth that suggests that everyone 1.75 million live under the threat of removal. Such fundamental can move up the social and economic escalator. denials of human rights and political oppression place apartheid Questions abound concerning these possibilities, but there is in a qualitatively different catagory from racial discrimination as a certain amount of truth in the suggestion that people live in a de­ practiced elsewhere in the world. The second factor concerns the scription of a society and not its reality, and what the present lead­ continued banning and detention of political leaders in South Af­ ership in South Africa is doing is endeavoring to change that rica. A negotiated resolution to South Africa's problems is not pos­ descriptive process. This has two intended implications, one in­ sible while the recognized leaders of the majority of the people are ternal to South Africa and another for international relations. The excluded from the negotiation process. The third reality is that two internal implication is to convince black people that change is pos­ major liberation movements exist in exile, a fact that simply can­ sible by working with the government, and at the same time to re­ not be ignored in any serious quest for peace in the country. At

14 International Bulletin of Missionary Research present there appears to be no possibility of a meeting between dream grounded in political reality for the creation of a new South these groups and the present government, although the necessity Africa. of such a meeting is from time to time signaled by even govern­ ment supporters. A Missiological Postscript Until such time as it is recognized that peaceful change by def­ inition must include the full cooperation of black people, any talk Each age makes its own demands on the gospel, and a cursory of change is without substance or the possibility of success. Blacks glance at missiological history shows the different ways in which are not demanding merely a modification of a system that ex­ the church's mission has been pursued. Witness to the truth and cludes them from full participation in the creation of their own an affirmation of the saving power of the gospel remain constant destiny. Bishop Tutu has captured the mind of black people in and non-negotiable. What these mean in a specific situation at a saying, "We don't want to be picking up the crumbs at the Mas­ specific time in history may, however, vary. Jose Miguez Bonino ter's table anymore: we want a hand in planning the meal." In this strikes a powerful biblical emphasis when he argues that "there is sense, given the nature of the South African society, nothing short no truth outside or beyond the concrete historical events in which of a radical political transformation or revolution is demanded. men are involved as agents."6 His argument is that a cerebral, con­ The only question is by what means it is to be accomplished. ceptual understanding of the truth unrelated to historical reality is contrary to Old Testament teaching on God's revealed Word. When Is Change Real? Here truth is seen as a history-making pronouncement, and the human response to this truth in faith, as an act of obedience to The short answer to this question is when the poor, the outcast, God's creative and redemptive initiative. Biblical faith, he tells us, the marginalized, and the oppressed peoples of society-those to­ "is portrayed not as a gnosis,but as a way." It is essentially this un­ ward whom, according to the Bible, God shows a preferential op­ derstanding of truththat is incorporated intoJesus' message when tiori-are structurally included within the decision-making he calls people to follow him and to walk in the way of obedience processes, and are allowed to share equally in the resources of to God's declared purpose, as seen in the Johannine emphasis on their own land. "doing the truth."? Yet, because politics is the art of the possible, the pertinent In this sense the emphasis of the church's mission has shifted question is whether or not, given the history of white intransi­ during the course of history, as God has continued to make gence, the present symbolic shift in self-understanding is a first known his declared purpose for his people. The various phases of step toward a more inclusive society. Certainly Robert Bellah ar­ this movement in missiological emphasis need not be identified gues that all political change necessarily begins with symbolic here. I suggest, however, that it can loosely be described as a shift change. "No one," he tells us, "has changed a nation without ap­ from the "salvation of souls," via "service to the world," to "the pealing to its soul, without stimulating a national idealism...."4 development of peoples," and ultimately to "solidarity with op­ The fundamental problem with the new South African vision is, pressed groups struggling for liberation." Such trends have, of however, that it continues to be exclusively a white dream, and course, been criticized in some circles as tending too heavily to­ because it excludes blacks from the projection process, it neces­ ward social-justice issues to the neglect of the evangelistic task, sarily fails to provide the social tissue binding both blacks and and the mainline liberal churches have responded with the cus­ whites together in a common struggle, toward a common goal. tomary both/and stance on both evangelism and social service. The new constitution of South Africa, for example, actually en­ The consequence has been a division of labor between depart­ trenches apartheid by locating "coloured" and Indian people in ments of evangelism and social services in denominational bodies, separate houses of parliament, totally excludes blacks from the and between developmental agencies and mission boards." process, and constitutionally guarantees a white majority, ensur­ This dichotomy between spiritual salvation and social service ing that white hegemony is maintained. The result is a strong and or political liberation is overcome in liberation theologies, which dangerous gap between idealistic propaganda and political real­ have emerged in response to the needs of oppressed peoples ity, which is a mark of the kind of idealism that has always char­ around the world. By engaging in a broad-based, all-inclusive lib­ acterized the esoterical dreams of apartheid ideologues. They eration process, adherents of such theologies have experienced a have constructed the most grandiose ideals of different racial deep spirituality, which both sustains and enables them in their groups, each enjoying its own culture and prosperity within its struggle, reminiscent of the struggle of many Christians through­ own homeland, uncontaminated by alien influences in a realm of out the-ages who have become engrossed in the quest for human "separate but equal development." For blacks, however, it has and political rights in obedience to their understanding of the gos­ meant resettlement camps, group areas, migrant labor, pass laws, pel. In such a struggle there is a sense in which the relationship influx controls, bad housing, inadequate land, inequality before between social action and salvation has been reversed. Salvation the law, white bosses and black informers, paternalism, and pow­ is not experienced in a vacuum, with social action being a conse­ erlessness.> Mesmerized by their own dreams, apartheid leaders quence-and all too often an optional consequence-of this ex­ have again refused to allow those who have paid the price of their perience, but as the ground within which salvation is experienced, idealism to share in what is now projected as a new vision for thus overcoming the separation of the spiritual and material South Africa. realms of existence. This is a theology that recognizes that in the The new idealism is little different, and does not constitute major trends of biblical teaching, divine transcendence is inextric­ the fundamental change that the oppressed people are demand­ ably linked with holiness and justice. "God's majesty makes men ing. It is q perpetuation of what they have come to know as white tremble not only because the divine wholly transcends human arrogance and paternalism and, as such, offers no chance for a proportions, but because God judges the sinful world, and God's peaceful resolution to the present conflict. Recognizing this, all holiness is attractive not only because it offers consolation but be­ the major nonracial and black churches in South Africa have re­ cause it promises to turn right-side up a world that has been jected the latest moves by the government as totally inadequate, placed upside down by sin."? It is a theology that is emerging from and continue to demand a national convention of all the legitimate the perspective of the oppressed, and the underside of history. It leaders of all the peoples in South Africa, some of whom are pres­ is a holistic spiritual quest for emancipation, and a call from Chris­ ently in jail and some in exile, in order to create a viable new tians, who first heard the gospel from missionaries sent to them

Jan uary 1985 15 by what are today called first-world churches, to these churches to church's agenda. The World Alliance of Reformed Churches 1983 share in a mission of mutuality and partnership designed to affirm declaration that apartheid is a heresy has placed the struggle the integrity of the gospel in oppressive situations around the against racism, and more especially against apartheid, on a differ­ world (like that of South Africa), which are at once both aggres­ ent plane. It has shown that this struggle is part of the theological sively "Christian" and blatantly oppressive. It is a realization that definition of what it means to be a Christian. It is this affirmation, it is no longer possible to separate "orthobelief" from "ortho­ grounded in both Reformed and liberation theologies, that moves praxis." missiological theory beyond both evangelism and social action to For the integrity of the gospel, and in solidarity with Chris­ an integrated theology of spiritual soteriological praxis. tians who suffer, South Africa must remain high on the world Notes ------

1. See Max Weber, The Protestant Ethic and the Spirit of Capitalism (New 5. Allan Boesak, Farewell to Innocence (Kampen: J. H. Kok; and Maryknoll, York: Charles Scribner's Sons,1976), pp. 95-154, for a discussion on the N.Y.: Orbis Books, 1976), p. 49. worldly asceticism of Puritanism. 6. Jose Miguez Bonino, Doing Theology in a Revolutionary Situation (Phila­ 2. W. A. de Klerk, The Puritans in Africa (London: Rex Collins, 1975), delphia: Fortress Press, 1975), p. 88. shows the parallel between the Afrikaners and the religiously moti­ 7. Ibid., p. 89. vated settlers in America. 8. R. C. Hutchinson, "Social Action and Mission in the Eighties," Justice 3. John de Gruchy and Charles Villa-Vicencio, eds., Apartheid Is a Heresy as Mission: An Agenda for the Church, ed. Terry Brown and Christopher (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1983). Lind (Toronto: Trinity Press, 1984). 4. Robert Bellah, The Broken Covenant (New York: Seabury Press, 1975), p. 9. Gregory Baum, ed., Sociology and Human Destiny (New York: Seabury 162. Press, 1980), p. 119.

The Legacy ofV. S. Azariah

Carol Graham

edanayakam Samuel Azariah, evangelist, apostle of In­ So it was that in the year 1902, at dead of night on a lonely V dia, and prophet of the worldwide church, could not beach beside a brilliantly moonlit sea, in a remote corner of Ceylon have come from a humbler background. He was born in 1875 in a (now Sri Lanka), Azariah found himself kneeling in an agony of small village in the depths of South India, a child of many prayers prayer. He had come on a mission to [affna, where he had found in a home of deep evangelical piety. He attended the village a completely indigenous missionary society, worked and sup­ school, learned to read from palmyra-leaf books and to write with ported entirely by Tamil Christians, and for the first time faced the his finger in the sand. His father died early, so he was reared by a bitter truth that India, with all its religious heritage, had allowed widowed mother who neither spared the rod nor spoiled the child the spread of the gospel to be undertaken by foreigners. This but was a paramount influence in his life. lonely midnight vigil gradually became a deep personal struggle. Those were the days of missionary paternalism, and as Aza­ Was God calling him away from an ever widening sphere of ex­ riah pursued his way through various mission institutions he hilarating service? And for what? To lead a crusade against West­ came under the influence of some very remarkable men until he ern supremacy in the "younger churches"? But out of the travail finally reached the B.A. class of the Madras Christian College, of his soul that night was conceived and dedicated to God a pur­ which owed its origin to the Church of Scotland but was famous pose that never wavered and was to bear fruit a hundredfold. for its ecumenical outlook. Owing to illness he was unable to take Back in India, Azariah imparted his vision to a few kindred his degree but emerged as a deeply dedicated young man with ob­ spirits, including his beloved and devoted wife. For in 1898he had vious gifts of leadership and a genius for friendship. married Ambu Mariammal Samuel, one of the first Christian Azariah was immediately offered the post of secretary to the women in South India to take a college course, whom he described YMCA of South India, which he occupied for thirteen years and as "the most spiritually minded girl in Tirunelveli." From the first which brought him to the center of a group of young enthusiasts, it was a true partnership and all through life they grew together, Indian, British, and American. Here was a generation of Christian she keeping pace with him, sharing his inward growth and out­ leaders sharing in the dawn of the newly awakening national con­ ward responsibilities. She once showed me an entry in an old di­ sciousness of India, with whom he came under the influence of ary: "Started to pray for an Indian Missionary Society" and it was two outstanding American evangelists, John R. Mott and Sher­ literally prayed into being. No public appeal was made but both wood Eddy. They opened for him new vistas of biblical scholar­ workers and money were forthcoming. Within a very few years ship, so that old truths were flood-lit by new interpretations. He the National Missionary Society of India, with its special offshoot interpreted for them the awakening of new Indian aspirations be­ in Tirunelveli became a living fact. Its avowed principles were In­ ginning to fret under Victorian dominance. Above all the experi­ dian workers, Indian money, and Indian management, but its ence opened the possibility of a degree of interracial friendship greatest difficulty was to find an area in which to work out these that had hitherto seemed out of the question. new ideals. The Tamil Nadu was already overflowing with mis­ sions from the West, and the little Indian group had to push its way northward until, in a corner of the old Hyderabad State, they SisterCarol Graham was an Anglican missionaryin Indiafrom 1927, with inter­ found sixty miles of jungle into which Christianity had never pen­ ruptionsduring WorldWar II, to 1960. Shefirst met Bishop Azariahduring a trip to India in 1925, and returned to India to do women's work in his diocese. She is etrated. now li(,'ing in retirementin Englandat Farnham, Surrey. It was, however, within the far-flung limits of the then Mad­

, 16 International Bulletin of Missionary Research ras Diocese that Azariah made yet another vitally important ministry at every stage in the life of the church. The mass move­ friendship. Hitherto he had been something of a free-lance within ment was taking place entirely among the outcastes, or "untouch­ an ecumenical and international environment, and his meeting ables," who were wholly illiterate, living in unbelievable squalor with the bishop of Madras was a revelation to both of them. Aza­ and desperate poverty. The coming of a Christian teacher and his riah found in Henry Whitehead a deep sympathy with the urge for wife to live among them was usually their first contact with any greater freedom within the Indian church, and the bishop saw in form of uplift, and a great deal depended on their joint witness as Azariah the possible answer to his dearest wish. Whitehead was well as their teaching. in charge of a hopelessly unwieldy diocese and desperately in Meanwhile the movement as a whole was spreading through­ need of an assistant bishop, who, he was convinced, should be an out Andhra Desh, and two other big Anglican missions began to Indian national. When Azariah appeared with his plan for a look to Azariah for leadership. By 1920 all racial feeling had dis­ purely Indian mission it seemed as if their two dreams might come appeared and there was a unanimous request for these, too, to be true. included in the Diocese of Dornakal. In that year Azariah went to The choice of Dornakal as the center of the new venture was his first Lambeth Conference, knowing that he would return to a happy accident. It was a small railway junction where there hap­ administer a diocese roughly the size of England with about pened to be a disused brewery in which they established a chapel, 90,000 Christians, most of whom were living under very backward a school, and living space for two missionaries, all under one roof; conditions. He also foresaw that he would have to face the transfer and in due course Azariah and Ambu took up their abode there. of authority from the overseas mission to the local church. The de­ It must have demanded heroic courage on her part, for Dornakal sire for independence and freedom of expression in political life was a far cry from her familiar surroundings, and to transport a was finding its counterpart in the religious world, and on this Aza­ young family to what was virtually a distant country, among riah delivered his own balanced judgment: "Our young theolo­ primitive people speaking a foreign language, was a risky busi­ gians want autonomy at one step; sober minds are willing to work ness, especially with a husband continually on tour. But for Aza­ more slowly but legitimate aspirations must be met." These he de­ riah his home was always the center of his life to which he fined as follows: the curtailment of missionary power; the training returned for deep personal refreshment. To his six children he of Indian leadership in the government of their own church; the was a revered if somewhat strict father. It was their mother who preparation of the whole Christian community for indigenous provided the solid background to life in their early years, but the leadership and self-support. This was his clarion call to both East perfect partnership of the parents was always the secure founda­ and West: "Do not fear to take risks. Believe in the Holy Spirit and tion of their home. trust men." Meanwhile Azariah's growing contact with Bishop White­ The scene was now set for the growth of a church truly indig­ head was ripening into a lifelong friendship and also opening his enous in life and worship, for which Dornakal, although geo­ eyes to the value of true catholicity and tradition in order and wor­ graphically remote, was the obvious center, since it had known no ship, which led him to offer himself for ordination to the Anglican other tradition. The village population, spread over what had now ministry. A period of preparation spent largely in the bishop's become a vast area, varied considerably, from the primitive jungle house in Madras convinced Henry Whitehead that he had indeed dwellers of the north to the comparatively sophisticated cultiva­ found the first Indian bishop of the Anglican Communion and to tors of the southeast, but the social pattern of village life remained begin the process of convincing other people. The ordination took rooted in the rigidly kept Hindu caste system. This meant that place in 1909, and in 1910 came Azariah's first introduction to the every individual lived and worked, married and died, as a mem­ world at large, when he attended the great Missionary Conference ber of the particular group into which he or she had been born. at Edinburgh where his passionate plea for greater freedom in the Against this background Azariah saw the mass movement as the relation between missionaries from the West and Indian church natural and inevitable outcome of a way of life. He realized the risk leaders has become a classic: "The Indian Church will rise up in of such an enormous intake into a comparatively young church in gratitude to attest the self-denying labours of the missionary so short a time, and tried to minimize the danger by his insistence body.... You have given your goods to feed the poor, your bod­ on the witness they must give through a transformed life and a ies to be burned.... We ask also for love. Give us Friends." This zeal for evangelism. The preparation for baptism was long and was indeed the cat among the pigeons, especially in view of the testing. Gone were the days when a more-or-less repetitive proposed bishopric; but by 1912 most of the opposition had knowledge of the catechism might be sufficient. Azariah's vivid melted away. It was wisely decided that the first Indian bishop application of Christian truth to Christian life gradually produced should rule over a diocese of his own with Dornakal as its center. wonders, and his special slogan to the newly baptized, "Woe unto The consecration took place in Calcutta in the presence of both me if I preach not the gospel," solemnly repeated by them with church and state dignitaries. An eminent member of the Church their hands on their heads, was far more than lip service. of Scotland wrote at the time: "The Anglican Church has done Azariah was convinced that there did exist a culture, specifi­ some big and brave things in India but among the biggest and bra­ cally Indian but not necessarily Hindu, which must be brought vest I would rank the appointment of Vedanayakam Samuel Aza­ into the life of the church. Illiterate people learn best through sing­ riah as Bishop of Dornakal." ing and the Karnatica school of music, very rhythmic and tuneful, The new diocese was roughly the size of Wales, with no town produced a fine collection of Telugu Christian lyrics, common to of any importance but with a rapidly growing church in the vil­ all the different traditions. The love of drama also was natural and lages. There were only six ordained Indian clergy with a number spontaneous. Above all, the love of festivals, particularly those of lay workers, and the obvious need was for an adequate minis­ connected with rural life, provided opportunities for big gather­ try. The bishop began by gathering together a small group of men ings. Thirty-six hours of glorious, crowded life, with processions with outstanding gifts of leadership, who responded enthusiasti­ and worship, drama and singing, often crowned with a baptism cally to his vision of an indigenous church. Several gave up good by immersion in a nearby river, emphasized a truly Christian fel­ jobs to come to Dornakal with their wives, living in great simplic­ lowship, which filled a great need in the lives of a hitherto de­ ity and in intimate fellowship with the bishop and Mrs. Azariah, spised people. who took a leading part in training the women. This was to grow The legacy of Bishop Azariah to his own country was, first into the famous Divinity School, which concentrated on a family and foremost, the vision of an indigenous church, rooted in the

January 1985 17 soil of India, finding its expression through Indian culture and its say the problem of Union is a matter of life and death to us. Do leadership among its own sons and daughters. With its very mod­ not, we plead, give your aid to keep us separate but lead us for­ est beginnings in South India, it soon became widely recognized ward together to fulfill the prayer 'that they all may be one.' " as the missionary strategy of the future. At this distance it is hard The different strands of Azariah's life came together in a won­ to realize what a gulf Azariah had to bridge, so far ahead of his derful climax at Christmastide 1938 when the World Missionary time, for the changes that have come so rapidly in Christian Conference met in Madras. Fifty percent of the delegates were thought and action have inevitably made him a pioneer in what is sent by self-governing churches, and one-third of those delegates now a commonly accepted worldwide movement. were under thirty-five. The theme of the conference was "The The Edinburgh Conference of 1910 was a great crisis in the Church, Its Life, Witness and Environment," showing how the history of Christendom because it marked the beginning of a new whole emphasis had been transformed in the past thirty years. era in ecumenical understanding and cooperation. Today it seems Here Azariah was indeed on his native heath. His name had long incredible that, out of well over 1,000 delegates from all five con­ since become a legend; he was regarded as one of the architects of tinents, fewer than twenty were nationals from their own the worldwide church, an elder statesman, yet completely acces­ churches, but the breath of fresh air from that northern city stirred sible to all. He celebrated the Eucharist on Christmas day, when into being a whole series of National Christian councils all over the surely there had seldom if ever been such a gathering of so many world. One of the first of these was in India, of which Azariah was races and traditions at the Lord's own table on the Lord's own chairman for many years. By the time the International Missionary day. Then he hastened back to Dornakal to prepare for the con­ Council met in Jerusalem in 1928, over 25 percent of the delegates secration of the Cathedral Church of the Epiphany. were nationals sent by their own councils for whom the chief in­ Dornakal had grown into what was virtually a homemade terest was no longer the "foreign missionary enterprise" but the cathedral village. There were still no roads, but land had been Christian message of the indigenous church. Could Azariah be cleared and one after another the necessary buildings had sprung anywhere but in the forefront of such a movement? up, all very simply built of homebaked bricks and tiles with white­ The road to union in South India began at Tranquebar in 1919 washed walls. The only stone building, standing right in the cen­ when a group of Indian Christian leaders of what was the fore­ ter, was the famous cathedral. Since this, too, must be purely runner of the United Reform Church met at the invitation of Aza­ Indian both in architecture and in cost, it had taken a quarter of a riah and the Rev. V. Santiago. These men were convinced that century to build while the growing congregation had continued to only their connections with the various churches of the West were worship in the little old church beside the old brewery. Now at responsible for their unhappy divisions, and their express pur­ last, by a supreme effort, the cathedral was finished and the con­ pose was to discuss the possibility of church union without the secration took place amid a large gathering from the surrounding presence of naturally prejudiced foreign missionaries. As a result villages plus friends and fellow Christians from all over the world. they discovered so much common ground that they issued an ap­ peal to all the denominations they represented to consider the Lift up your heads, 0 ye gates; and be ye lift up, ye everlasting whole question of Christian unity in the Indian setting. From this doors; and the King of glory shall come in grassroots beginning sprang the whole train of events that finally resulted in the inauguration of the Church of South India. rang out as the knock came on the great west door, and surely He Azariah believed that certain conditions in South India made did come in when 2,000 people joined in the Eucharist where forty Christian unity both more practicable and more demanding than years earlier there had not been a single Christian. On that Epi­ in other parts of the world. First,there was the background of a phany day, under the snowy towers reaching up into heaven, common Dravidian racial stock with a common social and cultural were surely manifested three things that sum up the life and work life, although sadly divided into four language areas. Second, of Vedanayakam Samuel Azariah: the evangelical fervor of a wit­ there was a very rich Christian heritage ranging back to the first nessing church; the beauty of the catholic heritage in faith and century with the apostle Thomas, through the established church worship; and the glory that India can bring to the unsearchable of the Middle Ages, and on into the reformed traditions of the riches of Christ. modern evangelistic movement. That all this richness of belief and Within a few months the world was at war and India became worship should have imposed upon Indian Christians a bewilder­ threatened with a Japanese invasion. Azariah observed his birth­ ing number of separate churches seemed to him an outrageous day in 1944, surrounded by his closely knit family. His eldest denial of the one true Lord whom they had come to know and daughter had long since been at his right hand; his two elder sons love. were both serving in his diocese, one as a doctor and the other as Therefore Azariah laid upon the worldwide church on every a priest, and his youngest daughter, a true follower of her mother, possible occasion his burning conviction: "We must have one was married to a Tamil missionary priest working in the original church, a Church of India, in which Indian religious genius can Indian mission area. Two younger sons and eight lively grand­ find the natural expression of visible unity.... Divisions may be children now completed the family. Azariah spent his last Christ­ a source of weakness in Christian countries; in non-Christian mas in a remote village area, walking from place to place, but after countries they are a sin and a scandal." He made it abundantly his return to Dornakal the end came suddenly, his marvelous con­ clear that, beyond the evil of a divided Christendom in a sinful stitution completely worn out by the pace at which he had lived world, he estimated the bitter hurt to Christ himself. "The cost of and worked. Never wherever he was had he failed to keep his union is penitence, with agonizing prayer that the high-priestly tryst with God at 4:30 A.M. Now on New Year's day, 1945, he prayer of Our Lord himself may be answered through the dedi­ slipped away into the nearer Presence with such a radiance on his cation of all our knowledge, possessions and prejudices to this face as to forbid all clamorous mourning. At sunset they laid him great cause. Are we ready to pay the cost?" Perhaps his hardest to rest in his beloved cathedral garden as they sang very softly the task was to convince his own brother bishops of the Anglican Telugu Easter lyric. Communion. At the Lambeth Conference of 1930 he challenged Like many a pioneer Azariah died in faith, not having ob­ them straight out: "Have you sufficiently contemplated the griev­ tained the promise but having seen it from afar. He himself said ous sin of perpetuating your denominational bitterness in your there are mountaintops in every religion, but it is when common daughter Churches? We want you to take us seriously when we people are changed that we see Christ. The secret of his power

18 International Bulletin of Missionary Research was that he believed in ordinary men and women until he made a crowning joy. All through his life, deep in his heart, Azariah them believe in themselves. The Church of South India and the held fast to his favorite text: "By the grace of God I am what I am; World Council of Churches have long since become solid realities; yet not I but the grace of God in me." the Church of North India and Vatican II would have been to him

1936 TheChurch and Evangelism. Madras: Christian Literature Society for 1938 ChristianMarriage. Madras: CLSFI. India (hereafter, CLSFI). 1940 ChristianGiving. Madras: CLSFI. Reprinted, New York: Association 1936 India and the Christian Movement. Madras: CLSFI. Press, 1955. Works about V. S. Azariah

Eddy, G. Sherwood. Pathfinders oftheWorldMissionary Crusade. New York: Grimes, Cecil John. Towards an Indian Church. London: SPCK, 1946. Abingdon Cokesbury, 1945. Heiberg, Knud. v. S. Azariah of Dornakal. Copenhagen: Det Danske mis­ Emmet, P. B. Apostle of India: Azariah, Bishop of Dornakal. London: SCM sionsselskab, 1950. Press, 1949. Hodge, J. Z. Bishop Azariahof Dornakal. Madras: CLSFI, 1946. Graham, Carol. Azariah of Dornakal. London: SCM Press, 1946. Revised Sundkler, Bengt G. M. The Church of South India. London: Lutterworth and reprinted, Madras: CLSFI, 1973. Press, 1954.

