Vol. 37, No. 1 January 2013

The Image of God and Mission

ay Dirks, curator of the Mennonite Heritage Centre Gal- Rlery on the campus of Canadian Mennonite University, On Page Winnipeg, served at the Overseas Ministries Study Center as artist in residence during the 2002-3 academic year. He was—and is—an 3 Obtaining Informed Consent in Missiologically artist with a mission. For much of his adult life he has chosen to Sensitive Contexts Johan Mostert and Marvin Gilbert sojourn among people who inhabit regions of the world least con- genial to shalom, among shattered remnants of families engulfed 8 Bishop Kenneth Cragg, 1913–2012 in the chaos of war, famine, and natural disaster. 9 The Use of Social Data in the Evangelization of We consum- Europe: Methodological Issues ers of media Stefan Paas become quickly 13 Professional Academic Associations for inured to the daily Mission Studies avalanche of bad Gerald H. Anderson news featuring 17 End Times Innovator: Paul Rader and anonymous men Evangelical Missions and women, boys Mark Rogers and girls racked 20 Noteworthy by terrible mis- 25 The Long Journey Home: A Review Essay fortune, rendered Joel A. Carpenter destitute by natu- 26 Regnum Edinburgh Centenary Series: ral disaster, or Mission in the Twenty-First Century uprooted by fero- Knud Jørgensen cious conflicts. 27 My Pilgrimage in Mission Initial shock, Roswith Gerloff perhaps accom- 31 Half of Global Christian Population Is panied by pangs Roman Catholic of sympathy, 32 Christianity 2013: Renewalists and Faith and soon gives way Migration to indifference. Todd M. Johnson and Peter F. Crossing What, after all, 34 The Legacy of John Charles Heinrich can we do? And in John C. B. Webster any case, “they” Ray Dirks, 2002, [email protected] are not among 38 My Pilgrimage in Mission Sudanese Madonna and Child Arnold L. Cook those we think of as “us.” The weight of suffering humanity is a burden too great 42 Missiological Journals: A Checklist for any one or any nation to bear or, sometimes, even to notice. Compiled by Jonathan J. Bonk, with Erika Stalcup, Social, religious, and perhaps even racial deficiencies—we sub- Wendy Jennings, and Dwight P. Baker consciously surmise—have combined to make them not quite 50 Book Reviews as human as our ilk. 62 Dissertation Notices Continued next page 64 Book Notes Such realities have led Ray Dirks to spend time living in individual men and women behind the data so that they are not discomfort among the uncomforted. As he resides among them, mere objects of our research, subjects of our religious schemes, in some ways as one of them, he sees in their faces the image of or the raw materials of our scholarly reputations or missiological God. And through his painting he will not allow us to forget this successes, but children of God. most fundamental of all truths about “the other.” In the face of the In “The Weight of Glory,” the oft-cited sermon that C. S. Sudanese refugee featured with this editorial—a widow, stricken Lewis delivered in Oxford on June 8, 1942, we are reminded that by numbing family loss and social dislocation—Dirks allows us Christians dare not succumb to a reductionist, utilitarian view of to see beauty, dignity, and the pride of a young mother in whose other human beings, no matter how alien, how distant, or how son reside her hopes for the future.1 Her face echoes the song of exploitable they might be: a young mother-to-be, whose soul glorified the Lord and whose spirit rejoiced in God her Savior for remembering her, lowliest of There are no ordinary people. You have never talked to a mere the lowly (Luke 1:46–47). By seeing, really seeing, such persons, mortal. Nations, cultures, arts, civilization—these are mortal, one person at a time, we gaze on the image of God. And we can and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit— no longer so easily turn away. immortal horrors or everlasting splendours. “From now on,” the apostle Paul reminded the Corinthian This does not mean that we are to be perpetually solemn. We church, “we regard no one from a human point of view” (2 Cor. must play. But our merriment must be of that kind (and it is, in 5:16). The “human point of view” is a utilitarian view of others, fact, the merriest kind) which exists between people who have, whether they be competitors, another ethnic or racial or religious from the outset, taken each other seriously—no flippancy, no group, or subjects of missiological research. superiority, no presumption. And our charity must be a real and For the Christian scholar, such deeply held convictions costly love, with deep feeling for the sins in spite of which we about the deepest identity of “the other” should bear directly on love the sinner—no mere tolerance or indulgence which paro- the way research data is collected and used. Johan Mostert and dies love as flippancy parodies merriment. Marvin Gilbert make this point clear in their lead article, argu- Next to the Blessed Sacrament itself, your neighbour is the holiest object presented to your senses. If he is your Christian ing that “from both a Christian and an empirical point of view neighbour, he is holy in almost the same way, for in him also . . . for a study to be scientifically valid, it must also be ethical, Christ vere latitat [Latin, “truly hides”]—the glorifier and the glo- which means that it must protect the rights of its participants.” rified, Glory Himself, is truly hidden.2 Stefan Paas points to the widespread and long-standing —Jonathan J. Bonk practice of using “research” and “hard data” on “unreached Notes people groups” as little more than “mobilization rhetoric”—with 1. This evocative painting by Ray Dirks previously appeared, without scant information that is otherwise meaningful. His perceptive comment, on the cover of the October 2009 issue of the IBMR. critique of “data” and its misuses underscores the need for a 2. C. S. Lewis, “The Weight of Glory,” quoted from http://parishab better way. It is essential that we honor the image of God in the leitems.wordpress.com/category/saintly-people/c-s-lewis.

Editor Jonathan J. Bonk InternatIonal BulletIn of MIssIonary research Senior Associate Editor Established 1950 by R. Pierce Beaver as Occasional Bulletin from the Missionary Research Library. Named Occasional Bulletin Dwight P. Baker of Missionary Research in 1977. Renamed International Bulletin of Missionary Research in 1981. Published quarterly in January, April, July, and October by the Overseas Ministries Study Center, 490 Prospect Street, New Haven, CT 06511 Associate Editor (203) 624-6672 • Fax (203) 865-2857 • [email protected] • www.internationalbulletin.org J. Nelson Jennings Contributing Editors Assistant Editors Catalino G. Arévalo, S.J. Darrell L. Guder Anne-Marie Kool Brian Stanley Craig A. Noll Daniel H. Bays Philip Jenkins Steve Sang-Cheol Moon Tite Tiénou Rona Johnston Gordon Stephen B. Bevans, S.V.D. Daniel Jeyaraj Mary Motte, F.M.M. Ruth A. Tucker William R. Burrows Jan A. B. Jongeneel C. René Padilla Desmond Tutu Managing Editor Angelyn Dries, O.S.F. Sebastian Karotemprel, S.D.B. Dana L. Robert Andrew F. Walls Daniel J. Nicholas Samuel Escobar Kirsteen Kim Lamin Sanneh Anastasios Yannoulatos Senior Contributing Editors John F. Gorski, M.M. Graham Kings Wilbert R. Shenk Gerald H. Anderson Books for review and correspondence regarding editorial matters should be addressed to the editors. Manuscripts Robert T. Coote unaccompanied by a self-addressed, stamped envelope (or international postal coupons) will not be returned. Opinions expressed in the IBMR are those of the authors and not necessarily of the Overseas Ministries Study Center. Circulation The articles in this journal are abstracted and indexed in Bibliografia Missionaria, Book Review Index, Christian Becka Sisti Periodical Index, Guide to People in Periodical Literature, Guide to Social Science and Religion in Periodical Literature, [email protected] IBR (International Bibliography of Book Reviews), IBZ (International Bibliography of Periodical Literature), Missionalia, (203) 285-1559 Religious and Theological Abstracts, and Religion Index One: Periodicals. OnlinE E-JOURnAl: The IBMR is available in e-journal and print editions. To subscribe—at no charge—to the full Advertising text IBMR e-journal (PDF and HTML), go to www.internationalbulletin.org/register. Index, abstracts, and full text of this Charles A. Roth, Jr. journal are also available on databases provided by ATLAS, EBSCO, H. W. Wilson Company, The Gale Group, and University Spire Advertising Microfilms. Back issues may be purchased or read online. Consult InfoTrac database at academic and public libraries. P.O. Box 635 PRinT SUbSCRiPTiOnS: Subscribe, renew, or change an address at www.internationalbulletin.org or write Yarmouth, Maine 04096-0635 InternatIonal BulletIn of MIssIonary research, P.O. Box 3000, Denville, NJ 07834-3000. Address correspondence Telephone: (516) 729-3509 concerning print subscriptions and missing issues to: Circulation Coordinator, [email protected]. Single copy price: $8. [email protected] Subscription rate worldwide: one year (4 issues) $32. Foreign subscribers must pay with U.S. funds drawn on a U.S. bank, Copyright © 2013 OMSC Visa, MasterCard, or International Money Order. Airmail delivery $16 per year extra. All rights reserved POSTMASTER: Send address changes to InternatIonal BulletIn of MIssIonary research, P.O. Box 3000, Denville, New Jersey 07834-3000. Periodicals postage paid at New Haven, CT. (iSSn 0272-6122)

2 International Bulletin of Missionary Research, Vol. 37, No. 1 Obtaining Informed Consent in Missiologically Sensitive Contexts Johan Mostert and Marvin Gilbert

nvestigators (including missiologists) who conduct right to refuse participation in research without loss of any kind, Iresearch with human participants ethically follow guide- including services and privileges. The means of enforcing these lines established by international conventions and covenants.1 various agreements, however, are typically not specified. Gener- These guidelines must be applied universally, without regard ally, the primary responsibility for their enforcement lies with the to the potential benefits they may hold to the participants (e.g., Institutional Review Boards (IRBs) approving the research. The as in testing of an experimental medical treatment, where some U.S. Department of Health and Human Services has highlighted participants receive a potentially helpful medication while oth- the oversight role of IRBs for ensuring that ethical guidelines in ers receive only a placebo).2 The academy has embraced these human research are maintained.9 standards as evidence of best practice when approving research in religion and, by implication, within missiology.3 Essential Elements of Informed Consent Before initiating data-gathering methodology involving people, a researcher must solicit freely offered informed consent What exactly does a conventional IC protocol stipulate? Of the (IC) from potential participants. The IC protocol is both well eight elements listed in Title 45, Code of Federal Regulations developed and essential to credible research in the scientific (45CFR46.116, 2009), five seem especially relevant to missiologi- community in general,4 and in medical and biogenetic studies in cal researchers (MRs): particular.5 In recent years, some within the scientific community have raised serious concerns about IC violations by researchers, • An explanation of the study’s purpose, duration, and particularly those pursuing data in non-Western nations.6 Any procedures. violation of best-practice methodology is deeply troubling.7 • A description of any foreseeable risks or discomforts, On a positive note, these strongly voiced concerns underscore presumably including psychological risks from being the commitment of the research community to ethical research, associated with a published study. including the use of an acceptable IC protocol. • An explanation of how the participant’s identity and The absence of missiological literature addressing research research data will be kept confidential and secure. ethics in general and IC protocols in particular is perplexing. • Whom to contact, should future questions arise. Missiologists are, as a whole, committed to the practice of bibli- • Assurance that involvement in the study is voluntary; cal ethics. As cross-culture specialists, they are also sensitive to a prospective participant is totally free to refuse to par- cultural issues that may complicate research efforts. Missiologists ticipate in the study and to withdraw from the study are thus positioned by both calling and experience to lead the prior to its conclusion. discussion of how to apply research ethics in Majority World contexts. Yet the missiological literature has been strangely These elements are explained as the researcher presents the silent in regard to IC issues. This article is an attempt to address details contained in the IC form, which should be printed in the this lacuna. We first examine the use of IC research protocols participants’ preferred language. Should they agree to sign the described in the secular research literature. We then incorporate form, participants are given a copy for future reference.10 these insights into a model that holds promise for obtaining valid Occasionally, factors suggest that requiring a signature IC approvals in missiologically sensitive contexts. on a printed IC form would not be appropriate. Under such circumstances, relevant IC information should be summarized Informed Consent as a Benchmark in a document given to the participants (45CFR46.117, 2009). Alternative means of assessing their willingness to participate Stacy Lee reviewed six of the international agreements that have must then be sought, some of which are identified in this article. established the requirements for ethical research.8 Most are spe- cifically focused on pharmaceutical research and medical trials. Waiver of Informed Consent Three of these six apply to broad fields of academic research with human subjects, including (by implication) missiological Some research may not require IC. An IRB could grant such a research: (1) the 1948 Nuremberg Code, (2) the 1966 International waiver when (1) the study involves no more than minimal risk Covenant on Civil and Political Rights, and (3) the 2007 U.N. to the participants, (2) the waiver will not adversely affect the Declaration on the Rights of Indigenous Peoples (with special rights and welfare of the participants, or (3) the research could reference to article 11). They were written to protect the rights not practicably be carried out without the waiver.11 of participants recruited for academic and scientific research. In light of the absence of research on this subject, we are Paramount among the stipulations in these documents is the concerned that “minimal risk” has not been defined from a mis-

Johan Mostert is Professor of Community Psychology Marvin Gilbert is Associate Professor of Intercultural and Track Coordinator for the Relief and Development Education and Research, Assemblies of God Theologi- Track of the doctoral programs in intercultural studies, cal Seminary, Springfield, Missouri, and Director of Assemblies of God Theological Seminary, Springfield, Graduate Research, Centre for Postgraduate Studies, Missouri. —[email protected] CTS-Global School of Theology, Bloubergrant (Cape Town), South Africa. —[email protected]

