Vol. 18, No.2 nternatlona• April 1994 etln• Culture and Religion­ and Missionary Expertise

t was a chance remark offered by a distinguished church Missions and missionaries play an important partin helping I historian: "I appreciate the INTERNATIONAL BULLETIN. Today us understand one another in global context, even as they help it is clearly the missiologists who are leading the way in helping the peoples of the world find one another in the reconciling love us understand cultureand religion." This observationfinds fresh of Jesus Christ. evidence in our current issue. "Forty-five Years of Turmoil: Malawi Christian Churches, 1949-1994," by Andrew Ross, illuminates the religious and cul­ tural dynamics that have producedoneof Africa's mostvigorous On Page movements for self-government. Of course, not all missionaries 50 Is Ecumenical Apologetics Sufficient? A in Malawi would have been capable of providing in-depth Response to Lesslie Newbigin's "Ecumenical cultural insight. But in any case, missionary and church opinion Amnesia" was not consulted at midcenturywhenthe decision was madeby Konrad Raiser the British government to incorporate Malawi in a white-con­ trolled federation. The resulting turmoil illustrated the destruc­ 51 Reply to Konrad Raiser tive powerof miscued appraisals of the Malawiancharacter. Had Lesslie Newbigin the political powers been as informed and as sensitive as some of 53 Forty-five Years of Turmoil: Malawi Christian the senior Scots Presbyterian missionaries to intertribal dynam­ Churches, 1949-1994 ics and to the cross-tribal solidarity that had been produced by Andrew C. Ross three generations of evangelism and education, perhaps the 60 The Parliaments of the World's Religions: 1893 futile attempt to impose a white-dominated federation might and 1993 have been avoided. Alan Neely We also draw attention to Rosemary Seton's comprehensive compilation of mission archival resources in the United King­ 66 Archival Sources in Britain for the Study of dom. Here are rich veins of cultural and religious insights re­ Mission History: An Outline Guide and Select garding many non-Western cultures, justwaiting to be mined by Bibliography the diligent researcher. Of course, he or she must not be put off Rosemary Seton by the fact that this expertise was earned by the labor, sweat, and 72 The Legacy of Charles Simeon blood of missionaries! John C. Bennett In this issue's "Noteworthy" we announce the second an­ 74 Noteworthy nual round of grants for missions research, funded by the Pew Charitable Trusts of Philadelphia and administered by the Over­ 78 The Legacy of Claudius Buchanan seas Ministries Study Center. Many of the projects listed take up Wilbert R. Shenk issues of cultural and religious identity, reflecting the fact that 84 Book Reviews protocols for the grant program encourage, among other things, 94 Dissertation Notices research that illuminates the role of missions and indigenous churches in the building and shaping of culture and community. 96 Book Notes of issionaryResearch Is Ecumenical Apologetics Sufficient? A Response to Lesslie Newbigin's "Ecumenical Amnesia"

Konrad Raiser

nder the title "EcumenicalAmnesia," this BULLETIN pub­ event. Newbigindoes notreally respond to this challenge,which U lished in its January 1994 issue a review by Bishop is central to my argument, and in fact he can state his basic Lesslie Newbigin of my book Ecumenism in Transition (Geneva, Christological and ecclesiological affirmations almost without 1991).Iamgratefulto the editor,Dr. GeraldAnderson,for having any reference to the pneumatological dimension. invited me to contribute a response to this review for the subse­ I think it would not be unfair to say that Newbigin wants to quent issue. Since I wrote my book in order to generate discus­ maintain "Christo-centric universalism" as the valid model for sion about the present condition of the ecumenical movement, understanding the ecumenical movement and would therefore this is a very welcome opportunity to engage in critical dialogue. reject my analysis of an emerging "paradigm shift." His entire My gratitude is further directed to Lesslie Newbigin, whom critical reflection is based on the conviction of the nonnegotiable I deeply respect as a trusted guide on the ecumenical way. Of the truth of the earlier paradigm, and he would consider any depar­ various critical reviews of my book, his is by far the fairest and ture from it dangerous for the ecumenical movement. most noble one, and he enters into the heart of the argument. I have no difficulty accepting his review as a very sincere Indeed, it is this kind of mutual challenging and mutual correc­ effort to defend the continuing validity of the basic elements of tion rooted in a common commitment that we need in the the old paradigm-in particular its understanding of unity, its ecumenical movement; it is a central expression of what this Christology with a strong emphasis on the atonement, its movement is all about. ecclesiology, and its missionary orientation. This is an expres­ In saying this, Iamgladly affirming one of the mainconcerns sion of the theology and piety of the tradition of evangelical of Lesslie Newbigin. He may have read my book as advocating Protestantism out of which I come myself. Newbigin is certainly "the relativism of postmodern culture" and as suggesting an right that "the churches and movements that bear the name easy form of ecumenical coexistence that "evades the pain of 'evangelical' ... are the ones that are growing" today, whereas mutual criticism and mutual correction." I do not recognize my the historic churches of Orthodox, Roman Catholic, or Protestant intentions in this interpretation and would affirm as strongly as origin, with a few exceptions, seem to be declining. The WCC he does that "the WCC must see itself as the meeting place for all must of course remain openfor this tradition, as it tries to be open who make a Christological and Trinitarian affirmation along the to the contribution from all traditions and contexts represented lines of the WCC Basis. However sharp the disagreements are, in its constituency. the WCC cannot accept a less demanding role." It is noteworthy, however, that Newbigin in his review does I also acknowledge gratefully that Lesslie Newbigin con­ notrefer explicitly to my analysis of the challenges that are facing firms at least the first part of my thesis by admitting that the the ecumenical movement today (see chap. 3 of my book). We concept of "Christo-centric universalism" is indeed a "true de­ know from his more recent writings that he is intensely inter­ scription of the dominant model in the formative days of the ested in a critical dialogue with modern culture and convinced WCC." He further repeats his earlier conviction that a "full that we need to recover the fiduciary framework of biblical faith to counteract the reductionism of the scientific worldview. But his apologetic stance does not allow him to admit either the We seem to disagree about challenge of religious plurality or the challenges arising from the threats to all natural life systems. As a consequence, he does not the role of the Holy Spirit­ recognize thatlarge parts of my book have arisen from a constant in fact, Newbigin states critical dialogue with the universalism represented by the ecu­ menical missionary movement-that is, its profound reticence his affirmations almost regarding interreligious dialogue and its attachment to a theol­ without reference to the ogy of salvation history. Spirit. Like Newbigin and Visser't Hooft, I am convinced that the Christo-centric universalism of the classical ecumenical para­ digm is rooted in the missionary vision of "a whole world Trinitarian theology" is needed-at least for an adequate brought to Christ." When Newbigin therefore speaks of a "total missiology. I shall come back to this point at the end of my amnesia [in my book] in respect of missionary and evangelistic response. Finally, I am in agreement with him-and have said so work of the church," he is right as far as the material is concerned in my book-that the Trinitarian perspective cannot be placed as that I have used to substantiate my thesis; my ecumenical social­ an "alternative" over against the Christological confession but ization has been through the Faith and Order and Life and Work mustbe understood as its properbiblical frame of interpretation. streams of the WCC history. But he obviously does not agree However, we seem to disagree about what it means to take with my critical reassessment of the universalism of the mission­ the Trinitarian faith seriously and specifically to appreciate the ary movement in response to the new challenges of today, nor constitutive role of the Holy Spirit in understanding the Christ does he see a need for such self-critical analysis. My interest in a Trinitarian framework and especially in a fresh understanding Konrad Raiser is General Secretary, World Council of Churches, Geneva, of the work of the Holy Spirit is motivated by the conviction that Switzerland. we have to achieve a new interpretation and even transforma­

50 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH tion of ourecumenicalfoundations that is comparable to the shift International Bulletin that emerged in the early fifties and that found its expression in the concept of the Missio Dei. of Missionary Research Since I wrote the original German version of my book five Established 1950 by R. Pierce Beaver as Occasional Bulletin from the years ago, the evidence for a profound shift taking place in Missionary Research Library. Named Occasional Bulletin of Missionary ecumenical consciousness is more clearly discernible. Having Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH been elected recently general secretary of the World Council of 1981. Churches, I see my responsibility not so much in "ecumenical apologetics" but in facilitating and providing orientation for a Published quarterly in January, April, July, and October by process of transition thatwill change once again the profile of the Overseas Ministries Study Center ecumenical movement. In trying to be sensitive to the challenges 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. facing this generation, I acknowledge with gratitude and respect Telephone: (203) 624-6672 the ecumenical leadership that Bishop Newbigin gave more than Fax: (203) 865-2857 thirty years ago when the ecumenical movement was passing Editor: Associate Editor: Assistant Editor: through a similar process of transition. I hope and pray that our Gerald H. Anderson James M. Phillips Robert T. Coote efforts today may be guided as visibly by God's wisdom as were the decisions and initiatives of those who walked the ecumenical Contributing Editors way before us. Catalino G. Arevalo, S.J. Dana L. Robert David B. Barrett Lamin Sanneh Samuel Escobar Wilbert R. Shenk Barbara Hendricks, M.M. Thomas F. Stransky, C.S.P. Norman A. Horner Charles R. Taber Graham Kings Tite Tienou Gary B. McGee Ruth A. Tucker Mary Motte, F.M.M. Desmond Tutu Lesslie Newbigin Andrew F. Walls Reply to Konrad Raiser C. Rene Padilla Anastasios Yannoulatos Lesslie Newbigin Books for review and correspondence regarding editorial matters should be addressed to the editors. Manuscripts unaccompanied by a self-addressed, stamped envelope (or international postal coupons) will not be returned. am grateful for the courteous and generous response of I Konrad Raiser to my quite harsh criticism of his book. Subscriptions: $18 for one year, $33 for two years, and $49 for three years, Clearly there is much common ground. I accept his thesis that postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ there has been a "paradigm shift," and I accept in general his scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, accounts of the former and later paradigms. But paradigm shifts Visa, MasterCard, or International Money Order in U.S. funds. Individual are not, like climatic changes, events that we simply have to copies are $6.00; bulk rates upon request. Correspondence regarding sub­ record. They are the ways into which, by mutual persuasion, we scriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. seek to guide our contemporaries. They call not only for descrip­ tion but for evaluation. Here we differ. Advertising: I do not regard the "classical" paradigm as nonnegotiable. I Ruth E. Taylor sought to challenge it in my pamphlet entitled Trinitarian Doc­ 11 Graffam Road, South Portland, Maine 04106, U.S.A. trinefor To-day's Mission,thereby earning the disapproval of my Telephone: (207) 799-4387 great colleague Wim Visser't Hooft. But I do regard as nonnego­ Articles appearing in this journal are abstracted and indexed in: tiable the affirmation that in Jesus the Word was made flesh; there can be no relativizing of this, the central and decisive event Bibliografia Missionaria of universal history. Christian Periodical Index Like Raiser, I was brought into the ecumenical movement Guide to People in Periodical Literature Guideto Social Science and Religion in Periodical Literature through the concerns of Faith and Order. It was with sorrow that Missionalia I had to give up my position as vice-chairman of Faith and Order Periodica Islamica when I became a WCC staff member. My concern has not been to Religious and Theological Abstracts promote an "evangelical" theology, if that word is used (as it Religion Index One:Periodicals often is) to exclude other Christians. I am concerned for the integrity of the WCC's witness to the faith that we confess Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors together in the Nicene Creed. Surely to speak much of the and not necessarily of the Overseas Ministries Study Center. atoning work of Jesus on the cross is not to be sectarian or un­ Catholic! My own theological struggle during the final stages of Copyright © 1994 by Overseas Ministries Study Center. All rights reserved. the gestation of the Church of SouthIndia required a very serious Second-class postage paid at New Haven, Connecticut. POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. Lesslie Newbigin, a contributingeditor,was a bishop in the Churchof South India.He wasgeneral secretary of theInternational MissionaryCouncilat the ISSN 0272-6122 time of integration with the World Council of Churches in 1961. He is now retired in London.

April 1994 51 acknowledgmentof the truthin the Catholic doctrine of apostolic partydialogue" (Johannes Aagaard), which operatesonassump­ succession. tions that do not include the affirmation that Christians must I agree that the "classic" paradigm lacked adequate recogni­ make, namely, that in Jesus God has acted decisively for the tion of the work of the HolySpirit. As a missionary in India, I had redemption of the world. been strongly influenced by the missiology of Roland Allen, for The Missio Dei slogan emerged following the Willingen whomthe recognition of the workof the Spiritin mission was the Conference in 1952, which spoke of the source of the church's very center. When I became partof the WCC staff, I proposed the mission in the action of God the Father in sending his Son. Once study on the missionary structure of the congregation precisely again the powerful intellectual currents of the later 1950s and with the hope thatRoland Allen's ideas mightpenetrate the older 1960s hijacked this biblical statement in the interests of a churches. But the "paradigm shift" of the 1960s ensured that the missiology thatbypassed the church and led to the acclaiming of study was hijacked in the interests of the dominant ideology of all sorts of secular movements as "God at work in history." In the secular. Thirty years later secularity is out and "spirituality" reaction against an overly church-centered missiology, we had a is in. But there are many spirits abroad, and when they are missiology that found God's redeeming action almost every­ invoked, we are handed over to other powers. The Holy Spirit, where except in the preaching of the Gospel. It was a sad period. the Spiritof the Father and of the Son, is known by the confession If it is true that the missionary movement has been blind to that Jesus alone is Lord. the ecological crisis, that is a grave charge. For myself, I can only Raiser finds that there are three new realities that I have not say that it has been a constant theme of my speaking and writing adequately recognized-religious plurality, the concept of the that the world dominance of the idolatry of the free market will, Missio Dei,and the ecological crisis. I offer a word on each. if not reversed, both disintegrate human society and destroy the Religious plurality is as old as known human history; what environment. I regret that the immense labor of the WCC under is new is that churches in the old "Christendom" have woken up the banner of "Justice, Peace, and the Integrity of Creation" has to it. One may well admit that the euphoria of Western colonial had such meager results, because it has attacked the symptoms expansion, which was so often mixed in with missionary mo­ and not the cause of the malady. The ideology of the free market tives, enabled the Western churches to engage in world mission rests upon a doctrine of human nature that is directly attacked by without seriously facing for themselves the question of the the biblical faith. Idolatry cannot be countered merely by moral uniqueness and finality of Christ. The collapse of Western self­ protest against its effects. It has to be tackled at its source. That is confidence and the corrosive effects of the "acids of modernity" why I believe that the first priority for the churches and for the World Council of Churches should be a radically missionary encounter with this ideology, which, under the name of "mod­ ernization," is destroying traditional cultures and threatening to Do we look for the ultimate destroy the world. "Cocktail-party dialogue" will not do here. unity of the human family We have to find ways of making known the fact that the incar­ as the fruit of God's nate, crucified, and risenJesus is Lord also of the economic order. There is no room for religious pluralism here. reconciling work in Jesus No doubt there are intergenerational factors in this discus­ Christ, or do we have some sion. Much depends on the period in which one was intellectu­ ally formed. The products of the 1960s who now provide leader­ other center to propose? ship in most areas are easily recognizable. I have the strong impression that the next generation, now in their twenties and thirties, have turned away from this paradigm. There is consid­ (Lippmann) now produce a mood in which the recognition of erable fear that the WCC may be trapped in a paradigm that is religious plurality puts a question mark against the absolute alreadylosingits power. WhatImostwelcomein Konrad Raiser's lordship of Jesus Christ. That is precisely the issue now to be response is his welcome to real discussion, and his recognition faced: Do we look for the ultimate unity of the human family as that the WCC must be a place where conflicting views can meet the fruit of God's reconciling work in Jesus Christ, or do we have in honest search for the integrity of our Christian witness. If I some other center to propose? The "reticence" about interreli­ have written critically, it is not as one who stands outside but as gious dialogue with which Raiser charges the missionary move­ one who wants to be within the ecumenical family, where we can ment arises from the recognition that there is a kind of "cocktail­ speak frankly to each other. I hope and pray that it may be so.

Correction A correction should be noted in the second paragraph of "Protestant Theological Education in the Former Soviet Union" by Mark Elliott (January 1994,page4).In the 1920sEvangelical Christians operated a Bibleschool in Leningrad and Baptists operated a separate Bible school in Moscow.

52 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Forty-five Years of Turmoil: Malawi Christian Churches, 1949-1994

Andrew C. Ross

he Republic of Malawi was, until 1964, the British Pro­ in 1902, when the White Fathers came to work in the central and T tectorate of Nyasaland, bounded by Tanzania in the northern areas. north, Mozambique in the east and south, and Zambia in the It is with the CCAP and the Roman Catholic Church that I west. Malawi's population of around 7 million is over 99 percent will deal in this essay because of their size and their dominant African, of whom about 25 percent are traditionalists, 15 percent role in the last hundred years of Malawi history, during which Muslims, and 60 percent Christians. they and their school systems profoundly affected the shape of Malawi Christians are divided fairly equally between the modern Malawi. Church of Central Africa, Presbyterian (CCAP) and the Roman The Livingstonia and Blantyre missions had a Widespread Catholic Church, each with about 25 percent of the population. schoolsystemin placeby 1900.At Livingstonia itself the Overtoun The Seventh Day Adventist Church has about 2 percent of the Institute provided a form of secondary education and teacher population, the Episcopal about 2 percent, and the remaining 6 training, as did the Blantyre Mission. Each of these Scottish percent is made up of the Zambesi Evangelical Church, the Presbyterian missions also had a network of village schools Churches of Christ, and a number of African Independent radiating out from the center; Livingstonia had seventy-eight Churches.Itshould be noted that, on the whole, beinga Christian schools, and Blantyre twenty-two. As a result, by 1900 the in Malawi means coming under a pattern of church discipline Presbyterian Christian community had an African leadership much more strict than is usual in the West. Itis also important to that could read and write in English as well as in Nyanja and notice that a large number of traditionalists-in fact, the over­ Tumbuka, the principal local languages. In the first years of the whelming majority-have close connections through the ex­ new century the CCAP produced its first ordained African tended family with either a Muslim or a Christian congregation, pastors, among whom was the Reverend David Kaunda, who sometimes with both. went as a missionary into what is now Zambia and whose son, The first Christian presence in the area was that of the Kenneth, became Zambia's first president. sixteenth- and seventeenth-century Zambesi mission of the Jesu­ In 1901 the presbyteries of Livingstonia and Blantyre united its. But, unlike their great successes elsewhere in that era, their in theChurchof CentralAfrica, Presbyterian, later to be joined by mission on the Zambesi had no true lasting success. The next the presbytery of Mkhoma. (Thus the churches produced by the mission was that of the Anglican Universities Mission to Central Scottish missions united twenty-eight years before their parent Africa, which came to Malawi during the period of David churches reunited in Scotland.) As the Christian communities Livingstone's Zambesi expedition in 1861 but withdrew to Zan­ grew, these presbyteries became synods with each containing zibar in 1864. Not until 1880 did the mission return to establish several presbyteries. the ongoing Episcopal Church presence in Malawi. Although arriving later than the Protestants, the Catholic It was the Scottish response to Livingstone's death that missions expanded rapidly, bringing many European mission- produced the first permanent Christian presence in Malawi. During the years 1873 and 1874 the Church of Scotland and the then Free Church of Scotland planned missions to Malawi. Some missionaries held Although the Free Kirk had seceded from the Kirk only thirty that Africans, even if years before and feelings in Scotland were still very bitter, the two groups of mission supporters talked of a united mission in ordained, would always memory of Livingstone. Though they failed to persuade their work under the supervision parent churches to agree, the two mission committees agreed that their missionaries should work in cooperation in the field. of Europeans. These two missions-the Livingstonia Mission and the BlantyreMission-werethe foundersofwhatare nowthe Blantyre and Livingstonia synods of the CCAP. Initially the two missions aries to Malawi and quickly extending theirschool system. In the divided the country between them but found it too heavy a task, years before the First World War there was intense and explicit so the Free Kirk mission invited the CapeSynod of theNederduits competition between the Presbyterian and Catholic missions Gereformeerde Kerk van Suid Afrika (NGK) to help them. Their and churches. We must also note a profound gulf dividing the Mkhoma Mission was the progenitor of the Mkhoma Synod of Livingstonia and Blantyre missions from the Roman Catholic today's CCAP. and Mkhoma missions. This divide was concerned with two The permanent Catholic presence in Malawi began in 1901 issues-the nature of the education given in the schools, and the when the Montfort Marist Fathers entered southern Malawi,and status accorded to African pastors, evangelists, and catechists. The difference is brought out very clearl y when the evidence given to the government commission set up to investigate the Andrew C. Ross is Senior Lecturer in the History of Missions and Deputy Director oftheCentreforthe Study ofChristian ity in the Non-Western World, causes of the Chilembwe Rebellion of 1915 is reviewed.' UniversityofEdinburgh, Scotland.Heserved asdean oftheFa cultyofDivinity, The Marist and White Fathers missions in their Widespread University of Edinburgh, 1978-84. He was assistant minister in the East school systems taught only in Nyanja and Tumbuka, and what Harlem Protestant Parish, New York, 1957-58, and ministerof the Church of they taught was limited. Thesame was the case with the Mkhoma CentralAfrica, Presbyterian (Malawi), 1958-65 . Mission. Furthermore, the Roman Catholic and the Cape Synod

April 1994 53 missionaries with the Mkhoma Mission also agreed that Afri­ was one of the roots of nationalism in Malawi. cans, even if ordained, would always work under the supervi­ Meanwhile, although in the Mkhoma Synod the number of sion of Europeans. Any kind of autonomy was very far distant schools and new congregations increased rapidly, as also they indeed. Ferriera of the Mkhoma Mission said he could hardly did in the Catholic system, the insistence of both these bodies on conceive of autonomy ever being granted to African pastors and minimal academic education, and that only in the vernacular, evangelists. Bishop Auneau said, "The European staff will al­ meant that their Christians were ill equipped to playa respon­ ways keep the supervision and direction of the mission."? All this sible part in the modern sectors of society and the economy. (It is in direct contrast with the English medium education in the was only in the 1950s that the Catholic Church began to change two Scottish missions and even more with the freedom given to and follow a new emphasis on higher education and the rapid African ministers, evangelists, and elders. The difference in development of African leadership. They did this with great practice can be seen clearly in the response of Dr. Hetherwick of energy and drive, creating a new style of Catholicism in Malawi. Blantyre to the Commission of Enquiry: In the same period Mkhoma also came into line in the area of Q: Regarding religious instruction, you mention the Bible. education, but more slowly.) Can any native get a Bible? One final element in the background to the troubles of the A: Yes, we will sell it to any native. last forty-five years was the attempt by white-dominated South­ Q: Do you think the native, educated or otherwise, is capable ern Rhodesia (Zimbabwe) to persuade Britain to allow the two of understanding the Holy Scriptures? British colonies of Northern Rhodesia (Zambia) and Nyasaland A: Yes, as capable as any other ordinary Christian. (Malawi) to be united with it in a new self-governing dominion Q: If a teacher selects an isolated portion or verse, may he to be ruled by an all-white parliament elected by an all-white misapply it? electorate. This is referred to by historians as the campaign for A: Yes, as a European might. amalgamation. The Scottish missionaries and the African Chris­ Hetherwick went on to describe the structure of the judica­ tian leaders of the Blantyre and Livingstonia synods gave evi­ tures of the church, emphasizing the one-person, one-vote na­ dence against such amalgamation first to the Hilton Young ture of presbytery and synod, where Europeans and Africans Commission of 1928 and then to the Bledisloe Commission of were in near parity of numbers and where inevitably there 1938. Theseweresetupbythe imperialgovernment to review the would be an eventual African majority. A commissioner, fearful situation at times of peak pressure for amalgamation from the of giving the "natives" so much power, then asked, "Are you white Southern Rhodesians. Each commission recommended to prepared for the Church of Scotland to be governed by a native London that amalgamation not be pursued. In their reports the majority?"? Hetherwick replied, "We have seen nothing of dan­ commissioners insisted that the Scottish missionaries and their ger yet, and I fear none.":' African allies had persuaded them that the African people of The Scots and the several Malawian ministers and elders Nyasaland were totally opposed to such a union with its inbuilt who gave evidence (it is not without significance that it was only race discrimination. In 1938, the Blantyre and Livingstonia wit­ from the Scottish synods that Africans volunteered to give evi­ nesses were supported by witnesses from the Episcopal and two dence to the commission) insisted that there were serious injus­ small evangelical churches. They were all agreed that so many tices built into the social, legal, and economic structure of the Malawians had worked for stints as migrant contract workers in protectorate, which needed to be reformed. In contrast, the Southern Rhodesia and in the South African mines that the missionary witnesses from the Roman Catholic missions and people of Malawi knew well the race situation in the south. The from Mkhoma asserted that the Malawi people were content people of Malawi, these church witnesses insisted, did not want with the political situation. that pattern of white supremacy to come north. After the First World War the differences over these same issues between the Blantyre and Livingstonia synods of the The Years of Turmoil Begin CCAP, on the one hand, and the Mkhoma Synod and the Roman Catholic dioceses of Malawi, on the other, continued. In the Despite all that had been expressed in the reports of the two Scottish-related synods there were African majorities in synod commissions of 1928 and 1938, the British government in the and in presbytery, and English medium education flourished years after the end of the Second World War listened again to the and produced an ever-increasing educated African and Presby­ renewed appeals of the leaders of the white-ruled Southern terian elite who took up all the skilled manual and clerical jobs as Rhodesia for amalgamation. These Southern Rhodesian politi­ well as the few administrative jobs that were open to Africans in cians were now supported vociferously by the large number of commerce and government in Malawi and to some extent also in whites who had come to Northern Rhodesia because of the boom the countries that are now Zambia and Zimbabwe. In Zimbabwe in the copper mining industry there, a development that had the Malawians created so many Presbyterian congregations that begun in the midthirties. Among the small number of whites in the CCAP had to organize a presbytery of the CCAP there in Nyasaland, some-principally those associated with tea and 1945. tobacco farming-joined in the clamor for a new white domin­ In addition, from 1902 substantial numbers of Malawi men ion. Extraordinarily, there was no commission of enquiry this worked as migrant contractworkers in the mines of SouthAfrica. time as there had been in 1928 and 1938. After four years of hard These men all spoke at least two out of the three languages of negotiations the British government planned and put into effect church and school in what was then Nyasaland-Tumbuka, a new federal state in August 1953. It was not the amalgamation Chewa, and English. Livingstonia and Blantyre men took the the white politicians had asked for but a very strange form of lead in those communities, and soon it was usual for the mi­ federation. grants, from whatever tribe in Malawi, to enter "Nyasa" where Whatwasabundantlyclearwas that it could not last, as there the official form required them to name their tribe. There is no were fundamental contradictions in the system. There was a such tribe! The men from Nyasaland simply were asserting their federal legislature elected by a whites-only electorate, with a few oneness. This response to the experience of migrant employment appointed members to represent African interests. The old, all­