Documentary Sources in the United States for Foreign Missions Research: A Select Bibliography and Checklist

Robert Shuster I. Introduction

The modes of the preservation of documents about human activities are as usually intended to preserve their experiences for others to study. Then varied, paradoxical, and complex as the activities themselves. For every there are the accounts of mission activity in government records, travelers' hour of the race's existence, only a split second of that hour is recorded, accounts, newspaper articles, records of ecumenical organizations and with greater or less degrees of bias, in any kind of artifact or written record. professional associations (whose members may include missionary doc­ And only a fraction of this fraction winds up being what is somewhat ar­ tors or educators), and so forth. rogantly called "permanently" preserved in a repository created for that These materials could be found in many different repositories. Most purpose. Perhaps this is just as well, for this fraction of a fraction is an denominations, religious orders, and mission boards have some kind of enormous mountain of dried mud and paper and film and tape. Or it program for preserving inactive records. Some of these programs are ad­ would be if it were ever brought together. However, it is not together. The mirable, some not so admirable. For some the program consists of a writ­ fraction of a fraction is further fragmented among archives, manuscript ten collection, retention, and access policy carried out by a trained staff. collections, record centers, libraries, and repositories of a dozen other For others, the program consists of sticking files that have been around the types. office too long in the garage or similar place out of sight. Of course, many The unpublished primary documentation of mission history is an ex­ boards, orders, and agencies feel that they do not have the resources in ample of this fragmentation. Missionary activities, whether they be evan­ people or funds to maintain archives. However, the fact that the daguer­ gelism, church planting, education, medicine, literature, radio, or reotypes from India or the correspondence from China are in the mission's whatever, involves two locations at least, the site from which missionaries all but inaccessible attic or under the leaky waterpipe does not detract from are sent and the site to which they go. The distance between them might their intrinsic value to the researcher, who needs a heart stout enough to be a mile or half the width of the globe. The greater the distance, the leave published sources behind and seek out the most neglected materials. greater the number of sites, the greater the likelihood of the dispersal of The search won't necessarily all be dust, though. It could take the re­ the official documents of the mission's activities--documents such as re­ searcher to one of many professionally run religious archives in the United ports, prayer letters, minutes of meetings, personnel files, photos, and States. But tempting as it is for the missiologist or church historian to limit others. Some material will be kept at the home office, some at the field of­ research to a few excellent institutions such as the Presbyterian Historical fice, some will wander hesitantly between the two (or more) until dis­ Society or Concordia Historical Institute or the Archives of the Maryknoll persed by an ahistorical wind, or a fire, or a flood, biases of different types, Sisters because of their helpful staff and well-organized materials, he or or a move from one building to another. This, of course, relates only to the she should be aware that there are many other places where documents official documents of the mission agency, which we shall call "records." can be sought. Town, county, and state historical societies may have the There are innumerable types of unofficial documents, which we shall call private papers of missionaries or people involved in mission work. They "papers." First and foremost, there are the papers of missionaries. These may also have the files of local congregations that contain information of consist of the letters, diaries, photos, and memorabilia that a person ac­ that group's support of, and attitude toward, missionary work. Colleges cumulates in a lifetime and which mayor may not give an accurate picture and universities, especially those that have a religious affiliation or had re­ of that life. A related group of increasingly popular documents are the oral­ ligious origins, may have a variety of materials from graduates dealing and oral/visual-history interviews recorded with missionaries (as well as with missions. Or the college archives or special collections or manuscript with politicians, generals, magnates, cowboys, and magicians), which are repository may have its own unique collecting area that causes it to acquire materials relevant to mission history. Witness the Midwest China Center at Luther Northwestern Theological Seminary in Minnesota or the papers Robert Shusteris Director of Archivesat the Billy Graham Center, Wheaton of women missionaries in the Schlesinger Library on the History of College, Wheaton, Illinois. Women at Radcliffe College.

January 1985 19 The jigsaw puzzles are scattered wide indeed, and there is little help researchers will need to investigate many institutions, they will need to in putting them together. There is no one source that comes anywhere browse through many institutional guides. close to listing all the documentary resources available in America. The Na­ The following bibliography (alphabetical by authors) and checklist (by tional Union Catalog of Manuscript Collections, published by the Library of states) are intended to make the search a little easier. Although by no Congress, contains brief accounts of collections reported by different in­ means complete, an effort has been made to include the major institutions stitutions. But the reporting is voluntary and many institutions send noth­ and the most important guides for a researcher interested in American ing in or do not update their reports. The National Historical Publications missionary activity outside the continental United States. In addition, the and Records Commission's Directory of Archives and Manuscript Reposito­ bibliography also includes several publications with information about riesl1978 contains very brief descriptions of 2,675 repositories out of the home missions. As mentioned above, "papers" refers to the private pa­ 6,000 to 11,000 estimated to be in the United States. pers of an individual and can include such things as correspondence, diar­ Missions material is mentioned if it is a particular emphasis of an in­ ies, scrapbooks,photos, and so forth. "Records" or "archives" refers to the stitution's collection, but inevitably many denominations, parachurch documents generated by an institution in the course of its activities and groups, and orders that maintain their own records are not listed, proba­ which are preserved for their historical and/or administrative value. They bly because they do not think of their materials as "archival" and never can include reports, minutes, personnel files, and photos, among other received or returned a reporting form. If there is no comprehensive guide items. The descriptions in both the bibliography and the checklist are very to American collections, there is certainly no all-inclusive guide for mis­ brief and are intended only to highlight material relevant to missions. If sionary materials. In 1963 the Hoover Institution published Americans in the title of the book or article of a bibliographical entry makes reasonably Africa, which was a superior attempt to combine brief information about clear what the relation of that publication is to missions studies, no an­ the holdings of denominations, missionary societies, archives, libraries, notation is included. No attempt is made to describe documents at an in­ and other historical repositories relating to missions in Afria. Unfortu­ stitution or information in a guide that relates to other subjects. Nor is nately, much of it is now out of date, owing to combinations, separations, there information on access to documents or photo-duplication rules or relocations, and other changes in the reporting institutions. Scholar's Guide hours of operation. These arrangements will vary widely from one place to China Mission Resources in the Libraries and Archives of the United States to another and, to avoid unpleasant surprises, it is essential for researchers (Pennsylvania Fascile), the first volume in a series that is intended to cover to contact by phone or letter the staff of the repositories they want to visit the whole country, was published in 1983. The excellent Women Religious before they actually arrive. History Sources, edited by Sister Evangeline Thomas and also published in Some final notes. Although major collections of, and guides relevant 1983, contains a wealth of information on the documents of women's re­ to, mission history make up most of the entries on both lists, some insti­ ligious orders, including those involved in mission work. August Suel­ tutions and guides with only a small (but useful) amount of information flow's A Preliminary Guide to Church Records Repositories lists the official on missions have been included. This is to emphasize the point that that archives for most, though not all, of the major denominations at the time information on missionaries, their work, their supporters, and their influ­ it was published-1969. It, too, is outdated now, but there is no more re­ ence on the church in other lands and in the United States can be found in cent publication to replace it. many locations, some of them highly unlikely. Also, please note that in Apart from the volumes mentioned above and a handful of other each listing, the names of churches do not include all of the changes or var­ books and articles, there are no publicatioins concerned solely with mis­ iations in names for each denominational group. Furthermore, all of the sion material. However, there have been many guides published, either to name changes for the countries listed are not indicated either: generally a single institution's holdings (such as Arthur Breton's Guideto the Manu­ (but not always) the name of the country given is the one used at the time scriptCollections of the New-York Historical Society), or to the locations of in­ materials were written. For example, listings for "the Belgian Congo" stitutions with a particular type of material (such as the monumental would be for the colonial period, and listings for "Zaire" would be for the Women's History Sources, edited by Andrea Hindig and published in 1979), independent country. which contain incidental mentions of mission material. Just as thorough

II. Bibliography

Allison, William H. Inventory of Unpublished Material for American Religious Beers, Henry Putney. Spanish andMexican Records in theAmerican Southwest: History in Protestant Church Archives and Other Repositories. Washing­ A Bibliographic Guideto Archivesand ManuscriptSources. Tucson: Univ. ton, D.C.: Carnegie Institution, 1910. of Arizona Press, 1979. Includes extensive descriptions of existing Anderson, Gerald H. "Research Libraries in New York City Specializing in document sources for the study of Catholic missions in Arizona, Cal­ Christian Missions." Journal of Asian Studies 25 (August 1966):73~36. ifornia, New Mexico, and Texas. Descriptions of the Missionary Research Library and of the American Bellamy, V. Nelle. "Library and Archives of the Church Historical Society: Bible Society Library. Domestic and Foreign Missionary Society, Liberia Papers 1822­ Ash, Lee. Subject Collections. 5th ed. New York: R. R. Bowker, 1978. Con­ c1911." Historical Magazineof the Protestant Episcopal Church 37 (March tains five columns of entries about mission collections, most of which 1968): 77-82. consist of published material but some are archives or manuscript re­ ---"Library and Archives of the Church Historical Society: Domestic positories. and Foreign Missionary Society, Mexico Papers 187&-1911."Historical Author and Added Entry Catalog of the American Missionary Association Ar­ Magazineof the Protestant Episcopal Church 37 (june 1968): 155-63. chives. 3 vols. Westport, Conn.: Greenwood Publishing Co., [1970?]. Benedetto, Robert. TheHawaiiJournals oftheNew England Missionaries 1813­ This collection, and the entire Amistead Research Center, is now in 1894:A Guide to the Holdings of the Hawaiian Mission Children's Society New Orleans. A microfilm copy of the material described in this cat­ Library. Honolulu: Hawaiian Mission Children's Society, 1982. alog is available at the Center for Research Libraries. Binsfield, Edmund L. "Church Archives in the United States and Canada: Bannon, John Francis. "The Saint Louis University Collection of Jesuitca A Bibliography." AmericanArchivist 21 (july 1958): 311-32. Americana." Hispanic AmericanHistory Review37 (February 1957): 82­ Blosser, Susan Sokal, and Clyde Norman Wilson, Jr. TheSouthern Historical 88. Collection: A Guide to Manuscripts. Chapel Hill, N.C.: Univ. of North Bantin, Philip C., and Mark G. Thiel. Guide to Catholic Indian Mission and Carolina, 1970. Descriptions of missionaries' papers. School Records in Midwest Repositories. Milwaukee, Wis.: Marquette Booth, Karen Marshall. "The Domestic and Foreign Missionary Society Univ. Library, 1984. Papers: The Constantinople Papers: 1835-1850." Historical Magazine of Barrow, John Graves. A Bibliography ofBibliographies in Religion. Ann Arbor, the Protestant Episcopal Church 40 (March 1971): 104-8. Materials in the Mich.: Edwards Brothers, 1955. Contains several pages describingthe Historical Society of the Episcopal Church, in Austin, Texas. surveys of church records in a number of states done by the Works ---. "The Domestic and Foreign Missionary Society Papers: The Puerto Progress (after 1939, Work Projects) Administration in the 1930s and Rico Papers, 1870-1952." Historical Magazine of theProtestant Episcopal 1940s. Church 42 (September 1973): 341~3. Materials in the Historical Society

20 International Bulletin of Missionary Research of the Episcopal Church, in Austin, Texas. and Archivesof the United States.(Pennsylvania Fascicle). Princeton, N.J.: Breton, Arthur J. A Guide to the Manuscript Collections of the New-York His­ Princeton Univ. Press, 1983. Describes over one million documents torical Society. 2 vols. Westport, Conn.: Greenwood Press, 1972. In­ and books in forty two repositories in Pennsylvania. Volumes on cludes information on missionaries in British colonies, Canada, other areas of the country are planned. Greece, Hawaii, New York, West Indies, and among various tribes of Daly, Lowrie J. "Microfilmed African Materials from the Archives of the American Indians. Sacred Congregation 'De Propaganda Fide.' " History in Africa 5 Burnette, O. Lawrence, Jr. Beneath the Footnote: A Guideto the Useand Pres­ (1978): 361-'{)4. Description of material relating to Africa in the Vatican ervation of American Historical Sources. Madison, Wis.: State Historical Film Library of Saint Louis University, St. Louis, Missouri. Society of Wisconsin, 1969. Several pages on denominational ar­ ---. "Microfilmed Materials from the Archives of the Sacred Congre­ chives. gation 'De Propaganda Fide.' " Manuscripta 10 (November 1966): 139­ Burr, Nelson R. "Sources for the Study of American Church History in the 44. A description of some of the holdings of the Vatican Film Library Library of Congress." Church History22 (September 1953):227-38. The of Saint Louis University, St. Louis, Missouri. sections in the article concerning mission documents are mainly con­ Darnay, Brigitte, ed. Directory of Special Libraries and Information Centers in cerned with the materials of the Society for the Propagation of the the United Statesand Canada. 8th ed. Detroit, Mich.: Gale Research Co., Gospel and of Spanish missions. The SPG materials mentioned here 1983. Includes dozens of entries on mission libraries and archives. are on microfilm. For a description of the total holdings of the SPG, Davis, Richard C., and Linda Angle Miller. Guide to the Catalogued Collec­ which are in England, see Brenda Hough's article, "The Archives of tions in theManuscript Department of theWilliamR. Perkins Library, Duke the Society for the Propagation of the Gospel," in the September 1977 University. Santa Barbara, Calif.: Clio Books, 1980. Includes descrip­ issue of Historical Magazine of the Protestant Episcopal Church. tions of material relating to Anglican, Baptist, Catholic, Episcopal and Cammack, Eleanore, compo Indiana Methodism: A Bibliography ofPrintedand Protestant Episcopal, Methodist, Methodist Episcopal and Presbyte­ Archival Sources in the Archivesof DePauw University and Indiana Meth­ rian, missionaries in Bolivia, Brazil, Cape Colony, China, Ecuador, odism. Greencastle, Ind: DePauw Univ. and the Conference of Indiana Formosa, Georgia, Guatemala, India, Iowa, Jamaica, Japan, Korea, Methodism, 1964. Includes information on the private papers of for­ Liberia, Macao, Malaya, Mexico, Mississippi, Mozambique, Natal, eign missionaries as well as the records of mission organizations Nigeria, North Carolina, Palestine, Persia, Santo Domingo, Sarawak, based in, or with branches in, Indiana. Shetland Islands, Sierra Leone, South Carolina, South Sea Islands, Carman, Harry James, and Arthur W. Thompson. A Guide to the Principal Tanganyika, Texas, Thailand, Tunis, Turkey, and United States. Sources for American Civilization, 1800':"'1900, in the City of New York: Dean, David M., and staff. "The Domestic and Foreign Missionary Society Manuscripts. New York: Columbia Univ. Press, 1960. Consists of a Papers: The China Papers: 1835--1951." Historical Magazineof the Prot­ classified listing of document collections. The guide includes thirty estant Episcopal Church39 (March 1970): 90-94. Materials in the Histor­ pages of materials about religious history including, for example, de­ ical Society of the Episcopal Church, in Austin, Texas. scriptions of the holdings of the American Bible Society and the Gen­ Dean, David M. "The Domestic and Foreign Missionary Society Papers: eral Theological Society. The Greece Papers, 1829-1909." Historical Magazine of the Protestant Chaff, Sandra L. "Archives and Special Collections on Women in Medi­ Episcopal Church 40 (March 1971): 101-4. Materials in the Historical So­ cine at the Medical College of Pennsylvania." Bulletinof theMedical Li­ ciety of the Episcopal Church, in Austin, Texas. brary Association 66 (January 1978): 55--57. Includes information on ---."The Domestic and Foreign Missionary Society: The Haiti Papers: materials in the archives about alumnae who were missionaries. 1855---1939." Historical Magazine of the Protestant Episcopal Church 39 Chepesiuk, Ron, and Arnold Shankman, comps. American IndianArchival (March 1970): 94-95. Materials in the Historical Society of the Episco­ Material: A Guideto Holdings in the Southeast. Westport, Conn.: Green­ pal Church, in Austin, Texas. wood Press, 1982. A guide to relevant repositories in Alabama, Flor­ Deutrich, Mabel E. "American Church Archives-An Overview." Ameri­ ida, Georgia, Kentucky, Louisiana, Mississippi, North Carolina, canArchivist 24 (October 1961): 387-402. South Carolina, Tennessee, Virginia, and West Virginia. Included is ---. "Supplement to Church Archives in the United States and Can­ information on missionary work among the Cherokee, Creek, and ada, a Bibliography." Washington, D.C.: n.p., 1964. Seminole Indians by the Moravians and Presbyterians, among others. Dictionary Catalog of the Missionary Research Library. 17 vols. Boston: G. K. Clendennen, Gary W., and I. C. Cunningham. David Livingstone: A Cata­ Hall, 1968. logue of Documents. Edinburgh: National Library of Scotland, 1979. In­ Dojka, John. "The Yale-China Collection." Yale University Library Gazette cludes a list of the locations of known Livingstone documents. Several 53 (April 1979): 211-16. United States institutions are on the list. Donat, Nafi. The Archives of the Case Memorial Library. Hartford, Conn.: Clendennen, Gary W., and James A. Casada. "The Livingstone Documen­ Hartford Seminary Foundation, 1975. Includes brief mention of rec­ tation Project." History in Africa8 (1981): 309-17. ords of the Kennedy School of Missions as well as the private papers Clouse, Mose C., and Doris K. Colby. "The Aurora College Archives." Il­ of missionaries who graduated from, or had some connection with, linois Libraries 63 (April 1981): 304-7. Description of the college's col­ Hartford Seminary. lection of materials dealing with Adventist history, including the Dove, Kay L. "Resources on China, Japan, and Korea within the Presby­ private papers of missionaries. terian Historical Archives in Philadelphia." Ch'ing-shih Wen-t'i 4 Coursey, W. Tony, and Robert Dohanan. "Guides to Manuscript Collec­ (1980): 130-34. This journal, based in Washington, D.C., publishes tions in the Southeast: A Bibliography." Provenance 2 (Spring 1984): studies of the Ch'ing (or Manchu) dynasty. 79-93. Provenance is the journal of the Society of Georgia Archivists. Downs, Robert B. Resources of North Carolina Libraries. N. p.: Governor's Many of the entries in this bibliography describe repositories with Commission on North Carolina Libraries, 1967. Includes description missionary holdings, such as the Southern Historical Collection at of repositories with material on church history. Chapel Hill, N. C. The states covered by the bibliography are Ala­ Duignan, Peter. Handbook of American Resources for African Studies. Stan­ bama, Florida, Georgia, Mississippi, North Carolina, South Carolina, ford, Calif.: Hoover Institution Press, 1967. Refers to several mission­ and Tennessee. There is also a section on regional guides. related document collections. Craig, Tracey Linton, ed. and compo Directory of Historical Societies and Durrill, Wayne K. "African Papers in the Southern Historical Collection, Agencies in the United States and Canada. 12th ed. Nashville, Tenn.: University of North Carolina Library at Chapel Hill." History in Africa American Association for State and Local History, [1982]. Gives basic 7 (1980):337-42. Papers of nineteenth-century missionaries to Liberia information on most historical societies, such as hours open, collect­ are among those described. ing policy, and so forth. Has a number of specialized indexes, includ­ Ellis, John Tracy, and Robert Trisco. GuidetoAmerican Catholic History. 2nd ing one labeled "Ethnic, Race, Religion." ed., rev. and enl. Santa Barbara, Calif.: ABC-Clio, 1982. Includes an­ Crosson, David. "The Philippine Papers: 1901-1968." Historical Magazine notated entries on several guides to Catholic document collections, as of the Protestant Episcopal Church 43 (March 1974): 6~8. Materials in well as a listing of Catholic historical societies. the Historical Society of the Episcopal Church, in Austin, Texas. Ericson, Jack T., ed. Missionary Society of Connecticut Papers, 1759-1948, a Crouch, Archie R. Scholar's Guide to China Mission Resources in the Libraries Guide to the Microfilm Edition. Glen Rock, N.J.: Microfilming Corpora­