January 2013 3 siological perspective. Similarly, it is not clear whether IRBs take proposed dissertation methodologies. One student, objecting to into account the rights of the Majority World church to under- the requirement for signatures by those he intended to recruit stand and respond to research that involves them. Researchers for his study, explained how serious this issue is for those in his should ascertain indigenous church leaders’ perspectives on ministry context. Official documents with signatures on them potential risks associated with missiological research. In a global could threaten the ministries of potential research participants. church context, these elements require a different definition of Indeed, their civil freedom could be lost if government officials the concept of risk. in their nation discover the document. In 2001 the National Bio- ethics Advisory Commission reflected a similar concern, noting Violation of IC Protocols that in some cultures, “people distrust any signing process . . . even in countries with a high literacy rate, such as Argentina and Both the scientific community and the courts take seriously other Latin American countries, where people have lived under egregious violations of the IC protocol. This was highlighted a oppressive regimes and fear that signing a document could place few years ago when the Nigerian government sued the phar- them in jeopardy.”20 Similarly, researchers have concluded that maceutical giant Pfizer for using Africans as “guinea pigs.”12 A signing an official, legal document is “inconceivable in some meningitis epidemic in Nigeria in 1996 prompted Pfizer to send countries” because doing so may create “substantial risks.”21 a team of doctors there to the city of Kano in order to further Clearly, an alternative protocol is needed so researchers can test a new drug called Trovan. Though the drug company has maintain the spirit of research ethics while avoiding the letter argued to the contrary, Pfizer’s researchers failed to obtain writ- of the Western IC protocol. ten IC from at least some of the parents of the 100 children in In many Majority World contexts “agreements based upon the hastily designed study. Unfortunately, paralysis and various trust do not require a signature.”22 Signatures in some cultural deformities developed during the clinical trial, and 11 of the 100 contexts are “only used for documenting major events such as children died. Pfizer argued that the meningitis outbreak itself, not Trovan, caused these losses. Yet it is now paying millions of dollars in compensation, essentially for violating internationally The relevance of these recognized principles of ethical research, including compliance with an established IC protocol.13 complex, litigiously Much is at stake in maintaining ethical standards in all oriented documents in non- research activities. Donna Shalala argued that “any deterioration in the protective foundation we have laid can cause direct harm to Western settings remains human subjects of research and indirect harm to the reputations highly controversial. of the investigators, their academic institutions, and the entire research community.”14 For all of these reasons and more, MRs must utilize best-practice ethical research strategies, including marriage”; they may not be required even when formalizing the IC protocol. business deals.23 Emphasizing trust over formality, this cultural perspective is common in some Asia-Pacific cultures, where IC Protocols in Majority World Contexts another of our students lives and ministers. When discussing his research strategy, he argued that requiring a signature from Researchers have warned that linguistic and cultural differences his future research participants would strongly suggest he did in the Majority World may interfere with the IC process.15 IC not trust them. documents must obviously be translated accurately. Beyond normal translation, however, the original text must also be cul- Movement toward Greater Flexibility turally adapted for the targeted participants.16 As Z. A. Bhutta has explained, IC protocols in the West focus predominantly on Gregory Pappas and Adnan Hyder argue that “standards for written documentation, not on ensuring that the participants informed consent must be adapted to cultural circumstances of actually understand what they have signed.17 These complex, the country in which the surveys are conducted.”24 Flexibility litigiously oriented documents are beyond the comprehension of in the IC protocol is essential, especially when working with the average research participant in the Majority World. Investiga- “special populations.”25 tors have affirmed that the relevance of individual voluntary IC A variety of alternatives have been either advocated or in non-Western settings remains highly controversial.18 actually used. Several people have suggested that IRBs should allow researchers to document verbal agreement from illiterate Why an Alternative IC Protocol Is Needed participants.26 Other researchers have used audio recordings to capture their participants’ verbal IC agreement, a method that The conventional IC protocol with competent adults culminates was “accepted by all participants.”27 in the participant-volunteers signing a detailed legal document. Some field researchers have suggested that a third party These required signatures are the focal point of dissatisfaction should be actively involved when IC details are presented to with this process as reported in the extensive IC literature. This prospective participants. Third-party options discussed in the has become such a contentious issue that as many as 40 percent literature include (1) a social worker,28 (2) an official advocate,29 of Majority World researchers have abandoned the use of writ- (3) an ombudsman,30 and (4) an “objective witness.”31 Unre- ten IC agreements.19 These researchers, still striving to be ethical solved questions abound in the use of an active third party.32 in their studies, prefer verbal or other means of ensuring that Nonetheless, it is important that researchers “feel empowered research participation is both informed and voluntary. to experiment with new and creative approaches to respond to Concern over requiring IC signatures was recently voiced by participants’ needs.”33 some of our doctoral missiology students while discussing their The model presented below builds on the work of Angeles-

4 International Bulletin of Missionary Research, Vol. 37, No. 1 Llerenas, Wirtz, and Lara-Álvarez. It offers a plausible alternative can destroy the very empowerment and respect intended by the to the conventional IC protocol. IC process. All who are associated with the study, including the IRB that is to approve the study, wish to avoid such a discordant Active-Witness Model for IC Compliance start to a kingdom-relevant investigation. An alternative to the normal-witness model, labeled here the Many MRs live and work in contexts that reflect one or more active-witness model, is presented in figure 2. The active-witness of the IC challenges identified in the secular literature. Their alternative does not require IC signatures from potential partici- potential research participants may be illiterate, legally minors, pants in missiologically sensitive studies, even if the participants fearful of reprisal, uncomfortable with formal agreements, or are literate and legally competent. Instead, a witness actively legally incompetent adults. Unlike their secular counterparts, observes the participants’ verbal and nonverbal responses of however, MRs have typically made long-term spiritual, cultural, affirmation to the IC conditions presented by the MR. The active emotional, and (often) linguistic commitments to the people witness ensures by direct observation that only those who will- they serve. Their commitments make them especially alert to ingly agree to participate are allowed to remain in the study. missiologically sensitive factors that could threaten not only The IC form must specify the means by which potential the research effort but also their future ministry effectiveness participants indicate their willingness to volunteer for the study in their chosen cross-cultural setting. This unique sensitivity to (i.e., the “Informed Consent Process”). Options for indicating their potential participants should motivate MRs to seek creative their affirmation include verbal responses (e.g., saying “Yes,” ethical alternatives to conventional research methodologies, preferably one at a time) and nonverbal responses (e.g., raising including the IC protocol. their hands or standing up). Before adopting an alternative IC model, an MR must under- Once the active witness is convinced that the potential par- stand the conventional IC protocol. A witness is not required when ticipants have freely agreed to participate in the study, he or she potential participants are literate, understand the language used will sign the form. Only the signatures of the witness and the MR in the original IC form (often English), and are legally competent are required. The MR’s signature attests that the IC conditions adults. They sign their forms after reviewing them and hearing and safeguards have been clearly and accurately explained to details of the study presented verbally; each participant keeps a the potential participants, and that all choosing to participate in copy for future reference. Some IC form templates also require the study are doing so freely as volunteers.35 the signature of the researcher who presents the information. The “normal-witness model,” summarized graphically in Concerns about the Role of the Witness figure 1, is often used when participants are illiterate or non- English speakers. Such a witness, essential to ethical research Three primary concerns for potential participants, related to the in such situations, objectively (1) observes the explanation of role of an IC witness, were discussed by Angeles-Llerenas, Wirtz, the IC form, (2) ensures that participants’ questions have been and Lara-Álvarez:

• Loss of confidentiality and anonymity: the The Conventional Method of witness might later disclose the partici- Obtaining Informed Consent (IC) pants’ identities to others. • Loss of esteem and/or stigmatization by associating with either the MR or the study: the witness might stigmatize those recruited to participate in a high-threat Witness Researcher study (e.g., an HIV-AIDS investigation). • Loss of true voluntary involvement: the witness, simply by his or her presence Observes the researcher Presents standard IC (and role in a potential participant’s life), and all participants details verbally and in Research may generate pressure, whether real or signing the IC forms, writing, requesting Participants then signs each form participants to sign imagined, to comply. their IC forms; then Listen, signs each form ask questions, and then sign These concerns must not be taken lightly. the IC form They are serious enough, in fact, that Angeles- Llerenas, Wirtz, and Lara-Álvarez suggest that figure 1. The Normal-Witness Model a witness would not be required in a study that holds little threat to its participants. This no-IC- addressed, and (3) looks “for any indication that the participant witness strategy has support in the literature, but without clear may not fully comprehend the information provided prior to guidelines as to what constitutes a threat or risk to participants. signing the consent form.”34 Additional research is needed to develop meaningful guidelines In missiologically sensitive contexts, potential participants for determining the degree of threat associated with various may grasp completely the researcher’s explanation of their rights methodologies and with various missiological contexts. Should and prerogatives. When asked, they may affirm both verbally and the MR or the approving IRB determine that a witness is required, nonverbally that they understand these IC details. By the same we are convinced that, through prayer and seeking wise counsel, means, they may indicate that they voluntarily agree to partici- an MR can identify an effective witness. The witness-centered pate in the study. But the MR’s expectation that they then sign a concerns presented above need not threaten the ethical integrity legal document, likely perceived by them as subtle pressure, may of the IC process in missiologically sensitive contexts. strain their relationship with the MR. This perceived pressure The literature clearly indicates who should not be an IC-

January 2013 5 process witness: (1) a family member of anyone in the room, ate not selected to participate in a focus-group study of recent including the MR, (2) a member of the MR’s research team, or (3) graduates). a caregiver who will continue to serve the participants in some Angeles-Llerenas, Wirtz, and Lara-Álvarez recommend fashion.36 Angeles-Llerenas, Wirtz, and Lara-Álvarez wisely sug- training for witnesses. This excellent suggestion would empower gest that the potential participants themselves might be able to witnesses to understand (1) their role in the IC protocol, (2) the limits of their responsibilities, labeled “terms of reference” in some contexts, and (3) some details An Alternative to the Conventional Method about the research. IRBs could develop easily of Obtaining Informed Consent (IC) translated templates and PowerPoint presenta- tions to assist with this training. Response to informed consent explanation Summary

Witness Researcher Researchers have commented that “for a research study to be ethical it must be scientifically valid.”37 From both a Christian and an empirical point Observes verbal and non- Presents standard IC details of view, the reverse is also true: for a study to verbal responses (i.e., the verbally and by leaflet (if all Research be scientifically valid, it must also be ethical, participants’ agreement), participants are literate), printed Participants then signs an IC form on in the participants’ preferred which means that it must protect the rights of behalf of all who choose to language; signs one IC form, Respond verbally its participants. participate in the study observed by the witness, and nonverbally The active-witness model introduced here who also signs the form offers an ethical alternative to the conventional IC protocol when the IC-waiver option is not con- figure 2. The Active-Witness Model sidered viable by a missiological IRB. This model should be considered when potential participants in a missiological study feel threatened by signing suggest a suitable witness. The MR, of course, carries the primary an official document, or when they would be culturally offended responsibility for ethically conducting the entire study, including if asked to do so. the task of selecting a credible witness. MRs and members of missiological IRBs need to actively The MR normally has access to potential witnesses who are engage the issue of IC in the missiological community. Following respected in the society in which the study is being conducted, the primary recommendation by Angeles-Llerenas, Wirtz, and people the potential participants will trust. Witnesses must be Lara-Álvarez, discussion and debate regarding the use of this neutral in reference to both the MRs and the potential participants; active-witness model is needed. Debate should extend to Majority no subtle or overt form of coercion or pressure can be permit- World mission partners; their rights to understand and approve ted to threaten the IC phase of the study. Witnesses might be research that affects them should be explored.38 recruited in a variety of contexts: social workers, area pastors or MRs have the opportunity to engage in exemplary research elders, the local equivalent of notaries, educators, and respected while remaining sensitive to the needs of those they serve and businesspeople or tradespeople. Another possibility would be recruit as potential research participants. Use of the active-witness selecting a person from the same population from which the model of IC may facilitate such research in missiologically sensi- potential participants are sampled (e.g., a Bible school gradu- tive contexts.

Notes 1. We prefer to speak of “human participants,” not, as is more Research in an African Independent Church (AIC),” Acta Theol- common in the literature, “human subjects.” The former sounds ogica 30 (2010): 192–210, www.scielo.org.za/scielo.php?pid= less clinical, more collaborative, and more characteristic of S1015-87582010000200013&script=sci_arttext. missiological research. See C. Elizabeth McGrory, Barbara A. 4. Masa Nagai, “National Implementation of the International Prior Friedland, Cynthia Wood-song, and Kathleen M. MacQueen, Informed Consent Procedures Concerning Hazardous Chemicals Informed Consent in HIV Prevention Trials: Report of an International and Wastes,” Sustainable Development Law and Policy 4, no. 2 (2004): Workshop (New York: Population Council, 2005), www.popcouncil 29–34, www.wcl.american.edu/org/sustainabledevelopment .org/pdfs/ICWorkshop.pdf. /documents/SDLP-v4-22004summerwithlinks.pdf?rd=1. 2. Stacy Lee, “Informed Consent: Enforcing Pharmaceutical Com- 5. Shormila Roy Choudhury, “Challenges in Applying Ethical panies’ Obligations Abroad,” Health and Human Rights 12 (2010): Guidelines in Developing Countries: A Case Study,” Harvard Health 15–28; Patricia A. Marshall, Clement A. Adebamowo, Adebo- Policy Review 8, no. 1 (2007): 85–95. wale A. Adeyemo, Temidayo O. Ogundiran, Mirjana Vekich, Teri 6. L. de la Gorgendiere, “Rights and Wrongs: HIV/AIDS Research Strenski, Jie Zhou, T. Elaine Prewitt, Richard S. Cooper, and Charles in Africa,” Human Organization 64, no. 2 (2005): 166–78, www.sjsu N. Rotimi, “Voluntary Participation and Informed Consent to .edu/people/guadalupe.salazar/courses/anth233/s1/Rights%20 International Genetic Research,” American Journal of Public Health and%20Wrongs.pdf; Adnan A. Hyder and Salman A. Wali, 96, no. 11 (2006): 1989–95, doi: 10.2105/AJPH.2005.076232. “Informed Consent and Collaborative Research: Perspectives from 3. Cathy E. Lloyd, Mark R. D. Johnson, Shanaz Mughal, Jackie A. the Developing World,” Developing World Bioethics 6, no. 1 (2006): Sturt, Gary S. Collins, Tapash Roy, Rukhsana Bibi, and Anthony 33–40, doi: 10.1111/j.1471-8847.2006.00134.x. H. Barnett, “Securing Recruitment and Obtaining Informed 7. Donna Shalala, “Protecting Research Subjects—What Must Be Consent in Minority Ethnic Groups in the UK,” BMC Health Services Done,” New England Journal of Medicine 343 (2000): 808–10, doi: Research 8 (2008): 68, doi: 10.1186/1472-6963-8-68; Cas Wepener 10.1056/NEJM200009143431112. and Marcel Barnard, “Entering the Field: Initiating Liturgical 8. Lee, “Informed Consent.”