54 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH white parliament of Southern Rhodesia continued as its local negated the oneness of humanity that was at the heart of the legislature. As a gesture toward the African opposition to the Gospel." scheme in Zambia and Malawi, the local administrations there were to continue to be carried out by British colonial service Nyasaland African National Congress and CCAP officers serving new legislative councils that contained directly elected African members, though these were in a minority. The NANC and the CCAP had a massive overlap in their mem­ Africans in Malawi and Zambia were bitterly opposed to the bership. The party had, after all, originated in missionary-en­ new federation. They saw clearly that the strange balancing act couraged debating societies and good citizenship groups. Many of the constitution of the federation could not last; either the of its branches opened and closed their meetings with prayer. multiracial pattern of the two northern territories or the white The NANC was seen as part of the Christian society of Malawi. supremacist one of the South had to prevail. However, since the Traditionalist leaders and Muslim leaders were very suspicious federal government in practice was all white, it seemed to the of it, and in turn they were very cooperative with the federal and northern Africans that amalgamation into a white supremacist colonial authorities. state was what lay in the future. The leaders of the federal I remember coming out of morning service in an area where government made no attempt to hide the fact that this indeed traditionalists were still numerous and talking to a group of was their aim. drunkvillage elderswhosedrumming hadbeena problemfor us In the 1930s a number of debating societies that had been in church that morning. They were courteous enough, but they encouraged by the Blantyre and Livingstonia missions united to explained to me, "Sitifuna macalici, masukulu, Congressi, produce the first modernpoliticalpartyin Malawi, theNyasaland tingofuna mtendere basi" (We do not want churches, schools, or African National Congress (NANC). It was this congress that led Congress; we simply want to be left in peace). the Malawi opposition to federation. There was an important Since ultimate authority over Nyasaland was still vested in element in this opposition created by the many Malawians who the Crown, and Britain still supplied colonial service officers for had volunteered and fought in the Second World War. They had the Nyasaland administration, the NANC continued to believe that the way ahead was to pressure the British government into withdrawing Malawi from the federation and restoring it to the In the 1930s the debating path of eventual self-government. This was also the policy of the Livingstonia and Blantyre missions and their associated synods. societies that the missions The other church groups that had protested originally did little had encouraged produced afterfederation was imposed because they felt there was nothing the first modern political left except to get on with life in the new situation. party in Malawi. The End of the Scottish Missions been taught that they were fighting for the self-determination of In these first years of federation a very important change took all peoples and to end tyranny. They subsequently applied these place in the organization of Christianity in Malawi. This was the lessons to their own situation. In addition, the postwar British voluntary dissolution of the Blantyre and Livingstonia missions. government was even more explicit than before the war in its The Foreign Mission Committee of the Church of Scotland as promise that colonial peoples were to be prepared for eventual well as a majority of missionaries in the field, together with the self-government. The new federation was therefore seen as a Africanleadershipof thetwosynods,had agreedby 1953thatthe deliberate breaking of promises by the British. It is difficult to existence of a mission structure alongside the synods repre­ exaggerate the sense of betrayal that pervaded peoples' minds at sented a tradition which by its very nature denied the equality of that time in Malawi. black and white Christians. If the synod was truly a synod of the As in the amalgamation campaigns, the Blantyre and Presbyterian Church, how was it that a committee of Scottish Livingstonia missions, their associated synods, the Episcopal missionaries should own so much of the property of the church Church, and the small evangelical churches all protested to the and alone make key decisions relating to the hospitals and British authorities over the imposition of federation on an un­ schools that belonged to the churches? Could it be right for willing African people in Malawi. Throughout this campaign, as expatriateScots to be pastors of the CCAP, have full membership in the previous crises of 1928and 1938,the MkhomaMission and of presbytery and synod, yet still legally be members not of the the Roman Catholic missions played no part in lobbying the CCAPbutof the Church of Scotland? Thus, the Scottish Missions British authorities, and the African leadership within their were dissolved as autonomous agencies in Malawi. The Church churches were so lacking in any sense of autonomous authority of Scotland and the Presbyterian Church in Ireland continued to that they also said and did nothing. The British and federal send missionaries and paid their salaries, but the missionaries, authorities interpreted this behavior as support for their cause, on arrivalin Malawi,gaveup membership of theirhomechurches and it wasso interpreted also by the articulateAfrican opponents and became members of the CCAP, coming fully under its of federation. ecclesiastical authority. Dr. Andrew Doig, a chaplain with the King's African Rifles in Burma during the Second World War, moderator of the The End of Federation Blantyre Synod of the CCAP, and later, after retiring from Malawi, a moderator of the General Assembly of the Church of All the church organizations in Malawi other than the synods of Scotland, insisted that not to oppose federation meant being Blantyre and Livingstonia and some small African Independent associated with white racism and with a view that held Africans Churches accepted the new situation of Malawi as part of the to be a permanently subject people. Such a view, he insisted, federation. But the two synods refused to give up and cam­

April 1994 55 paigned vigorously to persuade British· public opinion to bring federation and granted it internal self-government. pressure to bear on the British government to withdraw Malawi Banda was now genuinely the leader of the nation, indepen­ from the federation. They managed to get the Church of Scotland dent of the group of young men and women who had brought and some pressuregroupsin Britainto supportthis policy, which him back to head the NANC in 1958. His control of the new party was also that of the NANC. The Federal Government Informa­ structure was firm and was made more secure by the creation of tionServiceattempted to denigrate the two synods, insisting that a paramilitary youth organization called the Young Pioneers, Africans could not mount such a campaign themselves, that the which in 1965 was put outside police control. Its members be­ whole thing was being directed by a group of men and women came the enforcers of the party's will on the people. who were in Malawi as Scottish missionariesbutwho were really When internal self-government had been granted by the political agitators. Indeed in 1959 the federal government pub­ British in 1962, the young, former NANC leaders who had lished in Africa and Britain a pamphlet, The New Face of the Kirk brought Banda back home made up the new executive council in Nyasaland, propagating this understanding of the CCAP. (The and, after full independence in 1964, the first Malawi cabinet. pamphlet illustrated the inability of Europeans to understand However Banda, from early in 1963, increasingly treated them as the autonomyof an Africanchurch, for the Kirk no longer existed assistants, not as colleagues (which legally they were under the in Nyasaland.) British system inherited in Malawi). Over their opposition, he The federal pamphlet was published within a couple of insisted on policies such as that of cooperation with South Africa weeks of the declaration on March 3, 1959, of a state of emergency and with the Portuguese, who still controlled Mozambique. Late in Malawi, when the whole leadership of the NANC was putinto in 1964 he dismissed a number of the ministers from the cabinet, detention without trial. Eventually after a sifting process, one whereupon the others resigned in sympathy with their friends. thousand "hard-core" leaders were assembled in a detention They were not allowed to form any kind of opposition party, and camp called Kanjedza. Of that thousand, more than seven hun­ all but one left the country while many of their supporters were dred were members of the CCAP. Traditionalists, Muslims, arrested and detained without trial. Worse, some were murdered Roman Catholics, Episcopalians, Baptists, Adventists, and oth­ by the Pioneers. ers made up the fewer than three hundred others. It is also What were the churches to do now? The synods of Blantyre important to note that every African university graduate in and Livingstonia were paralyzed, since they appeared to be part Nyasaland, man or woman, was arrested at that time. of the new opposition. After all, the dismissed cabinet ministers, In this moment of crisis the Blantyre and Livingstonia syn­ with one exception, were their members; indeed, three had been ods appealed to the Church of Scotland and other sympathizers members of the General Administration Committee of their in the United Kingdom for support in what they insisted was a synod, and most of the people being detained or killed were also monstrously unjust situation. They scorned the assertion of the Blantyre or Livingstonia Christians. After a number of direct federal authorities that the NANC had been planning a massacre personal appeals to Banda by synod leaders failed to gain any of whites and insisted on the justice of the NANC case, the softening of his position, the leaders of the two synods deemed it essential nonviolent nature of their approach, and the support of wise to keep their heads down and hope the storm would pass. their aims by the majority of CCAP Christians. The smaller churches, which had been silent on political and The British government responded sympathetically to the social issues since the inception of federation eleven years before, consequent campaign in the United Kingdom; in Scotland the felt they could say or do little now. The Mkhoma Synod and the campaign took the character of a national crusade. The govern­ Roman Catholic bishops were in a quandary, since so many of ment began a slow process of releasing the detainees as well as their members were Banda enthusiasts at that time-after all, he beginning the legal steps necessary for the withdrawal of Malawi had brought them out of the political wilderness. If they spoke from the federation. (This meant, in effect, the end of the federa­ against the government, it mightdo untold harm to their position tion and had the unfortunate effect of bringing to power an even and their ability to carryon their mission. In any case, how true more rigorously white-supremacist regime in Southern Rhode­ were the complaints about the murders by the Pioneers? Maybe sia/Zimbabwe than before.) what the Government Information Service said was true and the While most of the top leaders of the NANC were still in young leaders had been plotting with the fiercely atheistic Chi­ detention and would remain so for another six months, Dr. H. nese Communists. Although a number of Catholic leaders had Kamuzu Banda was released and took over the presidency of the been unhappy about the increasingly autocratic style of Dr. NANC, now called the Malawi Congress Party (MCP).6 He Banda's government, they thought that perhaps the alternatives conducted a new recruitment drive in this period when he was were worse. Although only a year before, the Mkhoma Mission the one and only truly prominent leader able to operate freely in had dissolved itself following the Blantyre model, the Mkhoma the country. This drive he directed at areas where the NANC had Synodwasstill profoundlyinfluencedby its largestaff ofAfrikaner been relatively weak, like much of the Central Province, the area missionaries. They were so pleased thatSouth Africa had a friend of the Mkhoma Synod. He played skillfully on the feelings of the at last in black Africa that they were willing to forgive Banda people of that area that somehow they had been ignored if not much. In any case they still trusted himand believed what he said despised by the old congress dominated by northerners about Communist plots, and they hoped his support would be (Livingstonia) and southerners (Blantyre). In this drive Catholics good for the church and its mission. over the whole country as well as Mkhoma Synod members and Meanwhile things were getting worse for the Blantyre and other groups joined the MCP in a way they had not the old Livingstonia synods. A numberof theirScottish staffhad to leave NANC. This meant that when the other NANC leaders were the country because of their past association with the exiles and finally released, it was to rejoin an organization that was larger, with the manyChristians of both synods who were continuing to more broadly based, and much more Dr. Banda's party than the be sent into detention. When anattempted coup d' etat failed and NANC had ever been. It was this party that oversaw the last a daring raid by a small party of guerrillas intending to assassi­ thrust for independence, which was granted by the British in nate Banda also failed, the two synods were even more under 1964 two years after the British had withdrawn Malawi from the pressure, since the majority involved in these two episodes were

56 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH t Asbury Seminary, we view the w hole Aworld as a mission field-from New York to New De lhi. That's w hy we've devel­ oped the only graduate schoo l of mission which teaches missiological strategy for North America and Europe, as well as the "Two­ Thirds" world. A Our inn ovative faculty instruct from experience, not just theory. Students are Degree Programs: M .l\. and Th.M . in trained to creatively engage all cultures with the Wo rld M ission and Evange lism; Doctor of gos pel, includ ing their own. JAl At Asb ury, you'll M issiology and Doctor of M inistry. learn to see bey ond borde rs, over obstacles and past prejudice to touch the total person and entire ASBURY communities with the greatness of Christ. fAl So if THEOLOGICAL y ou're passionate about reachin g the wo rld -and SEMINARY 204 N Lexingto n Ave.• Wilmore. KY-+0390-1 199 y our neighbor - prepare for service at Asbury. 1-l:l00-2-ASBURY or 606-858-3581 Christians of the Livingstonia and Blantyre synods. Christian communities, particularly in the CCAP and the Catho­ After this, however, the country settled down, and there lic Church, Malawians felt themselves to be free of party control. followed a period of reasonable tranquility and some genuine This was so, even though these two churches were always under increase in prosperity. However, in the 1970s more and more close scrutinyof the presidentand his staff(the churcheswere the people were detained without trial on the say-so of informers. onlymajorsocial organizationsin the countryoutside the control More and more of those surrounding the president became rich of the MCP). It did not escape the notice of party observers that through an increasingly corrupt political process. The Malawi Orton and Vera Chirwa (herself a CCAP elder) were each the Congress Party by this time had ceased to be a channel for people's aspirations and become an organization for the control of the people. Only in the churches could There was a brief period of light in the darkness beginning in 1978, when many detainees were released and a number of Malawians feel themselves new men appointed as cabinet ministers, notably Dick Mattenje, to be free of party control. Aaron Gadama, Twaibu Sangala, and Michael Chiwanga, all of whom were CCAP Christians. In addition the head of the police service was a Blantyre Synod elder who, with the help of these grandchild of two of the first ordained ministers of the CCAP, new ministers, did away with the elaborate network of inform­ whose families provided a wide network of leadership in the ers." CCAP at a local and national level. Also three of the murdered The group of corrupt and dangerous men and women dissidents-Gadama, Mattenje, and Sangala-were from fami­ around the president, however, remained essentiallyuntouched. lies that provided many leaders of the CCAP, both men and They began a counterattack. Their firstvictory was the enforced women. At the same time one of the first African priests to be early retirement of the head of the police. Then they used police­ made bishop of the Roman Catholic Church in Malawi, Rt. Rev. men to raid overtheborderintoZambiaand arrestOrtonChirwa Patrick Kalilombe, was exiled from the country because of his and his wife, Professor Vera Chirwa, and bring them back into stand on certain matters that he held to be of Christian truth but Malawi on a charge of treason. This was done on Christmas Eve, that the president's entourage saw as treason. 1981. Orton and Vera had been leaders of the old NANC, and Ortonhad beenthe country'sfirst ministerof justicebeforebeing The Beginning of Change forced to flee the country in 1964. They were the best-known leaders of the democratic movement in exile and had the most At the end of the 1980s the government of Dr. Banda and the important contacts in Europe and the United States. They were party machine was outof touch with the people. The members of held a long time without trial, then tried for treason with proce­ the leadership cadres were involved in using their positions dures that were a farce. They were found guilty and sentenced to corruptly to gain land and wealth for themselves in a country death. People in Malawi were unable to protest, for fear had whoseresourceswerelimited. Theseresources were, at thattime, again become the dominant political emotion in the country. But being put under increasing strain by the war in Mozambique. an international campaign was organized by church people The complete breakdown of any kind of law and order in many throughout Britain, Canada, and Western Europe for their re­ parts of Mozambique adjoining Malawi resulted in tens of thou­ lease or at least the commutation of the death sentence. sands of Mozambiquans flooding into Malawi for refuge. The The four recently appointed cabinet ministers-Mattenje, influx was so great that by 1990 there were one million Gadama, Sangala, and Chiwanga-also made it clear to the Mozambiquans in Malawi, or one refugee for every seven president that they felt it right that he should commute the death Malawians. The government did not cope well with this prob­ penalty. Meanwhile they were also preparing amendments to lem, and the churches with the aid of international charities took the constitution thatwould have given the people more choice at up the task of organizing aid in this desperate situation. The election times, in contrast to whathadbecomea matterof routine astonishing success of this operation was made possible only by endorsements of the wishes of the president. the great generosity and forbearance of the Malawi people, who The deathsentenceon the Chirwas,afterit wasconfirmed on willingly accepted the need to help their neighbors. (Howwould a series of appeals, was commuted to life imprisonment, but at the United States or a European country have coped with an the same time the four reformers were arrested, taken to party influx of even half these proportions?) headquarters, and then shot on May 17, 1983.The outside world In this same period of the late 1980s somewhatmore interna­ was told that they died in a tragic automobile accident. During tionalattentionbeganto turnonMalawi. Uptill thenthecoldwar this time no reporter for newspapers, magazines, radio, or TV obsession of the Western powers had led them not to do or say from outside the country was allowed to operate in Malawi, and much about a nation where all dissent was suppressed, where so, as far as the rest of the world was concerned, the Malawi thousands were in prison without trial, where from time to time authorities could get away with putting out this kind of story. critics of the regime were murdered, including Malawian dissi­ Inside Malawi, however, things had changed. People were dents living in other countries. This sort of behavior by the nowthoroughly disillusioned, evento someextentin the areas of governments of North Korea, Romania, or Angola was widely the Central Province, which had been given special privileges reported and condemned by the world's free press; but until this over the rest of the country. time only certain church groups and Amnesty International had criticized what had been going on in Malawi itself. More general What of the Churches? international interest in Malawi now did begin to be expressed, the U.S. organization Africa Watch being one of the first to take In the 1970s the churches beganto growat a faster rate thanat any it up in their report of October 1990, Where Silence Rules: The timebefore, even faster than in the previous high-growth period, Suppression ofDissentinMalawi. 8 Inside the country the imprison­ 1945-55. Sociologically, what was happening was that in their ment without trial of the only native-born neurosurgeon and of

58 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH

------the university's professor of literature, who was an internation­ elections and freedom of association. Legislative concessions ally acclaimed poet, seemed to be like the last straws that broke followed that resulted in the freeing of political detainees and the the camel's back. The people began to grumble and complain return of the exiles. Most important of all, free elections were publicly on a massive scale, whereas until then, only in the agreed to for May 1994. Northern Province (Livingstonia Synod) had there been such Although new political parties have been formed, they public and widespread dissent. present a new problem, since there are so many of them. As a People began to ask their church leaders, clerical and lay, for result of this and a plurality system of elections that Malawi guidance in this situation. It was the bishops of the Roman inherited from Britain, the MCP (which insists it has reformed CatholicChurchwho responded first. OnSunday,March8, 1992, itself) could win a rnajority of the seats in the new legislature on the Catholic Bishops' Pastoral Letter "Living Our Faith" was as little as 28 percent of the popularvote. So far, even the prestige read in over one thousand Catholic chapels throughout the land. of the "martyr" Vera Chirwa, free after twelve years in prison (six On Tuesday morning, the tenth, the eight bishops resident in of them in solitary confinement), has failed to weld together a Malawi were all arrested and interrogated for over eight hours, coherent and unified opposition. afterwhichtheywereputunderhousearresttogetherin Blantyre. One very serious danger that had been hanging over the The Pioneers proceeded to burn down the printing press of whole process was the existence of the well-armed paramilitary the Catholic Church, and the Executive Committee of the MCP Pioneers, who constituted a private militia at the personal dis­ issued a statement encouraging the killing of the bishops when posal of Dr. Banda in principle and his eminence grise, John they were freed from police custody. Possession of a copy of the Tembo, in practice. But in the first few days of December 1993, pastoral letter was now declared a criminal offense. President this threat was removed when units of the Malawi Rifles took Banda then made a broadcast speech in which he insisted on his over all the Pioneer bases and completely disarmed that organi­ eldership in the Church of Scotland and attempted to make the zation. Subsequent to this coup, the government issued a state­ Malawi situation into a Presbyterian-Catholic conflict as in Ul­ ment that the action of the Malawi Rifles had been carried out in ster or Scotland." The government-controlled press began a accordance with party policy, but everyone knew that it was campaign calling for the death of the bishops. done on the initiative of the army alone and that the last barrier On the following Sunday the churches of Malawi were more to free elections had thus been removed. crowded even than usual, and many CCAP ministers of the Blantyre and Livingstonia synods as well as Episcopal priests Where Do the Churches Go from Here? andmanyof the pastorsin the smallevangelicalchurchespreached sermons in support of the Catholic bishops. Even the MCP daily The Protestant Christian Council and the Catholic Church in newspaper reported on the next Monday that a majority of all Malawi havewelcomed all the changes, particularlythe returnof Protestant ministers supported the bishops. With the position of so many exiles. They have also played their part in insisting that the CCAP now clear, the Church of Scotland issued a statement there should be no vengeance. Indeed Vera Chirwa has, since her supporting the main points of the Catholic pastoral letter, a release, been a beacon of Christian witness for reconciliation. She position also endorsed by the British Council of Churches and has insisted that if people confess their mistakes, all should be the Catholic Bishops of England and Scotland. forgiven and people should work together for the good of the From then on, things moved very swiftly. (It is clear that whole community. President Banda, by then in his early nineties, had little direct The majority of the church leaders, notably the Catholic understanding or control over affairs, though until the time of bishops and the officials of the Blantyre and Livingstonia synods, writing, January 1994, he is still nominally president.) In these are very clear about the future. They insist that the churches first months the army made it clear that it would not act against cannot support one party. Indeed the CCAP leadership has peaceful street demonstrations. The only organized group that publicly apologized for their old identification with the NANC was reasonably free to operate because of its international con­ and the MCP, and they have insisted that no such close link tacts and its explicit supportfrom the governments of the United should happen again. All are agreed that the churches' role is to Kingdom and United States was an association created by the keep the concerns of justice and morality before all in authority Christian Council of Malawi and the Catholic bishops." Once and to encourage all the people to accept responsibility for the political and social health of the nation. This theybelieve to be the/ essential role of the Christian church in society, which is very The Christian Council of different from any kind of identification with one party or ideology, whether of the left, center, or right. Malawi and the Catholic This is all very well as a theoretical position, and the apology bishops formed the group of the leaders of the Blantyre and Livingstonia synods is under­ standable. But what about the fact that the original NANC grew that brought democratic out of the CCAP in a spontaneous way? The membership of the change to Malawi. NANC was always heavily Presbyterian and its leadership over­ whelmingly so, as the Kanjedza Detention Center showed. What could the CCAP synods have done? It was not as if there was a formed, this group, the Public Affairs Committee, requested political party already in existence that they deliberately cozied representatives of the Islamic community to join it together with up to; the NANC was produced by a significant portion of the representatives of the Law Society and the Chamber of Com­ very people who led the synods at local and regional level. In any merce. It was this group that effectively marshaled support case, to have broken with the NANC after 1949 would have been inside and outside the country for democratic change in Malawi. interpreted as support for the hated federation, which had been After protracted negotiations, President Banda agreed to a plebi­ imposed on the people against their will. scite, in which the people voted massively in favor of free The Mkhoma Synod of the CCAP played little part in the

April 1994 59 movement for democratic reform. This is in part due to its also constituted a failure of missionand church to help the people representing an area heavily patronized by Banda, which re­ understand the issues that faced them as citizens. It cannot be ceived a large amount of "pork barrel" type benefit from the accidental that all the districts in the Northern and Southern regime. It is also to be explained because of the continuing very provinces voted overwhelmingly for change, while in the Cen­ close dependence of the leadership of the synod on the Cape tral Provinceserved by MkhomaSynod the votes in everydistrict Synod of the NGK and its missionaries. Political and social were only marginally for change. The one exception was the matters were seen as having nothing to do with the church's districtof Ncheu, which is ecclesiasticallypartof BlantyreSynod; principal concerns, and this attitude has been reinforced by here the vote was more than 80 percent for change, the pattern many leaders of the Cape Synod who have seen the tragic elsewhere in the country. support of the NGK for apartheid in South Africa as a final proof Withdrawal from identifying with one party is clearly a of the error of the church's being concerned about anything but correct Christian position, but withdrawing from social and the spiritual. political concerns cannot be. The churches of Malawi cannot Clearly the Mkhoma Synod members did not support the leave their members to accept the onerous duty of serving their cruel and oppressive style of President Banda's rule, but the neighbors through the political process without advice and insistence by indigenous and missionary leaders on not being discussion, as if the state and the organization of society were political prevented them from taking partin the whole process of somehow outside Our Lord's concern. change; in practice, this amounted to support for the regime. It

Notes------­ 1. The Reverend John Chilembwe, an American-trained Malawi Bap­ He then went in the midthirties to Edinburgh, where he qualified as tist minister, led a rebellion in Malawi in 1915. The armed uprising a physician. He practiced medicine in the United Kingdom until came as the climax of a year of campaigning against the involvement going to Ghana in the early 1950s. In 1958 the young men and women of Malawians in what he insisted was a sinful war. leading the NANC called him back to be president of the congress, 2. Commission of Enquiry into the Native Rising, Public Records office, which he had long supported from abroad. They felt it essential at London, C0525, 1916. that time to have an elder statesmen head their campaign. 3. The commissioner showed his ignorance or prejudice in not recog­ 7. In Malawithe policeare a nationalforce like the French gendarmerie. nizing the existence of the CCAP, of which the presbyteryin question 8. After the Helsinki Agreement on Human Rights in Europe was was a part. The BlantyreMissionwas still Church of Scotland,but the signed, an organization called Helsinki Watch was set up to monitor indigenouschurchwasautonomousand hadbeensince 1901.As late human rights in Europe. It was followed by related bodies called as the 1960s many Europeans seemed unable to understand this Africa Watch and Asia Watch. autonomy of African Presbyterianism. 9. Banda, while in Edinburgh as a medical student, had been elected an 4. Commission of Enquiry. elder of the Church of Scotland congregation where he worshiped. 5. Report of the Foreign Mission Committee to the General Assembly From his return to Malawi until now he has made no attempt to join of the Church of Scotland, 1953. the CCAP but has insisted on his being a Church of Scotland elder 6. H. Kamuzu Banda left Malawi as a teenager in 1910 and went to from time to time as it has suited him politically. South Africa to work. He was befriended there by patrons who 10. The Malawi Council of Churches includes the CCAP synods and eventually got him to the United States, where he received a college almost all the other Protestant and Pentecostal churches in Malawi. education before doing graduate work at the University of Chicago.

The Parliaments of the World's Religions: 1893 and 1993

Alan Neely

hortly after the closing of the 1893 World's Parliament celebrating the four hundredth anniversary of the arrival of S of Religions, John Henry Barrows, the parliament presi­ Columbus in America. The second parliament was proposed by dent and pastor of Chicago's First Presbyterian Church, said that a small group of Chicago Baha'is, Buddhists, Hindus, and Zoro­ he believed and expected a second world assembly would soon astrians.' During the second parliament, Columbus was scarcely convene, possibly during the French Exposition scheduled for mentioned and never in celebration. In certain respects the 1900.1 Tangible evidence that there was some basis for this hope meetings were similar, but the differences were marked and far was the formation of a Chicago "continuationcommittee.'? A full more significant. century would pass, however, before the second parliament Organizers of the first parliament promoted the Chicago convened, again in Chicago during August and September of World's Fair as a showcase for displaying in the most extrava­ 1993. gant fashion what the organizers regarded as the marvelous and The first parliamentwasthe inspirationof CharlesC. Bonney, incomparable achievements of Western civilization. The Parlia­ a Chicago attorney, civic leader, and loyal Swedenborgian. It ment of Religions in turn would commemorate the spiritual was, some say, the centerpiece of the Chicago World's Fair, progress exemplified so clearly in the nation founded on[udeo­ Christian principles. It would unite believers (theists) against nonbelievers, champion the Golden Rule as the basis of religious Alan Neely is the Henry Winters LuceProfessor of Ecumenics and Mission, harmony and cooperation, display before the whole world the Princeton Theological Seminary,Princeton, New Jersey. substantive unityof all religions, and exhibitthebeneficialeffects

60 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH of religious devotion and fidelity. Establishing a basis for reli­ shortly after the parliament began, were the nontheists-Bud­ gious accord and agreeing on common goals would serve as a dhists, humanists, and nee-pagans.'? No less intolerable for four prelude to a final resume of the extraordinary religious progress Jewish cosponsoring organizations who announced their with­ of the nineteenth century. The whole affair wasbathedin a heady drawal the fifth day of the parliament was the appearance of mist of optimism. Louis Farrakhan of the Nation of Islam." The stated purposeof the second parliament, though neither The 1893 parliament experienced its own rough spots, in­ utopian nor ethnocentric, was formidable. The mission of the cluding refusals of endorsement and dire predictions that recog­ 1993 parliament would, its planners said, "inspire action and nition of "heathen" religions would undermine the Christian change around the world," serve as "a catalyst for dialogue," missionary effort and vitiate the claim of Christ's uniqueness. "promote understanding, introspection, and reflection," and During the sessions some speakers were interruptedbyshouts of "ignite changes in the ways we live and relate to each other.":' "Shame, shame," and vigorous objections were voiced when The planning committee for the first parliament was com­ Christianity's faults were denounced by certain Asian speak­ posed of fourteen of Chicago's well-known Protestant Christian ers." Also, when some Baptist leaders and officials of the inter­ leaders, one Jewish rabbi, and a Roman Catholic bishop, while denominational Christian Endeavor movementlearned that nei­ the planners for last year's meeting included a number of Chris­ ther the exposition nor the parliament would close for Sabbath tians, Protestant and Catholic, and also representatives of the observance, they promptly canceled the conferences they had Baha'i, Hindu, Buddhist, Islamic, and Zoroastrian communities. scheduled to be held in conjunction with the parliament." Whereas the 1893 meeting, a seventeen-day affair, was held Delegates to the 1893 Parliament in what was called a humble and modest building "temporarily attached to the Chicago Art Institute"-onedescribed it as a kind The planners of the first parliament sent invitations to more than of "woodenwigwam"I4-theprincipalvenueof lastyear'seight­ ten thousand of the world's religious leaders, but other than dayconclavewastheelegantPalmerHouseHiltonhotel. Though Christians, the number who came was relatively small. The the hotel was certainly comfortable and the staff remarkably sultan of Turkey, the archbishop of Canterbury, and the Euro­ prepared to accommodate the multiple and often conflicting peanRoman Catholic hierarchy all opposed the gathering, as did dietary requirements of the delegates, less than half of those manyNorthAmericanevangelicalProtestants,includingDwight L.Moody. AndthoughJohnHenryBarrowswasthe parliament's president, the General Assembly of his own church, the Presby­ At the 1993 parliament no terian Church in the U.S.A., declined to be involved officially. In spite of this widespread and imposing opposition, some Christian missionaries four hundredregistered delegates,menandwomen,werepresent, offered papers or joined representing forty-one different religious groups, including Christian (Protestant, Roman Catholic, and Eastern Orthodox), any panel discussions. Jewish, Hindu, Buddhist, Shinto, Confucian, Zoroastrian, Mus­ lim, and Jain. This is not to imply that the representation was in any sense balanced. Most of the official delegates were Chris­ registered could crowd into the Grand Ballroom for the plenary tians, two-thirds of the papers presented wereby Christians, and sessions. Those who could not get in were obliged to find a parlor the vast majority of the three to four thousand from the general or room where the sessions were shown by video or try to arrive public who attended the daily sessions were professing Chris­ earlier the next time. tians. The number of Buddhists, Hindus, Zoroastrians, and Con­ The number of official delegates in 1893 was said to be four fucians was quite small. Only one Jain and one Muslim were hundred. The second parliament attracted nearly seven thou­ there. The Muslim, not a lifelong follower of the Prophet but sand registrants who anted up a fee of $200 before June 1, 1993, rather an American convert to Islam, Mohammed Alexander or $350 thereafter. The number was more than double what the Russell Webb, was a former Presbyterianand U.S.ambassa.dor to planners had anticipated, and consequently they were forced to the Philippines who had taken the name Mohammed at the time suspend registration several days before the parliament began. of his conversion."The Jain was also something of a novelty-not In 1893 the most prominent participants were James Cardi­ clergy, but rather a young Indian lawyer, Virchand Gandhi, who nal Gibbons, George Dana Boardman, PhilipSchaff, Washington agreed to represent his faith in the parliament and was given Gladden, Lyman Abbott, Charles A. Briggs, Isaac M. Wise, Rabbi intensive preparation by Jain monks who, because of their own Joseph Silverman, Henry Drummond, Edward Everett Hale, religious prohibitions, could not travel outside of India." Julia Ward Howe, Frances E. Willard, Josephine Lazarus, Prince Conspicuously absent from the 1893 meeting, however, Chandradat Chudhadharn, and Bishop Dionysios Latas. Three were official envoys from the Anglican Church of Great Britain young Asians-one Hindu and two Buddhists-becameequally and the Episcopal Church of America," as well as all but a few well known as a result of the parliament. At least a dozen conservative Protestant evangelicals. Missing as well, but not Christian missionaries were featured on the program." conspicuously so, were representatives of American, African, During the second parliament, no one received the press and Asian indigenous religions," Sikhs, Baha'is, and scores of the coverage or drew crowds equal to those of the final speaker, other religious groups that had begun to multiply in the United Tenzin Gyatso, the exiled fourteenth Dalai Lama of Tibet. But States during the nineteenth century. Hans Kung, Joseph Cardinal Bernardin, Gerald Barney, Except for conservative U.S. evangelicals, nearly all of these Raimundo Panikkar, Diana L. Eck, Louis Farrakhan, David groups were well represented in the 1993 parliament," plus a few Steindl Rast, Ma [ayha Bhagvati, and Metropolitan Paulos Mar whose presence caused palpable consternation for some and Gregorios were quite visible. No Christian missionaries, as far as withdrawal by others. Particularly objectionable to the Greek I could determine, presented papers or were members of any Orthodox Diocese of Chicago, who canceled their sponsorship panel discussion.