January 1985 21 tion of America, 1976. script Collections in the United States. 2 vols. New York: R. R. Bowker, Evans, Frank B. Modern Archives and Manuscripts: A Select Bibliography. 1979. Numerous descriptions of mission-related collections. Most col­ Washington, D.C.: Society of American Archivists, 1975. The section lections described are the private papers of woman missionaries, al­ on church archives contains some reference to books and articles de­ though institutional collections are also described. Index includes the scribing collections relevant to mission studies. names of various denominations as well as entries for different kinds Geiger, Maynard J. Calendar of Documents in the Santa Barbara Mission Ar­ of missionaries, such as "Missionaries, medical," and "Missionaries' chives. Washington, D.C.: Academy of Franciscan History, 1947. spouses." Gillette, Gerald W. "Piety, Papers and Print-The Presbyterian Historical History in Africa. Every issue of HIA, which is published in Madison, Wis­ Society." DrexelLibrary Quarterly6 (january 1970): 44--52. consin, has not one but several articles about document collections Gingerich, Melvin. "The Archives of the Mennonite Church." Mennonite with information about Africa. Usually these collections are in Africa, Historical Bulletin25 (October 1964): 4--6. but some are in the United States. Gomez Canedo, Lino. LosArchivosHist6ricos dela Historia deAmerica. Mex­ Horn, Jason. "Seventh Day Adventist Archives." American Archivist 17 ico: Instituto Panamericano de Geograffa e Historia, 1961. Includes in­ (July 1954): 221-24. formation on the library and manuscripts of the Academy of Horvath, David G., ed. A Guide to the Microfilm Edition of the Papers of the American Franciscan History, in Potomac, Maryland. AmericanHomeMissionary Society. Glen Rock, N.J.: Microfilming Cor­ ---. "Some Franciscan Sources in the Archives and Libraries of Amer­ poration of America, 1975. ica." Americas 13 (October 1956): 141-74'. International Bulletin of Missionary Research 9 (April 1985). Special issue on Grace, Michael. "Loyola University of Chicago Archives." Illinois Libraries "China Mission History," with articles on eleven research projects (April 1981): 307--8. Has a brief mention of the research files of the In­ utilizing specialized collections of documentation. stitute of Jesuit History, including copies of documents dealing with Jacquet, Constant H. [r., ed. Yearbook of American and Canadian Churches, Jesuit activities in New France (French Canada), South America, and 1984. Nashville, Tenn.: Abingdon, 1984. Contains a brief listing of the eastern United States. major denominational archives. Guide to Albert Schweitzer Collections in the United States. New York: Albert Johnson, Kurt, compo Guideto theMidwest China OralHistoryCollection. St. Schweitzer Fellowship, 1981. Contains descriptions of Schweitzer Paul, Minn.: The Midwest China Center, 1983. Indexed guide to in­ documents in institutional and private collections. terviews with 112 midwestern Americans who lived in China prior to Guideto theRecords of theMoravian MissionamongtheIndiansofNorth America 1952. Several of those interviewed were missionaries. from the Archivesof the Moravian Church, Bethlehem, Pennsylvania. New Jones, Charles Edwin. A Guide to the Study of the Holiness Movement. Haven, Conn.: Research Publications, 1970. Metchen, N.J.: Scarecrow Press and the American Theological Librar­ Hafstad, Margaret R., ed. Guide to the McCormick Collection of the State His­ies Association, 1974. There is no direct information on document re­ torical Societyof Wisconsin. Madison, Wis.: State Historical Society of positories in this or the following entry. However, in both cases, the Wisconsin, 1973. Contains several pages describing the correspond­ acknowledgments include the names of most major libraries where ence of Nettie Fowler McCormick with such prominent missionary there are documents on the Holiness or Pentecostal movements, in­ statesmen as John R. Mott and Robert E. Speer. cluding documents on their mission efforts. Also, both guides give Hamer, Philip M., ed. A Guide to Archives and Manuscripts in the United very valuable background information on denominations and mission States. New Haven, Conn.: Yale Univ. Press, 1961. Has been largely societies and bibliographic data on missions history and biography, replaced by the National Historical Publications and Records Com­ among other topics. mission's Directory of Archivesand ManuscriptRepositories, but still con­ ---. A Guide to the Study of the Pentecostal Movement. 2 vols. Metchen, tains descriptions of some collections that cannot be found elsewhere. N.J.: Scarecrow Press and the American Theological Libraries Asso­ Hamilton, Kenneth G. "The Moravian Archives at Bethlehem, Pennsyl­ ciation, 1983. vania." AmericanArchivist 24 (October 1961): 415-23. Journal of AmericanHistory. Each issue usually contains brief reports on ar­ Harper, Josephine L. Guideto theManuscriptsof the StateHistorical Society of chives/manuscript collections opened to the pubic. Occasionally some Wisconsin: SupplementNumberTwo. Madison, Wis.: State Historical So­ of these relate to missions. ciety of Wisconsin, 1966. Various materials relating to missionaries are Journal of Pacific History. This journal, which is published in Australia, reg­ described, including personal narratives of people confined as enemy ularly has a feature called "From the Archives," which consists of aliens by the Japanese during World War II, Lutheran Women's Mis­ brief descriptions of little-known document collections relevant to the sionary Federation, and missionary activity in Wisconsin. history of the Pacific area. The repositories described are usually ---and Sharon C. Smith. Guide to the Manuscriptsof the State Historical either in Australia, the United Kingdom, or a Pacific island nation. Society ofWisconsin: SupplementNumberOne. Madison, Wis.: State His­ Many of the collections described are of missionary documents. torical Society of Wisconsin, 1957. Information on various missionary Kenneally, Finbar, ed. United States Documents in the Propaganda Fide Ar­ societies with branches in Wisconsin as well as papers of missionaries chives; A Calendar. First series, 7 vols. Washington, D.C.: Academy of in Hawaii, Illinois, Japan, Michigan, West Africa, and Wisconsin. American Franciscan History, 1971. Haywood, Dolores C., and Patricia L. Davis. "The Domestic and Foreign Kim, Hong K. Scholar's Guide to Washington D.C. for East Asian Studies Missionary Society Papers: The Liberia Papers: 1822-1939." Historical (China, Japan, Korea, and Mongolia). Washington, D.C.: Smithsonian Magazineof the Protestant Episcopal Church 39 (March 1970): 9~94. Ma­ Institution Press, 1979. Includes description of the American Red terials in the Historical Society of the Episcopal Church, in Austin, Cross Archives, the Library of Congress (including missionaries' pa­ Texas. pers). Hefner, Loretta L. TheWPA Historical Records Survey:A Guideto the Llnpub­Kirkham, E. Kay. A Survey of American Church Records. 4th ed., rev. Logan, lished Inventories, Indexes, and Transcripts. Chicago: Society of Ameri­ Utah: Everton Publishers, 1978. Although this book is intended as an can Archivists, 1980. This valuable finding aid includes a chart aid to genealogists, it contains some useful bibliographic references to showing the location of many unpublished 1930s and 1940s invento­ books and articles describing religious archival collections. ries of church records. Many of these records include information on Klassen, Abram John, ed. The SeminaryStory, Twenty Years of Education and congregation-level attitudes toward, and support of, foreign mis­ Ministry, 1955-1975. N.p.: Pacific Printing Press, 1975. Contains in­ sions. formation on the Center for Mennonite Studies located on the campus Heuser, Frederick. "Archival Resources." Journal of Presbyterian History. A of the Mennonite Brethren Biblical Seminary. feature that has begun to appear periodically in recent issues of the Knubel, Helen M., ed. An Introductory Guide to Lutheran Archives and Col­ Journal. It consists of several page-length descriptions of record lections. New York: Lutheran Council in the USA, 1981. groups in the holdings of the Presbyterian Historical Society, includ­ Larson, David R., Fred Honhart, and William Myers, eds. Guide to Manu­ ing important mission documents. For example, the spring 1984 issue script Collections & Institutional Records in Ohio. N. p.: Society of Ohio had a description of the secretarial files of the Board of Foreign Mis­ Archivists, 1974. Detailed listing of the holdings of individual congre­ sions of the Presbyterian Church in the USA. gations, including in many cases their mission-society records. Seem­ Hinding, Andrea. Women's History Sources: A Guide to Archivesand Manu­ingly every institution in Ohio with some kind of collection is

22 International Bulletin of Missionary Research included. Thus, for example, the holdings of Oberlin College are de­ State Historical Society. scribed, including the papers of some missionaries. Palm, Charles G., and Dale Reed. Guide to the Hoover Institution Archives. Library of Congress. National Union Catalog ofManuscriptCollections, 1959­ Stanford, Calif.: Hoover Institution Press, 1980. Description of the pa­ 1961. Ann Arbor, Mich.: J. W. Edwards, 1962. This and the volumes pers of nineteenth- and twentieth-century missionaries to California, published subsequently consist of brief descriptions of collections re­ Cameroon, China, Japan, and Nigeria. Baptist, Catholic, and Meth­ ported to NUCMC staff by institutions throughout the United States. odist missionaries are included, as well as workers of the American The NUCMC is the closest thing to a detailed, comprehensive descrip­ Board of Commissioners for Foreign Missions, the YMCA, and the tion of United States document holdings. Indexes to the entries are YWCA. very detailed and contain many references to topics. Pierson, Roscoe M. "A Survey of the Manuscript Holdings of the Seminary ---. National Union Catalog of Manuscript Collections, 1962. Hamden, Library." Lexington Theological Quarterly 3 (january 1968): 1-11. This Conn.: Shoe String Press, 1964. description of the records of the Disciples of Christ denomination at --. National Union Catalog of Manuscript Collections, Index 1959-1962. the Lexington, Kentucky, school includes information on both the Hamden, Conn.: Shoe String Press, 1964. records of its mission organizations and the papers of various mis­ --. National Union Catalog of Manuscript Collections, 1963-1964. Wash­ sionaries. ington D.C.: Library of Congress, 1965. All following volumes pub­ Price, Frank W. "Specialized Research Libraries in Missions." Library lished by the Library of Congress. As of this writing, volumes Trends 9 (October 1960): 175---85. Much of this article is now out of published for years up to 1982. date, but it does have brief descriptions of the holdings of the Amer­ Lind, William. "Methodist Archives in the United States." American Ar­ ican Bible Society Library, the American Board of Commissioners of chivist24 (October 1961): 435-44. Foreign Missions material at Harvard University, the Case Memorial Lundeen, Joel. "The Lutheran Church in America's Archives." Illinois Li­ Library of Hartford Seminary Foundation, the Day Missions Library braries 63 (April 1981): 315--19. at Yale University Divinity School, the Missionary Research Library, ---. Preserving Yesterday for Tomorrow: A Guide to the Archivesof the Lu­ and the Speer Library of Princeton Seminary Library. Although the theran Church in America. Chicago: Archives of the Lutheran Church in emphasis of the article is on published materials, it also contains de­ America, 1977. scriptions of archival and manuscript collections. Lynch, James R. "Brethren Historical Library and Archives." Illinois Li­ Reeck, D. L., and J. H. Ness. "Sierra Leone Holdings in the United Meth­ braries 63 (April 1981): 319-22. odist Archives." Methodist History 10 (April 1972): 48-53. Mason, Elizabeth B., and Louis M. Starr. The Oral History Collection of Co­ Richman, Irwin, compo Historical Manuscript Repositories in Pennsylvania. lumbia University. New York: Oral History Research Office, 1979. Brief Harrisburg, Pa.: Pennsylvania Historical and Museum Commission, description of interviews with missionaries to China, eastern Europe, 1965. Descriptions of the Moravian Archives, and the Presbyterian India, and the Middle East. Historical Society, among others. McAvoy, Thomas T. "Catholic Archives and Manuscript Collections." Riggs, John Beverly. A Guide to the Manuscripts in the Eleutherian Mills His­ American Archivist 24 (October 1961): 409-14. torical Library: Accessions throughtheYear1965. Greenville, Del.: Eleuth­ McGarth, Thomas B. "The Hawaiian Mission Children's Society Library." erian Mills Historical Library, 1970. Correspondence between the Journal of Pacific History 16 (january 1981): 53--56. American Board of Commissioners for Foreign Missions and mem­ McLean, Cynthia. "The Protestant Endeavor in Chinese Society, 1890­ bers of the DuPont family. Also information on the foreign missions 1950: Gleanings from the Manuscripts of M. Searle Bates." Interna­ of the Protestant Episcopal Church and correspondence with mission­ tional BulletinofMissionary Research 8 (july 1984): 108-11. Reprint from aries in Africa, California, China, Hawaii, and Japan. ChinaNotes 21, no. 4 (Autumn 1983). Description and analysis of the Saito, Shiro, compo and ed. Philippine-American Relations: A Guide to Man­ manuscripts of Bates, historian and missionary to China, in the Yale uscriptSources in the UnitedStates. Westport, Conn.: Greenwood Press, Divinity School Library. 1982. Gives brief descriptions of relevant manuscript and archival col­ McMillan, Christine. "The Past Is Being Found." The War Cry, (Feb. 23, lections of almost 150 institutions in forty two states and the District 1980), pp. 10-11. A brief description of the Salvation Army Archives. of Columbia. Also has an excellent bibliography of guides to docu­ Missionary Chronicles: Photographic Documentation of the Human Condition ment collections. Preserved in the Historical Photo Collection of the UnitedMethodistChurch, Sanders, James. "The Vernon Anderson Papers." Historyin Africa8 (1981): c1900-1925. Philadelpia: Philadelphia College of Art, 1982. 361-64. Description of the papers of a missionary to Central Africa, National Historical Publications and Records Commission. Directory of Ar­ held by the Africana division of Northwestern University Library, chives and Manuscript Repositories: 1978. Washington, D.C.: National Evanston, Illinois. Historical Publications and Records Commission, 1978. The basic brief Shuster, Robert. "Library and Archival Resources of the Billy Graham guide to document collections in the United States. Contains infor­ Center." International Bulletinof MissionaryResearch 5 (july 1981): 124­ mation such as address, phone number, collecting policy, holdings, 26. hours, and so forth. Has a list of religious repositories in back of vol­ ---. "The Preservation of Mission Records." Missiology 10 (April 1982): ume. 223--27. "New United Methodist Archives Center." College and Research Libraries Simpson, Paul C., and Heidi H. Pearson. Minnesota Guide to Resources on News, no. 2 (February 1982): 50-51. East Asia. St. Paul, Minn.: Minnesota China Council, 1978. Includes Novotny, Ann, and Rosemary Eakins, eds. PictureSources 3: Collections of description of institutions that have published materials related to Prints and Photographs in the U.S. and Canada. New York: Special Li­ missions such as the Midwest China Study Resource Center. braries Association, 1975. Brief descriptions of the picture holdings of Smith, Alice E., ed. Guideto the Manuscriptsof the Wisconsin Historical Soci­ such groups as the Maryknoll Fathers and Brothers, National Catholic ety. Madison, Wis.: State Historical Society of Wisconsin, 1944. Ma­ News Service, Religious News Service, and Wycliffe Bible Transla­ terials described in the guide include documents about missionaries in tors. Hawaii as well as letters of Emily Judson, wife of Adoniram Judson. O'Brien, Elmer J. "The Methodist Collections at Garrett Theological Sem­ Smith, Barbara S. Russian Orthodoxy in Alaska: A History, Inventory, and inary." MethodistHistory 8 (july 1967): 28-37. Analysis of the ChurchArchivesin Alaskawith an Annotated Bibliography. Official Catholic Directory. New York: P. J. Kenedy & Sons, 1983. Includes N.p.: Alaska Historical Commission, 1980. directory of Catholic orders involved in foreign missions and other Society of American Archivists. Religious Archives Committee. Prelimi­ useful information. nary Draft of Supplement to "Church Archives in the United States: A Bib­ Oregon Historical Society. UnionGuideto Photograph Collections in thePacific liography."N.p., 1976. A very helpful listing, as is the following entry Northwest. Portland, Ore.: Oregon Historical Society, 1978. Contains and the bibliographies by Deutrich and Binsfield listed above. brief descriptions of two mission-related photo collections, that of the ---. 2nd Draftof Supplementto "ReligiousArchivesin the United Statesand Oregon Province Archives of the Society of Jesus, at Gonzaga Univer­ Canada: A Bibliography" (1958-1978). N.p.: n.p. [1978]. sity, which contains images of the Jesuits' work among Indians of the Society of California Archivists. Directory of Archivaland Manuscript Repo­ Pacific Northwest and Alaska, and that of the Eastern Washington sitories in California. Redlands, Calif.: Society of California Archivists,

January 1985 23 1975. Brief descriptions of California repositories, including many User's Guide to the AmericanIndianCorrespondence: the Presbyterian Historical with mission material, such as the Mennonite Historical Library (Cen­ Society Collection of Missionaries' Letters, 1833-1893. Westport, Conn.: ter for Mennonite Brethren Studies), in Fresno. Greenwood Press, n.d. Sokolosky, Barbara A., ed. AmericanSunday School Union Papers 1817-1905: Walker, Mary Alden. "The Archives of the American Board of Commis­ A Guide to the Microfilm Edition. Sanford, N.C.: Microfilming Corpo­ sioners for Foreign Missions." Harvard Library Bulletin 6 (Winter 1952): ration of America, 1980. Includes a helpful brief history of the ASSU 52-68. as well as a detailed description of the contents of the documents, ---. "India and Ceylon in the Archives of the American Board of For­ which are housed at the Presbyterian Historical Society in Philadel­ eign Missions." The Indian Archives7 (July-December 1953): 95-99. phia, Pennsylvania. Weber, Francis J. "The Catholic University of America Archives." Ameri­ Spence, Thomas H. The Historical Foundation and Its Treasures. Montreat, can Catholic Historical Society Records 77 (March 1966):50-59. N. C.: Historical Foundation Publications, 1960. ---. "Printed Guides to Archival Centers for American Catholic His­ Spencer, Leon P."Africana Archival and Manuscript Materials at Predom­ tory." AmericanArchivist 32 (October 1969): 348-56. inantly Black Institutions in the American South." Georgia Archive 6 ---. A Select Guide to California Catholic History. Los Angeles: Western­ (Fall 1978): 54-59. Georgia Archivewas the predecessor of Provenance as lore, 1966. the journal of the Society of Georgia Archivists. This article includes a Westberg, Sigurd F. "The Archives of the Evangelical Covenant Church of brief mention of institutions with information about black missionar­ America." Illinois Libraries 63 (April 1981): 331-32. ies to Africa. Williams, Sam., compo Guideto theResearch Collections oftheNew YorkPublic Suelflow, August R. A Preliminary Guide to Church Records Repositories. Library. Chicago, Ill.: American Library Association, 1975. Narrative N.p.: Society of American Archivists, 1969. Although there have been descriptions of documents dealing with Catholic (Jesuit) and Protes­ many changes in church repositories since the publication of this tant missions in Africa and China. guide, it is still the most recent one of its kind. The archives of.thirty­ Wilson, Samuel, ed. Mission Handbook: North American Protestant Ministries one denominations are listed, along with brief descriptions of the Overseas. 12th ed. Monrovia, Calif.: Missions Advanced Research and holdings of each. Communication Center, 1979. Brief description of the activities, bud­ Sumners, Bill. Selected Guide to the Archivaland Manuscript Collections in the get, personnel, and so forth of all North American Protestant groups Dargan-Carver Library. Nashville, Tenn.: Historical Commission of the with any kind of foreign-mission involvement. Many of the denomi­ Southern Baptist Convention, 1984. This pamphlet is a reprint of an nations and non-denominational organizations listed in this volume article that appeared in the April 1984 issue of BaptistHistory and Her­ maintain their own archives or at least have their inactive files at their itage. It includes description of the records of the Foreign Mission headquarters. Indexes group missions according to countries they Board and other mission-related branches of the SBC as well as infor­ work in, type of activity, and tradition. mation on the papers of some of the more prominent missionaries. Winfrey, Dorman H. "Protestant Episcopal Church Archives." American Thomas, Evangeline, ed. Women Religious History Sources: A Guide to Repo­ Archivist 24 (October 1961): 431-33. sitories in the United States. New York: R. R. Bowker, 1983. Describes World Mission: Nazarene Archives Inventories. Kansas City, Mo.: Church of the archives of women's active and contemplative orders in the Epis­ the Nazarene, 1983. copal, Lutheran, Mennonite, Methodist, Orthodox, and Roman Cath­ Wynar, Lubomyr, R., and Lois Buttlar. Guideto EthnicMuseums, Libraries, olic churches. Many of these orders, of course, are wholly or partially and Archives in the United States. Kent, Ohio: Kent State University, involved in mission activity, as is indicated in the collection descrip­ 1978. Contains capsule descriptions of libraries, museums, and ar­ tions. chives with information about almost 100 different ethnic groups U.S. Catholic Mission Association. Mission Handbook 1984-85. Washing­ (Byelorussian-Americans, Egyptian-Americans, Indonesian-Ameri­ ton, D.C.: USCMA, 1984. Annual publication with statistics drawn cans, etc.). Many of the collections described also have information di­ from the Association's data bank of United States Catholic missionary rectly or indirectly relevant to mission studies. personnel working abroad. III.' Checklist Claremont Colleges Libraries Records of early Catholic missionary work in Cal­ Honhold Library ifornia, Mexico, and other parts of the Spanish Alabama Special Collections Department empire in the Americas. 800 Dartmouth Street Claremont, CA 91711 University of California at Berkeley Talladega College (714) 621-8000, ext. 3977 The Bancroft Library Talladega College Historical Collections Manuscript Division Talladega, AL 35160 Transcripts of oral-history interviews conducted Berkeley, CA 94720 (205) 362-0206 with forty-four retired missionaries to China who (415) 642-3781 Papers of American Board of Commissioners for were there between 1900 and 1950. The interview­ ees included educators, medical administrators, The division has the papers of several nineteenth­ Foreign Missions and Southern Presbyterian mis­ and twentieth-century missionaries to China. sionaries to Africa, including Angola, the Congo, doctors, translators, authors, and ministers. They represented fifteen different mission boards. Mozambique, Rhodesia, and South Africa. Wycliffe Bible Translators 19891 Beach Blvd. Woman's Missionary Union Hoover Institution on War, Revolution and Peace Archives Huntingdon Beach, CA 92684 Archives (714) 536-9346 P.O. Box C-10 Stanford University Stanford, CA 94305 Over 100,000 photographic images relating to mis­ Birmingham, AL 35283-D010 (415) 497-3563 (205) 991-8100 sionary linguistic work around the world. Most of Papers of twentieth-century Baptist, Catholic, the material is post-1968, but some goes back to The Woman's Missionary Union, which is auxil­ the 1930s. iary to the Southern Baptist Convention, has rec­ Methodist, Presbyterian, and YMCA missionaries ords going back to 1888, which document its to Cameroon, China, Japan, and Nigeria. activities in the United States in support of South­ ern Baptist home and foreign missions, Pacific School of Religion Chas. Holbrook Library 1798 Scenic Avenue Berkeley, CA 94709 Colorado (415) 848-0528 Files of the Women's Board of Missions for the Pa­ Sister of Loretto at the Foot of the Cross California cific, record book for 1885-97 of the Angola Dis­ 3001 South Federal Boulevard trict Conference of the South Central Africa Denver, CO 80236 mission of the Methodist Episcopal Church. Center for Mennonite Brethren Studies (303) 935-4740 Hiebert Library Santa Barbara Mission Memoirs and reports of sisters who served in 1717 South Chestnut Archives-Library China and South America. Fresno, CA 93702 Old Mission (209) 251-7194, ext. 79 Upper Laguna Street Archives of the denomination, including its mis­ Santa Barbara, CA 93105 sionary organizations. Papers of missionaries. (805) 682-4713