6 International Bulletin of Missionary Research, Vol. 37, No. 1

9. See “Title 45, Public Welfare: Department of Health and Human 24. Gregory Pappas and Adnan A. Hyder, “Exploring Ethical Con- Services; Part 46: Protection of Human Subjects,” Code of Federal siderations for the Use of Biological and Physiological Markers in Regulations, revised January 15, 2009; effective July 14, 2009, www Population-Based Surveys in Less Developed Countries,” Global- .hhs.gov/ohrp/policy/ohrpregulations.pdf. ization and Health 1, no. 16 (2005), under the heading “Informed 10. Choudhury, “Challenges in Applying Ethical Guidelines”; also Consent,” doi: 10.1186/1744-8603-1-16. see “Informed Consent Process,” Research Administration, Uni- 25. Pappas and Hyder, “Exploring Ethical Considerations”; see also versity of California at Irvine, www.research.uci.edu/ora/hrpp Hyder and Wali, “Informed Consent and Collaborative Research”; /informedconsentprocess.htm. and Joshua P. Rosenthal, “Politics, Culture, and Governance 11. See “Title 45, Public Welfare,” 45CFR46.116(d)(1 to4), 2009. in the Development of Prior Informed Consent in Indigenous 12. Hauke Goos, “Using Africans as ‘Guinea Pigs’: Nigeria Takes On Communities,” Current Anthropology 47, no. 1 (2006): 119–42, doi: Pfizer over Controversial Drug Test,” Der Spiegel, November 16, 10.1086/497670. 2007, www.spiegel.de/international/world/0,1518,517805-2,00 26. E.g., Choudhury, “Challenges in Applying Ethical Guidelines”; .html; see also Lee, “Informed Consent.” Mystakidou et al., “Ethical and Practical Challenges.” 13. Goos, “Using Africans as ‘Guinea Pigs’”; Ayodele S. Jegede, “Under- 27. Lloyd et al., “Securing Recruitment and Obtaining Informed Con- standing Informed Consent for Participation in International Health sent” (2008): 68. Research,” Developing World Bioethics 9, no. 2 (2009): 81–87, doi: 28. I. Sanne, C. Firnhaber, U. Jentsch, and P. Ive, “Ethics and HIV 10.1111/j.1471-8847.2008.00238.x. Research in South Africa,” South African Journal of HIV Medicine 1 14. Shalala, “Protecting Research Subjects,” 809. (July 2000): 42–45, www.sajhivmed.org.za/index.php/sajhivmed 15. Karen P. Virk and Faiz Kermani, “Language and Culture in /article/viewFile/441/346. Global Clinical Trials,” Applied Clinical Trials, June 2011, www 29. As reported in McGrory et al., Informed Consent in HIV Prevention .languageconnections.com/descargas/Language%20Culture%20 Trials. in%20Global%20Clinical%20Trials.pdf. 30. Athula Sumathipala and Sisira Siribaddana, “Revisiting ‘Freely 16. A. M. Rashad, F. M. Phipps, and M. Haith-Cooper, “Obtaining Given Informed Consent’ in Relation to the Developing World: Role Informed Consent in an Egyptian Research Study,” Nursing Ethics of an Ombudsman,” American Journal of Bioethics 4, no. 3 (2004): 11 (2004): 394–99, doi: 10.1191/0969733004ne711oa. W1–W7, doi: 10.1080/15265160490505498. Z. A. Bhutta, “Beyond Informed17. Z. A. Consent,” Bhutta, “Beyond Bulletin of Informed the World Consent,” Health Bulletin of the World Health 31. Angélica R. Angeles-Llerenas, Veronica Wirtz, and César Francisco Organization 82 (October 2004):Organization 771–78, doi: 82 10.1186/1472-6963-8-68. (October 2004): 771–78, doi: 10.1186/1472-6963-8-68. Lara-Álvarez, “The Role and Responsibilities of Witnesses in the 18. 18. C. S. Molyneux, D. R. Wassenaar, N. Peshu, and K. Marsh, “‘Even Informed Consent Process,” Developing World Bioethics 9, no. 1 If They Ask You to Stand by a Tree All Day, You Will Have to Do (2009): 18–25, doi: 10.1111/j.1471-8847.2007.00208.x. Subsequent It (Laughter) . . . !’: Community Voices on the Notion and Practice mention in the text of Angeles-Llerenas, Wirtz, and Lara-Álvarez of Informed Consent for Biomedical Research in Developing refers to this article. Countries,” Social Science and Medicine 61 (2005): 443–54, doi: 32. Ibid. 10.1016/j.socscimed.2004.12.003. 33. McGrory et al., Informed Consent in HIV Prevention Trials, 12. 19. Hyder and Wali, “Informed Consent and Collaborative Research.” 34. Ibid. 20. National Bioethics Advisory Commission, “Voluntary Informed 35. See “Informed Consent Process,” Research Administration, Uni- Consent,” in Ethical and Policy Issues in International Research: Clinical versity of California at Irvine. Trials in Developing Countries, 2001, http://bioethics.georgetown 36. See Angeles-Llerenas, Wirtz, and Lara-Álvarez, “The Role and .edu/nbac/clinical/Chap3.html. Responsibilities of Witnesses”; McGrory et al., Informed Consent in 21. Kyriaki Mystakidou, Irene Panagiotou, Stelios Katsaragakis, HIV Prevention Trials. Eleni Tsilika, and Efi Parpa, “Ethical and Practical Challenges in 37. Louise-Anne McNutt, Elisa J. Gordon, and Anneli Uusküla, Implementing Informed Consent in HIV/AIDS Clinical Trials in “Informed Recruitment in Partner Studies of HIV Transmission: An Developing or Resource-Limited Countries,” Journal of Social Aspects Ethical Issue in Couples Research,” BMC Medical Ethics 10 (2009): of HIV/AIDS 6, no. 2 (2009): 46–57, quotations from 52. 14, doi: 10.1186/1472-6939-10-14. 22. Mystakidou et al., “Ethical and Practical Challenges,” 51; see also 38. See Rosenthal, “Politics, Culture, and Governance”; Wepener and Marshall et al., “Voluntary Participation.” Barnard, “Entering the Field.” 23. Mystakidou et al., “Ethical and Practical Challenges,” 52; Marshall et al., “Voluntary Participation.”

Bishop Kenneth Cragg, 1913–2012 lbert Kenneth Cragg, one of the foremost scholars assistant bishop of Jerusalem, residing in Cairo as bishop of Aof Islamic and Christian theology, died November Egypt until 1974, when he returned to the United Kingdom 13, 2012, at the College of St. Barnabas near Lingfield, Surrey, to a lectureship at Sussex University, following which he was England, at the age of 99. Educated at Oxford, he was an assistant bishop within the Wakefield Diocese. In ordained in the Anglican Church in 1937. During 1982 he retired to Oxford. World War II he taught at the American University Olav Fykse Tveit, general secretary of the World in Beirut. After the war he received a doctorate at Council of Churches, said of Bishop Cragg, “He was Oxford, then became professor of Arabic and Islamic one of the towering intellects of his generation who studies (1951–56) at Hartford Seminary, Hartford, helped to shape our churches’ understanding of the Connecticut, where he also coedited the journal Middle East and Christian-Muslim interaction.” Muslim World. Then followed five years as canon of Among the most important of Cragg’s more St. George’s, Jerusalem, and study secretary for the Kenneth Cragg than thirty books are The Call of the Minaret (1956, Near East Council of Churches (1956–61), and seven 1986), Sandals at the Mosque (1959), The Dome and the years as sub-warden and then warden of St. Augustine’s Rock (1964), The Event of the Qur’an (1971), The Mind of the College, Canterbury (1961–67). From 1967 to 1970 he was on Qur’an (1973), The Arab Christian: A History in the Middle East the faculty of Ibadan University, Nigeria. In 1970 he became (1991), and The Qur’an and the West (2005).

8 International Bulletin of Missionary Research, Vol. 37, No. 1 The Use of Social Data in the Evangelization of Europe: Methodological Issues Stefan Paas

rom the very beginning of the modern missionary move- A second source of information is the database of the Interna- Fment, extensive data have been collected and published tional Social Survey Programme (ISSP), starting in 1984 with four regarding the numbers of new church plants, workers in the field, founding members.6 Currently forty-five member countries are demographics, and the like. With the West increasingly being involved (twenty-seven of them European). ISSP has conducted seen as a mission field, it has become an area for collecting mis- three surveys on religion in Europe: in 1991, 1998, and 2008. sion statistics as well. This is particularly true for Europe. Today Although this survey has stricter social science controls, as well the websites of virtually all organizations and denominations as concern for continuity of questionnaire design, it is limited to concerned with the evangelization of Europe contain a large a fifteen-minute module in a larger survey. amount of quantitative information about European countries, Another important and recent database is produced by the with varying degrees of accuracy. We read, for example, that “in European Social Survey (ESS). This biennial effort started in many European countries less than five percent of the population 2002 and has continued in 2004, 2006, 2008, and 2010.7 The ESS attend any church,”1 that Portugal had 3.0 percent evangelicals claims to have higher scientific standards and to use more flex- in June 2010,2 or that 40.4 percent of Ukraine’s “People Groups” ible questionnaires than other surveys. are “unreached.”3 Besides these international surveys, most countries have Most of these statements are presented without clearly indi- their own social research institutes. Census data and, in some cating the sources of the information, delineating the research cases, denominational records provide additional information. methodology followed, or defining the core concepts employed. They present supposedly “hard” data but without explanation How Hard Are “Hard” Data? or theoretical framework. Obviously, most of these surveys, with their maps, descriptions of unreached people groups, statistics, Collections of quantitative data may appear to be “neutral” pools and definitions of “felt needs,” are not primarily meant as social of data, needing only to be interpreted by sociologists or mis- research data but as “mobilization rhetoric.”4 Although they siologists. This is, of course, not true. The databases mentioned point us in the right direction (collecting social data is impera- above have been composed and funded with specific aims, such tive in any missiological analysis), they are virtually worthless as supervision of European integration. Their selection of ques- as serious research. tions is not meant to further the cause of Christian mission. When Fortunately, there are reliable data collections that missi- observed carefully, they also appear to be less “factual” and obvi- ologists can use. In fact, Europe (especially western Europe) is ous than may at first be apparent. In fact, there are considerable among the best-researched areas of the world in terms of religion. methodological problems, giving us good reason to be reluctant These collections contain a large amount of accessible data, col- to trust these data blindly, regardless of how responsibly and lected according to the highest social-scientific standards. This transparently they have been collected. does not mean, however, that they have no problems. There are For example, data from different surveys are often inconsis- important methodological issues to be considered in using these tent or even contradictory. For cross-national surveys a specific databases in the context of efforts to evangelize Europe, some of problem is the different way in which the same question may be which I discuss here. understood in various countries because of cultural differences.8 It is also important to remember that most surveys have relatively Resources small sample sizes (around 1,000 people per country). Conclu- sions about minority groups or certain age cohorts therefore Several social databases address religion, especially Christianity, tend to be based on very small response groups, which affects in Europe. Probably the most complete and easiest to access are their reliability.9 the combined data of the European Values Study (EVS) and the Here I consider three methodological issues that are relevant World Values Survey (WVS).5 These studies consist of a longi- for Christian mission: (1) the definition of core concepts, (2) the tudinal series of quantitative surveys, from 1981 to 2008. They comparison of data from different periods, and (3) the phrasing have been severely criticized, however, because of their lack of questions. of clear theoretical orientation and poor framing of questions. Moreover, the wording of some questions in consecutive EVS Definition of core concepts.Most questionnaires cluster their ques- surveys has been changed, rendering it sometimes difficult to tions under headings such as “Perceptions of Life,” “Family,” compare answers from different years. “Religion and Morale,” and “National Identity” (EVS/WVS). This reflects the common assumption that the realm of religion can Stefan Paas is J. H. Bavinck Professor of Church somehow be isolated from the rest of human social life. People Planting and Church Renewal at the VU University, are defined as religious when they say they believe in God, attend Amsterdam, and Lecturer in Missiology at the Theo- church services, pray, and so forth. However, singing the national logical University of the Free Reformed Churches, anthem with tears in your eyes or paying high entrance fees and Kampen, Netherlands. He has worked as a missionary painting your face in order to watch your favorite soccer team church planter in Amsterdam. —[email protected] play is not counted as religious activity. This is a notoriously difficult issue, generating much discus- sion among scholars who study religion. From a social-scientific

