of Western missionaries, Many church-related tasks in which Conclusion Western missionaries have traditionally been engaged will in­ creasingly fall into the hands of non-Western national leaders. The dramatic growth in Two-Thirds World Missions, coming at As churches grow, they produce many well-trained and capable a time of unprecedented missionary opportunity, challenges the leaders who are perhaps even more qualified than the mission­ church to redefine its missionary strategy in global terms. aries they will replace. Fewer missionaries will pastor churches The comfortable stasis resulting from the tug-of-war between and carry out evangelistic campaigns. National churches are pro­ communist and capitalist ideologies is over. Suddenly there's no­ ducing more and more leaders for these positions. Equally im­ body on the other end of the rope! As long as there was tension portant, those churches are producing enough resources to support on the rope, we were comfortable. The West could excuse itself those new leaders. from less immediate threats, such as the environment, world hunger, and the economic marginalization of nations. But while Added to pressure from national churches, the Western mis­ the West sits on its ideological posterior staring at a rope gone sionary will feel pressure from supporting churches. As it be­ slack, the needs and opportunities of a world overdosing on hu­ comes increasingly apparent to the churches that many missionary man problems await a message with moral authority and hope. tasks can be accomplished as well or better by less expensive The greatest hope for the human family and the greatest Two-Thirds World missionaries, some of their support will shift authority for fulfilling its promise lie in the Gospel of the King­ toward non-Western missionary activities. As a result, Western dom. More than ever, that Gospel is now being proclaimed from missionaries will become more specialized in their roles, leaving every people to every people! But the level of hope and impact it more traditional "general missionary" activities to Two-Thirds carries may very much depend upon how much the church sees World Christians and missionaries. itself, and performs its mission, on a global basis.

Notes ------­

1. For a discussion of the reasons for choosing this term to describe this 6. These figures include data collected on Western agencies as of the end movement, see Larry D. Pate, From Every People: A Handbook of Two­ of 1988 updated to the end of 1990 at the 48 percent decadal growth Thirds World Missions with Directory/Histories/Analysis (Monrovia, Calif.: rate reported earlier in From Every People, p. 45. However, figures for MARC/World Vision International, 1989), pp. 12-14. TWMWA missionaries have been subtracted from Western totals and 2. Pate, From Every People, ibid. added to Two-Thirds World missionary totals. Appropriate adjust­ 3. In order to be included in the figures related to this study, missionaries ments to Two-Thirds World missions totals have also been made where had to meet the following criteria: 1. they were born of parents of non­ necessary to avoid any duplications. Western ethnolinguistic origin and raised in a non-Western country; 7. These projections assume the same rate of growth for Western missions 2. they are sent out under full missionary appointment by a Western as existed from 1979 to 1988, which is 4 percent annual growth. They agency (i.e., they are not local staff members or employees of a mis­ also assume the same rate of growth for the Two-Thirds World missions sion); and 3. they are working in a language other than their own that existed from 1980 to 1988, which is 13.3 percent average annual mother tongue. growth. 4. P. J. Johnstone, Operation World (Bromley, Kent, England: STL Publi­ 8. Based on the figures from the 14th edition of the Mission Handbook: cations, 1986), p. 35. USA/Canada Protestant Ministries Overseas (Monrovia, Calif.: MARC/World 5. These should be considered conservative figures. Every effort through­ Vision International; and Grand Rapids, Mich.: Zondervan Publishing out this paper has been made to select methods for calculations that House). This rate assumes the same growth rate for Western Europe do not inflate the figures. and Australia/New Zealand as for .