24 International Bulletin of Missionary Research Dominican House of Studies Collects documents of North American nonde­ Connecticut 487 Michigan Avenue, NE I1:0minational. P~otestant evangelistic a'nd mis­ Washington, DC 20017 sions organizations, such as Africa Inland (202) 529-5300 ~ission, Evange~ical Foreign Missions Associa­ Bridgeport Public Library Records of the Dominican order in the United ~o~, Interdenominational Foreign Mission Asso­ Histoncal Collections CIation! and. Overseas ~issionary Fellowship. S~ates! incl~ding .some material on foreign mis­ 925 Broad Street sions In Chile, China, Kenya, Pakistan, and Peru. Oral-history interviews WIth, and private papers Bridgeport, CT 06604 of, missi?naries active in all parts of the world. (203) 57(r.7417 Library of Congress The archives also have a very rudimentary card catalog of the location of other missions and evan­ Papers of Hazel Kirk include items from a mission­ Manuscript Division ary to China and, from Samuel A. Moffett (1864­ Library of Congress Annex gelism document collections around the United 1939)and his wife, missionaries to Korea. 2nd Street andlndependence Avenue, SE States, cross-referenced by type of mission, de­ Washington, DC 20540 nominational tradition, personal names, and names of the collections. Hartford Seminary (202) 426-5383 Case Memorial Library Papers of missionaries to Burma, China, East Af­ Brethren Historical Library and Archives Archives rica, Hawaii, India, Macedonia, Mariana Islands, 1451 Dundee Avenue 55 Elizabeth Street Philippines, Sierra Leone, and Turkey, among Elgin, IL 60120 Hartford, CT 06105 other places. Also includes the records of Moral (312) 742-5100 (203) 232-4451 Re-Armament Inc., including material on the or­ Papers of missionaries, including American Bible ganization's activities in Asia; microfilm of the rec­ Official archives of the Church of the Brethren. Society workers, to Arabia, China, the Congo, In­ ords of the Society for the Propagation of the Contain the files of denominational mission com­ dia, Kuwait, Malaysia, the Sudan, and Turkey. Gospel. Another re1evant body of materials is the mittees and boards going back to 1884 as well as Also the papers of several professors of missions, Henry Luce collection, which includes informa­ the papers of missionaries to Cuba, India, and so including Edward W. Capen (1870-1947), dean of tion on Presbyterian missionaries in China. forth. the Kennedy School of Missions. Lott Carey Baptist Foreign Mission Convention Center for Research Libraries Yale University Libraries 1501 Eleventh Street, NW 6046 South Kennedy Avenue Divinity School Library Washington, DC 20001 Chicago, IL 60637 409 Prospect (202) 667-8493 (312) 955-4545 New Haven, CT 06510 Organization's files about its work in India, Lib­ Microf~m of the Church Missionary Society's files (203) 436--8440 eria, Nigeria, and the USSR. on Afnca, and of records of the American Mission­ Papers of American Protestant missionaries in ary Society are here. Ch.ina, 1834-1950; records of the World Student Seventh-day Adventists Christian Federation, 1895-1938 and of the Stu­ General Conference Conservative Baptist Foreign Mission Society dent Volunteer Movement; papers of Arthur Jud­ Archives Box 5 son Brown (185(r.1963), general secretary of the 6840 Eastern Avenue Wheaton, IL 60189 Presbyterian Board of Foreign Missions; papers of Washington, DC 20012 (312) 66~12oo historian and missiologist Kenneth Scott Latour­ (202) 723--D800 Minutes, reports, and correspondence about the ette (1884-1968) papers of John R. Mott (1865­ Official repository of the world headquarters of society's work in twenty-five countries, including 1955); papers of missionaries to Albania, Ceylon, the church.. Archives include a great deal of infor­ Argentina, Brazil, France, Hong Kong, Italy, Ja­ India, Syria, etcetera. Also has microfiche of the mation on Adventist foreign missions. pan, Kenya, the Philippines, Portugal, Senegal, r~cords of the International Missionary Coun­ Uganda, and Zaire. cilJConference of British Missionary Societies. Evangelical Covenant Church of America Yale University Libraries Archives and Historical Library Sterling Memorial Library 5125 North Spaulding Avenue Box 1603A Yale Station Georgia Chicago, IL 60625 New Haven, CT 06520 (312) 583-2700, ext. 5267 (203) 436-4564 Emory University Archives of the church plus the papers of some Records of the Yale-China Association, 1869-1976; missionaries and photographs of mission fields. p~pe.rs ~ineteenth-.and ~entieth-century Robert W. Woodruff Library of early Special Collections Department rmssionanes to China, PalestIne, Singapore, Atlanta, GA 30322 Hospital Sisters of Third Order of St. Francis Smyrna, and Zululand. (404) 329-6887 St. Francis Convent P.O. Box 42 Papers of Methodist missionaries to China and Ja­ Springfield, IL 62705 pa~. Documents .about Methodist missions in (217) 522-3386 China, Cuba, India, Japan, Korea, and Mexico. Also available the records formerly kept at the In­ Mat~rial. relati.ng .to ~he o~der' s medical work, in­ Delaware terdenominational Theological Center, including eluding ItSactivities In China, Japan, and Taiwan. the papers of black missionaries to Africa. Jenks Memorial Collection of Adventual Material Eleutherian Mills Historical Library Emory University Aurora College Library Greenville, DE 19807 Candler School of Theology Aurora, IL 60507 (302) 658--2401 Pitts Theology Library (312) 892-6432 Material about the American Board of Commis­ Atlanta, GA 30322 Correspondence of missionaries of the Advent . sioners for Foreign Missions, the missions of the (404) 329-4166 or 329-4167 Christian General Conference. Protestant Episcopal Church, mission activity in Records of the African Orthodox Church (1880­ Africa, China, Hawaii, and Japan. 1974). Loyola University of Chicago Archives E. M. Cudahy Memorial Library 6525 North Sheridan Road Chicago, IL 60626 District of Hawaii (312) 274-3000 Columbia The research files of the Institute of Jesuit History. Hawaiian Mission Children's Society Library Lutheran Church in America 553 S. King Street Archives Lutheran School of Theology African Methodist Episcopal Church Honolulu, HA 96813 (808) 531-0481 1100 East 55th Street Service and Development Agency Chicago, IL 60615 2311 M Street, NW Private papers of missionaries to Hawaii, corre­ (312) 667-3500 Washington, DC 20007 spondence between the Sandwich Islands Mis­ (202)965--9313 or 628--6371 sion (later the Hawaiian Evangelical Association) Archives of the denomination and its antecedents. Also collects private papers of missionaries. The archives of the AME Church go back to the and the American Board of Commissioners for church's founding in 1787 and include a great deal Foreign Missions, letters of missionaries to the Marquesas and Micronesia. Northwestern University of information on its work in Bechuanafand, Bot­ Library swana, Central Africa, East Africa, Ghana, Lib­ Africana Division eria, Nigeria, Sierra Leone, Southwest Africa, 1935 Sheridan Road Swaziland, and Zimbabwe [Southern Rhodesia]. Evanston, IL 60201 (312) 492-7684 or 492-7685 Catholic University of America Department of Archives, Manuscripts, and Mu­ Illinois Microfilm of the records of the Sierra Leone Mis­ seum Collections sion of the Church Missionary Society (1803­ 1914), the Africa correspondence of the Foreign Washington, DC 20064 Billy Graham Center Archives (202)635--5065 Missions Board of the Presbyterian Church, USA Wheaton College (1837-93), the United Society for the Propagation Material on Catholic missions among American 500 East Seminary of the Gospel's Gold Coast missions (1823-1906), Indians. Wheaton, IL 60187 the Basel Mission records on activities in the Ca­ (312) 260-5910 meroon, files of the International Missionary

January 1985 25 Council and Conference of British Missionary So­ Holdings include records of the sisters' work in cieties (1910--45), papers of David Livingstone in Nigeria. the National Archives of Zimbabwe, inventory of Massachusetts the London Missionary Society, private papers of Mennonite Library and Archives missionaries to Africa. Also, not on microfilm, the Bethel College Albert Schweitzer Center papers of some missionaries to Africa. North Newton, KS 67117 Hurlburt Road (316) 283--2500, ext. 310 Great Barrington, MA 01230 University of Chicago Archives of the General Conference of the Men­ (413) 52~3124 Library nonite Church, including the Foreign Mission Correspondence and manuscripts of Schweitzer. Department of Special Collections Board, plus oral-history tapes and the papers of 1100East 57th Street missionaries to China, Germany, India, Paraguay, Andover Newton Theological School Chicago, IL 60637 and other countries. (312) 753-4308 Franklin Trask Library 210 Herrick Road Papers of missionaries to China; material about Saint Mary College Newton Centre, MA 02159 the China Education Commission, the Friends Library (617)964-1100 Goodwill Mission to the Orient, and the Oriental Special Collections Department Education Commission. Leavenworth, KS 66048 Records and correspondence of the Brethren (or­ (913) 682-5151, ext. 263 ganized 1808) and the Society of Inquiry (1811); Young Men's Christian Association correspondence and manuscripts of Adoniram This department has the papers of some Catholic Judson; papers of the Miles Bronson family, and Development Office missionaries. 6400 Shafer Court of Chapin Carpenter. Rosemont, IL 60018 (312)823--2895 Congregational Library 14 Beacon Street Archives of the National YMCA formerly at Boston, MA 02108 Bowne Library in New York City are currently at (617)523-0470 this address. It is expected that they will soon be Kentucky housed at a major university. For further infor­ Materials relating to Congregationalism, plus doc­ mation, contact this address. uments about the work of missionaries of the Lexington Theological Seminary American Board of Commissioners for Foreign Library Missions. 631 South Limestone Lexington, KY40508 Harvard Divinity School (606)152-0361 Andover Harvard Theological Library Indiana Contains material on the missions of the Disciples 45 Francis Avenue of Christ and papers of missionaries. Cambridge, MA 02138 (617)495-5788 Archives of DePauw University and Indiana United Methodism Letters, cables, and memoranda of Albert Roy O. West Library Schweitzer (130 items). Greencastle, IN 46135 (317)653--9721, ext. 358 Harvard University Louisiana Harvard College Library Papers of Methodist missionaries to China, India, The Houghton Library Japan, Latin America, and the Philippines. Rec­ Manuscnpts Department ords of several Methodist Women's Missionary Amistad Research Center 22 Divinity Avenue societies. Old U.S. Mint Cambridge, MA 02138 400 Esplanade Avenue (617)495-2440 Archives of the Mennonite Church New Orleans, LA 70116 1700South Main Street (504)522-0432 Records of the American Board of Commissioners Goshen, IN 46526 for Foreign Missions (181G-1960). (219)533--3161, ext. 327 Contains the archives of various antecedents of the United Church of Christ, including the files of Radcliffe College Official repository of the church, including its mis­ the American Missionary Association from 1828to The Arthur ana Elizabeth Schlesinger Library on sion agencies, and of the papers of missionaries. the present; the files and photos of American Mis­ the History of Women in America sionary magazine for 1922-34; the papers of var­ 3 James Street Christian Theological Seminary ious officers and missionaries of the American Cambridge, MA 02138 Manuscript Collection Missionary Association. (617)49S-8647 or 49S-8648 1000 West 42nd Street Indianapolis, IN 46208 Papers of women missionaries to China, India, (317) 92~1331, ext. 34 ana Mexico. Also some material about the Amer­ ican Missionary Society. Papers of Disciples of Christ missionaries to China, Japan, ana the Philippines. Letter books of Maine Sisters of Notre Dame de Namur Great Britain's Church of Christ Foreign Mission Archives Committee (1905, 1914-22). 54 Jeffrey's Neck Road Sisters of Mercy Ipswich, MA 01938 Archives (617)356-4381 605 Stevens Avenue Portland, ME 04103 Records of the order's missionary work in the Bel­ Iowa (207) 797-7861 gian Congo, China, Japan, and Kenya. Administrative records of this Roman Catholic Smith College congregation, including information about its in­ Sophia Smith Collection and the College Archives American Lutheran Church volvement in foreign missions. Northampton, MA 01060 Archives (413)584-2700 Wartburg Theological Seminary Dubuque, IA 52001 The collection contains the papers of women in (319)556-8151 various walks of life, including missionary doctors and teachers to China, Greece, India, Japan, Archives of the ALC and its antecedents. Included Maryland South America, Syria, and Turkey. in the collection is information on the work of mis­ sionaries in Ethiopia, India, and New Guinea. Academy of American Franciscan History Dutch Heritage Collection Library Ramaker Library 9901 Carmelita Drive Michigan Northwestern College Potomac, MD 101 7th Street, SW (301) 365-1763 Orange City, IA 51041 Calvin College and Seminary (712)737-4821 Includes material about Franciscan missionary work in Brazil, Latin America, and the United Library Includes papers of Reformed Church in America States. Also has microfilm of relevant material Colonial Origin Collection missionaries to Arabia, Bahrain, and Japan. 3207 Burton Street, SE from other institutions, including the Vatican ar­ Grand Rapids, MI 49506 chives. (616) 949-4000, ext. 313 Holy Ghost Fathers Microfilm of records of Christian Reformed Missionlane Building churches, records of the Women's Missionary Wheaton, MD 20902 Union, papers of missionaries to China. Kansas (301)933--6130 File of photographs of the fathers' work in African Hope College Dominican Sisters countries. Archives Immaculate Conception Convent Archives Holland, MI 49423 3600 Broadway (616)392-5111, ext. 2257 Great Bend, KS 67530 Papers of Reformed Church in America mission­ (316) 793-3593 aries in Arabia, China, and India.

26 International Bulletin of Missionary Research University of Michigan Church of the Nazarene International Headquar­ Princeton University Bentley Historical LIbrary ters Firestone Library Michigan Historical Collections Archives Rare Books and Special Collections 1150HealAvenue 6401 The Paseo Princeton, NJ 08540 Ann Arbor, MI 48109 Kansas City, MO 64131 (609) 452-3184 (313)764-3482 (816) 33~1000, ext. 437 Correspondence, manuscripts, and photographs Includes papers of nineteenth- and twentieth-cen­ Official repository of the records of the Church of of Albert Schweitzer. tury missionaries to Angola, China, Gabon, India, the Nazarene and its antecedents, including the Japan, and Syria. records of the church's worldwide foreign-mis­ Rutgers University sions program and of the Women's Foreign Mis­ Archibald Stevens Library, Western Theological Seminary sionary Society. The archives also collect the Special Collections Department Beardslee Library papers of Nazarene missionaries. New Brunswick, NJ 08903 86 E. 12th Street (201) 932-5710 Holland, MI 49423 Concordia Historical Institute Microfilm of the records of the Society for the (616)392-8555 801 DeMun Avenue Propagation of the Gospel, 1720-1901; papers of Papers of Reformed Church in America mission­ St. Louis MO 63105 nineteenth-century missionaries to India. aries to Arabia, China, India, Japan, Pakistan, the (314) 721-5934, ext. 297 or 351 Philippines, and the Sudan. Microfilm of the Official archives of the Lutheran Church-Missouri RCA s Board of Foreign Missions, as well as of the Synod, including the synod's mission organiza­ records of the Arabian, Arcot (India), and China tions. Records ofthe Lutheran Women's Mission­ missions. ary . League. Private papers of Lutheran rrussionanes. New York Saint Louis University Pius XIIMemorial Library American Baptist Historical Society Vatican Film Library 1106 South Goodman Street Minnesota 3655 West Pine Blvd. Rochester, NY 14260 St. Louis, MO 63110 (716) 47~174O (314) 658--3090 American Lutheran Church Archives Records of American Baptist agencies, such as the Luther Theological Seminary Microfilm of thousands of documents from the American Baptist Foreign Mission Society and the 2375 Como Avenue West Vatican Library, including some about Jesuit activ­ American Bible Union, and the papers of individ­ St. Paul, MN 55108 ities in North and South America. ual missionaries. (612)641-3205 American Bible Society Records of the ALC, including missionary mate­ Library rial about work in Cameroon, China, Hong Kong, 1865 Broadway Madagascar, Norway, South Africa, Taiwan. New York, NY 10023 Nebraska (212) 581-7400, ext. 202 Benedictine Sisters of Pontifical Jurisdiction Archives of the ABS, plus the papers of some of its St. Benedict's Convent members. Archives Nebraska State Historical Society St. Joseph, MN 56374 1500 R St. Christian and Missionary Alliance (612)363-7711 Lincoln, NE 65808 Archives Records of the sisters' twentieth-century mission­ (402) 432-2793 BoxC ary work in China, Japan, and Puerto Rico. Papers of missionaries to China. Nyack, NY 10960 (914) 353-D750 Midwest China Study Resource Center The records of the denomination, including ma­ Oral History and Archives Collection terial on its mission activities. Gullixson Hall 2375 Como Avenue West New Hampshire Colgate RochesterlBexley Hall/Crozer Theological St. Paul, MN 55108 Seminaries (612)641-3238 Ambrose Swasey Library Oral-history interviews, private papers, organi­ New Hampshire Historical Society 1100 South Goodman Street zation records of Americans and Chinese who 30 Park Street Rochester, NY 14620 lived and worked in China, including many mis­ Concord, NH 03301 (716) 271-1320 sionaries. (603) 225-3381 Among the holdings of the library are the files of the Baptist Missionary Training School. Minnesota Historical Society Papers of merchant and diplomat Edmund Rob­ erts, which cover the years 1805-39, and include Division of Archives and Manuscripts Columbia University 1500Mississippi Street correspondence with missionary to China Robert Morrison. The Oral History Collection St. Paul, MN 55101 Box 20 (612)296--6980 Butler Library Papers of missionaries to Canada, China, Japan, New York, NY 10027 Syria, and Turkey, including over 200 boxes of the (212) 280-2273 papers of Dr. Walter Judd. Several boxes of Arner­ Transcripts of interviews with missionaries to ican Board of Copmmissioners for Foreign Mis­ New Jersey sions records. Amoy, China, Iraq, and Switzerland. Archives and History Center of the United Meth­ Cornell University odist Church Libraries 36 Madison Avenue Department of Manuscripts and University Ar­ Madison, NJ 07940 chives Mississippi (201) 822-2787 or 822-2826 101 Olin Library Ithaca, NY 14853 Official repository of UMC documents, including (607) 256-3530, ext. 2342 mission boards. Also collects the private papers of Mississippi Department of Archives and History Papers of William Bouck (1786-1859), treasurer of P.O. Box571 missionaries. The archives of the Evangelical United Brethren Church, formerly at United The­ the Lutheran Foreign Missisonary Society; papers Jackson, MS 39205 of missionaries to China and Hawaii. (601)354--6218 ological Seminary in Dayton, Ohio, have been transferred here. Papers of Hallie Buie, missionary to Korea, 1909­ Lutheran Council in the USA 40. New Brunswick Theological Seminary Library Archives of Cooperative Lutheranism 21 Seminary Place 360 Park Avenue South New Brunswick, NJ 08901 New York, NY 10010 (201) 247-5241 (212) 532~350 Records of the Reformed Church in America, in­ Collects the documents of inter-Lutheran cooper­ Missouri cluding the files of the Board of Foreign Missions ative efforts, including the records of the Lutheran going back to 1857, the Arabian Mission, the Arcot Foreign Mission Conference of America, Lutheran (India) Mission, and the China Mission. World Convention, Lutheran World Ministries, Assemblies of God Archives Lutheran World Relief, and oral-history inter­ 1445 Boonville Avenue Princeton Theological Seminary views with church leaders. Springfield, MO 65802 Speer Library (417)862-2781 Mercer Street and Library Place Maryknoll Fathers and Brothers Official archives of the Assemblies of God. Papers Princeton, NJ 08540 Archives of Assemblies' missionaries. (609) 921-8300 Maryknoll, NY 10545 (914) 941-7590 Includes the papers of faculty and alumni who were missionaries or involved in mission work, Files and yhotographs of the order, and papers of such as Robert E. Speer. individua members, which include information about the order's work in Africa, Bali, Burma,