April 1994 61 It is generally agreed that one of the most significant results Christian claims of uniqueness or superiority. When they spoke, of the 1893 parliament stemmed from the presence and presen­ they addressed primarily the more commonly recognized issues tations of three youngand extraordinarilyengagingAsians-the and problems such as religious intolerance and violence, the Hindu reformer Narendranath Datta (1863-1902), better known need for nurturing the planet, interfaith understanding and by his religious name, Vivekananda; the Sri Lankan Buddhist dialogue, and ways to promote justice and peace. Christians did Anagarika Dharmapala (1864-1933); and the Japanese ZenPriest not disguise their allegiance and usually spoke to these crucial Shaku Soyen (1859-1919)-who spoke with great passion of questions as Christians, their words often reflecting their faith their respective faiths. In fact, not only did the parliament pro­ position. But they were uniformly devoid of the 1893 optimism, vide them a unique public forum and gain for them instant and in some cases their comments were indistinguishable from notoriety, it also opened the door to what would become a what was said by those of other religious persuasions. growing influence and flourishing presence of Eastern religions One need only review the titles of many of the 1893 ad­ in the West. dresses to appreciate the straightforward, occasionally arrogant, Barrows offered nearly twenty positive results of the 1893 and frequently aggressive presentations of the Christian faith­ Parliament, including providing for Christians an unequaled titles such as "The Truthfulness of HolyScripture," "Christianity opportunity to share their faith, inciting a desire for Christian a Religion of Facts," "The Incarnation of God in Christ," "Christ unity, encouraging and giving new impetus to Christian mis- the Savior of the World," "Christ the Unifier of Mankind," "Man from a Christian Point of View," and "The Message of Christian­ ity to Other Religions." It is fair to say, I believe, that there were 1893 no comparable presentations in the 1993 parliament-except by The parliament opened non-Christians. the door to a flourishing The forthrightness and evangelistic ardor that characterized presence of Eastern the Christians attending the 1893 parliament could be seen most vividly in 1993 in Hindu, Sikh, Buddhist, Jain, Zoroastrian, and religions in the West. Muslim presentations. Consider, for example the following: "The Genuine, Authentic Religion We Need Today" (Hindu), "Bhakti Marga and the Unity of Religion," "Hinduism as a Way sions, and stimulatingthe studyof comparative religions, which, of Life," "Guru Nanak's Message for Humanity" (Sikh), "Sikh he was convinced, would "reveal the superiority of Christian­ Scripture as Universal Text," "Simple Sikhism: A Youthful and ity."16 Not everyone shared his views, especially in regard to Modern Perspective on a Young and Modern Faith," "Old Fash­ Christian missions," but it would be difficult to disprove his ion Buddhism for Today," "Zoroastrianism: A Universal Faith," contention that the first parliamentaccorded African Americans, "[ainism as a World Religion," "The Solution of Present-Day Jews, RomanCatholics, andwomena new status in U.S.religious World Problems from a Jain Perspective," and "Mohammed the circles." Model for Humanity." Christian presenters for the most part addressed crucial, Different Presentations of Christianity though in a few cases peripheral, issues. Most focused on legiti­ mate concerns such as ecology, religious fundamentalism and Although the 1893 parliament established Judaism and Roman pluralism, conflict resolution and peacemaking, strengthening Catholicism as authentically American and Hinduism and Bud­ the African American family, human rights, sexual equality and dhismas viable religious expressions that would attract a signifi­ homosexuality, prayer and spiritual development, interfaith cant number of followers, this first world convocation of reli­ dialogue and relations, and Christian reflections on other reli­ gious leaders was unabashedly a Christian event. It was planned gions. and directed primarily by Christians. Christian ministers and To have manifested in 1993 the insensitivity and hubris of missionarieswere the mostfrequent programparticipants. Chris­ someof theChristianspokespersonsin the1893parliament, or- tian hymns were sung and the Lord's Prayer was repeated in eachday's worship, and the final session endedwith the exultant singing of Handel's "Hallelujah Chorus."!" Thus the first parlia­ Many leaders of the 1893 ment was predominantly a Christian extravaganza based on an underlying assumption held by many of the leaders, including parliament believed that John Henry Barrows, that Christianity would eventually tri­ Christianity would umph over all other religions. The sessions provided an ideal setting for presenting Christianity as morally, spiritually, and eventually triumph over all materially superior to all other religious traditions, and they other religions. served to vindicate the Christian belief in the rightness of their burgeoning missionary enterprise." Barrows would later de­ clare that anyone present during the 1893 meeting or who read even had it been possible-to have attempted to dominate the the record of the proceedings could not helpbutbe awarethatthe proceedings as in 1893 would have been a serious blunder. first parliament "was a great Christian demonstration with a Nonetheless, throughout the eight days of the 1993 meeting, I non-Christian section which added color and picturesque ef­ repeatedly wondered why there was hardly a word and not a feet."?' single paper that set forth in a clear and comprehensive fashion Noone, I believe, would so characterize the 1993 meeting. In what Christianity is today, who Jesus Christ is, what Christians some respects, the situation was reversed. It was predominantly believe, theChristianbasis of religious authority, or the Christian an other-than-Christian assembly, with the Christians who were view of the Missio Deior the mission of the church." present maintaining a modest profile and assiduously avoiding Silence on these subjects did not stem from the fact that

62 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Christians were not present. They were there in force-Protes­ Protestant Host Committee initially sent a letter to the adminis­ tants, conciliar and nonconciliar, Roman Catholic, Anglo-Catho­ tration and faculty of a well-known evangelical seminary in the lic, Orthodox, charismatic and noncharismatic. I counted at least Chicago area, inviting their participation and also requesting twenty to twenty-five Protestant evangelicals whom I knew. Dr. names of Protestant evangelicals whom they would recommend David Ramage, retired president of McCormick Theological as program personnel. The committee's invitation and request, I Seminary, was the chair of the Parliament Board and the princi­ was told, were declined." pal presiding officer. John Templeton and Laurance Rockefeller It is distressing that these who were specifically invited, as each made substantial donations of $100,000 or more to under­ well as other evangelicals, did not choose to be a part of the write the parliament. Christians were a part of the planning parliament. Were any of them aware of what the renowned meetings, and they were involved in many of the more than 850 Scottish theological conservative James Orr advised nineteenth­ different sessions including plenary, lecture, seminar, work­ century evangelicals before the opening of the 1893 parliament? shop, artistic, and worship events. They gave their share of the Orr said: "I cannot imagine that anything but good can come papers. Yet, the criticism of one evangelical observer, Erwin from the appearance of the representatives of the great religions Lutzer, pastor of the Moody Church in Chicago, cannot be of the world on a free platform, with full liberty to each to state dismissed. "Jesus did not get a fair representation here," Lutzer its views and claims on the homage of mankind, provided it be declared, and I tend to agree with him, though we may not share understood that there is no necessary abating on the part of any, a common understanding as to what would have been a "fair of what may be held to be its exclusive title to acceptance. representation." The more difficult question, it seems to me, was, Christianity should, least of all, shrink from such an ordeal and why not? should welcome the opportunity of a world-wide audience.T" The same could have been said about the 1993 parliament, but it Reflections for Christian Witness appears that contemporary evangelicals were as unwilling to consider this possibility as were their predecessors a century ago. Some analysis and reflection have led me to conclude that there If the 1993 parliament demonstrated anything, it revealed were a number of reasons for the radical difference in the Chris­ the increasing presence in the United States of adherents to tian presentations in the two parliaments. By and large, Chris­ religions that have traditionally been on the receiving end of tians who read papers or spoke in 1993 appeared to be con­ Christian missionary and evangelistic efforts. Now they are in a sciously avoiding any intimation of theological exclusivism or position not only to challenge Christianity in Asia and Africa but superiority, and Protestant evangelicals who likely would have also to extend their influence in our previously monolithic Chris­ made traditional claims for Christianity either did not attend the tian and Jewish neighborhoods. I do not regard this as a negative parliament or chose to be spectators. One told me that he did not development. But Iam dubious about observers who say that the discover that papers were being solicited by the program plan­ influenceof Muslims, Buddhists, Hindus, and others is limited to ners until it was too late to submita proposal."This is all the more their particular ethnic enclaves, and I would question the assess­ unfortunate, given the fact that some rather bizarre themes were ment of one authority who recently was reported to have said approved, papers on such subjects as UFO abductions, electronic that "the growth of Eastern religions in the United States is orality, and "Satanism in West Texas." One can reasonably limited largely to immigrants."26 The fact is, no one knows for assume, therefore, that had Christian evangelicals come forth sure how many members of these non-Christian and non-Jewish groups are here, what their strength is, or how many converts they are gaining-although Professor Diana Eck of Harvard and others are attempting to determine the presence, numbers, and If II} esus did not get a fair growth of these diverse and proliferating religious groups in the representation" in the 1993 United States. parliament, we Christians If my limited observation around the country and at the parliament is indicative, and if the claims of those who say that have no one to blame but today there are at least 5 million Muslims, 4 million Buddhists, ourselves. 500,000to 1 million Hindus, and 70,000[ains in the United States are accurate, then their presence and willingness to propagate their faith posesomecrucial theological, social, and missiological with valid proposals, they would in all likelihood have been questions for Christians. If we Christians are unwilling to meet approved and included in the program. If, therefore, "Jesus did with them, listen to them, and discuss our faith with them in a not get a fair representation" in the parliament, it appears to me neutral public forum such as the parliament, where, when, and that we Christians have no one to blame but ourselves. how will we encounter them? If we are going to have any kind of One of the parliament program planners told me that the positive witness, we had better be prepared to listen.

Notes------­ 1. John Henry Barrows, "The World's Parliament of Religions," Chris­ tailed, namely, to plan for and"convene a Parliament of the World's tianity the World-Religion (Chicago: A. C. McClurg, 1897), p. 321. Religions in Chicago in 1993, to promote understanding and coop­ 2. EricJ.Sharpe, "Dialogueof Religions," in Encyclopedia ofReligion, ed. erationamong religious communities and institutions, to encourage Mircea Eliade (New York: Macmillan, 1987),4:345. the spirit of religious harmony and to celebrate, with openness and 3. Michael Hirsley, "U.N. of Religions Will Gather Here," Chicago mutual respect, the rich diversity of religions, to assess and to renew Tribune, August 27, 1993, sec. 2, p. 8. the role of the religions of the world in relation to spiritual growth 4. "Vision and Mission" statement issued by the Council for a Parlia­ and to the critical issues and challenges facing the global commu­ ment of the World's Religions" (CPWR) as a news release, October nity" and "to develop and encourage interfaith groups and pro­ 23, 1992. The council's complete mission statement was more de- grams which will carry the spirit of the Parliament into the twenty­

April 1994 63 first century" (1993 Parliament Program Catalogue [Chicago: CPWR, missionary movement. A summary of both positions can be found in 1993], p. 2). George Goodspeed, ed., The World's First Parliament of Religions 5. Hirsley, "U.N. of Religions," p. 8. (Chicago: Hill and Shuman, 1895). 6. Michael Hirsley, "Common Cause," Chicago Tribune Magazine, Au­ 18. Several African Americans were featured speakers during the par­ gust 29, 1993, p. 14. liament, along with a larger number of Jews and Roman Catholics. 7. The refusal of the archbishop of Canterbury to endorse the meeting Most surprising to me, however, was the number of women speak­ did not prevent some Anglicans and Episcopalians from attending. ers-twenty or more-at least five of whom were ordained clergy. Like many of the other delegates, however, they were self-ap­ 19. See Lorimer's description of how his melancholy and despair were pointed. Dr. Thomas Richey of the General Theological Seminary of swept away by the words "Hallelujah! Hallelujah! Hallelujah! And New York delivered a paper entitled "The Relations Between the he shall reign forever and ever!" ("Parliament of Religions," pp. 36­ Anglican Church and the Church of the First Ages," and one of the 37). first speakers in the final session was the Reverend Dr. Momerie of 20. Robert S. Ellwood, "World's Parliament of Religions [1893]," in the Church of England, who was effusive in his praise of the city, the Encyclopedia of Religion 15: 444. citizens, and the parliament (]. W. Hanson, ed., The World's Congress 21. Barrows, "World Parliament of Religions," p. 311. Barrows's posi­ of Religions: The Addresses and Papers Delivered Before the Parliament tive assessment of the parliament, his belief in the beneficial effects [Syracuse, N.Y.: Goodrich Publishing, 1894], pp. 787-91,939). of Christian missions, and his confidence that ultimately Christian­ 8. A woman, Miss Alice Fletcher, did present a paper entitled "The ity would be accepted as the single world religion were unqualified Religion of the North American Indians." It is a remarkably insight­ (pp. 311-14). He was certainly not alone in this view. Lorimer, a ful discussion, though Fletcher admits that she was risking "formu­ Baptist minister from Boston, declared: "I am confident that Chris­ lating something, which although true in the premises, might be tianity must triumph" ("Parliament of Religions," p. 32). unrecognizable by the Indian himself" (ibid., p. 542). 22. Two papers deserve mention: "The Contribution of Indian Chris­ 9. Amongthe new groupsrepresentedwere the Baha'i, Sikh,Rastafarian, tianity to the Spiritual Heritage of India," by M. Ezra Sargunam, Native American, Church of Jesus Christ of Latter-Day Saints, Fel­ bishop and president of the small Evangelical Church of India, and lowship of Isis, International Church of Metaphysics, International "Christianity 'Born Again' for a New Age," by a member of the Society of Divine Love, Wicca, and the Goddesses of the Divine Theosophical Society and the Unitarian Universalist Church. Feminine. 23. Individuals who registered before June 1993 were sent a packet of 10. Michael Hirsley, "Diversity Too Great for One Religious Group," materials including an invitation to submit proposals for program Chicago Tribune, September 1, 1993, sec. 2, pp. 1, 4. slots. Accompanying the proposal forms was the statement: "We are 11. Andrew Herrmann and Mary A. Johnson, "Farrakhan,Jews Clash at now in the process of identifying programs, speakers, etc. for the Religious Conference," Chicago Sun Times, September 3, 1993, p. 1. Parliament and would be happy to work with you to develop your See also Michael Hirsley, "Jewish Groups Cite Farrakhan in Exit proposal for one or more presentations ... in the area of your from Religion Parliament," Chicago Tribune, September 3, 1993, sec. expertise." A $100 honorarium was offered for each presentation 2,p.6. plus a registration pass to all events on the day of the presentation, 12. George C. Lorimer, "The Parliament of Religions," in TheBaptists in and "any person giving two presentations would receive a comple­ History (Boston: Silver, Burdett, 1893), pp. 21, 22. mentary full registration." 13. James A. Kirk, "The 1893 World's Parliament of Religions and the 24. Some readers will remember, I believe, a representative of the Continuing Dialogue of World Religions" (paper presented during parliament's council coming to the annual meeting of the American the 1993 parliament, September 2, 1993), p. 8. Society of Missiology in 1989 to inform us that a centennial meeting 14. Lorimer "Parliament of Religions," pp. 8-9. of the 1893 parliament would take place in Chicago during August 15. H. McKennie Goodpasture, "The World's Parliament of Religions and September of 1993. He spoke specifically of the contribution of Revisited: The Missionaries and Early Steps in Public Dialogue," Christian missionaries in that first conference and urged our partici­ Missiology 21 (October 1993): 403-11. pation. Outgoing ASM president Ken Goodpasture analyzed the 16. Barrows, "World's Parliament of Religions," pp. 304-22. role of the missionaries in the 1893 parliament in his presidential 17. Overstatements about the positive and negative effects on Christian address in June 1993 ("The World's Parliament of Religions Revis­ missions by supporters and critics of the parliament were multiple. ited," Missiology 21 [October 1993]: 403-11.) Barrows quotes several of the missionary participants lauding the 25. Quoted by Barrows, "World's Parliament of Religions," pp. 307-8. missiological results of the event (ibid., pp. 314-15,318,321), while 26. John Zipperer, "The Elusive Quest for Religious Harmony," Chris­ others insisted that the gathering took the wind out of the sails of the tianity Today, October 4, 1993, p. 43.

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THE 5 C H 0 0 L o F INTERCULTURAL ~ i 1 BiolaLlniuersity : 13800 BiolaAvenue' LaMirada, California ' 90639-0001 Archival Sources in Britain for the Study of Mission History: An Outline Guide and Select Bibliography

Rosemary Seton

n 1968 the Group on Records, Libraries and Information, with an introduction, in A Preliminary Guide to the Archives of I set up by the Conference of British Missionary Societies, British Missionary Societies, which was distributed to the one recommended that a survey of the archives of British missionary hundred or so participants at the workshop. societies be carried out. The work was undertaken by Rosemary The summarized list below has been extracted from the Pre­ Keen of the Church Missionary Society, whose Survey of the liminaryGuidewith subsequent additions and emendations. The Archives ofSelected Missionary Societies listed in detail the archives archives of forty-eight societies and associated organizations are of eighteen major societies. At the time of her survey all the listed, at twenty-eight different locations in England, Scotland, archives listed were in the keeping of the societies themselves. Wales, and Northern Ireland. Many of these are still in London, Increasingly, however, societies were finding the task of housing a significant number having been deposited in the Library of the records and servicing researchers too burdensome, and a trend School of Oriental and African Studies. But other have moved to deposit archives in suitable libraries and repositories began. further afield: the immense archive of the Church Missionary This process continued in the 1980s as a number of societies Societyhas moved to BirminghamUniversityLibrary;thearchive found it too costly to maintain expensive premises in central of theBaptistMissionarySocietyis at the AngusLibrary, Regent's London. Several moved out of London or off-loaded noncurrent Park College, Oxford; the archive of the United Society for the and bulky records. This prolonged period of dispersal has been Propagation of the Gospel is also at Oxford, at Rhodes House a confusing and bewildering time for researchers and archivists College; while the Bible Society's archive has been moved to alike. Particularly hard hit have been overseas visitors who have Cambridge University Library. Most of the Scottish Missionary tramped familiar streets to fondly remembered doors only to be Societies' archives are to be found in the National Library of met with "gone away" notices or by new owners in occupation. Scotland, while the Centre for the Study of Non-Western Chris­ During the last twenty years or so, many societies have also tianity at New College, Edinburgh, contains a range of original changed their names to ones more in keeping with the times or and printed missionary materials. have merged with other societies. Both home-based and over­ seas scholars often have been baffled and perplexed and, on Nature of the Sources appealingto librarians and archivists, have found themunableto provide accurate and up-to-date information. As in the United States,' missionary papers, as distinct from archives, are scattered throughout many libraries and record 1992 Survey of Archives offices. Papersof J.H. Oldham,for example, organizingsecretary of the Edinburgh World Missionary Conference of 1910 and editor of the International ReviewofMissions for many years, are In the spring of 1992, motivated by a desire to inform and to be found in the Library of New College, Edinburgh; at Rhodes enlighten would-be researchers (and ourselves!) of the present House Library, Oxford; and in the Library of the School of whereabouts and contents of missionary archives in the United Oriental and African Studies, London. Most archives-typically Kingdom, David Arnold (professor of South Asian history in the the records of individual organizations-are located at one ad­ University of London) and I began a project to survey the dress, although where the historical archives have been depos­ archives of as many British missionary societies as we could ited in a library or record office, recent records are usually kept locate. This was planned to coincide with a workshop on mis­ by the society. This is the case with the Church Missionary sionary archives we were organizing at the School of Oriental Society, which does not deposit records until they are forty years and African Studies in July 1992. We obtained a grant from the old, and even more so with the records of the Bible Society, which Nuffield Foundation to finance the work and appointed a field has a seventy-year closure rule. In the case of most societies, officer (Ms. Emily Naish) to carry out the survey. Between April and June survey forms were sent to all organizations or reposi­ tories thought to contain materials, and follow-up visits were made to fourteen different locations. In other cases archivists or Many British mission administrators kindly completed the forms for us or sent copies archives have been of their finding aids. We were not able to trace the present locations of all societies (particularly smaller or more specialized dispersed from London, ones), and a tiny minority did not want to be included in the creating a bewildering time survey. By the time of the workshop, we had obtained a listing of the archives of forty-six missionary societies, whichwe included, for researchers.

Rosemary Seton has been a professional archivist for nearly twenty years, records are available for consultation after thirty years from the havingpreviouslyobtained amaster'sdegree in history.Shehasbeen Archivist date of creation. Some records, particularly early ones, can turn at the School of Orientaland African Studies (SOAS), University of London, since 1979. Her first publication was a guide to sources on the history of the up in unexpected places. A section of the early home correspon­ Indian Mutiny, published in 1986. Sheis now chieflyconcerned with workon dence of the London Missionary Society, for example, is to be thearchives ofmissionarysocieties at SOAS, byfarthelargest partoftheSOAS found in Dr. Williams's Library, in London.' while some seven­ archival collections. Sheisalsoengaged in research ontheworkofBritishwomen teenth-century materials from the Society for the Propagation of missionaries. the Gospel are in Lambeth Palace Library.

66 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH In most cases the missionary archives that survive are the and handlists of collections in many British libraries and record accumulated records of the sending organizations. These are, of offices. Limited inquiries can be answered by mail. The NRA is course, a most valuable source containing, as they do, letters and particularly concerned with British history and may not include reports written home to headquartersby missionaries in the field detailed references to overseas work, but use of its indexes and as well as documents recording the formulation and develop­ lists of sources on religious organizations is particularly recom­ ment of mission policy. However there are often considerable mended. Lastly, I have appended a select list of the published gaps. Many records have been destroyed either deliberately or histories of missionary societies. These are based in varying through negligence. Others have been lost through enemyaction degree on original documentation and, when used judiciously, in wartime, others by the eternal enemies time, heat, damp, can be a useful start to scholarly research. infestation, and so forth. There are some gaps due to the inherent In the last few years an increasing number of scholars from nature of archives, which tend to consist of letters received rather than letters sent. Copies of instructions to missionaries, for example, can be hard to find. Detailed records created in the Recently scholars from field-lists of converts and church members, the records of missionary institutions, the minutes of papers of local mission many disciplinary councils, particulars of itineration work, and so on-were not backgrounds have turned usually sent to the mission house. Such records, if they still exist, to missionary archives as a should still be in the mission field, though their location may be unknown and their condition questionable. Their apparent loss source of wide scholarly and other gaps in the archives can sometimes be rectified by application. recourse to papers prepared and collected by individual mis­ sionaries. The importance of these collections of letters, journals, photographs, and other papers cannot be overemphasized, par­ a variety of disciplinary backgrounds have turned to missionary ticularly when read alongside the official records. archives as a source of wide scholarly application. We hope to bring out in due course a revised and expanded version of the Further Help PreliminaryGuide,on which the following list is based, to service this burgeoning need. To this end I am maintaining a database at There is little in the way of a published literature on British SOAS and am very willing to share information. In return, I ask missionary society archives. I have included in the bibliography those who come across primary source materials not included in below such guides, catalogs, and useful articles as have come my the list kindly to send me details. way. I have also included general and regional guides that I think readers might find useful, though a number of these were com­ piled twenty or more years ago. The central agency for collecting Notes------­ information about manuscript sources in Britain, outside the 1. Robert Shuster, "Documentary Sources in the Untied States for Public Record Office, is the National Register of Archives, which Foreign Missions Research: A Select Bibliography and Checklist, is maintained by the Royal Commission on Historical Manu­ International Bulletin of Missionary Research 9, no. 1 (1985): 19-29. scripts at Quality House, Quality Court, Chancery Lane, London 2. Dr. Williams's Library does not hold missionary archives as such. WC2A IHP. The search room is open to the public on weekdays However, it is a useful recourse for the study of English non­ and has personal and subject indexes as well as catalogs, guides, conformity. The address is 14 Gordon Square, London WC1H GAG. Archival Sources in Britain ------­

Aberystwyth Birmingham Cambridge National Library of Wales University of Birmingham Library Cambridge University Library Aberystwyth P.o. Box 363 West Road Dyfed Birmingham B15 2TT Cambridge CB3 9DR Wales SY23 3BU Tel. 021 4145838 Tel. 0223 333150/333143 Tel. 0970 623816 Church of England Zenana Missionary Society. Britishand Foreign Bible Society. Also known as The ForeignMissionof the PresbyterianChurchof Wales. Founded1880.AmalgamatedwithChurchMissionary Bible Society. Founded 1804. The aim of the society is Founded 1840. Worked in France, India, South Africa, Society, in 1957. Records 1881-1949. Access: bona fide to publish editions of the Bible in any language for and Tahiti. Minutes, correspondence, personal files. researchers with letter of introduction. Forty-year which there is a readership, outside the United States. Serials dated ca. 1840-1969. Access: prior permission closure period for official archives. Principal series of archives: minutes of committeeand of the curator of the Historical Society of the subcommittees, 1804-1920 (some gaps); secretaries' Church Missionary Society.Founded 1799.Anglican. Presbyterian Church of Wales. correspondence; departmental records (especially Worked in Africa, Canada, China, India, Middle East, EditorialDepartment);agents'books,1819-1931 (some New Zealand, Pakistan, Sri Lanka. Archives, 1799­ gaps). Special series: secretaries' notebooks (Black 1949. Extensive series of records covering all aspects Belfast books); George Borrow letters, 1833-40; John Paterson of the society's work; personal papers, photographs. Public Record Office of Northern Ireland papers, 1805-80. A considerable quantity of Serial publications include the Church Missionary 66 Balmoral Avenue audiovisual materials. Access: Archives opened to Intelligencer and the ChurchMissionary Gleaner. Belfast BT9 6NY bona fide researchers only. Initial approach must be Tel. 0232 326150 Loochow Naval Mission. Founded in 1861, merged made to Senior Records Administrator, Bible House, with the CMS in 1861. Records 1843-57. Stonehill Green, Westlea, Swindon, Wiltshire SN5 QuaIboFellowship.Founded 1887.Previouslyknown 7DG. A seventy-five-year closure policy operates. as Qua Ibo Mission. Interdenominational. The Society for Promoting Female Education in Correspondence, diaries, reports, and photographs China, India, and the East. Founded 1834. Inter­ relating to the mission's work in Nigeria, 1889-1955. denominational. Society closed in 1899 and work Access: written application to the Mission's Council, divided among other missionary societies. Records, Room 317, 7 Donegal Square West, Belfast BTl 6JE. 1834-99.