The Foreign Mission Impulse of the American , 1893-1925

Angelyn Dries, D.S.F.

n article in the International Review of Missions in 1922 by during the Progressive Era were closely connected with the Social A Kenneth Scott Latourette drew my attention to the Gospel impetus, I wondered whether there was a similar corre­ "marked awakening" of an interest in foreign missions on the spondence for American Catholics. I also wondered whether there part of the Roman Catholics in America.' Historians of American was any reciprocity between Catholic and Protestant mission pro­ Catholicism had not particularly made note of that, so I was ponents. curious to see what was going on during that period to draw My research took me to twenty archives and libraries that Latourette's attention. As American Protestant mission efforts contained material on missions, including those at Harvard, Yale, Union Theological Seminary, and the Vatican. I would like to briefly highlight the fruit of this research on the foreign mission impulse of the American Catholic Church from 1893 to 1925.2 Angelyn Dries is an Assistant Professor in the Religious Studies Department at Cardinal Stritch College, Milwaukee, Wisconsin. She is a member of the Sisters The American Catholic foreign missionary awakening begins of St. Francis of , who have missions in Taiwan and who had missions in against the backdrop of the progressive religious world assembled China prior to 1950. In preparation for teaching a course on Religions of Asia, in Chicago at the 1893 World Parliament of Religions, an event shedid research in Korea in 1986. that intertwined social issues, religious unity, ecumenism, and

APRIL 1991 61 nussions. Paulist Father Walter Elliott (1842-1928), one of the in place of shabby buildings testified to the dignity of the Catholic speakers, was rekindling Hecker's dream of a Catholic America faith and to the adaptability of Catholicism within the mainstream in the "experiment" of missions to non-Catholics. Elliott and of American life. Kelley also orchestrated the First (1908) and his Paulist colleague, Alexander Doyle (1857-1912), held mis­ Second (1913) American Catholic Missionary Congresses held in sionary conferences (1904, 1906, 1908, 1909) that provided the Chicago and Boston, respectively. 4 These events emphasized Kel­ platform and themes for interaction among the mission protag­ ley's preference for the grand ceremony, which viewed the church onists examined in my work: the American branch of the Society foremost as a missionary organization. Later on, the Extension for the Propagation of the Faith; Francis C. Kelley (1870-1936), President would cite the medieval period as the most important the founder of the Catholic Church Extension Society, which gave era of ecclesiastical history because during those centuries the financial aid to home missions; and James A. Walsh (1867-1936), church became an organization and was not simply composed of Thomas F. Price (1860-1919), and Mary Rogers (1882­ individuals, as it had been during the time of persecution and 1955), founders of the Maryknoll men and women. As I viewed martyrs. Organizations required officers to conduct the business these people with an eye to their common background-mission­ of the group. Officers, who advanced through the ranks in a ary training, experience, or interest-I concluded that the system of reward, had authorization for particular areas of re­ "Americanist" issue for Roman Catholics did not dissolve after sponsibility. Kelley recognized the importance of "a little red the Vatican decree Testem Benevolentiae (1899),3 but, rather, found' on one's cassock," as he shuttled back and forth across the At­ new expression in the foreign mission impulse. As it had for lantic to the Vatican with the business of extension and some American Protestants, the Spanish American War (1898)provided other non-home mission projects. Clear boundary areas for each the political circumstances for American Catholics to promote person or group were therefore important and were reflected in the defined spaces of the church building and in serried ranks of clergy and laity who attended the American Catholic missionary congresses. Kelley's approach canonized the system of rank, re­ One could construct St. ward, and corporation during the same pre- and post-World War Mary's Church in rural I period when that military imagery was used to support the regimen and hierarchy present in factories" and in the railroad Tennessee or the kingdom system (Extension relied on the railroad to transport its chapel of God along the same cars and missionaries around the South and West) as well. With the outbreak of World War I, military imagery in American society principles. also reinforced this structural, corporate vision of the church as the "Army of Christ," the "Church Militant," and the as the "General of the Armv.?" foreign missions. Later, World War I became a watershed for the From this ecclesial and cultural foundation came Kelley's mis­ American Catholic foreign mission impulse. American Catholics sion apologetic. His extension office was located in the fashionable then had a relatively good showing at the 1925 mission exhibit Chicago Rooker Building and was appointed in grand style. Heed­ held on the grounds of the Vatican. ing the advice of board member, businessman, and friend, Am­ After relating the interaction of the persons who were in­ brose Petry, Kelley intended to pattern a financially successful strumental in awakening the American Catholic consciousness to Home Mission society on the principles of "Thinking Big" with missions, I analyzed the ritual and thought categories of the sym­ a modern (i.e., business) approach. In the "loose old moor­ bolic structures that supported American Catholic mission un­ ings" of post-World War I America, Extension's reliance on the derstanding. I identified several strands of mission emphases that system of railroad management and business enterprise could coexisted in the American Catholic experience by 1925, each of come into its own. The American businessman was the key to a which reflected various anthropologies and ecclesiologies: devo­ new social order and the new "civilizer" able to repair the tional, scientific, bureaucratic, and reforming. This article will ravages of Europe. But Kelley's use of modern techniques under­ summarize some of my conclusions about the last two approaches lined his dichotomous and ambiguous relationship to the to mission. It will close with a highlight of Catholic/Protestant "world." On the one hand, he advocated the economics of interactions on mission during this period. successful capitalism and the American "Christian" business Francis C. Kelley, founder of the Catholic Church Extension ethos to raise money for home missions. On the other hand, his Society, and James A. Walsh, founder of the Catholic Foreign 1913 missionary congress speech condemned "godlessness," Mission Society (popularly known as Maryknoll), held several and that "commercialism [which] has absorbed the activity of commonalities in their approach to mission. They promoted an nations.':" The business system had provided a pattern of thinking optimistic view of American values. They appropriated the eco­ that fostered a "we" or "they," God or the heathen, the nomics of capitalism. They held an equivocal view of the role of individual or the church, light or darkness dichotomy. Such dual­ women in mission and an orthodox that accepted the ism would not necessarily find God among the "heathen" nor institutional structures of Roman Catholicism. From this common look for a bridge of common hopes and aspirations between the center, Kelley and Walsh constructed two divergent, coexistent church and those to be evangelized. strains of mission through their choice of rituals, symbols, and The perception of church as organization and building rein­ language which they used in mission gatherings, sermons, and forced allied dynamics for a mission apologetic: a deposit theory mission literature. Two images that capture these divergent themes of faith fortified by the competitive elements in banking and busi­ are the business focus of church construction and the martyr in ness and an emphasis on the "artillery, the thunder of Christ's the wilderness. eternal and unchangeable doctrines," as Kelley termed it." The For Kelley, an emphasis on building respectable churches in doctrine the church received was as clear and immutable as build­ small towns all across America provided a visible sign and form ing construction was firm and unbending. Various rooms in the of Catholicism in traditionally Protestant areas. Successful Prot­ structure were differentiated and labeled for particular functions. estants constructed worthy churches. To establish solid structures The image thus supported form, logic, compartmentalization, cat­