January 1985 27 Central America, China, Indonesia, Japan, Korea, Union Theological Seminary Oberlin College Nepal, the Philippines, South America, Taiwan, Library Archives and other countries. 3041 Broadway at Reinhold Niebuhr Place Oberlin, OH 44074 New York, NY 10027 (216) 775-8285, ext. 247 Maryknoll Sisters of Saint Dominic (212) 662-7100, ext. 276 Archives Papers of Congregational missionaries to China, Maryknoll, NY 10545 Includes what was the document collection of the Jamaica, and other countries. (914) 941-7575 Missionary Research Library. Included in the MRL were such valuable collections as the records Wilberforce University Archives of the order as well as oral-history inter­ of the Edinburgh Conference of 1910; the Inter­ Archives and Special Collections views with, and the papers of, individual mission­ national Missionary Council; the Movement for Stoke Learning Resources Center aries. Documents go back to 1912, date of the World Christianity, 1936-37; papers of Protestant Wilberforce, OH 45384 order's founding, and concern, among other top­ missionaries to all parts of the world; and papers (513) 376-2911, ext. 227 ics, missionary activities in Bolivia, Ceylon, Chile, of missionary statesman John R. Mott. It is diffi­ Archives include the papers of several bishops of China, East Africa, Guatemala, Hawaii, Japan, cult to get current information on the library's Korea, Mauritius, Mexico, Micronesia, Nicaragua, the African Methodist Episcopal Church who manuscript holdings, and gaining access to the were actively involved in missions to Africa. Panama, Peru, the Philippines, and Thailand. materials may not Deeasy. National Board Archives Project National Board, Young Women's Christian Asso­ ciation 726 Broadway Oklahoma New York, NY 10003 North Carolina (212) 614-2716 Carmelite Sisters of St. Therese of the Infant Jesus Records of the YWCA, which include information Duke University on the activities of American workers in other Villa Theresa Convent Archives 1300 Classen Drive countries, particularly China. Also the private pa­ 341 Perkins pers of YWCA staff. Oklahoma City, OK 73103 Durham, NC 27706 (405) 232-4286 (919) 684-5637 New-York Historical Society Records of the congregation's work in Guatemala Manuscript Division and (1962-72) 170 Central Park West William A. Perkins Library New York, NY 10024 Manuscript Department (212) 873-3400 Durham, NC 27706 Papers of missionaries to Africa, Canada, Greece, (919) 684-3372 Hawaii, the Middle East, and the West Indies. Materials in the two repositories include docu­ Oregon Also, material about the American Bible Society, ments from the nineteenth and twentieth centu­ the American Board of Commissioners for Foreign ries about missionaries, mainly Anglican, Missions, the Presbyterian Church's Board of For­ Methodist, Plymouth Brethren, and Presbyterian Northwest Christian College eign Missions, and the United Foreign Mission in Africa, Brazil, China, Cuba, Denmark, Japan, Learning Resources Center Society. Korea, Liberia, Mexico, Near East, Persia, the 828 E. 11th Street South Seas, and the West Indies. Also, the records Eugene, OR 97401 New York Public Library of organizations such as the Duke University mis­ (503) 343-1641 Manuscripts and Archives Division sionary clubs, the nineteenth-century African Fifth Avenue and 42nd Street Missionary Society, the All-Russian Evangelical Special collections include the papers of Disciples New York, NY 10018 Christian Union, the Layman's Missionary Move­ of Christ missionaries (212) 930--0869 ment, and the Methodist Women's Missionary so­ cieties. University of Oregon Papers of missionaries to China, Japan, and Peru; Library account books of the secretary of the American East Carolina Manuscript Collection Eugene, OR 97403 Board of Commissioners for Foreign Missions (503) 686-3069 (1826-30). J. Y. Joyner Library East Carolina University Papers of missionaries to Angola, China, the Order of Saint Helena Greenville, NC 27834 Congo, Ecuador, Gennany, India, Israel, Japan, Box 426 (919) 575--6671 Korea, Pakistan, Paraguay, the Philippines, Rho­ desia, and Taiwan. Traditions represented in­ Vails Gate, NY 12584 Collection includes the papers of individuals born (no telephone listed) clude Baptist, Congregational, Methodist, and in or otherwise associated with North Carolina, Presbytenan. Archives of this Episcopal order of sisters includes including Baptist, Episcopal, Methodist, and Pres­ material on school and parish work in Africa and byterian missionanes to China, Japan, Mexico, the Bahamas. Rhodesia, Taiwan, and Zaire, among other places. Rockefeller University Historical Foundation of the Presbyterian and Rockefeller Archives Center Reformed Churches Pennsylvania Hillcrest, Pocantico Hills Box 847 North Tarrytown, NY 10591 Montreat, NC 28757 (704) 669-7061 American Baptist Churches in the U.5.A. (914) 631-4505 InternationalMinistries Library and Central Files Center has the records of the China Medical Board One of the historical agencies of the Presbyterian Valley Forge, PA 19481 (1913-29), which include information on medical Church (U.S.A.) as well as the archives of the for­ (215) 768-2365 mer Presbyterian Church, U.5.; Associate Re­ missions. Rockefeller family papers also have Microfilm of documents going back to 1813 relat­ some rnaterial on missions. fonned Presbyterian Church; and Cumberland Presbyterian Church. Records of Presbyterian or­ ing to American Baptist foreign missions in fifty­ ganizations in Brazil, Canada, China, Cuba, En­ three countries. Also material on the life of Adon­ The Salvation Army Archives and Research iram Judson. Center gland, France, Japan, Korea, Mexico. Northern 145 West 15th Street Ireland, and Scotland. Records relating to mis­ sionary activities in Africa, China, Japan, Korea, Haverford College Library New York, NY 10011 Mexico. Quaker Collection (212) 620-4392 Haverford, PA 19041 Papers of missionaries to Africa, China, India, and University of North Carolina at Chapel Hill (215) 649-9600 Japan. Also, copies of Army books and periodicals Wilson LIbrary 024-A Papers of Society of Friends missionaries to Af­ with information on missions. Manuscripts Department and Southern Historical rica, Japan, and Palestine. Collection Sisters of Saint Mary of Namur Chapel Hill, NC 27514 Lancaster Mennonite Conference Historical Soci­ Archives (919) 933-1345 3756 Delaware Avenue t%rary and Archives Kenmore, NY 14217 Papers of Episcopal and other missionaries to Africa, China, and Japan. 2215 Mill Stream Road (716) 875-4705 Lancaster, PA 17602 Records of the order and papers of sisters relating (717) 393-9745 to their mission work in Belgium, Cameroon, Records of the conference, including files on every Canada, the Congo, Great Britain, Rwanda, and Mennonite mission field and pictures of mission­ the United States. Ohio aries. Syracuse University Medical College of Pennsylvania George Arents Research Library Community of the Transfiguration Florence A. Moore Library on Medicine 222 Waverly Avenue 495 Albion Avenue Archives and Special Collections on Women in Syracuse, New York 13210 Glendale, OH 45246 Medicine (315) 280-2273 (513) 771-5338 3300 Henry Avenue Philadelphia, PA 19129 Manuscripts, correspondence, notebooks, lec­ This Episcopal community of women is mainly in­ (215) 842~910 tures, sermons. photographs, and so forth, of Al­ volved in social work. Their archives include doc­ bert Schweitzer. uments about their work in China, Japan, and Nineteenth- and twentieth-century correspond­ Puerto Rico. ence and other records about the work of alumnae

28 International Bulletin of Missionary Research of the college as medical missionaries in India and University of Virginia other countries. Alderman Library Tennessee Charlottesville, VA 22903 Messiah College (804)924-D311 Engle Archives Disciples of Christ Historical Society Grantham, PA 17027 Papers of Samuel Higginbottom, English mission­ Library and Archives ary to India, and his family (187~1958). (717)766-2511, ext. 388. 110119th Avenue South Archives of the Brethren in Christ Church, includ­ Nashville, TN 37212 ing the minutes of its foreign mission board and (615)327-1444 the correspondence of the secretary of the board, Official repository of the church. Also, the records which deals with the church's work in such coun­ of the United Christian Missionary Society and tries as Cuba, England, India, Japan, Nicaragua, documents about the Disciples' Greek-Yugosla­ Washington Zambia, and Zimbabwe. Foreign-mission mate­ vian mission. rials go back to the 189Os. Also, the private papers and diaries of missionaries. Free Will Baptist Bible College Yakima Valley Museum and Historical Associa­ Free Will Baptist Historical Collection tion The Moravian Archives 3606 West End Avenue 2105 Tieton Drive 43 West Locust Street Nashville, TN 37205 Yakima, WA 98902 Bethlehem, PA 18018 (615)297-4676 (509)248-0747 (215)866-3255 Archives of the denomination. Papers of Martha Wiley, an American Board of Among its holdings are reports, correspondence, Commissioners for Foreign Missions missionary and other material about Moravian missions from Southern Baptist Convention Historical Library to Foochow from 1900-19-l8. the eighteenth century to the present, mainly in I and Archives North America and the West Indies. Some docu­ 901 Commerce Street ments of Count Nicholas von Zinzendorf. Nashville, TN 37234 (615)251-2660 Presbyterian Historical Society 425 Lombard Street Records of the national convention, records of West Virginia Philadelphia, PA 19147 Baptist groups in Argentina, Brazil, and Mexico; (215)627-1852 records of nineteenth-century missionary work in Nigeria; a portion of the files of the Foreign Mis­ West Virginia University Records of the United Presbyterian Church and its sion Board's records dealing with its activities in Library antecedents, including mission boards. Private seventy-nine countries; files of the Commission Main Campus papers of missionaries, Records of the American on Evangelism and Missions of the Baptist World Morgantown, WV 26505 Sunday School Union and the National Council of Alliance. Papers of missionaries to Brazil, China, (304)29:>-2240 Churches. Information on missions to Alaska, and India. Microfilm of the records of the Baptist Papers of missionaries to Colombia, India, Mex­ Brazil, Canada, Central America, China, Colom­ Missionary Society of London, England. bia, Cuba, Egypt, France, Germany, Greece, Hun­ ico, and the Philippines. gary, India, -Iran, Iraq, Ireland, Italy, Lebanon, Mexico, the Philippines, Puerto Rico, Siam, Spain, Syria, Venezuela, West Africa, and many other countries. Also information on the American For­ eign and Christian Union, the Independent Board Texas for Presbyterian Missions and the Student Vol­ Wisconsin unteer Movement. Historical Society of the Episcopal Church Sacred Heart Fathers and Brothers Westminster Theological Seminary Archives and Historical Collections Provincial Archives and Provincialate Offices Library 606 Rathervue Place Hales Corners; WI 53130 Chestnut Hill Austin, TX 78705 (414)425-5575 Philadelphia, PA 19118 (512)472-6816 (215)887-5511 Archives include mission materials, oral-history Records of the Episcopal Church, including those interviews, and papers of members of the order. Papers of J. Gresham Machen, which include cor­ relating to missions. Papers of missionaries, such respondence and reports about the formation of as Frederick Rogers Graves (1858-1940), mission­ Seventh Day Baptist Historical Society the Independent Board of Presbyterian Foreign ary to Shanghai. 3120 Kennedy Road Missions. Janesville, WI 53545 (608) 752-5055 Records of the denomination's missions in Nyasa­ Utah land (1895-1914) and Shanghai (1846-1950). Rhode 'Island State Historical Society of Wisconsin Archives and Manuscripts Division The Church of Jesus Christ of the Latter Day 816 State Street Seventh Day Baptist Missionary Society Saints Madison, WI 53706 401 Washin~on Trust Building Historical Department (608)262-3338 Westerly, RI02891 Church Library-Archives (401)596-4326 50 East North Temple Street Papers of industrialist Cyrus McCormick, includ­ Salt Lake City, UT84150 ing the correspondence of his wife with Robert E. Minute books of the society, going back to 1842. (801)531-2272 Speer of the Presbyterian Board of Foreign Mis­ Correspondence, reports, and other records relat­ sions: with missionaries involved in educational ing to the society's work in Burma, Guyana, India, Official archives, including the records of the mis­ work in China, Egypt, India, Korea, and New­ Jamaica, Malawi, and the Philippines. sionary department and the papers of Mormon foundland; and with John R. Mott and other lead­ workers overseas. ers of the World Student Christian Movement, the YMCA, and the YWCA. Other collections include the papers of missionaries to Hawaii and West Af­ rica. South Dakota Virginia North American Baptist Seminary Archives Foreign Mission Board of the Southern Baptist 1321West 22nd Street Convention Sioux Falls, SO 57105 P.O. Box6767 (605)336--6588 Richmond, VA 23230 (804)353-D151 Denominational archives. Correspondence between missionaries and the board, internal administrative records of the board. Materials deal with all SBC's mission fields around the world.

January 1985 29 Annual Statistical Table on Global Mission: 1985

David B. Barrett Introduction

The table opposite is the first of an annual series. It is a brief, ab­ Since then, serious estimates of the size of China's burgeoning breviated, quick-reference, statistical summary of the present sta­ house-church movement have mushroomed, first to 15 million, tus, in the year 1985, of the Christian world mission in its totality. then to 50 million, then to 75 million, and now to 98 million. It views this mission under sixty different criteria or indicators or Clearly such claims cannot refer in their entirety to newly baptized variables. It depicts the broad sweep of global mission over the members (No Communist party in power would tolerate such cat­ years by setting the 1985 data (in bold type) in the context of the aclysmic overt church growth!). A large proportion must be seek­ twentieth century. This is done by giving three earlier years of ref­ ers, inquirers, sympathizers, the interested, the attracted, the erence (1900, 1970, 1980), and a later one (A.D. 2000, with esti­ influenced, the fascinated, the almost persuaded-what the WCE mates based on present long-term trends). calls "evangelized non-Christians" who know about Christ and the gospel but who have not yet taken the step of commitment. The Century of Massive Growth (lines 1-17) Such enormous numbers would obviously overturn the conserv­ ative estimates here (line 31) for East Asia (China, Japan, Korea). The twentieth century would have startled all earlier Christian ob­ By A. D. 2000, East Asia would then have become a major center of servers by the sheer magnitude of its numerical increase. Just dynamic Christianity-perhaps the major Christian global pow­ about every category has experienced uncontrolled growth since erhouse of the twenty-first century. And all this with little or no the year 1900: population (line 1, opposite), children, city dwellers active help from most strands of Western Christianity-except prayer. "What totally new surprises Growth in Global Ministries (lines 38--58) . . . can God have in store for The twentieth century has also seen a phenomenal mushrooming of Christian resources and ministries. Service agencies (para­ the world of the twenty-first church organizations, line 38) have increased twelvefold from century?" 1,500 in 1900 to 19,300 today: Christian institutions, tenfold (line 40). The fifteenfold increase in Christian stewardship of money (line 44) is not nearly so spectacular because the United States dol­ lar of 1900 was equivalent to $11 today. We note further that par­ (line 2), literates (line 5), refugees, the blind, the poor, the hungry achurch income (line 46) is rapidly overtaking denominational and starving (now over 1.5 billion in number). Urban dwellers in­ income (line 45). Literature and Scripture ministries (lines 50-54) crease by a million a week. Psychotics at present number over 45 have all risen phenomenally. So, of course, has the ministry of million, psychoneurotics over 800 million. For the Christian who Christian broadcasting-from absolutely nothing in 1900to a total cares about God's world, and His mission in it, it has already be­ regular audience for Christian programs of 2,150 million projected come a global nightmare. for A.D. 2000. What totally new surprises of this type, completely The great non-Christian world religions share in this growth unknown and unexpected, can God have in store for the world of too. Muslims (line 8) increase by 17 million a year, Hindus (line 10) the twenty-first century? by 12 million, Buddhists (line 11) by 4 million. By virtue of their location in countries with high fertility, Islam and Hinduism are also growing in percent of world population, while Christianity is Progress in World Evangelization (lines 59-60) decreasing very slightly proportionately, though increasing in ab­ The last two lines attempt to measure progress with the unfin­ solute numbers (line 7). ished task of world mission, at least by one criterion. Everything East Asia as a Powerhouse (line 31) depends here on what definitions we espouse. If we adopt the narrower definition that only Christians can be called evangelized (or the even narrower one that only active, committed, believing China is the country to watch here. Line 31 presents a conserva­ Christians can be termed evangelized), then progress, on this cri­ tive scenario. But if the growth in China's Christians evident at terion, is nil. Line 18 then gives us the progress of world evange­ present continues, it may soon reverse the global trend and make lization, and the unfinished task becomes 100 percent minus the Christianity also a proportionately expanding world religion. The percentages on that line. No progress has occurred across the 1984evidence is not yet conclusive. In 1980 the WorldChristian En­ twentieth century; there is even a small decline. cyclopedia (WCE) estimated the total of evangelized persons in But this "high-church" measure of evangelization counts China (persons aware of Christianity, Christ, and the gospel) at only Christians or church members. It ignores the massive in­ 258 million but with known baptized members of known churches creases since 1900 in the whole vast range of resources and min­ 0~~~~:800,~,OO ~pp. 23~,' 23~, ~810). conservatively estimated at 7;8; istries just described (lines 3&-58).'A measure that includes all L r I,' !,~) -'tv t"(fJ ~j 1,1 \,.:4 ~4-!~'j'-{ l DavidB. Barrett, acontributing editor, ';~;v~s ~ith' th~ Ch·urch MissionarY Society these is defined in WCE, parts 3,5,6, and 9. This yields the figures in EastAfrica, where heis Research Officer, Church of theProvince of Kenya, and in lines 59 and 60. This method demonstrates the very considera­ for the AnglicanConsultative Council, and the Lambeth Conference. The World ble progress that there has been across the twentieth century in Christian Encyclopedia, whichheedited, was published in 1982. terms of reducing the magnitude of the unfinished task.

30 International Bulletin of Missionary Research STATUS OF GLOBAL MISSION, 1985, IN CONTEXT OF 20TH CENTURY Year: 1900 1970 1980 1985 2000 WORLD POPULATION 1. Total population 1,619,886,800 3,610,034,400 4,373,917,500 4,781,124,000 6,259,642,000 2. Urban dwellers 232,694,900 1,354,237,000 1,797,479,000 2,053,544,000 3,160,381,900 3. Rural dwellers 1,387,191,900 2,255,797,400 2,576,438,500 2,727,580,000 3,099,260,100 4. Adult population 1,025,938,000 2,245,227,300 2,698,396,900 2,939,432,000 3,808,564,300 5. Literates 286,705,000 1,437,761,900 1,774,002,700 1,960,103,100 2,697,595,100 6. Nonliterates 739,233,000 807,465,400 924,394,200 979,328,900 1,110,969,200 WORLD POPULATION BY RELIGION 7. Christians (total all kinds) 558,056,300 1,216,579,400 1,432,686,500 1,548,592,200 2,019,921,400 8. Muslims 200,102,200 550,919,000 722,956,500 817,065,200 1,200,653,000 9. Nonreligious 2,923,300 543,065,300 715,901,400 805,784,900 1,071,888,400 10. Hindus 203,033,300 465,784,800 582,749,900 647,567,500 859,252,300 11. Buddhists 127,159,000 231,672,200 273,715,600 295,570,800 359,092,100 12. Atheists 225,600 165,288,500 195,119,400 210,643,500 262,447,600 13. Tribal religionists 106,339,600 88,077,400 89,963,500 91,130,400 100,535,900 14. New Religionists 5,910,000 76,443,100 96,021,800 106,317,600 138,263,800 15. Jews 12,269,800 15,185,900 16,938,200 17,838,100 20,173,600 16. Sikhs 2,960,600 10,612,200 14,244,400 16,149,900 23,831,700 17. Other religionists 400,907,100 246,406 ,600 233,620,300 224,463,900 203,582,200

GLOBAL CHRISTIANITY ," 18. Total Christians as % of world 34.4 33.7 32.8 32.4 32.3 19. Affiliated church members 521,563,200 1,131,809,600 1,323,389,700 1,425,927,300 1,844,614,200 20. Practicing Christians \\J 469,259,800 884,021,800 1,018,355,300 1,090,348,400 1,330,325,100 21. Charismatics in Renewal •.. 1,587,700 11,005,390 16,759,700 38,861,500 22. Crypto-Christians 3,572,400 ° 55,699,700 70,395,000 78,184,800 106,208,700 MEMBERSHIP BY ECCLESIASTICAL BLOC 23. Anglicans 30,573,700 47,557,000 49,804,000 51,100,100 61,037,200 24. Catholics (non-Roman) 276,000 3,134,400 3,439,400 3,600,900 4,334,100 25. Marginal Protestants 927,600 10,830,200 14,077,500 15,770,800 24,106,200 26. Nonwhite indigenous Christians 7,743,100 58,702,000 82,181,100 94,797,600 154,140,400 27. Orthodox 115,897,700 143,402,500 160,737,900 169,648,700 199,819,000 28. Protestants 103,056,700 233,424,200 262,157,600 277,914,100 345,709,100 29. Roman Catholics 266,419,400 672,319,100 802,660,000 872,104,700 1,132,541,500 MEMBERSHIP BY CONTINENT 30. Africa 8,756,400 115,924,200 164,571,000 191,080,700 323,914,900 31. East Asia 1,763,000 10,050,200 16,149,600 19,333,300 27,560,300 32. Europe 273,788,400 397,108,700 403,177,600 406,235,000 411,448,700 33. Latin America 60,025,100 262,027,800 340,978,600 383,250,800 555,486,000 34. Northern America 59,569,700 169,246,900 178,892,500 183,852,300 201,265,200 35. Oceania 4,311,400 14,669,400 16,160,600 16,909,400 21,361,500 36. South Asia 16,347,200 76,770,200 106,733,200 123,097,800 185,476,700 37. USSR 97,002,000 86,012,300 96,726,500 102,168,000 118,101,000 CHRISTIAN ORGANIZATIONS 38. Service agencies 1,500 14,100 17,500 19,300 24,000 39. Foreign-mission sending agencies 600 2,200 3,100 3,500 4,800 40. Institutions 9,500 80,500 91,000 96,000 103,000 CHRISTIAN WORKERS 41. Nationals 1,050,000 2,350,000 2,950,000 3,500,000 4,500,000 42. Aliens (foreign missionaries) 62,000 240,000 249,000 250,000 400,000 CHRISTIAN FINANCE (in U.S. $, per year) 43. Personal income of church members 270 billion 4,100 billion 5,878 billion 7,450 billion 12,700 billion 44. Giving to Christian causes . 8 billion 70 billion 100.3 billion 127 billion 200 billion 45. Churches' income 7 billion 50 billion 64.5 billion 75 billion 80 billion 46. Parachurch and institutional income 1 billion 20 billion 35.8 billion 52 billion 120 billion 47. Income of global foreign missions 0.2 billion 3 billion' 5.0 billion 7 billion 12 billion Giving per church member per week 48. to all Christian causes $0.29 $1.19 $1.46 $1.71 $2.09 49. to global foreign missions $0.01 $0.06 $0.07 $0.08 $0.10 CHRISTIAN LITERATURE 50. New commercial book titles per year 2,200 17,100 18,800 20,800 25,000 51. New titles including devotional 3,100 52,000 60,000 62,000 75,000 52. Christian periodicals 3,500 23,000 22,500 21,000 35,000 SCRIPTURE DISTRIBUTION (all sources) 53. Bibles per year 5,452,600 25,000,000 36,800,000 43,000,000 70,000,000 54. New Testaments per year 7,300,000 45,000,000 57,500,000 64,000,000 110,000,000

CHRISTIAN BROADCASTING 55. Christian radioffV stations 1,230 1,450 1,580 4,000 56. Total monthly listeners/viewers ° 750,000,000 990,474,400 1,090,000,000 2,150,000,000 57. for Christian stations ° 150,000,000 291,810,500 370,000,000 600,000,000 58.. for secular stations ° 650,000,000 834,068,900 920,000,000 1,810,000,000 WORLD EVANGELIZATION ° 59. Unevangelized populations 788,159,000 1,391,956,000 1,380,576,000 1,335,212,000 1,038,819,000 60. Unevangelized as % of world 48.7 38.6 31.6 27.9 16.6

METHODOLOGICAL NOTES (referring to num- and are not intended as a complete breakdown of 19. none," in International Bulletin, October 1983, p. 150. bered lines above). Indented categories form part of, 21. Active members of the Renewal in older mainline 46. As distinct from churches' (denominational) in- and are included in, unindented categories above denominations (Anglican, Catholic, Orthodox, Prot- come. them. Definitions of categories are as given and ex- estant). 50. On strict UNESCO definition of book ( over 49 plained in World Christian Encyclopedia (1982), with ad- 22. Secret believers. ~ages). ditional data and explanations as follows: 23-29. The total of these entries can be reconciled to 1. As 50, but addin[ the mass of smaller devotional 7. Widest definition: professing Christians plus se- line 7 by referring to WCE, Global Table 4. To the total literature (prayer boo s, service books, liturgies, cho- cret believers, which equals affiliated (church mem- of these entries, add the cate~ory "nominal Chris- ruses, etc.). bers) plus nominal Christians. tians," and subtract "doubly-a filiated" and "disaffi- 56. Total of audiences in 57 and 58, excluding over- 14. Adherents of Asian so-called New Religions. liated" members, as found in WCE, Global Table 4. 17. Mainly Chinese folk religionists. 30. Definitions of the eight continents follow exactly 511. ' Total regular audience for Christian programs 18. Definition as in 7. United Nations fractice. over secular or commercial stations. 20. Church attenders, by churches' own definition. 38. Including 3 . 59-

January 1985 31 --'

TWO MO~lE REGAL THE SCHOOL OF WORLD MISSION lBOOKS f~OM Pledged to Cftanging tlie World FULLER THEOLOGICAL SEMINARY fUllER

Themes from Acts by Paul E. Pierson

L@ • - One clear characteristic of believers in the first century is that they were World Christians. The Books of Acts tells their exciting story. No other 1a~%~ir author to date has written such a "f.", !/"~,, clear and power ful commentary which surfaces the missiological «~~{J:~ themes and shows how they can be ~ ~(~~. ~"., applied today. Paul E. Pierson is well .~ ~~ ~(~!.l'~(. "J .' ~'I' ~ - qualified to retell the tale of these ' ...,•:;.;.)~"(..:,.....•..'"....•.. y ""."&") .; " '.,';. ' "' r. ..n~ first World Christians from the ; ~ . I Pi ?J6 ', ( j .' UL..> f\U \ perspective of a veteran missionary with 17 years of service in Brazil and , - ~ ~~ .I Portugal. l it". ::;" DR. PAUL E. PIERSON is Dean of t he SChool of World Mission . He is also Associate -Professor On the Crest of the Wave: Becoming a World Christian of History and Latin American Stud ies. by C. Peter Wagner What began in the first centu ry continues today. In fact. Peter Wagner considers the Book of Acts a "pilot project" compared to what God is doing in the world right now. On the Crest of the Wavehas been acclaimed by many as the most exciting and inspiring book in print on world missions. It not only tells what is happening (for example. there are 78.000 new Christians per day). but it explains how it is happening in a style that you will enjoy reading. Read it and become a World Christian.