April 1994 67 Scottish Missionary Society. Founded in 1796 as the Manuscriptsin Lambeth Library. Access: bonafide readers Doncaster Edinburgh Missionary Society. Worked in the West with a letter of introduction. Indies,Jamaica,andthe Caucasus,butworkgradually Bawtry Hall The library also holds SPG papers, dated 1701. to 1803, Bawtry taken overby other missionboards. Correspondence, including archiepiscopal correspondence relating to Doncaster 1796-1851. overseas. See W. W. Manross, The SPG Papers in the South Yorks United Free Church of Scotland Foreign Missions. LambethPalace Library,Calendar and Indexes(974). DNI06JH Founded in 1900 as a result of the union between the Tel. 0302 710750 Mill Hill Fathers United Presbyterian Church and the Free Church. In (St. Joseph's Society for Foreign Missions) Action Partners. Protestant, interdenominational. 1929 the United Free Church merged with the Church St. Joseph's College Founded 1904 as the Sudan United Mission. Minutes, of Scotland. Worked in India and Malawi. Minutes Lawrence Street correspondence, accounts, audiovisual materials, and various papers, 1900-1929. Includes minutes of Mill Hill annual reports. Access: appointment essential. Thirty­ the Women'sForeignMissionCommittee,1900-1929; London NW7 4JX year closure policy. the Colonial Committee, 1843-1929; the Continental Tel. 081 9598254 Committee, 1868-1929; and the Jewish Committee, 1838-1929. Founded in 1866. Until 1896 known as St. Joseph's Edinburgh Society of the Sacred Heart for the Foreign Mission. United Presbyterian Church (Scotland). Founded in Roman Catholic. General papers, 1866-1980; subject Centre for the Study of Christianity in the 1847. Merged with the Free Church of Scotland in files on missions in Borneo (881), Brazil (974), Non-Western World 1900. Minutes of Mission Board, 1847-1900 0900­ Cameroon (921), Caribbean (912), Chile (966), New College 1929 at New College, Edinburgh); letter books, 1847­ Falkland Islands (952), India (975), Kenya (886), The Mound 1931. Edinburgh EHI 2LU New Zealand (886), Pakistan (947), Papua New Tel. 031 225 8400 Guinea (905), Sudan (938), Uganda (894), United New College Library States (871), Zaire (894). The center holds a considerable quantity of printed Mound Place materials relating to missions and Christianity and Edinburgh Papers of Cardinal Vaughan; large photograph also collectionsof the papersof individualmissionaries EH12LU collection; annual reports, 1869-1935. Access: by and the following archives. Access: registered readers. Tel. 031 2258400 appointment only. Some restrictions on recent records. Papers of J. H. Oldham. In the process of being Oriental and India Office Collections International Nepal Fellowship. Founded in 1940 as organized. Access: written application to librarian. 197, Blackfriars Road the Nepal Evangelistic Band. Correspondence, London SEI 8NG minutes, project files, 1936-89. Some restrictions. Leeds Tel. 071 9289531 Regions Beyond Missionary Union. Founded 1878. Lakher Pioneer Mission. Founded in 1905. Work West Yorkshire Archive Service carried out in Lushai Hills, Assam, India. Until 1900 known as the East London Institute for Sheepscar Correspondence, diaries, financial papers, 1929-77. Home and Foreign Missions and in Africa as the Leeds The Lakher Pioneer, 1905-78. Access: approved readers. Livingstone Inland Mission, later the Congo Balolo West Yorkshire LS7 3AP .Mission. Interdenominational. Worked in Africa, India, Tel. 0532 628339 Quaker Peace and Service Indonesia, Nepal, and Peru. The archives are not yet Library of the Religious Society of Friends Arthington Trust Collection. Robert Arthington cataloged but contain minutes, correspondence, and Friends House (1823-1900) left £1,173,845,whichwasused to finance papers ca. 1880-1991. Euston Road missionary enterprises in many parts of the world. London NWI 2BJ United Mission to Nepal. Founded 1954. The trustconcludedoperationsin 1936.Minutebooks, Tel. 071 3873601 Interdenominational. Project files, photographs, and accounts, legal papers, correspondence, 1900-1937. reports. Access: to all bona fide researchers. Appointment Founded in 1868 as Friends Foreign Mission National Bible Society of Scotland essential. Association, became the Council for International 7, Hampton Terrace service from 1919 to 1927 and the Friends Service Edinburgh EH12 5XU Council from 1927 to 1978. Worked in Europe, China, Tel. 031 3379701 London South Asia, Madagascar, Pemba, and Syria. Minutes, Africa Inland Mission International financial papers, and correspondence. Access: open to Founded 1809. Known until 1859 as the Edinburgh 2 Vorley Road members of the Society of Friends and to bona fide BibleSociety. Nondenominational. Worksworldwide. Archway researchers with letter of recommendation. Fifty-year The GlasgowBibleSociety mergedin 1861.The archive London N19 5HE closure rule. is in process (992) of being reorganized and indexed. Tel. 071 281 1184 Salvation Army Access: by appointment. Founded in 1895as Africa Inland Mission. Protestant, Salvation Army International Heritage Centre interdenominational. Annual reports 1906 to present, National Library of Scotland 117-121, Judd Street slides, photographs. Access: bonafide researchscholars Department of Manuscripts London WCIH 9NN by appointment. George IV Bridge Tel. 071 3871656 Edinburgh EHI 1EW BCMS Crosslinks Founded 1865. The society has worked worldwide. Tel. 031 2264531 251, Lewisham Way The archives werenotestablisheduntil1978and are in London SE4 lXF The NationalLibrary ofScotland containsa numberof the processof reorganization. Files are beingarranged Tel. 081 691 6111 missionary archives of the various Scottish churches. alphabetically within each continent. Access: bonafide The main finding aid to the missionary collections is Foundedin 1922as the BibleChurchmen'sMissionary scholars by appointment. Some restrictions. Catalogue of Manuscripts Acquired Since 1925, vol. 6, Society. Worked in Africa and Asia. Minutes and ScottishForeign Mission Records (984). Access: open to correspondencefrom 1922.Publications. Photographs, School of Oriental and African Studies serious researchers. Some restrictions on materials films, and videos. Access:approved readers. Thornhaugh Street less than twenty five years old. Russell Square Interserve London WCl OXG Church of Scotland Board of World Mission and 325, Kennington Road Tel. 071 637 2388 Unity. Founded1824.Previouslyknownas the Church London SEll 4QH of Scotland Foreign Mission Committee. Minutes, Tel. 071 735 8227 The library contains the archives of a number of major 1851-1963, correspondence with missions in Central missionarysocieties as well as a considerablequantity African Republic, Ghana, Kenya, Malawi, Nigeria, Founded in 1852. Previously known as the Indian of the papers of individual missionaries. Access:An South Africa, Tanzania, Zambia, India, China, West Female Normal School and Instruction Society, the archives ticket is available for bona fide readers with Indies. Papers of the Women's Association of Foreign Zenana Bible and Medical Mission, the Bible and letter of recommendation. A thirty-year rule applies Missions, 1885-1964. Large quantity of photographs Medical Missionary Fellowship, and the BMMF to most archives. Interserve. Protestant, interdenominational. Annual in all areas from 1890to presentday. Little nineteenth­ Commonwealth Missionary Society. Formerly the century correspondence survives. reports of the above, the Indian Female Evangelist, 1873-; photographs, films, and slides. Access: bona Colonial Missionary Society, which worked in Free Church of Scotland Foreign Missions Board. fide researchers by appointment. Australia, NorthAmerica, NewZealand,SouthAfrica, Foundedin 1843.United with the United Presbyterian and the West Indies. Church of Scotland in 1900 to form the United Free Lambeth Palace Library Conference for World Mission." Formerly the Church of Scotland. In 1929 the United Free Church of London SEI 7JU Conference of Missionary Societies in Great Britain Scotland mergedwith the ChurchofScotland. Minutes, Tel. 071 928 6222 and Ireland. Founded in 1912 following the World 1843-1928, Correspondence with missions in India Anglicanand ForeignChurch Society.Founded1853. MissionaryConferenceat Edinburghin 1910.Minutes andMalawi(Livingstonia). Women'sForeignMissions and papers of the Standing Committee and of the Committee Papers, 1876-1930. Minutes of the Female Known as the Anglo-Continental Society until 1904. Worked in Europe and Egypt. Correspondence and Society for Promoting Christian Education Among *Available on microfiche from IDC, P.O. Box 11205, papers, 1844-1932. See E. G. W. Bill, Females of India, 1843-1900. A Catalogue of 2301 EE Leiden, The Netherlands.

68 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Home Council and its committees, area files, files on papers, reports. Very little original correspondence literature and medicalwork, and files on contacts with survives, and there are many gaps in publications Oxford other missionary bodies. held. Angus Library Regent's Park College Conference of British Missionary Societies/ Society for Promoting Christian Knowledge Pusey Street International Missionary Council Joint Archive on Holy Trinity Church Oxford OXI 2LB Africa and India." Relates to cooperative endeavor Marylebone Road Tel. 0235512077 concerning Africa and India from 1910 to 1945. Only London NWI 4DU the files on Africa have been deposited in SOAS Tel. 071 3875282 Baptist Missionary Society. Founded 1792. Minutes, library. There is a microfiche copy of the files on India, correspondence, reports, photographs, Carey Founded1698.Anglican. Workedin Australasia,India, the originals of which have been deposited at the memorabilia, serial publications. Also records of the and the United States. Minutes, correspondence, and offices of the World Council of Churches in Geneva. Baptist Zenana Mission, the Girls' Auxiliary, the reports. Includes Pitcairn Island Papers (HMS Bounty Correspondence,memoranda, pamphlets,andreports. Medical Mission Auxiliary, and the Women's mutineers). Access: by written application and Includes J. H. Oldham materials. Missionary Association. Access: by appointment to appointment. recommended readers. A thirty-year rule applies. Councilfor World Mission.*Founded1795.Formerly Society of Catholic Medical Missionaries known as the London Missionary Society and from 41, Chatsworth Gardens Middle East Centre 1966 to 180 as the Congregational Council for World Acton St Antony's College Mission. The archive dates from 1795 to 1960 and London W3 9LP Oxford OX2 6JF concerns pioneering Protestant missionary work in Tel. 081 992 6444 Tel. 086559651 the South Seas, China, and Madagascar. The society was also active in South and Southeast Asia and Founded1925.Also knownas MedicalMissionSisters. Jerusalem and East Mission. Founded 1841. In Southern and Central Africa and to a lesser extent in Works worldwide. The archives include the papers of abeyance, 1881-87. Anglican. Minutes, 1895-1966 North America and the West Indies. Minutes, the founder, Mother Anna Dengel, and of Dr. Agnes (gaps); correspondence: Jerusalem Bishopric, 1915­ correspondence, reports, and biographical collections McLaren,The papersare in the process of being sorted 76;Assyrian Mission, 1929-73; Cyprus,1919-76; Egypt including papers of James Chalmers, James Legge, and are not at present open to the public. The archivist and the Sudan, 1912-68; the Gulf, 1937-76; Iran, 1957­ David Livingstone, Robert Moffat, Robert Morrison, is pleased to help with inquiries. 76;Iraq, 1930-76; Jordan, 1926-75; NorthAfrica, 1921­ John Williams; ca. 11,000 photographs. Also CWM 75; Syria and Lebanon, 1890-1975. Available on Society of Jesus (British Province) Library, ca. 13,000 books and pamphlets, including microfiche from IDC, Leiden, Holland. Access: by 114, Mount Street LMS serials. appointment and permission from the Church London WI Y 6AH Association. A fee is charged for nonmembers. International Committee for Christian Literature for Tel. 071 4937811 Africa. Founded in 1929 as the Christian Literature Rhodes House Library The British Provinceof the Society of]esuswas founded Bureau for Africa. In 1953 became part of the South Parks Road in 1623. The archives contains material relating to the International Missionary Council and in 1957/58 its Oxford OX9 3BG following countries: Barbados(1857to present),Belize operations were transferred to Africa. Minutes, Tel. 0865270909 (1854-94), Bengal (1830s and 1840s), Guyana (1857 to accounts, correspondence, and reports. Sets of the present), Jamaica (1840-94), South Africa (1894­ Access: application in advance required; Bodleian periodicals Books for Africa and Listen, and almost present), United States (Maryland and Pennsylvania Library rules. complete sets of titles in the Little Books for Africa and until 1776). Papers of Father Cary-Elwes; substantial the Africa Home Library series. Cambridge Mission to Delhi. Founded 1877, which photographic collection. Access: by appointment. A merged with United Societyfor the Propagationof the Melanesian Mission. Founded in 1840 to evangelize forty-year rule applies. Gospel in 1968. Minutes, correspondence, annual the Melanesian Islands of the South Pacific (i.e., the Trust Society for the Furtherance of the Gospel reports, and the printed reports, 1882-1915, of the Solomon, Santa Cruz, and Northern New Hebrides (Moravian) Delhi Female Medical Mission. Islands). Minutes, correspondence,photographsdated Moravian Church Archive and Library ca. 1872 to 1963 and Southern CrossLogs,1895-1970. United Society for the Propagation of the Gospel. Moravian Church House Founded 1701. Known as the Society for the. MethodistMissionarySociety.*Overseasworkbegan 5-7, Muswell Hill Propagation of the Gospel in Foreign Parts up to 1865. in 1786. The archives, dated 1798 to 1950, document London NI0 3TJ Anglican. Minutes, 1702-1965; general the work of the Wesleyan Methodist Missionary Tel. 071 883 3409 correspondence, 1702-1985; correspondence with Society, the Primitive Methodist Missionary Society, Founded1741.Knownuntil1923as Brethren'sSociety missions in South, Central, and West Africa; North and the United Methodist Society in Europe, North for the Furtherance of the Gospel among the Heathen. America; Australia and the Pacific; Borneo; Burma; America, the West Indies, West and Southern Africa, Worked in Jamaica, Labrador, Tanzania, Western Europe; Hong Kong; India; West Indies. Medical India, Burma, Sri Lanka, and Australia. The three Himalayas. Archives date from 1768 and include missions, 1908-68; Codrington College and estate, societies united in 1933 to form the Methodist minutes, accounts, some correspondence, chiefly that Barbados; Committee on Women's Work, 1866-1942. Missionary Society. Home minutes, synod minutes, ofC.I. Latrobe (1758-1836),secretary,SFG.The archive Large photographic collection. Pamphlet collection. correspondence, reports, and photographs dated ca. will shortly transfer to the John Rylands University For other USPG papers, see entry under Lambeth 1804-1950; biographical collections include papers of Library, Manchester. Access: bona fide researchers by Palace Library, London. Rhodes House Library also Thomas Birch Freeman, David Hill, Samuel Pollard, appointment only. holds papers of J. H. Oldham, chiefly relating to East and Edwin Smith. Also the library of approximately Africa. 6,500 books and pamphlets. Newbury Universities Mission to CentralAfrica. Founded1859, Overseas Missionary Fellowship. Founded in 1865 which merged with USPG in 1965. Minutes, as the China Inland Mission. The archives of the Africa Evangelical Fellowship (SAGM) correspondence, and papers, 1858-1964. British Office of the China Inland Mission, dating International Office from 1872 to 1951, were deposited in the school's 35, Kingfisher Court library in December 1992. Also deposited were the Hambridge Road Tunbridge Wells papersofJ.HudsonTaylor, the founder of the mission. Newbury His papers contain some records of the Chinese Berks RG14 5SJ South American Missionary Society Evangelization Society. Allen Gardiner House Founded 1889 as Cape General Mission. From 1894 to Pembury Road Presbyterian Church of England, Foreign Missions 1965the societywasknownas the SouthAfrica General Tunbridge Wells Committee and Women's Missionary Association.* Mission. Correspondence (twentieth century) of the KentTN23QU The society wasfounded in 1847.EnglishPresbyterian sendingcouncils: America,Australia, Britain,Canada, Tel. 0892538647 missionaries worked chiefly in mainland China and and South Africa; correspondence and papers, ca. Taiwan but also in Malaysia and in what is now 1896--1990,relating to the mission fields in Southern Founded 1844. Previously known as the Patagonian Bangladesh. The surviving records comprise mainly and Central Africa; films, photographs, and tapes. Missionary Society. Worked in Argentina, Bolivia, twentieth-centurymaterials: minutes,correspondence, Access:by request with three days' notice. Brazil, Chile, Paraguay, Peru, Portugal, Spain, and and reports. Uruguay. The archive contains papers of founder, CaptainAllen Gardiner;annualreports; SouthAmerican United Society for Christian Literature* MissionaryMagazine,1867-1969; photographs. Access: (incorporating the Religious Tract Society). The by application to office manager. society's archives contain the surviving records of the Religious Tract Society, founded in 1799, and the Christian Literature Society for India and Africa, founded in 1858as the ChristianVernacularEducation Society for India. Minutes, letterbooks, miscellaneous

"Available on microfiche from IDC, P.O. Box 11205, 2301 EE Leiden, The Netherlands.

April 1994 69 Select Bibliography Guides to Archives Cook, Christopher. A Century of Charity: The Story of the Mill Hill Missionaries. London, 1965. Dewey,Margaret. TheMessengers: A Concise HistoryoftheUSPG.London: Mowbrays, Barrow, M. Women,1870-1928: A SelectGuideto Printedand ArchivalSources in the 1975. United Kingdom. London: Mansell, 1981. Findlay, G. G., and W. W. Holdsworth. The History of the Wesleyan Methodist Catholic Archives Society. Directoryof Catholic Archivesin the United Kingdomand Missionary Society. 5 vols. London: Epworth Press, 1921. Eire. 2nd ed. Newcastle upon Tyne: Catholic Archives Society, 1989. Gale, H. P. Uganda and theMill Hill Fathers. London: Macmillan, 1959. Clendennen, G. W., and I. C. Cunningham. David Livingstone: A Catalogue of Goodall, Norman. A History of the London MissionarySociety. London: OUP, 1954. Documents. Edinburgh: National Library of Scotland, 1979. Green, S. G. TheStoryoftheReligious TractSociety. London: Religious Tract Society, Craig, C. S. TheArchivesoftheCouncilfor WorldMission:An Outline Guide. Rev. ed. 1899. London: School of Oriental and African Studies (SOAS), 1982. Guinness, Geraldine. The Story of the China Inland Mission. London: Morgan & Cunningham, I. C. David Livingstone: A Catalogue of Documents, a Supplement. Scott, 1894. Edinburgh: National Library of Scotland, 1985. Hardyman, J.T., and R. K. Orchard. TwoMinutes fromSloane Square: TheConference Foster, J., and J. Sheppard. BritishArchives.2nd ed. London: Macmillan, 1989. ofMissionarySocieties inGreatBritainandIreland, 1912-77. London: Edinburgh Hutchison, Fabian. Guideto Historical Sources of MissionaryActivities in the Pacific House, 1977. IslandsHeldin BritishInstitutions.2 microfiche. Melbourne: Past Papers, 1984. Hepworth, P. From His Handto Ours. Edinburgh: International Nepal Fellowship, Keen, Rosemary. "The Church Missionary SocietyArchives; or, Thirty Years Work 1959. in the Basement." Catholic Archives,no. 12 (1992): 21-31. Hewat, E. G. K. VisionandAchievement,1796-1956: A HistoryoftheForeign Missions ___ . A Survey of theArchivesof Selected MissionarySocieties. London: Historical of the Churches United in the Churchof Scotland. New York: Thomas Nelson, Manuscripts Commission, 1968. 1960. Mander-Jones, P. Manuscriptsin the BritishIslesRelatingto Australia,New Zealand, Hewitt, Gordon. LetthePeople Read: A ShortHistoryoftheUnitedSocietyforChristian and the Pacific. Honolulu: Univ. of Hawaii Press, 1972. Literature. London: Lutterworth Press, 1949. Marchant, Leslie. A GuidetotheArchivesandRecords ofProtestantChristian Missions ___ . The Problems of Success: A History of the ChurchMissionary Society. 2 vols. fromtheBritishIslestoChina,1796-1914. Nedlands: Univ. of Western Austra­ London: S. C. M. Press, 1971-77. lia Press, 1966. Hilliard, David L. God'sGentlemen: A History oftheMelanesian Mission,1849-1942. Matthews, N. Materials forWestAfricanHistoryin theArchivesoftheUnitedKingdom. St. Lucia: University of Queensland Press, 1978. London: Athlone Press, 1973. Hodgkin, Henry T. Friends BeyondSeas. London: Headley Bros., 1916. Matthews, N., and D. Wainwright. A Guide to Manuscripts and Documents in the Holmes, Kenneth. TheCloudMoves.London: Regions Beyond Missionary Union, BritishIslesRelatingto Africa.London: Oxford Univ. Press (OUP), 1971. 1962. ___ . A Guideto Manuscriptsand Documentsin the BritishIslesRelatingto theFar Hooton, W. S., and J. S. Wright. TheFirstTwenty-five Yearsofthe Bible Churchmen's East.London: OUP, 1977. Missionary Society(1922-47). London: BCMS, 1947. ___ . A Guideto Western Manuscriptsand Documentsin the BritishIslesRelating Inglis, W. Called into Light. London: South African General Mission, n.d. to South and South EastAsia. London: OUP, 1965. Lawson, Bernard G., compo TheOverseas andInternational Service ofBritishandIrish National Library of Scotland. Catalogue ofManuscripts Acquiredsince1925. Vol. 6, Friends in theTwentiethCentury (to 1961): A Condensed Record in Chronological ScottishForeign Missions Records. Edinburgh: National Library of Scotland, Order.London: Friends Service Council, 1962. 1984. Lindell, Jonathan. Nepal and the Gospel of God. Kathmandu: United Mission to Pearson, J. A GuidetoManuscriptsand Documentsin theBritishIslesRelatingtoSouth Nepal, 1979. and South EastAsia:A Supplementto Wainwrightand Matthews [see above]. 2 Lovett, Richard. The History of the London Missionary Society, 1795-1895. 2 vols. vols. London: Mansell, 1989-90. London: Henry Frowde, 1899. Seton, Rosemary, and Naish, Emily. A PreliminaryGuide to the Archivesof British Lyall, L.T. A Passion fortheImpossible: TheChinaInlandMission,1865-1965. London: MissionarySocieties. London: SOAS, 1992. Hodder & Stoughton, 1965. Walne, P. A Guide to Manuscript Sources for the History of Latin Americaand the MacKeown, Robert L. Twenty-five Yearsin Qua Iboe: TheStory ofa MissionaryEffort Caribbean in the BritishIsles. London: OUP, 1971. in Nigeria. London: Morgan & Scott, 1912. McKerrow, J. History of theForeign Missionsof the Secession and United Presbyterian Church. Edinburgh: A. Elliot, 1867. Published Histories Mann, W. An Unquenched Flame. London: South American Missionary Society, 1968. Allen, W. O. B.,and Edmund McClure. TwoHundredYears: TheHistoryoftheSociety Murray, Jocelyn. Proclaim the Good News. London: Church Missionary Society forPromotingChristianKnowledge, 1698-1898. London: Society for Promoting (CMS),1985. Christian Knowledge (SPCK), 1898. Pascoe, C. F. Two Hundred Yearsof the SPG:An Historical Account of the Societyfor Anderson-Morshead, A. E. M. The History of the Universities Mission to Central thePromotion oftheGospel in Foreign Parts,1701-1900. London: Society for the Africa.Vol. 1,1859-1909. 6th rev. ed. London: Universities Mission to Central Promotion of the Gospel (SPG), 1901. Africa (UMCA), 1955. Richardson, Kenneth. Garden of Miracles: A History of the African Inland Mission. Armstrong, E. S. TheHistory of the Melanesian Mission. London: Isbister, 1900. London: Victory Press and the AIM, 1968. Band, Edward. Working His Purpose Out: The History of the English Presbyterian Roe, James. A HistoryoftheBritishand Foreign BibleSociety,1905-54. London, 1965. Mission, 1847-1947. London: Presbyterian Church of England, 1948. Stanley, Brian. The History of the Baptist Missionary Society. Edinburgh: T. & T. Blood, A. G. TheHistoryoftheUniversities Mission toCentralAfrica.Vol. 1,1907-32; Clark, 1992. vol. 2, 1933-57. London, LTMCA, 1957-62. Stock, Eugene. TheHistoryoftheChurchMissionarySociety: Its Environment,Its Men, Broomhall, A. J. Hudson Taylorand China'sOpenCentury. 7 vols. London: Hodder and Its Work. London; CMS, 1899. Supp. vol., 1916. and Stoughton and the Overseas Missionary Fellowship, 1981-91. Swan, Annie S. SeedTime and Harvest: The Story of the Hundred Years' Workof the Canton, William. A History of the British and Foreign Bible Society, 1804-1904. Women'sForeign MissionoftheChurchof Scotland. New York: Nelson & Sons, London: J. Murray, 1904-10. 1937. Chirgwin, A. M. Arthington's Million:TheRomance oftheArthington Trust. London: Livingstone Press, 1936.

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

CHURCH MULTIPLICATION GUIDE KINGDOM PARTNERSHIPS Helping Churches to Reproduce FOR SYNERGY IN MISSIONS Locally and Abroad William D. Taylor, editor George Patterson and Richard Scoggins 1994, paperback, 304 pages 1994, 8 1/2 x 1I paperback, 128 pages. Published jointly with the World Evangelical Fellowship "How to" books are abundant and often not every practical. This The church/missions community must move beyond superficial fellow­ book is different - it is an exception in its category and very practical. ship and simple networking to true partnerships-c-cooperative ven­ George Patterson, formerly a Conservative Baptist missionary in tures, strategic alliances, mutually engaged projects, and the sharing of Central America, has coached church planters in different cultures, material and human resources. The expected result is synergy-a phe­ and helped develop TEEE - Theological Education and Evangelism nomenon where the output is greater than the sum of the individual by Extension. Richard Scoggins coordinates the Fellowship of components. In these pages, twenty-two missions leaders from around Church Planters, committed to reproduce disciples and networks of the world speak candidly to these issues. It is a call to reflection, rela­ new churches and church planting teams. tionship and engagement without which the nations of this world will The two sections address the areas of Church Multiplication Arising not be discipled for Christ. From Obeying Jesus' Command, and Church Reproduction from Ten WCL249-2 Retail $11.95x Viewpoints. Robert E. Logan, of Church Resource Ministries, notes "Theing up Special Postpaid Discount $10.50 leaders and reproducing at every level-disciples, cell groups, and churches. I highly recommend it." WORKING YOUR WAY WCL245-X Retail $5.95x TO THE NATIONS Special Postpaid Discount $5.25 A Guide to Effective Tentmaking Jonathan Lewis, Editor 1993, 8 1/2 x 11 paperback, 204 pages. MEDIA IN CHURCH AND MISSION Published jointly with the World Evangelical Fellowship Communicating the Gospel A "First of its kind" book of essays on effective tentmaking by experi­ enced and knowledgeable missions specialists from around the world. Viggo Sogaard Sponsored by the World Evangelical Fellowship Missions Commis­ 1993, paperback, 304 pages. sion, under the direction of Dr. William Taylor, this manual is an im­ Viggo Sogaard, a native of Denmark, is Associate Professor of Com­ portant step in identifying and clarifying the "tentmaking" concepts in munications at Fuller School of World Mission, and Media Consul­ today's world. Dr. Jonathan Lewis, author and compiler of the widely tant for the United Bible Societies, offers a highly readable and prac­ used 3-volume set WORLD MISSION; An Analysis ofthe World Chris­ tical synthesis of what has been learned through the new wave of tian Movement has given the church a valuable new tool for under­ thinking about communications. His Thesis is a simple one-we can­ standing tentmaking. Authors and titles of the 12 chapters are: not communication effectively and create understanding unless we Don Hamilton - Planning for Success take the audience seriously. If this is not done, well-intended Chris­ J. Christy Wilson, Jr. - Getting Perspective tian communication will be avoided, misunderstood, or ignored. The David Tai-Woong Lee - Cross-Cultural Servants 16 chapters are broken down in three sections:Foundational Princi­Jonathan Cortes - Critical Considerations ofDeployment ples for Use of Media in Church and Mission, Selected Media De­Joshua Cortes - Biblical and Doctrinal Foundations scriptions, and Practical Guidelines for Media in Church and Mis­Joshua K. Ogawa - Biblical and Doctrinal Foundations sion. Elizabeth Vance - Personal Readiness Dr. Bruce Larson, Dean of the International School of Christian Com­ Jim Chew - Two Essential Skills munications says of the book "Much of the secret of communicating James Tebbe - Team Dynamics and Spiritual Warfare the gospel effectively is knowing and understanding your audience. Elizabeth Goldsmith - Understanding the Host Culture [The author] has written a book from a lifetime of study that will help Carlos Calderon - Dealing With Stress anyone rethink what they say and how they say it." Marcelo Acosta - Becoming a Belonger WCL242-5 Retail $7.95x Appendices are A Personal Action Plan and Resources Special Postpaid Discount $7.50. WCL244-1 Retail $12.95 Special Postpaid Discount $9.95

TO ORDER. . .Send check or money order to: WILLIAM CAREY LIBRARY, P.O. Box 40129, Pasadena, California 91114 Add $1.00 for handling. 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 The Legacy of Charles Simeon