January 2013 9 perspective, the advantage of having a clear concept of religion definitions of religion also would not match the self-understanding is obvious. It helps us to formulate scientific problems, and it of believers. Concepts like “worship,” “idolatry,” and “liturgy” allows us to register social change as, for example, the secular- belong to the toolkit of theology, and no one can blame theologians izing of society. There are also political interests involved, such for applying these terms to any group or institution, regardless of as the question of whether certain groups and organizations whether it considers itself to be religious. Just as social scientists may be considered religions and be protected by the laws of would counter theological objections to their analysis of religion religious freedom.10 by referring to the undeniably social dimensions of religion, so Social theorists typically distinguish substantive and too theologians can respond to nonbelievers who protest against functional definitions of religion. According to the former, reli- their theological analysis by saying that no one should be blind gions are unique in having certain contents (usually the belief to the specifically religious aspects of human behavior—even if in extraordinary, or “supernatural,” phenomena). Functional participants themselves fail to acknowledge them. Another issue is the definition of a “Christian.” For evan- gelicals, this is a most crucial matter. The problem here is not We should not take issue that sociologists are less capable than theologians in determining whether someone is a Christian. It is true that a sociological defi- with the mere fact that nition of the word “Christian” is based on external criteria, such sociologists look at people as church attendance or affirmation of certain beliefs. Compared with theological or confessional definitions of a Christian, these and their religion “from the sociological approaches may seem superficial. However, as soon outside.” We all do. as our theological definitions must be applied in real life, theolo- gians likewise find that they need to focus on observed behavior. According to one’s definition, a Christian may be someone who definitions describe certain effects that religion has for individu- shows the fruits of the Spirit in his or her life. But how should als or society.11 Substantive definitions are often narrower than one determine whether a specific person—for example, one who functional definitions, although this depends on the number asks to be admitted to the sacrament of baptism—is a Christian? of functions a scholar would categorize as typically religious. In this case the church needs to define what these fruits are (e.g., In any case, the questionnaires mentioned seem to assume an love, patience, gentleness) and whether these fruits are actually implicitly substantive definition of religion, which is distinct from being displayed. Most theologians would say that only God the nonreligious domains “national identity” and “family.” Such knows the quality of one’s heart, even as we need some external distinctions will always be debated, as will the juxtaposition of criteria by which we can establish whether someone may receive “religion” and “morale.” the sacrament or be elected to church leadership. Which brings From a missiological point of view, it may be more fruitful us back to observable criteria of beliefs and behavior. In short, to employ a functional definition of religion, which allows us there is no privileged inner perspective on Christianity that is to do justice to the traditional Christian belief—at least since accessible only to theologians. Although both theologians and Augustine—that religion is not just a matter of having certain sociologists may formulate abstract doctrines and theories, both convictions and habits but, more broadly, is also an orientation also must deal with data that are epistemologically equal—that toward anything that ultimately concerns us. According to is, equally observable. Christian philosopher James Smith, religious institutions are This means that we should not take issue with the mere those “that command our allegiance, that vie for our passion, fact that sociologists look at people and their religion “from the and that aim to capture our heart with a particular vision of the outside.” We all do. It is important, however, to discuss the kind good life.”12 They seek to provide more than merely entertain- of criteria we use and the kind of questions we ask. The avail- ment or an education; they desire to make us into certain kinds of able databases contain only the most general questions, such people. A specifically Christian critique of culture or of idolatry as “Do you believe in God?” “Do you attend religious services may develop from such a definition. on a regular basis?” “Do you pray?” or “Were you raised with Functional definitions suggest that changes in religious religious values?” Evangelicals would also be interested in more orientation among populations pertain not so much to the dis- specific questions, such as “Do you believe that you are justified appearance of religion as to its transformation. These sweeping by grace alone?”14—provided, of course, that people understand definitions, however, tend to blur our focus on real differences, the terms of such a question. not only between separate social domains (such as the church and So it is important to note that the available surveys of reli- the soccer stadium), but also between “then” and “now.” Even gion in Europe (such as EVS and ISSP) show roughly how many if we would admit that modern Europeans are not altogether people are Christians (in a nonconfessional sense), and also how “irreligious,” still there are huge differences between the general seriously they take their own Christianity, but they do not tell practice of religion today and that of, say, eight hundred—or us about their stance toward theological differences, such as the eighty—years ago. one between Roman Catholicism and the churches of the Ref- People who do not believe in God or go to church are usu- ormation. A decision whether Catholic or Orthodox countries ally unhappy being labeled (functionally) religious. Some social are legitimate “mission fields” for evangelical missionaries, for scientists would say that using “religious” for such people is a instance, cannot be made solely on the basis of these data. In the form of “concept-imperialism,” since it does not respect the self- end, this is a theological decision, although it can and should be understanding of agnostics and atheists.13 While this criticism informed by reliable social information. may be valid in the context of social science, which operates with a social perspective, it is a different story in the context of theol- Comparing data from different periods. Some theologians are frus- ogy, whose practitioners must be granted the privilege of using trated at sociologists for wording their survey questions exactly a “religious” lens in their research. After all, most sociological the same year by year. Social scientists defend this practice by

10 International Bulletin of Missionary Research, Vol. 37, No. 1 pointing at the necessity of comparing data from different peri- or perhaps someone who has just read The Discovery of Heaven by ods. If in 1980, for example, 45 percent of a certain population novelist Harry Mulisch?19 In other words, these databases need answered “yes” to the question “Do you believe in God?” and in backup by qualitative research, allowing us to probe further what 2010 only 35 percent of the population did so, we conclude that people mean when they say they believe in “heaven.” this belief has dropped 10 percent in thirty years. Or has it? The Also, it is well known that people’s answers tend to be conclusion assumes that respondents in 2010 understood this influenced by the cultural status of Christianity (or any other question in exactly the same way as respondents in 1980. Some religion) in their country and by general expectations regarding scholars would reject this conclusion, because it does not take religious behavior as related to their national or class identity. into account that religious traditions are continually changing. Do high rates of religious beliefs and behavior tell us more about The same applies for cultural interpretations of the word the status of religion in a particular country than about the actual “God.” People now may perhaps feel more hesitation in answer- beliefs of people in this country? For example, research among ing “yes” to a question whether they believe in God, not because North Americans indicates that self-reporting of church atten- they have become atheists or agnostics, but because they no dance may be as much as twice as high as one’s actual church longer feel that the word “God” is adequate to describe whom attendance.20 This discrepancy occurs most among those who or what they believe in. These surveys perhaps record a shift consider themselves regular churchgoers. It seems, therefore, that from belief in the traditional Western (theistic) concept of God the traditionally high church attendance rates in the United States as a “supercause” or a heavenly guardian toward a more diffuse may tell us more about how Americans want to see themselves and vague awareness of God, an awareness people find difficult than about what they actually do.21 to express in words.15 This phenomenon raises questions also about religious An analogous issue is belief in heaven. In evangelical circles data from the past. Could historic recordings of church atten- traditional concepts of heaven and the afterlife have recently been dance and Christian beliefs have been exaggerated because of criticized as unbiblical and Platonic.16 If these views influence a possibly greater tendency in those days to conform? What is thinking Christians to such an extent that they begin to answer being measured now may still be a genuine decrease in church “no” on questions like “Do you believe in heaven?” outsiders membership and a diminishing of traditional Christian beliefs, may see this development as evidence of the demise of orthodoxy. but the numbers are perhaps influenced by the extent to which The opposite, however, may be true—at least from an insider’s large groups of church members nowadays feel free to admit point of view. that they do not really belong or believe as they might feel they Seen from this perspective, what is measured is the extent are supposed to—feelings that may have been more disguised to which people affirm or deny traditional statements of church or suppressed in the past. And could the reverse be true in doctrines, but not the possible changes in their own religious countries where religious life stands under cultural suspicion life or their corrections of doctrine. In this way, there may be or is even persecuted? Such reversals of context likely help to a hidden similarity between conservative theology and the explain the sudden surge of religious activity reported in most sociology of religion as it is usually conducted. Both record post-Communist nations after 1989. Also it is conceivable that only what is disappearing, measured against the standards of the past. Newer theological reforms fly under their radar or are dismissed as changing the rules of the game. Sociologists would Could historic recordings counter that they do in fact conduct research into contemporary religious attitudes and “new spirituality.” Such a response may of church attendance and not be adequate, for the new religious expressions are usually Christian beliefs have been very different from the church-bound Christianity of the past. A related problem is the change in the meaning or status of exaggerated because of a certain (religious) institutions over the years. For example, in possibly greater tendency comparing baptism figures across both time and place in Europe, we must be aware of the changing perceptions of this practice.17 in those days to conform? In the more secular parts of Europe, baptism is increasingly seen as initiation into a voluntarist organization rather than as a badge of national identity.18 Over the generations, people’s understand- many people in thoroughly post-Christian countries are reluctant ings of rites and institutions like baptism, confirmation, marriage, to call their activities religious because of the unpopular associa- citizenship, and nation change, which complicates considerably tions of the term, although an external observer might be able to the task of interpreting data from different time periods. see clearly religious dimensions in their behavior.22 A final issue of measuring involves the influence that the The phrasing of questions. A third methodological fault line is the wording of questions has on people’s responses. Here are two question of what exactly is being measured. This question has examples. One relates to the religious behavior of young people. several aspects. When asked whether they pray to “God,” only 11 percent of Conclusions as to the religiosity of Europeans are obviously European teenagers surveyed answered affirmatively.23 Asked in based on their own answers to questionnaires and interviews. another survey whether and how they pray, without pushing them But how should we understand these answers? For example, in a certain direction, 30 percent of those questioned mentioned since these surveys usually do not qualify terms like “God,” “God” spontaneously.24 Apparently, using the word “God” in the “heaven,” or “pray,” it is impossible to establish exactly what question influenced (or intimidated) the respondents considerably. a person means if he or she answers affirmatively the question Another example: in the Netherlands two large statistical “Do you believe in heaven?” Is this person an orthodox Christian agencies track the religious behavior of the Dutch. One, the Cen- (who furthermore believes that it is, indeed, orthodox to believe in traal Bureau voor de Statistiek (CBS), reports that 60 percent of the heaven)? someone who has never seen a church from the inside? Dutch are members of a church, whereas the other, the Sociaal-

January 2013 11 Cultureel Planbureau (SCP), puts the figure at 40 percent. This likely explains the frequently contradictory results produced huge difference (more than 3 million people!) can be explained by different surveys in the same country. by the questions used. The CBS asks a single question: “To which of the following denominations do you belong?” with “none” Conclusion being one of the options. The SCP uses two questions: “Do you belong to a denomination?” and “If yes, to which one?” Merely to Within a missiological framework, these remarks may suffice to change the query into two separate questions causes a reduction create at least some restraint in taking seemingly “hard” sociologi- in church membership in the Netherlands by one-third! This cal data at face value. The data can help give us an impression of difference probably reflects the large number of nominal church long-term trends, but they are less reliable when taken as giving members who do not value their membership very much and us an exact picture of the contemporary religious condition of who do little to practice it.25 The fact that a simple variation in a given country. Although collections of quantitative data may the presentation of questions exerts such a great influence on seem impressive, it is clear that they must be complemented by respondents’ answers gives much food for thought.26 This factor qualitative research.