62 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH egories, and division, all reinforced by scholasticism. Reason and "stamped with the very image of the Godhead" and as careful thought controlled the chaos of irrationality, false doctrine, "Mirrors which reflected the Divinity." The "heathen" and and the "disorganized masses" who represented the threat of "pagan" were not evil themselves, but "unenlightened." Bolshevism and socialism in America. One could construct St. Recognizing the grace of God beyond their own efforts, the mis­ Mary's Church in rural Tennessee or the kingdom of God along sionaries proclaimed: "We come to you because we are per­ the same principles. The missionary did not need to consider the suaded that you have the true God with yoU.,,12 This theological issue of acculturation, Accommodation had already occurred with premise, supported by the Progressive Era reform ideas of adoption of a particular set of American values. The missionary "elevation," "uplift," and "brotherhood," in turn pro­ simply went in with the materials, the bricks and boards provided vided an optimistic approach to evangelization which emphasized for him. The apologetic replicated the church structure, externally compatibility of "native" characteristics with Gospel values: in the buildings and internally in the system of rank that guar­ "Orientals are naturally religious"; democratic values among anteed authenticity of the message and the mission. Kelley saw the Chinese would open them to the "brotherhood" of the home missions as a strategic move in the ultimate conquest of Gospel. the world by American Catholics. The heart of the foreign mission formation was the Holy The foreign mission impulse, as developed by James A. Walsh Spirit. The Spirit had brooded over the chaos antecedent to cre­ and Mary Josephine Rogers and the Society for the Propagation ation as well as over the foundations of the church. The pedagogic of the Faith, was a reformist perspective that stressed organic, influence during the missionary's apprenticeship was this same evocative, multivalent images of martyr and wilderness, and af­ "spirit of the Living God" who conformed the missiona% firmed affect, will, diversity, and relationship. On the edge of the "to the evangelical model of the true minister of Jesus Christ." 3 institution, held loosely by canonical and structural bonds, the Attention to that Spirit strengthened the chief missionary attri­ foreign missionary was a reminder of the inner dynamic levels butes identified by the Maryknoll men and women: "virility," of the church's existence. The Walsh/Rogers ecclesiology, though the retention of one's natural dispositions, individuality, gener­ orthodox in doctrine, emphasized a renewal of American Ca­ osity, and adaptability. tholicism based on the dynamics of the early church, especially As heroic soldiers of World War I had become "spokes­ the age of the martyrs, attention to the , and a persons for the national substance," so, too, did the American "virile" Catholicism. Catholic foreign missionary hope to become the ambassador of The first Maryknoll missionaries, sent to China in 1919, par­ the "ecclesial substance," a nonpolemic, persuasive and en­ ticipated in a ritual that synthesized the features of the foreign gaging apologetic of witness and experience." This mission ap­ mission archetype: departure, the crossing of boundaries (both proach sought not only to "convert natives," but endeavored geographic and spiritual), the journey into and struggle with darkness, the potential loss of one's life, and the evocation of symbols (light/darkness, blood/martyr). The pedagogic prepara­ tion for this departure introduced the missionaries to sacred ob­ Fr. Kelley saw home jects (the relics of mission martyrs) and stories (the narratives of missions as a strategic the life of Christ, martyrs, and other missionaries), all with a move in the ultimate strong affective element. These symbols, as well as the CHI-RHO and circle emblem of Maryknoll, were to be the mnemonics that conquest of the world by offered information about the wisdom, cosmology, and values of American Catholics. mission life. Such objects and stories put the person in touch with the pristine vigor of the early apostolic and martyr church, in­ vested them with "deep knowledge," and instilled within them to be a rhetoric of persuasion for imitation within the home church. the sacred power of origins. 9 The Maryknoll departure ceremony was a small social drama that The use of the "living martyr" image in the conferences, repeated the life story of the missionary Jesus and the life story literature, and magazine of Maryknoll fulfilled a cultural as well of the missionaries who had preceded these particular men. The as a spiritual need in American society. In a modern urban en­ ritual meant to encapsulate a transformative experience of move­ vironment, where all kinds of people, from assembly line workers ment from one condition and culture to that of another, even as to intellectuals had experienced a sense of "weightlessness," it signified the transforming power of light in the darkness, the loss of identity, and deprivation of first-hand experience, the changing of parochial vision into a worldwide heart and the life possibility of death by martyrdom made all that one did seem of the person into that of a missionary. The ritual, symbols, and more "alive.":" Maryknoll thus presented a way of life that categories of thought found in the ceremonies, mission literature, critiqued the dehumanizing elements of modern life. Walsh saw and sermons of Kelley and Walsh thus exemplify two divergent especially prone to the routine, boredom, and restiveness understandings of mission. Kelley focused on inorganic, deno­ of an increasingly bureaucratic society. Against the weakness, tative images of building and army; he affirmed convention, or­ "sentiment," relative luxury, and loss of meaning, he offered der, form, status, role, and the visibility of the church. Rationality a robust Christianity. From such conditions in American society, superceded any reference to the Spirit or to other dimensions of the foreign missions provided an escape and a new frontier. the human person. Maryknoll's understanding of mission, based This ecclesial, cultural, symbolic framework provided the fo­ on organic, evocative, multivalent images of martyr and blood, cus for the Walsh/Rogers nuance in the foreign mission apologetic affirmed affect, will, diversity, relationship, and Spirit. of the American Catholic Church. The missionary came to trans­ Though contrastive in their mission understandings and form and tame the wilderness, to bring about a civilization that apologetics, Kelley and Walsh both made frequent use of Amer­ was "not a jungle but a brotherhood.r'" a possibility that ex­ ican Protestant mission literature and experience. In the theolog­ isted because the work of God was there before the missionary's ical climate of Modernism for Roman Catholics, papal censure of arrival. A nascent American Catholic mission theology, incar­ critical inquiry and the application of scientific thought to doctrine national and trinitarian, viewed even "primitive" people as heightened a polemic atmosphere that dissuaded contact with