John C. Bennett

s the vicar of Holy TrinityChurch, Cambridgefor fifty­ Simeon entered Eton at the age of seven. Later in life he A four yearsanda fellow of King'sCollege,CharlesSimeon characterized the school as "so profligate ... [that he] should be (1759-1836)was arguably the foremost evangelical clergyman in tempted even to murder his own son" rather than submit him to the Church of England during the late eighteenth and early the same experience." Simeon found the spiritual climate of nineteenth centuries. Well known for pressing evangelicals to Cambridge, when he entered as a King's Scholar in 1779, to be observe the discipline and order of the established church, he littlebetter thanwhat he had left behind at Eton.' Like many first­ also contributed significantly to the development of the nine­ and second-generation evangelicals, Simeon's faith was not teenth-century Britishmissionary movement, a markedlyvolun­ shaped by the institutional process; rather he was mentoredin the tary phenomenon. Reconciling the tension between his regular faith. The autobiographical account of his spiritual pilgrimage Anglican churchmanship and the voluntarism of evangelical begins with an encounter with the Scriptures and continues missionary efforts is key to understanding Simeon's mission through a series of relationships with a number of the leading legacy.' lights of the evangelical movement, including John Newton and the elder Henry Venn." The efficacy and value of the evangelical Seeds of 1759 mentoring process was etched into Simeon's worldview and played an important role in shaping his missionary agenda. In the birth records of England in 1759 are the names of four men Followinghis evangelicalconversionon Easter1779,Simeon who were to have significant effect on the evangelical Anglican decided to pursue the Christian ministry. He took his degree in share of the British missionary movement.' Most prominent of May of 1782 and was made a fellow of King's and ordained the four was the younger William Pitt, made prime minister at deacon in the same month. Simeon spent the summer as honor­ the age of twenty-five in 1783. Pitt was no evangelical, but he ary curate to Christopher Atkinson at St. Edward's Church in created a political and economic climate that was conducive to Cambridge. When the parish minister of Holy Trinity Church the developing British Empire and the missionary movement died unexpectedly that autumn, Simeon's father sought the post that would be connected with it.' Only slightly less noticeable, for his son. After a squabble between the bishop and the congre­ and of far more direct influence, was William Wilberforce. His gation, which favored another candidate, Simeon was made vision for a Christian nation and his evangelical agenda in vicar and preached his first sermon in the pulpit of Holy Trinity Parliament-supported by Pitt at key points-cleared the way Church in November. It was, however, not a happy beginning: for missionary activity in British India and beyond." John Venn, later rector of Clapham, was also born in 1759. Venn was the The disappointment which the parish felt [because of my appoint­ ment] proved very unfavourable to my ministry. The people almost universally put locks on their pews, and would neither come to church, nor suffer others to do so .... I put in there a Reconciling the tension number of forms, and erected in vacant places, at my own ex­ between Simeon's Anglican pense, some open seats; but the churchwardens pulled them down, and cast them out of the church. To visit the parishioners in churchmanship and his their own houses was impracticable; for they were so imbittered against me, that there was scarcely one that would admit me into evangelical voluntarism is his house." the key to understanding With Simeon's Sunday morning service under boycott, and his mission legacy. pastoral ministry largely impossible, Simeon decided to estab­ lish a Sunday evening lecture. This, too, the churchwardens prevented by locking the church doors. Nevertheless, Simeon leading clerical light of Wilberforce's "Clapham Saints" and a persevered. He took priest's orders the following September prime architect of the Society for Missions to Africa and the East, (1783),eventuallymadepeacewith his parishioners, andbecame soon after renamed the Church Missionary Society. The fourth an evangelical fixture in the parish, his college, and the university person was Charles Simeon. for the next half-century. The future vicar of Holy Trinity Churchwasbornat Reading on September 24, 1759, into the family of Richard Simeon, a White Knight of Evangelicalism? wealthy landowner and businessman. His mother, Elizabeth Hutton, descended from a clan that boasted two archbishops of In the one and a half centuries since his death in 1836, Charles York. Simeon's elder brother, Richard John, was a master in Simeon has been the focus of a host of funeral sermons, one Chancery until his untimely death in 1782. His younger sibling, memoir, two full biographies, more than ten "remembrances," Edward, became a successful London merchant and a director of and at least a half dozen thematic assessments." Throughout the Bank of England." these treatments Simeon is regularly characterized as an evan­ gelical and a committed churchman. Indeed, the most common impression associated with Simeon's name has always been his John C. Bennett serves as Director of the Theological Resource Center of Overseas Council for Theological Education and Missions, of Greenwood, twin loyalty to the evangelical cause and the established church. Indiana. Overseas Council facilitates international partnerships in supportof Smyth's Simeonand ChurchOrder(1940), the definitive work non-Western theological education and ministry training. to date on his churchmanship, speaks of Simeon's "steadying

72 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH influence" on evangelicalism in the established church. Accord­ and then used his influence with the company's Court of Direc­ ing to Smyth, Simeonaddressed the two most significantinternal tors to secure the appointments." This was Simeon the mentor problems confronting evangelical Anglicans at the outset of the and patron. nineteenth century: the need for adherence to church order, and These interconnected and contradictorydevelopments were the means for continuity in parish leadership." Simeon applied not the product of ordinary evangelicalism and Anglican himself to the former issue by tutoring his Cambridge students churchmanship. Such conflicting outcomes were made possible in conformity to church discipline. He attended to the latter by a certain toleration for paradox." Indeed, the closer one looks concern through innovations in clerical patronage. Elliott-Binns, at Charles Simeon and his missionary agenda, the less predict­ in The Early Evangelicals (1953), seconds Smyth in noting the able he appears. "parochialterms" in whichSimeonexpressedhis evangelicalism." Even Ford K. Brown, in Fathers of the Victorians (1961), acknowl­ Simeon's Missionary Agenda edges the quality of Simeon's churchmanship despite his disaf­ fection with Simeon's evangelical agenda." The roots of Charles Simeon's evangelicalism, his commitment With the weight of a century of uniform historical opinion to Anglican order, and his penchant for the exercise of patronage pressinguponthem, Pollard and Hennellconcluded thatCharles merged in their effect on the British missionary movement. The Simeon, more than any other, was instrumental in retaining the net result was an agenda for promoting Christian mission with commitment of second- and third-generation evangelicals to the threeinteractingcentersof gravity: churchmanship,voluntarism, Church of England." Thus, Charles Simeon, "the complete An­ and personal patronage. The churchman in Simeon, the activist glican,"ls emerges from British ecclesiastical history as the white in Simeon, and the mentor-patron in Simeon found appropriate knight of second-generation evangelical churchmen. roles in the missionary movement. True to paradoxical form, Simeon also argued for the supremacyof each aspect of his work. In Search of Charles Simeon The interplay between the three facets of Simeon's missionary agenda is apparent in a brief chronology of his chief mission­ To label Charles Simeon of Cambridge as an evangelical and related efforts. churchman cannot be incorrect. It is, however, an incomplete 1787. From the outset of his ministry Charles Simeon cham­ description of the man, his worldview, and his work. His com­ pioned Christian mission as the appointed means for the global plexity becomes especially apparent when his involvement in proclamation of the universal grace of God in Christ. An oppor­ the British missionary movement is considered. tunity to apply his support for missionary work arose in 1787. In First, although we have in Simeon an Anglican clergyman that year Simeon undertook the promotion of a "missionary with a fundamental concern for ecclesiastical order, he neverthe­ establishment" in Bengal under East India Company patron­ less championed the formation of a voluntary missionary soci­ age." However, he was surprised and disappointed by the ety-the Church Missionary Society (CMS). Moreover, Simeon opposition of the company and Parliament to the plan. knew that the CMS would be governed exclusively by evangeli­ 1797. By 1797 Simeon was openly encouraging voluntary cal churchmen, that it would operate independently of the hier­ effort for Christian mission. However, he had discovered that he archy of the established church, and that it would compete with could not expect Anglicans to support the "undenominational" the church's existing missionary societies." This was Simeon the (London) Missionary Society (LMS), and he would not ask his voluntarist. evangelical colleagues to limit their backing to the SPCK and the Second, in Simeon we have an evangelical clergyman and SPG. An alternative society for evangelical churchmen had be­ founder of a evangelical missionary society who insisted on the come necessary. submission of that society and its missionaries to the hierarchy of 1799. For two years Simeon had crisscrossed England from the established church. Simeon urged the CMS to subject itself to the Midlands to Cornwall in support of an evangelical mission­ the Church of England, although its power structure had become ary society for the established church. During his travels to numerous clerical meetings Simeon had become impatient with the reluctance of his evangelical colleagues to take definitive action. Consider Simeon's plea to the Eclectic Society at its The churchman, the meeting on March 18: "What can we do?-When shallwe do it?­ activist, and the mentor­ How shallwe do it? ... We cannot join the [London] Missionary Society; yet I bless God that they have stood forth. We must now patron in Simeon all found stand forth. We require something more than resolutions­ appropriate roles in the something ostensible-something held up to the public. Many draw back because we do not stand forth.-When shallwe do it? missionary movement. Directly: not a moment to be lost. We have been dreaming these four years, while all England, all Europe has been awake."?" Simeon's spirits weregreatlylifted by the creation of the CMS the known for its ambivalence, if not opposition, to the missionary following month. agenda. This was Simeon the churchman. 1800. With the founding of the CMS, Simeon's concerns Third, in Simeon we have a university figure who, although turned to recruiting candidates for missionary service. Simeon endeavoringto impartmissionaryvisionto the establishedchurch, discouraged volunteers per se, that is, those who stepped for­ and aiding the creation of voluntary missionary societies for ward from personal enthusiasm or vocational despair: "When a churchmen, failed to direct a sizable number of students toward man asks me about a call to be a Missionary, I answer very missionary service through either channel. Instead, Simeon en­ differently from many others. I tell him that if he feels his mind couraged large numbers of "his" missionary candidates to seek to be strongly bent on it, he ought to take that as a reason for employment as chaplains with the British East India Company suspecting and carefully examining whether it is not self rather

April 1994 73 than God which is leading him to the work. The man that does began to search for alternatives to missionary service with a good as a Missionary is he who ....says, 'Here am I; do what voluntary society. His connectionwithDavid BrownandCharles seemeth good unto thee: send me.' "21 Simeon advocated a send­ Grant, dating back to 1787, proved to be formative. ing strategy in which God, via a mentor, discovers missionary 1805. Simeon gave serious thought to an alternative channel potential, shapes it, and channels the candidate toward a sphere for missionary activity. East India Company chaplaincies-a of activity, perhaps through an appointment arranged by the respectable vocation for university graduates-would allow mentor. Simeon to send his best students to India while avoiding the 1804. By the end of the CMS's first half-decade, Simeon had establishment's restrictions on missionaries per seeFrom 1805 to become concerned over the unwillingness of most university 1820, Simeon encouraged more than three dozen of his students students to consider missionary service." Owing to the pioneer­ to apply for India Company chaplaincies. With the support of ing work of the Dissenting societies (e.g., the Baptists and the Grant, twenty-one of Simeon's disciples made successful appli­ LMS), missionaries had developed a reputation as artisans and cations. It is significant that more than half of this activity schoolteachers. University graduates found little to recommend occurred after the 1813 renewal of the India Company's charter these vocations." Moreover, Simeon had become frustrated with lifted most of the restrictions on missionary access to India. the establishment's restrictions on missionary work in India. His Simeon's indirect influence in India, through "his" chaplains, relationship with the CMS also became strained by his unsuc­ extended far beyond his death in 1836. cessful efforts to recruit missionaries for the society. Simeon 1809. The alternatives to the CMS continued to emerge for Noteworthy Announcing

The Overseas Ministries StudyCenter, New Haven, Connecti­ Li Li, University of North Carolina: "Joining the Chinese­ cut, announces the 1994grantees of the Research Enablement Sophie Lanneau and Wei Ling Girl's Academy, 1900­ Program. Twenty-onescholars, representing Australia, China, 1950" Hong Kong, Republic of Ireland, Israel, New Zealand, Pales­ Thomas Reilly, University of Washington: "The Legacy of the tine, Sierra Leone, South Africa, the United Kingdom, and the Taiping Rebellion for Chiang-nan Christianity" United States, received awards for research projects in the area John Wendel, University of Rochester: "Mission Education of Christian Mission and World Christianity. The Research and Personhood in Micronesia" Enablement Program is funded by The Pew Charitable Trusts, Philadelphia, Pennsylvania, and administered by OMSC. The Postdoctoral Book Research and Writing grants, which will be dispensed for work in the 1994-1995 Angelyn Dries, Cardinal Stritch College: "A History of U.S. academic year, total approximately $242,000. Roman Catholic Missions Overseas" Dr. Gerald H. Anderson, OMSC's director who also serves Jane Ellis, St. Antony's College: "Mission in Russia: Relations as director of the Research Enablement Program and chair of Between the Russian Orthodox Church and Foreign Prot­ the Review and Selection Committee, states, "Competition for estant Missions" the 1994-1995research awards was unusually stiff, reflecting Erick Langer, Carnegie Mellon University: "Asking for Pears the high quality of the proposals. The awards committee is of the Elm Tree: Franciscan Missions Among the confident that the grantees will make a solid contribution to Chiriguanos" the advancement of scholarship in Christian Mission and Paul Liu, Georgetown University: "Development of Chris­ World Christianity." tianity in Post-Mao China" The intensity of the competition is reflected in the increased Jocelyn Murray, London, England: "A History and Study of number of applications-162 for 1994-1995as compared with the East African Revival Movement, 1929-1991" 110 in the previous year. Twenty percent of the applicants Mitri Raheb, Bethlehem Bible College: "The Koran-A were women, and nearly fifty percent were citizens of coun­ Contextualization of the Biblical Message?" tries outside Europe and North America. The grantees repre­ Willem Saayman, University of South Africa: "Mission in sent Protestant, Roman Catholic, and Orthodox ecclesial com­ Context: A Missiological Interpretation of the Life of munities. Professor Z. K. Matthews" The Research Enablement Program is designed to support Evgeny Steiner, Hebrew University of Jerusalem: "Russian both younger scholars undertaking dissertation field research Orthodox Ecclesiastical Mission in Japan in Comparison and established scholars engaged in major writing projects with Western Christian Missions to That Country" dealing with mission and Christianity in the non-Western world. The grantees, listed by category, are as follows: Missiological Consultations David Ford, Cambridge University, and Graham Kings, Cam­ Dissertation Field Research bridge Federation of TheologicalColleges: "Searching for Graeme Batley, Melbourne College of Divinity: "Analytical God in Europe and Africa: The Interplay of Mission, Evaluation of Emic Christian Theologizing Taking Place Theology, and Religious Studies" Among the Samban People of New Guinea" Peter Ng, Chinese University of Hong Kong: "Historical Ar­ Anthony Bryan, University of South Carolina: "Third World chives of Pre-1949 Christian Higher Education in China" Analysis of Mutuality in Mission: Advancement or Inter­ national Debt Trap"

74 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Simeon. He began to give serious attention to a moderate form of notice of his appointmentin 1814. Middleton was no evangelical. millenarianism and, as a result, developed an enthusiasm for the The society would not instruct its missionaries to submit to the conversion of the Jewish people. Simeon came to believe that bishop until he licensed them. In turn, Middleton refused to Jewish converts would become a strategic means to evangelize license the missionaries because he was unsure of their loyalty." traditionally non-Christian societies. This conviction, combined Problems of this sort plagued the CMS's work in India until the with continued difficulties in recruiting and placing missionar­ 1840s. In contrast, Simeonconsistentlyurged propercooperation ies, motivated Simeon to participate in the work of the London between the CMS and the bishop of Calcutta. Simeon's influence Societyfor PropagatingChristianityAmongsttheJews (LSPCJ).24 in the matter was also indirectly exerted through his former Simeon's most significant contribution to the LSPCJ was its students who were then chaplains in India. reorganization in 1814 as a society governed by churchmen. 1818. Although the CMS's ecclesiastical policies and prac­ 1814. With the creation of the Calcutta episcopate in 1813, tices troubled Simeon and strained his relationship with the Charles Simeon had anticipated a close and profitable relation­ society, he did not abandon the CMS. He regularly encouraged ship between the CMS and the bishop of Calcutta. However, his Cambridge congregation to support the society." Moreover, Simeon became concerned for the CMS's commitment to church Simeon supported the development of auxiliary Church Mis­ order when the society balked at the submission of its mission­ sionary Associations (CMAs) from the inception of the plan in aries in India to the new bishop. The General Committee of the 1813. However, Simeon delayed his backing for the Cambridge Society had become suspicious of T. F. Middleton from the first association until 1818. He had deferred his support for a local

English Translations will meet June 16-17 at the same place in conjunction with the Robert Schultz, Life Enrichment Center, Seattle: "Sent to ASM. The theme of their meeting will be "Integrating Spiritu­ Heal: English Edition of Christopher H. Grundmann's ality." Mary Motte, F.M.M., of the Mission Resource Centerin Gesandt zu heilen" North Providence, Rhode Island, is president of the ASM, and Jonathan Bonk of Providence College and Seminary in Oral History Projects Otterburne,Manitoba, is presidentof the APM for 1993-94.For Jay Crain, California State University, Sacramento: "Conver­ further information and registration for both meetings, con­ sion on the Periphery: Oral Histories of Christianity in tact George R. Hunsberger, Western Theological Seminary, Inner Borneo" 86 East 12th Street, Holland, Michigan 49423. Mark Mullins, Meiji Gakuin University: "Transplanted and Transformed: Studies in the Japanese Reception and Personalia Indigenization of Christianity." W. Stanley Rycroft, one of the most noted Protestant lay Planning Grant for Major Interdisciplinary Project missionaries in Latin America of this century, died November Andrew F. Walls, Centre for the Study of Christianity in the 30, 1993, in Princeton, New Jersey. He was 94. After mission­ Non-Western World, and Leslie E. Shyllon, University of ary service in Lima, Peru, under the Free Church of Scotland Sierra Leone: "Sierra Leone Church History Project" in the Colegio Anglo-Peruano from 1922 to 1939, he was elected secretary of the Committee on Cooperation in Latin In additionto these mission research grants, the PewChari­ America in New York City. In 1950 he became Secretary for table Trusts have announced the awarding of a $291,000, Latin America of the Board of Foreign Missions of the Presby­ three-year grant in support of a major collaborative terian Church, U.S.A., and in 1960 was designated its first missiological research project. The "Christianity in South In­ Secretary for Research. After retirement in 1969 he continued dia" project, headed by Robert E. Frykenberg (University of active in many civic and religious causes. Rycroft wrote On Wisconsin-Madison), involves a team of Indian and American ThisFoundation (1942),Indiansin theHighAndes (1946),Religion scholars. The members of the Review and Selection Commit­ and Faith in Latin America(1953), The Ecumenical Witness of the tee for last year's round of grantmaking in this field of collabo­ United Presbyterian Church (1968), and Memoirs of Lifein Three rativeresearchwereJoel A. Carpenter(PCT Religion program Worlds (1976). A life-long friend of John A. Mackay and a director), Samuel H. Moffett (Princeton Theological Semi­ traveling companion of John R. Mott, Rycroft knew well the nary), Lamin Sanneh (Yale University Divinity School), and early ecumenical encounters in Latin America. A. Christopher Smith (PCT Religion program officer). Another cycle of grant-making in this research category Carroll Stuhlmueller, C.P., coauthor with Donald Senior of was announced by The Pew Charitable Trusts in the January Biblical Foundations forMission (Orbis, 1983),died February 21, 1994 issue of the INTERNATIONAL BULLETIN (p. 39). 1994, at age 70 after suffering a massive stroke. A leading figure in Catholic church movements in the U.S., he was a The American Society of Missiology will hold its 1994 chartermember of the faculty of CatholicTheological Union in annual meeting on June 17-19,at TechnyTowers, Illinois (near Chicago, where he served as professor of Old Testament Chicago). The themeof the meetingwill be "ImagesofChurch­ studies. Editor of the journal The Bible Today, he authored Images of Mission." The Association of Professors of Mission twenty-three books and scores of articles on biblical topics.

April 1994 75 CMS auxiliary because of continued trouble between the society came a less fruitful channel for his missionary patronage, Simeon and Middleton and the residual tensions in the town from the turned to the East India Company as an alternative, demonstrat­ founding of the Bible Society's auxiliary in 1812. ing the independent spirit of his patronage. It is certainly true The 18205. During the closing decade and a half of his life, that Simeon's work in support of the CMS and his partnership Simeon did not fail to continue to mentor and influence second­ with Grant in appointing EIC chaplains were consistent with his and third-generation leaders for the evangelical Anglican mis­ evangelical commitment, but this fact does nothing to lessen the sionary movement. Consider, for example, his relationship with tensionbetweenhis missionaryactivities andhis churchmanship. Henry Venn (junior), the distinguished honorary secretary of the The standard secondary sources on Charles Simeon, such as CMS, and Daniel Wilson, the evangelical bishop of Calcutta. By those by Smyth, Pollard and Hennell, and Hopkins, do not means of his influence on the two men, Simeon indirectly helped attempt to resolve this tension. Simeon's missionary agenda is the CMS to strike a balance between its ecclesiastical and mis­ notthe major consideration in these accounts of his life and work. sionary priorities. Venn and Wilson made peace between the The fact that Simeon's involvement with the CMS had greatly society and the Calcutta episcopate in 1838.27 Charles Simeon is, diminishedby 1804mayhavecausedtheseauthorsto connecthis perhaps, owed some of the credit for the achievement of this embrace of the CMS' s voluntary principles with the other irregu­ "Concordat." Although it was an indirect product of his efforts, larities of his early years. Moreover, the limited emphasis on it serves as a fitting reminder of the evangelical Anglican who Simeon's missionary efforts in these studies is consistent with strove for balance between churchmanship, voluntarism, and their ecclesiastical (versus missionary) focus. However, it would individualism in the first decades of the British missionary be a mistake to relegate Simeon's missionary concerns to the movement. periphery of his agenda. The frequency with which missionary affairs were addressed in Simeon's correspondence, sermons, Legacy of Charles Simeon autobiography, and Carus's Memoirs suggests that the global progress of the Gospel was a central concern to Charles Simeon. As has been suggested, Charles Simeon approached his mission­ The voluntarism and independence of action that is inherent ary agenda as a voluntarist and a mentor-patron. His intense in Simeon's missionary agenda stands in contrast with his efforts on behalf of the formation of the Society for Missions to churchmanship. Nevertheless, the Cambridge minister's reputa­ Africa and the East, later renamed the Church Missionary Soci­ tion as a regular churchmanwas well deserved. The reality is that ety, highlight his willingness to rely onvoluntary means in order Simeon's pragmatism and tolerance of paradox made room for to forward the missionary agenda. Simeon's role in the creation these divergent agendas. Recognizing this tension is the key to of the CMS establishes him as a voluntarist to no lesser extent understanding Charles Simeon's legacy for the British mission­ than Wilberforce and the Clapham Saints. When the CMS be­ ary movement in the early nineteenth century.

Notes------­ 1. Portions of this article are based on the author's "CharlesSimeonand 7. See Bennett, "Simeon," p. 150, for Simeon's views on the spirituality the Evangelical Anglican Missionary Movement: A Study of Volun­ he found at Cambridge. taryism and Church-Mission Tensions" (Ph.D. diss., University of 8. Carus, Memoirs,pp. 15ff. A thorough summary from many sources Edinburgh, 1992) and also appear in "Voluntary initiative and is provided in Bennett, "Simeon," pp. 44ff. and 122ff. Church Order: Competing Values in the Missionary Agenda of 9. Carus, Memoirs, p. 39. Charles Simeon," BulletinoftheScottishInstitute ofMissionaryStudies 10. A summary of these works may be found in Bennett, "Simeon," pp. N.S. 6-7 (1990-91), pp. 1-15. 406ff. 2. The term"evangelical(s)" is used in this article to refer to evangelicals 11. C. H. E. Smyth, Simeonand ChurchOrder: A Study ofthe Origins of the in the Church of England. This was common usage at the time. Evangelical Revivalin Cambridge in theEighteenth Century (Cambridge: Evangelical Nonconformists were no less "evangelical," but they Cambridge Univ. Press, 1940), pp. 250,255. were unable to escape the label "Dissenters." 12. L. Elliott-Binns, The Early Evangelicals: A Religious and Social Study 3. For a discussion of the connection between the British Empire and (London: Lutterworth Press, 1953) p. 284. the missionary movement, see Max Warren's Social History and 13. Ford K. Brown, Fathers of the Victorians: The Age of Wilberforce (Cam­ Christian Missions (London: SCM Press, 1967). bridge: CambridgeUniv. Press, 1961),p. 289. Brownis highly critical 4. William Wilberforce's notion of a Christian nation and its impact on of what he perceived as subversive efforts by "evangelical mission­ his worldview may be seen in his Practical view of the prevailing aries to the Gentile world in England," namely, the "proselyting" of religious system of professed Christiansin thehigherand middleclasses in orthodox Anglican laity into the evangelical camp (p. 271). thiscountrycontrasted with real Christianity(London, 1797).This work 14. A. Pollard and M. Hennell, eds., Charles Simeon (1759-1836): Essays may be the clearest example of evangelical thought at the time. For Written in Commemoration of His Bicentenary by Members of the Evan­ a good accountof the life of Wilberforce, see JohnPollock's Wilberforce gelical Fellowship forTheological Literature (London: SPCK, 1964),p. 26. (Tring, Herts: Lion Press, 1977). 15. H. E. Hopkins, Charles Simeon of Cambridge (London: Hodder & 5. See J. Williamson's Briefmemoirof the Rev. C. Simeon . . . (London, Stoughton, 1977), p. 181. 1848), pp. 6-7, for a concise summary of the Simeon family vitals. 16. A chief complaintagainst the CMS was its inherent competitionwith 6. Henry Venn quoting Simeon in a letter to a friend, September 18, the Society for Promoting Christian Knowledge (SPCK) and the 1782, in W. Carus, Memoirsof the lifeof theRev. Charles Simeon,M.A., Society for the Propagation of the Gospel in Foreign Parts (SPG). Late Senior Fellow of King's College and Minister of Trinity Church, 17. Simeon's missionary expectations for India Company chaplains are Cambridge, 3d ed. (London, 1848), p. 28. Simeon never had opportu­ considered in depth in Bennett, "Simeon," chapter 6, "The Mission­ nity to carry out his threat: he remained a bachelor. ary Agenda by OtherMeans," pp. 291ff.Simeon saw "his" chaplains

76 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH as hardly less missionary than those he might send to India with the earlier. See Horne's Letters on missions addressed to the Protestant CMS. This is readily apparent in his correspondence with Charles ministers of the British churches (London, 1794; reprint, Andover, Grant (senior), a member of the company's Court of Directors from 1815), p. 32 and throughout. 1794 to 1816 and Simeon's chief ally in securing chaplaincy appoint­ 24. For a complete summary of Simeon's efforts in aid of Jewish evange­ ments for more than two dozen men. In one sequence of letters lism, see J. B. Cartwright, Loveto theJewish nation: A sermonpreached Simeon discussed the expected impact of the "native schools" pro­ at theEpiscopal Jews'Chapel, Bethnal Green, London, onSundaymorning, posed by chaplain Thomas Thomason-one of Simeon's men-on November 27th, 1836, on the occasion of the death of the Rev. Charles the progress of the missionary task in India. See Simeon to Grant, Simeon (London, 1836), pp. 31-43. March 15 and December 17, 1814; and July 1 and August 5, 1815 25. There is evidence to suggest that Middleton refrained from licensing (Simeon MSS, Ridley Hall, Cambridge). any missionaries, whether CMS or SPCK, until he could license all of 18. D. M. Rosman has observed that a tolerance of paradox was a mark them, and that more than a legal technicality hindered him vis-a-vis of nineteenth-century evangelical expediency ("Evangelicals and the CMS. See Bennett, "Simeon," chapters 4 and 5, where this Culture in England, 1790-1833" [Ph.D. diss., Keele University, 1979], important example of church-mission tension is considered in some p. 19). The argument is valid, but it is an incomplete explanation for detail. Simeon's ability to embrace contrasting values. Simeon genuinely 26. For example, the first parochial collection on behalf of the CMS was believed that the Scriptures affirm principles that appear to be taken at Holy Trinity Church in 1804. See Hole, EarlyHistory, p. 96. contradictory. For this reason he did not fear to do the same. One 27. In 1836, Daniel Wilson proposed four "rules" to guide the bishop of paradox in particular stands out in connection with Simeon's name: Calcutta in his relationship with the CMS's clerical missionaries in On biblical grounds Simeon spoke of himself as a Calvinist, as an India: (1) determine the missionary's fitness for licensing, (2) ap­ Arminian, and as neither of these. See Bennett, "Simeon," pp. 19ff. prove the stationing of the missionary, (3) superintend his ecclesias­ 19. I.e., the September 1787 "Plan for a missionary establishment in tical work (versus his missionary work), but (4) receive regular Bengal and Behar," as proposed from Calcutta by David Brown, reports from the society on the missionary work of the clergyman William Chambers, Charles Grant, and George Udny (Simeon MSS). (Wilson to theCMS GeneralCommittee,June9, 1836,CMS Archives, 20. Carus, Memoirs,pp. 125-26; see also J. H. Pratt, ed., Eclectic Notes. . . University of Birmingham, C 11/08/4). "Appendix II" to the thirty­ 2d ed. (London, 1865) p. 99. ninth Reportof the CMS, drafted by Henry Venn in 1838, reflected the 21. A. W. Brown, Recollections oftheconversation parties oftheRev. Charles acceptance of Wilson's proposal. These principles were formalized Simeon . . . (London, 1863), p. 208. in Venn's "Concordat" of July 1841, incorporating them into "Law 22. "Not one of them says, 'Here I am, send me' " (Simeon to Thomas 32" of the society. With the publication of the new regulations, the Scott, August 22, 1800, CMS Archives, University of Birmingham, archbishops of Canterbury and York and the bishop of London G/AC 3; also cited in C. Hole, The Early History of the Church finally consented to serve the CMS as vice-patrons. (See W. Shenk, Missionary Society [London, 1896], p. 62). "Henry Venn as Missionary Theorist and Administrator" [Ph.D. 23. This problem had become apparent to Melville Horne a decade diss., University of Aberdeen, 1978], pp. 242-53.)

Bibliography Material by Simeon Material about Simeon

1802 A sermon preached at the parish church of St. Andrew by the Balda, W. D. "Spheres of Influence: Simeon's Trust and Its implications Wardrobe and St. Anne, Blackfriars ... June8,1802, before the for Evangelical Patronage." Ph.D. diss., Cambridge University, SocietyforMissionstoAfricaand theEast. . . beingtheirsecond 1981. anniversary. . . . London. Bennett,J. C. "CharlesSimeon and the Evangelical Anglican Missionary 1816 (ed.) Memorial sketches of the Rev. David Brown: With a Movement: A Study of Voluntaryism and Church-Mission Ten­ selection of his sermons preached at Calcutta. London. 1821 The conversion of theJews, or, Our duty and encouragement to sions." Ph.D. diss., University of Edinburgh, 1992. promote it: Two discourses preached before the University of Brown, A. W. Recollections of the conversation parties of the Rev. Charles Cambridge, on February 18th, and 20th, 1821. London. Simeon,M.A., SeniorFellow of King's College, and Perpetual Curateof 1837 Substance of an address . . . in behalfof the London Societyfor Trinity Church,Cambridge. London, 1863. Promoting Christianity Amongst the Jews, on ... October the Carus, W. Memoirsof the lifeof the Rev. Charles Simeon,M.A., LateSenior 27th,1834:Communicated asalettertotheRev.].B.Cartwright, Fellow of King's College and Minister of Trinity Church,Cambridge. 3d M.A., Secretary of the Society. London. ed. London, 1848. 1845 Horae homileticae, or, Discourses digested into one continued Hopkins,H. E.Charles Simeon ofCambridge. London: Hodder& Stoughton, series, andformingacommentaryuponeverybook oftheOldand 1977. New Testament . . . . 7th ed. 21 vols., with indexes by T. H. Moule, H. C. G. Charles Simeon. London, 1892. Horne. London. 1959 Let Wisdom Judge: University Addresses and SermonOutlines Pollard, A., and M. Hennell, eds. Charles Simeon (1759-1836): Essays by Charles Simeon. Edited with an introduction by A. Pol­ Written in Commemoration of His Bicentenary by Members of the lard. London: SPCK. Evangelical Fellowship forTheological Literature. London: SPCK, 1964. Smyth, C. H. E. Simeon and Church Order: A Study of the origins of the Evangelical RevivalinCambridge intheEighteenth Century.The Birkbeck Lectures for 1937-38. Cambridge: Cambridge Univ. Press, 1940.

April 1994 77 The Legacy of Claudius Buchanan

Wilbert R. Shenk

laudius Buchanan has been credited with playing the so as to allow missionaries to enter India. The antimissionary C decisive role in opening India to Christian missions in forces deflected this attempt, but the charter did require the the early years of the nineteenth century.' By the twentieth company to continue to provide chaplains to the expatriate century, however, he was largely forgotten.' Never commis­ Indian civil service and military. sioned a missionary himself, Buchanan worked to break down During his four years at CambridgeBuchanancorresponded the considerable barriers to missionary work that existed until regularly withJohn Newton. In 1792 he dined with Mr. and Mrs. 1813, and he contributed to the development of institutional Charles Grant in Cambridge and heard from Grant, a director of infrastructures that would sustain missions. Buchanan is a wor­ the East India Company, "various accounts of the apostolic spirit thy case study in evangelical activism. of some missionaries to the Indies.:" In 1794 Newton pressed on him the possibility of the India chaplaincy, still the only legal Family and Education basis for evangelical work in British India."

Claudius Buchanan was born March 12, 1766, at Cambuslang, A Passion for Mission Scotland. His father, Alexander, was the local schoolmaster. His maternal grandfather, Claudius Somers, was an elder of the Upon graduation from Cambridge in 1795 Buchanan was or­ Cambuslang kirk when George Whitefield preached in the val­ daineddeaconandbecameNewton'scurate. In early1796Charles ley in 1742and thefamily cameundertheswayof the Evangelical Grant got Buchanan appointed a chaplain to the East India Revival. He was his grandfather's pride and joy, and the family Company. That summer the bishop of London, Dr. Porteus, early marked out Claudius for the ministry. In his teens, how­ ordained Buchanan priest for the chaplaincy. Following a brief ever, he turned away from the church. Between 1782 and 1787 he visit to his family in Scotland, he sailed for India in August, spent three terms at the University of Glasgow and then left arriving March 10, 1797, two days before his thirty-first birth­ Scotland. By the time he reached London, he was in dire straits day?At Calcutta the seniorchaplain, theReverend DavidBrown, and had to abandon further travel. Eventually, he got work as who had been in India since 1786, received him cordially. The clerk in an attorney's office. In 1790 his inner turmoil reached a two men worked together harmoniously for the next ten years. crisis. His mother wrote, advising that he seek outJohn Newton, Buchanan was posted to the Barrackpur military garrison, rector of St. Mary Woolnoth. Newton not only led Buchanan to sixteen miles upriver from Calcutta. His next two years were a satisfyingspiritual experiencebuttook a great personalinterest frustrating because the soldiers were totally indifferent to reli­ in him.' gion. He occupied himself with the study of the Persian and Two weeks later Claudius was arrested by the words from Hindustani languages. "Not knowing what may be the purpose Isaiah: "Howbeautiful are the feet of them that preach the Gospel of God concerning me," he wrote, "I have thought it my duty to of peace!" This awakened in him the long-suppressed call to the attend early to the languages of the country.:" Indeed, this gave ministry.' At age twenty-four he wasbeginning to find direction. impetus to much of his work during his years in India. Newton urged him to prepare for the ministry. As a member of In April 1799, he married eighteen-year-old Mary Whish, the evangelicalcircle of movers and shakers, Newtonintroduced who had come out to India with her older sister and aunt. She Buchanan to Henry Thornton, who immediately offered to sup­ bore two daughters but soon became ill with consumption. On port Buchanan while he pursued theological studies. It was decided that Buchanan should go to Cambridge to secure proper credentials for ministry in the Churchof England. The autumnof Buchanan came to India as 1791, at age twenty-five, he entered Queens' College, whose a chaplain, but his passion principal was Dr. Isaac Milner, a respected evangelical. . . At Cambridge he became one of the "Sims," attending the was rrussions. Sunday evening event Charles Simeon held weekly for earnest students. Simeonalso tutored him in public speaking. Because of his age and sense of obligation to HenryThornton, Buchanandid doctor's advice, accompanied by her two daughters, Mary little else than study. Later he would attribute his chronic poor Buchanan sailed for England in January 1805 to seek medical health to overwork while at Cambridge. treatment. She died en route in June. Already at Barrackpur the The 1790s were a period of ferment and innovation. The health of Buchanan himself was a constant concern. In addition, Baptists organized a missionary society in 1792, followed by a to the usual attacks of malaria and dysentery, signs of a heart string of new societies in Europe, Great Britain, and the United condition began to show. States. When the charterof the East India Companywas renewed Buchanan had come to India as a chaplain, but his passion in 1793, William Wilberforce tried to get Parliament to amend it was missions. Although the East India Company charter barred missionary work, Buchanan and his contemporaries refer freely in their writings to "missions" and "missionaries." His first Wilbert R. Shenk, a contributing editor,is Director of the Mission Training conversation with William Carey focused on the best missionary Center, Associated Mennonite Biblical Seminary,Elkhart, Indiana. He served approach to the people of India. Carey cautioned against the as a missionary in Indonesia, 1955-1959, and was a mission administrator, view of an early wholesale conversion of Hindus to the Christian 1963-1990. He is editorof Mission Focus: Annual Review. faitho He said that he was "employed in laying the foundation of

78 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH future usefulness ... translating the Bible into the Bengal tongue."? selves are prop erly the translators" (p.129), while the missionary In a phrase that was prophetic, Buchanan added: "This like supervised ." Of course, neither the missionary nor the native­ Wickliffe's first translati on, may prove 'the father of many ver­ speaker at that time had the tools of lingu istic science, and much sions.' »r o of the wo rk of that generation has not stood up well." At the same time he was sensible of the fact that a less direct Buchanan shared the Serampore enthusiasm for producing approach to evange lization , based on this sober estima te of the as ma ny translations in as many languages as possible.This tactic prospects, might make it more difficult to enlist suppo rt for was buttressed by his almos t boundless confidence in the power missions. Buchanan struggled to find a formulation that was of the Chris tian Scriptures to "w itness" to peo ple, if only they both realistic and compelling." As an heir of the Evange lical were given access (see p. 70). Revival, he put a premium on wholehea rted response to the call In 1806 the Court of Directors in Londo n ordered the college of Jesus Christ." curtailed, and the d epartment of Bible translation was closed . The Buchanan legacy consists of four interlocking roles: Brown and Buchanan had seen this coming and arrange d to have promoter of Bible translation and distribution, architect of an the various language projects taken over by missionary societies. ecclesiastical establishment for Ind ia, publicist and researcher, and ecumenical statesma n. Some of his linguistic Promoter of Bible Translation and Distribution insights were not fully In 1799 Lord Wellesley, the forceful governo r-general of the East appreciated until the Ind ia Company, appointed Buchanan a chaplain to the presi­ dency, which meant that he moved from his Barrackpur exile to twentieth century. Calcutta.Shortl y thereafter Wellesley enlisted Buchanan to draft plans for a college whose main purpose wo uld be to train young Britons for the Indian civil service .This assignment gavefull play Mean while the British and Foreign Bible Society (BFBS), founded to a Buchanan characteristic tha t wa s to show itself repeatedly: in 1804, began providing support to gro ups like the Serampore his flare for bold and visionary planning.The new college would mission . At this time Buchanan's erstwhile cordia l relations wi th offer a complete European curriculum plus the study of the the Baptists were breached when he took decisions wi thout Indian languages, history, customs and manners, Islam and consultation and prop osed a British "Pro paganda" that wo uld Hinduism, with their respective cod es of law. In addition, a have put them under the control of the established church." dep artment of Bible translation-a feature tha t must have ap­ Unsurprisingly, theSerampo re Mission rejected the prop osal out peared curious indeed to the Court of Directors in London-was of hand. to be established . In Buchanan 's words, the object of the college was "to enlighten the Ori ental wo rld, to give science, religion, Ecclesiastical Architect and pure morals to Asia, and to confir m in it the British power and d ominion."!' The College of Fort William opened in Au gu st In 1800 Churc h of England canon law had no provision for the 1800 with David Brown as provost and Claudius Buchanan as extension of the church to terr itories beyond British political vice-provost. Buchananwasalso professorof classicallan guages. jurisd iction. This wa s fully consistent with a Chris tendo m con ­ By 1801 Brown and Buchanan had persuad ed the gove rnor­ cept, which defined the church territorially as coextensive with general to appoint the Baptist William Carey as instructor in the state rath er than missionally. Bengali and Sanskrit. Before Claudius Buchanan left for India in 1796, Bishop Buchanan took direct resp onsibility for the Bible translation Porteus discussed with him the need for an ecclesiastical ar­ dep artment from the outset. During the first five years, the range ment for Ind ia. In 1805 Buchanan submitted to Porteus a translation department worked on projects in five lan guages. detailed proposal entitled Memoirofthe Expediencyofan Ecclesias­ Like the Baptist enterprise at nearby Serampore, this was a tical Establishment for India: both as the mea ns of perpetuating the veritable translation factor y, or "emporium . .. of Eastern Let­ Christian religionamong ourown countrymen;andasafoundationfor ters." To critics of this approach Buchanan replied in his im­ the ultimate civilizing of the natives, a document that ran to 176 mensely popular Christian Researches in Asia: "We have no hesi­ printed pages. The subtitle accurately states the thesis: the pasto­ tation in laying down this position: themoretranslations,thebetter. ral care of British subjects resident in Ind ia as we ll as the eva nge ­ Even in their most imperfect state, like Wickliffe's version in a lization ofthe Indian peoples required a full-fledged ecclessiastical remote age, they will form a basis for grad ua l improvem ent by structu re. succeeding generations . Besid es the very best translation must, It is beyond ourpurposes here to discuss details of Buchanan's in the lapse of ages, change with a changi ng langu age, like the prop osal. A few summa ry observatio ns will suffice. First, leaves of a tree which fall in autumn and are renewed in spring" Buchanan accurately anticipa ted future need s of the Anglican (p. 131).14This rationale contained lingu istic insig hts that we re Church in India, and his aide memoir set the stage for the not fully appropriated until the twentieth century. appointment of the first bishop for India in 1814. Second, he was Buchanan early became aware of limitations under which a sailing in stormy waters as far as his mission theory was con­ self-taug ht Carey labored , but publicly he spokeof Careyand his cerned. The Church Missio nary Society was founded in 1799 on associates with respect, crediting them with having revived "the the church principle rather than the High Church principle . spirit for promoting Christian knowledge, by translations of the Anglican eva nge licals rejected the noti on that a bishop should Holy Scriptures."15 Furthermore, he defended this "factory" lead each mission, but the High Church view wa s simila r to the approach as viable because the missionary was not the actua l Catholic.This long remained a contentious issue.Third, Buchanan tran slator. This approach could be followed on ly where it was a was typic al of eva nge licals in his firm commitment to maintain team effort, and "it is to be understood, that the natives them- the "church as by law established ." Fourth, this means that

April 1994 79 Buchanan's rationale called for transplanting Christendom to lie, and Syrian churches. He also made special inquiry into the India, even while he enthusiastically promotedvernacular trans­ Jewish communities in Asia. Wherever he went, he gathered lations and study of vernacular languages and cultures that samples of whatever scriptures were available in the various would eventually lead to its breakup." languages. Buchanan's proposal was received enthusiastically in Lon­ Buchanan's findings were published in 1811 as Christian don, and in 1806 the archbishop of Canterbury sounded out Researches in Asia. The book was an immediate success. It went Buchanan concerning his willingness to be consecrated as the through twelve editions in two years and was republished as late first bishop for India. This honor and responsibility he declined as 1858.23 In it he gave graphic accounts of Hindu religious becauseof his own precarious health. In 1806 Buchanan had been ceremonies and brought to the attention of Christians in theWest so ill he expected to die and had made arrangements with David the existence of the ancientSyrian churches. Particularlycompel­ Brown for his funeral and the administration of estate. ling was the account of his visit to the dreaded inquisition at Goa, which he visited when en route to GreatBritainin January1808.24 Researcher and Publicist His returnto GreatBritainopeneda newphasein Buchanan's career as promoter of missions. He was in demand as a speaker Ifonewereto singleoutBuchanan'smostimportantcontribution and writer. His sermon "The Star in the East," preached in to the cause of missions in his time, it would undoubtedlybe that February 1809, went through repeated printings and aroused of publicist. He bothwrote and found ways of stimulating others wideinterest. As a speaker, Buchananwas solidbutnotflamboy­ to write in supportof the cause of missions. Pearsonsummarized ant. Cambridge University made him a doctor in divinity in 1809 Buchanan's interests succinctly: "Publicity and inquiry were and appointed him to preach the two commencement sermons therefore his great objects.'?" Buchanan was always intent on that year. In the appendix to his Cambridge sermons he made a awakening the British public to "the duty and the opportunity of vigorous statement about the importance of an "increased culti­ promoting the moral and political welfare of our fellow subjects vationofthefemale mind" (p. 59, also p. 154), stimulatedbywhat in India.'?' To do this required fresh and accurate information, he observed of the status of women in Asian society. Buchanan and he had a journalist's feel for issues. is thus one of the earliest advocates for increased scope for In 1803, with the backing of Lord Wellesley, Buchanan women in ministry. proposed a prize competition to the universities of Oxford, Those who had been involved in the 1793 campaign to amend the EastIndiaCompanycharterto allow missions to enter India knew their next opportunity would come in 1813. In connection with the successful an tislave trade campaign in 1807 Buchanan's greatest evangelicals had forged an effective system for enlisting public contribution to missions support for their causes in Parliament." The basic instrument was the public petition signed by thousands of citizens. Publicity was his work as researcher based on authoritative information was essential. Buchanan's and publicist. ten years in India, his extensive knowledge growing out of his firsthand observations, and his ability to formulate ideas in accessible form made him an important ally in this new cam­ Cambridge, Edinburgh, Glasgow, Aberdeen, St. Andrews, and paign. Unfortunately, every step he took was dogged by his Trinity College, Dublin, for essays on "thebest means of extend­ declining health. ing the blessings of civilization and true religion among the sixty William Wilberforce tried to protect Buchanan from too millions, inhabitants of Hindostan, subject to British author­ much direct public exposure, which led to inevitable personal ity."22 Buchanan paid out more than £1,650 from his personal attacks, but he relied heavily on Christian Researches and other resources in prizes during the several years of the competition. Buchanan pamphlets for his information as he led the fight to More than twenty of these prize essays and poems were pub­ change the company charter. In 1813 Parliament did change the lished. In recognition of Buchanan's work the University of charter to allow missionaries to workin BritishIndia and to allow Glasgow in 1805 conferred on him the degree of doctor in the founding of an ecclesiastical establishment. Without divinity (an honorary degree by modern standards). Buchanan's research, writing, and bold proposals, the outcome In March 1806 the governor-general authorized a leave of might have been as it was in 1793. absence so that Buchanan could engage in research. From Fort William College, Brown and Buchanan had corresponded with Ecumenical Statesman people throughout India and elsewhere in Asia soliciting infor­ mation about religious and social conditions, butthey found that The crisis in 1806 caused by the Court of Directors' order to the reports were often contradictory. This convinced them that curtail operations at Fort William College threatened the Bible reliable information needed to be assembled. They wanted to translationscheme so dear to Brown, Buchanan, theirSerampore know the state of Christianity and of other religions. In addition, colleagues, and others. Faced with the demand either to close Buchanan was eager to take an inventory of scriptures of various down or take analternative route, Buchananand Brown chose an religions in the vernacular languages. alternative. Now that the centralized approach they had pro­ In spite of his precarious health, Buchanan traveled by moted through Fort William College had to be abandoned, they elephant and horse overland from Calcutta to Madras, and then hived off the various language projects to denominational mis­ by ship as far as Cape Comorin. On a second trip he went to sion bodies: Society for Promoting Christian Knowledge, Bap­ Malabar and Travancore, and he visited Ceylon three times. He tists, Lutherans, Scottish, and Roman Catholics. The main crite­ experienced firsthand the importance of on-site observation. rion seemed to be a commitment to producing Bible translations Buchanan visited major Hindu temples along his route, includ­ in the vernaculars." Always the promoter, Buchanan, with ing the greatJuggernaut in Orissa, and Protestant, Roman Catho­ Brown's collaboration, wrote anappeal for financial supportthat

80 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH went to potential subscribers in Great Britain and Asia. And he of visiting the ancient churches there. As a result Anglican proposed expansion of Bible translation into still other Asian missions from that time showed a sympathetic interest in the languages. To some extent the difficulties he had run into with historic churches in Ethiopia, Egypt, the Arabian peninsula, and the Baptists over his "Propaganda" proposal were mitigated by Persia, on the basis of Buchanan's contention that these ancient his continuing efforts on their behalf in the Bible cause. churches had the potential to evangelize their own people much Reference has already been made to Buchanan's visits to the more effectively than could foreigners," provided they were SyrianChristians at Malabar. These churches traced their origins revived and purified. This would be done by making the Scrip­ to the ApostleThomas. In the sixteenthcenturyCatholicmission­ tures widely available in the vernaculars and by providing aries encountered the Malabar churches and took steps to incor­ adequate theological training. Later it became apparent that porate theminto the RomanCatholicChurch. A minorityof some Buchanan did not have an adequate grasp of the history and 40,000Syriansrefused to accept theauthorityof theRomanpope. tradition of the Syrians and, consequently, was misled in some of This was the group Buchanan met in 1807.27 He easily established his conclusions. Yet he showed exemplary sensitivity in insisting rapport with Metropolitan Dionysius, who agreed that a transla­ that the starting point in such a relationship is one of mutual tion of the Bible into Malayalam, the language of the people, was respect and patient listening to one another." urgently needed." As a token of friendship, the metropolitan gave Buchanan an old manuscript copy of the Syrian Bible, Buchanan's Last Years which he later deposited in the Cambridge University library. Buchanan also broached the sensitive subject of possible rela­ After Buchanan returned to Great Britain in 1808, he hoped he tionship between the Syrians and the Anglicans. might sufficiently recover his health to return to India. Alas, his Buchanan himself did little more in relation to the Syrian health did not improve, and he decided he must give up any Church than to assist them with their Bible translation project. thought of going out to India again. In 1810 he met and married MaryThompson. Within the next three years two sons were born to them, neither of whom lived; Mary died in 1813. Buchanan stirred Anglican In 1811 Buchanan suffered the first of several strokes, which left him partially paralyzed. Never flagging in his passion, he missions to consider the continued to write on behalf of the opening of India to missions missionary potential of the and to plan a visit to the Middle East. In January 1815 he attended the funeral of Henry Thornton eastern churches. in London. On February 9 Buchanan died, a month before his forty-ninth birthday, and was buried in Yorkshire beside his second wife. He was survived by daughters Charlotte and Au­ But the way in which he publicized the Syrians in India through gusta. At the time of his death he was reading the proofs for the Christian Researches created a precedent. At the time of his death Syriac New Testament, which he spent several years editing and Buchanan was planning a trip to the Middle East for the purpose preparing for the printer." Notes------­ 1. This is Stock's judgment (History of the Church Missionary Society, 7. Neill incorrectly reports that Buchanan reached India just before his 1:97), which may seem overdrawn; but see Neill's appreciation thirtieth birthday (History, p. 256). (History, p. 256). 8. Pearson, Memoirs, 1:148. Cf. the description of Carey's work routine 2. I have not been able to consult A. K. Davidson's Aberdeen Ph.D. once he settled at Malda in 1794: "His time was systematically dissertation, "The Development and Influence of the British Mis­ apportioned to the management of the factory, the study of the sionary Movement's Attitudes Towards India, 1786-1813" (1973), language, the translation of the New Testament and addresses to the which studies Buchanan's role as publicist in particular. heathen" (Marshman, Lifeand Times, p. 69). Carey and Buchanan 3. Buchanan read Newton's Life at this time and saw in Newton's assumed language study and Bible translation to be foundational. wasted youth a parallel with his own. 9. Later Buchanan reported of Carey: "He considers himself sowing a 4. ''Itoccurred to me, that that enviable office was once designed for me; seed, which haply may grow up and bear fruit. He is prosecuting his that I was called to the ministry, as it were, from my infancy. For my translation of the Scriptures" (Pearson, Memoirs, 1:184). pious grandfather chose me from among my mother's children to 10. Ibid., p. 164. live with himself. He adopted me as his own child, and took great 11. When word came of the disastrous beginning of the London Mis­ pleasure in forming my young mind to the love of God" (Pearson, sionarySocietyventurein Tahiti, Buchanancommented; "I hope this Memoirs, 1:33). SouthSeas schemewill notdiscourage the missionary societies. They 5. Ibid., p. 77. Since at least 1787, schemes had been put forward for have done no harm: and if they send out their next mission with less establishing missions to India for the purpose of evangelizing the carnal eclat, and more Moravian diffidence, they may perhaps do whole population. Charles Grant, along with William Chambers, more good" (ibid., p. 183). George Udny, and David Brown, in 1787 circulated "A Proposal for 12. Buchanan wrote to a friend: "Nothing great since the beginning of Establishing a Protestant Mission in Bengal and Behar." Charles the world has been done, it is said, without enthusiasm" (ibid., p. Hole noted: "The claim which the natives had upon the British 165). Governmentwas forcibly set forth" (Early History,p. 7). The proposal called for eight missionaries and various projects to translate the 13. Ibid., p. 368. Scriptures into the vernacular languages. 14. All page citations in the text are from the 1812 London eighth edition 6. The standard gloss on this account is that Buchanan got to India of Christian Researches, which includes Buchanan's Cambridge com­ because of Simeon'sinfluence (see Stock, History; Hole, Early History; mencement sermons. Gibbs, Anglican Church). But see Smith, Conversion of India, p. 107. 15. In 1799 Buchanan reported: "I explained to him [i.e., Carey], from Pearson indicates John Newton was his "father in God." sources with which he seemed unacquainted, the plan and progress

April 1994 81 of the Tamulian Scriptures, and the circumstances attending the 20. Ibid., p. 281. publication" (Pearson, Memoirs, 1:184).HenryMartynarrived on the 21. Ibid. scene in 1806 and soon expressed serious reservations about the 22. Ibid., p. 280. quality of translations produced at Serampore (Potts, BritishBaptist 23. Stock, History, 1:216. Missionaries, p. 54). 24. See Priolkar, Goa Inquisition. 16. One can conjecture that this point about collaboration, which 25. See Howse, Saints in Politics. Buchanan makes so strongly, was largely lost sight of because of the 26. Whether Buchanan was conversant with the basis of the new BFBS pressures on the missions system to raise financial support, which, is unclear. This inclusive view of the work of Bible translation was it was assumed, could be done only by keeping the missionary consonant with that advocated by John Owen in the inaugural central to the operation. But this resulted in a distorted view that meeting and made the basis of the society (Canton, History, pp. 12­ reinforced Western domination and falsified the whole story (see 19). Sanneh, Translating theMessage). Buchanan maintained this collabo­ 27. Buchanan,Christian Researches (9thed.), pp. 99-135;Neill, History,pp. rative view of translation rather consistently. In the Introduction to 238-39. Christian Researches he identifies the principal "Oriental" translators 28. Canton, History, p. 279. for the versions then recently published (p. 2). His views on the 29. Stock, History, 1:222-23, 232; Mathew and Thomas, Indian Churches, importance of such collaboration are expressed in a letter (Pearson, pp.44-73. Memoir, pp. 254-55). 30. This same stance has been adopted in the twentieth century by 17. Hooper and Culshaw, Bible Translation, pp. 15-20; Smalley, Transla­certain missions that have collaborated with African Independent tion as Mission, pp. 47-50. Churches without any attempt to incorporate them into a Western 18. Potts, British Baptist Missionaries, pp. 54-55; Owen, History, p. 99; denominational structure. Buchanan, An Apology,p. 67 n. 31. Canton, History, p. 295. 19. Pearson, Memoirs, 1:310, 366ff.

Bibliography Works by Claudius Buchanan 1805 Memoirof the Expediency ofan Ecclesiastical Establishment for manuscript,and a notice of some others (Hebrew and Syriac), British India; both as the means of perpetuating the Christian collected bytheRev.Claudius Buchanan, D.O.,in theyear1806, religion amongourown countrymen; andasafoundation forthe and now deposited in the public library, Cambridge; also a ultimatecivilizing of the natives.London. collation anddescription ofaMS. Rollofthe Book of Esther; and 1805 The First Four Years of the College of Fort William in Bengal. the Megillah of Ahasuerus, from the Hebrew copy, originally Calcutta and London. Reprinted, London, 1810. extant in Brazen Tablets at Goa, on theMalabar Coast. With an 1807 An Apologyfor Promoting Christianity in India. London. 2d English translation, by Thomas Yeates, late of the Univer­ ed.,1813. sity of Oxford. Cambridge. 1809 The Star in the East; a sermon preached in the Parish Church of 1813 Colonial Ecclesiastical Establishment: beinga briefview of the St. James, Bristol, February 26, 1809,ontheauthor'sreturnfrom stateof thecolonies of Great BritainandofherAsiaticempirein India. London. respect ofreligious instruction.Towhichisadded, A Sketch ofan 1810 The Light of the World; a sermon preached at theParish Church Ecclesiastical Establishment for BritishIndia. London. ofSt. Anne, Blackfriars, London, June12, 1810,before thesociety 1814 An Addressdelivered before the ChurchMissionarySocietyfor for Missions to Africaand the East. London. Africa and the East (Revd Messrs Scharre and Rhenius ... 1810 The Three Eras of Light; two discourses preached before the missionaries to the Coast of Ccromandel). London. University of Cambridge, on Commencement Sunday, July 1st, 1810.London. Works about Claudius Buchanan 1811 Christian Researches in Asia. London. Several printings ap­ peared in 1811,including the second edition enlarged; 1811 Pearson, Hugh N. Memoirs of the Life and Writings of the Rev. Claudius (Boston 2d ed., enlarged with Melvill Horne's sermon of Buchanan, D.O.,latevice-provost oftheCollege ofFortWilliam in Bengal. June 4, 1811); 1812 (London, 8th ed., with two sermons 2 vols. Oxford: Oxford Univ. Press, 1817. preached at Cambridge); 1812 (Edinburgh, 3d ed.): 1812 Pearson, Hugh N. MemoirofRev. Claudius Buchanan, D. D. In SomeParts (Edinburgh, 3d ed.): 1819 (l lth ed.): 1840 (new ed.): 1849; Abridged, and Enlarged from Dr. Buchanan's "Christian Researches in 1858 (new ed. prepared by Rev. W. H. Foy). Asia." New York: American Tract Society, n.d. 1811 Two Discourses preached before the University of Cambridge, July 1, 1810. And a sermon preached before the Society for Missions to Africa and the East,June 12, 1810. To which are Other works cited added Christian Researches in Asia. London. 5th ed., 1812. 1811 The Healing Waters of Bethesda; a sermon preached at Buxton Canton, William. TheHistoryoftheBritishandForeign Bible Society. Vol. 1. Wells, June2nd, 1811. London. London: John Murray, 1904. 1812 Eight Sermons. London. Davidson, A. K. "The Development and Influence of the BritishMission­ 1812 Sermons on InterestingSubjects. London. ary Movement's Attitudes Toward India, 1786-1813." Ph.D. diss., 1812 The Works of the Rev. Claudius Buchanan . . . Comprising his AberdeenUniversity, 1973.This worknowpublishedas Evangelicals Christian Researches in Asia . . . His Memoiron the Expediency and Attitudes to India 1786-1813: Missionary Publicity and Claudius ofAn Ecclesiastical Establishment for BritishIndia,andhis Star Buchanan. Abingdon, Oxford: Sutton Courtenay Press, 1990. in the East,with three new sermons. New York. Gibbs, M. E. TheAnglicanChurch in India,1600-1970. Delhi: ISPCK, 1972. 1812 Collation of an Indian Copy of the Hebrew Pentateuch, with Hole, Charles. TheEarlyHistoryoftheChurch MissionarySociety. London: preliminary remarks: containing an exact description of the Church Missionary Society, 1896.

82 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH

Hooper, J.S.M.,and W.J.Culshaw. Bible Translation inIndia, Pakistan, and Potts, E.Daniel. BritishBaptist Missionaries inIndia,1793-1837. TheHistory Ceylon. London: Oxford Univ. Press, 1963. of Serampore and Its Missions. Cambridge: Cambridge Univ. Press, Howse, Ernest Marshall. Saints in Politics: The "Clapham Sect" and the 1967. Growth of Freedom. London: George Allen and Unwin, 1952;repro Priolkar, Anant Kakba. The Goa Inquisition: Being a Quatercentenary 1971. Commemoration Study of the Inquisition in India. Bombay, 1961. Marshman, John C. TheLifeandTimesofCarey, Marshman, and Ward. Vol. Sanneh, Lamin. Translating theMessage: TheMissionary Impact onCulture. 1. London: Longman, Brown, Green, Longman and Roberts, 1859. Maryknoll, N.Y.:Orbis Books, 1989. Mathew, C. P., and M. M. Thomas. TheIndianChurches of Saint Thomas. Smalley, William A. Translation asMission. Macon, Ga.: Mercer Univer­ Delhi: ISPCK,1967. sity Press, 1991. Neill, Stephen. A HistoryofChristianityin India, 1706-1858. Cambridge: Smith, George. TheConversion ofIndia: From Pantaenus tothePresent Time, Cambridge Univ. Press, 1985. A.D. 193-1893. London: John Murray, 1893. Owen, John. TheHistoryoftheOriginandFirstTen Years ofthe British and Stock,Eugene. HistoryoftheChurch Missionary Society: Its Environment, Its Foreign Bible Society. London, 1816. Men andIts Work. London: Church Missionary Society,Vol.1, 1899.

Book Reviews

Faithful Witness: The Life and Mis­ sion of William Carey.

By Timothy George. Birmingham, Ala.: New Hope, 1991. pp. xxi, 202. $10.95; paperback $7.95.

The story of William Carey has been re­ very different genre, which grapple with reproducing Carey's Enquiry at the end of cycled by dozens of authors. In this case, a the theological, missiological, factual, and the volume, along with some interesting SouthernBaptistchurchhistorian has pro­ ideological questions raised by Carey's photographs. duced a popular piece to promote mission experience and decision making in Ben­ -A. Christopher Smith commitment at the end of the twentieth gal, are needed to set the record straight. century. The result is a book that is of a The primary sources for such productions very different order from the scholarly have still been only half worked. They A.Christopher Smith isaBritish Baptist missiologist volume written in 1967 by the Australian challenge missiologists to initiate a new who works asReligion Program Officer ofthePew Baptist historian E. Daniel Potts. era of inquiry into the mission of the Charitable Trusts, Philadelphia. Hehas spent seven As is the case with so many Carey Serampore Trio. years researching and writing on the Serampore biographies, more than half of the text is The publishers are to be thanked for Trio. given over to recounting Carey's experi­ ences and British subculture before he arrived in India. Only one-quarter of the work deals with the epic thirty-four-year­ old history of the Serampore Mission. The focus is so much on Carey that he is under­ The Legacy of Scottish Missionaries stood very little in terms of the multiple in Malawi. contexts in which he operated in British Bengal. Thus the crucial role that By Harvey J. Sindima. Lewiston, N.Y.: Edwin Marshman and Ward played in running Mellen Press, 1992. Pp. vi, 152. $59.95. "his mission" at Serampore is down­ played. A far more trinitarian approach is Malawian Christian comment in print on Christians and Scottish missionaries. badlyneeded, as is a thoroughgoing, well­ the Scottish missionary enterprise in The book looks at the work of the two researched missiological analysis of the Malawi goes back almost a century. Yet in major Scottish missions in Malawi-the mission enterprise that Carey supposedly the period since independence in 1964, Blantyre Mission of the Church of Scot­ masterminded. comparatively little has been written by land, and the Livingstonia Mission of the Timothy George has written in an Malawian Christians themselves to help Free (later United Free) Church of Scot­ engaging style as a scholar who draws us understand how they view the work of land. It highlights several important from the riches of Reformation and post­ Scottish missionaries during the last 120 points: the lack of missionary sensitivity Reformation, First World, Protestant years. For this reason alone this book to many aspects of African culture, the church history. That is welcome. But it should be welcomed. HarveySindima is a injustices of early colonial land policies, would have done Carey much more jus­ MalawianPresbyterianminister,currently the low priority given to theological edu­ tice not to have taken for granted so much teaching at Colgate University in New cation,and the slowness to ordainAfrican historiographical mythology, and such an York State. He is well placed to survey the clergy. abundance of inaccuracies. Works of a historical interaction between Malawian One has to say that the book is a

84 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH disappointment on several fronts. To be­ throats. It offended all who, by dint of movement might never have gained im­ gin with, there is little in the way of new education and self-improvement, had petus. Dalit Christians, John Webster co­ insights. Most of what Sindima has to say managed to escape from, or to rise out of, gently argues, made their greatest contri­ has been said-and said better-by other such oppression. The label "Dalit" is the butions to liberation in the first of three historians in the last fifteen to twentyyears. termby which such people have chosen to important stages of this movement. It was Indeed, large parts of the book read like a label themselves. It is their way of describ­ only after great mass movements of radi­ regurgitation of other people's work. In ing, for themselves, the totality of the deg­ cal conversion had brought hundreds of addition, the work is full of mistakes­ radation that they still suffer. The term thousands to Christianity, a process that spelling, grammatical, and biblio­ itself represents protest and resistance, it began in the 1790s, that a growing public graphic-all of which tend to reduce its is part of an ongoing war of words in the became conscious of the plight of such impact. More important, perhaps, is the struggle for dignity, equality, liberation, peoples and began to make it public issue. fact that the author, even when he is factu­ and self-assertion. Not until the 1920s and 1930s, as Gandhi ally accurate, seems to take little account Almosttwocenturiesago peoplefrom led Indiannationalisminto massive move­ of internal policy debates and disagree­ Dalit communities began to turn to Chris­ ment campaigns against the Raj, did the ments within the missions (e.g., the edu­ tianity in large numbers. Had they not Dalit movement enter its second stage. cational debate of the 1920s). done so, what is now called the Dalit Yet, as Dalits entered the political arena In spite of all that, it is a book worth reading as a brief introduction to a Malawian perspective on mission history, thoughone will continue to hope for some­ thing much more trenchant in the future. -Jack Thompson APPLICATIONS INVITED FOR Jack Thompson is Lecturer in Missionat theCentre for the Study of Christianity in the Non-Western RESEARCH PROJECTS IN World at New College, University of Edinburgh. Between 1970 and 1983 he was an Irish Presbyte­MISSION AND WORLD CHRISTIANITY rianmissionaryin Malawi.

The Overseas Ministries Study Center, New Haven, Connecticut, administers the Research Enablement Program for the advance­ ment of scholarship in studies of Christian Mission and Chris­ tianity in Asia, Africa, Latin America, and Oceania. Grants will be awarded on a competitive basis in the following categories: A History of the Dalit Christians in India. Field research for doctoral dissertations ByJohn C. B. Webster. SanFrancisco: Mellen Post-doctoral book research and writing projects Research Univ. Press, 1992. Pp. iv, 243. Missiological consultations (small scale) $69.95. Planning grants for major interdisciplinary Dalit is a term meaning "oppressed." Its research projects current application arose about twenty years ago. It applies to all those hundreds The Research Enablement Program is designed to foster scho­ of jiitis,those "birth-groups" or caste com­ larship that will contribute to the intellectual vitality of the munities, that, lying at the very bottom of Christian world mission and enhance the worldwide under­ each local social structure, make up over a fifth of India's population. "Outcastes," standing of the Christian movement in the non-Western world. "backward" and "depressed" classes, "un­ Projects that are cross-cultural, collaborative and inter­ touchables," or "fifths" (panchamas): this disciplinary are especially welcome. The deadline for receiving categoryapplies to peopleswho havebeen 1995 grant applications is December 1, 1994. For further put below or kept beyond the pale of the information and official application forms please contact: "four-color ranking system" (varniishramadharma) devised and pur­ veyed by Brahmans since prehistoric Geoffrey A. Little, Coordinator times; it pertains to those registered as Research Enablement Program belonging to "Scheduled Castes and Overseas Ministries Study Center Tribes" under the Raj. Such beings were 490 Prospect Street deemed so polluting that they could not be part of any proper human society and, New Haven, CT 06511, U.S.A. hence, were "disposable." (Dalits could Tel: (203) 865-1827 not drink water from any common well, Fax: (203) 865-2857 lest they bring pollution, and until the nineteenth century, they could not walk This Program is supported by a grant from in any public building, street, or proper The Pew Charitable Trusts. bridge.) Gandhi called them Harijans (Off­ spring of Krishna). But they themselves were not fooled; the term stuck in their

April 1994 85 and made demands, Dalit Christians also often found themselves not so much initi­ The contents appearing in ating change as responding to it, or be­ this publication are indexed by coming victims of changes initiated by others. Dalit Christians sometimes, as a iisUMIa! consequence, found themselves cut off For further information, please contact: and divided by events. The third stage, Dr. Munawar A. Anees , Editor-in-Chief, Periodica Islamica commencing with independence and India's constitution, has brought various ~ BERITA PUBLISHING experiments in "compensatory discrimi­ nation" (or what in America is called "af­ 22 Jalan Liku, 59100 Kuala Lumpur, Malaysia firmative action"). Dalit Christians have Tel (+60-3)282-5286 Fax (+60-3)282-1605 increasingly involved themselves in the common Dalit cause of fighting against oppression and for dignity and equality. But they are also facing dangers of isola­ tion and oppression in the face of Hindu fundamentalism. Indeed, it seems quite 1995-1996 clear that, behind the hate language being directed against India's Muslims by cham­ Doane Missionary Scholarships pions of Hinduioa, it is the Dalits, espe­ Overseas Ministries Study Center cially those who are trying to rise above their "proper place," who are the real New Haven, Connecticut targets of the Sangh Parivar. In thi s richly descriptive pioneering work, John Webster has begun to redress the balance of long neglect. Some Indian Christian scholars are themselves some­ whatcritical of his effort. They feel that his categories are too monolithic and descrip­ tions are too simplistic and that he should have devoted more attention to tensions within Christian communities of India, such as tensions between various kinds of Christian Dalits, between Christian Dalits and Christian former Dalits, and between Christian Dalits and all other kinds of The Overseas Ministries Study Center announces the Doane Missionary non-Dalit Christian communities and cul­ Scholarships for 1995-1996. Two$3000 scholarships will be awarded to mission­ tures in India. That being said, one can only hope that other scholars will take the aries who apply for residence for eight months to a year and wish to earn the history of DalitChristiansfurther.Webster OMSCCertificate in Mission Studies. The Certificate is awarded to those who himself would certainly be the first to participate in fourteen or more of the weeklyseminars at OMSC and who write a applaud further development in fresh his­ paper reflecting on their missionary experience in light of the studies undertaken torical understandings. But until further at OMSC. work is done, this book will stand as the Applicants must meet the following requirements: definitive work on Dalit Christians in In­ • Completion of at least one term in overseas assignment dia. • Endorsement by their mission agency -Robert Eric Frykenberg • Commitment to return overseas for another term of service • Residence at OMSCfor eight months to a year Robert Eric Frykenberg,born andreared in India , is • Enrollment in OMSCCertificate in Mission Studi es program Professorof HistoryandSouthAsian Studiesat the University of Wisconsin at Madison. The OMSCCertificate program allows ample time for regular deputation and familyresponsibilities. Familieswith children are welcome. OMSC'sDoane Hall offers fully furnished apartments ranging up to three bedrooms in size. Ap­ plications should be submitted as far in advance as possible. Asan alternative to application for the 1995-1996 academic year, applicants may apply for the 1996 calendar year,so long as the Certificate program requirement for participati on in The Good News of the Kingdom: at least fourteen seminars is met. Scholarship award will be distributed on a Mission Theology for the Third Mil­ monthly basis after recipient is in residence. Application deadline: February I, lennium. 1995. For application and further information , contact: Edited by Charles Van Engen, Dean S. Gerald H. Anderson, Director Gilliland, andPaulPierson.Maryknoll,N.Y.: Overseas Ministries Study Center Orbis Books, 1993. Pp. xv, 320. Paperback 490 Prospect Street $18.95. New Haven, Connecticut 06511 Tel: (203) 624-6672 Fax: (203) 865-2857 TheGood NewsoftheKingdom is a Festschrift in honor of the life and work of Arthur F. Gla sser, associated with Fuller Theologi-

86 I NTERNATIONAL B ULLETIN OF MISSIO NARY RESEARCH cal Semi na ry's School of World Missi on Peaks of Faith:Protestant Mission in since 1970, and since 1980 dean emeritus Revolutionary China. and se nior professor of th eology and East Asian studies.The twenty-seven contribu­ By T ien [ u-K'ung, Leiden: E. J. Brill, 1993. tors represent an international (North and Pp. 161. $51.50. South Ame rican, Indian ,Sout heast Asian, Micron esian, European, and African), In his research, Chinese historian T'Ien ]u­ Christian tribal minoriti es is both inspir­ interconjessiona! (Ba p tist, Mennonite, K' ang covers more than eight decades of ing to the believer and heuristic to th e M ethodist, Presbyterian, Cat holi c, mod ern Chi nese history, including the liberat ion ist, w hose fort e is th e int egrity Lutheran , Reformed , Alliance, Ind epen ­ peri od of multinational unificati on under an d pa rticu lar ity of peoples. dent- conciliar, evangelical, and Ca tho­ th e Co mmunis ts.Hi s low -key narrative of T ien shows how Christianity brough t lic), and missiological Who's Who, atte st­ th e Gospe l of) esusamong th e net work s of a new world to th e marginal minorit y ing not only to th e br eadth and th e ra nge of Ar thur Glasser's missiological associa­ tion s but to the ecu menis m of the mission­ ary expression of th e Christian faith and Encountering the Best======~ to the ebulliently eclec tic nat ure of the discipline kn own as missiology. The book begins wi th a fore word of in Mission Studies David A. Hubbard and a preface by Cha rles Van Eng en. Th e two cha pters of THE BUDDHA AND th e Int roduction consist of a warm assess­ THE CHRIST ment of Arthur Glasser by his friend an d Explorations In Buddhist and Christian Dialogue colleague Paul E. Pie rso n and a bibliogra­ LEO D. LEFEBURE ph y of his works by Dean S. Gilliland that Faith Meets Faith Series runs to tw elv e pages. Compares and contrasts the twotraditions through The bo ok's tw enty-five essays are examples of their disciples. $18.95 paper so mewha t arbitrarily groupe d under six NEW FACE OF THE CHURCH headings:Biblical Foundatio ns, Th eologi­ IN LATIN AMERICA cal Reflection s, Ecumenica l Relati onships, Between Tradition and Change Eva ngelical Co ncerns, Missiological Is­ GL'ILLERMOCOO K. editor American Society or Missiology Series Charles Van Engen sues, and Contextua lConside ra tions.Each Provides insider perspectives on Protestant Dean S. Gillitand Paul Pierson of these is int roduced by a helpfull y inte­ evangelism and base communities. Catholic renewal gra tive "introd uctory overview" provid ed efforts. Native America n inculturation. and new by Dea n S. Gilliland, since 1977 one of developments in liberation theology. $19.95 paper Glasser's colleagues. Give n th e extraord i­ FRONTIERS OF ASIAN WHO DO YO U SAY I AM? narily diverse range of compete ncies and CHRISTIAN THEOLOGY Introduction to Chrlstology expe riences rep resented by the contribu­ Emerging Trends JACQ UES DUPL)I S. S.J. tors to th is vo lu me, a sim ilarly mu ltifa ri­ R. S. SUG IRTHARAJAH. editor Provides a model of clarity and ecu menical sensi ­ Captures the ongoing dialogue between dominant tivity on the central theological concern. what is ous readership will d oubtless find so me theologies and Asia's sub-alterns: women. tribals, the meaning of the doctrme of Jesus Christ as essays more immed iately stimulating than and " untouchables." $18.95 paper universal savior? $16.95 paper others. Giv en my ow n parti cular inter­ ests, three essays stand out: "A Pauline THE GOOD NEWS OF NEW DIRECTIONS IN MISSION Paradigm of Mission: A Latin Ame rica n THE KINGDOM AND EVANGELIZATION 2 Mission Theology for Theological Foundations Reading," by Sam ue l Esco bar; "God's the Third Mill ennium JAMESA. SCHE RER and Reign and th e Rulers of this World: CHARLESVAN E:"GEN . DEAN GILLILAN D. STEPHEN B. BEVANS. editors Missiological Reflections on Church-State PAU L PIERSENN. editors OffersEvangelical. Conciliar. and Ruman Catholic Relation ships," by the lat e Dav id J. Bosch; In tribute to Arthur F. Glasser. leading conciliar views on mission and liberation. evangelizationand and evangelical Protestants join with Catholics to interfaith dialogue. and the role of Christianity in and "Evangelism,Church, and Kingd om ," reflect on basic issues in mission and evangelism. cultural and ecological prese rvation. by Paul G. Hiebert. $18.95 paper $ 18.95 paper A cumulat ive list of works cited, a HEARTS ON FIRE Scripture index, as well as a subject/au­ The Story of the Maryknoll Sisters REDEMPTION AND DIALOGUE thor index enha nce th e va lue of the vo l­ PENNYLERNO LJ X Reading " Redemptorls Mlsslo" and ume. While David A. Hubbard's pred ic­ A moving portrait of a community faithful to the "DIalogue and Proclamation " gospel and the signs uf the times. $22 .95 cloth WILLIAYI R. BUR ROWS. editor tion th at "this book w ill becom e a stan­ Providesa fascinating look at the documents. their dard handbook on mission theology for EVANGELIZI NG THE CULTURE meaningsfor the church and their signiflcance for its decad e" doubtless claim s more than all those concerned with current issues in mission OF MODERNITY theology and interfaith dialogue. $ 19.9" paper an y bo ok of thi s so rt can possibl y deliver, HERVE CARRIER the book is nevertheless an exce llent one, Faith and Cultures Series Explains why announcing Jesus Christ to moderns ENCOUNTERI NG THE WEST and Glasser is indeed hon ored that so calls for a revision of traditional methods of Christianity and the Global Cultural many hav e sai d so much so w ell in so evangelization. $18.95 paper Process: The Afri can DImension LA ~l I N SANNEH com pressed a com pass on his behalf. At bookstores or from - Jona tha n J. Bonk How modern ity creates "cultural netirvers" and ~ ORBIS BOOKS " religious agnostics" and ho\\ the refusa: to con­ _ Dept. MSl. Box 30 1 [runt this bias depletes both Christianity and I ~~ Mar ykn ol', NY 1054 5-030 1 Western CUlture. $ 24.95 cloth Jonathan f. Bonk is Professor of Mission Studies, Q MCJVISA 1-800 -258-5838 Providence College and Seminary, Otterburne, In NY coll ect 914-94 1-7687 Manitoba, Canada.

April 1994 87 peoples of Yunnan, freeing them from a officialdom was not acceptable to them. demeaning self-worth, alcoholism and From this pragmatic and relati vely opium-smoking, th iev ery, internecine objective account of Christianity in a far Tryour tribal warfare including headhunting,and corner of Ch ina bordering Burma, Laos, WorldMission other evide nces of cultu ral malaise and and Vietna m and viewed from the bottom Program. For degradation. In the larger picture T' ien side of history, the reade r can gai n fresh preparation, exp lores a viable ideology that can assure insights into the true nature of the Gospel, updating or an China's quickest pa th to mod ernization. which affirms wi thout deculturalization advanced In the late 1980s, when this st udy was and which un ites without d omination. It deg ree, done,Co mmu nism was alrea dy problem ­ shows also that the salvation of a people Catholic atic in China, and Confucianism was fac­ can come from an outside catalytic force Theological ilely dismissed by T'ien (as by most intel­ that makes all the goo d things in their Union at lectuals) as "not the pa th to a mod ern pas t-often too familiar, taken for granted, Chicago offers society" (p, 3). and fossilized-new again. con temporary This study shows ho w the disenfran­ - Franklin J. Woo approaches 10 chised tribal peoples were affir med and missionaries influenced by the selfless devotion of the serv ing around mission aries. The loving concern of these Franklin ]. Woo, now retired, was directorof the the globe . ou tsiders for them as human bein gs in China Program, National Council of the Churches Creat ive mis siologists in clude: Claude- Marie Han China wa s em powering and conta­ of Christ in the U.S.A. Barbour, Stephen Bevans, SVD, Eleanor Doidge, gious. Having suffered for centuries un­ LoB, Archimedes Fomasari, MCCJ, Anthony der the cha uvi nism and hegemon y of the Gittins, CSSp, John Kaserow, MM, Jamie Phelps, majority Chinese, the tribal minorit ies OP, Ana Maria Pineda, RSM , Robert Schreiter, fou nd in the Gospel of Jesu s the well­ CPPS. Contact: spring of their ow n liberation and selfhood. They have both met res istance in, and CATHOLIC THEOWGICAL UNION themselves resisted, being assimilated into John Kaserow, MM the Confucia n ways as well as the Com­ Theology and Identity: The Impact 5401 South Cornell - IBMR munismofthe majority Han Chinese.Even of Culture upon Christian Thought Chicago, IL 60615 USA the Christianity associated w ith Ha n in the Second Century and Modern Africa. (312) 324·8000· FAX 324-4360 By Kwame Bediako. Oxford: Regnum Books, 1992. Pp. xoiii, 507. £19.95.

The long-awaited publication ofBedia ko's Theology and Identity is one of the most significant contributions to the literature on African Christi an theology in recent yea rs. For me, the impo rtance of the book lies first in the fact that it comes out of the au tho r's person al spiritua l qu est. Bediako is the founder-director of th e Akrofi­ Kristaller Memorial Centre for Mission Research a nd Applied Theology in Akropo ng-Akuape m, Gha na; he is also active in missiological and theological re­ search and reflection int ernationally. As he indicates in the pr eface, his interest in the relationship between Gospel and Cul­ ture began soo n after his conversion and "is roo ted in the development of my own Christian self-unde rstanding" (p. ix). The book is therefore more tha n an acade mic exercise . The basic thesis, accord ing to which the development of Christia n theology is a by-product of Christian self-definitio n, is solid . Likewise, the call to treat the second century and mod ernAfrica as par­ allels is compelling . Whether it is possible to pr ovide a detailed support for these two major aspec ts of Bediako's argumen­ tation remains an open ques tion . Never­ theless, this should not cause one to lose Sight of the thrust of the argument, nam ely that "the encounter of the Christian faith Wheaton Coflegt'complit'" with {edt"ra / and state requirements for nondiscrimination on the basis of handicap, sex, race, with the African religiou s heritage ceases color, national or ethnicoriglll in admissions and accessto its programs andactivities. to be the meeting of Western culture and Africa n va lues " (p. 6). The need for Chris-

88 I NTERNATION AL B ULLETIN OF MISSIO NARY R ESEARCH tian self-definition occurs regardless of the Kurds; and the Muslim population bassy in Constantinople, illustrates the external factors such as Westernization in and governments of Persia and Turkey" problems of missionand unity when writ­ the case of Africa. (p.B). ing to the Morning Chronicle (London), As the subtitle suggests, the book is The church is Syrian linguistically September5, 1843,concerning the Ameri­ divided into two parts. Part 1 deals with not geographically. It covers a mountain­ can Presbyterians: "Had the Church of the question of Christian identity against ous area, 200kilometerseast to west,strad­ England cooperated with them as Protes­ the background of barbarism and Helle­ dling what was then the Turkey and Per­ tant Christians, instead of opposing them nism in the second century. Part 2 focuses sian border and including Azerbaijan. as heretical enemies, the disasters which on the modern African Christian predica­ Coakley diplomatically avoids the popu­ we have described would not have oc­ ment as it relates to identity. While some lar name "Nestorian Church" (fiercely curred; as it is, one of the most ancient and of the parallels Bediako draws between rejected by its members) but considersit is most interesting sects in the world ... has Justin, Clement of Alexandria, and Idowu "Nestorian" by nature. been sacrificed to the religious quarrels of and Mbiti or between Tertullian and Kato There are some wonderful photo­ American Independents, English are accurate, the second-century grid for graphs and fascinating footnotes. Henry Puseyites, and French Roman Catholics" understanding the complexity of contem­ Layard, then attached to the British em­ (p.373). porary African self-theologizing is forced at times. One also regrets that the author did not find it important to do a complete rewriting. The dissertationstyle maymake the text less accessible to some. These SAVING CHURCH/MISSION WORKERS SINCE 1947 quibbles, however, are not meant to di­ minish the importance of the book. Theol­ ogyandIdentity is must reading for every­ one interested in Christianity in contem­ porary Africa. - Tite Tienou - AFRICA­

TiteTienou, acontributing editor, is President and RAPTIM Dean of the Faculte de Theologie Eoangelique de l' Alliance Chreiienne in Abidjan, Cote d'Ivoire, - ASIA­ where heserves with theChristian andMissionary Alliance. CENTRAL AMERICA ­

The Church of the East and the Church of England: A History of the - EUROPE Archbishop of Canterbury's Assyrian MIssion. RAPTIM By]. F. Coakley. Oxford: Clarendon Press, 1992.Pp. x, 422. $85. - ORIENT­ Coakleyisan unusualcombinationofNew Testament scholar and mission historian; RAPTIM the language of Syriac, a dialect of Ara­ maic, provides the link. Formerly of - RUSSIA Lancaster University, England, he is now senior lecturer in Near Eastern languages at Harvard. He has produced the first study of this Anglo-Catholic, nonproselytizing - SOUTH AMERICA ­ mission, which worked for educational and theological renewal in the ancient "Nestorian" church effectively from 1880 to 1915

April 1994 89 In the fine bibliography mention is raise up manya like spiritto labouramong Is There aNewImbalanceinJewish­ not made of an important two-volume the benightedMohammedans of the East." Christian Relations? work by Joseph Masters, The Nestorians Perhaps this was a formative event for the and Their Rituals in 1842-1844 (London, later Assyrian Mission, in which renewal By Antonio Barbosa da Silva. Uppsala, Swe­ 1852). This records how, in 1842, George was meant to help the Assyrians evange­ den: Uppsala University,Department ofThe­ Percy Badger, the key early figure in the lize their surrounding Muslims? ology, 1992. Pp.xiv, 345. Paperback. No price Anglican-Church of the East link, visited -Graham Kings given. the tomb of Henry Martyn, the pioneer Anglican missionary translator. He was This book, the fifty-sixth volume in the shown the tomb in Tokat, Armenia, by the Graham Kings is the Henry Martyn Lecturer in series Studia Missionalia Upsaliensa, is a Armenian Orthodox priest who had bur­ Missiology in the Cambridge Federation of Theo­ revised edition of the work published in ied Martyn in 1812. Badger "lifted up a logical Colleges, England. He was formerly vice­ 1986 by its author, an associate professor secretprayerthat God in His mercy would principal of St. Andrew's Institute, Kabare, Kenya. of the philosophy of religion at Uppsala University, and it is used as a textbook in missiology at his university. Sadly, however, it is a disappointing Looking for spiritual renewal, book. On one level, it is difficult to read: or updating in theology and ministry? there are scores of typographic errors; it is repetitiveandshouldhavebeentwo-thirds of its current length; and it reads like a Gtchthe computer manual, rather than a work of theological reflection. Moreimportant,the SPIRIT! bibliography, and hence the substance of the text, is too limited, reflecting several Spend a Sabbatical Semester or Year at the areas of imbalance in da Silva's own re­ search and contribution. First, he does not Washington Theological Union. The Spirit of dealwithseveral key scholarswhose writ­ Vatican II lives at the WTU, where religious ing in the field of Jewish-Christian rela­ and lay women and men prepare for a variety tions is extremely important (e.g., Thoma, Mussner, and [ocz). Second, he omits the of roles in the church. distinctive work being done by contem­ porary practitioners of Jewish mission The WTU's Sabbatical Program provides a unique (e.g., the Lausanne Consultation on Jew­ experience of interaction with an international ish Evangelism, The Church's Ministry community of students, a professional faculty and among the Jews). Finally, he neglects the staff, and a rich, diversified curriculum. Shaped to highly significant contribution of those in meet the individual needs of participants, the WTU the burgeoning Messianic Jewish move­ ment (e.g., Juster, Stern, Schiffman). Sabbatical invites experienced persons in ministry There is some useful materialhere for to a variety of opportunities for physical, emotional, Christians who are new to the whole is­ spiritual and intellectual development. sue, especially in his gathering of repre­ The program features: sentative quotes from Christian theolo­ gians in the traditions of the WCC and • The availability of 350 courses per semester, for Vatican II, and from certain leading Jew­ credit or audit, through the Washington ish thinkers. However, even here there is Theological Consortium little attempt to contextualize the quotes or those who uttered them. His setting ou t • A bi-weekly colloquium on life and ministry of the main preconditions of the modern • Human growth and spiritual development dialogue (p, 84) and of the evangelical workshops Christian reaction to the relativizing of • Four Continuing Education Certificate Programs Christianity (pp. 18-20) are also useful, and Pastoral Field Education but overall he does not wrestle with the • Social and cultural opportunities as well as time full range of missiological contributions and leaves the reader dissatisfied. for solitude, prayer, study and sightseeing in the -Walter Riggans nation's capital.

Current tuition is $2,950 per semester. On-campus Walter Riggans is a Tutor in Biblical and Jewish housing available. For more information, please call or Studies at All Nations Christian College in Eng­ land, and his Ph.D. dissertation on the contempo­ write: raryMessianic Jewish movementwasdonethrough Muriel Curran, S.S.N.D. the Center for the Study of Judaism and Jewish­ Christopher Keenan, O.F.M. ChristianRelations, in theSellyOakColleges at the Co-Directors of Continuing Education UniversityofBirmingham, England. Hepreviously Washington Theological Union livedfornine yearsasa pastorand teacher in Israel, 9001 New Hampshire Avenue servingwith theChurchof Scotland, and thenwith Silver Spring, MD 20903-3699 the Israel Trust of the Anglican Church. A Roman Catholic School for Ministry (301) 439-0551

90 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Sister Aimee: The Life of Aimee gion in China in the 1980s to be based on of the Anglo-Chinese College in Fuz hou, Semple McPherson. field research,and it tries to focus its analy­ China . Bishop K. H. Ting, dean of the sis on concrete observations of religion in Nanjing Theo logical Seminary and head ByDanielMark Epstein.New York:Harcourt, speci fic condi tions, not on rarefied Marx­ ofthe Christian Three-Self PatrioticMove­ Brace, Jovanovich, 1993. Pp. x. 475. $27.95. ist theory. It was published in 1987 by the ment (TSPM), has a forew ord to th e trans­ Institute for Research on Religion, under lated edition. Seventy years ago, most Americans knew the Sha nghai Acade my of Social Sciences, The context of this work is all-impor­ so methi ng abou t Ai mee Se mple and the field research underpinning it tant; thus the foreword by Bisho p Ting McPherson, the Ca nadian-born eva nge­ was carried out mainl y by scholars of the and Macinnis' s own introduction, as we ll list who had become something of an institute.The translatorsare Don Maclnnis, as ed itor Luo Zhufeng's pr eface and the American celebrity . News pa pers every­ longtime coordinator for China research intro duction from the origina l volume, where reported her comings and goings, at Maryknoll, with conside rable experi­ should all be read wit h care. The underly­ and her radio statio n in Los Angeles ence in China, and Zheng Xi'an, president ing context is the sensitive task faced by beamed her voice to millions. She had a genius for publicity, a magn etic personal­ ity, and a reassuringly familiar eva nge li­ cal message. Dan iel Mark Eps tein, a Jewish novel­ Cut Your Travel Costs ist, poet,and mystic, has written an appre­ ciative biography tha t relies heavily on Mcl'herson's own stories abou t herself and others. No ting that most writings on McPherson have emphasized either the controversial aspects ofher life (especially her alleged kidnapping in 1926 and the months ofincessant, sensational press sto­ ries that followed ) or the power of her religious message, Epstein set ou t to ex­ plore McPherson, the wo ma n. The result is a well-told story, full of empa thy. The book's principal weakness is its un critical reliance on McPherso n's mul­ tipl e renderings of her own story. Eps tein takes at face va lue her telling ofthe family's background and of her own early years. At some important points relating to her t ~i early life, Epstein failed to get the facts straight. He is not familiar with the nu­ ances of th e complex world of early Complete travel setvicee for individuals, Pentecos talis m, either. In short, he is not a tour and studygroups. historia n, but he is a talent ed storyteller. The book is good read ing, but un fortu­ • Budget-saving air fares and Raptim subsidy. nately it fails to disentangle the facts from the m yths that have long fed the We save you travel dollars. McPherson legend. • Travel specialists to developing countries. - Edith L. Blumhofer We know the areas in which you serve. • Fast, reliable visa services. Edith L. Blumhoferis DirectoroftheInstituteforthe Study of American Evangelicals at Wheaton Col­ We save you time and trouble when applying for visas. lege, Wheaton, Illinois. She is the authorof Aimee Semple McPherson: Everybody 'S Sister (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., ~> The Leader in Mission Travel from the U.S.A. 1993). For more information call your nearest MTS TRAVEL toll -free or return the coupon below: Bloomfield . NJ Claremont , CA Colo. Spr., CO Eph rata. PA Jacksonville , Fl Whe aton ,lL (20 I ) 338-4000 (909 ) 62 1-0947 (7 19) 47 1-45 14 (717 ) i33 -4 131 (904) 464-0444 (708) 690-7320 (800) 526-62 78 (800) 854-7979 (800) 444-3004 (800) 64283 15 (800 ) 888 -8292 (800) 395 -43 21 Religion Under Socialism in China. I'd like information on: Edited by Luo Zhufeng, translated by Donald o Redu ced air fares and su bsidies 0 Tour and group travel 0 Visa services E.MacInnisand Zheng Xi'an. Armonk,N.Y.: o Basic medi cal coverage for students/fac ulty 0 Other ME Sharpe, 1991. Pp. xxii, 254. $42.50. Name Organizatio n . _ Address _ Phon e ( This is a most interesting volu me, though some read ers will be irritated by the overt Clip and mail to MT S Marketi ng. 1255 Broad Street , Bl oomf ield, NJ 07003, or calf you r nearest M TS office ton-tree. Marxist jargon and do gmatic caricatures Men no T ravel Service. Inc. IB of religion that characterize parts of it. It is the only Chinese academic work on reli­

April 1994 91 the Chinese authors-to reassure the aca­ religious policy.To be frank, none of the se below the surface rhetoric. It should not d emic and political establishme nt, of is very useful except the last one, which be used as an introduction to the subject, which they are part, that the y have ortho­ categorically rejects the old saw "religion in my opinion. But it is a unique work and dox "socialist" attitudes toward religion is the op iate of the people." But the last 80 can be read with real profit by those who (preventing future accusations of being pages, with nin e field-study reports (five know its context. too favorable to it), while also drawing on Christianity, two on Buddhism, one on -Daniel H. Bays attention to the vibrant reality of religious Islam,and one on Daoism) ,are muchmore life in China in the 1980s, especially of interesting and rev ealing. The lon g report Christian communities but of other reli­ (pp. 210-37) on the Catholic fisherfolk of Daniel H. Bays is Professor of Modern Chinese gions as well. Qingpu is especially good. History at the University of Kansas , Lawrence. He The first 160 pages consist of sev en All in all, this book is not fully satis­ is director of a study program on the history of chapters, on various them es such as cap­ factory, as Bishop Ting says in his pr eface, Christianity in Chinafunded by thePew Charitable sule histories of religions and ofthe state's and it must be used perceptively, reading Trusts, 1993- 96.

Announcing 1994-1995 To Meet and to Greet: Faith with Faith.

By Kenneth Cragg. London: Epworth, 1992. Pp. 216. Paperback £12.50.

Cragg's earlier books invite us to recog­ nize that God do es not only travel inside Christian luggage. In this new book, he invites us to meet and to greet people of other faiths, as we walk the streets of "Cosmo polis" (chap. 1). He is not con­ cerne d with superficial meeting but with meeting at the deepest levels of mutual honesty, penitence, and discovery (see chap. 3- 5). Cha pter 2, "From Adamant Square Marc Spindler Ted Ward Mary Motte and Cavil Row, " questions both a simplis­ Fall 1994 Fall/994 Sp ring 1995 tic and arrogant exclu sivism that closes itself to truth without by claiming that all truth already resides within and a "facile inclusivism" that "discredits all sinceri­ Senior Mission Scholars ties by confus ing what they earnestly dif­ ferenti ate" (p. 38). Cra gg's middle option in Residence takes similarities and di fferences serious ly by wr estling with the implications of both. OMSC w elcome s into r e sidenc e this year Drs . Marc For example, Christian belief in divine Spindl er, Ted Ward, a nd Mary Motte , EM.M., as Senior Mis­ passion need s to be brou ght into conver­ sation with Mu slim belief in God's impas­ s io n Sc hola rs . In addition to s h ar ing in the le adership of sibility; Christian, Jewi sh, and Mu slim OMSC's Study Program, these mi ssion co lle ag ue s w ill o ffer condemnation of idol atry needs to con­ personal co nsultatio n and tutorial assistance. Marc Sp indle r ver se with the "end less images" of Hindu is Dire ctor o f the Interuniversity In stitute for Missiol o gi cal India (p, 87). Common hone sty involves confront­ and Ecumenical Re se arch, Leiden, Netherla nds. Ted Ward ing our own "worst" selves as well as holds the G. W Aid e en Chair o f International Studie s a nd celebrating our "bes t." Thus, such meet­ Missi on, Trinity Evangelical D ivin ity Sc h ool, De erfield, Illi­ ing is rarely easy but usually disturbs and nois. Mary Motte is Dire ctor of the Francis can Missionaries o f cha llenges. Cragg's extensive expe rience of encounter and di alogu e colors th e Mary Mission Re s ource Cente r, Nort h Pr ovidence , Rhode book's ton e and content. Chapter 6, "To­ Island. wards Joint Liabilities," suggests that dia ­ logu e can also contribute to achieving a better, more peaceful , just, and sus tain­ Overseas Ministries Study Center able Cos mopo lis. Chapter 7 addresses the 490 Prospect St., New Haven, CT 06511 controversial qu estion ofshared worship. Tel: (203) 624-6672 Fax : (203) 865-2857 For Cragg, people of faith always "m eet and greet ... as those who come and go from homes of con viction and commu­ Senior Scholar, Fall 1995: Dr. Arthur F. Glasser nities that house the selves we are" (p. 168). While emphasizing the need to ad­ jectivally "be Christian" among others, he

92 I NT ERN AT IO N AL B ULLETIN O F M ISSIONARY R ESEARCH also defends mission and witness: "Ch ris­ in New York City, which became a center their faith in Ame rican pluralism , O'Brien tian faith cannot be itself w ithout th e will of the Paulist mission to non -Catholics as has captured th e elus ive personality of the to discipleship" (p. 166); "The re can be no well as to pari sh es in the bu rgeon ing cit­ "Ame rica n Paul" with suita ble atte ntion qu estion of some abeyance, still less repu­ ies. to Hecker's qu ixotic fluctu ati ons fro m a diat ion of mission " (p, 160). Yet, while In this excellent biogr aphy O'Brien buoyant optimism to a brooding melan­ witnessing to th e truth as th ey perceive it deftly narrates Hecker's spiritualexplora­ cho ly.O' Brien is particul arl y insightful in in Christ, Chr istia ns must also be pre­ tions and his mission ary self-understand ­ relating Hecker's own conversion to Ca­ pared "to we lcome the presen ce of w ha t is ing and, wi th insightful analysis, places tholici sm with his mission to evangelize 'syno ny mo us' w ith Christ" outside "the Hecker in th e Ame rican social, inte llec­ America and to reco nvert Europe. Chris tian frame of referen ce" (p, 161). tual, and religious contexts. The aut ho r of The firs t biography of Hecker, writ­ Thus, the churc h find s its raison d 'etre in a comprehe nsive study entitled Public ten by Walt er Elliot, es.p., some years mission but can neither contro l no r pre­ Catholicism and of man y other wo rks fo­ after Hec ker's death, engendered derisiv e dict th e result. Cragg therefore sees goo d cusi ng on ways Ca tholics have me d iated comme ntary by right-w ing polemicists in reason for nurturing the church's contin­ ued vigo r and health within the worl d of diverse faiths, as "the place where Chris­ tians live, the hou se of Jesu s interpreta­ tion into which othe rs are invited " (p. 173.) The book is not always easy to read . Few ofCragg'sare. However, with all that Cragg has offered, the effort w ill prove wo rt hwhile. - Clinton Benne tt

Clinton Bennett is Lecturer in the Study of Reli­ gionsand Assistant Cha plainat Westminster Col­ lege, Oxford. He has served with the BMS in Bangladesh, was on the staff of the British Council of Churches, and holds a PhD . in Islamic Studies from Birmingham University.

MISSIONARY GOLD Isaac Hecker: An American Catho­ INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH l lic. 1989-92 257 Contributors· 260 BookReviews· 175Doctoral Dissertations By DavidJ. 0'Brien.New York:Paulist Press, Here is more gold for every theological library and exploring scholar 1992. Pp. ix, 446. $25. of mission studies-with all 16 issues of 1989-1992-bound in red buckram , with vellum finish and embossed in gold lettering. It matches IsaacThomas Hecker 0 819- 88), th e son of the earlier bound volumes of the Occasional Bulletin of Missionary Ge rma n im migra nts, nev er associated Research, 1977-1980 (sorry, sold out), the International BUlletin of himself with his parents' hom eland or the Missionary Research, 1981-1984 (sold out),and 1985-1988 (sold out). Method ist church of his mother . Influ­ At your fingertips, in one volume : David Barrett's Annual Statistical enced by transcendentalism and othe r Status of Global Mission , the Editors' selection of Fifteen Outstand ing Rom antic impulses circulating in th e New Books each year , and the four-year cumulative index. England communalism of Brook Farm and INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, 1989-92, limited edi­ Fru itlands, Hecker's spiritua l jou rneycu l­ ~ minat ed in his conversion to Ca tho licism tion. Only bound volumes available . Each volume is individually in 1844.As Dav id J.O' Brien notes, Hecker's numbered and signed personally by the editors . unique blend of mysticism and social ac­ tivism led him to the Ca tholic faith; his Special Price: $56.95 conversion expe rience was a grad ua l re­ spo nse to an int ernal illuminati on rather than a particular event.

Deeply introsp ective and intense ly Send me bound volume(s) of the I NTERNATIONAL BULLETIN OF M,SSIONARY RESEARCH, spiritual, H ecker committed himself to 1989·92 at $56 .95 . the religious life as a Red emptorist in Eu­ inClosed is my c~~~~no~~~oa ~~~~~ ~.f Name _ rope and Ame rica from 1845 until 1858, ~~~:~~~~~~ ! ~ eO : h~i~s~.~~ r:d~e:: ~~ch , " Address _ when he fou nd ed th e Pau lists, a society of per vel. for postage and handling. priests grou nded in th e fou nder'scha rism Payment must accomp any all orders. to eva ngelize th e nati on with an apolo­ Pay in U.S. dollars only , drawn on a U.S. bank, or use Visa/M astercard, or getic representing a blend of America n International Money Order. Allow 5 ethos and Catho lic tradition . Hecker es­ weeks lor del ivery within the U.S.A. tabli shed th e Catholic World to explore Mall to :Publications Office , Ove rseas Ministries Study Center, 490 Prospect St., New Haven , CT 06511 -2196 those vital areas of Ca tholicity and Ameri­ can culture. He founded St. Paul's Church

April 1994 93 Franc e, whocoined th e term "Heckerism" arship of John Farina, William Portier, as an ideology to be deplor ed. The contro­ and Margaret Reher, O'Brien has written versy prompted Pope Leo XIII to con­ the first thorou ghly eru d ite biography of demn "Ame ricanism" in his apostolic let­ Isaac Hecker. Informed by recent trends ter Testem Benevolentiae. Recent scholar­ in eccl esi ology , sp irit u a li ty , and ship, including this biogr aphy, elucida te missiology, this work is post-Vatican II th e ecclesiology and spirituality of Ame ri­ scholarship at its best. canism as a vital movem ent in American -Christopher J. Kauffman Catholicism, one indebted to Isaa c Hecker's synthesis of religionand culture. In his epilogu e O'Brien explores Hecker' s legacy within contemporary struggles to Christopher J. Kauffman is Catholic Daughters of develop a vita l apologetic for an effective the A m e r ica ~ Professor of American Church His­ Catholic evangelization. tory at the Catholic University of America. He is With recognition of th e Hecker schol­ also Editor of u.s.Ca tholic Historian.

Dissertation Notices Basolene, Kamate M. Hoyle, Lydia Huffman. "Aspirations and Values of African "Missionary Women Among the and Asian Theological Students: A American Indians, 1815-1865." Case Study in the United States of Ph.D. Chapel l1ill: Unio. of North Carolina, America." 1992. Ed.D. Deerfield, l/l.: Trinity Eoangelica! This publication is Divinity School, 1992. Kim, John Man-Sao. available from UMI in "Horace Grant Underwood: one or mo re of the followin g formats: Carbonneau, Robert Edward. Ecumenism and Inter-Religious "Life, Death, and Memory: Three Dialogue in a Korean Missionary • In Microforon--from our collection of over Passionists in Hunan, China and the Context." 18.000 periodicals and 7,000 newspapers Shaping of an American Mission PhD . Saint Louis, Missouri: Saint Louis • In Paper --by the article or full issues Perspective in the 1920s." Unio., 1992. through UMI Article Clearinghouse PhD . Washington, D.C.: G eor~l'tow ll u -i«. 1992. Lopez, Salaiiel Palomino. • Electronically, on CD-ROM . online . andlor "Toward Reformed-Liberating magnetic tape-va broad range of ProQ uest Diaz, Vicente Miguel. Hermeneutics: A New Reading of databases available, Including abstract-and­ index,ASCII full-text, and innovative full­ "Repositioning the Mi ssionary: The Reformed Theology in the Latin image format Beatification of Blessed Diego Lui s de American Context:' Sanvitores and Chamorro Cultural PhD . Princeton, N.j.: Princeton Theological Call toll- free 800-521-0600, ext. 2888, History:' Seminary, 1993. for more information, or fill out the coupon below: PhD. Santa Cruz, Calif.: Unio. of California, 1992. Mu tullga, Stanley Mu tuku. Narne _ "Contextual Leadership Development Tltl" Friesen, John Stanley. for the Church: An Investigation into

Company/Institution _ "Missionary Responses to Tribal Rural-urban Migration to Nairobi." Religions at Edinburgh, 1910." PhD . Pasadena, Calif.: Fuller Theological Address _ PhD. Iowa City: Unio. of Iowa, 1992. Seminurv, 1993. City/5tateIZ,p _

Phone ( Gormley, Regina Maria. Puni, Erika Fcreti. "The Liturgical Music of the California "Toward a Contextualized I'm Interested In the follow ing trtlets): _ Missions, 1769-1833:' Organizational Structure for the D.M.A. Washington, D.C.: Catholic Unio. Seventh-day Adventists in Samoa:' UMI of America, 1992. Ph.D. Pasadena, Calif.: Fuller Theological A Bell & H owell Company Seminary, 1993. Box 78 300 North Zeeb Road Horton, Wade A lston, Ann Arbor. MI 48106 "Protestant Missionary Women as 800-521 -0600 toll-free 3 13-761 -1203 fax Agents of Cultural Transition Among Cherokee Women, 1801-1839:' Ph.D. Louisville, Kentucky: Southern U·M·I Baptist Theological Seminary, 1992.

94 I NTERN ATIO NAL B U LLETIN O F M ISSIO NA RY R ESEA RCH 1993 OMSC residents represented a dozen nationalities and countries ofministry.

Martha Lund Sma lley Sept. 12-14, 1994 Readi ng Week Oct. 10-14 Paul Hiebert Nov. 7-11 " Ho w to De velop and Preserv e Church and Th e G reat Co m m iss ion: Bibli cal Mod els fo r "Evangelization Tod ay: Distincti on s Between Mission Ar chives." Int en sive wor ksho p led by Evangelism, by Mortimer Arias and Alan John ­ Tribal, Peasant , and Metrop oli tan Societies ." archivist of Day Missions Libr ary, Yale Divinity son (Abingdon , 1992) . Discussion Thurs. and Dr. Hi eb ert, Tri n ity E va ngelical Divinit y School. Mon . 2:00 p.m.-Wed . 4:00 p.m. $75 Fri. mornings. No tu ition . School, applies anthro pological insights to mis­ Jean-Paul Wiest and sion . Co spo nso re d by O C Int ernational, and Ma rc Spind ler Oct. 17-21 Maryknoll Mission Institute. Eight sessio ns. $95 Cathy McDonald Se pt. 15-17 " U ndersta nding How C hurc he s are Born in " Doing Oral Histo ry: Helpi ng Christians Tell Mission Co ntex ts." O MSC's Se nior Mission Ted Ward Nov. 14-18 Their Own Stor y." T he rese ar ch ers fo r th e Scholar reflects on his mission ary exper ience in "Pa tte rns and Tre nds in Mission Sinc e World Maryknoll History Program introdu ce skills for Mad agascar. Eight sessions. $95 War II: Toward a New Era." Dr. Ward , OMSC documenting churc h/miss io n hist o ry. T hurs. Sen ior Mission Scho lar, explores mo tives and 9:30 a.m.-Sat. noon . $75 Robert Coote Oct. 24-28 sty les of mi ssion a nd pinpoints ne ed s fo r "Effective Co mmunicat ion with the Folks Back Attend both se mina rs, Se pt. 12-17, for cha nge in a new era. Cospo nso re d by MAP Home ." OMSC staff member Robert Coote only $110 combined fee. International, Samfo rd Universi ty Global Ce n­ helps increase the imp act of missionary corre­ ter , and SIM Internati on al. Eight sessions. $95 Gera ld H. Anderson Sept. 20-23 spo nde nce and turn mission experiences int o Bryant Myers Nov. 28-Dec. 2 "Toward the Twenty -first Ce ntury in Christian publishable manuscr ip ts. Cospo nsored by Mission ." OMSC's Di rect or su rveys maj o r Worldwide Ministries D ivision , Presbyterian " Eva nge lism and D evel opment: Struggling Toward Holi stic Mission ." D irect or , MARC/ issues in mission on the eve of the third millen ­ Church (U .S.A.). Eight sess ions. $95 Wor ld Vision , ex plores th e intersection of nium . Cosponsor ed by American Bapt ist Inter­ Grant McC lung Oct. 31-Nov. 4 national Ministries, Mission Society for United evangelism a nd devel opment in ministries " Pentecostals in Worl d Mission Tod ay." Dr. among th e poor. Cospo nso re d by Am erican Methodi sts, United Church Boar d for World McClun g, Church of Go d School of Th eology, Leprosy Mission s, Christian Reformed World Ministries. Four sessio ns. $65 draws lessons from the co ntributions of a twen­ Missions, Moravi an Board of World Missio n, Dua ne Elmer Sept. 28-0ct. I tieth ce ntur y ph en om en on . Cosponso re d by United Church Board for World Ministries, "Co nflict Resolut ion : When Hum an Relat ion ­ Latin Ame rica Mission. Eight sessions. $95 and MARC/Worl d Vision . Eight sessions. $95 ships Ar e Test ed in Cross-C ultura l Mission ." Dr. Elmer, Wh eaton Co llege, co mbines lec­ tures and group pro cessing to strengthen inte r­ r-----S ign Up for Fall 1994 Seminars-----i personal skills. Cos po nso re d by Worl d Relief I Int'l, and Wycliffe Bible Translators. Seven ses­ o Sign me up for these seminars: o Send me more information sions, Wed. 2:00 p.m.-Sat. noon . $95 David Pollock and Shir ley Torstrick Oct. 3-7 "Nurturing and Educa ting Transcultural Kids." D avid Poll ock, co- founder of International Conference on Mission ar y Kids, and Shirley Torstri ck of Family Syste ms Ministri es Interna­ tional, help parent s meet the spec ial needs of NAM E MK's. Cosponso red by Christian and Mission­ ary Alliance, Easte rn Men nonit e Mission s, and AD D RESS Family System s Ministries Intern ation al. Eight Overseas Ministries Study Center sessions. $95 490 Prospect St., New Haven , CT 06511 TEL: (203) 624-6672 FAX: (203) 865-2857

L Publishers of the I NTERNATIONA L B U LL ET IN OF MISSIONA RY R ESEARCH _ Book Notes In Corning Costelloe, M. Joseph, translator and introduction. The Letters and Instructions of Francis Xavier. St. Louis,Missouri: Institute of Jesuit Sources, 1992. Pp. xxx, 488. $34.95; paperback Issues $27.95. From Missions to Mission and Back Ellacuria, Ignacio, and Jon Sobrino, eds. Again: The Historiography of Mysterium Liberationis: Fundamental Concepts of Liberation Theology. American Protestant Foreign Maryknoll, N.Y.: Orbis Books, 1993. Pp. xu, 752. $44.95. Missions Since World War II DanaL. Robert Hennelley, Alfred T., ed. Santo Domingo and Beyond: Documents and Commentaries from the Fourth The Study of Pacific Island General Conference of Latin American Bishops. Christianity: Achievements, Maryknoll, N.Y.: Orbis Books, 1993. Pp. x, 235. Paperback $19.95. Resources, Needs Charles W. Forman Lefebure, Leo D. The Buddha and the Christ: Explorations in Buddhist and Christian Dialogue. Language and Culture in the Maryknoll, N.Y.: Orbis Books, 1993. Pp. xxiii, 239. Paperback $18.95. Development of Bible Society Myers, Bryant L. Translation Theory and Practice The Changing Shape of World Mission. William A. Smalley Monrovia, Calif.: MARC/World Vision, 1993. Pp. 49. Paperback $5.95. Focusing on Photographic Oleksa, Michael J. Holdings in Mission Archives Orthodox Alaska: A Theology of Mission. Paul Jenkins Crestwood, N.Y.: St. Vladimir's Seminary Press, 1992. Pp. 252. Paperback $10.95. German Centers of Mission Pontificia Unioersita Urbaniana. Research Dizionario di missiologia. Willi Henkel, a.M.I. Bologna: Edizioni Dehoniane, 1993. Pp. xiv, 545. L70,000. The 1888 London Centenary Segaard, Viggo. Missions Conference: Ecumenical Media in Church and Mission: Communicating the Gospel. Disappointment or American Pasadena, Calif.: Wm. Carey Library, 1993. Pp. xiv, 287. Paperback $7.95. Missions Coming of Age? Thomas A. Askew Speelman, Ge, Jan van Lin, and DickMulder, eds. Muslims and Christians in Europe: Breaking New Ground. Essays in Honour In our Series on the Legacy of of Jan Slomp. Outstanding Missionary Figures of Kampen: Kok, 1993. Pp. 211. Paperback. No price given. the Nineteenth and Twentieth Centuries, articles about Sugirtharajah, R.S., and Cecil Hargreaves, eds. Horace Allen Readings in Indian Christian Theology. Henry G. Appenzeller London: SPCK, 1993. Pp. x, 261. Paperback. No price given. Charles H. Brent Sullivan, Lawrence E., Director. Amy Carmichael Religious Regimes in Contact: Christian Missions, Global Transformations, John Considine, M.M. and Comparative Research: Bibliography. George Grenfell Cambridge, Mass.: Harvard Univ. Centerfor the Study of WorldReligions, 1993. Pp. Melvin Hodges 70. Paperback. No price given. J. C. Hoekendijk Adoniram Judson Tinker, George E. Hannah Kilham Missionary Conquest: The Gospel and Native American Cultural Genocide. Johann Ludwig Krapf Minneapolis, Minn.: Fortress Press, 1993. Pp. ix, 182. Paperback $10. Lars Peter Larsen Robert Mackie Wietzke,Joachim, ed. Constance E. Padwick Mission erklart: Okumenische Dokumente von 1972 bis 1992. Karl Gottlieb Pfander Leipzig: Evangelische Verlagsanstalt, 1993. Pp. xv, 454. Paperback DM 39.80. Timothy Richard John Ritchie Friedrich Schwager William Taylor Jack Winslow Franz Michael Zahn