Notes 1. See www.geocities.ws/demosvalera/about_cai.htm. Put in this Catholic theologian Anton Houtepen. See his God: An Open Question imprecise way, the statement conveys very little useful information. (London: Continuum, 2002) and “De secularisatie in het westen 2. See www.operationworld.org/port; also Jason Mandryk, Operation en de ‘Terugkeer van God’: Hoe God verdween uit de sociologie,” World: The Definitive Prayer Guide to Every Nation, 7th ed. (Colorado Religie & Samenleving 1 (2006): 65–85. Springs, Colo.: Biblica Publishing, 2010), 692 (for discussion of the 16. See, for example, Paul Marshall, Heaven Is Not My Home: Living in statistical base point used, see xxviii). the Now of God’s Creation (Nashville: Word Publishing, 1998), and 3. See www.joshuaproject.net/countries.php?rog3=UP; click on “People N. T. Wright, Surprised by Hope: Rethinking Heaven, the Resurrection, Progress.” Joshua Project, a ministry of the U.S. Center for World and the Mission of the Church (New York: HarperCollins, 2008). Mission, is a “research initiative seeking to highlight the ethnic 17. Bernice Martin, “Beyond Measurement: The Non-quantifiable people groups of the world with the fewest followers of Christ” Religious Dimension in Social Life,” in Public Faith: The State of (www.joshuaproject.net/joshua-project.php). Religious Belief and Practice in Britain, ed. Paul D. L. Avis (London: 4. “The danger in this new age of the ‘infomercial’ is that the lines SPCK, 2003), 1–18. between reliable research and mobilization rhetoric are sometimes 18. For this discussion, see Peter Berger, Grace Davie, and Effie Fokas, blurred,” Gary R. Corwin, “Sociology and Missiology: Reflections on Religious America, Secular Europe? A Theme and Variations (Aldershot: Mission Research,” in Missiology and the Social Sciences: Contributions, Ashgate, 2008), 115–16. Cautions, and Conclusions, ed. Edward Rommen and Gary Corwin 19. Harry Mulisch, The Discovery of Heaven: A Novel (London: Penguin (Pasadena, Calif.: William Carey Library, 1996), 27. Books, 1998). 5. The two surveys can be found at www.europeanvaluesstudy.eu 20. C. Hadaway, Marler Kirk, Penny Long, and Mark Chaves, “Over- and www.worldvaluessurvey.org. Reporting Church Attendance in America: Evidence That Demands 6. See www.issp.org. the Same Verdict,” American Sociological Review 63 (1998): 122–30; 7. See www.europeansocialsurvey.org. and Tom W. Smith, “A Review of Church Attendance Measures,” 8. For an elaborate discussion of these methodological problems, see American Sociological Review 63 (1998): 131–36. Frane Adam, “Social Capital across Europe: Findings, Trends, and 21. This topic is in itself a very interesting qualitative research subject. Methodological Shortcomings of Cross-National Surveys” (paper Even if from this overreporting it would appear that Americans prepared for the Wissenschaftszentrum Berlin für Sozialforschung, do not attend church much more than Europeans do, it is clearly 2006). considered “normal behavior” to do so in the United States (see 9. See Grace Davie, Religion in Modern Europe: A Memory Mutates Berger, Davie, and Fokas, Religious America, Secular Europe? 42–43). (Oxford: Oxford Univ. Press, 2000), 12. 22. On these conceptual difficulties, see Nancy T.Ammerman, 10. See, for example, the dispute in Germany over the legal status of “Studying Everyday Religion: Challenges for the Future,” in the Church of Scientology. Everyday Religion: Observing Modern Religious Lives, ed. Ammerman 11. For a discussion of substantive and functional definitions, see Inger (Oxford: Oxford Univ. Press, 2007), 219–38. Furseth and Pål Repstad, An Introduction to the Sociology of Religion: 23. Roland J. Campiche, ed., Cultures des jeunes et religions en Europe Classical and Contemporary Perspectives (Aldershot: Ashgate, 2006), (Paris: Cerf, 1997). 16–22. 24. Jacques Janssen and Maerten Prins, “The Abstract Image of God: 12. James K. A. Smith, Desiring the Kingdom: Worship, Worldview, and The Case of the Dutch Youth,” Archives de Sciences Sociales des Cultural Formation (Grand Rapids: Eerdmans, 2009), 90. Smith Religions 109 (2000): 31–48. mentions the shopping mall, the nation, and the university as such 25. Jos Becker, De vaststelling van de kerkelijke gezindte in enquêtes: 40% religious institutions. of 60% buitenkerkelijken? (The Hague: SCP, 2003); and “Church 13. Furseth and Repstad, Introduction, 22. Membership Investigated (1950–2000),” in The Dutch and Their Gods: 14. Corwin, “Sociology and Missiology,” 23, makes this point in Secularization and Transformation of Religion in the Netherlands since discussing the question whether supposedly Christian countries 1950, ed. Erik Sengers (Hilversum: Verloren, 2005), 61–66. Similar like France, Greece, or Argentina are legitimate foci for evangelical problems are described in the United States and in the United missions. See also J. Andrew Kirk, Mission under Scrutiny: Confronting Kingdom (see Hadaway, Kirk, Long, and Chaves, “Over-Reporting Current Challenges (London: Darton, Longman & Todd, 2006), 50: Church Attendance”). “When a question is phrased in terms of ‘do you believe in God?’ 26. For another example, see Andrew M. Greeley, Religion in Europe: A it still usually evokes a positive response. . . . Were the question Sociological Profile (New Brunswick, N.J.: Transaction Publishers, to be, ‘What difference does God make to the way you bring up 2003), 77, with severe criticism of the “loaded questions” in the 1998 your children?’ Or, ‘how does God influence the way you do your ISSP survey on negative attitudes toward religion (the questions job?’ I suspect that an honest answer in most cases would be, ‘He were “designed to draw a stereotyped answer which could be doesn’t.’” hostile”). 15. This shift has been defended by, among others, the Dutch Roman

12 International Bulletin of Missionary Research, Vol. 37, No. 1 Professional Academic Associations for Mission Studies Gerald H. Anderson

cholars who teach and write about Christian mis­sions have Southern African Missiological Society (SAMS, http://missio Sformed networks or associations to foster the advance- nalia.wordpress.com), succes­sor (in 1983) to the South Afri- ment of their work. To assist and encourage their members these can Missiological Society, founded in 1968, is a society for associations hold conferences, support research and publications, those engaged in all aspects of missiological research, espe- and promote collaboration and joint projects. cially in Southern Africa. Its journal, Missionalia, published three times a year, is noted especially for its missiological Missiological Organizations abstracts from a wide range of journals. An annual congress for members is held in South Africa in January. The following information, organized largely chronologically by International Association for Mission Studies (IAMS, www year of organizational founding, is taken from the websites and .missionstudies.org), established in 1972, is an international, literature of the various associations.1 inter­confessional, and interdisciplinary professional society. It holds an international assembly every four years, pub­ Deutsche Gesellschaft für Missionswissenschaft (DGMW, Ger- lishes the journal Mission Studies, and sponsors several inter- man Society for Mission Studies; www.dgmw.org), estab- est groups: (1) Healing and Mission, (2) Biblical Studies and lished in 1918, is the oldest continuing association. Although Mission, (3) Women and Mission, and (4) Documentation, German in origin, the association from the beginning has Ar­chives, Bibliography, and Oral History. The last group included members from other countries: Nathan Soderblom held international consultations in Rome in 1980 and 2002, joined in 1919, J. H. Oldham and Samuel M. Zwemer (the has published a manual on archives management (in Eng- first American) in 1926, D. T. Niles in 1954, and Christian lish, French, Portuguese, Spanish, Swahili, Korean, and Chi- Baeta and Paul Devanandan in 1962. The DGMW holds an nese), and has supported re­gional consultations in Madagas- annual meeting in Germany, provides grants to support car, India, Singapore, and New Zealand. research projects and the publication of scholarly studies, Korea Evangelical Missiological Society (KEMS, www.kems and sponsors the publication of a book series and the journal .kr), begun in 1972 for evangelical professors and missions Interkulturelle Theologie: Zeitschrift für Missionswissenschaft pastors, meets two or three times per semester. It publishes (continuing the former Zeitschrift für Mission). the journal Pokumkwa sunkyo (Gospel and mis­sions) and Eastern Fellowship of Professors of Mission­ (www.asmef.org), plans to publish a book series. formally established in 1940, holds yearly meetings in con- American Society of Missiology (ASM, www.asmweb.org), junction with the American Society of Missiology, Eastern established in 1973, publishes the quarterly journal Missiol- Region (see below). ogy, holds an annual meeting in June, and sponsors a series Association of Professors of Mission (APM, www.asmweb.org of scholarly studies published by Orbis Books, as well as a /content/apm), an ecumenical North American fellowship scholarly monograph series. The affiliated American Society established in 1952, is an outgrowth of the Eastern Fellow- of Missiology, Eastern Region (www.asmef.org), meets each ship of Professors of Mission.­ The APM seeks to foster the fall in conjunction with the Eastern Fellowship of Professors effective teaching of mission studies. Each June it holds an of Mis­sion (see above). annual meeting in tandem with the meeting of the American Nordic Institute for Missiological and Ecumenical­ Research Society of Missiology (see below). (NIME, www.missionsresearch.org), established in 1974 at Midwest Mission Studies Fellowship (MMSF, formerly Mid- a meeting in Turku (Åbo), Finland, is an interdisciplinary west Fellowship of Professors of Mission), founded in 1957 net­work for the scholarly study of Christian missions and and ecumenical in composition, consists of faculty teaching ecumenism worldwide for those who are engaged in teach- mission studies in the Middle United States. It meets annu- ing and research from Finland, Sweden, Norway, Denmark, ally with a program around a theme of mutual interest. and Iceland. It hosts a biennial research conference in one of Evangelical Missiological Society (EMS, www.emsweb.org), the Nor­dic countries, supports the activities of IAMS, and formed in 1990, is successor to the Association of Evangelical produces an online newsletter. Pro­fessors of Missions in North America, which was estab- Centre de recherches et d’échanges sur la diffusion et l’incul- lished in 1968. It exists to “advance the cause of world evan- turation du christianisme (CREDIC, Center of Research and gelization.” In addition to an annual conference­ and eight Exchange on the Diffusion and Inculturation of Christi- regional meetings in the United States and Canada, EMS anity, https://sites.google.com/site/credicmonde/Home), publishes the Occasional Bulletin three times a year as well founded in 1979 in Lyon, France, is an international network as a book series. of university faculty (historians, theologians, and anthro- pologists, as well as persons actively working in mission) Gerald H. Anderson, a senior contributing editor, is engaged in research within the field of mission studies. Director Emeritus of the Overseas Ministries Study International Fellowship for Mission as Transformation (INFE- Center, New Haven, Connecticut. MIT, http://infemit.org), formerly the International Fellow- —[email protected] ship of Evangelical Mission Theologians, founded in 1980, is sponsored by several groups:

• Fraternidad Teologica Latinoamericana (Latin American Theological Fraternity, www.ftl-al.org), founded in 1970

January 2013 13 • African Theologi­cal Fellowship (Fraternité Théologique developed an electronic database of French-speaking mis- Africaine, http://atf.acighana.org), founded in 1984 siological institutions. • Partnership in Mission: Asia Rede Ecumênica Latino-Americana de Missiólog@s (RELAMI, • INFE­MIT: Eastern and Central Europe Latin American Ecumenical Network of Missiologists,­ www .missiologia.org.br), founded in 1997, developed out of the INFEMIT seeks to foster mutual support, sharing of mis­siology department of the Theological Graduate School resources, and the enhancement of evangelical mission in São Paulo, Brazil. This network of collaborators works for scholarship, as well as to encourage holistic mission practice. an open dialogue on mission out of the tension between­ lib- Arbeitskreis für evangelikale Missiologie (AfeM, German- eration, salvation, and inculturation. language Evangelical Missiological Society, www.missiol SEANET (South, East, Southeast, and North Asia Network), ogie-afem.de), founded in 1985, is based in Germany and first convened in 1999, is focused on the Buddhist world Switzerland. The AfeM, which meets each January for a two- and meets annually in Chiang Mai, Thailand. Both Western day conference, has 200 members. It publishes Evangelikale and Asian mission practitioners and scholars participate in Missiologie, a quarterly journal, as well as books and research SEANET’s Missiological Forum, launched in 2002. A selec- reports. tion of the papers presented there finds publication in an Australian Association for Mission Studies (AAMS, www ongoing book series. See http://ojs.globalmissiology.org .groupsthatclick.com/aams) was formed in 2006 out of the /index.php/english/article/view/429/1096. South Pacific Association for Mission Studies (SPAMS), Aotearoa New Zealand Association for Mission Studies which was founded in 1986. The association’s Australian (ANZAMS, www.missionstudies.org/archive/anzams), an Journal of Mission Studies, published since 1989, is the succes- interconfessional group of “reflective practitioners” founded sor to the South Pacific Journal of Mission Studies. in 2000, holds a conference every year or two to address International Society for Frontier Missiology (ISFM, www.ijfm questions—theological, biblical, historical, practical, and .org/isfm) began in 1986 as the U.S. Society for Frontier Mis- con­textual—about Christian mis­sion. sions and incrementally became more international. Its focus Association of Anabaptist Missiologists (AAM), which held is on the remaining unfinished task of world evangelization, its inaugural meeting in 2000, counts 190 members in the the “unreached peoples of the world.” It publishes the quar- United States, Canada, and other countries. The AAM meets terly International Journal of Frontier Missiology. annually for a consultation on a particular theme; papers British and Irish Association for Mission Studies (BIAMS, presented are published in Mission Focus: Annual Review. www.biams.org.uk), founded in 1989, promotes the study of International Association of Catholic Missiologists (IACM, the history, theology, and practice of mission. It publishes a www.iacmcatholic.com), which had its inaugural assembly bulletin and, every second year, meets in a residential con- in Rome in October­ 2000, promotes missiological research ference; in alternate years it holds day conferences. and seeks to encourage scholarly collaboration among Cath- Lutheran Society for Missiology (LSFM, www.lsfmissiology.org), olic missiologists. founded in 1991, promotes the discussion and study of mis- Philippine Association of Catholic Missiologists (PACM), estab- sion from a Lutheran perspective, holds an annual meeting, lished in 2001, meets annually with the purpose of fostering and publishes the journal Missio Apostolica and a newsletter, and animating the Philippine church to be a church-in-mission. The Communicator. Papers from its daylong public conferences, each on a spe- Fellowship of Indian Missiologists (FOIM), established in 1992, cific missiological theme, are published in various journals, is an ecumenical association of missiologists in India. It holds particularly Landas, the theological journal of the Loyola a meeting every other year, with workshops­ and papers on School of Theology in Manila. See http://www.misyonoline a study theme presented for discus­sion. The proceedings are .com/new/jan-feb2008/at-the-service-of-mission. published by ISPCK, Delhi, in the FOIM series. Central and Eastern European Association for Mission Stud- Korean Society of Mission Studies (KSOMS, www.ksoms.org), ies (CEEAMS, www.ceeams.org), an ecumenical fellowship, an ecu­menical Protestant association established in 1992, was cre­ated in 2002 at a meeting in Budapest, Hungary. An holds public lectures on a quarterly basis. Its journal, The- inaugural conference was held in Budapest in 2004, with ology of Mission, published twice a year in Korean, English, participants from Austria, Bulgaria, the Czech Republic, and German, includes material from the quarterly lec­ Hungary, Poland, Romania, Russia, Serbia, Slovakia, and tures and academic papers collected both domestically and Ukraine. CEEAMS publishes the journal Acta Missiologiae. internationally. Asian Society of Missiology (ASM, http://asianmissiology Yale-Edinburgh Group on the History of the Missionary Move- .org), begun in 2003, publishes Asian Missiology as an online ment and World Christianity (www.library.yale.edu/div journal. /yaleedin.htm) held its first meeting in 1992. Its yearly meet- Japan Missiological Society (JMS, www45.atwiki.jp/jmsweb ings, which alternate between Edinburgh and New Haven, and www.missiology.jp), launched in 2005, meets annually Connecticut, provide a forum “where viewpoints from the with approximately sixty-five in attendance. The society fields of political, social, diplomatic, and religious history publishes the Journal of the Japan Missiological Society online, can converge to reassess the significance of the missionary as well as an online newsletter. Publication of a book series movement and its worldwide effects.” is envisioned. Association Francophone Oecumenique de Missiologie (AFOM, www.afom.org), an ecumenical French-speaking Other Venues association for missiology created in 1994, holds a general assembly every year (usually in Paris in May), sponsors a Scholarly productivity related to the Christian world mission is series of monographs published by Le Cerf Editions in Paris, not restricted to the strictly missiological societies listed here. supports other scholarly studies in missiology, and has Numerous presentations germane to mission studies are made

14 International Bulletin of Missionary Research, Vol. 37, No. 1 Gideon and Esther Achi live among the Muslim majority in Northern Nigeria, a nation with over 521 languages and 250 ethnic groups. With Asbury Seminary’s M.A. and Ph.D. programs in Intercultural Studies, they will be equipped to reach these diverse cultures for Christ.

