Giving Miscon Fruits of Mission Angels and an Albatross the World In

Total Page:16

File Type:pdf, Size:1020Kb

Giving Miscon Fruits of Mission Angels and an Albatross the World In ~ Price 2Sp Giving A Miscon Fruits of Mission Angels and an Albatross The World In View A Modern Parable Snippings from missionary letters Probing Mission G I V I N G G I V I N G G I V I N G G I V I N G G I V I N G FEATURES IT'S FUN A closer look at Christian giving .. .. .......... ...... ....... 3 EDITORIAL GIVING MORE TO THE KINGDOM COMMENT Ron Armstrong asks about our priorities ... .. .......... .. 4 TWO ANGELS AND AN ALBATROSS How did it get this far? At the time Finding suitable transport in Zaire ...................... .. .. 6 of writing the deadline for Iraq's withdrawal from Kuwait has not A MODERN PARABLE been reached. War has not yet from Brazil, by Peter Briggs .............. .. .............. .. 6 begun and the estimated deaths of thousands have not taken place. We YOU CAN SEE THE FRUITS are still praying for a last minute Roz Williams sees the fruit of yesterday's work ...... .... 7 solution. By the time you read this, of course, the situation may have A MISCONCEPTION changed dramatically and our worst about Brazil, corrected by John Furmage ....... ..... .... 8 fears realised. BICENTENARY SERIES However, we've been watching Who can be satisfied? the armies assemble and the massive airlifts of materials and - continued from last month ............ ....... .... .. ...... 9 personnel. How many billions of Hannah Marshman, a remarkable woman ......... .. .... 11 dollars and pounds are being PROBING MISSION invested in confrontation and On having been a missionary .................. .... .... .. .. 13 conflict? So much so that the government says it cannot give SNIPPINGS AND CLIPPINGS anything to help the millions of Some extracts from missionary letters ..... ..... .......... 14 people starving in Africa. What an upside-down world we IN VIEW live in! Why can't we invest as much News of the church and the world ........ ............ .... 16 energy and resources into the cause CALL TO PRAYER of peace with justice? Why can't we spend as much money in trying to BMS Prayer Guide update .... ... .... ............ ... .... .. 18 even out the inequalities between MISSIONARY MOVEMENTS etc ............ .. ......... 19 rich and poor? One of the emphases in this The BMS shares with partner churches in: edition is about giving, our giving Angola France Sri Lanka to the work of Jesus Christ through­ Bangladesh India Thailand out the world. We believe this is a Belgium Jamaica Trinidad right priority for Christians, a right use of our resources. In fact it has Brazil Nepal Zaire been our belief, shared by Baptists El Salvador Nicaragua throughout the country, for nigh on 200 years. MISSIONARY HERALD General Secretary As we have said so many times The Magazine of Revd Reg Harvey before, we are unashamedly a mis­ The Baptist Missionary Society sionary society. Whilst we do not PO Box 49, Baptist House Overseas Secretary ignore crises and disasters, whilst 129 Broadway Revd Angus MacNeill we quickly respond to emergencies' Didcot, Oxon OX11 8XA needs where we can, we are not an Telephone: 0235 512077 Editor aid agency. Our aim is to work Telex : 94070435 BMSB G Revd David Pountain Fax: 0235 511265 alongside Christians worldwide in order to proclaim the good news of Design God's love in Jesus Christ in word Anthony Viney and in action. This is mostly not quick and dramatic but long-term, Copyrig ht Enquiries about service overseas to: 1991 Baptist Missionary Society Personnel Secretary like the quiet growth of a mustard photoset and printed by Joan Maple seed. It is a work to establish God's Stanley L Hunt (Printers) Ltd kingdom of peace and justice and Rushden, Northamptonshire ISSN 0264-1372 love. He rald FEBRUARY 1991 ---------------------------------6Ub4 IT'S FUN! Coming forward with the offering at Upoto, Zaire .___ _______.. ___:..:... __..a effect on others far beyond meeting their immediate needs. In modern society we CHRISTIAN GIVING IS responsible have been brainwashed giving, based as it is on the constancy of God's giving, which never fails . This is into thinking that where we might begin to quarrel with ELL THAT'S WHAT the young man who says that 'giving is everything ought to be one young Christian fun' if by that he means making W discovered when he emotional responses to different appeals instant. Anneka Rice began to put part of his income on one each month. side each month. God's Old Testament promise, can get things done in 'It has set me free to give - to respond marked by the sign of the rainbow, was to urgent needs, to help someone quietly that 'while the earth remains, seedtime and anonymously. Taking so much out and harvest ... shall not fail .' His love is about thirty hours so we of my income each month means I don't constant. It is His people who break miss it and I always have something promises, not God. And then 'God so have no patience with available to offer. I now enjoy giving. loved the world that He gave His only Each month I sit down and decide how son.' anything that takes a the money is to be distributed. It's fun!' Christian giving emerges from a love That's such a refreshing attitude like that. In spite of set-backs, seeming long time. especially when compared with the failures and ingratitude it continues. grudging way so many ofus give to In modern society we have been used about the Kingdom was the Christian work. After all, didn't Paul say brainwashed into thinking that mustard seed. Any gardener knows that that God loves a cheerful giver? everything ought to be instant. Anneka after sowing seeds a lot of patience is That spirit of joy in giving is often Rice can get things done in about thirty required. You can't rush things and if seen in Zaire when the offering of those hours so we have no patience with you do try to force growth that only who are mostly poor is accompanied by anything that takes a long time. weakens the plant. singing and dancing and smiling faces . True Christian giving is always ~ M -, . cheerful, joyful, fun , because it emerges i - . from a spirit of thanksgiving rather than a sense of duty. 'It's because God has given so much ,,'" to me that I want to give in return,' said one elderly church member. 'God has ' always given me what I ~eed and more so. And He's given enough for me to be • ,j generous. What's more, He's given Jesus. i• I can't hold anything back when I look ~ ,\ ►- at the cross and realise how much my ,r ...., . _....,. ~~~~ salvation has cost.' Perhaps the Serampore mission would BMS Treasurer, Arthur Garman, So that is where Christian giving not have lasted very long in our instant reminded us of this at the November begins, with God Himself. Just as His society. It was not until seven years after General Committee when he said, 'I generosity produces thanksgiving and Carey and Thomas arrived in Bengal believe that we must continue the work generosity in us, so our giving can that they were able to baptise the first we have started and to which we are produce joyful and grateful thanksgiving Indian convert! committed.' in others. In this way our giving has an One of the illustrations which Jesus It is so easy to be diverted from the ► Herald FEBRUARY 1991 tMM.-f--------------------------------- ◄ work in hand, which may have lost its of our resources. glamour and excitement, to respond to In a letter to the Baptist Times last year the latest glossy television appeal. But one correspondent suggested that BMS what kind of responsible stewardship is expenditure should be equal to the that? If God has called us to begin a giving of the churches. On the surface work He surely calls us to sustain it. that appears to be commonsense Of course emergencies cannot be housekeeping. Yet what does it really ignored. Christians especially must never mean? Something like, 'God's demands tum a blind eye to the sufferings of upon us should be equal to our giving!' those around them, but neither can they Isn't that back-to-front? ignore long-term solutions. That would Although the door to mission be like a community spending all its continues to be wide open, the BMS money and energies in treating people does not respond to every request, suffering fro~ cholera and typhoid however attractive, coming to it from whilst neglecting the need for a source of overseas. The priority in mission is clean water and the provision of a good God's not ours. Through thinking, sewerage system. praying and a great deal of discussion in committees and working groups the IF CHRISTIAN GIVING is rooted in main question is, 'What is God saying to God then it is also sacrificial. It's going us?' to hurt. It means walking the extra mile. We could start with the balance sheet. 'God loves a cheerful giver' It means responding according to God's Our questions could be, 'How much demands and expectations and not have we in the bank? How much are the according to our limited understanding churches giving? What can we afford?' SHOULD WE INVEST MORE IN THE KINGD4 ·-. That's the question in the mind of BMS ~ ;,. Scottish Representative Ron Armstrong ·-·· ~ 1/ ~ HRISTIAN the Baptist Union of Scotland declared a BMS can only look to the support ORGANISATIONS ARE deficit of £20,000 in April. coming from committed Baptists. C facing a drought. Newsworld The Rev Peter Dowsett of the Church A recent Daily Telegraph report, headed has reported that secular cash appeals Missionary Society says, 'Perhaps active 'Charities lose out as donors begin to are siphoning off Christian funds and Christians need to decide what their tighten their belts' pointed out that fewer that Christians, in responding to priorities are and to give to activities people overall in Britain are giving to successive world disasters, are tending to with the Church rather than responding charity and those who continue to give divert money from Christian missionary to secular appeals.' are giving less.
Recommended publications
  • How the Vision of the Serampore Quartet Has Come Full Circle
    Oxford Centre for Christianity and Culture, Centre for Baptist History and Heritage and Baptist Historical Society The heritage of Serampore College and the future of mission From the Enlightenment to modern missions: how the vision of the Serampore Quartet has come full circle John R Hudson 20 October 2018 The vision of the Serampore Quartet was an eighteenth century Enlightenment vision involving openness to ideas and respect for others and based on the idea that, for full understanding, you need to study both the ‘book of nature’ and the ‘book of God.’ Serampore College was a key component in the working out of this wider vision. This vision was superseded in Britain by the racist view that European civilisa- tion is superior and that Christianity is the means to bring civilisation to native peoples. This view had appalling consequences for native peoples across the Empire and, though some Christians challenged it, only in the second half of the twentieth century did Christians begin to embrace a vision more respectful of non-European cultures and to return to a view of the relationship between missionaries and native peoples more akin to that adopted by the Serampore Quartet. 1 Introduction Serampore College was not set up in 1818 as a theological college though ministerial training was to be part of its work (Carey et al., 1819); nor was it a major part, though it remains the most visible legacy of, the work of the Serampore Quartet.1 Rather it came as an outgrowth of the wider vision of the Serampore Quartet — a wider vision which, I will argue, arose from the eighteenth century Enlightenment and which has been rediscovered as the basis for mission in the second half of the twentieth century.
    [Show full text]
  • Serampore: Telos of the Reformation
    SERAMPORE: TELOS OF THE REFORMATION by Samuel Everett Masters B.A., Miami Christian College, 1989 A Thesis Submitted to the Faculty in partial fulfillment of the requirements for the degree of Master of Arts in Religion at Reformed Theological Seminary Charlotte, North Carolina December, 2010 Accepted: ______________________________ Dr. Samuel Larsen, Project Mentor ii ABSTRACT Serampore: the Telos of the Reformation Samuel E. Masters While many biographies of missionary William Carey have been written over the last two centuries, with the exception of John Clark Marshman’s “The Life and Times of Carey, Marshman and Ward: Embracing the History of the Serampore Mission”, published in the mid-nineteenth century, no major work has explored the history of the Serampore Mission founded by Carey and his colleagues. This thesis examines the roots of the Serampore Mission in Reformation theology. Key themes are traced through John Calvin, the Puritans, Jonathan Edwards, and Baptist theologian Andrew Fuller. In later chapters the thesis examines the ways in which these theological themes were worked out in a missiology that was both practical and visionary. The Serampore missionaries’ use of organizational structures and technology is explored, and their priority of preaching the gospel is set against the backdrop of their efforts in education, translation, and social reform. A sense is given of the monumental scale of the work which has scarcely equaled down to this day. iii For Carita: Faithful wife Fellow Pilgrim iv CONTENTS Acknowledgements …………………………..…….………………..……………………...viii Chapter 1. INTRODUCTION …………………………………………………………….9 The Father of Modern Missions ……………………………………..10 Reformation Principles ………………………………………….......13 Historical Grids ………………………………………………….......14 Serampore and a Positive Calvinism ………………………………...17 The Telos of the Reformation ………………………………………..19 2.
    [Show full text]
  • Copyright © 2019 Matthew Marvin Reynolds All Rights Reserved. the Southern Baptist Theological Seminary Has Permission To
    Copyright © 2019 Matthew Marvin Reynolds All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. THE SPIRITUALITY OF WILLIAM WARD __________________ A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary __________________ In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy __________________ by Matthew Marvin Reynolds May 2019 APPROVAL SHEET THE SPIRITUALITY OF WILLIAM WARD Matthew Marvin Reynolds Read and Approved by: __________________________________________ Michael A. G. Haykin (Chair) __________________________________________ Thomas J. Nettles __________________________________________ Joseph C. Harrod Date______________________________ I dedicate this dissertation to God, my Father in Christ. From its inception, it has felt that this endeavor has hung on a thread. But time and time again, God has orchestrated circumstances in just such a way as to make continued progress—and ultimately completion possible. To Him be all the glory. TABLE OF CONTENTS Page LIST OF ABBREVIATIONS ........................................................................................... vii PREFACE ........................................................................................................................ viii Chapter 1. INTRODUCTION ..................................................................................................1
    [Show full text]
  • William Carey: Did You Know? Little-Known Or Remarkable Facts About William Carey
    Issue 36: William Carey: 19th c. Missionary to India William Carey: Did You Know? Little-known or remarkable facts about William Carey Dr. R.E. Hedland is missionary lecturer for the Conservative Baptist Fellowship Mission Society in Mylapore, India. He is the author of The Mission of the Church in the World (Baker, 1991). William Carey translated the complete Bible into 6 languages, and portions into 29 others, yet he never attended the equivalent of high school or college. His work was so impressive, that in 1807, Brown University conferred a Doctor of Divinity degree on him. William Carey is often called the Father of Modern Protestant Missions. But the first European Protestant missionaries to Asia arrived almost a century before he did. By the time Carey established his mission community, there were thousands of Christians in a Pietist-led settlement in southern India. William Carey’s ministry sparked a new era in missions. One historian notes that his work is “a turning-point; it marks the entry of the English-speaking world on a large scale into the missionary enterprise—and it has been the English-speaking world which has provided four-fifths of the [Protestant] missionaries from the days of Carey until the present time.” Due to an illness, Carey lost most of his hair in his early twenties. He wore a wig for about ten more years in England, but on his way to India, he reportedly threw his wig in the ocean and never wore one again. This famous phrase is the best-known saying of William Carey, yet Carey never said it this way.
    [Show full text]
  • The Legacy of William Ward and Joshua and Hannah Marshman A
    The Legacy of William Ward and Joshua and Hannah Marshman A. Christopher Smith magine an ellipse, with Calcutta and Serampore the focal youngermen whobecame his closest missionary colleagues also I points. A city and a suburban town in pre-Victorian Ben­ require notice. During the late eighteenth century Ward and the gal, separated from each other by twelve miles of the River Marshmanslived in important Britishports, in contrast to Carey, Hooghly. One British, one Danish. In those locations, a pioneer who never saw the sea before he sailed to India. Ward lived for band of British Baptists worked for several decades after 1800. several years in Hull, which was a key English port for the North Between those fixed points, they sailed several times a week for Sea and thus Germanic and Nordic Europe. The Marshmans various reasons-enough to make one wonder what sort of lived for decades in Bristol, which was a node of the triangular mission enterprise focused on that short axis. Thence developed Atlantic trade in African slaves and sugar. Ward and Marshman a tradition that would loom large in the history of the so-called sailed outto India together in 1799,the latterwith a wife and son, modern missionary movement. the other with neither, although the one who would become his The founding father of the Baptistmission at Serampore was wife also traveled with them on the American, India-bound ship William Carey.' An Englishman who sailed to Bengal in 1793, Criterion. By all accounts, both men had a promising missionary Carey keptresolutely to a twelve-mile stretchof river for 35 years career ahead of them withthe BaptistMissionarySociety (BMS).2 (after 1799) never departing from it.
    [Show full text]
  • The Modern Mission Century
    The Modern Mission Century A The Modern Mission Century Viewed as a Cycle of Divine Working A Review of the Missions of the Nine­ teenth Century with Reference to the Superintending Providence of God By Arthur T. Pierson London James Nisbet & Co., Limited 2 I Demers Street AUTHOR'S PREFATORY WORD To trace, in the history of the missionary century just closed, the footsteps of God, is the one main end now in view; studying the divine plan, and its unfold­ ings in action and achievement. To know the supreme aim of a book helps to a right reading of it, and, if these pages are read in the light of this, its professed purpose, its form and content will, we hope, be found to agree with such design. Form, in its true sense, determines also content, for it is an idea taking shape. It must therefore be one with it­ self, and must both include and exclude, if unity and consistency are not lost. To annalize is one thing; to analyze is another. The annals of a hundred years would need volumes, and, if details were treated, a history would take on the dimen­ sions of an encyclopedia. AIJ we now propose is a gen­ eral survey, as one seeks, from some commanding mountain-top, to glance over the whole horizon; and this end will best be served if we select a few promi­ nent and representative facts which may stand for the many, sufficient both as proofs and as examples oi God's planning and working. The conviction that such a divine factor, only, could account for this century of missions, first prompted these studies; and, as the needful steps have been taken in the careful pursuance of the theme, that conviction V v1 AUTHOR'S PREFATORY WORD has grown into a more and more confident certainty.
    [Show full text]
  • FULL ISSUE (48 Pp., 2.3 MB PDF)
    Vol. 23, No.3 nternattona• July 1999 ettn• Mission at Daybreak, Missiology at Sunset t has been said that theology is a task best done at sunset. Origen'speople ... people whoareheirs to boththeChristianand I The suggestion (to be taken more than half seriously) the [local] tradition, who have taken in both with their mothers' points to the reflective character of the theological task. milk. On such people depends, not only the future of African, In the feature article of this issue, contributing editor An­ Asian, and Pacific theology, but the future of Christian theology drew F. Walls focuses on the challenge of mission studies/ and of theological scholarship as a whole." missiology, which he also sees as a II sunset" task. In the develop­ As for the role of Christians in the West, who can only ment of new Christian communities, when can we expect mis­ observe the process from a distance, Walls concludes that they sion studies to get underwaywith full seriousness? What kind of II can try to understand and interpret it; that too is a crucial persons are best placed and equipped to work out the dimension of mission studies." contextualization of the Gospel? Well, says Walls, it won't be the missionaries-even if they hadthe privilegeofbringing the sunriseof the Gospel. To be sure, in the early years of the Christian era, Paul the missionary made strategic contributions, as he employed concepts from Greek On Page culture to help make the Gospel message intelligible. Following 98 In Quest of the Father of Mission Studies the Apostolic period converts from paganism, such as Justin, Andrew F.
    [Show full text]
  • The Life of William Carey, Shoemaker & Missionary
    The Life of William Carey by George Smith PREFACE On the death of William Carey In 1834 Dr. Joshua Marshman promised to write the Life of his great colleague, with whom he had held almost daily converse since the beginning of the century, but he survived too short a time to begin the work. In 1836 the Rev. Eustace Carey anticipated him by issuing what is little better than a selection of mutilated letters and journals made at the request of the Committee of the Baptist Missionary Society. It contains one passage of value, however. Dr. Carey once said to his nephew, whose design he seems to have suspected, “Eustace, if after my removal any one should think it worth his while to write my Life, I will give you a criterion by which you may judge of its correctness. If he give me credit for being a plodder he will describe me justly. Anything beyond this will be too much. I can plod. I can persevere in any definite pursuit. To this I owe everything.” In 1859 Mr. John Marshman, after his final return to England, published The Life and Times of Carey, Marshman, and Ward, a valuable history and defence of the Serampore Mission, but rather a biography of his father than of Carey. When I first went to Serampore the great missionary had not been twenty years dead. During my long residence there as Editor of the Friend of India, I came to know, in most of its details, the nature of the work done by Carey for India and for Christendom in the first third of the century.
    [Show full text]
  • Missionary Societies in the Evangelical Churches. Origins and Characteristics Missionary Societies in the Evangelical Churches
    CORE Metadata, citation and similar papers at core.ac.uk Provided by Annales Missiologici Posnanienses Annales Missiologici Posnanienses t. 19 (2014), s. 107-135 DOI: 10.14746/amp.2014.19.5 ROBERTO CATALANO Facoltà di Missiologia, Pontifi cia Università Urbaniana, Roma Missionary Societies in the Evangelical Churches. Origins and Characteristics Missionary Societies in the Evangelical Churches “This Protestant form of association – free, open, responsible, em- bracing all classes, both sexes, all ages, the masses of the people – is peculiar to modern times, and almost to our age.”1 The present study is an attempt to describe the phenomenon of mission- ary societies within the Evangelical Churches. Their appearance took place between the end of the 18th and the beginning of the 19th centuries. It is, in- deed, surprising how little attention these societies have attracted in studies of the 19th-century Church mission, considering the impact they had on Western Christian faith and the role they played in the transformation of world Christi- anity. In the following pages we focus on the historical aspects and on some of the main features of these societies, which brought an important contribution to the missionary movement as a whole. 1. Introduction 1.1. The Great Awakenings The origins of modern voluntary societies have to be traced to the end of the 18th century. At the beginning of the new century, they spread widely across the world and in the last century developed new missionary projects and per- 1 To Advance the Gospel: Selections from the writings of Rufus Anderson, ed. R. Pierce Beaver, Grand Rapids 1967, p.
    [Show full text]
  • A. Christopher Smith, "The Protégé of Erasmus and Luther in Heroic Serampore, 1812-1855," Indian Journal of Theology
    The Protege of Erasmus and Luther In Heroic Serampore, 1812-1855 A. CHRISTOPHER SMITH* Introduction .. John C. Marshman (1794-1877) stands out as one of the nineteenth centurY-s most skilled mission historians. He drew high praise from Bishop Stephen Neil fo:r: his two-volume study of Baptist mission based at, Serampore; Bengal.l ' In his 1859 opus, John Marshman recorded a dramatic assertion made by the primus inter pares in the renowned mission. We hear ·William Carey confiding to one of his mentors, in 1810, with · characteristic humility: "I often compare myself with brethren, particularly... (Joshua) Marshman and Ward, with whose daily conduct I am best acquainted. The first of these is all eagerness for the work (of making Christ known). Often I have, seen him when we have been walking together, eye a group of persons, exactly as a hawk looks. on his prey, and go up to them with a. resolution to try the utmost stren~h of gospel reasons upon them. Often have I known him engage with such ardour in a dispute with men of lax conduct or deistical sentiments, and labour the point with them for hours together without fatigue, nay more eager for the contest when he left off than when he begun (sic), as has filled me with shame. In point of zeal he is a Luther and I am Erasmus. liZ The veteran continued with praise for William Ward's abiliti~s in witnessing, and concluded about himself: "Reflection$ such as these have occasioned, and still do occasion me much distress." The Erasmus-Luther formula is important because it ~ypifies Careys understanding of who he and Joshua Marshman were as personalities.
    [Show full text]
  • Copyright © 2014 James Ryan West All Rights Reserved. the Southern
    Copyright © 2014 James Ryan West All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. EVANGELIZING BENGALI MUSLIMS, 1793–1813: WILLIAM CAREY, WILLIAM WARD, AND ISLAM A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by James Ryan West May 2014 APPROVAL SHEET EVANGELIZING BENGALI MUSLIMS, 1793–1813: WILLIAM CAREY, WILLIAM WARD, AND ISLAM James Ryan West Read and Approved by: __________________________________________ Thomas J. Nettles (Chair) __________________________________________ Michael A. G. Haykin __________________________________________ George H. Martin Date______________________________ I dedicate this dissertation to my family: Danielle, David, Sally, and John West; James and Joy West; Danny and Judy Henley. Thank you for your support. TABLE OF CONTENTS Page LIST OF ABBREVIATIONS .......................................................................................... viii PREFACE .......................................................................................................................... ix Chapter 1. INTRODUCTION ..................................................................................................1 The State of Carey-Ward Scholarship ................................................................2
    [Show full text]
  • Evangelical Review of Theology Reflect the Opinions of the Authors and Reviewers and Do Not Necessarily Represent Those of the Editor Or Publisher
    EVANGELICAL REVIEW OF THEOLOGY VOLUME 17 Volume 17 • Number 3 • July 1933 Evangelical Review of Theology Articles and book reviews original and selected from publications worldwide for an international readership for the purpose of discerning the obedience of faith EDITOR: BRUCE J. NICHOLLS Published by PATERNOSTER PERIODICALS for WORLD EVANGELICAL FELLOWSHIP Theological Commission p. 290 ISSN: 0144–8153 Vol. 17 No. 3 July–September 1993 Copyright © 1993 World Evangelical Fellowship Editor Bruce J. Nicholls Assisted by Kathleen D. Nicholls Committee (The Executive Committee of the WEF Theological Commission): Peter Kuzmǐ (Chairman), Bong Rin Ro (Secretary), Pedro Arana, Wilson Chow, Rene Daidanso Ma Djongwe, Ward Gasque, Emmanuel Gbonigi, Rolf Hille Editorial Policy The articles in the Evangelical Review of Theology reflect the opinions of the authors and reviewers and do not necessarily represent those of the Editor or Publisher. Manuscripts, reports and communications should be addressed to the Editor and sent to 73 Kohimarama Road, Auckland 1005 New Zealand The Editor welcomes recommendations of original or published articles or book reviews that relate to forthcoming issues for inclusion in the Review. Please send clear copies of details to the above address. Change of address, journal subscription, renewals and back numbers should be sent to the Publisher, Paternoster Periodicals, P.O. Box 300, Carlisle, Cumbria CA3 0QS, England Subscriptions For the British Isles and Commonwealth (1993) £17.60. For the USA: $55.77. For the Developing Countries (nationals and institutions): 50% discount on the rates shown above. Long-term rates on application to the publishers. p. 291 2 Editorial William Carey-Our Contemporary A great deal of missionary folk lore has grown up around the figure of William Carey.
    [Show full text]