APRIL 1991 63 and Protestant thought. But the presence of suc­ McGlinchey, reminded American Catholics that "Those who cessful American Protestant mission societies and missions over­ tell us that Protestantism accomplishes nothing in the missions seas led the above-mentioned men and women to read Protestant must obtain their information from antiquated sources containing literature, note their mission conferences, and emulate their ex­ data that would have been true fifty years ago.,,16 Protestants ample. seemed to have the competitive edge. The group having the greatest impact on the development The prolific Protestant mission study material in English was of an American Catholic foreign mission impulse was the Prot­ a goad to publish comparable literature to educate American Cath­ estant Student Volunteer Movement (SVM). Field Afar (Mary- olics on the need for a mission emphasis. Protestant mission conferences were often in the local papers. Because Catholics had few such conferences, their group was hidden from public view. From the routine and Large lay involvement in missions was another "method" Catholics sought to emulate. Converts would find something bureaucratic conditions in missing in Catholicism with its scant reference to missions. American society, Catholic American Catholic mission writers attributed Protestant suc­ cess in missions to their economic prosperity, organization, their foreign missions provided press, and the "daring, adventurous and commanding nature an escape and a new of the Anglo-Saxon race.,,17 Over against these reasons, the de­ ficiencies of Protestantism were pointed out vis-a-vis Catholicism. frontier. Protestants, though they disagreed among themselves, formed a single rival against Catholic propaganda in the foreign missions and exaggerated their mission statistics. In contrast to the stability knoll), Extension (Kelley), and (Society for the of Catholic missions obtained from the official sanction of the Propagation of the Faith) were among the periodicals that cited church, Protestants had no real authorization for their work. the large number of students who went to China through the Catholic mission work was more arduous than that of Protestants SVM. Field Afar printed John Mott's reflections on developments 1 (though it is unclear just how this was measured) and was more in that country. Rogers's experience of the SVMat Smith College demanding of its neophytes. The implication was that Catholicism prompted her to begin a Catholic Mission Study Club. Mott's was a stronger, and, hence, more "virile" religion. And finally, ideas were partially the inspiration for the foundation of the Cath­ the ultimate difference was that the Catholic missionary had given olic Students' Mission Crusade, a college/seminary organization all in staying on the missions for the course of a lifetime. Unlike designed to motivate students to mission action. One of the pa­ some Protestant missionaries who returned to the pers at the 1918 Crusade Convention explained the principles after a few years to pursue something else, the Catholic mission­ underlying the SVM. ary went "the whole way into the wilderness" by staying with Catholic foreign mission leaders used their knowledge of the people for life. Thus the American Catholic foreign mission Protestant missions in three ways: for motivation, for method­ consciousness was highly sensitive to and partially shaped by its ology, and for identifying differences between the two religious interaction with Protestant leaders and mission thought. groups. Citing specific financial contributions given to Protestant Latourette did a service to American Catholic historians by mission societies, mission leaders hoped to persuade American pointing to the development of mission activities in the period Catholics to do the same. Catholics should not think Protestant that spans the Progressive Era. A comprehensive history of Amer­ missions were a sham because the success of their missions led ican Catholic foreign mission impetus, activity, and theology is the Chinese to believe that America was Protestant. The director yet to be written. My work attempts to provide a seminal frame­ of the Boston Society for the Propagation of the Faith, Joseph work for the beginnings of that effort.