“This degree serves as a key to open doors that would otherwise have been locked; doors of people from other faiths. With it we can build bridges and fulfill the great commission in far greater ways.” To learn more about the Master of Arts and Ph.D. degrees in Intercultural Studies, please visit asbury.to/interculturalstudies1.

800.2ASBURY asburyseminary.edu by missiologists, historians, and others at convocations of learned worldwide entities such as the WCC Commission on World societies with wider parameters—for example, at meetings Mission and Evangelism (www.oikoumene.org/en/who-are-we of the American Society of Church History, the American /organization-structure/consultative-bodies/world-miss Anthropological Association, and the American Political Science ion-and-evangelism.html), the WEA Mission Commission (www Association. Looking at the field from another direction, the .worldevangelicals.org/commissions/list/?com=mc), which mandate of the Latin American Theological Fraternity (www publishes Connections, and the Lausanne Movement (www .ftl-al.org), as its name indicates, is not limited to mission stud- .lausanne.org) are consumers of missiological research, as well as ies, but its meetings and members have a rich legacy of seminal generators of ongoing missiological reflection. The same is true of missiological scholarship. regional mission structures such as COMIBAM (www.comibam Other venues for the production and dissemination of mis- .org), United States Catholic Mission Association (www.usca siological research—and sources of personnel and support for tholicmission.org), and MissioNexus (www.missionexus.org). professional missiological societies—are more properly seen There are also numerous networks, conferences, and asso- as extensions of, or cooperative ventures between, academic ciations of mission agencies and mission executives, some of institutions or departments, such as the Svenska Institutet för which sponsor research or distill information supplied by the Missionsforskning (Swedish Institute for Missions Research, academic missiological community for application to missional www.teol.uu.se/sim) at Sweden’s Uppsala University, pub- purposes. Some examples are the Bangkok Mission Forum lisher of Swedish Missiological Themes; Centre IIMO (Centre for (founded in 2004), Sorak Mission Forum (2005), and Korean Intercultural theology, Interreligious dialogue, Missiology and Missiological Forum (2005), all composed of missiologists and Ecumenism, www.uu.nl/faculty/humanities/EN/organisation mission executives. Further examples can be found at www /departments/religious-studies-and-theology/centreforinter .mislinks.org/gathering/associations and www.sedosmission culturaltheology/Pages/default.aspx), based at Utrecht Univer- .org/site/index.php?option=com_weblinks&view=catego sity in the Netherlands, which publishes the journal Exchange; ries&Itemid=23&lang=en. and the Centre for the Study of World Christianity (www.ed.ac As this article makes apparent, familiarity with use of the .uk/schools-departments/divinity/research/centres/wor Internet is indispensable for missiological researchers today. ld-christianity), located at the University of Edinburgh’s School Extensive resources supporting academic study of the Christian of Divinity, home to the journal Studies in World Christianity. world mission, many with full text available online, can be found Each of these organizations from time to time hosts confer- at www.mislinks.org/gathering/associations, under the heading ences, colloquia, and symposia focused on some facet of mission “Academic Sites Supporting Mission Research,” and at www history or world Christianity, as do schools of world mission, .library.yale.edu/div/MissionsResources.htm. seminaries, universities, and university departments located Two websites that offer extended lists of academic societies around the world and too numerous to mention. Notices for a specifically focused on mission studies are those of the Interna- number of such meetings are found in the “Noteworthy” column tional Association for Mission Studies (http://missionstudies in each issue of the IBMR. .org/archive/7liais/societies.htm) and of MisLinks (www.misl Likewise the meetings and conferences convened by inks.org/gathering/mission-societies).

Selected Bibliography

Anderson, Gerald H., with John Roxborogh, John M. Prior, and Christoffer Kroeger, James H. “At the Service of Mission: The Philippine Associa- H. Grundmann. Witness to World Christianity: The International tion of Catholic Missiologists.” Landas 17, no. 2 (2003): 196–200. Association for Mission Studies, 1972–2012. New Haven: OMSC Myklebust, O. G. “On the Origin of IAMS.” Mission Studies 3 (1986): Publications, 2012. 4–11. Bloch-Hoell, Nils E. “Nordisk institutt for misjonsforskning­ og økumenisk Shenk, Wilbert R., and George R. Hunsberger. The American Soci­ety forskning” (Nordic Institute for Missiology and Ecumenical of Missiology: The First Quarter Century. Decatur, Ga.: American Research). Norsk tidsskrift for misjon 29 (1975): 41–44. Society of Missiology, 1998. Gensichen, Hans-Werner. Invitatio ad Fraternitatem: 75 Jahre Deutsche Skreslet, Stanley H. Comprehending Mission: The Questions, Methods, Gesellschaft für Missionswissenschaft (1918–1993) (Invitation to a Themes, Problems, and Prospects of Missiology. Maryknoll, N.Y.: fraternity: 75 years of the German Society for Mission Studies Orbis Books, 2012. [1918–1993]). Mün­ster: Lit Verlag, 1993. Van Niekerk, A. S. “The Kingdom Dimension in the Church’s Mission.” Horner, Norman A. “The Association of Professors of Mission: The First Missionalia 15 (1987): 123–33. Thirty-Five Years, 1952–1987.” International Bulletin of Mis­sionary Research 11, no. 3 (July 1987): 120–24.

Note 1. This article adapts and extends the list of academic societies for URLs have been updated and are current as of September 2012. mission studies appearing in Gerald H. Anderson, “Professional Please send corrections, changes to URLs, and other societies to be Associations (Academic),” in Encyclopedia of Mission and Missionaries, added to this list as well as further entries for the bibliography to ed. Jonathan J. Bonk (New York: Routledge, 2007), 353–55. Website [email protected].

16 International Bulletin of Missionary Research, Vol. 37, No. 1 End Times Innovator: Paul Rader and Evangelical Missions Mark Rogers

ne of the most significant changes in American Protestant to pursue business endeavors. His faith was restored in 1912 Omissions since 1910 has been the rise of what Joel Car- under the ministry of A. B. Simpson, the founder of the C&MA. penter calls “sectarian” evangelical missions. In 1935 evangelicals outside of the mainline denominations made up 41 percent of A missions-minded pastor. Rader soon adopted Simpson’s con- the North American missionary force. By 1980 that proportion servative, dispensational theology, as well as his emphasis on had grown to over 90 percent.1 These numbers indicate a virtual foreign missions. After working as a C&MA evangelist for two evangelical takeover of American missions in the twentieth cen- years, Rader brought his newfound enthusiasm for missions to tury. Though much of this growth occurred after World War II, Moody Church in Chicago. During his pastorate, beginning in important developments within prewar fundamentalism helped 1915, the church’s annual missionary giving rose from $10,300 set the stage. In fact, in the 1920s and 1930s a large number of to over $60,000. And during his tenure, over 1,500 young people fundamentalist ministers prioritized evangelism and world mis- committed their lives to missions through the church.4 sions above all else. Though some fundamentalists were focusing Rader became the president of the C&MA in 1919, after primarily on fighting theological and cultural battles and many Simpson’s death. During his four-year stint as C&MA presi- mainline Protestants were questioning the validity of evangelism dent, Rader urged the already mission-minded organization and missions, these missions-minded ministers helped shape an “to vigorously push any pioneering plans that would go a little energetic fundamentalist culture that was willing to innovate farther into the regions beyond” where the Gospel had not yet and adapt in order to advance world missions. been preached.5 In 1922, soon after leaving Moody Church, One of those fundamentalist pastors was Paul Rader Rader started the Chicago Gospel Tabernacle as a base for his (1879–1938).2 During his ministry Rader led some of the most evangelistic ministry. Missions remained central to Rader’s min- influential fundamentalist institutions: he was the pastor of istry, appearing as a regular theme in his various publications Moody Church from 1915 to 1921, president of the Christian and and radio programs and from the platform of the Tabernacle. Missionary Alliance (C&MA) from 1919 to 1924, and leader of Rader’s commitment to missions led him to start the World- the Chicago Gospel Tabernacle—a thriving evangelistic center Wide Christian Couriers, an organization that sought to assist on Chicago’s North Side—from 1922 to 1933. Historians have existing faith missions through prayer, missionary recruitment, focused mainly on Rader’s role as a pioneering leader in the preparation, and financial assistance.6 use of radio for fundamentalist causes, but Rader’s significance Missions was seen as the highest calling at the Chicago Gos- extends far beyond fundamentalist use of radio. This article pel Tabernacle, as everyone was regularly called to participate examines the central role that world missions played in Rader’s in the work. By 1933 Rader’s ministry was giving at least partial ministry and his influence on fundamentalist and evangelical support to over 180 missionaries, which included full support missions during the second quarter of the twentieth century. A for 17 missionaries and native evangelists in India, 33 along the close examination of Rader’s missionary program and influ- Russian border, 12 among Russian refugees in France, and 11 in ence reveals three factors that drove the fervor and growth of Spain.7 Bible colleges were started in Latvia and Spain, and new evangelical missions in the twentieth century: (1) dispensational work was opened up among previously unevangelized tribes in premillennial eschatology, (2) innovative methodologies and the Africa and the Dutch East Indies.8 use of technology, and (3) missionary fund-raising. Though much of American Protestantism in general, and A closer look at these three factors will help us understand American missions in particular, was undergoing what Robert the centrality of missions within large segments of the funda- Handy has called a kind of religious depression, Rader’s ministry mentalist movement. We will also see important ways in which was thriving in the heart of Chicago, and missions interest among the fundamentalist movement of the 1920s and 1930s prepared young people was stronger than ever.9 For example, during the the way for the growth of evangelical missions after World War 1930 missionary rally at the Chicago Gospel Tabernacle, 348 II. Torrey Johnson, the founder of Youth for Christ, sums up young people volunteered to go overseas. This number is more Rader’s influence well: he was “daring and imaginative and was than the 252 who volunteered through the Student Volunteer a pioneer in taking missions out of the nineteenth century and Movement during the entire year of 1928. putting it into the twentieth century.”3 An optimistic pessimist. Rader and his associates used a variety of Rader and Evangelical Missions Urgency motivational appeals, including a call to Christian duty, love for Christ, the eternal fate of the unevangelized, and appeals to Chris- After a brief stint as a Congregational minister with liberal theo- tian manhood. The most common appeal to missions involvement logical leanings, Paul Rader was disillusioned and left the ministry at the Chicago Gospel Tabernacle flowed from Rader’s view of the end times. Like most fundamentalists of his era, Rader was a Mark Rogers is a pastor at CrossWay Community dispensational premillennialist. Unlike postmillennialists, Rader Church in Kenosha, Wisconsin. He recently finished did not believe there would be a gradual advancement of the his Ph.D. at Trinity Evangelical Divinity School, church or Christian civilization in general. In fact, he believed Deerfield, Illinois, completing a dissertation entitled that large portions of the church would apostatize and that world “Edward Dorr Griffin and the Edwardsian Second conditions would only worsen before Christ’s bodily return. In Great Awakening.” many ways he was a pessimist. —[email protected] Rader, however, was also an optimist. He believed that Christ would return only after the work of worldwide missions