Both authors are experienced " hands-on" missionaries. PIERSON was DR.C. PETER WAGNERis Professor of Church active in both Brazil and Portugal for some 17 years. WAGNER served Growth at Fuller and is regarded as a leading in Bolivia for more than 16 years. authority on Church Growth. ~ Gospel Light Productions 2300 Knoll Drive • Ventura. CA 93003

FULLER THEOLOGICAL SEMINARY, 135 N. Oakland Ave.. Pasadena. CA91101 -1790 Book Reviews

The Religious Roots of Rebellion: Christians in Central American Revolutions.

By Phillip Berryman . Maryknoll, N.Y.: Orbis Books, 1984. Pp. xxi, 452. Paperback $19.95.

As United States involve me nt in Cen­ America for much of the past two dec­ and reform within the Christian com­ tral Ame rica has escalated over th e last ades. His is a painstakingly careful munity; a chronicle of the interplay be­ four yea rs, so has scholarly atte ntion to chronicle of that reality as he ob served tween Christian renewal and social th e region. Starting from a near zero and experienced it . Still more, as a th e­ revolution in the last seve ral turbulent base of almost total neglect by policy ologically trained " native speake r" of years in Central America; and, his and academic specialists, Central the principal Christian dialect of th e re­ most important contribution, some in­ America and its crises ha ve lately come gion, Roman Catholicism, he brings to formed musings on what this all means to be dissected , described, analyzed, his work that sure touch, the correct to the church at large. and even explaine d . tone, that is sometimes lacking in oth­ By " some informed musings" I am Not all attempts are successful, of ers with similar viewpoints and sy m­ merely pickin g up on Berryman's own course, and for most writers the rock i­ pathies but different experiences of style, modest, tentative but-I be­ es t shoal seems to be th at elus ive but church. lieve-profound. He cites, by way of inescapable eleme nt, th e religious fac­ Berryman set out to describe th e analogy, a modest and tentative work tor. Most journalists and social scien­ effects of a renewed Christian con­ of the 1950s by the Fre nch Dominican tists seem not to know wha t to do wi th sciousness on the lives of th e po or in theologian, Yves Congar, entitled la­ such issu es as popular religiou s Central Ameri ca. He ended up writin g Ions pour Llne Theologie du Laical. Con­ expression, liberation th eology, the three books in one: an explanation and gar's " notes towards a theology of the cha nges in the Catholic Church , th e description of that process of renewal laity" (p ublished in English as Lay Peo- role of basic communities, and more. They tou ch on religio n as back gr ound, local color, a so urce of ane cdotal illus­ tra tion; or they indulge in th e broad generalization th at th e church, for­ merly one of th e pillars of th e es tablish­ ment, has somehow reversed field and ado pted a preferential option for th e poor. But wha t does all thi s mean? Before me are six rece nt books on Central America, collection s of essays by different authors in th e main, and ______Malise Ruthven all contain at lea st ritual citations to th e effect that the church (or religion) is a . "[AI book full of original ideas . . .What is particularly valuable is its attempt to crucial factor in th e Central American show the relation ships betwee n the forma l doctrines of Islam and the ways in problematic. Only one, Martin Dis­ which Muslims live in the modern world ."-Albert Hourani , author of kin's Tro uble ill Our Backyard, even at­ The Emergence ofthe M odern Middle East. tempts to exa mine religion as suc h . Tommie Sue Montgomery's essay on • Of all the great world religions, Islam is the most inextricably tied to the soc ial " Liberation and Revolution" is a good, and political lives of its peo ple. Events in the Muslim world have made an if unnuanced , in troduc tion to th e fuller understandin g of Islam more important than eve r. Islam in the World provides a treatment that has lon g been needed . valuab le introdu cto ry guide to Islam for the Western reader, providing an Now comes Phillip Berryman , overview of the religion in its historic, political and socia l setting. who, more than Montgomery, more even th an Penny Lernou x w hose Cryof . An exce ptionally insightful and thought-provoking introductio n to Islam ." the People has becom e a standa rd tex t - Joh n L. Esposito, author of Voices ofResurgent Islam . on the new Latin American church , an d certa inly more than almost all of • "Fascinating . ..highly insightful. Iam confident that it will satisfy a great need the academic observers, kn ows what it among those English readers who wa nt to understand Islam."- Faz lur Rahm an, all mean s. University of Chicago. Berryman is an observer-pa rtici­ pant who daily experienced th e reli­ 384 pages paper $8 .95 gious and social reality of Central At better boo kstores or order directly from:

Thomas E. Quigley is the Latin Americall ad­ OXFORD PAPERBACKS viserat the U.S. Catholic Conferenceoffice of in­ Oxf o rd University Press, 200 Madison Avenue, New York, New York, 10016 ternational justiceand peace.

January 1985 33 Ministers of God, Ministers of pie in the Church) had a p ro found influ­ the People: Testimonies of Faith ence on Va tica n II an d ecclesiology in from Nicaragua. general. Today's sto rmy d evel opments of religious renewal a mong th e Th ird By Teofi/o Cabesirero. Maryknoll N. Y : World p oor ma y well p ro ve to have Orbis Books, 1983. Pp. xiv, 130. Paperback even greater impact on the whol e church. $6.95. - Thomas E. Quigley The rol e of Christians and of th e Chris ­ N icaraguan government? How do fai th tian faith in tod ays Nicaragu a is a and polit ics m ix or mesh ? In a nation much debated to pic. Ca n one be fully where Christia n ch urches are bad ly com mi tted to Ch rist an d also be fully split internally over th eir role in rela­ com mi tted to th e Sandin ist a Re volu­ tion to th e revolution , w he re a visi t by tion ? Is th ere a contradiction between a Pop e John Paul II turns out to be less of Roman Ca tho lic priestl y respon sib ilit y a triumph of ecclesiastical dipl omacy and fulltim e service in a post of th e and more a stru ggle with th e faithful, and w he re high figures of th e Roman h ierarch y oppose th e revolution ope n ­ ly, w here does one turn to understand th e und erl yin g d yn amics at work? OMF Books' Teofilo Ca bestre ro offers an exce l­ lent entry poin t. Mi nisters of God. Minis­ ters of the People, with th e subti tle Testimonies of Faith from Nicaragua, con­ Study Series sists largely of interviews w ith three priest s whose lives in rece nt years have been pro foundly ded icat ed to th e San­ From a Heritage of Missionary Vision dinist a Revolution and the conte mpo­ rary government of Nicarag ua, even if Book One at tim es rel uc ta ntly . T he th ree-the Developing Multinational brothers Ernesto and Fernando Car­ Teams den al, and M igu el D'Escoto-are led by persist ent que stio ni ng abo ut th eir by M yro n Harrison ro le as priest s and govern me nt serva nts A study of the partner relation­ into a free-flowing refl ection on th eir ships of multinational teams, fai th and th eir work, laced lib erally based on t he ministry within wi th autobiographical anec do tes, the Association of Bible Chur­ w hic h center lar gely on th e period s im­ ches of Philippines. mediat ely preceding and fo llowi ng th e vic tory of Sandinis tas over th e Somoza 180 pages 7'1." x 10'·,,' $5.95 tyr anny. What comes th rough is not caref ul Book Two ana lysis in any sys te ma tic mann er, but From Faith to Faith a ser ies of profoundly personal insig hts by Dr. Daniel Bacon of fai th . T hey could be read .:IS de fen­ A study of the influence of sive sta te me nts to just ify past and present activities, but in m y jud gm ent Hudson Ta ylor on the Faith suc h would be a gross misreading of Missions Movem en t. ex pressions of fai th that shi ne with a 198 pag es $5.95 marvelou s transparency and simplicity in th e be st sense. Ca ug ht up in th e po­ Since Hudson Taylor founded China Inland Mission - now liti cal cauld ro n of contempo rary Ni ca­ Overseas Missionary Fellow ship - our purpose has been to ragua , th e Cardenals and D'Escot o were prop elled into high gove rn ment fulfill our Lord's commiss ion of reaching a lost world. post s. As th ey refl ect, eac h in his own These books are the result of extens ive research study and way, on th e responsi bilities they fulfill, years of missionary experience. They are design ed to be prac­ w ha t is remarkable is th e depth of faith tical resource tools that will save other s fro m repeating hard so evidently tied to life, which th ey ex­ press. T he se are ind eed testimonies of <, earned lessons of experience and from compiling masses of . research da ta. faith, and like any profound testimon y it calls th e read er not so muc h to agree ­ The OMF Study Series' attractive ye t inexpen sive format me nt or to disagree ment as to a sea rch makes this valuable material available to every one. of his or her own life of faith . ------Eugene L. Stockwell Eugene L Stockioell is the Director vf the Commis­ sion on Vvorld Mission and Euangclism of the ~ World Council 0/Churches. In the ]950s he spent ======OMF Books ======ten year; as a M ethodist missionary in Uruguay; 404 South Church St., Robe sonia, PA 19551 later. from J972 to f 982. he wa.; the associategen­ 215-693-5881 eral secretary for ouerseas ministries of the National Council oj the Churches oj Chri-t in the U.S.A .

34 International Bulletin of Missionary Research God So Loved the Third World: The Biblical Vocabulary of Oppression.

By Thomas D. Hanks. Maryknoll, N.Y.: Orbis Books, 1983. Pp. xoii, 152. Paper­ back$8.95.

Fifteen years ago I was at Seminario Biblico Latino Americano in San Jose, Costa Rica, where the author teaches. I had an opportunity during my brief visit to spend an afternoon with about a dozen stude nts wh o had come to the seminary from various Central and South American countries. On e question I asked those stu­ dents was, "When you return home, what one thing above all others would you like to do in Christian ministry?" Most of the answers were pretty much what I expected, but a student from Quito, Ecuador, surprised me with the intensity of his reply: "I would read the book of Amo s over the air on HCJB [a Christian rad io station with wide re­ ception in Latin America]." I've thought about that student's reply many times in the intervening years, most recently as I read God So Lovedthe Third World. Thomas Hanks is equall y intense; he also perceives hear­ ing and understanding the Bible as basic to changing Christian attitudes and actions toward the poor and op­ pressed. But whose understanding? The INTRODUCI NG same book of Amos would produce quite different results if read, for ex­ PREPARING MISSIONARIES FOR INTERCUL, ample, over WMBl, a Chri stian radi o TURAL COMMUNICATION, by Lyman E. Reed station in Chicago. It's likely that we'd T he autho r writes on th e need for more extensive education and prepara­ miss the point, the incendiary point of tion for mission aries in trainin g with the focus on Bible college Amos that would be grasped by Latin undergradu ates who are concerned about serving Jesus C hrist in a mis­ America's poor and would probably be sionary vocation. considered Marxist by its rich and its Retail $6.95x, paperback. Special offer - $6 .25 postpaid. ruler s. The issue addressed by Hanks is A PEOPLE FOR HIS NAME: A Church-based Mis­ that " two-thirds of humanity live with sion Strategy, by Paul A. Beals an annual toll of thirty million dead The author writes with th e deep conviction th at in world mission s, the from starvation and malnutrition." If local church is the biblical sending body through which missionaries serve this "does not become the starting point for any Christian theology tod ay, world-wide, aided by the mission agency and th e C hristian schoo!. He even in the affluent and powerful places emphasis upon the practical outworking of th e missions respon­ countries, then theology cannot begin sibilities of local churches, and their relationship to mission agencies, mis­ to relate meaningfully to the real situ­ sionary personnel, and C hristian schools. ation" (p. 4). Retail $9 .95 , paperback. Special offer - $7.00 postpaid. Why do these millions die for lack of food , wh y is there such poverty in THE LIFE AND TIMES OF AN MK, by C. John the Third World? Hanks finds one Buffam main, even overwhelming an swer in While not attempting to give all the answers, this books introduces the the Bible: oppression. Poverty is reader to the variety of situations, some relevant factors to be considered, caused by injustice and oppression . By and the range of choices for missionary parents at critical periods in the careful exegesis of Amos and man y growth and development of their children . other Old and New Testament pas­ Retail $9 .95x, paperback. Special offer - $8.75 postpaid sages, he proves his point, at least to O rder from this reader. Oppression's link to poverty is not CaYe~ LibYaY~ the usual way of looking at things in William P.O . BO X 40129. PASADENA, C A 91104 Joseph Bayly is Vice President, David C. Cook Publishing Co., Elgin, lllinois.

January 1985 35 the Unit ed States. How would one ex­ This is not to say that poverty in But the author does not leave the plain the failure of WMBI listeners to the United States has a different pri­ problem with biblical theologians. He gras p the same meaning from Amos as mary cause. Inner-city blacks and has mu ch to say of the function of base HCJB listen ers? other ethnic minorities would proba­ communities i ~ coming to grips with Peopl e's un derstanding of biblical bly hear Amos over WMBI with Latin the need s of the poor. These commu­ teaching is a reflectio n of the cultural American ears. nities, Hanks says, are forcing us " to milieu in which they have lived their Ideology and lifestyle are related read the Bible from the persp ective of lives. North Am erican Christians, to exegesis. We canno t esca pe it. the oppressed poor, which of course wh eth er ordina ry ones or train ed exe­ Technician s wo uld say that was the historical and socio-economic getes, approach God's word with the through the gramma tico-historica l context of the peo ple of God (with very baggage of the most afflue nt socie ty in method we can recapture the orig inal few exceptions) throu gh out Bible his­ history- a society in which the ques­ meaning, the mean ing roo ted in bib­ tory" (p. 62). tion debated by politician s is not ho w lical cultures. But most of our North The author's integrity and balance man y die of starvation, but w he ther American exegetes haven 't , while in dealing with his subject are show n hunger really exists. Central and South Hanks and others in Latin Ame rica in this proph etic comme nt addressed American Chris tians , on the other have. In man y resp ects (poverty, to Latin American Christians: "If (Juan hand, approach it from personal ac­ oppress ion, medica l care, educa tion) Luis] Segundo 'S analysis of Israel's po­ quaintanc e with poverty an d the Latin America is of course close to the litical situa tions and of Jesus' political oppression that produces it. New Testame nt culture. tactics is correc t, the implications for our study of oppression in the New Testam ent are obvious. The question remains wh ether Chris tians in Latin America should not also concen trate FROM more on the tyrannical local oligarchies that encourage such great foreign ex­ ploitation , instead of cons uming so AFRICA, mu ch ene rgy den ouncing foreign im­ perialism- a force that goes its merry way, deaf to all such cries. Perhap s we prefer a long life, comfort able but use­ INDIA, less, to martyrdom !" (p. 52). My enthusiasm for this book does not mean that all my qu estion s have been an swered , or that I totally agree AND ASIA with the conclusions dr awn by Hank s. For instan ce, I would like to see some consid eration of Jesu s' discourage­ NEW THIRD WORLD ment of violence and almost complete silence about oppress ion by the Roman THEOLOGY __-----. colon ialists in his "Third World ." Some times I feel that the author coa­ TELL US OUR NAMES lesces imm edi ate relief from poverty Story Theology from an Asian Perspective and judgment again st oppressors with by C.S. SONG ultimate salvation and jus tice (e.g., Je­ " To those who believe that theology has to do only with ideas and concepts, this sus' parable of the rich man and Laza­ volume may come as a joyf ul discovery." rus, Luke 16:19-31). - S J. SAMARTHA, World Council of Churches, Geneva In a recent New York Times review " A monumenta l accomplishment. " - NAM·DONG SUH, Inslltute for Mission-Education . Seoul 22 4 pp $ 10 .95 pbk of Ha rvey Cox's Religion in the Secu lar CHRISTIANITY WITHOUT FETISHES City, John A. Colema n, S.]., says, An African Critique and Recapture of Christianity " [Harvey Cox] asserts that in Nor th by F EBOUSSI BOU LAGA America liberation theology will " Once the depth of Ebou ssi's critique beg ins to sink in, one realizes tha t incu lturation eme rge more readily from the eva nge l­ has to do with very basic worldviews, with basic human values, and indeed with the ical-con servative than from the liberal sharing of powe r." - SIMON E. SMITH. SJ, Jesurt Refugee Service, Nairobi wing of Ame rican Christianity ." I be­ 256 pp $1 195 pbk lieve Hanks's book suppo rts this state­ THEOLOGY IN AFRICA ment, but wh y is th is so? by KWESI A .DIC KSON God's jus tice and human sinful­ " An und erstand ing of his co ntribution to African theolog y is indi spen sable for all ness are familiar them es to eva nge lical­ thos e wh o wish to be a pa rt of the interna tiona l the ologi ca l discourse." - JAMES H.CONE,UnionTheologicalSeminary,NewYork 240 pp $9 .95 pbk conse rva tive Christian s. God So Loved the Third World comes from one who A GANDHIAN THEOLOGY OF LIBERATION believes these doctrines-possibly by IGNATIUS JESU DASAN, S.J. only such a person could have pro­ An Indian theolog ian offers a very readable theo logical reflec tion on how Gand hi, a du ced it. And yet these doctrines must Hind u. drew inspir ation from the life of Chr ist in his search for a mod e of political and be understood and applied to life and spint ual liberation. politics tod ay: " Liberal theologians 'Clarifies the linkage of relig ion and soc ial transformation ."- DANIEL CMAGUIRE 192 pp $ 10.95 pbk commonl y evade biblical teaching on God's wrath; but conse rva tives have Write for cata log . overlooked the fact that this wrath [in ORBIS BOOKS biblical context] is prim arily mani­ fested agains t injustice and oppression Maryknoll, NY 10545 of the poo r (see Rom ans 1:18)" (p. 16).

36 Intern ational Bulletin of Missionary Resea rch Hanks is saying that we Christians squalor of frontier life, the stinginess of The illustrated volume is complete in North America who believe the Bible Congress, and the uncontrolled rate of with bibliography and appendices, in­ and accept its authority must begin to westward expansion. Frontier history is cluding an interesting table evaluating read it as those who are oppressed­ chaotic, filled with religious hatred, agencies according to denominations. and begin to amend our ideology and crudity, oppression and, beneath these, Conspicuous by its absence is any offi­ lifestyle as those who are rich. This will a total ideological commitment to the cial statement of the Peace Policy; take a miracle of the Holy Spirit's doing American capitalist dream. The narra­ doubtless the lack of a document is akin to the miracles he is working in tive describes very well the IIgentle typical of the history of the policy. But Latin America. genocide" carried out by a nation de­ the book's introduction describes the -Joseph Bayly termined to obliterate Indian culture policy in detail. and religion, while advertising the ideal -Carl F. Starkloff, S.J. of religious liberty.

American Protestantism and United States Indian Policy, 1869-82.

By Rober! H Keller, Jr. Lincoln: Univ. of Ne­ braska Press, 1983. Pp. xiii, 359. $27.95.

Robert Keller's scholarly work contin­ ues the pattern of recent studies in church-state relations and ideological factors in United States Indian policy. As does fellow historian Francis Paul Prucha, the author treats from a politi­ cal-history viewpoint what the careful studies of Robert Berkhofer, James Ronda and James Axtell, and H. W. Bowden have handled from a religio­ cultural perspective. Keller's introduc­ from the American Society of Missiology tory material and summary indicate the conclusions his research has produced. First, America up to the time of the The quarterly journal of mission studies that is Grant administration was not a secular­ • scholarly: articles and reviews by leading authorities in missiology and related fields; ized society: church and state were • practical: applied science that speaks to and draws on field research considered partners in establishing mo­ and scholarly analysis; rality in the land. Second, it was be­ • multidisciplinary: history, theology, anthropology, communication lieved that only Christianity could theory, religious encounter, ecumenics, methodology; civilize the Indians, for which work it • interconfessional: work from Roman Catholic, conciliar, and conser­ deserved the full support of the gov­ vative-evangelical spheres. ernment. Third, Grant's action in nam­ ing missionaries to administer Indian Who reads Missiology? agencies, inspired by missionary criti­ Professors and students of mission, anthropology, sociology, psycho­ logy / mission executives and members of mission agencies / mis­ cisms of previous policies, was a prag­ sionaries / church leaders / interested laity / users of university, matic attempt to pacify and settle the seminary, and general libraries. Indians. Fourth, no amount of Chris­ tian virtue could obscure the basic * Enter a three-year subscription before April 30, 1985, motivation of Americans in this enter­ and receive a free copy of the 438-page book edited prise, which was the motive of acquir­ ing land-a fact Vine Deloria, [r., has by R. Pierce Beaver, American Missions in always considered central to the prob­ Bicentennial Perspective. lem. The author concludes that reli­ gious reform could not achieve political Please enter my subscription to Missiology: An International Review. morality, because religion was only one (Three-year subscribers receive bonus gift.) of the many factors involved. D Institution - US $20; $38 for two years; $52, three years. Keller wisely seeks no scapegoats D Individual - US $15; $29 for two years; $40, three years. for the almost universal corruption in D Student - US $10; $19 for two years. effecting the Peace Policy. He demol­ I wish to become a member of the American Society of Missiology ishes any remaining romantic concep­ (membership includes a subscription to Missiology) and enclose my tions of frontier life, pointing out how check for agents were driven to corruption by the D one year, US $20; D two years, $39; D three years, $55. name _ city _ Carl F Star/doff, a Jesuit priest, has worked among Native Americans of the UnitedStatesand Canada state ZIP _ since J959. He is currently Associate Professor of Missiology and Pastoral Studies at Regis College, Mail check payable to American Society of Missiology Toronto School of Theology, and conducts ministry to Missiology, Dept. B, 616 Walnut Avenue, Scottdale, PA 15683. trainingprograms for Ojibway people in Ontario.

January 1985 37 The Center Cannot Hold: The both World Council of Churches and Search for a Global Economy of th e Rom an Catholic Churc h, to th e Justice. ideological conflicts in th e social-sci­ ence deb ate. Is " develo pme nt" or " lib­ By Marvin M ahan Ellison . Washington, eratio n" th e " ne w name for peace " ? DC: Llnio. Press of America, 1983. Pp. After sett ing up th e conflict in xliii, ~86 . $24.75; paperback $13.75. terms of th ese contrasts, Elliso n ana­ lyzes th e work of D ennis Goulet (social The autho r, a professor of Christi an contradicto ry mod els, th e mod erniza­ eco no mis t and mo ral ph ilosopher) who ethics at Bangor Theological Seminary, tion theory of socioeco nomic develop ­ seeks " middle gro und," and find s his hold s th at th e deb at e over world eco ­ ment, which focu ses on " grow th," and writings to be rea lly an implicit critiq ue nom ic justice is a socioe thic al choice th e dependen cy th eory, which draws of liberati on th eology . Ellison identi­ between th e " Developme nt Cente r" on neo-Mar xian ana lysis. Within ecu­ fies Go ulet to be a " progressive deve­ and th e "Li beration Left." W ithin menical churc h refl ection certa in ten ­ lopmentalist. " Sin ce Go ulet supposedly social-sc ience literature there are tw o sions have surfaced th at correspond, in rep resents a cen trist positi on , th e con ­ clu sion is th at " the center canno t hold ." In contras t to mod erni zati on mod­ els and th e positi on of Go ulet, libera­ tion th eologian s advocate th e dependen cy model of social criticism. If anyone would be first, Th ey make th ree br eak s with th e liber­ al developmental pa rad igm . First, th ey he must be last of all and stress th e prim acy of th e political; sec­ ond, th ey reject ethica l- theological ide­ alism and favor pra xis; and third, th eir ecclesiastical break is wi th neocoloni al Servant of All* Christian ity and is a commitment to th e poor. The book is not a description of a deb at e, but is addressed to th e r .• churc hes of th e dom in at ing cou ntries who are respon sibl e for th e condi tion , . of dep enden cy. Socialism is again on ~ th e age nda for Christians inas much as th e liberal developmental center cannot ~ r hold . Persuasive as th e book is, it lacks o a sustai ned th eological-ethical critique of Marxist developmentalism in the Henry Clay Morrloon J.I.... C. MePheelen Fn..k Ba'eman Sla"8er Dnld L. MeKenna Fo.nder.Pre.lden' Pre.lden' Pre.iden' Pre.lden' context of th e Christian -Marxist dia­ 1923·1942 1942·1962 1962·1982 1982· logu e. -Walt er G. Muelder In Christ's teaching and life, Asbury Seminary finds rationale, role model and mandate for ministry as "servant of all." We joyfully accept Walter G. Mu elder, Dean Emeritus and Professor of servanthood under the guidance of the Holy Spirit as we call and Social Ethics, Boston Univm ity School of Theology, challenge our students to do the same. has been active in several aspects of the rcumenical movementand wa.

Responsibilities for formal instructional experiences of the Divinity School, Continuing Education and TheE. Stanley Jones School of Evangelism and World Mission are shared by faculty of all divisions, using the facilities and resources of the entire seminary. Cherokees and Missionaries, Degree programs include: MASTER OF DIVINITY (M.Div.); MASTER 1789-1839. OF ARTS IN RELIGION (M.A.R.); MASTER OF THEOLOGY (Th.M.); DOCTOR OF MINISTRY (D.Min.); DOCTOR OF PHILOSOPHY (Ph.D.) By William G. McLoughlin. New Haven, in process. Majors offered: Pastoral Ministry; Pastoral Counseling; Conn: Yale Univ. Press, 1984. Pp. xiii, Evangelism and World Mi ssion; Christian Education; Church Music; 375. $32.50. Biblical Literature; Theology; Spiritual Formation; and Philosophy. By military force an d politi cal manipu­ Now in our 61st year, Asbury Seminary continues to prepare world class lati on th e American Indian tribes lost Wesleyan leaders who are servants of all. m or e than 97 percent of th eir land to Write or call Director of Admissions Cary Rickman for prospective colon izing Eu ro pean power s and, after th e Am erican Revolution, to th e student information. "Mark 9:34 United Sta tes. The loss of such vast ex­ ASBURY THEOLOGICAL SEMINARY panses of land under such threatenin g Wilmore, KY 40390 (606) 858-3581 encounter s is always high on the list of injustices that th e Indians suffered . I sus pect, h owev er , th at more damag-

38 International Bulletin of Missionary Research ing than the land steal was the psycho­ logical attack on the Indian s so that they were led to believe the y were in­ We Recommend ... ferior to the "whites" who settled among them . Few Europeans or American s ap­ preciated the values and social struc­ tures of tribal societies. Becau se the societies were different, they we re The Future of judged to be inferior. It is tragic tha t in World Evangelization bringing Chri stianity to the Chero­ Unreached Peoples '84 kees, it was brought in the values and structures of young America. In an effort to make the William G. McLoughlin, professor Lausanne Movement more of history at Brown University, has w idely available, a sp ecial probed with skill deep into the context edition of the Unre ach ed of this problem . Most of his research Peoples '84 book has been was done in the letters written by the published wh ich includes just missionaries to the Cherokees an d the the essays about the Lausanne publication s of their mission board s. mov ement. The very confusion suffered by the missionaries and their boards exactly Thi s 280-page book reviews reflects the erroneous assumption s what God has done the past with which they brought their denom­ 10 year s-and looks 10 years inational Christianity to the Cherokee. ahead. It's exciting reading, For example, they totally ignored the as on ly people like E. Dayton, matrilineal structures of Cherokee so­ J. Stott, J. Reid, A. Ath yal, ciety as they imposed in the name of P. Savage, P. Wagner, R. Bakke, Christianity a patrilineal structure V. Bright, W. Webster and others upon their conv erts and so added un­ could wr ite it. expected confusion to Cherokee life. When the white missionaries were Send $5.50 w ith yo ur order (California residents later joined by white traders and others please add 6 '12% sales tax) to MARC, 919 W. who sought to make a moneta ry profit, Huntington Drive, Monrovia, CA 91016. MARC new fears arose. The "wickedness of the whitemen intruding into" Ind ian country led some "Indians to swear eternal enmity to religion ... " (p. 302). Sharin~ Meanwhile, in tragic fashion the Jesus federal program, wh ich relocated thousands of Cherokees in lands west of the Mississippi River, brought a In the Two Tliirds World dee p moral problem to the missionar­ ies. Were they to support their govern­ Edited by\7inay Samuel ~ Chris SU9den ment? Should they support the Chero kees to whom they had made promises of enduring assis tance? " Two thirds ofthe world's Paper, $12.95 Much of the Cherokee land was population live in situations of lost. Some idea of how mu ch of the poverty, powerlessness, and Cherokee identity wa s also lost can be oppression. What does it mean to learn ed from this scholarly work. For proclaimJesus Christ in this "Two all who are concerned about the con­ Thirds World?" Itwas this question flict between church and culture, this is that was the focus for the First essential read ing. Conference ofEvangelical Mission -Ted Zuern, 5.]. Theologians, held in Bangkok in 1982. - "This book contains the fourteen Ted Zuern, S,J. is Associate Directorfor Amer­ pa pers presented at the conference along ican Indian Issues ofthe National Office ofJesuit with a record ofso me ofthe discussio n Social Ministries. He has had more than a that followed each. With twenty-five quartercentury ofexperiencein urban andreser­ participants drawn from twenty-two vation Indian ministry in Kansas , SouthDakota, co untries, the co nfe rence provided more and Minnesota. than just a forum to present pape rs; it was a fell owsh ip of persons, testin g and affirming insights gained fro m diverse cultural and theological backgro unds to deepen their understanding of Chri st.

t yOW' bookstore, or write: 4 35 WM. B. E ERDMANS P UBLISHING CO. I~ M I CHI GA~ _ ISSJEFFERSO N AVE. S.E. I GRAND RAr IDS. . 9 ' 0 1

Jan uary 1985 39 Co-operating in World for World Evanglization (LCWE), Evangelization: A Handbook on which, in turn, seeks to promote evan­ Church/Para-Church gelism and mission among mainline Relationships. and other churches. It is not surprising, therefore, that at the 1980 Consultation Compiled by Keith A. Price. Wheaton, Ill.: on World Evengelization held in Pat­ Lausanne Committee for World Evangeliza­ taya, Thailand, the subject of church/ tion, 1983. Pp. 101. Paperback- $2.00. para-church relationship received ma­ jor attention. Within the span of two In his provocative book Mainline base for this growth is "a massive para­ short weeks a group of ten church and Churches and the Evangelicals, Richard G. church movement" which, Hutcheson para-church leaders met twenty-two Hutcheson, [r., notes that (in the Unit­ says, "is startling both in its range and times to grapple with the interactions ed States, at least) "evangelicalism has its vigor." of churches and para-churches around already established itself as that part of Many of these para-church orga­ the world, particularly with respect to the church which is growing, in con­ nizations are identified in one way or mission. The result is this handbook, trast to the shrinking mainline." The another with the Lausanne Committee No. 24 in the series of Lausanne Occa­ sional Papers. And a very good handbook it is. It consists of three parts, the first and last of which include a stimulating theolog­ ical preamble by John R. W. Stott, and "TO MINIMIZE THE PAIN AND two brief but helpful essays on the es­ sential nature of churches and para­ MAXIMIZE THE PLEASURE churches. The bulk of the handbook, however (pp. 24-92), deals systemati­ OF LIVING IN ANOTHER CULTURE, cally with more than 100 areas of con­ DON'T LEAVE HOME WITHOUT (IT) · · ." flict or friction, grouped into five chapters. These cover the effect of dog­ matism about nonessentials, the per­ Gerald H. Anderson, Director ceived threat of conflicting authorities, Overseas Ministries Study Center the harmfulness of strained relation­ ships, rivalry between various minis­ tries, and mutual suspicion about I finances. Each chapter concludes with a 1 by 1 LIVING OVERSEAS, I\I~IJIBsI8s :1 detailed"self-check list." .. ~ Ted Ward provides the first " , The heart of the matter, in the I I practical guide to overseas words of John Stott (p. IS) "is the age­ .:...... ­ old tension between authority and living directed to the missionary. freedom. To quench the Spirit and to Ward provides factual infor­ ignore the Body are both serious sins." This handbook will be useful to all mation as well as the awareness pastors and mission leaders who are and sensitivity that can make concerned to "maintain the unity of it the experience of a lifetime. the Spirit in the bond of peace" (Eph. 4:3). -Waldron Scott " ... contributes a remarkable unparalleled compendium of Waldron Scott is an evangelical scholar and TldIDlal positive insights" ... says author. Andra J. Herriott, U.S. Agency for International Development.

------The Study of American Indian $19.95 cloth add $1.50 for postage and handling Religions. 9.95 paper By Ake Hultkrantz,' edited by Christopher Vecsey. New York: Crossroad Publishing order from: THE FREE PRESS Company, and Chico, Calif: Scholars Press, 866 Third Avenue 1983. Pp. viii, 134. $12.95. New York, N.Y. 10022 Hultkrantz, professor of comparative ATT: K. STRAUSS religion in the University of Stock­ holm, is the doyen of scholars working or CALL TOLL FREE 1-800-257-5755 on the religions of North American In­ dians; much of his lifework has recent­ ly been incorporated in the two series of Gifford Lectures in the University of Aberdeen. Vecsey has provided a basic tool for students in this field by repub-

40 International Bulletin of Missionary Research lishing six of Hultkrantz's essays that appeared between 1966 and 1982. Each of these has a remarkable dual value. On the one hand, the notes alone, to­ Fifteen Outstanding Books of1984 taling 722, form a bibliographical guide to the history and content of the sub­ for Mission Studies ject, to be used with the 36-page bibli­ ography in his Belief and Worship in The editors of the International BulletinofMissionaryResearch have selected the fol­ NativeNorth America (1981). On the oth­ lowing books for special recognition of their outstandin~contri?uti~nto.mission er hand, the essays cover the history of studies in 1984. We have limited our selection to books In English SInce It would this field of study and the theoretical be impossible to consider fairly the books in many ot~er languages t~at are not issues involved. The first four essays readily available to us. We commend the authors, editors, and publishers re.p­ (from the journal History of Religions) lay resented here for their continuing commitment to advance the cause of the Chns­ out the beginnings of study and its tian world mission with scholarly literature. progress through the professional an­ thropologists from Boas onward, both American and European. Here we see Adeney, Miriam. the effects of behaviorism and the de­ God's Foreign Policy. cline of interest in the religious dimen­ GrandRapids, Mich.: Wm. B. Eerdmans Publishing Co. Paperback $6.95. sion, coupled with the later application Arias, Mortimer. of professional history and phenomen­ Announcing the Reign of God: Evangelization and the Subversive ology of religions. Essay 5, from the Memory of Jesus. symposium Seeing with a Native Eye, Philadelphia: Fortress Press. Paperback $7.95. shows the importance of these Indian Berryman, Phillip. religions in the general study of reli­ The Religious Roots of Rebellion: Christians in Central American gions and refutes Wilfred Cantwell Revolutions. Smith's astonishing denial of this. The Maryknoll, N. Y.: Orbis Books. Paperback $14.95. last essay extends an article in New Brown, Robert McAfee. Scholar and gives an overview of the Unexpected News: Reading the Bible with Third World Eyes. present state of study in what is be­ Philadelphia: Westminster Press. Paperback $7.95. coming an "in" subject. All this is high Cragg, Kenneth. professionalism that exposes the sheer Muhammad and the Christian: A Question of Response. amateurism of so much mission train­ Maryknoll, N. Y.: Orbis. Books. Paperback $8.95. ing. Primal religions in most other parts Conn, HarvieM. of the world await their Hultkrantz. Eternal Word and Changing Worlds: Theology, Anthropology, and -Harold W. Turner Mission in Trialogue. GrandRapids, Mich.: ZondervanPublishing House. Paperback $9.95. Dickson, KwesiA. Harold W Turner, by origin a New ZealandPres­Theology in Africa. byterian, went in middle life to teach theology and Maryknoll, N. Y.: Orbis Books. Paperback $9.95. religion for ten years in universities in West Africa, Hesselgrave, DavidJ. . . and later in England, Georgia, and Scotland. Now Counselling Cross-Culturally: An Introduction to Theory and Practice in "retirement" he directs theStudy Centre for New for Christians. Religious Movements in PrimalSocieties at theSelly GrandRapids, Mich.: Baker Book House. Paperback $14.95. Oak Colleges in Birmingham, U.K. Hunter, Jane. The Gospel of Gentility: American Women Missionaries in Turn-of-the.. Century China. New Haven, Conn.: Yale Univ. Press. $25.00. Person and Myth: Maurice Leen­ McLoughlin, William G. hardt in the Melanesian World. Cherokees and Missionaries, 1789-1839. New Haven, Conn.: Yale Univ. Press. $32.50. By James Clifford. Berkeley, Calif: Univ. of Neill, Stephen. California Press, 1982. Pp. xi, 270. $28.50. A History of Christianity in India: The Beginnings to A.D. 1707. London: Cambridge Univ. Press. $79.50. James Clifford teaches in the History of Samuel, Vinay and Chris Sugden, eds. Consciousness Program, University of Sharing Jesus in the Two Thirds World. . . California, Santa Cruz. The present GrandRapids, Mich.: Wm. B. Eerdmans Publlshlng Co. Paperback $12.95. book is a fruit of his ongoing study of Sharpe, EricJ. . . . . the history of French cultural anthro­ Karl Ludvig Reichelt: MISSionary, Scholar and PIlgrim. pology in which Maurice Leenhardt Hong Kong: TaoFong Shan Ecumenical Centre(Shatin, N. T.). Paperback. (1878-1954) took a significant place as Tutu, DesmondM. a "participant ethnographer" in New Hope and Suffering: Sermons and Speech.es: Caledonia and later as a professor at GrandRapids, Mich.: Wm. B. Eerdmans Publishing Co. $10.95. the Sorbonne in the chair of "history of Whaling, Frank, ed. primitive religions," occupied by Mar­ The World's Religious Traditions: Essays in honour of Wilfred cel Mauss before him and by Claude Cantwell Smith. Levi-Strauss after him. Clifford has Edinburgh, Scotland: T. & T. Clark. £11.95. discovered, behind the anthropologist, the French Reformed pioneer mission­ ary in New Caledonia (1902-26). The first part of the book is devoted to the

January 1985 41 missionary career of Leenhard t until pology. He saw the " heathen" not as underestimates the contribution of 1932. Th e second part is a sur vey of his fossils, but as historical agents, capable Maurice Leenhardt to missiology as a contribution to practical anthropology, of cha nge and qualified to obtain the theological discipline. Developments in with particul ar atte ntio n to his classic specific authenticity given by the new the missionary thinking of Maurice Do Kama: Person and Myth in the M elane­ life in Ch rist. Jam es Clifford ha s writ­ Leenhardt in the French th eologic al sian World (French edition, 1947; En­ ten with accur acy and empathy. I see context are not ana lyzed, and th e mis­ glish trans., Un iv. of Chicago Press, only one flaw in this splendid book (a siological reviews founded by Leen­ 1979). Maurice Leenhardt was a pio­ revi sed Ph .D. dissert ation at Harvard hardt, Propos M issionnaires (1927- 40) and neer in field work in religiou s anthro­ Un iversity, 1977), namely, that Clifford Le Monde Non Chretien (first series 1931­ 36, not 1938-45 as cited on p. 259; sec­ ond series 1947- 69) are not exploited. But Clifford paves the way for furthe r research and stands as a discreet and reliable guide, th e only one in English at this time. -Marc Spindler

Marc Spindleris Director of the Department of M is­ siology, Interuniversity Institute for Missiological and Ecumenical Research, Leiden, Netherlands, and A ssociate Professor of Missiology and Ecumenics at the University of Leiden. A French Reformed minis­ ter, he servedas a district missionary and later as a theological teacher in Madagascar from ] 961 to ]973.

Imperialismus und Kolonialmission: Kaiserliches Deutschland und koloniales Imperium.

Edited by Klaus j. Bade. Wiesbaden : Franz Steiner Verlag, 1982. Pp. xiii, 333 . Paper­ back DM 54. Ad versaries of the Christian mission like to point to the historically close and compromising alliance between colonialism and mission . Therefore concise and critical historical investiga­ tion s on th e subject are needed. Now th at a certain distance has been estab ­ ~ONS . One Mandate lished, we are seeing th e publication of MISS~ • Many Ministries research th at is based on archival mate­ rial and also takes into account the de­ velopment of th e form er colonial areas . Whatever your particular ministry may be, the • Chinese Studies Christian missiologists today have no ultimate mandate is the planting and edifying • Community Development difficulty in recognizing th e sho rtcom­ of the Church. Our one-year concentrated M.A. • Teaching English as a Second ings of mission s during colonia l tim es. prepares you for Church-related ministries. At the Language (TESL) The colonial period of th e former same time it enables you to pursue specializations • Interpersonal Communications German Reich lasted only about three in areas such as: • Telecommunicationsl1ournalism decade s and came to an end with • Bible/Theology • Eastern European Studies World War I. Thi s relatively sho rt peri­ • Urban Ministries • Ethnomusicology od is treated in th is book , always in connectio n with th e Christian mis­ sions. If you have a special ministry After th e introduction, by the edi­ that needs a special program, tor, on colonialism in the German im­ write: perial period , th e first part of the Smce 1860 Graduate Admissions volume offers Rob ert Hoffmann's es­ For Christ and Wheaton College say on th e Catholic mission movement His Kmgdom Wheaton, IL 60187 in Germany during th e nin eteenth cen­ Wheaton, Illinois 60187 Or call: 312/260-5195 tu ry, and one from Niels-Peter Morit­ zen on th e colonia l concepts of the Prote stant German mission s. Ho rst Grunder writes on policies of the mis­ sion socie ties in colonial mission, and

42 International Bulletin of Missionary Research Klaus J. Bade deals with the important listening presence among the poor of of expression makes this a memorable figure of Friedrich Fabri. Peru, while periodically alerting Chris­ record and witness of his involvement The second part discusses the Ger­ tians in North America to their respon­ in a great moment of contemporary man colonial territories and the work sibilities. Christian and world history. For veter­ of the missions there. Lother Engel This book quietly lets the drama ans of overseas ministry who have ex­ writes on South West Africa; Arthur J. of the choice and its setting speak for perienced the same painful feelings, for Knoll on Togo; Ranier Tetzlaff on Ger­ itself. We watch Nouwen as he shares those preparing to deal with culture man East Africa, Renate Nestvogel on living with a few families, listens to shock, and for all who wish to share a Cameroon; Peter J. Hempenstall on Gustavo Gutierrez and others expound deeply spiritual experience of seeking New Guinea; John A. Moses on Samoa; liberation theology, and struggles God's call desde los pobres, [Gracias! offers Stewart G. Firth on the Marshall Is­ against unwonted depression, loneli­ an eloquent distillation of the thoughts lands; and Karl J. Rivinius on Kiauts­ ness, and a sense of uselessness. This of a grateful heart. chou (not a colonial territory but a was a pilgrimage of conversion, and the -Thomas E. Clarke, S,J. Chinese area in which the missionaries title expresses what is both the condi­ stood under German protection). Ernst tion and the fruit of its success: grati­ Dammann treats further developments tude. Thomas E. Clarke B]; resides in New York City. in the former German colonial terri­ Henri Nouwen is not the first He is the co-author of From Image to Likeness: tories during the period between the Northerner to make the journey de­ A Jungian Path in the Gospel Journey. two world wars. scribed in these pages. But his rare gift This book confirms the connection between colonialism and mission: sometimes missionaries prepared the way for colonial rule and contributed to its stabilization; on the other hand, OPTION the missions often benefited from colo­ ORBIS BOOKS nial rule. Although it is true that some ON ETHICS missionaries opposed inhuman treat­ AND THE ECONOMY ment of indigenous people (seldom FOR THE with great success), they were not able to keep their distance from the colonial system as such. One error to note: Catholic missions in Tanganyika did POOR not use only the Swahili language (p. 304); in fact, they used eight tribal lan­ HERALDS OF A NEW THE WEALTH OF CHRISTIANS guages in liturgy (cf. Siegfried Hertlein, REFORMATION by REDMOND MULLIN Wege christlicher Verkiindigung, 1983, sec­ The Poor of South and North A study of how Christians have dealt with ond part/II, p. 64). America the question of riches through history­ with implications and applications for our -Fritz Kollbrunner, 8.M.B. by RICHARD SHAULL own times. "Riveting." -ARTHUR JONES, "Interprets Scripture to suggest a new National Catholic Reporter economic order for the U.S. and a new 256 pages Paperback $9.95 Fritz Kollbrunner, S.MB., a member of the Bethle­ form of community for the church ... " hem Mission Society of Immensee, Switzerland, is through the process of "shock/resent­ CHANGING THE WORLD Lecturer in Missiology on the Theological Faculty at ment/wonder/challenge/courage/vision." An Agenda for the Churches Lucerne, andco-editor oftheNeue Zeitschrift fur -w. PAULJONES, 51. PaulSchoolof Theology by VINCENT COSMAO Missionswissenschaft. 160 pages Paperback $8.95 How the gospel message can become a proclamation of good news for the poor. OPTION FOR THE POOR "One of the most decisive studies to date [Gracias! A Latin American A Hundred Years of Vatican in the theologies of liberation." Journal. Social Teaching -JACQUES ELLUL 128 pages Paperback $7.95 by DONAL DORR By Henri f M Nouwen. New York: Harper A thorough, balanced, and careful study & Row, 1983. Pp. xio, 188. $12.95. showing a solid traditional basis for the OWNERSHIP church's 'option for the poor.' Dorr "has Early Christian Teaching Not just a personal diary and not just done his homework. " by CHARLES AVILA one more spiritual book, this account - The Review of Books "Reminds us that 'option for the poor' is of six months spent in Peru and Bolivia 336 pages Paperback $11.95 not a new theological fad, but an ancient is at once a vivid story of vocational Christian legacy." -JOE HOLLAND, struggle and an informed commentary Center of Concern on the cultural challenges of a mission­ Orbis Books publishes a three-volume set 214 pages Paperback $9.95 ary's life. For more than a decade, on "The Church and the Poor" within the academic scene at Yale GOOD NEWS TO THE POOR Divinity School and occasionally in 124 pages Paperback $4.95 periods of seclusion at a Trappist mon­ TOWARDS A CHURCH OF THE POOR 236 pages Paperback $8.95 astery, Henri Nouwen pondered the SEPARATION WITHOUT HOPE 192 pages Paperback $8.95 question, "Does God call me to live JULIO DeSANTA ANA, Editor and work in Latin America?" Between "Documentation, charts, and a stunning amount of bibliographical data." October 1981 and March 1982, at - The Ecumenical Review Maryknoll's language school in Cocha­ bamba, Bolivia, and in Lima and other At bookstores or from • ORBIS BOOKS towns of Peru, he came to a moment of 'WI Maryknoll, NY 10545 decision, a call to live the ministry of

January 1985 43 The Sons of the Gods and the The Heart of Buddhism: In Four Frontier Daughters of Men. Search of the Timeless Spirit of Primitive Buddhism. Issues of By Modupt: OduYl!ye. Maryknoll , N.Y.: Orbis Books, 1984. Pp. xi, 132. Paperback By Takeuchi Yosh inori. Edited and translated MissionToday $12.95. by James W Heisig. New York: Crossroad Publishing Company, 198 3. Pp. xxii, 165. • Contextualization Modupe Oduyoye enriches our under­ $1 7.50. • Relief and Development standing of the primeval history of Genesis by an analysis that draws Professor Takeuchi is a leading mem­ • Unreached Peoples upon African traditions of origins and ber of the Kyoto school, which owes its • Urban Mission religious concepts through a method of inception to the Buddhist philosopher Nishida Keiji. He combines rich his­ Think them th rou gh at OMSC with comparative philosophy. The book torical scholarship with phil osophical expe rt leadersh ip and like-minded continues a project initiated by the au­ and theological int erests . He deplores colleagues from home and abroad. thor in his 1972 publication, The Vocab­ ulary of Yoruba Religious Discourse. His the lack of existential involvement program is to seek light on the Old Tes­ with the meaning of the texts in most tament and its prehistory in the lan­ Buddhist scho larship. He find s an al­ guages of Africa that he understands to ternative in such New Testament be ultimately related. scholars as Rud olf Bultmann, and he In my view, Oduyoye's philologi­ identifies his own perspective as exis­ Clockwise: cal approach is problematic and th e tential. Taber strength of the book lies elsewhere. The richest chapter in terms of Ward historical scholarship is on "The Stages C:. ,..., I c: Few biblical scholars or linguists will be Ade ney ' ':" [iJ convinced by his identification of He­ of Contemplation." Takeuchi shows Bak ke ~,1 ~ 'j \ :: ...... ;~ brew terms with terms of similar sound how similar is early Indian Buddhism Samuel " [;] ".,,:: to Hindu thought, but he writes sug­ and meaning drawn haphazardly from a wide spectrum of African languages. gestively of the distinctiveness as well. MARCH 11-15 Though the subtitle announces an The argument is clearly important but The Gospel in Context. difficult for the nonspecialist to follow. Charles R. Taber, formerly United Bible "Afro-Asiatic Interpretation of Genesis Takeuchi is of the Pur e Land Societies in West Africa. 1-11," Oduyoye's primary reference group is not the Afro-Asiatic (= Ham­ school, and th e distinctive concern s of MARCH 18-22 ito-Semitic) family, to which Hebrew that tradition app ear in a few cha pters. Relief and Development: In particular he deals with the existen ­ Mission's New Hot Potato. clearly belongs, but th e Niger-Congo Ted Ward, Michigan State University and languages, whose "extremely remote tial meaning of th e recitation of Ami­ Trinity Evangelical Divinity School. Co­ relationship" to the former group is da 's name, relying on the thought of sponsored by World Concern, Christian even more questionable than Oduyoye Shinran, the founder of the larger Pure Reformed World Relief, NAE World Relief, suggests (p . 3; d. J. H . Greenberg, The Land sects in Japan. Shinran stressed and World Vision. Languages of Africa , p . 28). While Odu­ that faith as the acceptance of the effi­ APRIL 15-19 yoye's associations are often striking cacy of Arnid a's vow rather than the "Unreached Peoples"-An Anthropologist and appear to illuminate, they fre­ repetition of th e name as such is deci­ Looks at Evangelical Approaches to the quently ignore or distort the historical sive for salva tion. This is sometimes Unfinished Task. and linguistic contexts of the items interpreted to mean that a simple reli­ Miriam Adeney, Seattle Pacific University compared. For in stance, the Hebrew ance on Arnid a's grace without any and Regent College. Co-sponsored by spiritual attai nments on the part of the Christian and Missionary Alliance, divine name is explained by F9n yehwe, belie ver is all th at is required. Takeu­ Liebenzell Mission, OMS Intl, SIM Int'l, and Ewe yeve" spirit" (p . 50), without ref­ WEC Int'l. erence to the common Semitic pattern chi, however, examines th e natu re of the requi site faith with great subtlety . APRIL 22-26 of sentence names to which Yahweh Evangelizing World Class Cities. clearly belongs or the interpretation of His conclusion is that the state of faith Raymond J. Bakke, Lausanne Committee, Exodus 3:14. resembles the condition atta ined in and Vinay Samuel. Evangelical Fellowship of The book's major contribution is a other Buddhist schools through medi­ India. Co-sponsored by Inter-Varsity reading of the Genesis texts informed tational disciplines. It is presumptuous Evangelism, Latin America Mission, Southern by an African view of religion and to question th e int erpretation of a mas­ Baptist FMB, Theological Students myth that comprehends the biblical ter, but I canno t help wondering Fellowship, and World Vision. This seminar stories far better, I think, than much of whether Shinran would not be trou ­ will emphasize models of training for urban Western exegesis. The genetic link that bled at th e renewed victory of elitism. ministry and evangelism. Odoyoye seeks between African and This hand some volume, ably ,------, translated, and with a helpful foreword I ,...... , I'.... ., Publishers of the Interna tiona l I Hebrew traditions remains proble­ • Bulletin of Missionar y Researc h matic, but a structural link, in thought by Hans Kun g, makes available to the t~ OVERSEAS MINISTRIES and world-view, is exhibited in the English reade r a level of Japanese Bud­ :-- ...... STUDY CENTER many fresh in sights and telling com­ dhi st scholarship heretofore largely in­ Box 2057, Ventnor, NJ 08406 ments Oduyoye offers in thi s richly accessibl e. Please send more informa tion: stim ulating book. -John B. Cobb , Jr. o Contextualization, March 11-15 - Phyllis A. Bird o Development, March 18-22 o Unreached Peoples, April 15-19 John B. Cobb, Jr. was born in Japan of Methodist o Urban Mission, April 22-26 Phyllis A. Birdis Associate ProfessorofOld Tes­ missionary parents. He is now Ingraham Professor of Name tament at Perkins School of Theology, Southern Theology at the School of Theology at Claremont, Methodist University, Dallas, Texas. Californ ia. Address

City State Zip

44 International Bulletinof Missionary Research The Evangelical Alliance for the United States of America, 1847-1900: Ecumenism, Identity and the Religion of the Republic.

By Philip D. Jordan. New York: Edwin Mel­ len Press, 1982. Pp. ix, 277. $39.95.

This solidly documented monograph "captured American attention as the makes an important contribution to the major media event since the Civil War SURVIVAL understanding of American religious itself" (p. 69). For about ten years after history in the last half of the nine­ that the American Alliance concerned teenth century. At first glance it ap­ itself primarily with religious liberty KIT pears to be too specialized to be of abroad and evangelical unity at home general interest; it is focused on the under the inspiration of the prominent history of the American branch of the church historian and ecumenical pio­ FOR.uuesM Evangelical Alliance, a voluntary neer Philip Schaff. Then, in part movement of certain leaders of about through the leadership of William E. ten mainline denominations. It was Dodge, [r., the reformist concern for OVERSEAS never large in membership-several the future of America emerged, one hundred at most. It was a movement consequence of which was the naming marked by deep inner tensions; one of of Josiah Strong to the new post of LIVING the strengths of the book is the way in general secretary in 1886. There fol­ which Jordan has skillfully probed lowed three remarkable, well-attended, them, thus making understandable cer­ and highly publicized conferences that tain abrupt shifts in the American Alli­ contributed significantly to the spread ForAmericans' ance's history. It was also a movement of social Christianity, gatherings held planning to live and work that failed, for it was not successful in at Washington in 1887, Boston in 1889, or study abroad. resolving its deepest tension, which and Chicago in 1893. But this emphasis was between its strongly international­ stretched to the breaking point the ten­ ist wing, one protective of denomina­ sion within the American Alliance "be_ tional sovereignty and devoted to tween the ultimate otherworldly "This lively and practical guide championing religious liberty and the evangelical goal of individual salvation offers valuable information separation of religious and civil author­ and the worldly goal of sustaining the and skills that will make your ity around the world, and its more democratic Republic" (p. 183). When journey overseas effective and nationalist, pragmatically oriented re­ combined with the effects of the de- enjoyable." Asia Mail formist wing much concerned about social issues. Yet the author's interpre­ tation of the American Alliance's his­ tory is developed with keen awareness CIRCULATION STATEMENT L. Robert Kohls of the broader context of the religious Statement required by the act of August 12,1970, section life of the time: its relationship to the 3685. Title 39, United States Code, showing ownership, World Evangelical Alliance and its management, and circulation of INTERNATIONAL BUllE­ branches in other countries, to the for­ TIN OF MISSIONARY RESEARCH. Published 4 times per year at 6315 Ocean Ave .. Ventnor, eign missionary movement, to the anti­ NJ,08406. Catholic spirit of the period, to the civil Publisher: Gerald H. Anderson, Overseas Ministries Study religion of the republic, to the social Center, 6315 Ocean Ave., Ventnor, NJ 08406. Editor: Ger­ ------ald H. Anderson, Overseas Ministries Study Center, 6315 ORDER FORM gospel, and to the rise of the federative Ocean Ave., Ventnor, NJ 08406. Managing Editor: James movement that led to the founding of M. Phillips, Overseas Ministries Study Center, 6315 Ocean Ave .. Ventnor, NJ 08406. D Please send free book list. the Federal Council of Churches in o Please send _ copy(les) of 1908. Hence this story of the American The owner is Overseas Ministries Study Center, 6315 Ocean Ave., Ventnor, NJ 08406. SUrvival K" for OverseasLiving. Alliance proves to be an effective van­ The known bondholders, mortgages, and other security I've enclosed $6.25 per copy tage point for understanding many of holders owning or holding one percent or more of total amount of bonds, mortgages or other securities are: None. plus $1.00for shipping one copy the currents and countercurrents of a and 25¢ for each additional then dominant stream in American re­ Actual no. copy. ligious life. Average of copies no. of cop­ of single is­ After the original American ieseach is­ sue pub­ sue during lished Make checks payable to branch was formed the year after the preceding nearest to World Evangelical Alliance had been 12 months. filing date. INTERCULTURAL PRESS, INC. founded in London in 1846, it soon Total no. copies printed 9,860 9.000 Paid circulation: sales o o foundered on the antislavery issue. A through dealers, NAME _ new start was made in 1866; it became carriers, street vendors. and counter sales TITLE _ very conspicuous when the Sixth Gen­ Mail subscriptions 8.078 7,307 Total paid circulation 8,078 7,307 eral Conference of the world body met Free distribution 260 268 ADDRESS _ in New York in 1876, an event that Total distribution 8,338 7,575 Copies not distributed: 1,522 1,425 CllY _ office use, left over, unaccounted, spoiled STATE/ZIP _ after printing Robert T Handy is Professor of Church History, Returns from news agents o o Total 9,860 9,000 Union Theological Seminary, New York City. Intercultural Pre... Inc. Dept. E1 I certify that the statements made by me above are correct Box 7687, Yarmouth, Maine 04096 and complete. (signed) Gerald H. Anderson

January 1985 45 pression of 1893, this strain led to fi­ agencies. But its story, competently in­ ter in American church history, of par­ nancial stringency and the resignation terpreted in this careful work based ticular importance for understanding of a discouraged Strong in 1898, and largely on primary sources and com­ the religious scene between Civil and thereafter the American Alliance rapid­ pleted with a good bibliography and World wars. 1y declined as initiative passed to other index, does provide an important chap- -Robert T. Handy Dissertation Notices from the United States Grove, Ronald. Paul, Bandlamudi China. Thangaraj, M. Thomas. "Canon and Community: Authority "The Emergence of a Church in IIToward a Tamil Christology: The in the History of Religions." South India: A Study of the Concept of Guru in Saiva Siddhanta Ph.D Santa Barbara, Calif.: Univ. of Growth and Development of the as a Christological Model." California, 1983. Andhra Evangelical Th.D. Cambridge, Mass.: Harvard Univ., Lutheran Church: 1905-1927." 1983. Hordern, Richard P. Th.D. Chicago: Lutheran School of "Hermeneutics of Liberation." Theology, 1984. Ph.D. New York: Union Theological Tienou, Tite. Seminary, 1983. "The Problem of Methodology in Perera, Rienzie Eldred Christopher. African Christian Theologies." James, George. IIWho Is Jesus Christ for the People Ph.D. Pasadena, Calif.: Fuller Theological "Phenomenological Approaches to of Asia?" Seminary, 1984. Religion: An Essay in Methodology Ph.D. New York: Union Theological in the Study of Religion with Seminary, 1984. Twesigye, Emmanuel.

Particular Attention to the II I Anonymous Christianity' and Phenomenology of Religion of P. D. Purdy, SusanSelden. Human Existence in African Chantepie de la Saussaye, William "Legitimation of Power and Perspective: A Study Based on Karl Brede Kristensen, and Gerardus van Authority in a Pluralistic State: Rahner's Philosophical Theology." der Leeuw." Pancasila and Civil Ph.D. Nashville, Tenn.: Vanderbilt Ph.D. New York: Columbia Univ., 1983. Religion in Indonesia." Univ.,1983. Ph.D. New York: Union Theological Seminary, 1984. Patricia R. Hill Viviers, Gerardo Cristiano "Christian Political Witness of the The World Rajaian, Arockiam. Church of the Poor: A Study of the "The Conflict of Krishna and Political Ecclesiology of the Basic Their Household Yahweh as Warrior: A Comparison of Ecclesial Communities in Brazil." The American Woman's the Conflicts of Krishna in the Ph.D. Princeton, N.].: Princeton Foreign Mission Movement Puranas and of Yahweh as Warrior in Theological Seminary, 1984. and Cultural Tranformation, the Old Testament, 1876-1920 with Special Emphasis on the Wan-Tatah, Victor Fon. Themes of History, and IIAn Inquiry on the Relevance of Women answered the missionary call of Salvation, and Their Relevance to Latin American Liberation Theology 19th-century American churches out of Human Life." to West African Christianity through a desire to improve the lives of other Th.D. St. Louis, Mo.: Concordia a Cameroonian Case Study." women. In support of foreign missions, Seminary, 1984. Th.D. Cambridge, Mass.: Harvard Univ., women went out from their homes and 1984. organized,.raised funds, went on speak­ Rasolondraibe, Peri. , ing tours, and wrote and published "Liberation and Reconciliation: An Wisley, Thomas. books and magazines. They developed African Ethical "Dynamic Biblical Christianity in the professional skills and the desire for Reflection on the Dialectical BuddhistlMarxist Context: Northeast leadership roles so long denied them. Interaction between Thailand." This new book examines the movement Liberation and Reconciliation in itself, the women whose strengths made Ph.D. Pasadena, Calif.: Fuller Theological African Political it a major force in American society, Seminary, 1984. and the ways in which the success of Economy." the movement changed the lives of the Ph.D. Princeton, N.J.: Princeton Wu, DavidC. missioners and of future generations of Theological Seminary, 1984. "The Employment of Chinese women. Classical Thought in $19.50 Schantz, Borge. Matteo Ricci's Theological Michigan residents, add 4% sales tax. "The Development of Seventh-Day Contextualization in Adventist Missionary Thought: Sixteenth Century China." The University ofMichigan Press A Contemporary Appraisal." Th.D. Berkeley, Calif.: Pacific School of Dept. MH P.O. Box 1104 Ann Arbor, MI 48106 Ph.D. Pasadena, Calif.: Fuller Theological Religion and Seminary, 1983. Graduate Theological Union, 1984.

46 International Bulletin of Missionary Research OMSC: the place for missionaries on the GROW! • Housing and Mission Studies • Worship, fellowship, recreation • International mission leadership • Spiritual and vocational renewal Amaldy Quismundo, representing the United Church of Christ in the Philippines, Last year 66 North American mission societies and agencies, is a missionary "on the grow" Although she and her husband Jorge look back on and 29 States and Provinces, thirty-two years in overseas Christian mission, they are quick to say there is were represented by always more to learn. And that's why this year they are in residence at OMSC. participants in the OMSC Study Program. In addition, Every year OMSC's resident community, made up of North American missionaries overseas church and mission and overseas nationals like the Quismundos, are joined by several hundred other leaders , such as Jorge and missionaries, students, mission executives, professors and pastors who come for Arnaldy Quismundo, represented fifteen nations in mission courses like those outlined below. Apply now for residence (1985 and Asia, Africa, Latin America and beyond) and any of the announced courses and seminars. Europe.

*January 21-25 April 9-12 Mission in the Americas: An Inter-American Perspective. Christian Witness in the Turmoil of the Middle East. Dr. Jorge Lara-Brand, San Francisco Theological Seminary. Dr. Norman A. Homen former Associate Director OMSC.

*February 11-14 *April 15-19 Blacks in Mission: To America and Beyond Ms. Mary Jane Patterson, "Unreached Peoples"-An Anthropologist Looks at Evangelical Washington Office, Presbyterian Church (U.s.A.), Dr. Gayraud S. Approaches to the Unfinished 'Iask, Dr. Miriam Adeney, Seattle Pacific Wllmore, New York Theological Seminary, Dr. J. Oscar McCloud, University, and Regent College. Co-sponsored by Christian and Program Agency, Presbyterian Church (U.S.A.). Co-sponsored by Center Missionary Alliance, Liebenzell Mission, OMS International, SIM of Continuing Education, Princeton Theological Seminary, at Princeton. International, and Worldwide Evangelization Crusade.

February 26-March 1 *April 22-26 Health-eare Issues in the Two-Thirds World: An Indian Christian Evangelizing World Class Cities. Dr. Raymond J. Bakke. Northern Perspective. Dr. L. B. M. Joseph, Director, Vellore Christian Medical Baptist Theological Seminary, and Lausanne Associate for Urban College and Hospital, India. Ministries; and Vmay Samuel, Evangelical Fellowship of India . Co­ sponsored by InterVarsity Evangelism , Latin America Mission, *March 4-8 Theological Students Fellowship, World Evangelical Fellowship, and Social Change Through Non-Violence: The Witness of Scripture and World VIsion. Experience. Dr. Hildegard Coss-Mayc Vice-President, International "lndicates "intensive seminar"; registration/tuition fee is $45. All other Fellowship of Reconciliation, and Dr. Richard Baggett Deats, U.S. courses are $30. Director; EO.R. Co-sponsored by EO.R. and Maryknoll Mission Institute, at Maryknoll, N.Y. ------r ... ., OVERSEAS MINISTRIES *March 11-15 ,.4" The Gospel in Context: The Why and How of Responsible Witness. STUDY CENfER Dr. label; ,"(-"' I VentnOJ; NJ 08406 U.S.A. Charles R. Emmanuel School of Religion, formerly with ...... t: Publisher of Ire International Bulletin of Missionary Research United Bible Societies in West Africa. Gerald H. Anderson, Director James M. Phillips, Associate Director *March 18-22 o Please send application for residence Relief and Development: Mission's New Hot Potato. Dr. Ted Ward, o Please send more information about the following seminar/course: Institute for International Education, Michigan State University, and Trinity Evangelical Divinity School. Co-sponsored by Christian Reformed World Relief, World Concern, World Relief Corporation (NAE), and World VISion International. Name _

March 26-29 Address _ "Sinai:' "Zion." and "Jubilee": Three Models of Missio:l in the Third World Dr. James M. Phillips, Associate Director OMSC. City/State/Zip _ ,Book Notes In Coming Christian INFO. Canada Mission Directory 1984. Issues Calgary, Alberta: Christian INFO, 1984. Pp. 46. Paperback. No price indicated. Special issue on China Mission Church of England, Board for Mission and Unity. History, with articles on Eleven Towards a Theology for Inter-Faith Dialogue. Research Projects London: CIO Publishing, 1984. Pp. vi, 41. Paperback £1.75. Special issue Commemorating Downs, Frederick S. the Twentieth Anniversary of Christianity in North East India: Historical Perspectives. Vatican Council II, with Delhi: ISPCK, 1983. Pp. xi, 309. Paperback. No price indicated. articles by: Thomas F. Stransky, C.S.P. Hick, John. William RicheyHogg The Second Christianity. Eugene J. Fisher London: SCM Press, 1983. Pp. 140. Paperback £2.95. Paul E. Pierson Hinson, E. Glenn. In our Series on the Legacy of The Evangelization of the Roman Empire: Identity and Adaptability. Outstanding Missionary Figures Macon, Ga.:Mercer Univ. Press., 1981. Pp. x, 332. $22. of the Nineteenth and Twentieth Centuries, articles about Imasogie, Osadolor. Roland Allen Guidelines for Christian Theology in Africa. C. F. Andrews Achimota, Ghana: AfricaChristianPress, 1983. Pp. 92. Paperback. Charles H. Brent No price indicated. William Wade Harris John Alexander Mackay Neill, Stephen. Samuel M. Zwemer The Supremacy of Jesus. London: Hodder and Stoughton, 1984. Pp. 174. Paperback £4.95.

Nissen, Johannes. Poverty and Mission: New Testament Perspectives on a Contemporary Theme. Leiden: Interuniversity Institute for Missiological and Ecumenical Research, 1984. Pp. iv, 224. Paperback DG 15.

Rocher, Ludo. Ezourvedam: A French Veda of the Eighteenth Century. Philadelphia and Amsterdam:John Benjamins Publishing Co., 1984. Pp. viii, 214. $30; paperback $14.

Starkes, M. Thomas. God's Commissioned People. Nashville: Broadman press, 1984. Pp. 380. Paperback $11.95.

Stone, Frank Andrews. Academies for Anatolia: A Study of the Rationale, Program and Impact of the Educational Institutions Sponsored by the American Board in Turkey, 1830­ 1980. Lanham, Md.: Univ. Press of America, 1984. Pp. xx, 363. $29.50.

Whaling, Frdnk, ed. The World's Religious Traditions: Essays in Honour of Wilfred Cantwell Smith. Edinburgh: T. & T. Clark, 1984. Pp. 311. £11.95.

Wind, A. Zending en Oecumene in de twintigste eeuw. Deel I: Van Edinburgh 1910 tot en met Evanston 1954. Kampen, Netherlands: Kok, 1984. Pp. 434. No price indicated.