Notes ------1. Kenneth Scott Latourette, "The Missionary Awakening Among tive Protestants and came to a head in the 1920s at the Stockholm Roman Catholics in the United States," International Review ofMissions Conference on "Life and Work." Of particular note is the rela­ 11(1922):439-44. tionship between "" as perceived by the Europeans 2. Angelyn Dries" OSF, " 'The Whole Way Into the Wilderness': The and the mission thought and practice of people like Robert Speer and Foreign Mission Impulse of the American Catholic Church, 1893­ John Mott, whose work influenced American foreign mission practice. 1925," Ph.D. diss., Graduate Theological Union, Berkeley, California, See, William Hutchison, "American Missionary Ideologies: 'Ac­ 1989. tivism' as Theory, Practice, and Stereotype," in Continuity and Dis­ 3. "Americanist" is the term given to those liberal bishops and clergy continuity in Church History, eds. F. Forrester Church and Timothy who favored a progressive adaptation of Catholicism to American George (Leiden: Brill, 1979), pp. 351-62. political and social life in the late nineteenth and early twentieth While the specifics of the Americanist and Modernist controversies century. Among this group were John Ireland, John J. Keane, and during this period might not be of interest to present-day mission­ Denis O'Connell. They generally followed the and aries, the fundamental questions asked in these remain relevant and Isaac Hecker ideas that championed the democratic values of freedom perennial: "What is the relationship of the church to the 'age' "? of the individual, a sense of America as a providential nation, and and "What are the sources for a living, vital faith in this present the advocacy of the virtues found in the American experiment. time?" 4. The Proceedings for these events are found in Francis C. Kelley, ed., "Americanism" is the term given to the set of "doctrines" The First American Catholic Missionary Congress Held Under theAuspices condemned by Leo XII in Testem Benevolentiae. What some conserv­ of the Catholic Church Extension Society of the United States of America ative Europeans thought the Americanists were saying became the Containing Official Proceedings (Chicago: J. S. Hyland, 1909. Reprint. basis for this condemnation. : Arno, 1978), and The Second American Catholic Missionary William Hutchison has pointed out that.the same conflicts over the Congress, ed. Francis C. Kelley (Chicago: J. S. Hyland, 1913). issue of "Americanism" broke out between liberal and conserva­

64 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 5. Haber, Efficiency and Uplift: Scientific Management in the Pro­ Advertising and the Therapeutic Roots of Consumer Culture, 1880­ gressive Era, 1890-1920 (Chicago: Univ. of Chicago Press, 1964), p 19. 1930," TheCultureofConsumption, ed. T. J. Jackson Lears and Richard 6. Francis C. Kelley, Dominus Vobiscum (Chicago: Matre and Company, Wightman Fox (New York: Pantheon, 1983), pp. 7-12. A more ex­ 1922), p. 26. tensive treatment of these characteristics is found in T. J. Jackson 7. Kelley, Second American Catholic Missionary Congress, p. 72. Lears, No Place of Grace (New York: Pantheon, 1981). 8. Ibid., p. 101. 11. Field Afar 16(1922):3. 9. My analysis of the Maryknoll departure ceremony has been aided by 12. Paolo Manna, The Workers are Few, translation and adaptation by Jo­ the work of the cultural anthropologist and symbologist Victor Turner seph McGlinchey (Boston: Society for the Propagation of the Faith, (1920-1983), especially in the following works: Arnold van Gennep, 1912), p. 196. The Ritual Process (: Routledge and Kegan Paul, 1960, first 13. Ibid.i p, 174. published, 1908);Victor Turner, The Ritual Process: Structure and Anti­ 14. Ninian Smart, "Religions, Ideologies, Nationalism, and Modern­ Structure (Chicago: Aldine Publishing Company, 1969);Victor Turner, ism," unpub. paper, Pacific Coast Theological Society Conference, Dramas, Fields and Metaphors, Symbolic Action in Human Society (Ithaca, November 1988, p. 5. New York:Cornell Univ. Press, 1974);Victor Turner and Edith Turner, 15. Field Afar 17(1923):143. Image and Pilgrimage in Christian Culture (New York: Columbia Univ. 16. Paolo Manna, Conversion ofthePagan World, translation and adaptation Press, 1978), pp. 1-39; 24>-55. by Joseph McGlinchey (Boston: Society for the Propagation of the 10. These descriptions of antimodernism during the Progressive Era are Faith, 1921), p. 86. found in T. Jackson Lears, "From Salvation to Self-Realization: 17. Manna, Workers Are Few, p. 55.