January 2013 17 was complete. In Matthew 24:14, a verse he and his associates 1974. Before Winter and his founding of the U.S. Center for World frequently quoted, Jesus had promised that “this gospel of the Mission, there were groups like New Tribes Mission, started by kingdom shall be preached in all the world for a witness unto a Rader disciple, dedicated to taking the Gospel to unreached all nations; and then shall the end come” (KJV). This promise, peoples. Paul Rader and other fundamentalist pastors, driven by combined with sections of the Book of Revelation that promised dispensational, premillennial eschatology, were early voices call- redeemed worshippers in heaven from all tribes, peoples, and ing for missionaries to go to the unreached peoples of the earth. languages, convinced Rader of two things. “First, when the Gospel has been preached as a witness to every nation, then The changing shape of premillennial missions. The motivation of Christ will return to earth, says the Scripture, for the millen- premillennial missions was not new in the 1920s. Premillenni- nial reign of peace. Second, Christians must be gathered ‘out of alism was a primary factor in the proliferation of independent, every kindred and tongue and people and nation.’”10 These two evangelical faith missions in the 1890s and in the theology of convictions provided hope for Christian missions in the midst evangelical missions leaders like J. Hudson Taylor, A. T. Pierson, of a decaying world. A. B. Simpson, and Adoniram J. Gordon. Paul Rader had much in The ultimate goal of missions was not the conversion of common with this previous generation of premillennial leaders all people, which any convinced premillennialist would see who emphasized Matthew 24:14, prioritized evangelism above as impossible.11 Instead, Jesus had given his church the more all else, and were moved to reach unreached parts of the world by their premillennial convictions. Pierson, for example, was convinced that “Jesus would return once the world had been One looks in vain to find evangelized, though not necessarily converted”; he exhibited the same kind of “apparently contradictory optimism and pes- common ground or a shared simism” that was common in Rader’s sermons and writings.18 vision between Rader and Though Rader had much in common with earlier premillen- nialists, he also differed from them in significant ways. Hutchison social gospel liberals of the shows that premillennial leaders at the turn of the century were 1920s and 1930s. able to “find common ground with liberals” because of their “civilizing vision” and a rhetoric that “foretold a state of things that sounded suspiciously like an earthly kingdom of God.”19 One manageable, though still daunting, goal of preaching to every example of this civilizing vision among evangelicals is found in nation and, as Rader often said, of winning a small number Pierson’s writings, for he “shared a radical vision of Christian of people to Christ “from every kindred and tongue and civilization with social gospel liberals.”20 people and nation.”12 This eschatology also provided incred- In contrast to the unity among Protestants at the end of the ible motivating force. Christ was waiting to come back. What’s nineteenth century, one looks in vain to find common ground he waiting for? Rader’s answer: “For YOU to get busy—to get or a shared vision between Rader and social gospel liberals of out His body from among the nations so that He can come.”13 the 1920s and 1930s. Rader and his associates railed against all Rader and his associates constantly urged believers to go to what efforts by the church to civilize or Christianize the present they called “the Regions Beyond” and to “the uttermost parts order—including building hospitals, schools, and colleges, of the earth,” places “where Christ has not yet been named,” to influencing governments, or speaking out on political issues.21 “pioneer fields,” in order to complete the mission and thereby Clarence Jones, a disciple of Rader, warned against trying to “bring back the King.”14 Though the world would not get better maintain two programs in the church: one concerned with “eco- until Jesus returned, this belief did not lead to passivity among nomic, social, and political problems” and the other focused Rader’s followers. Their desire to “speed” his return, combined on evangelizing the world. Instead, Jones exhorted the church with premillennial convictions that their missionary work could to “preach the Gospel . . . and that alone!”22 do just that, prompted urgent missionary action. These differences between Rader and his predecessors are an example of what George Marsden calls the “disappearance” The evangelization of “all peoples” in this generation. Premillennial or “severe curtailment” of evangelical interest in social concern beliefs also shaped the way Rader and his followers did mis- that occurred between 1900 and 1930 in reaction to the liberal sions. The watchword for missions since the beginning of the social gospel.23 Many have called it the Great Reversal. This more Student Volunteer Movement in 1886 had been “the evangeliza- negative attitude toward social action among fundamentalists tion of the world in this generation.” This was a phrase filled contributed to the end of a nineteenth-century Protestant mis- with what William Hutchison calls ambiguities, which allowed sionary consensus, but it also funneled renewed fundamentalist both premillennialists and postmillennialists to own it as their energy into foreign missions just as missions interest was own.15 Rader made it clear that his goal was not to evangelize waning among mainline Protestants. everyone in the world or to Christianize nations. His goal, as one flyer put it, was “To Bring Back Jesus in This Generation!” Rader as Evangelical Missions Innovator This was crucial, for when “the last unreached tribe and tongue” had been evangelized, Christ would come back.16 On June 17, 1922, William Hale Thompson, the mayor of Chicago, In 1974 Ralph Winter gave what became a landmark talk in invited Paul Rader to come down to his radio station and fill some Lausanne, Switzerland, at the First International Conference on time on the air. Rader gathered up his brass quartet and headed World Evangelization. He lamented what he called the “people for the top floor of city hall. The quartet performed before the blindness” prevalent among Western missionaries and challenged makeshift microphone, and then Rader preached the first Gospel missions organizations to look at unreached peoples rather message in Chicago radio history. The trombonist that day was a than geopolitical nations or regions as they strategized and sent twenty-one-year-old musician and staff member at the Chicago personnel.17 People-group thinking, however, did not begin in Gospel Tabernacle named Clarence Jones (1900–1986).

18 International Bulletin of Missionary Research, Vol. 37, No. 1 Nine and a half years later, on Christmas Day, 1931, Jones Institutional impatience. During his time at the Tabernacle, Jones not was in Quito, Ecuador, preparing for a radio show once again. He only learned the benefits and business of radio, he also witnessed had recently founded HCJB (Heralding Christ Jesus’ Blessings) Rader’s willingness to break new institutional ground. Rader’s Radio, the first missionary radio station in the world, with a small ministry career and writings demonstrate impatience with some transmitter in a country with no more than a dozen receivers. aspects of existing churches and denominations. He thought most From these humble beginnings, he built HCJB Radio into what were not operating with the speed and efficiency necessary to Larry Eskridge has called an “evangelistic communications behe- spread the Gospel to all nations. On two occasions he described moth,” with broadcasts in over his impatience with existing a dozen languages, reaching institutions using illustrations every continent.24 According to that referred to bottles. First, Jones, HCJB Radio originated in a 1926 article introducing his “in the Gospel broadcasting of new missions organization, the Paul Rader.”25 World-Wide Christian Couri- ers, Rader described himself Training ground. Rader’s minis- as a man with “new wine and try was the training ground in overflowing with new vision” which Jones’s ministry devel- but hired by a seller of “old oped. He rose from being one of bottles.” In a thinly veiled refer- the musicians on Rader’s staff to ence to his previous “old bottle” leading the sizable music min- employers, Moody Church and istry at the Tabernacle and pro- the Christian and Missionary ducing Rader’s multiple radio Alliance, Rader lamented “the shows. As Rader’s right-hand schemes, plans, [and] methods man, Jones saw how Rader’s of other men” that hindered the single-minded focus on spread- fulfillment of his vision.30 ing the Gospel shaped his minis- His new vision was to try. Rader thought he should use leverage all available resources any and every method at hand and every Christian layperson to get the Gospel out. God had for the purpose of spreading clearly spelled out the end goal the Gos-pel to more and more of world evangelization, but as people. This vision had led Rader said, Christ did not give to disagreement with some at us the specific ways to accom- Moody Church. For example, plish the goal, for he knew that Rader was satisfied with a “on fire” Christians “would wooden tabernacle structure find many ways and use every to house their meetings and way possible.”26 Jones shared resisted spending money on Rader’s view. In a description a new, more permanent struc- of his new radio mission, Jones ture. His single-minded vision wrote, “Our whole creed of ser- eventually led him to resist vice is ‘Use everything we can ecclesiastical entanglements, that God has given us in this leave Moody Church, and Twentieth Century to speed the Archives of the Billy Graham Center, Wheaton, Illinois start a tabernacle rather than taking of the First Century Mes- Paul Rader Soul-Saving Campaign Flyer, 1922 a church. The Chicago Gospel sage.’ Thus we restate Paul’s Tabernacle had no membership challenge: ‘By all means save some.’”27 Evangelistic urgency, and no discipline and began meeting on Sunday afternoons so as combined with pragmatic flexibility regarding ministry methods, not to compete with the churches. This was Rader’s “new bottle enabled twentieth-century fundamentalists and evangelicals like organization,” started in order to streamline and focus Christians’ Rader and Jones to quickly appropriate new technologies such efforts into evangelism and missions. as radio—and later, airplanes, movies, satellite television, and His tenure as president of the Christian and Missionary Alli- much more—for the purpose of world missions. ance, another “old bottle organization,” was filled with tensions A desire to use radio to evangelize was not enough to make between him and some members of the board. One historian of an actual missions organization a reality. Some experience and the C&MA has said, “At the root of these organizational tensions expertise were necessary—two things that were in short supply . . . lay a basic conflict of beliefs concerning the church. The Alli- in the 1920s, when radio was a new and rapidly developing ance tried to work with and in existing churches, while Rader technology. Before launching his radio mission, Jones learned on considered them decadent and irrelevant.”31 Rader’s negative the job, participating in and producing programs for Rader in the opinion of the church appears in his second illustration using earliest days of radio. Beginning in 1925, Rader and the Chicago bottles. This time he spoke of a bottleneck that was blocking the Gospel Tabernacle produced fourteen hours of programming proper resources and missionaries from flowing out of America every Sunday. In 1930 Rader signed a contract with the Columbia and to the unreached peoples of the earth. He asked, “How are Broadcasting System (CBS) to broadcast his daily morning show, you going to break that bottleneck? . . . The churches won’t do the Breakfast Brigade, to major cities from Philadelphia to Kansas it, they’re pitiful.”32 Rader saw many churches declining, pastors City.28 Jones called his time with Rader “a great training ground.”29 turning to liberalism, and little being done to reach the world with

January 2013 19 the Gospel. These facts aligned well with his eschatology, which Like Jones, several other Rader protégées sensed a call to foresaw a great apostasy in the church. The answer to the problem missions, saw a need, and started a new organization. Peter of world evangelization was not denominational machinery or Deyneka, a Russian immigrant to Chicago, became a Christian even local churches, but the mobilization of dedicated individu- under Rader’s preaching at Moody Church. After leading the als as Christian evangelists. Soon before his resignation from the Russian branch of Rader’s Couriers mission for several years, in C&MA, he told the board, “I am not interested in this hour in 1934 Deyneka started his own work, the Slavic Gospel Associa- the church’s history, in ecclesiasticism, and I have no hope for tion. Paul Fleming also sensed a call to ministry while listening the Alliance if the tendencies toward ecclesiasticism continue.”33 to Rader preach in Los Angeles and later imbibed Rader’s pas- Premillennialist impatience with traditional church struc- sion for missions while serving as Rader’s associate. In 1942, tures at the end of the nineteenth century contributed to the rise along with several other Rader disciples, he started New Tribes of faith missions, for this impatience “fostered a single-issue Mission, which was dedicated to reaching the least-reached mentality and a quick-results pragmatism that was unrealistic peoples on earth. for the more holistic denominational apparatus.”34 In Rader’s This pattern repeated itself dozens of times among funda- case, he did not think much of denominational structures, nor mentalists and evangelicals in the twentieth century as new, was he able to coexist for long even with relatively new institu- specialized mission agencies mushroomed. Andrew Walls has tions like Moody Church and the C&MA. Traditional church identified this tendency to start new voluntary societies and to and denominational approaches were too top-heavy and slow to “see the church itself . . . almost in terms of a voluntary society” as accomplish the urgent task of world evangelization. Ever since a particularly American trait.35 This is especially the case among Clarence Jones had trusted in Christ in 1918 after hearing Rader American fundamentalists and evangelicals and is one factor preach, he had been trained in Rader’s form of Christianity. It is that has enabled the growth of evangelical missions. While many therefore not surprising that when Jones felt God’s call to mis- liberal Christians were turning their attention to church union sionary work, he did not look to a denominational board or to and worldwide ecclesiastical bodies, low-church, premillennial, traditional means. He started a new organization, HCJB, using single-minded evangelicals were busy multiplying new missions the new method of radio. organizations. Noteworthy Announcing articulate Native North American perspectives on Christian The January 2013 issue of Missiology: An International theology and mission practice.” Terry LeBlanc, a Mi’kmaq- Review, the quarterly journal of the American Society of Acadian, is the NAIITS director. For details, contact sympo- Missiology (ASM), is the fortieth anniversary issue. It will sium coordinator Karen Ward, [email protected]. include information on the journal’s history and impor- A workshop on the theme Colonial Education in Africa: tance for the advancement of mission studies. The journal Connecting Histories of Education through Text, Image, is a forum for the exchange of ideas and research between Voice, Memory, and Word will be held July 4–5, 2013, at the missiologists and others interested in related subjects. Cur- School of Education, University of Cape Town, South Africa. rent ASM members and nonmember journal subscribers For more information, contact Peter Kallaway, peter.kal can access Missiology online. Missiology began publication [email protected]; Kate Rousmaniere, [email protected]; in 1973, continuing in the tradition of its predecessor, Prac- or Eckhardt Fuchs, [email protected]. tical Anthropology. Richard L. Starcher, associate professor The Henry Martyn Centre, Cambridge, announced an of intercultural studies at Biola University, is the editor. For essay-writing competition on “any aspect of Christianity in details, see www.asmweb.org/content/missiology. East Asia.” Submissions from the fields of theology, history, The International Consultation on Religious Freedom and the social sciences are welcome. The winning entry will be Research will be held in Istanbul, March 16–18, 2013. Orga- considered for possible publication by the editor of Studies in nizers at the International Institute for Religious Freedom World Christianity (www.euppublishing.com/journal/swc), (www.iirf.eu)—a network of professors, researchers, aca- which is edited by IBMR contributing editor Brian Stanley demics, and specialists who focus on the violation of reli- and published by Edinburgh University Press. The closing gious freedom worldwide—state that papers will be given date for this year’s competition is July 31, 2013. Submissions on “any topic related to religious freedom, persecution, suf- should be sent to Polly Keen, HMC administrator, pk262@ fering for faith, or martyrdom.” IIRF affiliates with the World cam.ac.uk. For details, go to www.martynmission.cam.ac.uk Evangelical Alliance. For details, go to www.iclrs.org, or /pages/posts/east-asian-essay-competition56.php. e-mail Christof Sauer, [email protected]. Project Canterbury, a free online archive of out-of-print The North American Institute for Indigenous Theo- Anglican texts and related modern documents, has recently logical Studies (www.naiits.com) will hold its tenth annual added further resources on Anglican missionaries who symposium June 6–8, 2013, at Tyndale University College and were active in Oceania. This material, transcribed by Terry Seminary, Toronto, Ontario, with the theme “Shaping Faith: Brown, archivist of the Anglican Church of Melanesia, can be How Language Informs the Journey.” Papers presented will accessed at http://anglicanhistory.org/oceania. attempt to “facilitate open dialogue about contextualization Martha Smalley, special collections librarian and cura- in native North American history and experience,” accord- tor of the Day Missions Collection at Yale Divinity School, ing to symposium planners. NAIITS encourages the Native New Haven, Connecticut, announced the completion of the North American evangelical community “to develop and to first phase of a major digitization project. Annual reports of

20 International Bulletin of Missionary Research, Vol. 37, No. 1 Rader as Missionary Fund-Raiser in August 1927 during a missions conference at Rader’s sum- mer camp ministry, in Lake Harbor Campgrounds, Muskegon, All of this missionary activity required funding. Rader helped Michigan.36 Jones quickly informed Rader of his call to missions, missionaries and missions leaders raise the necessary resources and the Tabernacle helped pay for most of an exploratory trip in at least two ways: by providing a network of like-minded that Jones took to South America in 1928. Many years later churches and individuals that served as a donor base for mis- sionaries and missions leaders he knew, and by his annual mis- sionary conferences. Several Rader protégées Networking for missions. As a famous evangelist and leader of sensed a call to missions, some of fundamentalism’s most prominent and prospering saw a need, and started ministries in the 1920s, Rader was able to raise thousands of dollars from his followers and from friends in business. He was new organizations. also friends with leaders of other fundamentalist institutions who had similar capabilities. Missionaries with faith missions were not supposed to make direct appeals for support. They Jones recalled, “From then on it was pretty much a question of were to pray and trust God to provide as they went out. Lacking our securing our own funds through deputational work and denominational infrastructure, faith missionaries often expe- contacting friends.”37 Though Rader’s ministry was not able to rienced God’s provision through fundamentalist institutions underwrite Jones’s new mission completely, Jones depended and informal networks that were formed and led by powerful almost entirely on the Rader network in his deputational work, leaders like Paul Rader. Again, Clarence Jones provides an and Rader remained his most important friend during the example of how these networks were vital in launching new beginning days of HCJB Radio. mission agencies and in getting missionaries to the field. In the autumn of 1930 Jones visited Ecuador to lay the Clarence and his wife, Katherine, sensed a missionary call groundwork for his radio mission, a trip made possible by

mission agencies, largely from the late-eighteenth to mid- Until July 2012 MacMillan, a Canadian, served as the first twentieth centuries, many of them generated in the field, director of the International Social Justice Commission at the can be accessed at http://divdl.library.yale.edu/dl/Browse Salvation Army international office in London, with the rank .aspx?qc=AdHoc&qs=1158. Phase 2 of this project will of commissioner. She was appointed as WEA’s spokesperson involve the digitizing of an additional 300,000 pages of mis- on human trafficking in 2008 and helped launch its Global sion periodicals and annual reports. Smalley also notes that Human Trafficking Task Force in 2009. For details, see www links to additional resources can be found in Yale Divin- .worldevangelicals.org/human-trafficking-gts/news.htm. ity Library’s guide for Missions and World Christianity at Appointed. Randall L. Golter as executive director of http://guides.library.yale.edu/missions_resources, includ- the Lutheran Church–Missouri Synod, Office of International ing a link to a collection of over 1,000 reports written by Mission, which oversees global mission outreach, church plant- approximately 120 YMCA secretaries working across China ing, international theological education, and partner church between 1896 and 1949 that have recently been digitalized at support. He will oversee LCMS international ministry staff the University of Minnesota. and programs. Golter served three terms (2003–12) as presi- dent of the LCMS Rocky Mountain District, Aurora, Colo- Personalia rado, and managed a fund-raising effort for the Lutheran Appointed. J. Kwabena Asamoah-Gyadu, professor of Afri- Church in Southern Africa. Golter will develop and maintain can Christianity and Pentecostal theology, Trinity Theologi- LCMS relationships and mission work in ninety countries. cal Seminary, Accra, Ghana, as Baeta-Grau Professor of Afri- Died. Pieter Nanne Holtrop, 69, in Arvika, Sweden, of can Christianity and director of the seminary’s new Center cancer, on August 3, 2012. Holtrop studied theology at the for the Study of Christianity in Africa. A former senior mis- Free University in Amsterdam, where he received his doc- sion scholar in residence at the Overseas Ministries Study torate in 1975. He served as a Reformed pastor in the Neth- Center, New Haven, Connecticut, he is author of many pub- erlands and lectured at Ujung Padang in Masassar, Indone- lications on contemporary African Christianity and Pente- sia, before moving to the Theological University Kampen costalism, including Christianity, Mission, and Ecumenism in (now called the Protestant Theological University), where Ghana: Essays in Honour of Robert K. Aboagye-Mensah (2009) he held the chair of missiology from 1987 to 2005. Holtrop’s and African Charismatics: Current Developments within Inde- historical research concentrated in particular on the Dutch pendent Indigenous Pentecostalism in Ghana (2005). Reformed presence in St. Petersburg, Russia, and his publica- Appointed. M. Christine MacMillan, a Salvation Army tions include Hervormd in Sint-Petersburg. Verkenningen van de leader, as the World Evangelical Alliance (WEA) senior geschiedenis van de Hollandse Hervormde Kerk in Sint-Petersburg, adviser for social justice. MacMillan will “strengthen WEA’s 1717–1927 (1999) and Foreign Churches in St. Petersburg and engagement in social justice by providing advice to lead- Their Archives, 1703–1917 (2007). Much engaged with mission ers on key issues assisting in the coordination of efforts of and ecumenism, Holtrop also served from 1989 to 2005 as WEA’s social justice initiatives,” according to a news release. vice president of the World Alliance of Reformed Churches.

January 2013 21 Rader and his network of associates. After a farewell service at church about missions, recruit new missionaries, and raise the Chicago Gospel Tabernacle on August 3, Jones spoke at Lake money for missions. Three meetings took place each day: Harbor, where Rader took up a generous offering. Two days later a morning prayer meeting; the “School of Missions” every he received an offering at the Indianapolis Gospel Tabernacle, afternoon, which focused on different regions of the world and a ministry started at Rader’s prompting. Next, he drove to the missions-related topics; and an evening service with missionary Toledo (Ohio) Tabernacle, which was run by the brother of a close and evangelistic messages.45 Missionaries and representatives Rader associate. The last fund-raising leg of the journey, before he from mission organizations would come to teach at the School sailed for Ecuador, found him at the Providence (Rhode Island) of Missions and preach each night. Bible Institute, where Rader had served briefly as president before The culmination of each year’s conference was the Sunday giving the task to Howard Ferrin.38 Many doors opened for Jones night Grand Rally, when typically dozens of young people vol- as he raised money for his fledgling mission, nearly all of them unteered for foreign missions and the Missionary Pledge Offer- with a direct connection to Rader. ing was collected. It was quite a scene. Flags of every nation When Jones returned from Ecuador in October 1930, he was hung from the steel columns of the Tabernacle, and music from surprised to find that he had been replaced at the Tabernacle a foreign nation played as ushers walked up the aisles and laid and that he received a bill for $2,000 to cover the cost of his trip the gifts on the tables at the front. Some people would give cash, but many would write out a “faith promise” of what they were pledging to give for missions during the next year. Rader chal- In launching missionary lenged people to promise, not based on present circumstances but based on faith that God would provide what he called a radio broadcasting in person to give. Once the money and pledges were taken, “the Ecuador, Clarence Jones total of each gift was handed to the platform, where between the choruses and music and shouts of praise, Mr. Rader read out the depended almost entirely amount of each gift.”46 In 1926 a total of $38,250 was given or on the Rader network. promised, an amount that rose dramatically by 1931, when over $118,000 was promised.47 Rader had learned the faith promise concept and how to and of caring for his family while he was gone. Jones’s main run a missionary conference from his mentor, A. B. Simpson. He base of support had soured on him for some reason. He made passed the concepts and methods on to Oswald J. Smith. Smith a quick trip to plead with Rader for continued support, but he then took the missionary conference to new heights at the Peoples’ was unsuccessful. Church in Toronto. By 1966 Smith was raising over $300,000 Jones was devastated. In a letter to a friend, he said he had annually for missions and had raised over $6,000,000 in total.48 “absolutely no plans,” with “nowhere to turn,” and felt “entirely When neo-evangelical leader Harold Ockenga wanted to start on my own.”39 The day after talking to Rader, however, Jones an annual missionary conference at Park Street Church in 1940, received a phone call from Gerald B. Winrod, a Rader associ- he called on Smith to come to Boston and help him. Because of ate who had recently started a Tabernacle in Oklahoma City.40 these conferences, Park Street Church was soon giving more to Winrod invited Jones to come to Oklahoma City and help with missions than to its regular operating expenses, and as of 1951, the ministry. He also promised to “back [Jones’s] project to the was supporting ninety missionaries.49 As a result of Smith’s limit.”41 Winrod allowed Jones to use his mailing list, pushed influence, Ockenga adopted the faith promise approach and ran him on the radio, and let Jones publish articles in his ministry’s missionary conferences remarkably similar to those Rader led in publications. Even when Rader dropped his support, Rader’s the 1920s. He also passed the methodology and concepts along friends were the ones who kept Jones’s dream alive. to students and faculty at Fuller Theological Seminary through a By March 1931 Jones had come back into at least partial 1959 lecture series that included taking up a faith promise offer- favor with Rader’s ministry. But not all was well. In August ing on the final day of his lectures.50 Since Rader, and in some 1931, after Rader sent Jones and his brother to Green Bay for a ways because of Rader, church missionary conferences played a revival, Jones felt that Rader was avoiding him and failing to significant role in raising missions awareness among laypeople back him as expected. He expressed his frustration to his wife: and raising some of the money needed to fund the expanding “We feel [Rader] has done little or nothing in the past five or evangelical missions enterprise in the twentieth century. six weeks to really push us out.”42 He said he was going to “go after [Rader] with both feet.” He did just that during a two-and- Conclusion a-half-hour conversation over lunch. Rader eventually commit- ted to back Jones “to the limit,” and Jones committed to come This article has looked at only one side of Paul Rader: his mission- under the umbrella of Rader’s Couriers mission organization.43 ary fervor, ministry, and influence. There are many more sides Rader began promoting HCJB on the radio, pushing it at the to the man. He was a creative preacher, a radio pioneer, a strong Tabernacle, and publishing articles about it in his paper.44 On opponent of modernism, a talented marketer, and a musician. September 27, 1931, the Tabernacle had a big farewell service, Each of these elements, examined closely, would tell us something including a jungle scene with small log cabins that Jones built on important about Rader’s ministry and about pre–World War II the platform. A dedication prayer was said for HCJB’s 250-watt fundamentalism, but the focus in this article has been on what transmitter, which was placed in the middle of the stage. Three was arguably the heart of Rader’s ministry—his single-minded months later the first missionary radio station in the world was focus on evangelism and worldwide missions. on the air in Ecuador. The role of fundamentalism and evangelicalism in American politics and culture has claimed the attention of many historians The church missionary conference. Annually, at the end of May, of American religion during the past thirty years. A bigger and Rader held a weeklong conference designed to educate the possibly more important story, however, is the growth of American

22 International Bulletin of Missionary Research, Vol. 37, No. 1 EXPaND YoUr oPTIoNS WITH DocToraL ProGraMS aT aGTS

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Notes 1. Joel A. Carpenter, Revive Us Again: The Reawakening of American 24. Eskridge, “Only Believe,” 231. Fundamentalism (Oxford: Oxford Univ. Press, 1997), 184–86. 25. Clarence W. Jones, “Paul Rader: Pioneer of Gospel Broadcasting,” 2. The best and most thorough study of Rader and his ministry is Larry unpublished manuscript sent to Mrs. Lyell Rader, July 23, 1960, K. Eskridge, “Only Believe: Paul Rader and the Chicago Gospel p. 4, Papers of Clarence W. Jones, BGCA 38-1-14. Tabernacle, 1922–1933” (master’s thesis, Univ. of Maryland, 1985). 26. Paul Rader, “South America and Radio,” World Wide Christian Courier, 3. Oral history interview with Torrey Johnson, Tape 1, Transcript, December 1931, p. 18. Collection 285, Billy Graham Center Archives, Wheaton, Ill. 27. Quoted in Lois Neely, Come Up to This Mountain: The Miracle of (henceforth BGCA). Clarence W. Jones and HCJB (Wheaton: Tyndale House, 1980), 80. 4. Eskridge, “Only Believe,” 35. 28. For a summary of Rader’s radio ministry, see Tona G. Hangen, 5. Paul Rader, untitled manuscript of speech to C&MA Board, ca. 1924, Redeeming the Dial: Radio, Religion, and Popular Culture in America pp. 2–3, BGCA 38-5-6. (Chapel Hill: Univ. of North Carolina Press, 2002), 37–56. 6. In 1931 the organization became its own faith mission and began to 29. Clarence W. Jones, “Questions Answered by Dr. C. W. Jones,” 16, send missionaries for its own independent missionary work. BGCA 349-5-3. 7. “Missionary Convention in Session This Week in the Chicago Gospel 30. Paul Rader, “World-Wide Christian Couriers,” National Radio Chapel Tabernacle,” