• Vol. 18, No.3 nternatlona July 1994 etln• Youth: Mission's Neglected Priority

ccording to BryantMyers in the lead article of this issue, category in their own right. Not until New Delhi (1961) was A every third person in the world today is a youth under formal notice taken of youth as a category. The Youth Depart­ the age of fifteen, and almost four out of five are growing up in ment of the WCC identified a new phenomenon-"youth cul­ non-Christian settings. ture"-and announced: "The present-day population explosion Three-quarters of today's urban slum population-more has made our world a world largely populated by youth." than 400 million-consists of young people under the age of The Lausanne Movement has devoted some attention to twenty-four. As many as 100 million under fifteen live on city children as a focus of mission, but as Myers notes, "Most mis­ streets. There are half a million prostitutes under the age of sions focus on people groups and send adults to reach other twenty in Brazil, 800,000 under sixteen in Thailand. Every year adults." Conclusion: It is time to address the youth lacuna in upward of a million children are forced into the sex industry. world mission! Childrenin manyregions of the globe are beingexploited as child laborers in ways some of us might have supposed had ended in the last century. Wondering to what extent children of earlier generations havebeenidentified as a categoryfor specialmissionconcern, we On Page invested an afternoon in the Day Missions Library at Yale Uni­ 98 State of the World's Children: Critical versity Divinity School-and found relatively little. Edwin Challenge to Christian Mission Munsell Bliss's landmark Encyclopedia of Missions, published in Bryant L. Myers 1891, offers under the topic of "Woman's Work for Woman" a 103 The Study of Pacific Island Christianity: brief column on the education of Western children about world Achievements, Resources, Needs missions but nothing about the status of children in the world as Charles W. Forman a whole. (With satisfaction Bliss noted the enrollment in the United States of at least 200,000 in 10,000 children's missionary 113 The 1888 London Centenary Missions "bands.") James S. Dennis's Christian Missionsand Social Progress Conference: Ecumenical Disappointment or (1899)features a twelve-page review of the welfare and needs of American Missions Coming of Age? children in various parts of the non-Western world. Yet it is Thomas A. Askew acknowledged that Christian missions "have not been able to do 119 The Legacy of Lars Peter Larsen much as yet in the direction of organized effort." Eric J. Sharpe The world missionary conferences of 1888 (London), 1900 125 The Legacy of Friedrich Schwager (New York), and 1910(Edinburgh) followed Bliss in giving more Karl Maller, S.V.D. attention to the education of Western children about missions than the needs of non-Western children as recipients of mission. 131 Book Reviews Although conference reports touched on the education of chil­ 142 Dissertation Notices dren in mission lands, they failed to identify children per se as a 144 Book Notes category meriting special missionary energy and focus. Finally, in 1925,the ForeignMissionsConvention(Washing­ ton) gave attention to the issues of child mortality and the exploitation of child labor in the Far East. Jerusalem (1928) and Madras (1938) dealt substantially with the educational task of mission but again failed to identify youth and children as a major of issionaryResearch State of the World's Children: Critical Challenge to Christian Mission

Bryant L. Myers

his essay examines in broad strokes the state of the T world's children from the perspective of Christian mis­ DEVELOPING DEVELOPED sion. My thesis is that understanding the situa tion of children COUNTRIES COUNTRIES and youth in the world is a significant blind spo t in Christian AGE mission. If children and youth are as central to the mission task 80+ 75 -79 as I believe, then our way of thinking about mission and Males Females Males Females contextualizing the Gospel tod ay will be seen to be ina dequa te. 70 - 74 65-69 Why Are Children and Youth Important? 60-64 55 - 59 First of all, children and youth are impo rtant because there are so 50 -54 ma ny of them. On e-th ird of the world's population, 1.8 billion 45 - 49 peopl e, is under the age of fifteen. Eighty-five percent of these 40 -44 children, or 1.5 billion, live in the Two-Thirds World.' 35-39 The population pyramids for the develop ed and developing 30 -34 worlds reveal a stark contrast (Fig. 1). In the so-called developed 25-29 world the bulge-such as it is- represents the twenty-year-olds, 20 -24 Compare this to the Two-Third s World, where almost half the 1S-19 population is under the age of nineteen. This is not our experi­ 10-14 ence in the West. When Western folk wa lk down their streets, 5 -9 they see roughly equal numbers of children, youth, adults, and 0-4 older folk. But in the Two-Thirds World , every other person one 300 200 100 0 100 200 300 300 200 100 0 100 200 300 POPULATION (in millions) POPULATION (in millions)

The situation of children Fig. 1. Adolescents aged 10-19 in the population age pyramids of developing and developed countries.Adapted from "World and youth is one of the Population in Transition," in Population Bulletin (Washing ton, most significant blind spots D.C.: Population Reference Bureau, April 1986). of Christian mission. tians betw een the ages of four and fourteen. According to infor­ mation in Lionel Hunt's Handbook on Christian Mission, impor­ encounte rs is under the age of nineteen . We in the West need to tant, life-shaping decisions are made when people are young recom pose our me ntal image. (Fig. 2). This has been confirmed by informa l research done by Wh en we examine the number of children and youth in the Frank Mann of Child Evangelism Fellowship an d by eva nge list countries of the wo rld as a proportion of their population, Africa Harry Trover.' stands out. More than 45 percent of its population is under the The third reason children and youth are im portant is that, age of fifteen.' The di sprop ortionate number of youth w ill inten­ according to MARC estimates, 78 percent of the world's young sify as Africa's high population growth rate increas es the num­ people-1.4 billion of the 1.8 billion-are growing up in non­ ber of young people, at the same time that their parents are dying Christian settings ." This situation reflects two factors: 1) A sub­ from AIDS. The Middle East, Mexico and Central America, Bolivia, Pakistan, and Afghanistan also stand out. If we examine the abso lute number of children and youth in the wo rld, there are many countries with large numbers of young "The nominal Christians of people. Coun tries with more that 25 million children und er the yesterday beget the non­ age of fifteen include the United States, the former USSR, most countries of South Asia, China, Nigeria, Indonesia, and Brazil.' Christians oftoday." The second reason children and youth are important from a missiological perspective is that by far the great majority of peopl e, at least in the No rth American context, becom e Chris- stantial portion of the children in nominally Christian countries live in nonreligious families, and 2) over the last twenty years the BryantL. Myers is VicePresidentforMissionand EvangelismforWorldVision growth rate of Mu slim and nonreligious populations has out­ International and DirectorofMARC (Missions AdvancedResearch and Com­ paced the gro wth rate of the world population as a w hole (Fig.3). munication Center). He is currently serving as Chair of the Strategy The expanding number of nonreligiou s is largely a Western WorkingGroup of the LausanneCommittee for World Evangelization. phenomena. A recent church census revealed that of the 1,000

98 I NTERNATIONAL B ULLETIN OF MISSIONARY R ESEARCH

-----~ -- - _ . ~ - -- - -~--- people leaving English churches every week, 700 were under the International Bulletin age of twenty one. We do not have far to look for the reasons. A Catholic study on family values and transmission of values in of Missionary Research Europe showed, not surprisingly, that "in the majority of cases, Established 1950 by R. Pierce Beaver as Occasional Bulletin from the childrenadoptthe religious attitude of their father and mother."? Missionary Research Library. Named Occasional Bulletin of Missionary A Church of England study recently concluded that "the nomi­ Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH nal Christians of yesterday beget the non-Christians of today.?" 1981.

Published quarterly in January, April, July, and October by Who Are These Children? Overseas Ministries Study Center Many of the world's children are dying. Every day almost 40,000 490 Prospect Street, New Haven, Connecticut 06511, U.s .A. children under the age of five die,?If we examine child mortality Telephone: (203) 624-6672 Fax: (203) 865-2857 rates around the world, children are in danger in Africa, Brazil, the Andean countries of South America, the Middle East, South Editor: Associate Editor: Assistant Editor: Asia, Cambodia, and Indonesia. Looking at children whose lives Gerald H. Anderson James M. Phillips Robert T. Coote are at risk from another perspective, halfof the world's 36million refugees and displaced people are children." Contributing Editors Mostofthese children arelivingin cities in theTwo-Thirds World. Catalino G. Arevalo, S.J. Dana L. Robert Everyone is aware of the phenomenal growth anticipated in the David B. Barrett Lamin Sanneh Samuel Escobar Wilbert R. Shenk cities in the Two-Thirds World. Of the 600 million people living Barbara Hendricks, M.M. Thomas F. Stransky, C.S.P. in urban slums today, 74 percent are children and young people Norman A. Homer Charles R. Taber under the age of twenty-four.It Mexico City has a population of Graham Kings Tite Tienou over 17 million and is heading toward 25+ million early in the Gary B. McGee Ruth A. Tucker twenty-first century. Some estimate the median age of Mexico Mary Motte, F.M.M. Desmond Tutu City as being fourteen and one-half." Lesslie Newbigin Andrew F. Walls Many areunwanted.Two important indicators point toward C. Rene Padilla Anastasios Yannoulatos this sad conclusion. Abortion is one. For every five live births in the world today, there are two induced abortions." In much of Books for review and correspondence regarding editorial matters should be the world, largely in the West, the number of abortions exceeds addressed to the editors. Manuscripts unaccompanied by a self-addressed, 200 per 1,000 live births. It is ironic that comparable rates for stamped envelope (or international postal coupons) will not be returned. deaths of children under the age of five are considered unaccept­ Subscriptions: $18 for one year, $33 for two years, and $49 for three years, ably high and evidence of Third World underdevelopment. postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ Apparently countries are "developed" if children are killed scribers must pay in Ll.S. funds only . Use check drawn on a U'S, bank, Visa, MasterCard, or International Money Order in U.S. funds. Individual 100 copies are $6.00; bulk rates upon request. Correspondence regarding sub­ scriptions and address changes should be sent to: INTERNATIONAL BULLETINOF MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. 90 85%

Advertising: 80 Ruth E. Taylor a . ~ 11 Graffam Road, South Portland, Maine 04106, U.s.A. .... 70 Telephone: (207) 799-4387 ] U Articles appearing in this journal are abstracted and indexed in: eo 60 I=: Bibliografia Missionaria '6 0 50 Christian Periodical Index u Guideto People in Periodical Literature ~ 40 Guideto Social Science and Religion in Periodical Literature ~ Missionalia .19 I=: Periodica Islarnica ClI 30 Religious and Theological Abstracts ~ ~ Religion Index One: Periodicals 20 Opinions expressed in the INTERNATIONAL BULLETINare those of the authors 10 and not necessarily of the Overseas Ministries Study Center. 4% 1% Copyright©1994by OverseasMinistriesStudyCenter.All rightsreserved. 0 0-4 4-14 15 -30 30+ Second-class postage paid at New Haven, Connecticut. POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF Years of Age MISSIONARYRESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.s.A.

ISSN 0272-6122 Fig. 2. Ages at which people become Christians. From Lionel Hunt, Handbook on Child Evangelism (Chicago: Moody Press, 1960).

July 1994 99 are caught up in the sex industry-specifically in child prostitu­ tion, sex tourism, and pornography." A Norwegian government 2.4 "T'"""-----~---..,.....---.---..., report to the UN Working Group on Slavery estimated that 1 Normalized to 1970 million children a yearare forced into the sex market." Although most severe in Asia, the problem is known to be Widespread 2.2 + , , , · ~i; ..1 11..­...... - ... elsewhere. Itis estimated that there are 500,000prostitutes under the age of twenty in Brazil" and 150,000 in the United States. " Poverty is the pimp. Of Thailand's estimated 1 million 2.0 + ; ; ; ·,fI..· ; i prostitutes, 80 percent are under the age of sixteen." In his book ... From Peasant Girls to Bangkok Masseuses, Professor Pasuk .9 1.8 + ; ;, ,.. '£7 Phongpaichit demonstrates with case after case that the decision ~ to become a prostitute was an economic decision. "These women £ were not fleeing from family background or a rural society which ~ oppresses women in conventional ways. They left to help their .. 1.6 + ··; · · ··+· Eh~ o families survive." The worst off are girls. The saddest part of the story of the 1.4 + ; ; ,(J world's children is the fact that the girl child is significantly worse off.Two-thirds of the estimated130millionchildren in the world with no access to primary schools are girls." When we 1.2 + ; . examine survival rates, the girl child comes up significantly short. Other things being equal,girls have a slightlybetter chance of surviving the early, vulnerable years. But things are not equal. 1.0 -'----'-­ In the Two-Thirds World, female children consistently get less 1970 1980 1990 2000 food , less health care, and less education. The actual survival rates in Bangladesh, India, and Pakistan reveal that as many as 1 million fewer girl children survive than do boys. They die because they are female." In another example, China's popula­ Fig. 3. Comparative growth rates of major religions, 1970-90. tion-control policy-allowing only one child per family-re­ Since 1970 the world's population has increased 1.7 times. In the sulted in 500,000 "missing" girl babies peryearin 1985, 1986,and same period, the number of Muslims has increased 2.2 times and 1987.23 the nonreligious population, more than 1.8 times. From David Barrett, "Annual Statistical Table on Global Mission: 1990," International Bulletin ofMissionary Research14 (January 1990): 26­ The Missiological Implications 27; and from 1991 World Population Data Sheet. The state of the world's children is not good. Children are growing up in an ugly and hostile world. Ifthey survive, they are before they are born, but "underdeveloped" if they die during being forced to become premature adults. Furthermore, adults the first five years of life. are the primary cause of the problem. There is not much good The second indicator that many childrenare unwanted is the news if you are young. number of street children around the world. Although accurate In the faces of these children we can see the pain caused by estimates are hard to come by, some believe that 100 million society's shortcomings. Because the world's children are in no children-18 percent of all children under fifteen-live or work way to blame for what they have to endure, they represent a on city streets." Latin America has the greatest number of street mirror to us of the evils the world otherwise tolerates, accepts, or children; Brazil alone has as many as 7 million. excuses. In many ways there is still no room at the inn. How Many are exploited childlaborers . The estimate of the number should we respond? of children under the age of fifteen who are being exploited for First, these children need to hear the Gospel of Jesus Christ. their laborrangesfrom 90million (ILO)to 145million (UNICEF).15 They need to learn that there is good news for them. They need These children are being exploited in the very same ways that we to hear the liberating word that God hates what is happening to in the West thought had ended in the last century. Just last year them and that his love extends to each and everyone of them. Peruvian authorities discovered 6,000 children working under They need to know Jesus Christ weeps for them and has finished slavelike conditions in a jungle gold mine. Asia has the largest the work that forgives anything they have done or been forced to number. A recent report from Thailand revealed that as many as do . 5 million Thai children between five and fourteen are working To stop at this point, however, is not enough. The Gospel of and not in school. Jesus Christ is about the emergence, slowly and quietly, of the Child labor within a family reflects tradition and necessity. kingdomof God on earth.This meanswe cannotbe satisfied with Child labor for an outside employer reflects acute poverty. The saving the disembodied souls of children with promises that ultimate cost of child labor is high. When children are working, things will not be this way in the next life. they are not going to school. In addition, child laborers are often Ad vocates for child rights say tha t the cornerstone of change treated as expendable parts, easily replaced by the next young must be laid in the hearts and minds of individual adults. Until child with good eyesight and nimble fingers.Uneducated, some­ a society provides the caring and the will to rescue children from times handicapped, these children grow up to be a permanent neglect, abuse,and oppression,change will nevercome, they say. drain on their economies. They are right; this is what is needed. The problem is that secular Many are exploitedassex objects.Global figures are impossible societies cannot deliver this kind of change. This kind of change to come by, butsome estimate that as many as 10 million children does not come from laws or even economic incentives. It comes

100 I NTERN ATIONAL B ULLETIN OF MISSIONARY R ESEARCH from another source altogether-a source that can change hearts of stone, one that has the authority to drive the demonic from the ..... LOWER FEMALE LITERACYRATE HIGHER FEMALE LITERACYRATE ~ corridors of power and from the comfortable offices of the Afgh:nistan marketplace. • Mali • Mozambique Second, the Christian church must demand its rightful place in the public arena and announce the good news that the Gospel • Malawi of Jesus Christ calls the actions of society into account. The eGuinea Burkina Faso framework of societies must be rebuilt if growing up is not to be • .Niger a life-damaging ordeal. This means values must change; radical • Chad. Senegal • Rwanda transformation is required. Ethical and moral standards that Nepal. N~rth Yem~n Bangladesh. • Burundi Madaiasgar value children and life must be reintroduced into governments, Su-:tan Nigeria .. Swaziland • Haiti fII' .Tanzania churches, and the businesses of this world. Greed that justifies . Bolivia Paki~tan • Zaire working six-year-old children sixteen hours a day without a . meal mustbe exposed and called to repentance. Lust thatjustifies Cote d'ivoire • Liberia w .Zambia w ~ ~ abusing young boys and girls must be publicly denounced and a: • Zimbabwe • ~ K:nya Botswana Nicaragua ~ ended. This means that poverty so acute that families are driven ::i • Saudi Arabia ~ e Turkey. • ~r:zil Ir!q ~ to treat their children as economic assets to be sold must be a: o . . Ec~ador ~ eradicated. These actions are driven by the Gospel. They are the ~ Papua New Guinea • 9 • Syria fll'Mexico 9 business of Christian mission. o J: Lebanon • J: a: . • Paraguay ~ w Third, responding to the needs of the world's children calls ;: Sri Lan~ • • Argentina ~ • e I· 0 for a holistic Christian Gospel. The good news of Jesus Christ 9 Malaysia Fiji. amaica ..J y Singapore••Costa Ri;: t y must be about proclamation and prophecy, the personal and the Hong Kong USA'" Australia social, about saving and liberating. Manychildren do notbelieve Finland adults have any good news. The pain, alienation, and lostness of ..... LOWER FEMALE LITERACYRATE HIGHER FEMALE LITERACYRATE ~ children is inseparably part of who they are and how they perceive themselves. The call for repentance must be directed at Fig. 4. Correlation between child mortalityand female literacy. everyone-the children, their parents, the rich and the powerful, Generally, the higher the female literacy, the lower the child even those who abuse the children. Working for justice, social mortality; the correlation is very high (r=-0.89). From The Stateof welfare, education and literacy, empowering development-all the World's Children: 1991 (Oxford: Oxford Univ. Press, 1991). must find their place in Christian mission. Anything less than a whole Gospel is not enough. Finally, responding to the needs of the world's children 3. We are going to have to learn a lot more about mission in demands that we reexamine our strategies for mission. We need the city. A large proportion of the world's unreached are found to be sure our strategies make sense for a world of children who in the slums and squatter settlements around and in major urban live as just described. Six areas of strategy need to be examined. centers; most of them are poor. Enormous numbers of these 1. We need to rethink the strategic mission tool, the people unreached peoplearechildren, living on thestreets, strugglingto group concept. In mission today, "people group" almost always survive in the informal economy with its crime, drugs, and means a linguistic or geographic unit. Descriptions of people prostitution. There is a Macedonian call for effective urban groupsoften reveal that weare really talking about adults. When mission to youth. Who is ready to respond? so many millions of children are working and living on the 4. Mission agencies will need to rethink their assumptions streets,or are laboring in factories or sexparlors, or are separated aboutwho should reach children. Most missions focus on people groups and send adults to reach other adults. Child and youth evangelism is left to child evangelists and campus ministries­ Many children do not theexpertson youth. Thereare so manyyouthandchildrenin the world today, and there are so many more on the way, that this believe adults have any division of labor needs to be reexamined. In the future, no good news. mission is going to be able to avoid developing expertise for ministering to children. 5. We need to rethink our understanding as to how best to from family and clanbecause they are refugees, ourunderstand­ encounter children and youth. In Western societies, the great ing of people groups may need to change to remove its adultbias. proportion of children and youth are in schools or on university 2. We need to rethink our understanding of contextualizing. campuses. This is not true in the Two-Thirds World. In the Two­ Traditionally, the Gospel wascontextualizedin orderto commu­ Thirds World, campus ministries may be effective among those nicate more effectively in a particular culture or people group. rich enough to go to school, but the overwhelming majority of We have tended to do so however, by viewing these groups children and youth will be missed. Furthermore, relationship through the eyes of adults (ours) and by listening to adults (those evangelism, "earning the right to be heard," will take on a in the group). We need to ask some new questions. What does it different and more poignant meaning when dealing with chil­ mean to contextualize a Gospel that children can understand, dren who spend their lives selling their bodies for sex or are particularlychildrenwhohavebeenforced to become premature living by their wits on the streets. adults? How do we present the good news to damaged children 6. Finally, we need to come to grips with the importance of in a way that both saves and heals? What does it mean to have women. This is because it is right to do so andbecausewewill not adults as the carriers of the message meant for children and be as effective if we do not. In recent years, there has been an youth? explosion of data from many countries and across different

July 1994 101 socioeconomic groups showing that education of women is speculate this may extend to improving the acceptance of the associated with the lowering of child mortality rates (Fig. 4), Gospel. In most places in the Two-Thirds World, women are the improving child care and nutrition, reducing average family keys to change and have the most impact on the lives of children. size, increasing literacy in succeeding generations, and improv­ ing family income. On the basis of anecdotal evidence, some Summary

What is the state of the world's children? First, there are an awful In the Two-Thirds World lot of them, most in the cities of the Two-Thirds World. Second, women are the keys to they are not doing very well. The world's children are often hungry, sick, and brutally exploited. Third, a huge proportion of change and have the most them are growing up in homes or settings where it will be hard impact on the lives of for them to hear the name of Jesus Christ. If the kingdom of God belongs to children, and if the children of this world are notdoing children. well, then Christian mission needs to rethink its priorities, strat­ egies, and methods.

Notes------­ 1. From 1992 World Population Data Sheet (Washington, D.C.: Popula­ 13. S. Henshaw and E. Morrow, InducedAbortion: A WorldReview (New tion Reference Bureau, April 1992). The primary research for this York: Alan Guttmacher Institute, 1990). article was done by Don Brandt, senior research associate, World 14. From Fact Sheet on Street Children (New York: CHILDHOPE-USA, Vision International. 1990). 2. 1991 World Population Data Sheet, Population Reference Bureau, 15. FromFactSheeton WorkingStreetChildren (New York: CHILDHOPE­ April 1991. USA, February 1990)and A. Vittachi, StolenChildhood: In Search ofthe 3. Ibid. Rights oftheChild(Cambridge: Polity Press, in association with Basil 4. W. Benke and M. Bryan, The World'sMost Fruitful Field (Warrenton, Blackwell, 1989), p. 6. Mo.: Child Evangelism Fellowship, n.d.), 16. FromModern Slavery(London: Anti-Slavery International and World 5. Estimate developed from Patrick Johnstone, Operation World (Pasa­ Vision UK, 1991). dena, Calif.: William Carey Library, 1986), and the 1991 World 17. Cited in R.Grady, TheChildand theTourist (Auckland, New Zealand: Population Data Sheet. Pace Publishing, 1992). 6. Peter Brierley, Christian England: What the English Church Census 18. FromFactSheeton WorkingStreetChildren (New York: CHILDHOPE­ Reveals (London: MARC Europe, 1991), p. 105. USA, February 1990). 7. J. Kerkhofs, "Young People and Values in Western Europe," Pro 19. FromFactSheetonStreetGirls(New York:CHILDHOPE-USA,March Mundi Vita: Dossiers 4 (1984):21. 1990). 8. Peter Brierley, Children and the Church, MARC Europe Monograph 20. A. Aidoo, TheGirlChild: Investment in theFuture(New York: UNICEF, No. 16 (London: MARC Europe, 1988). 1991). 9. From The State of the World's Children: 1991 (Oxford: Oxford Univ. 21. J. Grant, "Closing the Gender Disparity in Education: A Human Press, 1991). Right, a Social Gain," address to the NGO Committee on UNICEF, 10. From WorldRefugeeSurvey:1991 (Washington, D.C.: U.S.Committee April 21, 1992. for Refugees, 1991). 22. From The State of the World's Children: 1992 (Oxford: Oxford Univ. 11. Adapted from David Barrett and Todd Johnson, Our Globe and How Press, 1992). to Reach It (Birmingham, Ala.: New Hope Press, 1990). 23. H. Tien et al., China's Demographic Dilemmas,Population Bulletin 47, 12. Paul Landrey, "Mexico City's Children: City Within a City," Latin June 1990, p. 15. AmericaEvangelist, October-December 1988.

102 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Study of Pacific Island Christianity: Achievements, Resources, Needs

Charles W Forman

he Pacific Islands have been the stepchild of mission younger historians of the Pacific, has recently said that, with a T studies during most of this century. In the nineteenth few exceptions, "historiansof Pacific missions havebeendivided century, Pacific missions received much attention because of the into two broad camps over the last twenty years: the pietistic and remarkable series of mass conversions that took place and be­ the reductionist. The first school of thoughtproceeds from Chris­ cause of the writings of a few missionary heroes, primarily John tian assumptions, the second reduces everything to other, less Williams in the first half of the century and John G. Paton and noble motivations, psycho-sexual ones for example. Neither James Chalmers in the second half. With the twentieth century, offers a satisfactory explanation of what drove the missionaries when most of the peoples had been nominally Christianized, to their task" (Wagner-Wright 1990:ii). Gunson has provided a there was less need for heroism and less interest in the region. counterweight to the reductionist tendency, as has Sandra (The region is here defined to include the island nations of Wagner-Wright in her recent book on Hawaii. It is my impres­ Polynesia, Melanesia, and Micronesia but not, because of space sion that the professional historians of recent years who have limitations,NewZealandor Indonesia, whichcontainPolynesian written monographs analyzing Pacific missionaries have been or Melanesian minorities.) less inclined to reductionism than have those writing on African or Asianmissionaries (cf, Grimshaw1989;Langmore 1989;Zwiep From Neglect to Abundance 1991). To get a full picture of the treatment of missionaries by historians, we must look beyond the works that concentrate on From this region in the presentcentury there came some mission­ missions. The general histories of each of the island countries ary reports and reminiscences and some anthropological studies provide much detailed information on missions and churches made by missionaries (cf. references in Boutilier, Hughes, and (e.g., Howe 1977; Rutherford 1977; Newbury 1980; Beaglehole Tiffany 1978:45-46;Langmore1989:111-12;Lutkehaus 1983),but 1957;Gilson 1980;Schutte 1986;MacDonald 1982;Gundert-Hock there were few serious studies of the churches and missions 1986). This is to be expected because, as Stewart Firth has also themselves. What there were can be quickly named. Christian said, "the history of Christianity is central to the history of the Keysser's writings about his method of workwere highly impor­ Pacific" (Wagner-Wright 1990:iii). tant (1929a,1929b), and there were six Catholic and three Protes­ Anthropologists seem to have discovered the importance of tant missionaries who wrote sizable histories of their own mis­ Pacific Christianity at about the same time as the historians. sion societies' labors in the islands (Blanc 1926; Destable and Major creditfor this shouldbe given not so much to an individual Sedes 1944;Doucere1934;Dupeyrat1935;Sabatier 1939;Leenhardt as to groups, primarily to the Association for Social Anthropol- 1922; Luxton 1955; Fox 1958). The Fiji missionary John Burton contributed to the famous World DominionSurvey of Protestant missions and collaborated in a short history of Methodist work The history of Christianity (Burton 1930,1949;Burtonand Dean1936).The first threestudies by nonmissionary scholars appeared, one semifacetious and the is central to the history of other two serious (Wright and Fry 1936; Koskinen 1953; Guiart the Pacific. 1959), and in the early 1960s the German missionary Georg Pilhofer produced what is still the largest history-three vol­ umes-of a single Pacific mission (Pilhofer 1961-63). But other ogy in Oceania,an organizationformed in 1972by youngAmeri­ than these there were no substantial works in the field until the cans who had done their anthropological fieldwork in the Pacific 1970s. Islands. The meetings of this group have frequently included In the last twenty years, however, the scene has changed papers touching onthe cultural forms of Pacific Christianity, and markedly. The stepchild has become almost a full member of the two major symposia on Pacific Christianity have been held at family, and good numbers of historians, anthropologists, and thesemeetings andhavesubsequentlybeenpublished (Boutilier, missiologists have begun to write about Pacific Christianity. In Hughes, and Tiffany 1978; Barker 1990). Similar group studies the field of history the initial credit for the change may well be havebeen produced by the Societe des Oceanistes (1968)and the given to a historian of the Australian National University, Niel Southwestern Anthropological Association (Saunders 1988), Gunson, who not only contributed his own scholarly work but though the latter study is concerned with more than the Pacific. trained a succession of graduate students to make further contri­ The younger generation of anthropologists seems to have grown butionsas Pacific churchhistorians (Gunson1978;Douglas 1974; beyond the acerbic reactions toward missions that characterized Hilliard 1978;Laracy 1976;Thornley 1979;Wetherell 1977, 1981; earlier scholars like Malinowski or the blindness to church life Cummins 1980). One fundamental contribution of Gunson's shown by people like Margaret Mead, whose Comingof Age in work was his careful attention to the theological grounding and Samoa gives little attention to church activities, despite the fact outlook of the missionaries. Stewart Firth, one of the leading that in Manu'a, where she did her work, the church is a central feature of social existence. In the present generation, anthropolo­ gists recognize Pacific Christianity as an important subject for Charles W. Forman is Professor of Missions Emeritus, Yale Divinity School, analysis and study in its own right, rather than as a regrettable or New Haven, Connecticut. He is the authorof The Island Churches of the ignorable replacement for the traditional religion and mores. South Pacific: Emergence in the Twentieth Century (Orbis Books, 1982). Partly as a result of the new anthropological interest, there has

July 1994 103 been a desire to make accessible the early missionary writings, have contributed several major historical and cultural studies, which provided much information on the life of the islanders. No mostly on New Guinea and its Lutheranism (Tomasetti 1976; less than six books published in the nineteenth century by Ahrens andHollenweger1977;Burkle1978;Fautsch1983;Ahrens missionary pioneershavebeen reprinted in recentyears (Buzacott 1986;Mrossko 1986;WagnerandReiner1986;Wagner, Fugmann, 1985;Farmer1976;Gill 1984;Rowe 1976;Turner1984;T.Williams and [annsen 1989; Muller 1989; Aerts 1991). The one united 1977), and three that were not published in their day have now church in the region has been provided with two histories received publication (Davies 1961; Geddie 1975; Cargill 1977). (Williams 1972; Threlfall 1975), and the Pacific Conference of Pacific anthropologists have shown the same tendency as Churches with one (Forman 1986). African anthropologists to write especially about the new reli­ To all these books must be added dissertations and journal gious movements that have arisen out of Christianity, the inde­ articles too numerous to be mentioned individually. A growing pendent or indigenous churches of Africa, and the adjustment number of journals now welcome articles on Pacific church life. movements or cargo cults of Melanesia. These have been of The long-established missiological journals of Europe, North special anthropological interestbecause they illuminate the tran­ America, and Australia are among these, as are a few of the long­ sition from small-scale to large-scale societies, and they have established Pacific studies journals, such as the Journal of the attracted attention out of proportion to their size (cf. seven Polynesian Society and the Journal delaSociete des Oceanistes. But in studies from Melanesia listed in Barker 1990:27). However, for addition to these there are newjournals, founded during the past little understood reasons, movements of this type in the Pacific quarter-century or so, that either concentrate on Pacific churches show much less staying power than do their counterparts in or frequently carry articles about them. Such are the Journal of Africa. They have displayed meteoric careers, but most have Pacific History coming from the Australian National University, gone into decline, and henceforth anthropological attention is the New Zealand Journal ofHistorycoming from the University of likely to concentrate more on the standard churches, which Auckland, Pacific Studies from Brigham Young University-Ha­ themselves are also examples of social transition and which waii, the Contemporary Pacific from the University of Hawaii, Isla sometimes carry cargoistic undertones. from the UniversityofGuam, Catalyst producedby the Melanesian A few of the recent books by anthropologists on Pacific Institute for Pastoral and Socio-economic Service in Goroka, the Christianity deserve mention even in a short report like this one. Melanesian Journal of Theology from Lae, and the Pacific Journal of James Clifford's study (1982)of the famous missionary Maurice Theology from Suva. Most recently the field of Pacific mission Leenhardt is one of these, for Clifford has at last done justice to studies can boast a journal of its own, the South Pacific Journal of Leenhardt's dedication to the Kanaks and his insight into their Mission Studies, published by the South Pacific Association for thought world. Raymond Firth's book on religion in Tikopia Mission Studies, located in Sydney. One ongoing publication (1970),particularly on the process of conversion to Christianity, thatis notreally a journal,butrathera series of veryusefulbooks, is another, as are two studies of the church-centered islands of is Point,which, like Catalyst, comes from the Melanesian Institute Kosrae and Isabel (Peoples 1985; White 1992). Mary Taylor in Goroka, Papua New Guinea, and which provides extensive Huber has written with insight on the Divine Word Mission in information and analysis on the relation of Gospel and culture. New Guinea (1988).The importance attached by anthropologists to Pacific Christianity is suggested by the fact that a newly Growing Role of Resource Centers published collection on family and genderin the Pacific has eight The mention of this institute calls to mind the many resource of its ten contributors writing on mission and church themes centers that now exist to help the student of Pacific churches. The (MacIntyre and Jolly 1989). Melanesian Institute itself is a notable example of a center, When historians and anthropologists have been producing maintained in this case by the churches, for the study of church so much, it is not surprising to find that missiologists have begun life and community needs. The most rapidly growing resource to pay more attention to the Pacific. A quick count turns up the center is the Center for Pacific Islands Studies of the University names of at least twenty missiologists who have produced sub­ of Hawaii, which is fast building up large library and archival stantial works on the Pacific since 1970. Such interest is in sharp holdings. Two others are the Micronesian Area Research Center contrast to the indifference that characterized earlier years. As a at the University of Guam and the Melanesian Studies Resource result of their work, we now have, in addition to the books Center at the University of California, San Diego, specializing in already mentioned, a three-volume general history of Pacific Micronesian and Melanesian cultures. Though these centers do missions and churches (Garrett 1982, 1991, forthcoming) and an not concentrate on churches and missions, they have abundant exhaustive history of the first years of the Catholic missions materials on thosesubjectsbecauseof the role playedby churches (Wiltgen 1979),which will soonbe extended to cover later years. and missions in the islands. We have histories and cultural analyses of Solomon Islands Looking south of the equator, counterparts to these centers Christianity (Tippett 1967; Whiteman 1983), Hawaiian Congre­ are found in the Mitchell Library in Sydney, the Institute of gationalism (Loomis 1970), Vanuatu Presbyterianism (Miller Pacific Studies at the University of the South Pacific in Fiji, and 1978-90),Tahitian Protestantism (Vernier 1985;Nicole 1988),and the Centre for South Pacific Studies at the University of New Tahitian, Wallisian, Vanuatu, Papuan, and Micronesian Catholi­ South Wales, the last-named being the producer of a newsletter cism (Hodee 1983; Poncet 1972; Dubois 1985; Monnier 1987; that surveys all resource centers and new journals for the Pacific. Delbos 1984; Hezel 1991). We have general histories of the Of wide usefulness is the Pacific Manuscripts Bureau of the Mormons, the Adventists, and the Methodists in the Pacific AustralianNational University, which makes its extensivemanu­ (Britsch :1986; Clapham 1985; Ferch 1986; Wood 1975-87; cf. scripts available in microform to selected libraries around the Brown 1989), and an account of the roads taken by the various world. National archives are being built up, notably in Fiji, churches to achieve independence from the missions (Forman Kiribati, and the Solomons, in which many church documents 1982). Three valuable surveys by missiologists of Melanesian may be found. Smaller resource centers are the library of the religious movements have appeared (Flannery 1983-84;Brennan deceased missionary anthropologist and missiologist Alan 1970;Trompf 1991).With their usualthoroughness, the Germans Tippett, now housed at St. Mark's Library, Canberra; the Alele

104 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Museum in Majuro; and the Micronesian Seminar created and the present century. Catholic missions, which came originally sustained by the Catholic missionary Francis Hezel, recently from Europe, shifted the basefor theiroperations more and more moved from Chuuk to Pohnpei. Another Catholic missionary, to Australia and New Zealand, and later even to North America. HermannJanssen, whostartedthe MelanesianInstitutein Goroka, No one can understand Pacific missions as a whole on the basis is now on the staff of the Missionswissenschaftliches Institut of studies made in one continent. Missio e.V. in Aachen, where a strong emphasis on Oceania is The South Pacific islands themselves are not great centers as maintained. Honoluluhas twoimportantdepositoriesbesidethe far as written resources are concerned, but they do have materi­ one at the university, namely, the Bishop Museum and the als, often in out-of-the-way places, that need to be recovered and Mission Houses Museum Library. No one can work in Hawaiian used. Governmentarchives, found in mostisland countries, have church history without examining these treasures. already been mentioned. Each island denomination usually has Beyond all these specialized centers there are the archives of a church magazine that has been published for decades, and mission societies scattered around the world. The main ones for partial files of these can often be found in the central church the Pacificare in Boston, London,Paris, Barmen,Neuendettelsau, offices. Probably none of these files is complete, but some steps Rome, Sydney, and Auckland. Some of these archives, notably toward completeness can be taken by piecing together the parts the ones in Boston and London, have been put into microform found in different places. The work of finding and cataloguing and so are available without requiring travel to those cities. those parts is one of the most difficu It challenges before mission Father Theo Kok of the Marist Missions has carried out a tremen­ dous process of examining and microfilming all the papers found in the Marist mission centers around the Pacific and assembling them now in Rome. Resources in Paris have been Islanders say a true strengthened by the work of the Institut Francais de Recherche Christian is one who Scientifique pour le Developpement en Cooperation (formerly the Office de la Recherche Scientifique et Technique d'Outre­ answers letters! Mer, or ORSTOM), which has produced a number of brief but illuminating studies of Pacific churches, particularly those in francophone territories (Barbadzan1982;Kohler 1980,1981,1982, scholars. The magazines are mainly devotional, but they often 1985).And for the study of recent developments the archives of havebits of news and opinion. There is need to searchoutalso the the world's ecumenical bodies have become indispensable be­ diaries and letters that have sometimes been kept by individuals cause they show how the world's churches have cooperated in and families of Pacific Island missionaries who have gone to relation to the Pacific, and even more because they store the distant places. Islanders have not been and are not inclined to information about the Pacific that the churches have coopera­ writing letters. A true Christian, it is said in the islands, is one tively assembled. The World Council, the Pacific Conference of who answers letters! But the islanders who went abroad as Churches, and the national councils in the United States, Austra­ missionaries did at times keep records and write to their home lia, and New Zealand all provide useful resources, those of the churches. Ron and Marjorie Crocombe have performed an ines­ Pacific Conferencebeing in pressing need of better preservation. timable service in finding and publishing journals and other Some scholaror scholars could give valuableassistance to all primary materials from Cook Islander and other islander mis­ researchers by publishing guides to these various archives and sionaries (Crocombe 1968; Crocombe et al. 1983; Maretu 1983). resource centers, the kind of thing done for China by Archie Securing primary material from the missionaries' families often Crouch and his colleagues (Crouch 1989).As far as the Pacific is presents problems. A student researcher in Samoa found that concerned, this has been done only within Britain in the Guide to families sometimes would not let these resources out of their Historical Sources ofMissionary Activitiesin thePacific Islands Held possession because of concern about property rights or because in British Institutions produced on microfiche by Fabian of negative statements that might be contained in the writings. Hutchinson. Hutchinson has also produced for UNESCO a fea­ If the islands are poor in written sources, they are rich in oral sibility study for a guide to all Australian archives on the Pacific sources, and these have scarcely been tapped. People who have (1981, 1990). been church leaders in the generations just passed can still be It is evident from all this that the study of Pacific missions interviewed, and much can be learned from them. The last and churches must be an intercontinental effort. The resources generation of missionaries who went from one island country to are found scattered around the world. Australia probably takes another is still living in retirement in the homelands, and these first place in resources, due initially to the fact that the Mitchell men and women should have their memories recorded. Here, as Library in Sydney was long the greatest single gathering point everywhere, oral sources need cross-checking where possible for materials in this field. But the University of Hawaii may now because, as a recent study of Pohnpeian tradition has shown, be challenging Australia's leadership. Outside of Hawaii, the there can be much variation in oral accounts (Peterson 1991).The United States has not been a rich area. The reason for the only students who have been consistently making use of oral intercontinental nature of the studiesis clearly the intercontinen­ resources in the church are the students in theological colleges, tal nature of Pacific missions. They not only came from different primarily the Pacific Theological College in Suva and, to a lesser continents, but they also worked intercontinentally. At the very extent, the Rarongo TheologicalCollege nearRabaul. Some of the beginning, in 1822,William Ellis of the London Mission in Tahiti theses they have written are of considerable value because of the went to help start the American Board work in Hawaii. Later the oral resources incorporated in them, and at least two university American Board gave up its work in Kiribati to the London libraries, those at Canberra and New Haven, have been ordering Mission. The Methodist Missionary Society in Britain turned copies of theses written at Suva. Recently one of the Suva theses over all its Pacific work to Australian Methodism in the has been published independently, and three more have ap­ midnineteenth century, and the Australians in turn handed over peared in a single volume (Wete 1991; Forman 1992). their work in the Solomon Islands to New Zealand Methodists in These theses are among the first breakthroughs by Pacific

July 1994 105 islanders into the world of published scholarly literature dealing Islanders are also becoming more interested in exploring the with Christianity. The islands have been slower than Asia or interactionbetween theirChristianity and the ancient beliefs and Africa in sending people for advanced studies abroad, and in social structures of their people. Here is another challenge for consequence it cannot be said of them, as Andrew Walls has said further study. A number of works by outsiders have addressed of the Asians and Africans, that there are hundreds of them who it (May 1990;Barker 1990;Renck 1990;Siikala 1982;and the Point have finished doctorates in theological institutions (1991:152). series), but the islanders' contribution is still very limited (cf.the Only two church-related dissertations by islanders have been conference reports listed above). The rise of ecological concern is published (Latukefu 1974;Kanongata'a 1986), and three or four one force that is pushing island people to reexamine ancient more islanders are now completing doctoral studies, so we must beliefs, which in past days apparently supported an environ­ still look to the future for much material on church life and mentally sound society. history coming from the islands themselves. Hopefully the time A further direction in which Pacific church studies need to will soon be reached when writings about Pacific Christianity press is toward a better understanding of the relation between will no longer be only by outsiders butwill be written by insiders Christianity and nationhood. In other parts of the world where who have a more intimate understanding of the life they depict. Europeanempires once ruled, Christianity has oftenbeenseen as Scholars in Europe, Australasia, and America would do well to linked to imperialism and antagonistic to nationhood. Studies in bend every effort to helping the islanders enter the field. A few outsiders have already been doing this by collecting chapters by islanders for publication in multiauthored books (May 1985; G. Fugmann 1986a, 1986c; Trompf 1987) and by translating or Islanders are reexamining transcribing autobiographies (Linge 1978;W. Fugmann 1980;G. ancient beliefs that used to Fugmann 1986b) or working cooperatively with island authors support environmentally (Meo, Dale, and Dale 1985; James and Yabaki 1989; Siwatibau and R. Williams 1982). The ecumenical movement has been of sound societies. help by bringing islanders together around current concerns and publishing the papers and speeches they have then given (e.g., Wright 1981; Wright and Fugui 1985; Pacific Conference of those other regions have concentrated on the relation between Churches 1982,1985,1988;Collins 1983;Chandran1988;Forman Christianity and imperialism. In the Pacific the problem tends to 1986: 197-208) and by subsidizing some of the journals men­ be the opposite one. Christianity has had closer links to the tioned earlier, which include increasing numbers of articles by indigenous population than to the imperial powers, which were islanders. frequently in tension with the churches (e.g., in Tahiti, Samoa, Fiji, and Kiribati). The recent period in which the indigenous A Scholarship Field JlWhite for Harvest" population emerged into national independence has revealed how closely the churches are tied to nationalism and the prob­ Having considered the achievements and the resources in the lems that result from these ties. In Vanuatu it was often the field, we may finally look briefly at some of the needs. Taken as ordained ministers who led the struggle for independence; an a whole, the needs are endless. There is almost no period or Anglican priest led the independent country till 1991, revealing territory that does not stand in need of fuller investigation, and all the compromises in which churchmen have to be involved the investigation needs to go deeper into the mentality and when they become political leaders. Even now the president of beliefs of the Christians of each period or territory. The superfi­ the country is a Presbyterian minister, who certainly has to be cial history that we have known in the past is gradually being wise as a serpent and cannot be harmless as a dove. In New enriched by deeper understanding, but that task has only begun. Caledonia the Protestant church was the first national, nonpoliti­ Out of the plethora of needs we may concentrate at present on cal body to call for independence. A former Catholic seminarian three. became the principal leader of the independence movement, and The first is common to most of the southern regions of the it was a former minister of the Protestant church, a graduate of world. It is the need to develop the history of the churches, as the Pacific Theological College, who assassinated that leader distinct from the history of missions. Because most of the written when he made a compromise agreement with France in 1989 resources were provided by the expatriate missionaries, the because the nationalist cause seemed to have been betrayed. In tendency hasbeen to write mostly about the missions, and this is Fiji, after the Fijian nationalist military coup of 1987, the Fijian still true, perhaps even more among the general historians than nationalist wing of the Methodist Church forcibly seized control among missiologists. Indigenous church leaders have seldom of the church offices and bound the Methodists in a close alliance been the focus of attention (cf. Keysser 1923, 1926; Carter 1990), of mutual support with the anti-Indian, pro-Fijian government. and even the heroic story of the islander missionaries, who were Such events show the need for much deeper understanding and usually the pioneers and the grass-roots workers in the spread of analysis of the relation of church and nation. Christianity, has received only brief attention beyond the Another side to church life cannot be forgotten in any single­ Crocombes' work (Marchand 1911; Forman 1970; Tippett 1977; minded absorption with nationhood. Christianity came to the Rere 1977).Turning historiography around from mission history Pacific islands as a world religion, represented by missionaries to church history will be a difficult undertaking because of the who had a world-embracing view. It was accepted by the island­ nature of the sources. Probably we will never see the fully ers in large part because it had a perspective that took into developed history of the churches, but as the Pacific islanders account the wider world that had brokenin on them and that had begin to be more involved in the study, major improvements can not been seriously addressed in their traditional, localized reli­ be anticipated. Encouragement can be drawn from the fact that gion. Therefore a global outlook has always been a latent element in the theological schools of the region, Pacific church history is in the island churches, and this is a third area calling for study. a major field of teaching alongside Western church history. Continuing generations of foreign missionaries kept some of that

106 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Where Are We Now and Where Are We Headingr

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CALL' O'R v I SIT YOUR COKESBURY STORE OR D ER TO LL FR EE: \-800-672-1789 • • • global outlook alive as long as they remained in the islands. menical movement, have attracted little attention from students, When radio communications appeared in the 1930s and air thougha three-year studyof them has justbeenpublishedby the contacts began in the 1950s, the churches began to expand their Pacific Conference of Churches (Ernst 1994). horizons. The establishment of ecumenical organizations in the The field of Pacific church and mission studies is in some 1960sand the gradualentryof island churches into world-church ways "white for harvest." The harvest has begun in the studies of structures brought the greatest opening up of these territorial, the past two decades, but the resources are available for a much nationalist churches, and we can see very clearly in recent years the struggles that have taken place between the nationalist and the ecumenical points of view. Neither can be ignored in any analysis of church life. The field of Pacific church The nonnationalist perspective has received help from an­ and mission studies is other quarter, namely, the new Pentecostal, conservative evan­ gelical, and Mormon missions that have recently been spreading "white for harvest." through the area and attracting many members from the old, nationally oriented churches. These groups are sometimes inter­ ested in nation building, but not in nationhood. Though they are greater in-gathering. In this part of the world, the modern Chris­ antiecumenical, they produce some of the same results as the tian missionary movement has seen its most universal accep­ ecumenical movement in breaking down the alliance between tance and integration into new cultures, its fullest participation church and nation. They bring religious pluralism and conse­ in the life of whole peoples and of new nations. The rest of the quent individualism into church and society. They also often world, and mission students in particular, have much to learn bring in foreign money and Western ways. They, like the ecu- from this unique region.

References

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Canberra: Kalia Press. 1st ed., 1855. 1991 TheCatholic Church in Micronesia: Historical Essays on theCatho­ Fautsch, Hubert lic Church in the Caroline-Marshall Islands. Chicago: Loyola 1983 Christuskamauchzu den Papuas: Dermuhsam WegeinesVolkes Univ. Press. aus der Steinzeit.Freiburg: Herder. Hilliard, David Ferch, Arthur J., ed. 1978 God'sGentlemen: A HistoryoftheMelanesian Mission,1849-1942. 1986 Symposiumon Adventist History in the South Pacific: 1885-1918. St. Lucia: Univ. of Queensland Press. Wahroonga, New South Wales: South Pacific Division ofSev­ Hodee, Paul enth-day Adventists. 1983 Tahiti,1834-1984. 150ans de vie chretienne en eglise. Paris: Edi­ Firth, Raymond tions Saint-PauL 1970 RankandReligion in Tikopia. London: George Allen and Unwin. Howe,K.R. Flannery, Wendy, ed. 1977 The Loyalty Islands: A History of Culture Contacts, 1890-1960. 1983- Religious Movements in Melanesia Today. 3 vols. Goroka: Canberra: Australian National Univ. Press. 1984 Melanesian Institute. Huber, Mary Taylor Forman, Charles W. 1988 The Bishop's Progress: A Historical Ethnography of Catholic Mis­ 1970 "The Missionary Force of the Pacific Island Churches." Interna­sionary Experience on the Sepik Frontier. Washington, D.C.: tional ReviewofMission59:215-26. Smithsonian Institution Press. 1982 TheIsland Churches oftheSouthPacific: Emergence in theTwenti­Hutchinson, Fabian, ed. eth Century. Maryknoll, N.Y.: Orbis Books. 1981 Guideto Historical Sources of Missionary Activities in the Pacific 1986 TheVoice ofMany Waters: TheStoryoftheLifeandMinistry ofthe Islands Held in British Institutions. Microform. London: F. Pacific Conference ofChurches intheLastTwenty-Five Years. Suva: Hutchinson. Microfiche of typescript distributed by Past Pa­ Lotu Pasifika Productions. pers, Carlton, S. Victoria. Forman, Charles W., ed. 1990 Pacific Archivesin Australia: FindingtheSources. Feasibility Study 1992 Island Churches: Challenge andChange. Suva: Institute of Pacific of Location and Description. Microform. Australian National Studies. Commission for UNESCO. Fox,C. E. James, Kerry, and Akuila Yabaki, eds. 1958 Lord of the Southern Isles: Beingthe Storyof theAnglicanMission 1989 Religious Cooperation in thePacific Islands. 2d ed. Suva: Institute in Melanesia, 1849-1949. London: A. R. Mowbray of Pacific Studies. Fugmann, Gernot Kanongata'a, Keiti Ann 1986a TheBirthofanIndigenous Church: Letters, Reports, andDocuments 1986 Women at the Service of theChurch: A Study oftheParticipation of ofLutheran Christians ofPapua NewGuinea. Goroka: Melanesian theSisters ofOur Ladyof Nazareth in theMissionoftheChurch in Institute. theSouth Pacific Islands-Oceania. Rome: Pontifica Universitas 1986b David Anam. Stori Bilong em. His Life and Art. Minneapolis: Urbaniana Faculty of Missiology. Augsburg Press. Keysser, Christian 1986c Ethics andDevelopment inPapua NewGuinea. Goroka: Melanesian 1923 Sane, der letzte Wassahiiuptling. Neuendettelsau: Verlag des Institute. Missionshauses. Fugmann, Wilhelm 1926 Bai,derZauberer. Neuendettelsau: Verlag des Missionshauses. 1980 Miti-Viiter erziihlen ausihrem Leben. Neuendettelsau: Freimund 1929a Anutu im Papualande. Kassel: Barenreiter-verlag. Verlag.

July 1994 109 1929b EinerPapuagemeinde. Kassel: Barenreiter-verlag, Translated as Muller, Klaus A People Reborn. Pasadena, Calif.: WilliamCarey Library, 1980. 1989 Evangelische Mission in Mikronesien tTruk): Ein Missionar Kohler, Jean-Marie analysiert sein Missionsfeld. Stuttgart: Verlag fur Kultur und 1980 Christianity in New Caledonia and the Loyalty Islands. Paris: Wissenschaft. Office de la Recherche Scientifique et Technique d'Outre-Mer Newbury, Colin (ORSTOM). 1980 Tahiti Nui: Change and Survival in French Polynesia, 1767-1945. 1981 Mission aux lles Fidji,Samoa et Tonga. Paris: ORSTOM. Honolulu: Univ. of Hawaii Press. 1982 Mission en Polynesie Francaise. Paris: ORSTOM. Nicole, Jacques 1985 Profilsociologique deI'Eglise Catholique deWallis et Futuna. Paris: 1988 Au pied de l'Ecriiure. Histoire de la traduction de la Bible en ORSTOM. Tahitien. Papeete: Haere Po No Tahiti. Koskinen, Aarne Pacific Conference of Churches 1953 Missionary Influence as a Political Factor in the Pacific Islands. 1982 Pacific Christian Women: Faith andChallenges. Suva: Lotu Pasifika Helsinki: Academia Scientiarum Fennica. Productions. Langmore, Diane 1985 Towards a Relevant Pacific Theology: A Report of a Theological 1989 MissionaryLives: Papua, 1874-1914.Honolulu: Univ. of Hawaii ConsultationHeldin Bergengren House,Suva,Fiji,8-12July 1985. Press. Ed. Bruce Deverell. Suva: Lotu Pasifika Productions. Laracy, Hugh M. 1988 RenewingOur Partnership in God'sCreation: Consultation Report 1976 Marists and Melanesians: A History of Catholic Missions in the on Justice, Peace, and Integrity of Creation. Ed. Akuila Yabaki. Solomon Islands. Canberra: Australian National Univ. Press. Suva: Lotu Pasifika Productions. Latukefu, Sione Peoples, James 1974 Churchand State in Tonga: The Wesleyan Methodist Missionaries 1985 Islandin Trust: Culture Change and Dependence in a Micronesian and Political Development, 1822-1875. Canberra: Australian Economy. Boulder, Colo.: Westview Press. National Univ. Press. Peterson, Glenn Leenhardt, Maurice 1991 Lost in the Weeds: Theme and Variations in Pohnpei Political 1922 La Grande Terre. Mission de Nouoelle-Caledonie. 2d ed. Paris: Mythology.Occasional Paper no. 35 of Center for Pacific Island Societe des Missions Evangeliques, Studies, University of Hawaii. Honolulu: Univ. of Hawaii Linge, Hosea Press. 1978 OfferingFit fora King:The Lifeand Workof the Rev. Hosea Linge, Pilhofer, Georg Told by Himself. Trans. Neville Threlfall. Rabaul: Unichurch 1961- DieGeschichte derNeuendettelsauer Mission in Neuguinea.3 vols. Publishing House. 1963 Neuendettelsau: Freimund Verlag. Loomis, Albertine Poncet, Alexandre 1970 To All People: A History of the Hawaii Conference of the United 1972 Histoirede I'fIeWallis. Paris: Societe des Oceanistes. Churchof Christ. Honolulu: United Church of Christ. Renck, Gunther Lutkehaus, Nancy 1990 Contextualization ofChristianityandChristianization ofLanguage: 1983 "Introduction." In The Lifeof SomeIslandPeople ofNew Guinea, A Case Study from theHighlandsofPapua New Guinea. Erlangen: by Karl Bohm, Berlin: Reimer. Verlag der Ev.-Luth. Mission. Luxton, C. T. J. Rere, Taira 1955 Isles of Solomon: A Tale of Missionary Adventure. Auckland: 1977 History of the Papehia Family. Suva: Lotu Pasifika Productions. Methodist Foreign Missionary Society of New Zealand. Rowe, G. Stringer MacDonald, Barrie 1976 A Pioneer: A Memoir of the Rev. John Thomas, Missionary to the 1982 Cinderellas oftheEmpire: Towards aHistoryofKiribati andTuvalu. FriendlyIslands. Canberra: Kalia Press. 1st ed. 1885. Canberra: Australian National Univ. Press. Rutherford, Noel MacIntyre, Martha, and Margaret Jolly, eds. 1977 FriendlyIslands: A History of Tonga. New York: Oxford Univ. 1989 Familyand Genderin the Pacific: DomesticContradictions and the Press. Colonial Impact.Cambridge: Cambridge Univ. Press. Sabatier, Ernest Marchand, Leon 1939 Sousl' equaieurdu Pacifique. LesIlesGilbertet lamissioncatholique 1911 L'evangelieationdesindigenes parlesindigenes danslesfles centrales (1888-1938). Paris: Editions Dillen. Translated as Astride the du Pacifique (deTahiti aNouuelle-Caledonie). Montauban. Equator: An Account of the GilbertIslands. Melbourne: Oxford Maretu Univ. Press, 1977. 1983 Cannibals andConverts: Radical Change in theCookIslands. Trans. Saunders, George, ed. and ed. Marjorie Tuainikore Crocombe. Suva: Institute of 1988 Culture and Christianity: The Dialectics of Transformation. Pacific Studies. Westport, Conn.: Greenwood Press. May, John 0'Arcy, ed. Schutte, Heinz 1985 Living Theology in Melanesia: A Reader. POINT Series, no. 8. 1986 Koloniale Kontrolle und christliche Mission: Uberlegungen zu Goroka: Melanesian Institute. gesellschaftlicher Transition in Neu Guinea. Vienna: Institut fur 1990 Christus Initiator: Theologie im Pazifik. Dusseldorf: Patmos. Volkerkunde der Universitats Wien. Meo, I. [ovili, Alfred Dale, and Dorothy Dale. Siikala, Jukka 1985 Plant Todayfor Tomorrow: A Self-Study Report of the Methodist 1982 Cult and Conflict in Tropical Polynesia: A Study of Traditional Churchin Fijiand Rotuma. Suva: Methodist Church in Fiji. Religion, Christianity, and Nativistic Movements. Helsinki: Miller, J. Graham Academia Scientiarum Fennica. 1978- Live: A HistoryofChurchPlantingin theNew Hebrides (Vanuatu). Siwatibau, Suliana, and David Williams 1990 7 vols. Sydney: Presbyterian Church of Australia (vols, 1-2); 1982 A CalltoaNew Exodus: An Anti-NuclearPrimerforPacific People. Port Vila: Presbyterian Church of Vanuatu (vols. 3-7). Suva: Lotu Pasifika Productions. Monnier, Paul Societe des Oceanistes, 1987 Cent ans de mission, I'Eglise Catholique au Vanuatu, 1887-1987. 1969 "Les Missions dans le Pacifique." Journal de la Societe des Port Vila. Oceanistes 25:1-458. Mrossko, Kurt-Dietrich, ed. Thornley, A. W. 1986 Wok Misin. 100 Jahre Deutsche Mission in Papua-Neuguinea. 1979 "Fijian Methodism, 1874-1945." Ph.D. diss. Australian Na­ Neuendettelsau: Verlag des Missionshauses. tional University.

110 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH CAN 0 N ELI FE change the world?

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THE S C H 0 0 L o F INTERCULTURAL If I 51 Biola Uniuersity : 13800 Biola Avenue' La Mirada, California' 90639-0001 Threlfall, Neville Wete, Pothin 1975 OneHundredYears in theIslands: TheMethodist/United Church in 1991 "Agis ou Meurs," l'eglise eoangelique de Caledonie vers Kanaky. theNewGuinea Islands Region, 1875-1975. Rabaul: United Church Title page: Ledeveloppement dela prise deconscience politique ... of Papua New Guinea and Solomon Islands. 1960-1988. Suva: Lotu Pasifika Publications. Tippett, Alan R. Wetherell, David 1967 Solomon Islands Christianity. A Study in Growth andObstruction. 1977 Reluctant Mission: The Anglican Church in Papua New Guinea, London: Lutterworth Press. 1891-1942. St. Lucia: Queensland Univ. Press. 1977 Deep Sea Canoe: TheStoryofThirdWorld Missionaries in theSouth Wetherell, David, ed. Pacific. Pasadena, Calif.: William Carey Library. 1981 TheNew Guinea Diaries ofPhilipStrong,1936-1945.Melbourne: Tomasetti, F. Macmillan of Australia. 1976 Traditionen und Christentum im Chimbu-Gebiei Neuguineas: White, Geoffrey Beobachten in derlutherischen Gemeinde Pare. Wiesbaden: Franz 1992 Identity Through History: Living Stories in a Solomon Islands Steiner Verlag. Society. Cambridge: Cambridge Univ. Press. Trompf, Gary Whiteman, Darrell 1991 Melanesian Religion. Cambridge: Cambridge Univ. Press. 1983 Melanesians and Missionaries. Pasadena, Calif.: William Carey Trompf, Gary, ed. Library. 1987 The Gospel Is Not Western: Black Theologies from the Southwest Williams, Ronald G. Pacific. Maryknoll, N.Y.: Orbis Books. 1972 The United Church of Papua New Guinea and Solomon Islands. Turner, George Rabaul: Trinity Press. 1984 Samoa a Hundred Years Ago and Long Before. Suva: Institute of Williams, Thomas Pacific Studies. 1st ed., 1884. 1977 Fijiand theFijians. New York: AMS Press. 1st ed., 1858. Vernier, Henri Wiltgen, Ralph 1985 Au vent descyclones: Missionsprotestantes et egiise eoangelique it 1979 TheFounding oftheRomanCatholic Church in Oceania, 1825-1850. Tahiti etenPolynesie Francaise, 1797-1963-1985. Paris: LesBergers Canberra: Australian National Univ. Press. et les Mages. Wood, A. Harold Wagner, Herwig, Gernot Fugmann, and H. [annsen, eds. 1975- Overseas Missionsof the AustralianMethodist Church. 5 vols. 1989 Papua-Neuguinea, Gesellschaft und Kirche: Ein okumenieches 1987 Melbourne: Aldersgate Press. Handbuch. Erlangen: Verlag der Evangelischen-Lutherischen Wright, Cliff Mission. 1981 Christ in Kiribati Culture: Report of a Workshop. Suva: Lotu Wagner, Herwig, and Hermann Reiner, eds. Pasifika Productions. 1986 The Lutheran Church in Papua New Guinea: The First Hundred Wright, Cliff, and Leslie Fugui, eds. Years. Centennial History of the Lutheran Church in Papua New 1985 Christ in South Pacific Cultures. Suva: Lotu Pasifika Produc­ Guinea. Adelaide: Lutheran Publishing House. tions. Wagner-Wright, Sandra Wright, Louis B., and Mary Fry 1990 TheStructureoftheMissionary Call totheSandwich Islands, 1790­1936 Puritansin the South Seas. New York: H. Holt. 1830: Sojourners Among Strangers. San Francisco: Mellen Re­ Zwiep,Mary search Univ. Press. 1991 Pilgrim Path: TheFirstCompany ofWomen Missionaries toHawaii. Walls, Andrew Madison: Univ. of Wisconsin Press. 1991 "StructuralProblemsin MissionStudies." International Bulletin ofMissionary Research 15:146-55.

112 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The 1888 London Centenary Missions Conference: Ecumenical Disappointment or American Missions Coming of Age?

Thomas A. Askew

istory hasnotbeenkindto theCentenaryConferenceon London conference merit fresh consideration? In retrospect the H the Protestant Missions of the World held in London, Centenary Conference is important for at least three reasons: June 9-19, 1888. Yet by all standards, this gathering at Exeter Hall 1. It is the first international ecumenical conference planned was the largest, most representative interdenominational, inter­ and executed on such a scale. Simply stated, the 1888 meeting nationalassemblyto thatdate. The statisticsareimpressive: 1,579 broughttogether diverse Protestant missions andchurchleaders delegates from 139 different denominations and societies repre­ representing more societies and regions than ever before as­ senting tencountries. Addingto attendance totals wererallies for sembled under one roof. As such, it was a bold undertaking that the general public.' set precedents for worldwide gatherings in 1900 and 1910. Nevertheless, the gathering has enjoyed scant interest. The 2. The topics addressed provide a taxonomy of issues faced 1910 Edinburgh World Missionary Conference, with its ecu­ by late nineteenth-century Protestant missions during a transi­ menical outcomes, has received far greater attention from schol­ tion period in the world missionary movement. If solutions were ars. The lesser-known 1900 New York Ecumenical Missionary not forthcoming, at least important questions were raised. Conference, graced with an address by President William 3. The affective and informal outcomes of the 1888 confer­ McKinley and almost 200,000 guests, appears much more news­ ence were significant. This essay suggests that the 1888 meetings worthy than the 1888 event.' facilitated a heightened levelof mutuality among English-speak­ The disappointments registered by some participants in ing mission leaders, elevated British respect for the Americans 1888 add to the obscurity of the Centenary Conference. Even the present, and prepared the way for increased Anglo-American centennial name drew criticism when first announced. Those familiar with missions history realized that 1888 marked no specific hundredth anniversary of any event. The Anglicans, London 1888 marked the Moravians, and others had engaged in mission efforts long before 1788, and BaptistWilliamCarey did not sail for India until coming of age of North 1792.3 American foreign missions. Anglican delegates regretted that all Church of England societies did not participate. The High Church-orientated Soci­ ety for the Propagation of the Gospel in Foreign Parts, theSociety missionary cooperation. By the century's end this collaboration for the Propagation of Christian Knowledge, and the Universi­ resulted in North America assuming larger responsibilities for ties Missionto CentralAfricawereabsentby theirownchoice. As supplying money and personnel for overseas missions. In other one periodical observed, "The Church of England will thus be words, London1888 marks the coming of age of NorthAmerican only half represented.:" Nor did the Salvation Army cooperate, foreign missions after a century of decided British leadership." though it hosted an international convention during the same week in London. Attendance by the general public fell below London 1888 as Precedent expectations. Even the local clergy showed tepid interest. An Anglican missions executive later noted, "Clergymen and non­ The Victorian religious press built high expectations, featuring conformist ministers were conspicuous by their absence."! the conference as unique in church history. The opening session Unfortunately, concrete outcomes were less than antici­ proved so stirring that missions advocate Arthur T. Pierson pated. No formal resolutions were passed onissues of substance, reported back to America, "I said to myself, this is indeed the since no delegates held commissioned authority and no execu­ grandestecumenical councileverassembled since thefirst Coun­ tive mechanism existed to coordinate mission strategy. To meet cil of [erusalem.:" this latter need, some speakers proposed establishing a perma­ For some delegates, London 1888 represented the culmina­ nent international standing committee; such a body would not tion of three decades of smaller international consultations, become a reality until after 1910. especially those held in Liverpool in 1860 and London in 1878, Finally, the quality of presentationsvaried. Preparationtime where it was recommended to hold decennial conferences." was inadequate for desired editorial control, and no limits were Direct impetus for the 1888 gathering came from the monthly placed on who would have opportunity to speak. The result was caucuses of the executive secretaries of the London-based mis­ a mixtureof informed presentations, punctuatedwith numerous sion societies. Specific planning started in 1886 when an all­ impromptu rhetorical homilies. One impatient participant later British coordinating committee named Scots Presbyterian cler­ complained, "A great deal of ineptnonsense wasspokenin those gyman and author James E. Johnston to be secretary for the miserable periods, quite irrelevant to the subject of discussion, proposed conclave. When written invitations produced few lbutl garnished with scripture quotations.:" North American registrants, Johnston took a hurried recruiting Given these shortfalls of performance, why does the 1888 trip to the United States and Canada. To ensure American ownership, a New York executive committee was established, with Presbyterian missions secretary F. F. Ellinwood as chair. ThoughJohnston did notvisit the Continent, a coterie of Europe­ Thomas A. Askew is Professor and Chair, Department of History, Gordon ans accepted the written invitation. Thus, London 1888, unlike College, Wenham, Massachusetts. previous conferences, included a number of non-English-speak­

July 1994 113 ing representatives and a large contingent from across the Atlan­ First, information and viewpoints were shared, but no final tic. As would be expected, Great Britain and her "colonies" judgments or policies were adopted. dominated the roster, with 1,319 persons and 55 societies listed. Second, everyone appeared anxious to reach across ecclesi­ A total of 219 traveled from North America: 30 Canadians from asticalboundaries; foundational theologicalquestions that might 9 societies, and 189 Americans from 58 societies. There were 41 prove divisive were avoided. continentals representing 18 societies based in Denmark, France, Finally, a common set of unexamined assumptions Germany, Holland, Norway, Sweden, and Switzerland.'? undergirded the Christian worldviews of most speakers and A perusal of the roster reveals a number of distinguished conditioned their approach to problems. Among these assump­ names, including a half-dozen titled persons. Preeminent among tions were: these was the earl of Aberdeen, who served as conference presi­ 1. The unity of the evangelical faith . As editor Johnston ob­ dent and convener. To the Americans the best-known Britishers served, "We say with truth that every Evangelical Church in the present were probably J. Hudson Taylor of the China Inland world, having any agency for the extension of the Redeemer's Mission, Professor Henry Drummond representing the Free kingdom, was represented there at the conference.v" Thus, Church of Scotland Foreign Missions Committee, and Baptist under an umbrella of generic evangelical comity, the likes of missions promoter H. Grattan Guinness. Methodist missions Washington Gladden, Henry Drummond, and A. T. Pierson secretary Alexander Sutherland from Toronto was the most could cooperate, along with Anglicans, Wesleyans, Lutherans, prominentCanadian.Most visibleamongAmerican participants Quakers, and others. were A. J. Gordon, A. T. Pierson, and F. F. Ellinwood. Adding 2. A newera haddawned:modernmissions will lead toworldwide prestige to the American presence were historian Philip Schaff, Christian triumph. Historian Philip Schaff's remarks at the final social gospel leader Washington Gladden, best-selling author Josiah Strong, and multimillionaire Cornelius Vanderbilt II, all delegates at large. No non-Occidental names appear on the Historian Philip Schaff roster; nevertheless, non-Westerners attended. A. T. Pierson noted with satisfaction the presence of "natives who have been confidently anticipated the converted and transformed into evangelists, pastors, teachers­ conversion of the whole they are all here."!' Among black participants were the beloved world. octogenarian Bishop Crowther of Niger and Baptist pastors J. A. Taylor of Richmond, Virginia, and J. J. Fuller from England." In summation, London 1888 was primarily a consultation session best describe the confidence that animated the presenta­ among senior male leaders of denominationally related societies tions. "There are three epochs of Missions in history-the apos­ with some interdenominational and women's societies also tolic, the medieval, and themodem.The result of the first was the present. Most womenon the roster were wives of male delegates, conversion of the Roman Empire; the result of the second was a but a few females spoke from the platform, most notably Cana­ Christian Europe;and resultof the third will be theconversionof dian Baptist Hannah Maria Norrise-Armstrong, the only woman the whole world."ISPerhaps reflecting Enlightenment-inspired to address a plenary session. Absent were voices for the newly optimism, delegates assumed that human progress would take organized Student Volunteer Movement or such emerging lead­ place as Christ triumphs over the powers of darkness. Neverthe­ ers as American A. B. Simpson and Canadian Roland Bingham. less, foreign missions faced a crisis . The forces opposed to Chris­ Nevertheless, the Centenary Conference marked a significant tianity wereformidableand populationstatisticsalarming.Early step toward international consultation, an initiative that led in the conference A. T. Pierson argued in his world missions directly to New York in 1900 and Edinburgh in 1910. survey, "There is something radically wrong in the prosecution of foreign missions.t'" More missionaries, more resources, more Topics and Issues Engaged information and commitment from the churches are required to implement the task, but it will be fulfilled. English BaptistE. B.Underhill's welcoming address enumerated 3. The Gospel as a civilizer. Underlying the belief that the vital issues that demanded attention." These included social Gospel could both redeem and civilize was the confidence that customs such as polygamy and caste, intermission competition, the native populations of the world could adaptand elevate their the place of medical missions, female missionaries; and the lives by embracingChristianity.This wa s possiblebecause of the relation of missions to commerce, especially the effects of liquor essential unity of all humankind, a view then underchallengeby and opium. Added later to Underhill's agenda were the role of late nineteenth-century racist arguments. High hopes were fre­ education in mission strategy, the proper training of missionar­ quently expressed in the superior ability of nationals to evange­ ies, and suitable self-governance for native churches. To grapple lize other nationals. Of 36,000 missionaries worldwide in 1888, candidly with these topics, twenty-two closed sessions were 30,000 were native evangelists, according to the statistics cited. scheduled. In addition, sixteen public assemblies were devoted Thus the Gospel as salvation and civilizer heavily depended on to surveying the world's mission fields and non-Christian reli­ native messengers, who were considered essential participants gions. Displaying a Victorian commitment to descriptive accu­ in the miss ionary task." racy, the presentations were laced withstatistics, a feature editor 4.TheAnglo-Saxons areGod'sspecialagentsformissionizingthe Johnston commended in his preface to the proceedings. world.The conference discourse simply assumed the presence of In retrospect, the most evident characteristic of the very the West in foreign lands. Indeed, the mood was anticipatory; numerous conference presentations was their congruence of communications, transport, and medical advances now pre­ outlook. In the 1,061 pages of text only a few genuine disagree­ sented unparalleled opportunities for successful world evange­ ments arose, despite the troublesome nature of many of the lization. And carrying the thrust would be the Anglo-Saxons. questions raised. Three factors, at least, contributed to this spirit Early in the conference Anglican R. N.Cust boldlystated the bias of cooperation:

114 I NTERN ATIONAL B ULLETIN O F MISSIONARY RESEARCH shared by many delegates, "But to the great Anglo-saxon race on fully headquartered in London, which would plan an interna­ both sides of the Atlantic the history of this century will record, tional conference every ten years, publish a scholarly journal, that to them were committed the oracles of God, that they were and arbitrate differences between missions. Only then would the chosen by Divine grace to be the chief ambassador for Christ.T" "pious expression" of unity be "outwardly recognizable in our One wonders how the Swiss and French reacted to such pre­ practical relations with each other."23 Warneck's prescient pro­ sumption. The conferees, however, were not naive about the posal was two decades premature. Prevailing Anglo-American evils Western trade had caused, and some speakers showed opinion advocated only informal consultation and cooperation. sensitivity to the inherent dilemmas colonization caused for missions work."Strong reservationswere raised about thedirec­ American Credibility Enhanced tion Western societies themselves were heading. The material­ ismand skepticismfound in the Westmade it risky to send native One evident outcome of London 1888 was the new respect converts there for education. Repeatedly, severe condemnations earned by American missions leaders. Viewing the conference were leveled at the disastrous effects of the opium, liquor, from ten years' perspective, Anglican Eugene Stock wrote in The firearms, and slave trades, all conducted with Western complic­ HistoryoftheChurch Missionary Society, "The American delegates ity. Since conference rules forbade the passage of action resolu­ were quite in front for ability and culture and eloquence. En­ tions, a postconference caucus voted antivice resolutions to gland had scarcely anyone to put alongside such men as Dr. present to governmental authorities. Happily, the caucus could Gordon, Dr. Ellinwood, Dr. Pierson, Dr. Post, Dr. Judson Smith report that one of the evils, British-licensed army brothels in and Dr. W.M. Taylor."24Likewise,AnglicanRobertN.Cust,who India, had that weekbeen outlawed by Parliament. Prominent in had criticized the quality of many speeches, editorialized a week theactivist caucus were BritonsJ. HudsonTaylor and H. Gratton after the event: Guinness and Americans A. J. Gordon, F. F. Ellinwood, and A. T. Pierson." In all the deliberations about missions, commerce, and There is something in the personality, the expression of counte­ diplomacy, the concern was how to promote the missionary nance, the utterance of words of an American that attracts and cause and protect native populations from exploitation. Never­ conciliates friendships. They are not as we are in GreatBritain, but theless it should not be surprising, that with Western imperial­ there rests in their choice of words and formation of sentences ism reaching its zenith by the 1880s, the conference viewed something of the archaic peculiarities of our common ancestors, and a mobility of presence and an independence of bearing which Western colonial advances as advantageous for preaching the on good, holy men ... is particularly fascinating; their eloquence Gospel, not the reverse." The problemwas not imperialism itself is all their own, and, in spite of the obvious peculiarities of but the irresponsibles who traveled in its wake. expressions and tones, goes to the heart. Some of their speeches Amid the aura of optimism, two topics did spark heated were simply magnificent, and can never be forgotten by those debate: polygamy and the establishment of a permanent stand­ who heard them." ing committee to arbitrate differences among missionary societ­ ies. Not surprisingly, there was unanimity that a man becoming In the valedictory session F. F. Ellinwood lavishly thanked a church leader could have only one wife, as the New Testament the English hosts and stated, "We feel drawn to a closer fellow­ taught. Beyond that, no satisfactory solutions were found as to ship, and kinship, and love towards our brethren of these British the status of polygamous converts. The debates centered on how Isles than ever before." "Tonight we were all Englishmen, be­ far European customs could be imposed on native converts and cause we were all Christians.'?" Likewise, Professor Schaff said, how to avoid inflicting one evil when attempting to remove "Your language is our language; your laws our laws; your another. As the discussion became more intense, the chair re- institutions are our institutions; your Bible is our Bible; your Christianity is our Christianity. We have inherited it from you; and to old England and new England, combined, are entrusted the future destinies of Christianity."27 Not imperialism, but the Given the amount of praise and attention accorded the irresponsible representatives Americans, one again wonders how other delegates felt. The most prominent Canadian present, Alexander Sutherland, con­ who traveled in its wake, fessed at the valedictory that he felt uneasy about being asked to were seen as the problem. speak on behalf of foreign delegates. "For, as a Canadian, I can not admit for a moment that I am in any sense a stranger. I claim, my Lord, . . . to be a fellow-citizen with every Englishman, quested a pauseto pray. After the prayerJ.HudsonTaylorcalled whether he resides in the Great Britain of these isles, or in the for charity and related how he had moved to a more moderating greater Britain which lies beyond the sea."28 Only two continen­ position because of his experience of working with polygamists. tals briefly spokeat the valedictory, possiblybecause of language It eventually became clear that no single policy could fit each difficulties. Oneof these, Rev. C. H. Rappardof theSt.Chrischona field context." missionary society at Basel, extolled the spirit of brotherly love; The initial call for promoting comity, cooperation, and arbi­ he recommended that continentals ought to carry their Bibles to tration between societies came from Congregationalist A. C. worship and learn to read them more, as he had seen the English Thompson of the American Board of Commissioners for Foreign do. Missions, with the.Netherlands Missionary Society and others The Scots and the Americans became especially friendly and filing a similar request. Surprisingly, the strongest case for a cooperative, to the displeasure of at least one Englishman. In the permanentcentral committee was made by a person absent from sessions devoted to the relationship between home and foreign the gathering. ThoughGustavWarneck,the pioneermissiologist, missions, a Wesleyan journalist complained that American and was unable to attend, he sent a paper to be read. In broad strokes Scots Presbyterians were too dominant and spoke too presump­ he argued for a representative international committee, hope- tuously from their common ecclesiastical viewpoint." Further

July 1994 115 evidenceof Scots-Americanbondingis confirmedby a spontane­ While he appreciated the inspirational values generated, he ous invitation to A. J. Gordon and A. T. Pierson to conduct enumerated definite shortcomings: too many sessions, rotating missionary crusades throughout Scotland. Dropping continen­ chairmen, and deficient addresses. He also regretted the rule tal vacation plans for July and August, Gordon and Pierson prohibiting formal resolutions and the failure to establish a spoke in Edinburgh for a week and then held mission rallies at permanent standing committee to arbitrate disputes. twenty-one locations attended by 35,000 people throughout One Pierson criticism was prescient-the failure of the del­ Scotland." egates to recognize the emerging student movement for mis­ The social events accompanying the London 1888 confer­ sions, whichin America alone saw3,000youthsvolunteer (500of ence also cemented British-American relationships. Delegates them women) in the late 1880s. By the 1890s the avalanche of were shown every hospitality, including formal receptions, teas, young male and female candidates, the worldwide extension of luncheons, garden parties, and an opportunity to meet William theYMCA, and the fresh leadershipexemplifiedby John R.Mott, Gladstone. In addition, the American delegates expanded net­ J.H. Oldham, and others would alter foreign missions dynamics. works by engaging in an array of churchly activities. These included temperance rallies,women's meetings, denominational conclaves, missionary ship departures, pulpitsupply, and speak­ London 1888 celebrated the ing at the Mildmay Park spiritual life conference. While it is difficult to demonstrate cause and effect, at least passing of the heroic three specific American missions advances followed the 1888 formative century of London gathering. The first was an importantcontribution to the modern missions. later ecumenical movement. In London, thirty-two American and four Canadian women joined to form the World's Mission­ aryCommitteeof ChristianWomen, headed by AbbieB.Childof The rise of the "faith missions'r" would complicate the context, Boston and eventually connecting with British women as well. as would developing theological tensions by the end of the As R. Pierce Beaver observed, "The women were far ahead of century. London 1888 anticipated none of these potentialities. their time in conceiving of mission as world mission.":" The How, then, should London 1888be understood? Childrenof second was the annual Foreign Missions Conference of North their age, as we all are, the delegates hoped to plan for the future America. Initiated in 1893 by F. F. Ellinwood and others, this but in actuality were celebrating the passing of the heroic forma­ annual gathering continued for two generations until absorbed tive century of modern missions. They were mostly of the gen­ into the National Council of the Churches of Christ in 1950.32 The eration who personally remembered Adoniram Judson, third concerns the founding of the Boston Missionary Training Alexander Duff, Robert Moffatt, and David Livingstone. They Institute in 1889by A. J.Gordon, with assistance from H. Gratton were buoyed by a benign, loosely defined confidence in evan­ Guinness, whose London missionary training school Gordon gelical unity and the beneficence of Western civilization, confi­ had visited. Within a decade fifty missionary alumni went over­ dences that would not long endure. seas from Gordon's fledgling institute, which eventuallyevolved London 1888 thus was not the harbinger of things to come into Gordon College and Gordon-Conwell Theological Semi­ but a milestone event during the zenith years of the nineteenth­ nary." century trans-Atlantic evangelical united front. Two results are indisputable. The precedent for decennial missions Concluding Observations megaconferences was furthered, and North Americans assumed increased leadership in Protestant foreign missions. After all, the In 1889, one year after the London gathering, A. T. Pierson next international Ecumenical Conference on Foreign Missions assessed its effectiveness in the Missionary Reviewof the World. 34 was held with huge crowds in New York City in 1900.36

Notes------­ 1. For the text of addresses and names of participants, see James E. 5. Eugene Stock, The History of the Church Missionary Society (London: Johnston, ed., Report of the Centenary Conference on the Protestant Church Missionary Society, 1899), 3:649. Missions of the World, 2 vols. (New York: Fleming H. Revell; and 6. Robert N. Cust, "The Proceedings Summed Up," Record, June 22, London: Nisbet, 1889),hereafter referred to as Centenary Conference. 1888, p. 610. 2. For information on these events, see Ecumenical Missionary Confer­ 7. For suggestions related to research in Britain on the Centenary ence New York: 1900,2 vols. (New York: American Tract Society; and Conference, the writerwishes to thankProfessors David Bebbington, London: R.T.S.,1900),and World Missionary Conference, 1910,9 vols. David Cook, Brian Stanley, and Andrew Walls. Thanks also to (New York: Revell; and London: Oliphant, Anderson and Ferrier, Gerald H. Anderson for his insightful suggestions. 1910); see also William Richey Hogg, Ecumenical Foundations: A 8. Centenary Conference 1:xxiii;Missionary ReviewoftheWorld, n.s., 1, no. Historyof theInternational Missionary Council and Its NineteenthCen­ 9 (September 1888): pp. 641-47. tury Background (New York: Harper, 1952). 9. See Hogg, Ecumenical Foundations, 37-44, for a summary of interna­ 3. Missionary Reviewof the World, n.s., 1, no. 12 (December 1888):965; tional conferences before 1888. Augustus C. Thompson, lecture to Hartford Seminary Seniors in 10. Centenary Conference, 2:574-96,lists all cooperating mission societies 1889 as published in Foreign Missions (New York: Chas. Scribners' and delegates. Sons, 1889), pp. 412-15, cited in John Beauregard, ed., Journal of Our 11. Missionary Review of the World, n.s., 1, no. 8 (August 1888): 583; Journey, byMaria Hale Gordon andAdoniram Judson Gordon (Wenham, Centenary Conference, l:xxiii. Mass.: Gordon College, 1989), p. 267. Also see the Record, June 15, 12. TheChristian, June 22, 1888,p. 36. See AndrewF. Walls, "The Legacy 1888, p. 597. The Record was an evangelically oriented Anglican of Samuel Ajayi Crowther," International Bulletin of Missionary Re­ newspaper. search 16 (January 1992): 15-20. 4. Church Missionary Gleaner, March 1888, p. 33. 13. Centenary Conference, 1:3.

116 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ( NEW BOOKS from WILLIAM CAREY LIBRARY)

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TO ORDER. . .Send check or money order to: WILLIAM CAREY LIBRARY, P.O. Box 40129, Pasadena, California 91114 Add $1.00 for handlin~. California residents add 7.25% for tax, L.A. County add $8.25%. To place your order using MASTER CARD or VISA phone TOLL FREE 1-800-MISSION (647-7466) PRICES ARE SUBJECT TO CHANGE WITHOUT NOTICE 14. Ibid., p. xiv. rial expansion expressed more unabashedly than in the official 15. Ibid., p. 463. report of the great international missionary conference held in 16. Ibid., pp. 179ff.For more on Pierson's sense of crisis in missions, see London in June, 1888." See "Changing Attitudes in the Student Dana L. Robert, " 'The Crisis of Missions': Premillennial Missions Volunteer Movement of Great Britain and North America, 1886­ Theory and the Origins of Independent Evangelical Missions," in 1928," in Missionary Ideologies in the Imperialist Era: 1880-1920, ed. Earthen Vessels: American Evangelicals and Foreign Missions, 1880­Torben Christiansen and William R. Hutchison (Denmark: AROS, 1980, ed. J. A. Carpenter and W. R. Shenk (Grand Rapids, Mich.: 1982),p. 221.See also WilliamR. Hutchison, "A Moral Equivalentfor Eerdmans, 1990), pp. 29-46. Imperialism: Americans and the Promotion of Christian Civiliza­ 17. The American Missionary Association reported recruiting Ameri­ tion, 1880-1910," in ibid., pp. 167ff. can blacks to carry the Gospel to tropical Africa because "they are 22. Centenary Conference, 2:73. strong of body, bright in intellect, and of peculiarly religious tem­ 23. Ibid., p. 437. It appears that Warneck was concerned about German perament." Similarly, President D. J. East of the Calabar Missionary missions in areas where British control was expanding; also, he was College, Jamaica, emphasized "the capacity of the African, equally increasingly uneasy about the directions Anglo-American missions with other races of men, to receive intellectual, moral and religious were heading, claiming they lacked contextual understanding. See culture" (Centenary Conference 2:390, 396). The racial assumptions Werner Ustorf, "Anti-Americanismin German Missiology," Mission aboutAmericanblacks offer fascinating insightsinto late nineteenth­ Studies11 (1989):23-33. century racial stereotypes. For insights on the Gospel as civilizer and 24. Stock, TheHistoryof Church Missionary Society, 3:649. missions and imperialism, see Bryan Stanley, The Bible and the Flag: 25. Record, June 22, 1888, p. 610. Protestant Missionsand British Imperialism in theNineteenth andTwen­26. Centenary Conference 1:455;Record, June 22, 1888, p. 610. tieth Centuries (Leicester: Apollos, 1990). 27. Ibid., 1:463. 18. Centenary Conference, 1:154. 28. Ibid., p. 459. 19. One American delegate, Dr. G. E. Post of the Syrian Protestant 29. Christian Million,June 21, 1888. College, Beruit, did attempt to remove the political taint of imperial­ 30. See Beauregard, Journal ofOur Journey, chaps. 2-4.See also Dana Lee ism from the Americans when he stated, "The English hold the Robert, "Arthur Tappan Pierson and Forward Movements of Late­ hands-thephysicalforces; andGod has givento the otherbranchof Nineteenth Century Evangelicalism" (Ph.D. diss., Yale University, the Anglo-Saxon race, untrammeledby yourpoliticalcomplications, 1984); Ernest B. Gordon, AdoniramJudson: A Biography (New York: a control of the brain and the heart" (ibid., p. 322). For more on the Revell, 1896;reprint, Wenham, Mass.: Gordon College Press, 1986). American approach, see Andrew Walls, "The American Dimension 31. American Protestant Women in World Missions(Grand Rapids, Mich.: in the History of the Missionary Movement," in Earthen Vessels: Eerdmans, 1980), p. 145. American Evangelicals and Foreign Missions,1880-1980, ed. J. A. Car­ 32. Hogg, Ecumenical Foundations, p. 74. penter and W. R. Shenk (Grand Rapids, Mich.: Eerdmans, 1990),pp. 33. Thomas A. Askew and Jean M. Askew, A Faithful Past-i-an Expectant 1-25. Future: A Centennial History of Gordon College (Wenham, Mass.: 20. Worth noting is the fact that most spokesmen at the caucus were Gordon College and Imperial Company, 1988), chap. 1. Nonconformists on the British side. American A. J.Gordon spoke of 34. Missionary Reviewof the World, n.s., 2, no. 6 (June 1889):40l. Bostonian Wendell Phillips as a courageous example of fighting for 35. E.g., Central America Mission (1890),The Evangelical Alliance Mis­ the right, an abolitionist willing to take an unpopular stand (Cente­sion (1890),Sudan Interior Mission (1893),and Africa Inland Mission nary Conference, 1:486). (1895). 21. The Christian, June 29, 1888. Clifton J. Phillips states, "Perhaps 36. Presbyterian F. F. Ellinwood and several others prominent at Lon­ nowhere was the association between Christian mission and impe­ don 1888 directly contributed to leadership of New York 1900.

118 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Legacy of Lars Peter Larsen

Eric /. Sharpe

enmark's contribution to the history of Christianity in dressing almostostentatiouslyin European suits, with collar and DIndia has not been large, measured by the size of the tie and obligatory sola-topi. Hewas onrecord to the effect that the Danish missionary community. It has not, however, been insig­ Westernness of Christianity in India was deplorable and needed nificant. No one is likely to forget that two important steps in the to be corrected; to serve up Christianity with curry sauce, how­ establishment of Protestant missions in India could not have ever, was not the way to set about it.' Race relations among been taken when they were taken, had it not been for the Christians in India was a subject that troubled him greatly, to existence of two tiny Danish trading posts-Tranquebar in the which he returned on many occasions, but he was never one to south at the beginning of the eighteenth century, and Serampore opt for band-aid solutions to problems of such multilayered in Bengal at the century's end. Both settlements were sold to the complexity. Another untypical trait in Larsen's work was that, East India Company in 1845. Both names, however, kept their internationalist as he was, he was not as a rule an international place on the Indian Christian roll of honor-Serampore as an conference-goer.' His legacy is therefore not be found parceled educational center, Tranquebar as the point from which a deter­ out at strategic intervals along the conference trail. mined and controversial attempt was made in the middle years of the nineteenth century by missionaries of the Leipzig Society From a Blacksmith's Home to India to claim India for the tradition of Martin Luther.' But by now the Danish involvement had begun to flow into other channels, and Lars Peter Larsen was twenty-seven years old, newly ordained it wasnotuntil1888 thatthe DanishMissionarySociety (founded and newly married to Anna Elisabeth (Lise) Seidelin, when he in 1821) sent its first ordained missionary, N.P. Hansen (1854­ arrived in South India in December 1889. He might never have 1919), to India. A year later there followed the second, Lars Peter arrived at all. A few months earlier, a catastrophe had almost Larsen (1862-1940), who served in India for no less than forty­ taken place, as the young and undoubtedly intense Larsen had four years, from 1889-1933. The affectionate label "the Great crossed theological swords across a dinner table with the re­ Dane" has at various times been bestowed on Kierkegaard, doubtableVilhelm Beck (1829-1901),at that time theleader of the Grundtvig, the composer Carl Nielsen, and no doubt others. In evangelical faction ( the InnerMission) in the Danish church and theannals of theIndianchurch, however, there hasbeenonlyone the chairman of its missionary society.' Beck, deeply hurt at the "Great Dane": L.P. Larsen. young man's arrogance (as he saw it), had demanded an apol­ Larsen brought together in his own mature and balanced ogy. Without it, Beck refused to ratify the young man's appoint­ personality qualities not often found in combination. He was an ment as a missionary. Fortunately for the future of the church-in intellectual and a pietist, a liberal evangelical and a Lutheran India, Larsen went to see Beck and was warmly received. No holiness Christian. A Danish Lutheran by origin and affection, apologyneededto be given.5 But thepossibilityof furtherfriction after a decade with the Danish Missionary Society he left for between Larsen and church officialdom remained. To begin at the beginning: Larsen was born on November 8, 1862, at Baarse, Denmark (some forty miles from Copenhagen), Larsen was never one to opt the eldest son of a blacksmith, [ens Larsen, and his wife, Ellen (nee Nielsen)." Blacksmiths did not as a rule grow rich, and L.P. for band-aid solutions to would probably have become just one more country artisan had India's problems of it not been for the help of a local landowner, P. F. Fabricius, to whose estate the family moved in 1868. Lars Peter was obviously multilayered complexity. gifted and wanted to be a teacher; Fabricius, recognizing his­ abilities, not only financed his education but practically adopted widerfields of service, first withtheYMCA, thenwiththe United himintohis family. 7LarsenenteredtheUniversityof Copenhagen TheologicalCollegein Bangalore, and finally underBible Society at the age of nineteen in 1882, just as the international student auspices. Being neither British nor German, he was able to move missionary movement was making its presence felt in the Scan­ with some freedom through the political minefield of the war dinavian countries. A missionary hero was Lars OlsenSkrefsrud / . years and the 1920s. Being in a sense undenominational, he had (1840-1910), a Norwegian worker among the Santals of northern no need to toe anyone's party line. He could be highly critical of India and an enthusiastic advocate of the so-called Gossner missions and their ways, but that did not make him ever want to principle of employing wherever possible practical missionaries masquerade as an Indian; most photographs taken during his who in their education had not lost their passion for souls," Had years in India (at least those that have been published) show him Skrefsrud done nothing but enthuse Larsen and Nathan Soderblom in the 1880s-as he undoubtedly did-his life could have been deemed well spent," For a time, Larsen planned to accompany Skrefsrud back to India there and then. Fortunately, Eric J. Sharpe has been Professor of Religious Studies in the University of Sydneysince1977. His chiefinterest is in thehistoryof ideas, especially those wiser counsels prevailed: Larsen could not have been the mis­ having to do with the encounter of Europe and Asia in the nineteenth and sionary he was had he not been educated as he was. twentieth centuries. His books include Not to Destroy but to Fulfill, As the nineteenth century wound down, evangelical theol­ Comparative Religion: A History, Faith meets Faith, andThe Universal ogyin Denmark,as elsewhere, stood at a partingof theways, and Gita. which direction each individual took was largely determined by

July 1994 119 the kind of education each had received. On the one side, there Danish missionaries wanted to win people for Christ so that they was the conservative, confessional pietism of the Inner Mission; would become Evangelical-Lutheran. Although we [might] try on the other, the cultural nationalism of the followers of N. F. S. to, we would not succeed." "It would be a disaster," he went on, Grundtvig. A third force was just beginning to emerge, in the if all Indian Christians "had strong confessional feelings .... We shape of a moderate liberalism seeking to reconcile the old and do not need it in India."16 the new, faith and scholarship."This was eventually the position in which Larsen found himself, albeit less by choice than by Enter John R. Mott necessity. In the 1890s, working in Madras, the Larsens lived the The time would come when the idea of German and Scandina­ serious and at times solemn life of any young missionary couple vian Lutherans taking part in ecumenical projects would be of the time. They agonized over their affluent lifestyle and began unremarkable. At the turn of the century, however, the lack of to ask questions about the relations between Indians and Euro­ understanding between Lutheran and Calvinist, German and peans. Of course they spent much time studying Tamil. If any Anglo-Saxon Christians (to use the crude labels then in vogue), Indian city could be called a Christian center in the 1890s, it was made cooperation difficult. Early in 1899, however, Larsen was Madras, not least thanks to the presence of the Madras Christian approached with a view to his taking up a YMCA position in College, still at that time presided over by the great Dr. William Madras, to work in the new but increasingly important field of Miller and serving as an example of practical cooperation in the student evangelism." It is hardly likely that he would even have service of the Gospel. As though to keep the Christians on their been approached had he been thought to be a Lutheran of the toes, out at the suburb of Adyar there was the Theosophical hard-line confessional school. But this clearly he was not. Fur­ Society, with its curious mixture of Hindu, occultist, and ratio­ thermore, in the spring of 1899 he had accompanied and inter­ nalist ingredients. And as though in response, there was in preted for John R. Mott in Scandinavia, an arrangement made Madras the most articulate group of Indian Christians to be "partly to ascertain Larsen's fitness for a YMCA-related post found anywhere in the country." backin India."IBNext, Larsenwentto America,visitinga number Larsen's first theological problems, however, camewithhim of major universities and the Northfield Conference. Returning to India from Denmark. They concerned the sacrament of bap­ to Europein July, he wentstraightfrom Liverpool to the Keswick tism. Before leaving his home base, Larsen had become involved Convention-and loved it." It was clear from this point on that in a dispute about whether an infant actually receives anything his spiritualhome was to be in or close to the holiness movement, in baptism." The Grundtvigian position was that baptism con­ while intellectually he remained very. much a liberal. Herman fers grace, irrespective of the state of mind of the one uponwhom Jensen summed up the paradox: "Theologically he is a complete the ritual is performed. All well and good; others of us hold that rationalist, but as a Christian he is power and devotion itself."?" position, while reserving a place for the ritual of confirmation. Taking leave of the Danish Missionary Society in 1899, Larsen's difficulty came at the point in the Danish baptismal Larsen had stressed that he was not departing with bitterness as ritual where a question asked of the child is answered on the a result of irreconcilable theological differences. It is clear, how­ child's behalf byasponsor (parent or godparent)."WhenLarsen's ever, that theology had something to do with his decision, second child (his first daughter) was born in January 1893 and he alongside the Madras offer." proposed to baptize her, he simply altered the wording of the Larsen found his YMCA work hectic but congenial; along ritual to fit what he believed to be a matter of spiritual common withcontactwith students, he led studygroups, taughtoccasion­ sense. His difficulties with the Danish Missionary Society had ally at the Christian College, and monitored the rising political begun. blood-pressure of "youngIndia./I In 1902,J.N. Farquhar,another Over the next few years, Larsen's relations with his Danish scholar recruited by Mott, began doing very similar work in Lutheran colleagues, and with his home base, became strained. Calcutta." As a Dane, Larsen was able to see, perhaps more In his own life of faith, he was moving more and more in the clearly than the average British missionary, that all was not well direction of the holiness movement, the natural roots of which between the missionary and the Indian Christian communities. were essentially Wesleyan Methodist, and Lutheran only at The burden of his message was that "the Indian Christian has several removes. "It is quite clear to me," he wrote to his wife, come to look upon the missionary as one to whom he cannot "thatI thinkvery differently aboutChristianityand theChristian come with all the freedom and confidence with which you want life than do good Lutherans at home. My views on baptism and to approach a friend.r " Larsen was to return to this theme often. eucharistare definitelyneitherLutherannorDanish-Lutheran."14 An identical note was sounded by V.S. Azariah in his "give us Matters came to a head in 1898. Larsen was in Denmark on friends!" appeal to the Edinburgh Conference of 1910.24 furlough. There, tensions between the Inner Mission and the In November 1903, tragedy struck. Larsen's wife died of Grundtvigians were more evident than ever before. Again the appendicitis, leaving him with four small children, the oldest old warrior Vilhelm Beck, almost seventy years old in that year, twelve, the youngest only three. He remarried seven years later. provoked an outburst from Larsen by suggesting that the num­ John Wesley's instructionto his preachers never to be unem­ bers of baptisms on the mission field ought to be increased. ployed, and never to be triflingly employed, might well have Larsen did not mince his words, accusing Beck of a total lack of served Larsen as a motto in these years. He traveled, spoke, and understanding of conditions in India; adding insult to injury wrote incessantly, his writing covering a bewildering variety of (especially where an evangelical was concerned), he labeled topics. Two purposes dominated, however. To the Indian Chris­ Beck's attitude "catholic."ls Playing the numbers game was tian community, he interpreted the Bible and the life of faith. indeed irrelevant to the future of Christianity in India. Larsen's Among colleagues and for Christians at home in Denmark, he concern was that at home in Denmark, too few people could tell was more the scholarly investigative reporter. His book-length the difference between proclaiming the Gospel and proclaiming writings listed in 1978 amount to thirty-six in all, though some Lutheranism. In discussion at the Aalborg meeting of 1898, are not more than pamphlets, and very few fall into the category Larsen is reported to have said, "I would regret the day when the of scholarly monograph.

120 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH One that does is a series of twelve lectures delivered in the ing. The work of the Christian ministry was poorly paid and not University of Copenhagen in 1906 and published in the follow­ highly regarded socially. As though this were not enough, an ing year as Hindu-AandslivogKristendommen (Hindu spirituality articulate minority among Indian Christian laymen had already and Christianity). For some reason, these lectures were never fallen into the habit of criticizing theology at every turn as, in translated into English. Had they been more widely read, it effect, the antithesis of spirituality and a typical Western substi­ would have been very evident that Larsen was on a par with the tute for Eastern "insight." In 1946 C. W. Ranson called the best of the missionary writers of the time, including Farquhar, church's efforts to train an ordained ministry for India "almost Hogg, Macnicol, and Andrews. appallingly feeble.'?' Larsen's work was in no sense feeble. An episode in the previous year is worth a brief mention. In Often, however, it must have been discouraging. In the early 1905 Larsen visited Pandita Ramabai's Mukti center at Kedgaon, years there were never more than a handful of students; finances where a semipentecostal revival had been in progress for some were dismal; Larsen had many other demands on his time. Still, time, and attended an evening prayer meeting at which visions he seems never to have expressed in public the disappointment were seen and tongues were spoken. He was made very uneasy he must often have felt at the poor response to what the college by all this. No doubt he admired Pandita Ramabai herself (it had to offer. At times he wondered whether it might not have would have been hard not to), but in his world of religion he been better if the college had been located in Madras, rather than wanted things to be done decently and in order. Onthis occasion, in Bangalore. In Madras, though, he would have been under the disorder appeared to be breaking in." For this same reason, shadow of the mighty Christian College. Larsen was never much attracted to the mystical element in Larsen's principle while at Bangalore, where he taught Old either Eastern or Western religion." Testament and comparative religion in addition to holding the principalship, was that his students should not so much learn The United Theological College theology (i.e.,by rote) as study theology. Oneformer studentlater testified that nowhere was there such a training as Larsen gave: In 1909, after some years of discussion and planning, a scheme "so thorough in the preparation of his lectures, so profound in was finalized for setting up in Bangalore a United Theological understanding, and withal so humble and simple in the presen­ College (UTC), on the very sensible principle that what single tation of truth.T" Even the bishop of Madras thought the UTC churches and missions did not have the resources to do on their staff at this time excellent, and their teaching exceptionally good, ownwaspossiblethroughcooperativeeffort."Behindthe scheme with Larsen and his colleague Godfrey Phillips being singled out stood the South India United Church, and at its inception in 1910 for special mention." Bishop Whitehead was worried, however, it hadthe supportof the LondonMissionarySociety, the Wesleyan that at some time in the future the college might fall into the Methodists, the United Free Church of Scotland, the Arcot Mis­ hands of extreme liberals, some of whom he thought were little sion, and the American Board. Neither the Danish Missionary better than crypto-Unitarians." Society nor the YMCA was greatly interested at this stage. That The outbreakof warin August1914madethingsdesperately Larsen was so soon involved, therefore, was due to his personal difficult for anyone in India having connections of any kind with standing and not to his institutional affiliations. He joined the Germany. German nationals, missionaries included, were in­ faculty in 1910 and became principal in March 1911, a post that terned or deported. Scandinavians were not, though their move­ he filled until 1924. ments could be curtailed. Being Lutheran was now a liability, for Also in August 1910, Larsen married Gertrud Andersen, a missionary of the Danish Missionary Society. There were two children from this marriage: a girl, who sadly died at the age of Larsen felt that his students only five, and a boy. In mission history, 1910 inevitably is associated with should not so much learn Edinburgh. We have already said that Larsen was not a confer­ theology as study theology. ence-goer. Why he was not even an Edinburgh correspondent, bearing in mind his YMCA position and his relationship to Mott, is harder to explain. He did, however, review the report of was not Luther the father of the German nation? In South India, CommissionFive (PreparationofMissionaries/TrainingofTeach­ theChurchof SwedenMissionfound itself in charge of the whole ers) for the journalHarvest Field. Comingas it did on the threshold of the former Leipzig field-a responsibility entirely beyond its of his UTC career, this review may perhapsbe seenas a statement resources at the time." of intention for the discharge of his future responsibilities." It Moves werebeing made to bring Larsen back to Scandinavia makes no attemptto gloss over the deficiencies of much (perhaps permanently. In 1912 he might have become professor of mis­ most) missionary education as it was at this time. Larsen allows sions at the University of Lund in Sweden, an offer he had himself to emphasize the point made in the report, that some declined on account of his new Bangalore commitments. In 1918, missionaries are "far less proficient in languages than their however, he accepted an honorary doctorate from the same Societies believe them to be"29-a sensitive subject, since no university. missionary has ever been known to admit to being an indifferent In November1922,Larsen celebrated his sixtiethbirthday; at linguist! Larsen for his part wished to stress, further, the impor­ that point he had been working in India for more than thirty tance of comparative religion, ethnology, sociology, pedagogy, years, the last twelve of themas UTC principal. MahatmaGandhi and the science of mission (missiology) in training, as well as the had been imprisoned for the past eight months; he was released provision of adequate uninterrupted time for language work." from a six-year sentence in February 1924 after emergency sur­ The Bangalore initiative, however, was concerned with the gery. Since the end of the war, life for the Christian community training of Indian Christian ministers. The work proved to be in India had been growing more and more difficult as the difficult. Few Indian Christians at this time were well enough political temperature had risen, and no one would have be­ educated in the basics to benefit from regular theological train- grudged Larsen the well-deserved retirement of an elder mis­

July 1994 121 sionary statesman. But he showed no signs of wishing to retire, assistant in the work of Bible revision, Duraiswamy declined to and his life went on at undiminished pace. Godfrey Phillips live in Madura and, in anycase, had lined upbehindGandhi. Not wrote in his reminiscences of Larsen that when his colleagues before October 1930 was the work of revising the Tamil Old saw how crowded were his days, they wondered how he could Testament able to begin in earnest-in Bangalore-with ever write at all." Teaching, lecturing, and conducting inter­ Duraiswamy once more restored to the partnership. views made incessant demands on him. One work that many In October-November 1932 the Old Testament revision regretted that he was never able to write was (to quote Phillips committee held its lastmeeting, and onNovember8,a daybefore again) "a coherent, full and systematic statement of the relation the work of revision was officially concluded, Larsen celebrated betweenChristianityand theothergreatworld religions."37Such his seventieth birthday. Whether the revision was in the end a works are, however (as some of us know to our cost) far more successful one, this writer is in no waycompetent to say. But Bror easily planned than executed. In the event, Larsen's last years in Tiliander is lukewarm about it, saying only that "it was a step India were spent on a task of a far different kind: revising the forward and induced further efforts.":" Whether it had therefore Tamil translation of the Bible. been worth Larsen's time and energies, others will have to decide. Sherwood Eddy thought the Larsen version comparable Servant of the Word to that of Moffatt in the English-speaking world; it was wel­ comed and enjoyed by liberals but ignored by practically every­ Late in 1923Larsenwas first approached by Godfrey Phillips and one else." In evangelical Tinnevelly, the Larsen-Duraiswamy Bishop Waller of Madras as a possible reviser of the Tamil Bible. New Testament was dismissed on account of its "Catholic" and Already there were two Tamil versions in use-the Fabricius "modernist" tendencies. Though some may not have even read version of 1796 and the Union version of 1869-and it was felt, it, they knew Larsen's liberal reputation." understandably, thatan up-to-date translation would be a unify­ Larsen gave his last address to the United Theological Col­ ing factor for the churches. That Larsen was asked to assume this lege on February 7, 1933, and left India to return to Denmark for responsibility was a further sign both of his scholarship and his the last time six weeks later, on March 20. He had a little more all-around acceptability to the churches. He would work under than seven years left to him, his last two months darkened by the the auspices of the British and Foreign Bible Society and the German invasion of Denmark on April 9, 1940. He died on June National Missionary Council and would have G. S. Duraiswamy 23, at the age of seventy-seven." as his coworker, and it was hoped that the revision could be done within the space of three years (in the event, it was not). Larsen "The greatest missionary I have ever known" wouldcertainlyhave preferred to haveworkedona retranslation, rather thanmerely a revision; for onething, he wishedto produce All his life, Larsen was reticent about the details of his own a version whose language would be fully comprehensible to experience, impenetrably so where spirituality was concerned. Hindus, which apparently the older versions were not. Appar­ No one ever knew how, where, or when he had begun to live the ently, too, Larsen and Duraiswamy had different approaches to life of faith, how he became a missionary, or how he had reacted the task and did not always pull together. The local committee personally to public events and private trials. (His diaries have was not always helpful, either, especially where the question of not been accessible to me as I write this.) Never, it seems, could Hindu comprehensibility was concerned. On more than one he have written an autobiography. occasion, Larsen was on the point of abandoning the enterprise His missionarycareerhad passed throughfour phases: DMS altogether. However, he still had his wider contacts. In 1926, for missionary, YMCA secretary, UTC principal, and Bible reviser/ instance, the year in which the revision work started, he had no translator. This list byitselfshows thebreadthof his interests and less than 112 speaking engagements. He also attended Stanley Jones's "round table conferences," the basis of which was not doctrine or encounter but shared religious experience, an ap­ Larsen was missionary, proach that Larsen must have found congenial." The New Tes­ tament revision was completed early in 1927. YMCA secretary, seminary Larsen, liberal as he was, had never renounced his Lutheran principal, and Bible heritage, and now, with his missionary career almost at an end, there seemed to be some chance of his spending his final years in translator-and filled all India as a professor at Gurukul, the new Lutheran theological four roles well. college in Madras, which opened in July 1927. But there was never really any chance of realizing this arrangement. Earlier, when Larsen had taught some Lutheran students in Bangalore, his abilities. Other missionaries in India were at various times the moreconservativemissionaries had thrownuptheir handsin doing all these things, and doing them well; one imagines that horror." Not surprisingly, the strongest objections now came only a Larsen could have done all of them. His voluminous from the direction of the Leipzig mission, some of whose people writings, whether in English or Danish (on other languages, I am seem to have feared that Lutheranism's days would be num­ unable to pronounce), were invariably written to inform and bered if Larsen were allowed to corrupt their students!" enlighten, clearly and concisely and without any outward show. One reads the record of Larsen's last few years in India with Again, many other missionaries were producing similar work; a certain feeling of sadness that so little seems to have been done perhaps none covered such a wide range of topics or returned so to make them less stressful. Returning to India from Denmark in naturally to the true missionary's commendation of the Lord and January 1928, he and his wife were shunted from one temporary Savior. lodgingto another. In April1929 he moved to Madura, where for There was, though, one concern to which he returned again a year he had the dismal experience of being a schoolmaster to and again: the un-Indianness of so much having the name of children who wanted neither to be taught nor to learn. His Indian Christianity. Indian Christians he felt to have been influ­

122 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Life began in a garden some 80 percent of the citiesteeming withcultu In the midst of all our hopelessness, God stillha ofreconciliation, empow physical and mental whol Fuller Theological Semi presents a concentration you an opportunity to ca taught by highly skilled a as JudithTiersma, Raymo Among the 17 Mission urba enced more than was healthy by their connection with foreign person from abroad assuming the garb of an Indian. He lived, as missionaries; missionaries, he wrote in 1928, "bear a consider­ he should, a European: and yet made everyone, were he a Hindu able part of the blame for the un-Indian character in the Chris­ or a Mohammedan or a Christian, feel perfectly at home in his tians.":" Indian Christians, he insisted, must not become Europe­ good home--which was a centre of culture. He was incapable of anized, though perhaps in some ways it was already too late. At racial feeling.?" the end of his time in India, Larsen was still sounding this note of It may, though, be left to George Sherwood Eddy to pay the warning, stating drastically that lias yet nothing exists properly last tribute. Larsen, he wrote, was "perhaps the greatest mission­ deserving to be called Indian Christianity" and admitting that ary I have ever known. In Larsen's presence I felt like a crude, most missionaries were hopelessly alien to Indian culture and uneducated high school youth, yet he was so humble that he was thought." The implication was obvious that the missionary's an elder brother to us all.":" Perhaps, Eddy admitted, there was time was drawing to an end and should not be prolonged. an element of hero worship in his estimate of Larsen. Occasion­ Larsen's understanding of the Christianmessage was ethical ally, though, one reflects, the missionary movement has pro­ through and through. In 1905 he wrote that lithe perfect person­ duced real heroes, unassuming men and women who, while ality is an absolutely ethical being. And where critical principles setting about their Master's business to the utmost of their obtain, there is no more room for the idea of arbitrariness than in capacity, have managed to remain free from the touch of fanati­ the realm of mechanical laws.T" Perhaps his secret was that he cism that so often stains the second-best. One can only regret was always and everywhere fully himself, withoutpretense (and having been too young to have known God's tireless blacksmith. therefore entirely humble), and above all without ever playing to To give Sherwood Eddy the last word, "Our world is richer for any real or imagined gallery. H. C. Balasundaram wrote in 1941: Larsen's having lived in it awhile. I would like to dream of "Dr. Larsen didnotbelievein thatverysubtleform of condescen­ someday being a little more like this winsome man-this great sion which exhibits itself in many ways, as for instance, the Dane, Larsenl'""

Notes------­ 1. Relations between the Leipzig Lutherans and other Protestant mis­ Madras under London Missionary Society auspices since 1871. See sions in India were strained throughout the period 1830-1914, gen­ Sharpe, Not to Destroy but to Fulfill (Uppsala: Studia Missionalia erally over the caste question, but also because of the Lutherans' Upsaliensia, 1965), pp. 95ff. reluctance to work according to the comity principle. See Sharpe, 18. C. Howard Hopkins, John R. Mott, 1865-1955: A Biography (Geneva: " 'Patience with the Weak.' Leipzig Lutherans and the Caste Ques­ WCC; Grand Rapids, Mich: Wm. B.Eerdmans PublishingCo., 1979), tion in Nineteenth-Century South India," in Indo-British ReviewXIX, pp. 236, 249. no. 1 (1993), pp. 117-29. 19. On the 1899 Keswick Convention, see Walter B. Sloan, These Sixty 2. James M. Gibbs, ed., L. P. Larsen: A Theology forMission (Bangalore: Years: The Story of the Keswick Convention (London: Pickering and United Theological College, 1978), p. 312. Inglis, 1933), pp. 50-51. 3. The only exception of which I am aware was a WSCF conference in 20. Bindslev, Larsen: Hans liv, p. 54. Basel, Switzerland, in 1935,for which Larsen wrote a paper entitled 21. Gibbs, Larsen, pp. 53ff. "Syncretism and Evangelisation." See Gibbs, Larsen, p. 28. 22. Sharpe, Not to Destroy,pp. 172ff. 4. On Beck, see Nordisk Teologisk Uppslagsbok I (Lund: Gleerup; 23. Gibbs, Larsen, p. 160. Copenhagen: Munksgaard, 1952), cols. 289-92. Cf. Hal Koch, 24. Cf.J. Z. Hodge, Bishop AzariahofDornakal (Madras: CLS,1946),pp.l­ Danmarks kyrka genom tiderna (Swedish translation) (Stockholm: 7;Carol Graham, AzariahofDornakal (London: SCM Press, 1946),pp. SKDB, 1942), pp. 181ff. 38-39. 5. Carl Bindslev, L. P. Larsen: Hans liv oggerning (Copenhagen: Dansk 25. Bindslev, Larsen: Hans liv, p. 158. On the revival at Mukti, see Helen Missions Selskab, 1945), pp. 36-37; Gibbs, Larsen, pp. 69-70. S. Dyer, Pandita Ramabai: HerVision,HerMissionandTriumphofFaith 6. In the eyes of Herman Jensen, Larsen "was born a blacksmith with a (London: Pickering and Inglis [ca. 1924]),pp. 101-2; Nicol Macnicol, big hammer in his hand." Quoted in Bindslev, Larsen: Hansliv, p. 54. Pandita Ramabai (Madras: CLS, 1929), pp. 216ff. 7. Bindslev writes that in his young days, Larsen was "tung og mark" 26. Cf. Larsen, "The Interest of Mystical Christianity to Indian Mission­ (Larsen: Hansliv,p. 316),whichwe mayperhapsinterpretas meaning aries," in Gibbs, Larsen, pp. 246-72 (originally in the Harvest Field, "serious and introverted," and that all his life he found it hard to 1905),in which he calls mystical Christianity"a peculiar temptation initiate a pastoral conversation. He was uninterested in evenhis own to the minds of the people of this country" (p, 247). The same family history. Insights into his inner development are therefore reservations were to be seen in the 1920s in respect of his estimate of hard to come by. Sadhu Sundar Singh. See Larsen, "Sadhu Sundar Singh," in Kirke og 8. See Olav Hodne, L. O. Skrefsrud (Oslo: ForlagetLand og Kirke, 1966). Kultur (1922),pp. 12-33. But at least he could see that Sundar Singh 9. See Sharpe, Nathan Soderblom and the Study of Religion (Chapel Hill: was genuinely Indian, which in his view could not often be said of Univ. of North Carolina Press, 1990), p. 19. Christians in India (p. 26). 10. Koch, Danmarks kyrka, pp. 204-50. 27. Bengt Sundkler, Church of South India (London: Lutterworth, 1954), 11. The MadrasNativeChristianAssociation,establishedin 1888,among pp.36ff. otherthings started the journalthe Christian Patriotin 1890.It wasout 28. Gibbs, Larsen, pp. 292-305. of this nucleus that the National Missionary Society developed. In 29. World Missionary Conference, 1910: Reportof Commission V, p. 60. 1891 there were 865,528 Christians in the Madras Presidency, and 30. Gibbs, Larsen, pp. 279-86. 1,027,071in 1901. 31. C. W. Ranson, TheChristian MinisterinIndia: His Vocation andTraining 12. Gibbs, Larsen, pp. 71-72. (London: Lutterworth, 1946), p. 167; cf. pp. 132-33. 13. Ibid., p. 44. The Danish baptismal ritual still retains this feature. 32. Young Men of India,July 1939, p. 164. 14. Quoted in Bindslev, Larsen: Hans liv, p. 72. 33. Sundkler, Church of South India,p. 75. 15. Ibid., pp. 88-89. 34. Ibid. At this time the meaning of "Unitarian" in this context was 16. Gibbs, Larsen, p. 63. "Theist." 17. The pioneer in this regard was Thomas Ebenezer Slater (1840-1912), 35. See Sigfried Estborn, Fran Taberg till Tranquebar: Bishop David Bexell who had been working as an evangelist to the educated classes in (Stockholm: SKDB, 1940), pp. 100ff.

124 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 36. Gibbs, Larsen, p. 27. 44. Eddy (Pathfinders, p. 110) was wrong in supposing that Larsen had 37. Ibid., p. 28. passed away before the German invasion. 38. E. Stanley Jones, Christ at the Round Table (London: Hodder and 45. Gibbs, Larsen, pp. 363, 365. Stoughton, 1928), pp. 125ff. 46. Ibid., p. 372. 39. Sigfrid Estborn,Johannes Sandegren och hansinsatsinIndiens Kristenhet 47. Ibid., p. 271. (Uppsala: Studia Missionalia Upsaliensia X. 1968), pp. 92, 133. 48. "Dr. L. P. Larsen-An Appreciation," in Young Men ofIndia53, no. 4 40. Ibid., p. 142. (April 1941):90. 41. Bror Tiliander, Christian andHindu Terminology (Uppsala: Almqvist 49. Eddy, Pathfinders, p. 104. and Wiksell, 1974), p. 38. 50. Ibid., p. 111. Stephen Neill also called Larsen "The greatest of all 42. G. Sherwood Eddy, Pathfinders ofthe World Missionary Crusade (New South India missionaries." Neill (ed. E.M. Jackson), God's Apprentice York: Abingdon-Cokesbury, 1945), p. 109. (London: Hodder and Stoughton, 1991), p. 69. 43. Bindslev, Larsen: Hans liv, pp. 290-91.

Bibliography

Selected Works by L.P. Larsen Works About Larsen 1904 Oneness with God: Four Lectures to Educated Hindus.Madras: Bindslev, Carl. L.P. Larsen: Evangelist and Theologian. Bangalore: UTC; CLS. Calcutta: YMCA Publishing House, 1962. 1905 Studiesin theTwoEpistles ofPaultheApostletotheCorinthians. __.Larsen: Hanslivoggerning. Copenhagen: DanskMissionsSelskab, Madras: CLS. 1945. 1907 Hindu-Aandsliv og Kristendommen (Hindu Spirituality and Eddy, George Sherwood. "Larsen, the Great Dane." In Pathfinders of the Christianity). Copenhagen: Gad. World Missionary Crusade, pp. 104-111. New York: Abingdon­ Cokesbury,1945. 1915 Prayer: A Course ofBible Studies. Calcutta: Association Press. Gibbs, James M. ed. L.P.Larsen: A Theology forMission.Bangalore: UTC 1927 Christ's Wayand Ours. Calcutta: Association Press. and Madras: CLS, 1978. An invaluable work containing some 350 pages of Larsen's own writings on a large range of subjects. A fairly full Larsen bibliography appears in James M. Gibbs, ed., L. P. Larsen: A Theology for Mission (Madras: CLS for United Theological College, Bangalore, 1978), pp. 33-43. This includes titles in Danish, as well as in English. As well as his books, during his years in India Larsen produced a vast output of articles and reviews for the English-language periodical press, which are not listed here.

The Legacy of Friedrich Schwager

Karl Muller, S.V.D.

n March 19, 1912, Friedrich Schwager, member of the Ages-furthermore, the great positive achievements of chari­ O Roman Catholic missionary order Society of the Divine table work, official social policy, and the natural sciences."? Word (S.V.D.), wrote to his superior general: "If you, Reverend Father, so severely criticize the evil consequences of 'education,' Early Training you surely do not wish to condemn the best possible formation andutilizationof the intellectualfaculties bestowedon us byGod Friedrich Schwager was born on March 28, 1876, in Altenhagen, but are warning against the overestimation of a one-sided intel­ in the parish of Hagen, in Westphalia, Germany, where his father lectualism."1 was a teacher. After attending the primary school, he continued This statement sums up the concern for which Schwager his studies at a local church school and at the age of thirteen untiringly worked and fought all his life. He was convinced that entered the new Mission House in Steyl, Holland, to prepare for poorly trained missionaries are "at the mercy of the agitation of the priestly and missionary life. Despite a rather poor state of the free-thinking, social democratic and immoral tendencies," health, he effortlessly completed the necessary courses and dis­ whereas good education "teaches them to form independent played a special interest in missions. His superior described him opinions" and thus makes them "intellectually robust." In this asa "perfectly well-behaved, reliable pupil."3 FromSteylhewent connection he recalls the "marvelous progress" of recent times, to S1. Gabriel's Mission Seminary in Modling, near Vienna, the "abolition of slavery, of witch hunting officially sanctioned where he completed upper secondary classes and philosophical by the popes, torture, the great civil insecurity of the Middle and theological studies. In addition to some practical mission courses he took mission studies and mission history and was one of the best students in his class. He was ordained on February 25, Karl Mulleris theformer director ofthemissiological institute oftheSociety of 1899.S1. Gabriel's, which had a teaching staff of highstanding (it the Divine Word, Sankt Augustin, Germany. included among others the geologists Damian Kreichgauer and

July 1994 125 Stephan Richarz and the ethnologist Wilhelm Schmidt), awak­ The first number of Zeitschrift fUr Missionswissenschaft (pub­ ened in Schwager a life-long fascination for science. lished quarterly) came off the press March 1, 1911. Schwagerwas a member of the editing and managing committees, and he was The Young Priest listed on the title page as one of the fifteen professors and representatives of religious orders serving as coeditors. In the Schwager's first appointment was not the China mission, for first year of publication he introduced a series entitled "Mission­ which he had a "great inclination,"! but the secondary school in ary Panorama" beginning with "The Present Situation of the Steyl. As was then customary, the young teacher had to be Catholic Pagan Missions" and "Japan and Korea"; he also wrote competent in all subjects. In the course of time Schwager taught "Suggestions About Catholic Mission Statistics" and a book German, French, natural history, geography, arithmetic, mission review. In the second year he contributed 104 out of a total of 354 history, world history, and Italian; from 1904, because of other pages. In subsequentyears Schwagerwrote, in addition to exten­ responsibilities, only mission studies and German; and from the sive "missionarypanoramas," a numberof programmaticessays autumn semester of 1906, only mission studies. under such titles as "The Educational Activity in the Catholic From the very beginning Arnold Janssen (1837-1909), the Missions" (1913), "Expectations of the Geographic Sciences Ad­ founder of the missionary society to which Schwager belonged, dressed to Missionaries" (1913), "The Importance of a Work placed great trust in the young priest. He asked him to write up Ethic for the Advancement of the Primitive Masses" (1914), and reports about difficult problems. In 1900 he gave him the job of "CatholicMissionaryActivityand NationalPropaganda" (1916). editing the Kleiner Herz-lesu Bote (later renamed Steyler Schmidlin was delighted that the review was so well re­ Missionsbote), the official organ of the "Steyl Missionaries." ceived-in 1912 there were 900 subscribers, and in 1913 more Schwager left his own mark on the publication. Immediately he than 1,000.12 Two years after its founding, on the occasion of the introduced the section entitled "From the Church's Life," in 150th anniversary of the Aschendorff Publishing House, he which he often addressed controversial ecclesiastical and social wrote that this could be ascribed "in the first place to the faithful issues. This section soon included non-European countries, not help of our friends and collaborators, among whom must be only S.V.D. missions but also continents and countries such as mentioned Father Schwager and Father Streit in particular."!" Africa, Assam, Nepal, China, Japan, Peru, and others. Conse­ Laurenz Kilger, O.S.B., looking back on the first five years of the quently what began as a very simple publication for popular review, felt that these texts were "the most important and most consumption developed into a missionary magazine that also promising everwrittenin the field of missiology." In this connec­ appealed to an educated readership. tion he mentioned Schwager and Streit as the "most active Through his editorial activities Schwager himself became pioneers of the movement.r" From the sixthyear, onlySchwager well versed in "mission studies." The four-volume work Die and Streit were mentioned as coeditors. katholische Heidenmission der Gegenwart im Zusammenhang mit ihrer grossen Vergangenheit (The Catholic pagan missions of the New Missionary Movement present in connection with their great past), the fruit of his research at this time, became a widely quoted work in the Schwagercontributed directly to almostevery initiative made on developing Catholic discipline of missiology. On the occasion of behalf of the new missionary movement in Germany ushered in the publication of the fourth volume, Vorderindien und Britisch­ by the 1909 Katholikentag (Catholic congress) in Breslau. He Hinterindien, we read in the SteylerMissionsbote: "This work, up attended the meetings of the Missionary Committee formed to now the only comprehensive description of all the Indian subsequent to the Katholikentag. He was a member of the missions, provides every friend of the missions with a handy commissionof experts for the compilation of the mission bibliog­ compendium, and at such a very reasonable price (90 pfennigs) raphy. He acted as secretary of the conference of editors of the is within the reach of every pocket.:" Zeitschrift [urMissionswissenschaft. He exercised influence on the conference of missionary superiors. Early in 1911 he spent time Launching a Catholic Missiological Review in Rome working in archives. He promoted the idea of a school for catechists for the German diaspora. He was elected for By 1908 Schwager was contemplating a Catholic missiological important committee work at the first general meeting of the review, somewhat like the Protestant Allgemeine Zeitschrift fUr International Institute for Missiological Research. At the mis­ Missionswissenschaft published by Gustav Warneck." Consider­ sionary conference of the diocesan clergy of the diocese of ing his poor state of health and convinced that a university Munster (1912), he gave the keynote lecture. Pointing out the professor rather than a religious priest would be more suited for interaction of church in the homeland and mission he declared: this task, he turned to Professor M. Meinertz of MunsterUniver­ "Today in France those Catholics who were the staunchest sity," who had made a name for himself in missionary circles friends of the missions are the most faithful supporters of the through his work Jesus und dieHeidenmissions Meinertz in turn pauperized French clergy."ls He advocated a professorship for suggested the young lecturer Josef Schmidlin, who in the winter Wilhelm Schmidt in Munster. He recommended the opening of semester of 1909-10 taught modern mission history." Schwager a mission house for Czech youth. He passionately promoted the had to use some persuasion to get Schmidlin to agree. But in the missiologicalformation of theclergy. Thefounding of the League end Schmidlin said yes and took up the project with his charac­ for the Cultural Endeavors of the Catholic Missions was his teristic energy." Schwager moved to Munster and helped initiative. He gave lectures at the Colonial Institute in Hamburg Schmidlinas muchas he could. OnSeptember14,1910,Schmidlin and spoke at the jubilee celebrations of the Catholic Union of wrote to the S.V.D. superior general: "I can frankly say that more Teachers in Essen. than anybody else it was a priest of your society, the very Despite all these external activities he spent much time at his judicious and active Friedrich Schwager, who encouraged me to desk. He wrote letters, made suggestions, voiced his opinions, tackle missiology on a wider scale, and in particular to found a worked out plans, wrote up reports. He contributed regular missiological review."!' reports about the missionary movement and missionary litera­

126 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH t Asbury Semin ary, we view the whole Aworld as a mission field-from N ew York to N ew Delhi. Th at's why we've devel­ oped the only graduate school of mission which teaches missiological strategy for North America and Europe, as we ll as the "Two­ Thirds" world. !At Our innovative faculty instruct from experience, not just theory. Students are Degree Programs: M .A. and Th .M. in trained to creatively engage all cultures with the World Mission and Evangelism; Doctor of gospel, including their own. fA At Asbury, y ou'll Missiology and Doctor of Ministry. learn to see bey ond borders, over obstacles and past prejudice to tou ch the total person and entire A SBURY communities w ith the greatness of Christ. A' SO if T HEOLOGICAL y ou' re passion ate about reaching the world -and SEMINARY 204 N. Lexington Ave. • Wilmore, KY 40390 -1199 your neighbor- prepare for service at Asbury. 1-800-2-ASBURY or 606-858-3581 ture for the review Theologie und Glaube in Paderborn. In 1912 he founded zeal for the missionary cause. TheMagazin fUr Ptidagogik wrote nine reviews for the Zeitschrift fUr Missionswissenschaft, the wrote: "If anybody is competent to write about this so neglected following year eleven, and in 1914 again eleven. On top of all this field of learning, then it is FatherSchwager, a namefamiliar to us he still found time to write books. from the 'Katholikentag' in Aachen. Missionary interest must be As mentioned above, the work that established his reputa­ fostered among the people, and the only effective way to do this tion was Die katholische Heidenmission der Gegenwart im is through the school and church."!" Zusammenhang mit ihrer grossen Vergangenheit (Steyl, 1907-9). It Regarding women, both Janssen and Schwager were ahead dealt with the missionary movement in the home countries (vol, of their times.Janssen maintained contactwith the mostmission­ 1), in Africa (vol, 2), in the Orient (vol, 3), and in India and British minded womenof his time and founded two missionary congre­ colonies in Southeast Asia (vol, 4). The review of this work in gations of women. Schwager wrote the booklet Frauennot und Bibliotheca Missionum emphasizes that the author does not con­ Frauenhilfe in den Missionsltindern on the problems of women in fine himself to a description of the mere facts of past and present mission countries as "an appeal to all Catholic women" (1914; but everywhere searches for the strands linking the more recent Eng. trans., 1915). After thewar, he wrote thebiographyof Emilie with the distant past: "Particularly striking is the author's more Huch, who dedicated her whole life to the poor and afflicted and profound conception of mission history. Besides, Schwager was rendered great service by supporting the foundation of the the first to attempt to describe the missionary movement in the S.V.D. Holy Cross Mission House in Silesia. Alfons Vath, S.J., homecountries."16 Thebookwasverywidelyread. Undoubtedly wrote of this woman: "Her zeal for souls embraced the whole Friedrich Schwager was the ideal compiler of the "missionary world. She deserves a place of honor as a pioneer of the mission­ panoramas" in the Zeitschrift fUr Missionswissenschaft. ary idea in Germany. With the whole-hearted support of her When ArnoldJanssen, founder of the Divine Word Mission­ husband, the publisher Franz Huch, this great promoter of the aries, died, Schwager wrote his biography (1910). It would be missionsspentall hertimeandenergyto help missionaries'at the surprising if everything had always gone smoothlybetween two front.' "20 More than most of his contemporaries, Schwager rec­ such independent and energetic characters as Janssen and ognized the "unworthy situation of women" in particular in the Schwager,butthe relationship between the two menwascharac­ Asian and African countries and worked for the dignity of terized by mutual respect. About a year before Janssen's death women and against polygamy, the dissolution of marriage, and Schwager wrote: "In the course of the past year my relationship the killing of baby girls. He promoted the education of girls, the to FatherGeneral has changed; I understand him better nowand employment of nuns in the schools, and the spiritual formation really respect him.'?" Referring to the biography, Robert Streit of local women teachers. For a man of his time it was only logical remarked: "It was filial piety and respect that created this biog­ to support also the Society for the Propagation of the Faith and raphy and enables us to come close to the personality of the the Society of the Holy Childhood, the"Africa Association," the greatest promoterof missions in the home countries and gives us St. Peter Claver Society, and the Missionary Association of an insight into this Pauline soul aflame with missionary zeal."18 Catholic Women. Here too Schwagersetsthe personalityof Janssen and thehistory Justbeforethewarhe published DiebrennendsteMissionsfrage of his foundation withintheframeworkof thereligious, ideologi­ derGegenwart: DieLage derkatholischen Missionen in Asien (1914; cal, political, social, and missionary movements of the time. Eng. trans., 1915). In writing this, he was able to draw from his vast store of knowledge about the missionary world. What Educating for Missions strikesus mostof all aboutthis bookis his treatmentof Protestant missions. It was natural that the new Catholic missiology in Promoting interest in missions in schools was a matter of con­ many respects either drew from or polemicized against the suming interest for Schwager. As an aid for teachers of religion, "oldersister," Protestantmissiology. FromtheverystartSchwager in 1912 he published Die katholische Heidenmission im had read Protestant authors. In Brennendste Missionsfrage he did not criticize or polemicize, however. On the contrary, he saw a real challenge for Catholics in the vitality, single-mindedness, Schwager's aim was to imaginativeness, spirit of sacrifice, and successes of Protestant missions: "This situation must no longer continue, and it will not impart not just knowledge continue as soon as the Catholic people in all countries recog­ about missions but love nizes the importanceand critical situationof ourmissions." And, "When we objectively consider the presence of the Protestants and theologically founded and the prospects of the Catholic missions, the anticipation of zeal. what threatens us should spur all Catholics to make the greatest possible efforts."?' Obviously Schwager did not exactly like the Protestants, but this is genuine admiration, certainly not a po­ Schulunterricht (Teaching about Catholic missions in schools). lemic determined by prejudice. This met a long-felt need for Catholics; Protestants had the twelfth edition of Warneck's epoch-making work DieMission in The Postwar Period der Schule (Giitersloh: Bertelsmann, 1909). The idea behind Schwager's book was to present mission as an educational prin­ Though the war years were less fruitful from a literary point of ciple constituting a leitmotiv coloring all branches of religious view, Schwagernevertheless let no grass grow under his feet. He instruction, even such subjects as history and geography. He concerned himself with the problem of the world war and admirably succeeded in bringing outthe missionary dimensions nationalism. He condemned nationalistic war propaganda. He of the various fields and illustrating them with concrete ex­ organized a missiological course for the secular clergy in Co­ amples from the missions. His aim was not just to impart knowl­ logne (Sept. 5-7, 1916).22 Schwager would not have been true to edge about mission; he wanted to foster love and theologically himself if he had steered clear of the embarrassing wrangle

128 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH between Schmidlin and the Franziskus-Xaverius-Verein (Soci­ in the first World Congress of the MissionaryUnionof the Clergy ety for the Propagation of the Faith, Aachen). Like all the congre­ in Rome (June 1-3, 1922), lecturing at national and international gations, he opposed the monopolizationattempts of thatassocia­ congresses (Vienna, Utrecht)-he was unable to go along with tion, but he also come into conflict with Schmidlin, since he saw the transfer to Berlin. On January 27, 1923, he submitted his in him an obstacle to unity. Schmidlin sensed Schwager's mis­ resignation. As reason, he mentioned his state of health, espe­ trust and wrote to the S.V.D. superior general: "After all I have cially his nerves, which "simplyforced" him "to drop all external learnt about the very odd behavior of Father Schwager in recent activities for a long time, perhaps for ever."28

Move to the United States The new Catholic missiology drew from or polemicized From 1923, at which time he was residing at the S.V.D. Mission Seminary at Sankt Augustin near Bonn, we hear little about against the older Schwager. On August 4, he was in Techny, Illinois, to participate Protestant missiology. in a mission conferenceof American students. Here he remained. He envisioned a missiological review in the United States. For health reasons he could not produce it himself, but he set his times I cannot but conclude that he too is one of these agitators." hopes on a young American confrere who was justbeginning his This was no news to the superior general; Schwager had often trainingin the Society of the DivineWord. He formally requested complained to him about Schmidlin-always adding, however, a transfer to the NorthAmericanprovince. Onceagain he became "Please keep this to yourself-it might reach Schmidlin's earsl'?" active in matters relating to mission and the S.V.D., giving One reason for his reserve toward Schmidlin was that missiologicallectures in Techny and suggesting the inaugura­ Schwager was getting more and more involved in the discus­ tion of a chair of missiology in Washington. sions of the German Conference of Superiors. This body was Unfortunately,the ideaofa missiologicalreviewwasdoomed working for reconciliation and, for the sake of peace, rejected to failure; the local superiors showed no interest. He was bitterly some of Schmidlin's suggestions, much to the latter's consterna­ disappointed. tion. His wrath was particularly directed at Schwager, who since Declining an invitation from Sankt Augustin to return to 1918 was in actual practice and, since July 23, 1919, officially the Germany, he came to the decision to leave the S.V.D. and the general secretary of the conference. Schwager was aware of the Catholic Church and join the German Congregationalists in the dilemma inherent in his official position but had to make a United States. He communicated this to the superior general on choice: "When Schmidlin harms the common interest of the January 11, 1925, and on January24 took the actualstep. Inaletter orders, I must at least be free to make suggestions in this respect to his friend Father Grendel, later superior general, he stated: "I to the ConferenceofSuperiors, andinsofaras his behaviormakes cannot express how much it hurts me to cause such pain to you it necessary pass on the information.T" and others. But deep downI am completely at peace with myself, A matter of great concern to all missionary circles in Ger­ many, in particular to the missionary orders, was the return of German missionaries interned or expelled as a result of the war. Schwager tirelessly worked These included 318 priests, 296 seminarians and brothers, and 326 nuns. As far as the orders were concerned, this was mainly to save the Austrian and the responsibility of the general secretary. He spoke at the German missions after conferences of superiors, sent telegrams, drewup petitions to the Holy Father and the cardinal prefect of Propaganda Fide, wrote World War I. to the superiors general and procurators general in Rome, made approaches to influential cardinals of the victorious powers, even if tears run down my cheeks as I write these lines."?" Settling wrote to the Peace Conference in Paris, and appealed to the down in Redfield, South Dakota, he supported himself by work­ German and Austrian bishops to send as many telegrams as ing in the library of Redfield College. On April 18, 1925, he possible to the pope "in order to save the Austrian and German married. He died four years later, May 8, 1929, at the age of fifty­ missions." On May 5, 1919, he wrote to his superior general: "My three. one and only worry now is saving the missions/"" On the There has been much speculation about the reasons why occasion of the second postwar conference of superiors (July 23, Schwager acted as he did-his overwrought nerves, his disap­ 1919) the chairman mentioned the "comprehensive, untiring pointments, his contact with Protestant literature, and so forth. activity of Father Schwager."?" The S.V.D. superior general, But who can knowwhatis goingon in another person's mind? He however, felt he should try to put a brake on Schwager; "For the himself wrote to Bruno Hagspiel, S.V.D.: "If they ask you again time being the Germans in Rome should keep a very low pro­ aboutmy'apostasy' tell themthatthoughIhave changedchurches file."27 I have not changed my attitude to God and the Savior and that In 1923 the question of transferring the general secretariat now I pray more and better. IfI had done otherwise I would have from Sankt Augustin where Schwager lived to Berlin came up. sinned and lost my soul. Don't you think that a person who Though Schwager had always committed himself tirelessly to follows his conscience and, in order not to play the hypocrite, the interests of the secretariat-among other things by carefully abandons a secure existence even though he is sick, deserves preparing the mission course in Dusseldorf (1920), participating respect? He has no need to 'expiate' for taking such a step.'?"

July 1994 129 Notes 1. Archives Generalate S.V.D., Rome (hereafter AG), D8. in-arms and collaborator of the young movement of Catholic 2. Ibid. missiology. 3. W. Wegener to A. Janssen, September 23, 1889 (AG-A. Janssen 14. 2M 6 (1916):6,3. 67.520). 15. "Die pastoralenMittel zur Hebung des heimischen Missionssinnes," 4. End of June 1899 (AG-A. Janssen 69.610). 2M 2 (1912):282. 5. SteylerMissionsbote 36 (1908-9): 186. 16. Bibliotheca Missionum vol. 1, 2nd ed. (Rome: Herder, 1963), no. 2019. 6. This was a genuinely scholarly review of missions, first published in 17. AG-A. Janssen 64.650. 1874. The monthly Die Katholischen Missionen, founded in 1873, 18. R. Streit, Diekatholische deutsche Missionsliteratur (Aachen: Xaverius­ contained solid missionary information but was not a scholarly Verlag, 1925),2:151. publication in the strict sense of the term. 19. Quoted from the jacket of the book Frauennot und Frauenhilfe in den 7. Meinertz was born in Braunsberg, East Prussia, in 1880.After a time Missionsliindern. of lecturing in Braunsberg, in 1908he was appointed as successor to 20. Die Katholischen Missionen48 (1919-20): 184. Prof. August Bludau in Munster. Even before he moved to Munster, 21. Brennendste Missionsfrage, pp. 128, 66. Schwager corresponded with him about the founding of the review. 22. Cf. J.Schmidlin (ed.),Missionswissenschaftlicher Kursusin KblnfUr den See M. Meinertz, Begegnungen in meinem Leben (Munster, 1956). deutschen Klerus vom 5. bis 7. September 1916 (Munster: Aschendorff 8. Jesus und die Heidenmission (Munster: Aschendorffsche Verlag, 1916). Verlagsbuchhandlung, 1908) was a biblical-theological study. 23. Schmidlin to Superior General Blum, December 23, 1918 (AG­ 9. SeeK. Miiller,JosefSchmidlin (1876-1944).Papsthistorikerund Begrunder Superiorenkonferenz). derkatholischen Missionswissenschaft (Nettetal: Steyler Verlag-Wort 24. Schwager to the Superior General, July 2, 1919 (AG- und Werk, 1989), p. 69 n. 15. Superiorenkonferenz). Cf. Muller, J. Schmidlin,p. 213. 10. SeeJ.Schmidlin, "Was wir wollen," 2eitschriftfUr Missionswissenschaft 25. AG-Schwager. (Munster; hereafter 2M) 1 (1911):1-10. 26. AG-Superiorenkonferenz. 11. AG-Missionswissenschaft. 27. P. Blum to Schwager, October 23, 1919 (AG-Superiorenkonferenz). 12. 2M 6 (1916):6,3. 28. AG-Superiorenkonferenz. 13. 2M 3 (1913): 70. From the start Robert Streit, who made a lasting 29. Letter of February 11, 1925 (AG-Schwager). name for himself through the Bibliotheca Missionum, was a comrade- 30. Schwager to B. Hagspiel, October 14, 1925 (AG-Schwager).

Bibliography Works by Friedrich Schwager For a complete list of articles, reports, reviews, and bookreports, see Karl 1914 Die brennendste Missionsfrage der Gegenwart. Die Lage der Muller, Friedrich Schwager. Pionier katholischer Missionswissenschaft katholischen Missionen in Asien. Steyl. (Nettetal: Steyler Verlag-Wort und Werk, 1984), pp. 202-7. 1914 Frauennot undFrauenhilfeindenMissionsliindern. EinWeckruf an die katholische Frauenwelt. Steyl. 1902 Die katholische Mission in Sudschantung. Frankfurter 1915 The Most Vital Mission Problem of the Day. Translated by Zeitgemasse Broschuren, 21/7. Hamm in Westfalen: Breer Agatho Rolf, O.F.M.Cap. Techny. & Thiemann. 1915 Woman's Misery and lNoman's Aid in Foreign Missions. An 1907-9 Diekatholische Heidenmission derGegenwart imZusammenhang Appealto Our Catholic Women. Techny. mit ihrer grossen Vergangenheit. Vol. 1, Das heimatliche 1919 De Missie bij het Onderwijs. Handboek voor Priesters en Missionswesen (1907); vol. 2, Die Mission im afrikanischen Onderwijzers. Nijmegen. Weltteil (1908); vol. 3, Die Orientmission (1908); vol. 4, 1920 Der Diieseldorjer Missionskursus fUr Missionare und Vorderindien und Britisch-Hinterindien (1909).Steyl, Nether­ Ordenspriester, 7.-14. Oktober 1919. Vortrtige, Aussprachen lands. und Beschlusse desMissionskursus. Aachen: Xaverius-Verlag. 1910 Arnold Janssen, Stifter und erster General der Steyler 1920 Emilie Huch. Ein Frauenbildnis aus dem neunzehnten Missionsgesellschaft. Frankfurter Zeitgemasse Broschuren, [ahrhundert. Aachen: Xaverius-Verlag. 30/1-2. Hamm in Westfalen: Breer & Thiemann. 1912 DieKulturtiitigkeit derkatholischen Missionen,besonders in den Works about Schwager [ahren 1910und 1911. Essen: G. D. Baedeker. Offprint from [ahrbucn tiber diedeutschen Kolonien 5. Muller, Karl. Friedrich Schwager (1876-1929): Pionier katholischer 1912 Die katholische Heidenmission im Schulunterricht. Hilfsbuch Missionswissenschaft.StudiaInstitutiMissiologiciS.V.D.34.Nettetal: [ur Katecheten und Lehrer. Steyl. 2d ed., 1913. Steyler Verlag-Wort und Werk, 1984. 1914 Arnold Janssen, Founder and First Superior General of the --. Josef Schmidlin (1876-1944). Papsthistoriker und Begriinder der Society of the Divine Word: A Sketch of His Life and Work. katholischen Missionswissenschaft. StudiaInsti tuti MissiologiciS.V.D. Translated by Francis J. Tschan, A.M. Techny, Ill. 47. Nettetal: Steyler Verlag-Wort und Werk 1989. 1914 The World Mission of the Catholic Church. A Text Book for the Teachers of Our Parochial Schools, Colleges, and Academies. First Book. Techny.

130 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Book Reviews

Models of Contextual Theology.

By StevenB.Bevans. Maryknoll, N. Y.: Orbis Books, 1992. Pp. xiv, 146. Paperback $16.95.

As Robert Schreiter points out in the fore­ would mediate between his two. ily involves oversimplification, I find word, after about a quarter century of Next Bevans surveys an impressive Bevans'sdefinitions largelyreasonable, his discussion concerning and development number of contributions from both Catho­ discussions clear, and his succinctness re­ of contextual theologies, it is time to re­ licand Protestant, conservativeand liberal freshing. Given the helpfulness of his per­ flect upon where we are. Bevans has pro­ perspectives, placing each in one of five spective, I miss a development of the fact vided us with a good start in that direc­ groupings according to the model em­ (which he recognizes) that in actual prac­ tion. ployed for dealing with the gospel mes­ tice, many (perhaps most) approaches do He starts where we all do, with a sage, Christiantradition, the receiving cul­ not limit themselves to a single model. It recognition of the historical existence ture, and sociocultural change. He labels would be instructive to see what combina­ and contemporary desirability of these models Translation, Anthropologi­ tions are made and how such mixtures are contextualization. Next he discusses four cal, Praxis, Synthetic, and Transcendental. worked out. important issues we all must deal with Within the discussion of each model, -Charles H. Kraft plus the notion of models. I found his Bevans provides a sketch of the model discussionsofissues of theologicalmethod plus two specific examples of those who Charles H. Kraftis Professor of Anthropology and and criteria for orthodoxy especiallyhelp­ employ it. This was a useful approach, Intercultural Communication intheSchool ofWorld ful, but the one dealing with basic theo­ thoughIwasdisappointedby the examples Mission,FullerTheological Seminary,wherehehas logical orientation disappointing. He di­ he chosefor the translationmodel. Though taught for twenty-four years. He served as a mis­ chotomizes the latter into "creation-cen­ he would presumablyputme in that group, sionaryin Nigeria andhaswritten Christianity in tered" and "redemption-centered," miss­ I found I could not identify with either of Culture, considered by many a majorcontribution ing what mightbe labeled a "God's imma­ his examples. to the discussion of contextualization. nence" or "incarnational" approach that Though suchcategorizationnecessar-

Protestantism in Contemporary China.

ByAlanHunterand Kim-Kwong Chan. Cam­ moved by the life stories of the Chinese bridge: Cambridge Univ. Press, 1993. Pp.xxi, believers whom they have encountered. 291. $64.95. A major conclusion is that "Chinese Protestantism is now a sustainable force" It was a pleasure to read this book. In my University of Hong Kong. He makes fre­ (p, 278), having reproduced itself on an opinion it is the best single work on Chi­ quent visits to China. Both Hunter and indigenousbasisand in suchnumbers (cer­ nese Protestants today and in the recent Chan have worked in this field for many tainly well over ten million, probably over past. It is both a descriptive profile and an years, and each has several previous re­ twenty-the authors' discussion of statis­ incisive analytic discussion of the nature lated publications. Their collaboration tics is excellent) that it is a permanent and roles of Chinese Protestantism. But it worked beautifully in this instance. One cultural phenomenon. This is so because it also discusses cogently the problems of of the benefits of their long personal in­ meets some important needs in society, methodology and sources, and in addi­ volvement in direct research and infor­ and moreover, in doing so, "many Chris­ tion to an excellent chapter on history also mation-gathering in China, on top of a tian activities ... are closely related to includes a fine chapter summarizing the long residence in Hong Kong and inti­ traditional cultural patterns" (p. 188). Buddhistand RomanCatholicexperiences mate familiarity with the China church­ Chapter4isan ambitiousattemptto specify and comparing them to that of Protestant­ watching operations there, is their free­ some of these linkages to traditional cul­ ism. Finally, this work sets its concluding dom from being tied to the claims and ture, especially popular culture, such as in chapter in the context of a set of well­ dubious "analysis" of other groups. They prayer, healing, charismatic phenomena, informed, broad cross-cultural historical have good sense in using the sometimes sin and salvation, the pragmatic aspects of reflections on Protestantism and its role in problematic documentation and reports conversion, and so forth. This chapter, the societies of the West and the non­ of others and have no ax of their own to while stimulating, has much speculation. West. grind. Overall, they consider the accounts But the theme of a close link to folk reli­ Hunteris lecturerand seniorresearch of Jonathan Chao's research center and gion, touched on at several points in the fellow in East Asian studies at Leeds; he Overseas Missionary Fellowship's Tony book, is well done, as is that of Chinese has spent considerable time in China and Lambert to be more accurate than those of believers' being very heavily focused on HongKong. ChanKim-Kwongholdsdoc­ sources close to the Three-Self Patriotic the supernatural (thus the strength of torates in both philosophy and theology Movement, but in all cases they are judi­ Pentecostalism today). from Canada, has taught in seminaries cious. Thus, overall they are objective and Especially good chapters are 1, set­ and colleges as well as being a pastor, and dispassionate in their discussions, yet ting the political and social context, and 2 is chaplain of ChungChi College, Chinese clearly they have also been personally and 5, which respectively profile the Prot­

July 1994 131 estantsectorand give detailedcase studies us hope that a paperbound edition will Refounding the Church: Dissent for of the varieties of Protestant communities. come out soon. Leadership. The authors very sensibly suggest and jus­ -Daniel H. Bays tify use of the term "autonomous Chris­ ByGeraldA.Arbuckle.Maryknoll,N.Y.:Orbis tian communities" instead of "house Books, 1993. Pp. ix, 224. Paperback $18.95. churches." And they convincingly project rather drastic future changes in the struc­ Daniel H. Bays is Professor of Modern Chinese The publication of this book by a Roman tures of Protestantism, believing that irre­ Historyat the Universityof Kansas, Lawrence. He Catholic anthropologist and a member of sistible pressures for pluralization and haspublished several articles on aspects of thehis­a religious order will not bring joy to the church restructuring are building that will tory of Christianity in nineteenth- and twentieth­heart of Pope John Paul II and those in emerge dramatically when a more liberal century China and directs a project funded by the power in Rome. The author believes that national political climate returns. PewCharitable Trusts tostudy thetransition from their effort to "restore" the past, though In sum, this is a "must-read" book, to foreign mission to national church in China. "culturallypredictable," is doomed to fail­ me personally even worth $64.95. But let ure. The bookis a challenge to the Catholic religious orders, out of their love for the church and faithfulness to Christ's mis­ sion, to play the role of "loyal dissent" against those seeking to move the church in that direction. In past eras of radical change, he writes, the religious orders for APPLICATIONS INVITED FOR the sake of mission played that role of dissent and it made the difference. Today, RESEARCH PROJECTS IN he says, they need to do the same. The first part of the book examines MISSION AND WORLD CHRISTIANITY the climate of "secrecy, orthodoxy and witch-hunting" that pervades the Roman Catholic Church today. He sees this as the The Overseas Ministries Study Center, New Haven, Connecticut, tragic consequence of trying to restore the administers the Research Enablement Program for the advance­ past instead of living in the future envi­ sioned by PopeJohn XXIII and the Second ment of scholarship in studies of Christian Mission and Chris­ Vatican Council. tianity in Asia, Africa, Latin America, and Oceania. Grants will Part 2 of the book provides the be awarded on a competitive basis in the following categories: author's outline as to how the religious orders can be transformed from within so Fieldresearch for doctoraldissertations that they can provide the vision, strate­ gies, models, and leadership thatwill keep Post-doctoral book research and writing projects the Roman Catholic Church on the path Missiological consultations (small scale) set by Pope John XXIII and the Second Vatican Council. The book may not find Planninggrantsfor major interdisciplinary favor with those in power in Rome today, research projects but its publication will bring a smile of approval to the faces of other Catholics, The Research Enablement Program is designed to foster scho­ many in the United States, who saw in larship that will contribute to the intellectual vitality of the Pope John XXIII and the Vatican Council the kind of future they want for the Ro­ Christian world mission and enhance the worldwide under­ man Catholic Church. standing of the Christian movement in the non-Western world. -Tracey K. Jones, Jr. Projects that are cross-cultural, collaborative and inter­ disciplinary are especially welcome. The deadline for receiving Tracey K. Jones, Jr., is a retired missionary and 1995 grant applications is December 1, 1994. For further mission executive oftheUnitedMethodist Church. information and official application forms please contact:

Geoffrey A. Little, Coordinator Research Enablement Program Overseas Ministries Study Center Colonialism and Christian Mission: 490 Prospect Street Postcolonial Reflections. New Haven, cr 06511, U.S.A. Tel: (203) 865-1827 By Jacob S. Dharmaraj. Delhi: Indian Society for Promoting Christian Knowledge, 1993. Fax: (203) 865-2857 Pp. xiii, 149. Paperback Rs 75/$10.

ThisProgram issupported bya grantfrom Always a difficult enterprise, these days The PewCharitable Trusts. the writing of history appears to be well on the way to becoming a case of "mission impossible." The once-persuasive notion of "objective" history is laughed out of court. Particularly where historians be­ longing to past generationsare concerned,

132 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH tod ay's received wisd om is that most were sionary Cong rega tion. Its current ed itor, committed, not to the qu est for truth, but Willi Henkel, has been associated wi th 8M to the satisfaction of their patrons. History over tw enty-five years. . -~ Tryour therefore mu st be radically rewritten,from The purpose stated by the founder of the point of view of those who were not this annua l volume is "to offer a compre­ World Miss ion ad equately represented in previous ver­ hensive bibliography of the mission s for Program. For sions. Missionary historiography is no ex­ each yea r." Toda y there is no equa l in preparation, ception . Ind eed, it is an outstand ing candi­ Catholic missiological publicati ons with updating or an date for what are here called "postcolonial such extensive coverage of contempo rary advanced reflections," that is, a reassessm ent from scholarship in missiology. Som e few sta­ degree, the point ofview of the coloni zed people of tistics bear out this fact. • Catholic (in this case) India. Volume 56 of 8M covers the materials Theological The period with which this book deals published in 1992. It lists nearly 4,000 en­ Union at is, broadly, the nin eteenth century in Prot­ tries drawn from sou rces in at least twelve Chicago offers estant missions to India, thou gh it begin s langu ages. A special section dedicated to contemporary earl ier and ends later. Its central argu ment book reviews pr esents fifty-seven selected approaches to is not un fam iliar :that th roughout the nin e­ titles on mission . Extensive ind exes in En­ missionaries teenth century, "the missionaries" (gener­ glish cover sixty-two pages, subd ivide d serving around ally in this book a sha peless collective, like into two sections devoted to au thors and the globe. "the police") were working hand in glove subject headings. Creative miss iologists include: Claude-Marie wi th the British govern ment to br ing the A special feature, enhancing the use­ Barbour, Stephen Bevans, SVD, Eleanor Doidge, people of India under political and par­ fuln ess of the book, is th e thematic ar­ LoB, Archimedes Fomasari, MCCJ, Anthony ticularly econom ic su bjuga tion. Dr. ran gem ent of all entries . The cu rrent vol­ Gittins, CSSp, John Kaserow, MM, Jamie Phelps, Dharmaraj blazes away at the forest with a ume employs tw enty-six major catego ries OP, Ana Maria Pineda , RSM, Robert Schreiter, mixture of ideological weapo nry, most of with subdi visions. Thus, for example, the CPPS. Contact : it supplied by No rth Atlantic intellectuals; category "Mission and Dialogu e:Religions occasiona lly he hits something. But for a in Gene ral" (45 pp.) has special sections on CATHOLIC THEOWGICAL UNION lot of the time he succee ds only in sound­ Islam , Hinduism, Buddhism ,Chinese reli­ John Kaserow, MM ing angry. gions, and African traditional religions. 5401 South Cornell- IBMR This book need s to be read , for all This struc tural/thema tic format, coupled Chicago, IL 60615 USA that-not least by those wh o still imagine with the ind exes, provid es extensivecross­ (312) 324-8000 • FAX 324-4360 that the world's response to the Christian mission sho uld only be one ofgratitude for favors receiv ed. It is not "fair. " Often it is inaccurate, andsometimes downright care­ less in presentation. But it shows at least one segment of the Christian mission "as others see us ." And that may be a salutary experience for some. - Eric J. Sha rpe

EricJ. SharpeisProfessorofReligious Studies in the DOUBLE IMAGE University of Sydney. Del Tarr "Does not the traditional lifestyle of Africa's developing nations often more closely parallel the original context of the Scriptures than does the North Bibliographia Missionaria LVI­ American lifestyle?" An emphatic "yes" 1992. is Del Tarr's answer. His insightful new Edited by Willi Henkel. Rome [Vatica n City]; book suggests that the agrarian tribal Pontifical Urban University, 1993. Pp. 494. society of Africa's developing nations Paperback $30. provides a wonderful setting in which to Reviewing th e current volu me of th e understand deeply and authentically the 8ibliographia Missionaria (8M) is a pri vi­ Word of the Lord. With the help of lege; it is similar to introducing an old Biblical In sighl~ fr om African stories and parables, the author personal friend to new acquaintances.Each Afri can Pa rables introduction provides an opportunity to invites Western readers to interpret and recount significant background and to understand the Bible in a fresh new way. indicate new elements of growth. $12.95 8M has appeared annually since 1935, except for some int erruptions caused by PAULIST PRESS World War II. Founded by Joh annes 997 Macarthur Blvd., Mahwah, N.J. 07430, 1-201-825-7300 Rommerskirchen, O.M.I., it has been con­ tinu ously supervised by members of the Available at your local bookstore O.M .1. (Oblates ofMary Immaculate) Mis­ • July 1994 133

------CHRISTIANITY IN CHINA MATERIALS WANTED referencing and ready accessibility to this tru ly minimal. This reviewer is pleased to "mission thesaurus." introduce you to a wo nderful friend. The Ricci Institute for Chinese-West­ BM offers much to ser ious students of -Jam es H . Kroeger, M.M. ern Cultural History of the University mission; it is more than a print ed data­ of San Francisco is now preparing a base. Read ers discover that each new vol­ James H. Kroeger, M.M., obtained his doctorate in supplement edition of the highly val­ ume is a minicourse on current discussion missiology from theGregorianUniversity andover ued reference book Christianity in and trends in missiology. Professo rs will twodecades wasamissionaryin Bangladeshand the China, A Scholarly Guide to Re­ particularl y appreciate this compe ndium; Philippines. Presently, he is the Asia-PacificArea sourcesin the Libraries and Archivies it is a ready-mad e "year-in-review -in-mis­ Assistant on the Maryknoll General Council. H is of the United States (Crouch, et aI., sion" in one volume. It is moderately priced new bookon mission themes, entitled Living Mis­ New York: M.E. Sharpe Inc. 1989). and attractively presented , and errors are sion (Cia retianjOrbis), will be releasedshortly. Any libraries or archives that have holdings of manuscript materials, records, reports, periodicals, disser­ tations, reference books, rare and unique books, recordings, photos, etc. regarding Christian missionaries in The Cross and the Rising Sun. Vol. 1: Mainland China, Hong Kong, Macao The Canadian Protestant Mission­ and Taiwan, please contact us ary Movement in the Japanese Em­ through: pire, 1872-1931; vol. 2: The British Protestant Missionary Movement in Christianity in China Book Project Japan, Korea, and Taiwan, 1865-1945. The Ricci Institute University ofSan Francisco By A. Hamish Ion. Waterloo, Oni., Canada: 2130 Fulton Street Wilfred Laurier Univ. Press, 1990-93. Vol. 1, San Francisco, CA 94]]7-1080 pp. xxo iii, 271. $45.00. Vol. 2, pp. xii, 324. $49 .95. Phone: (415) 666-6401 These two volumes fill a void in studies of volume wh atever one need s to knowabout FAX: (415) 666-2291 the beginnings of Protestant missionary Ca nadia n missions in orde r to understand Internet computer network address: work in Japan, Korea, and Taiwa n. Since the British story. Volume 1 assumes that "[email protected]" most English-lang uage general histories his read ers have considerable background of Prot estant missions in these three cou n­ in the subject from reading other works, tries havebeen written by Americans, there while the seco nd generally pr ovides the are scant references to the w ork of Cana­ necessary background information . For dians and British (l ixiv). Furthe rmore, the instance, "the Urakami crypto-Christians Uve and Learn interpretations ofthese histories havebeen from Kyushu" are mentioned in 1:38 with­ based primarily on Ame rican expe riences out further explanation,butwhen the same at the as rooted in New England Puritanism, group comes up in 2:23, some detail s are with little reference to othe r perspectives. given about them . In Volume 1 macrons Overseas Ministries A. Ham ish Ion, associate professor in the are used to ind icate lon g Japanese vowe ls, Hi stor y Dep artment and specialist in but unfortunately this practice wa s not modern Japan ese history at the Royal continued in volu me 2. Study center Military College of Canada, has soug ht to The insights to be gained by usin g rem ed y these sho rtcomings . Ion 's perspectiv es are conside rable. He With wide reading of the man y pri­ shows ho w British missions were often mary and secondary sources in this area, ide ntified with the political and cultural and the sound advice of specialist histori­ extension of the British Empire, but Cana­ ans, Ion has d one a competent, readable, dian missions we re more affirming of na­ and dependable job in these tw o volumes. tional cultures, while stay ing clear of try­ The first on e tells the story of the Cana­ ing to reform the se nations on the Ameri­ dian missions, inv olving the Methodists, can model (l :3). Most documentation is -and find renewal for Anglican s, Presbyterian s, and the Salva­ sound, but there are occas ional typos and tion Army . By bringin g all three of these some amusin g slips . Read ers will be sur­ world mission countries into one focu s, he has don e what prised to find that the Salvation Army's others have not att empted , and the result­ Gen.William Boothhad a dau ghternam ed Fully furnished apartments ant comparisons and contrasts are quite " Eba nzer in " (2: 139 ; this is how and Continuing Education ins truc tive. Volume 2, published three "Evange line" is pronounced in the Japa­ yea rs later, does a similar job for British nese text used by Ion) . program of weekly seminars missions and wisely extends the tim e pe­ -Jam es M. Phill ips riod covered fro m 1931 down to 1945, to Write for Study Program and include the travails through which the Application for Residence Christians of these countries went during Ja mes M . Phillips, Associate Director of the Over­ Overseas Ministries the Pacific wa r. seas Ministries Study Center, New Haven, Con­ Study Center Each of these volumes can be read necticut, was a Presbyterian missionary in Korea sepa rately. For instance, in volume 2 on (1949-52) and in Japan (1959-75). 490 Prospect Street British missions, Ion repeat s from the first New Haven, Connecticut 06511

134 INTERNATIONAL B ULLETIN OF MISSIONARY R ESEARCH The Catholic Church in Modern Hearts on Fire: The Story of the Ch ina: Perspectives. Maryknoll Sisters.

Edited by Edmond TangandJean-Pau l Wiest. By Penny Lernoux, with Arthur Jones and Maryknoll,N.Y.:Orbis Books, 1993. Pp.xoii, RobertEllsberg.Maryknoll,N.Y.:Orbis Books, 260. Paperback $19.95. 1993. Pp. xxxiii, 294. $19.95.

In 1976, China, arguesJonathan Spe nce in Wh en the accla imed journali st Penny story of these idealistic American Catho­ The Search for Modern China (1990), was Lernoux died of cancer in October 1989, lic wo me n has been realized . "reopening the d oors" and "redefining she left behind a pr eliminary d raft of the And what a story it is! For this re­ revolu tion." Simultaneo usly, a new gen­ first five chapters of this moving story of viewer, lon g a stude nt of mission history, eration of Catholic religious leaders and the Ma ryknoll Sisters. Through the con­ it is a thou ghtful, humorous, and, above scholars commenced dialogu e wo rldwide certed efforts of National Catholic Reporter all, ins piring tale of growth, conversion, wit h Chinese Catholics. In The Catholic writer Arthur Jones, Orbis Books Editor­ tra nsitio n, and cha lle nge. We move Church in Modern China: Perspectives, edi­ in-Chief Robert Ellsberg, and a number of through narrative and pe rsonal stories to tors Ed mond Ta ng of the Co u ncil of MaryknollSisters, her dream of telling the an d within the Asia n, Latin American, Churches for Britain and England and Jean -Paul Wiest from Maryknoll have al­ lowed the participan ts in this dialogu e to speak out. In the first section, "The Ca tholic Church Today," John Tong opens wit h an excellent political, religiou s, and histori­ cal overview of ChineseCa tholicism from 1949 to 1990. It gives the de pth need ed to ap preciatecontributio ns by Ed mond Tang on Chinese Ca tholicism in the 1990s,Julia Ching on religio us freedom, and Jean C harbo nnier on th e "u nderg ro u nd" churc h. Also, Maria Goretti Lau examines forma tion and church lead er ship, and Geoffrey King provides a canonical-di p­ lomatic pers pec tive. The seco nd section, "Tower of Babel or New Pen tecos t?" suggests that a suffer­ ing faith may link Chinese Catholics with the rest of the wo rld . Through study and travel in China, Thomas Gahan, Edward he list of suggested readings add Malates ta, and Hans Waldenfels have f the twenty-eight essays is the heard the voices of faith, represented here MJaibliography of current viewpoi by contributions from Chines e Catholic Bishop Aloysius[in Luxian , FatherJoseph "'issions that I have seen, and Yao Tianmin, and others. This is a most enough to recommend the bo important contribution; rarely have th ese , and anyone else wh Chinese voices been heard in such a pub­ lic forum. ns regard their glo In section 3, "Loo king Towards the -SAMUEL HUGH MOF Fu ture," Jean- Paul Wiest reexamines mis­ sion history, arguing that the institutional church mu st respect the local church and that divisions amo ng missionaries must cease . Lastly, a r ticles by Jeroom Heyndrickx, Aloys ius B. Chan g, Luke e21st Centu Tsui, and Ed mond Tang state that the wi ndows of dialogu e must remain open for the voices of Chinese Catholicism to be an Mission stro ng. This book would be an excellent col­ lege or grad uate text for mission history SM. PHILLIPS • ROBERT T. COOTE • or for contemporary Chinese social his­ tory or political science. -Robert E. Carbonneau, c.r. ISBN 0-8028-0638-4 Paper, $24.99 Robert E. Carbonneau, Historian of the Passionist Congregation, is Campus Minister and Adjunct t your bookstore, or caJI800·25J·7521 FAX 616-459·6540 Professorof History at lona College, New Rochelle, 331 ~WM. B. EERDMANS PUBLISHING CO. New York. _I 255 JEFF ERSON AVE. S.E. I G RAN D RAPIDS. MI CHIGAN 49503

Jul y 1994 135 and African wo rlds of these sisters, whose villages of Tanza nia in the 1970s or El of the writing. Indeed, the simple, grace­ history parallels so clearly the varying Salvador during the struggle for justice in ful lines of this work lend stre ngth and mission trends of the twe ntieth century. the 1980s, Maryknoll women were there, vibrancy to a com pelli ng sto ry . The Inspiring their whole missio n enter­ and the flame of commi tment and love Maryknoll Sisters ' journey help ed Penny prise is the presence and vision of their that Mother Mary Joseph first ignited con­ to complete the du al adventu re she herself foundress, Mot her Mary Joseph Rogers, tinued to burn. had soug ht-"to places that aren' t on most who allowed her sisters "to transcend the Hearts on Fire is a book for all students maps and to that dimension of life that is enclosed parameters of religious life" and of missiology who wa nt to recapture or be the source of inner peace and happiness" who "communicated to her sisters the es­ tutored in an understanding of mission (p , xxi) . sence of a dedication to God - love of oth­ life.The style is alternately fast paced and Tod ay, the Marykno ll Sisters are a ers" (p.138).Whether the place and time is thought provoking. The comprehensive more culturally diverse congrega tion. Cer­ China during the period of the 1949 Com­ nature of the task that Penny Lernou x tainly, they and their forebears should be munist revo lution or the more tranqu il attempted has not diminished the clarity ever more united in their charism as they remember their past throu gh this history. - Virginia Unsworth, S.c.

Virginia Unsworth is a Sister of Cha rity of New Announcing 1994-1995 York and currently Chair of the History Depart­ ment at theCollege ofMt. St. Vincent, Bronx, N.Y . From 1979 to 1982 she was an associate of the Maryknoll Sistersin Hong Kong.

International Influences and Baptist Mission in West Cameroon.

ByCharles W. Weber. Leiden:E.J. Brill, 1993. Pp. xvi, 176. $65.75 .

This is a monograph whose actua l cover­ Marc Sp indler 1ed Ward Mary Motte age is nar rower than its title.Itin fact deals with the educa tional work of Germ an­ Fall 1994 Fall 1994 Spring 1995 Ameri ca n Baptist missions in West Cameroon under British mandatebetwee n the two wo rld wars. British Baptist begin­ Senior Mission Scholars nings (1844), the wo rk of German Baptists during Germa n coloni alism, and the be­ in Residence ginnings of the Ame rican German-Baptis t contributionare briefly described as back­ grou nd. Au to no mous local Baptist OMSC welcomes into residence this year Drs. Marc churches that arose during extended peri­ Spindler, Ted Ward, and Mary Motte, EM.M., as Senior Mis­ ods of missionary absence are mentioned sion Scholars . In addition to sharing in the lead ership of but u nderestimated because they are OMSC's Stud y Program, these mission colleagues will offer underd ocumented in the litera ture. Theforces and influences thatdirectly personal consultation and tutorial assistance . Marc Spind ler or indirectly shaped the schools of the is Director of the Int eruniversity Institute for Missio logical Baptists included the intent ions and prac­ and Ecumenical Research, Leiden, Netherlands. Ted Ward tices of the Ger ma n and the German­ holds the G. W Aldeen Chair of International Studies and American Baptist missions;other missions, especially the Basel Mission; British colo­ Mission, Trinity Evangelica l Divinity School, De erfield , Illi­ nial policy and practice; the League of nois . Mary Motte is Dire ctor of th e Franciscan Missionaries of Nations su pervision of the ma nda te; and, Mary Mission Resource Ce nter, North Providence , Rhode of course, the efforts and expectations of Island . Cameroonia ns.These persp ectives some­ times coincided and sometimes clashed and we re generally tempered by the hu ­ Overseas Ministries Study Center ma n relationsh ips of the persons who ac­ tually embodied them on the field . 490 Prospect St., New Haven, CT 06511 Special attention is given to three Tel: (203 ) 62 4-6672 Fax: (203) 865-2857 missionaries whose collective service,wit h overla ps and prolonged absences, ex­ Senior Scholar, Fall 1995: Dr. Arthur F. Glasse r tend ed from 1899 to 1975: Carl Bender, Paul Gebauer, and George Dunger. All

136 I NTERNATI ONAL B ULLETIN OF MISSIO NARY R ESEARCH three were German-born immigrants to n.d.), Dare You Face Fa cts? (New York, joy and serenity, Lester looks forward to the United States sent to Cameroon from 1940), and Training (Nashville, 1940). Ex­ meet a God wh ose will is peace. She ob­ the states. Their views and leadership cept to note that Lester wa s born on De­ serves that a Christian peacemaker is to largely constituted the missionary com­ cemb er 9, 1883, not 1884 (p. 5), the book is seek to stop war, to purify the world, to ponent of educational policy and practice. free from error. rescue peopl e from poverty and riches, to This is a workmanlike study, dealin g Lester wr ote in an unembellished, heal the sick, to comfort the sad, to wake competently with the primary documen­ clear, and energetic style. Remembered up tho se who have not yet found God , to tation and the middle-level concepts of principally as "a twentieth century apostle create joy and beauty wherever one goes, the secondaryhistorical sources bu tskimp­ of peace," Lester wa s a committed Chris­ and to find God in everything and every­ ing on more analytical and critical con­ tian. Her insight s on spirituality remain one. cepts from the social sciences. A more relevant. - Paul R. Dekar vigorouseditorial pencil might haveelimi­ AmbassadorofReconciliationgives fresh nated numerous stylistic and syntactic voice to the witness of an extraordinary Paul R.Dekar,CentenaryProfessorofWorldChris­ infelicities. Christian. The book closes with a letter by tianity at McMaster Divinity Co/lege (Hamilton, -Charles R. Taber Lester just before her death. Writing with Ontario), servedas pastor in Cameroo n, 1968-70.

CharlesR. Taber,a contributingeditor,is Professor of WorldMissionat Emmanuel School of Religion, Johnson City, Tennessee. He was an educational The contents appearing in missionary in the Central African Republicand a this publication are indexed by translations consultant in West Africa. ~ j SLAMICAJ For further information, please contact: Dr. Munawar A. Anees , Editor-in-Chief. Periodica Islamica

Ambassador of Reconciliation: A l!J BERITA PUBLISHING Muriel Lester Reader. 22 Jalan l.iku , 59100 Kuala Lumpur, Malaysia Edited by Richard Deats. Philadelphia: New Tel (+60-3)282-5286 Fax (+60-3)282-1605 Society Publishers, 1991. Pp. xiv, 225. Illus­ trated, paperback $14.95.

Growing up in a household of wealth and Baptist nonconformity, Muriel Lester (1883-1968) took a vow of voluntary pov­ erty and worked for twenty years in Bow, London, as a missionary. For five of those years, she served as member of city coun­ cil, a position that enabled her to establish social services such as dental clinics for mothers and food distribution to poor children. In 1926she traveled to India, met Gandhi, and became one of his principal advocates in England. From 1933 until 1954 Lester served as secretary of the In­ ternational Fellowship of Reconciliation. She undertook nine world tours, depend­ ing on missionary hospitality and knowl­ edge of the local scene. Richard Att enborough's 1982 film Gandhi and a biography by Jill Wallis, Mother of World Peace: The Life of Muriel Lester (Middlesex, 1993), have renewed interest in Lester's career. In the book under review, Richard Deats of the Fel­ lowship of Reconciliation provides an ex­ cellent anthology of herwritings. In twelve chapters, each with a brief introduction, he excerpts Lester's autobiographies It OccurredtoMe (New York, 1937) and It So Happened (New York, 1947); a book on Gandhi, Entertaining Gandhi (Strand,1932); one on the women' s movement, Why For­ bid Us? (Shanghai, 1935); two devotional books, The Prayer School (Nashville, 1942) and Why Worship? (Nashville, 1937); and Wheatml College complies with federal and state requirements for nondiscriminationon the basis of handicap, sex, race, books on nonviolence, including Kill or color, nationalor ethnic origin in admissions and access to its programs and activities. Cure? (Nashville, 1937), A Wayof Life(U.K.,