Bibliography

There is little interpretive work for this period wherein American Habig, Marion A. Pioneering in China. Chicago: Franciscan Catholic foreign missions are launched. Hence, this bibliography Herald Press, 1930. concentrates largely on the primary sources. Keller, James G., and Bernard Mayer. Men of Maryknoll. New York: Charles Scribner's Sons, 1943. Books Kelley, Francis C. The First American Catholic Missionary Congress Burke, Thomas. Catholic Missions: Four Great Encyclicals. New Held Under the Auspices of the Catholic Church Extension Society. York: Fordham Univ. Press, 1957. Chicago: J. S. Hyland, 1909. Reprint, New York: Arno, 1978. Catholic Foreign Mission Society of America. Maryknoll Mission __. The Second American Catholic Missionary Congress. Letters, China: Extracts from the Letters and Diaries of the Pioneer Chicago: J. S. Hyland, 1913. Missioners of the Catholic Foreign Mission Society of America. Kennedy, Camilla. To the Uttermost Parts of the Earth: The Spirit New York: Macmillan, 1923-42. and Charism of Mary Josephine Rogers. Maryknoll: Maryknoll Christensen, Torbin, and William R. Hutchison, eds. Mission Sisters, 1987. Ideologies in the Imperialist Era, 1880-1920. Aarhus, Denmark: McGlinchey, Joseph. Conversion of the Pagan World: A Treatise Forlaget Aros, 1982. Upon Catholic Foreign Missions. Adapted from Paolo Manna. Clark, Francis X. The Purpose of Missions: A Study of the Mission Boston: Society for the Propagation of the Faith, 1921. Documents of the Holy See, 1909-1946. New York: Missionary Sheridan, Robert E. The Founders of Maryknoll. New York: Union of the Clergy, 1948. Catholic Foreign Mission Society of America, 1980. Considine, John. The Vatican Mission Exposition. New York: Society for the Propagation of the Faith. The Mission Apostolate: Macmillan, 1925. A Study of the Mission Activity of the Roman Catholic Church and __. World Christianity. New York: Catholic Foreign Mission the Story of Various Mission-Aid Organizations in the United Society, 1945. States. New York: Paulist Press, 1942. Dengel, Anna. Mission for Samaritans: A Surveyof Achievements Streit, Robert. Catholic Missions in Figures and Symbols. New and Opportunities in the Field of Catholic Medical Missions. York: Society for the Propagation of the Faith, 1927. Milwaukee: Bruce, 1945. Walsh, James A. Observations in the Orient. Ossining, New Freitag, Anton. The Catholic Mission Feast. Adapted for America York: Catholic Foreign Mission Society, 1912. by Cornelius Pekari and Bruno Hagspiel. 2nd ed. Techny: Wiest, Jean-Paul. Maryknoll in China: A History, 1918-1955. New Mission Press, 1914. York: M. E. Sharpe, 1988. Freri, Joseph. Native Clergy for Mission Countries. New York: Society for the Propagation of the Faith, 1917.

Articles Connors, Joseph M. "The Participation of the United States Catholic Church in the World-wide Missionary Effort: Bradshaw, Susan. "Religious Women in China: An Problems, Projections and Programs." In Mission in the '70s, Undertaking of Indigenization." Catholic Historical Review What Direction?, edited by John T. Boberg, and James A. 68(1982):28--45. Scherer. Chicago: Chicago Cluster of Theological Schools, Chicago Mission Institute, 1971.

APRIL 1991 65 Cunningham, Agnes. "Evangelization and Mission: A O'Neill, Arthur Barry. "American Priests and Foreign Roman Catholic Experience." Missiology 150uly 1987):315-21. Missions." American Ecclesiastical Review 55(1916):483-88. Dominquez, Olegario. "Characteristic Features of Price, T. F. "The Present Condition of the Foreign Mission Missionary Activity." Fundamental Correspondence Course for Field." American Ecclesiastical Review 56(April 1917):375-87. Mission Animatori. : Pontifical Missionary Union, 1978. Ryan, Joseph R. "American Contribution to the Catholic Franciscan View of Missiology. Report of the 27th Annual Missionary Effort in China in the Twentieth Century." Meeting, Franciscan Educational Conference, Carey, Ohio, Catholic Historical Review 310uly 1945):17J.-80. June 17-19, 1946. Washington, D.C. 1946. Shapiro, Judith. "Ideologies of Catholic Missionary Practice Habig, Marion. "The First American Foreign Missioners." in a Postcolonial Era." Comparative Studies in Society and Illinois Catholic Historical Review 11(1929):239-50;364-69. History 23(1981):130-49. Hoffman, Roman. "The Church, The Council, The Seumois, Andrew V. "The Evolution of Mission Theology Missions." American Ecclesiastial Review 103 (February 1964): Among Roman Catholics." The Theology of the Christian 102-17. Mission. Edited by Gerald H. Anderson. New York: McGraw­ Hill, 1961. Latourette, Kenneth Scott. "The Missionary Awakening Among Roman Catholics in the United States." International Tracy, Joseph V. "The Catholic Church in the United States Review of Missions 11(1922):439-44. and Mission Work." American Ecclesiastical Review 45(1906): 1-13. Murphy, Patrick J. "The Beginnings of the Catholic Foreign Mission Movement in the United States: Some Political Perspectives." Channel 19(5ummer 1976):4-6, 22-31.

Dissertations

Beck, . "The Society of Catholic Medical Dries, Angelyn. 'liThe Whole Way Into the Wilderness': Missionaries, Origin and Development." Ph.D. diss., The Foreign Mission Impulse of the American Catholic Catholic University of America, 1955. Church, 1893-1925." Ph.D. diss., Graduate Theological Union, Berkeley, California, 1989. Chatfield, Joan. "First Choice: Mission. The Maryknoll Schintz, Mary Ann. "An Investigation of the Modernizing Sisters, 1912-1975." Ph.D. diss., Graduate Theological Union, Role of the Maryknoll Sisters in China." Ph.D. diss., Berkeley, 1983. University of Wisconsin-Madison, 1978.

The New Missionary: John Hick and Religious Plurality

Gavin D'Costa

ohn Hick is a missionary. Readers of this journal who John Hick's Proposals J are familiar with Hick's work may be surprised by this statement. I want to argue that Hick is committed to a form of To justify these comments let me first briefly outline the sugges­ mission that negates the traditional sense of shared tions proposed by Hick. Before proceeding, I would like to make by most Christian churches. In fact, I want to argue that Hick's it clear that Hick's good intentions are never in question. I am attempt to be genuinely accommodating to the religions of the dealing with Hick texts in which arguments are put forward and world ends up by being accommodating to none, including Chris­ with subtexts within the texts that are not always under the con­ tianity. One may go so far as to say that Hick has replaced the trol of the author. Furthermore, Hick's writings on the issue span "Good News" for all men and women with a universal ide­ nearly two decades and have shifted and evolved during that ology of mythification; it is a mythological understanding of cen­ period. We are fortunate enough to have his most recent thought tral religious doctrines that will "set one free." encapsulated in one book: An Interpretation of Religion: Human Responses totheTranscendent (London: Macmillan, 1989). However, to put his recent thought into perspective it is necessary to trace its genesis. Gavin D'Costa, an Indian Roman Catholic, is Professor of Theology at the West London Institute of Higher Education and lectures at the Institute of Education, In 1973, using an astronomical analogy, Hick suggested a London University. He is the author of Theology and Religious Pluralism: Copernican revolution in the Christian theology of religions The Challenge of Other Religions; John Hick's Theology of Religions: A whereby Christians should "shift from the dogma that Chris­ Critical Evaluation; and editor of Christian Uniqueness Reconsidered: The tianity is at the centre to the realization that it is God who is at Myth of a Pluralistic Theology of Religions. centre, and that all religions ... including our own, serve and

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