July 1994 137 Toward an African Christianity: "missionary bashing," he makes it pain­ Inculturation Applied. fully clear that the church's missiona ry outreach in Africa still largely consists in By EugeneHillman.NewYork:Paulist Press, "a dissemination of the Western experi­ 1993. Pp. vi, 101. Paperback $6.95. ences and exp ressions of Christian faith" (p , 3) literally tran slated into African cul­ How do you get ou t ther e and apply the wha t makes the process so difficult. When tu ral wo rlds . Hillma n cajoles us to pro­ principle of incu lturation in Africa today? he finally delivers the goo ds in the ex­ ceed from within local cultures. The quote This is the qu estion Hillman ambitious ly am ple of a Maasai thanksgiving sacrifice from Bernard Shaw that one must get at a addresses in lnculturationApplied.The first see n as Eucha ristic rite, it is well w orth the man th rough his religion and not through three cha pters are spe nt trying to con­ wait- bu t I only wis h there could have one's own (p.26)is particularly ap t. Above vince hi s readers of the need for been more than a couple of pages. all, he wa rns us to beware of our ow n inculturation, that it still remain s to be The book is vintage Hillma n. With a ethnoce ntrist biases. The alternative in an done, that it is a legitimate ques t, and characteristic vigo r that some might call enlig htened cultural pluralism has already been emb raced by the church and illumi­ nated by th e likes of Po pe Pau l VI, Lone rgan, and Rahner,so let's moveahead. Not so easy becau se of the hold our own cultures have on us. Afr ican trad itions are alive and well and con tinue to furnish solutions to ques­ tions and prob lems to which the church is oblivious. Hillman, a twen ty-five-year vetera n missionary in Africa, does no tbash and ru n.Rath er, he courageously embraces these qu estions in the belief tha t African Chr istia nity can grow toward an an swer from inside myth, ritua l, and symbols. Is not Enkai, "She who begins," the same as Christianscall Elohim? Is not ritual slaug h­ ter and sacrifice a most perfect way of symbolizing our relationship with God an d one anot her? I ap plaud Hill ma n's ef­ fort and hope that it encou rages others to launch out courageously a nd do MISSIONARY GOLD inculturation, no t just talk about it. INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, 1989-92 -Jon P. Kirby, S.V.D. 257 Contributors· 260 Book Reviews • 175Doctoral Dissertations Jon P. Kirby, a missionary-anthropologist and Here is more gold for every theological library and exploring scholar twenty-one-year veteran in Africa, is the founder­ of mission studies-with all 16 issues of 1989-1992-bound in red directorof a cross-cultural research and training buckram,with vellum finish and embossed in gold lettering. It matches center in Ghana , West Africa. the earlier bound volumes of the Occasional Bulletin of Missionary Research, 1977-1980 (sorry, sold out), the International Bulletin of Missionary Research, 1981-1984 (sold out),and 1985-1988(sold out). At your fingertips, in one volume: David Barrett's Annual Statistical Status of Global Mission, the Editors' selection of Fifteen Outstanding Books each year, and the four-year cumulative index. Din-Sevak: Verrier Elwin's Life of INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, 1989-92, limited edi­ Service in Tribal India. ~bou nd tion. Only volumes available. Each volume is individually Introduced by Daniel O'Connor. Delhi: In­ numbered and signed personally by the editors. dian Society for Promoting Christian Knowl­ edge, 1993. Pp. 285. Paperback Rs 80. Special Price : $56.95 At first sight, Verrier Elwin might seem a curious subject to includ e in the ISPCK's series "Co nfessing the Faith in Ind ia." Send me bound volume(s) of the INTERNATIONAL BULLETIN OF M,SSIONARY R ESEARCH , Elwin, after all, reno unced his priestly 1989-92 at $56.95. vows, left the Church of England, and i nclosed is my c~~~~:~~ : ~~~~~ ~! Name _ d ied with Bud dhist rites. And yet, Daniel

~~~:~:~ ~~~: ~ eO:h~i~~ ~,~~ rrd~e;:. ~~c h , ~ Addre ss _ O'Connor's careful selection of Elwin' s per vel. for postag e and handling. writi ngs and his biographical essay dem ­ Payment must accompa ny all orders. ons tratea remarkable continuityand rich­ Pay in U.S. dolla rs only, drawn on a U.S. bank , or use Visa/Mastercard, or ness of faith that justifies Elwi n's inclu­ International Money Order. Allow 5 sion. weeks for delivery within the U.S.A. Over half of the works in this collec­ Mall to : Publications Office, Ove rseas Ministries Study Center, 490 Prospect St., New Haven,CT 06511·2196 tion come from Elw in' s early career as a missionar y. There are selections fro m Elwin's devotional writings in which he

138 I NTERN ATIONAL B ULLETIN OF MISSIONARY R ESEARCH sought to present the Gospel through the to be understood and brought together in tries, and their Europea n or Ame rican teachin gs of such Christian mystics as Ri­ a new interpretive synthesis, the author university experiences. Mos t of th em chard Rolle, St. Francis, and the ano ny­ formulates his hopeful conclusions in would doubtless agree wit h Martey that mou s author of The Cloud of Unknowing. terms of th e complementa rity of th e they have hardly begun to take account of There are, as we ll, Elwin's religiopolitical inculturation and liberati on movem ents the theologizing that has been going on writings on Maha tma Gandhi's cha racter within the Christian communities of for centu ries in the Coptic commu nities of and philosophy ofnonviolence. Elwin wa s Africa south of the Sahara. Ethiopia. Africa's followe rs of Islam have attracted to Gandhi because of his com­ Martey recapitulates th e achieve­ also been exclude d from the discourse on mitment to the poor and in the early 1930s ments of African theologian s, most of African theology. And how many African regarded himself as Gandhi's Ch ristian whom have been resocialized through theologians have serious ly tried to un­ disciple;Gandhi spo ke of him as a "mo del th eir Eu ro -Arner ican-centric Christian earth and bring to theological conscio us­ missionary." communities, their colonial or neocolo­ ness the treasures resid ing in the trad i­ The rest of the collection is selected nial schooling in their respective coun­ tional religiou s sys tems that continue to from Elwin's prolificanthropological writ­ ings.They entitle Elwin to be rem embered as one of the most inspired chroniclers of India's tribal people. His ethnographic studies were a powerful instrument for the succor of the tribes,and his ideas greatly influe nced Jawaharal Nehru and helped Learn Another to shape India' s tribal policy. O'Connor's introduction is well writ­ Language on ten. He wisely unites the two parts of Elwin's career under the one theme of reparation . Throughout, Elwin's one de­ Your O\Nn! sire was to do reparation for the poor. He was known as a lover of the poor. He wa s Learn to speak a foreign language fluently a "Din-Sevak" (servant of the poor), one on your own and at your own pace with what are consideredthe finest in-depth who lived am on g them , understood them, courses available. Most were developed bytheForeign Service Institute ofthe and learned to love them. Elwin, as the U.S. State Department for diplomatic personnel who must learn a language anthropologi st C hristo p h von Fiirer­ Haimendorfobse rved, "did not float like a quickly and thoroughly. Emphasis is on learning to speak and to understand lotus upon the placid wa ters of the pool, the spoken language. A typical course (equivalent to a college semester) he was of the pool itself." includes an album of10to 12audio cassettes (10 to 18 hours), recorded by - William W. Emilsen native-born speakers, plus a 250-page textbook.

William W. Emilsenis Lecturerin Church History o Arabic (Saudi) $175 0 Persian $175 at United Theological College, North Parramatia, o Cantonese $175 0 Polish $175 Sydney. His doctoral thesis is to be published by n French $175 0 Portuguese $195 Peter Langin 1994 under the titleAtonement and FrenchLevel II $195 (Brazilian) Violen ce: The Mission ary Experiences of o Mohand as Gand hi, SamuelStokes, and Verrier o German $175 0 Russian $235 Elwin in Ind ia Before 1935. o GermanLevel II $145 0 Serbo-Croatian $195 o Greek $175 0 Slovak $175 o Hebrew $235 0 Spanish $175 o Hindi $175 0 SpanishLevel II $145 o Hungarian $195 0 Swahili $225 Italian $175 Swedish $175 African Theology: Inculturation and o 0 Liberation. o Japanese $175 0 Tagalog $295 o Korean $175 0 Thai $195 ByEmmanuelMartey.Maryknoll,N. Y.:Orbis o Lakota $175 0 Turkish $195 Books, 1993. Pp. xii, 176. Pa perback $18.95. o Latvian $175 0 Ukrainian $195 This is a readable pr esentation of a doc­ o Mandarin $175 0 Vietnamese $225 toral dissertationby a Ghanaian Presbyte­ rian minister whose mentor at UnionTheo­ You can order now with a full 3-week money-back guarantee, by logical Seminary (New York City) was calling toll-free 1-800-243-1234 or by fax (20 3) 453 -9774, orbymail James Cone. The author goes a long way by clipping this ad and sending with your narne and address and a check toward achievin g his important aim of or money ord er - or charge to any major credit card, by enclosing card reconciling and integrating the two ma­ number, expiration date , and your signature. Our 56-page WholeWorld jor, ye t ofte n op posed, ori en ta tions Language Catalog offers courses in 91 languages. Call or write for your free (inculturation and liberation) in what is generally, and too uncriti cally, called "Af­ copy. Our 22nd year. rican theology." Audio-Forum , Room G708, After noting the discon certing ten­ BUDIa·-=-aIWM 96 Broad St., Guilford, CT 06437 sions (ethnic,cultural,linguistic, religiou s, THE LANGUAGE SOURCE (203) 453-9794 economi c, neocolonial, ideological, etc.)

July 1994 139 serve Africa's rural majorities in some 800 "inculturation," as this evange lical pro­ By Faith: Christian Students Among distin ctive ethnic-culture groups? With­ cess was origina lly understood through the Cloud of Witnesses. out such research, it is easy to speak, in the the wo rd "incarnation" in the documents singular, of an "African theology" or an of the Second Vat ican Cou ncil. By John B. Lindner, Alva I. Cox, [r., and "A frican worldview." - Eugene Hillman, C.S.sp. Linda-Marie Delloff. New York: Friendship From a Christian theological view­ Press,1991. Pp. 159. Paperback $9.95. point-in spite of any ecclesiastical hand­ wringi ng in Rom e, as Mart ey notes ob­ EugeneHillman, Professorof Humanities at Salve By Fa ith is a useful study book on the liqu ely-alltheologian s eve ryw he re must Regina University in Newport, RhodeIsland,wasa histor y of the Stude nt Christian Move­ also give more attention not only to the missionary in Kenyaand Tanzaniafor twenty-five ment in the United States. It should be a socioecono mic liberati on of peoples but years.His latest book isToward an African Chris­ help ful addition to the resources devel­ also to the profoundly rad ical, indeed revo­ tianity: Inculturat ion Applied (Paulisi Press, oped for the observance of the centennial lution ary, meaning of th e neologism 1993). of the World Stu de nt Christian Federa­ tion in 1995. The volu me is the fruit of a project carried out under the au spices of the Council for Ecumenica lStude nt Chris­ tian Ministry an d was ad ministered by 1995-1996 John B. Lindner, former ass ociate for the New York Office of th e Presb yt erian Doane Missionary Scholarships Ch urch (USA). Overseas Ministries Study Center Background material for the volume was origina lly presented in a series of New Haven, Conn ecticut papers pr ep ared by tw enty-two vetera ns of stude nt Christian work who partici­ pated in a consulta tion entitled "History of the SCM in the USA." This material was ed ited by Linda -Marie Delloff, whose writings frequently appea r in the Chris­ tian Century. The first cha pter summarizes the ap­ proximately two hundred yea rs of history of student Ch ristia n act ivity in this coun­ try. In succeed ing cha pters, specific di­ mension s of that history are given de­ tailed att enti on . The seco nd cha pter dem­ onstrates that th rou gh out this histor y a sense of mission has been an essential The Overseas Ministries Study Center announces the Doane Missionary eleme nt in the vita lity of the SCM. Subse ­ Scholarships for 1995-1996. Two $3000 scholarships will be awarded to mission­ que nt cha p ters trace the conce rn for racial aries who apply for residence for eight months to a year and wish to earn the justiceand understanding as a major theme OMSC Certificate in Mission Studies. The Certificate is awarded to those who in the life of the Stude nt Chris tian Move­ participate in fourteen or more of the weekly seminars at OMSC and who write a ment, the Christian critique of American paper reflecting on their missionaryexperience in light ofthe studies undertaken high er education, the commitme nt and at OMSC. relation s of the Stude nt Christian Move­ ment to the church and its unity, and the Applicants must meet the following requirements: im portan ce of Christia n vocation as seen • Completion of at least one term in overseas assignment throu gh brief sketches of seven persons • Endorsement by their mission agency who have mad e rem arkabl e yet d iverse • Commitment to return overseas for another term of service contribu tions to the mission of the church. • Residence at OMSC for eight month s to a year A final cha pter see ks to summarize the • Enrollment in OMSC Certificate in Mission Studies program lessons from the histor y being recounted The OMSCCertificate program allows ample time for regular deputation and for the rev italiza tion of the Stude nt Chris­ familyresponsibilities. Families with children arewelcome. OMSC's Doane Hall tian Movem ent. offers fully furnished apartments ranging up to three bedrooms in size. Ap­ -L. Ne w ton Thurber plications should be submitted as far in advance as possible. Asan alternat ive to application for the 1995-1996 academic year, applicants may apply for the 1996 L. Newton Thurberhasservedasfraternalworkerin calendar year, so long as the Certificate program requirernent for participation in Japan , regional secretary for East Asia and South at least fourteen seminars is met. Scholarship award will be distributed on a Asia, and coordinator for Inter-Church and Ecu­ monthly basis after recipient is in residence. Application deadline: February 1, menicalRelations ofthePresbuterian ChurchUSA, 1995. For application and further information, contact: general secretary of the Student Volunteer Move­ ment,associategeneral secretaryofNational Chris­ Gerald H. Anderson, Director tian Council in Japan, interim directorof the Divi­ Overseas Ministries Study Center sion of Overseas Ministries of NCCCUSA, and 490 Prospect Street interim director of the Europe office of the Church New Haven, Connecticut 06511 World Serviceand Witness of NCCCUSA. Tel: (20:~) 624-6672 Fax: (203) 865-285 7

140 INTERNATIONAL B ULLETIN OF MISSIO NARY R ESEARCH A. B. Simpson and the Pentecostal Simpson bemoaned dwindling missions Movement: A Study in Continuity, support (pp. 93-96, 100, 107-30). Crisis, and Change. Nienkirchen infers that Simpson's desiringgifts (inthe plural)meanshe sought By Charles W.Nienkirchen. Peabody, Mass.: tongues for many years. Evidence shows Hendrickson Publishers, 1992. Pp. xiii, 162. otherwise: Simpsonspurned the tendency Paperback $9.95. for Christians to seek tongues for itself. Insteadof pursuingspecialmanifestations, Sesquicentennial interest in Canadian­ antitongues bias as late. Citing a 1989 Christians should centerupon Christ him­ born missions promoter A. B. Simpson, thesis, he even falsely labels Tozer's sanc­ self. Acting otherwise, he thought, brings hosts of Third World tongues-speakers, tification doctrine anticrisis progressiv­ missed blessings or serious errors. His and Pentecostalism's rapid worldwide ism (pp. 135-40). editorials in the years following the Azusa growth combine to make this book rel­ The book has values. Naming Street revival kept urging both candor evant. Simpson a "Pentecostal forerunner" (p. (openness to all gifts) and caution (against Has today's generation misread 52), it demonstratesPentecostalism'sdebt: false extravagances). He insisted that, more Simpson's tongues stance? Calgary spiri­ missionary vision, personnel, practices, than other gifts, tongues opens one to sa­ tuality specialist Nienkirchen answers af­ and restorationist theology-the doctrine tanic counterfeits, hence the need to test firmatively as former professor at Cana­ that God has restored spiritual gifts (pp. the spirits. dian Theological Seminary of Simpson's 26-72). Documenting carefully, Was "Seek not" only Tozerian revi­ Christian and Missionary Alliance. Nienkirchen uncovers neglected history, sionism? No. Simpson's Alliance contem­ "A 'Seeking' Founder and a 'Seek accurately depicting Simpson as always poraries wrote that Paul distinctly dis­ Not' Denomination" compresses Nien­ open to gifts. couraged seeking tongues and that such kirchen's thesis (p. 131). Blaming "revi­ He recounts early glossolalists, some seeking is a sign of weakness. sionist" A. W. Tozer for creating the Alli­ of whom were loyal to the Alliance, others --Gerald E. McGraw ance slogan "Seek not; forbid not" (1963), defecting. When homeland groups with­ Nienkirchen claims it contradicts drew to embrace the evidence doctrine Gerald E. McGraw is Director, School of Bible and Simpson's behavior and instruction. (i.e, at the baptism in the Holy Spirit, a Theology, and Fuller E. Callaway Professor of Bib­ Nienkirchen challenges C&MA's alleged person always speaks in tongues), lical Studies,Toccoa Falls (Ga.) College.

The Church in Angola: A River of ence of a person who replaces Christ" (p. Many Currents. 414), although he suggests that their cur­ rent leaders would not make such a claim. ByLawrence W. Henderson. Cleveland, Ohio: For most readers, this magisterial Pilgrim Press, 1992. Pp. xiii, 448. $29.95. work will for a long whilebe the definitive history of Christianity in Angola. As the reference to many currents in the Which and Church Was Planted" charac­ -John M. Janzen title indicates, this is a comprehensive, terizes the economic, geographic, and po­ ecumenical history of the contemporary litical features of the country and identi­ Christian church in Angola. The author, a fies the majorethnic groups or regions and well-known former missionary to, and the religious movements by which they scholar of, Angola, has set out to include are represented. all branches of Christendom in this coun­ This is more than an encyclopedia of God Moves in a Mysterious Way: try, including Catholic, Protestant, Pente­ Christianity in Angola, however. Unlike The Hungarian Protestant Foreign costal, Apostolic, and Messianic. The for­ an encyclopedia, Henderson's history is Mission Movement (1756-1951). mat of the work is necessarily encyclope­ focused by a number of thematic ques­ dic, in that it sets out to cover systemati­ tions. The first is, Why did Christianity do By A. M. Kool. Zoetermeer, Netherlands: cally all the ecclesiastical organizations so well in Angola, as in much of sub­ Uitgeverij Boekencentrum BV, 1993. during the colonial period (1866-1960), Saharan Africa? He credits the earlier fif­ Missiological Research in the Netherlands the transition to independent state (1961­ teenth-century evangelization as having Series No.4. Pp. 1,023. Paperback. Hfl99. 74), and the final period of independence shaped the ground. Moreover, he notes and civil war (1974-91). In the section on that African spirituality had strong paral­ Anna Maria Kool's exhaustive study of the colonial period, chapters are devoted lels toJudaismand Christianity. Hisanaly­ the Hungarian Protestant mission move­ to education, the healing ministry of the sis spans all the diverse branches of Chris­ ment is a monument to intensive research church, the church at worship, and the tianity in the country. and is certain to endure without competi­ relationship between church and state. In an intriguing final chapter, "Test­ tion. Taking a subject of relatively limited An early chapter entitled "The Soil in ing OurPresuppositions," Hendersonsets interest, scope, and duration, the author out to evaluate whether the church in manages to treat it with sufficient breadth Angola indeed is unitary, is human and and penetration to make it come alive. John M. Janzen is Professor ofAnthropology at the divine, is the people of God, and has a Her stated aim is to examine, critically UniversityofKansas in Lawrence. Janzen served in mission of proclaiming the Reign of God. and systematically, the activities of Hun­ the Mennonite Central Committee's PAX service He is least generous to the indepen­ garian mission agencies in the first half of program in Southern Zaireand subsequently has dent churches and lets stand the label the twentieth century and their place in researched andwrittenaboutAfricanreligion, soci­ "messianic" for the Kimbanguists and the life of Hungarian Reformed and ety, andhealing. Tocoists, defining this term as "the pres­ Lutheran churches. The uniqueness of her

July 1994 141 endeavor is its focus on a "Second World" their mission asso ciation in 1909, directed country and the relative inaccessibility of first tow ard Jews and Mu slims in the the material she includes to all but Hun­ Balkans, but later extended to China and garian-speaking scholars,For revi vingthe East Africa. Follo wing the vicissitude s of lapsed memory of a once-thriving though war and revolution, Hungarian Protes­ quite immature Hungarian missionary tant mission efforts were disbanded in tradition, Hungarian Protestants will re­ 1951. In terms of numbers, relatively few main in the author's debt. Hungarian Protestants served in overseas Kool first de scribes the eighteenth­ positions, but their contribu tions are sum­ and nineteenth-century background of marized in exqui site detail. Kool testifies Hungarian Protestantism, including its to the sacrifices of missionaries on the links to Zin zendorfand various European field and the d ogged persistence of their awakening movements, Lutherans had supporters at home, despite their minor­ ties with the German Leipzig Mission; ity status. Reformed Christians received influences Koors monument al work, pr esented from the Netherlands and Scotland. The as a di ssertation to th e Unive rsity of first Hungarian missionary,George Pilder, Utrecht in 1993, wa s competentl y su pe r­ went out in 1756 as a Moravian to Egypt vised by a Dutch-Hungarian team and with the aim of working in Ethiop ia. Of published with a subsidy from several the hundred or more missionaries and Dutch foundations. It will help to fill an mission candidates listed in the appendix, important ga p in Second World many served under the au spic es of non­ missiological research. Hungarian societies. Not until 1903 did -James A. Scherer Hungarian Reformed Christians organize theirown evangelical mission society, ini­ tially with the aim of evangelizing Jews in James A. Scherer is Emeritus Professo r of World the Au stro-Hungarian Empire and Mu s­ Missionand ChurchHistoryat theLutheranSchool lims in Bosnia.China later came into view, of Theology at Chicago, along with Indonesia. Lutherans began

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• In Paper--by the article or full issues through UMI Article Clearingho use Barnes, Mi chael. Luna , Luis M ig uel. • Electronically, on CD-ROM, online, and/or "John R. Mott: A Conversionist in a "A Model for Ministry of Church magnetic tape-va bro ad range of ProQ uest Pluralist World." Elders in the Inca Union of Seventh­ databasesavailable, including abst ract-and­ Ph.D. Chicago: Un iv. of Chicago, 1992. day Adventists." index,ASCII full-text, and innovat ive full­ Ph.D. Berrien Springs, Mich.:A ndrews image format Brown , Deborah A nn. Uni v., 1992. Call toll-free 800-521-0600, ext . 2888, "The Anglican Church in Hong Kong: for more information , or fill out the coupon The Challenge of Tradition." Shaw, Douglas M cClain . below: Ph.D. Mad ison, N.]. : Drew Un io., 1992. "The Great Commission in Protestant Name _ Missionary Apologetics:' ThD , Ne w Orleans: New Orleans Baptist Title _ Khabela, Mfanyana Gideon. Theological Seminary, 1992. Company/Institution _ "A Seamless Garment: Tutu's Understanding of the Role of the Address _ Church in South Africa." Traverzo, David, "The Emergence of a Latino Radical Clty/State/Zip _ PhD. New York: Uni on Theological Evangelical Social Ethic in the Work Sem inary , 1991. Phone ( and Thought of Orlando E. Costas: An I'm Interested In the following title ts): _ Ethico-Theological Discourse from the Kim, [oon-Woo. Underside of History." "The Idols of Death and the Theology PhD . Madison, N .J.: Drew Un io., 1992. UMI of Life in Korea." A Bell & Howell Company PhD. Madi son, N.]. : Drew Uni v ., 1992, Box 78 Walls, Thomas Ray . 300 North Zeeb Road Ann Arbor, MI 48106 "An Analysis of the 800-521-0600 toll-free Kuranga, A braham Akanbi. Internationalization of Missions in the 313-761 -1203 fax "Seventh-day Adventism in Western Church of God (Anderson, Indiana)." Nigeria, 1914-1981." PhD, Louisville, Ky .: Southern Baptist PhD, Oxford, Ohio: M iami Univ., 1992. Theological Seminary, 1992.

142 INTERN ATIONAL B Ul.LETIN O F M ISSIONARY R ESEARCH 1993 OMSC residents represented a doze n nationalities and countries ofministry.

Martha Lund Smalley Sept. 12-14, 1994 Reading Week Oc t. 10-14 Paul Hiebert Nov. 7-11 "How to Develop and Preserve Ch urch and The Grea t Commission : Biblical Mod els for "Evangelization Tod ay: Dis tinctions Between Mission Archives ." Inten sive worksho p led by Evangelism, by Mortime r Ar ias and Alan John­ Trib al, Peasant, and Me tropolitan Soc ieties ." archivist of Day Missions Library, Yale Divinity son (Abingdon, 1992). D iscussion Th urs. and D r. H ieb e rt , Tri nity Eva ngelica l Di vi nity Schoo l. Mon . 2:00 p.m.-Wed . 4:00 p.m . $75 Fri. mo rnings. No tuit ion . Schoo l, ap plies anthropological insights to mis­ Jean-Paul Wiest and sio n. Cosponso red by OC Int ernat ion al , and Marc Spindler Oct. 17-21 Maryknoll Mission Institute. Eight sessions. $95 Cathy McDonald Sept. 15-17 " Unde rstanding H ow Ch urc hes are Born in "Doing Oral History: Hel pin g Christians Tell Missio n Co ntexts." O MSC's Se nior Mission Ted Ward Nov. 14-18 T hei r Ow n Sto ry." T he res e archers fo r the Scho lar reflects on his mission ary experience in " Pattern s and Trends in Mission Since World Maryknoll History Program introdu ce skills for Madagascar. Eight sessions. $95 War 11 : Toward a New Era ." Dr. Ward, OM SC docume nting churc h/mi ssio n history. Th ur s. Senior Mission Scholar, explores motives an d 9:30 a.m.-Sat. noon . $75 Robert Coote Oct. 24-28 sty les o f mission and pinpoints needs for "Effective Co mmunication with the Folks Back Attend both seminars, Sept. 12- 17, for cha nge in a new e ra . Co spo nsored by MA P Hom e ." OMSC sta ff member Rob ert Coo te only $110 com bined fcc. Internation al, Samford University Glo bal Cen­ helps increase the imp act of mission ary corre­ ter, and SIM Internation al. Eight sessio ns. $95 Gerald H. Anderson Sept. 20-23 spo ndence and turn mission expe riences into "Toward the Twent y-first Century in Christ ian p ubl ish a bl e ma n usc ripts . Cosponsored by Bryant Myer s Nov. 28-Dec . 2 " Evange lism a nd Deve lopme nt: St ru ggli ng Mission." OMSC's D irector surveys maj or Worldwide Ministries Division , Pre sbyte rian Towa rd Hol isti c Mission." Director, MARC/ issues in missio n on the eve of the third millen ­ Church (U .S.A.) . Eight sess ions. $95 Wo rld Vis io n, explo res th e inte rsection of nium. Cosponso red by American Baptist Inter­ Grant McClung Oct. 31-Nov. 4 eva ngelis m a nd de ve lo pme n t in mini st ri es nation al Ministries, Mission Society for United " Pentecosta ls in World Mission Today." Dr. among th e poor. Cosponso re d by Am e rica n Me tho dists, Un ite d Church Boar d for Worl d McClung, Ch urch of Go d Schoo l of Theo logy, Leprosy Mission s, Christian Reformed Worl d Ministries. Fou r sessions. $65 draws lesso ns fro m the contribution s of a twen ­ Mission s, Mor avian Board of World Mission , Duane Elmer Sep t. 28-0ct. I tiet h ce ntury ph en om enon. Cospo nsored by U nited Chu rch Board fo r Worl d Ministries, "Co nflict Resolu tion : When Hu man Relation­ Lat in America Mission . Eight sessio ns. $95 an d MAR C/Worl d Vision. Eight sessions. $95 ships Are Tested in Cross-Cu ltural Mission ." Dr. Elme r, Wh eat on Co llege, co mb ines lec­ tures and gro up processing to stre ngthe n inte r­ r- ----S ign Up for Fall 1994 Seminars---- -, person al skills. Cosponso red by World Relief Int'l, and Wycliffe Bible Tran slators . Seve n ses­ o Sign me up for these seminars: o Send me more inform ation sions, Wed. 2:00 p.m.-Sat. noo n. $95 David Pollock and Shirley Tors trick Oct. 3-7 " Nurturing an d Ed ucating Transcultura l Kids." David Poll ock , co-founde r of Int ernat ion al Conference on Mission ar y Kids, and Shirley Torstrick of Family Systems Ministr ies Interna­ tional, help parent s meet the special needs of NAME MK's. Cos po nsored by Christia n and Mission­ ary Alliance, Easte rn Menn onit e Mission s, and ADD RESS Family Systems Ministries Internati on al. Eight Overseas Mini stries Study Center sessio ns. $95 490 Prospect St., New Haven, CT 065 11 TEL: (203) 624-6672 FAX: (203) 865-2857 Publishers of the INTERNATI ONALBULLETINOF MISSIONARY RESEARCH L J Book Notes In Corning Ahrens,Theodor. Der Neue Mensch im kolonialen Zwielicht: Studien zum religiosen Wandel in Ozeanien. Issues Munster: Lit Verlag, 1993. Pp. 179. Paperback DM 38.80. From Missions to Mission to Bolioli, Oscar L., ed. Beyond Missions: The The Caribbean: Culture of Resistance, Spirit of Hope. Historiography of American New York: Friendship Press, 1993. Pp. x, 118. Paperback $7.95. Protestant Foreign Missions Since World War II Bradshaw, Bruce. Dana L. Robert Bridging the Gap: Evangelism, Development, and Shalom. Monrovia, Calif.: MARC, World Vision, 1993. Pp. vi, 183. Paperback $6.95. New Developments in Nigerian Christianity Catholic Bishops' Conference of India. Matthews A. Ojo Paths of Mission in India Today: Statement of the National Consultation on Mission, 4-9 January, 1994. Language and Culture in the Pune: IshvaniKendra, 1994. Pp.30. Paperback. No price given. Development of Bible Society Donders, Joseph G. Translation Theory and Practice Charged with the Spirit: Mission Is for Everyone. William A. Smalley Maryknoll, N.Y.: Orbis Books, 1993. Pp. viii, 156. Paperback $12.95. Focusing on Photographic Elgvin, Torleif, ed. Holdings in Mission Archives Israel and Yeshua. PaulJenkins Jerusalem: Caspari Center for Biblical and Jewish Studies,1993. Pp. 167. Paperback $20. German Centers of Mission Elmer, Duane. Research Cross-Cultural Conflict: Building Relationships for Effective Ministry. Willi Henkel, O.M.l. Downers Grove, Ill.: InterVarsityPress, 1993. Pp. 189. Paperback $9.99. Pentecostal Phenomena and Ortiz, Manuel. Revivals in India: Implications for The Hispanic Challenge: Opportunities Confronting the Church. Indigenous Church Leadership Downers Grove, Ill.: InterVarsityPress, 1993. Pp. 194. Paperback $14.99. GaryB.McGee

Takeuchi, Yoshinori, ed. In our Series on the Legacy of Buddhist Spirituality: Indian, Southeast Asian, Tibetan, and Early Chinese. Outstanding Missionary Figures of New York: Crossroad, 1993. Pp. xxvi, 428. $49.50. the Nineteenth and Twentieth Centuries, articles about Taylor, William D., ed. Horace Allen Kingdom Partnerships for Synergy in Missions. Henry G. Appenzeller Pasadena, Calif.: William Carey Library, 1994. Pp. xix, 270. Paperback $11.95. Charles H. Brent Verkuyl,J. Amy Carmichael Met Moslims in Gesprek over het Evangelie. John Considine, M.M. Kampen: Kok, 1994. Pp. 162. Dfl29.50. G. Sherwood Eddy George Grenfell Wijsen, Frans Jozef Servaas. Melvin Hodges "There is only one God": A Social-Scientific and Theological Study of Popular J. C. Hoekendijk Religion and Evangelization in Sukumaland, Northwest Tanzania. Adoniram Judson Kampen: Kok, 1993. Pp. xu, 341. Paperback Dfl49.50. Hannah Kilham Johann Ludwig Krapf Yates, Timothy. Robert Mackie Christian Mission in the Twentieth Century. Constance E. Padwick Cambridge: Cambridge Univ. Press, 1994. Pp. xvi, 275. £35/$60. Karl Gottlieb Pfander Timothy Richard John Ritchie Jack Winslow Franz Michael Zahn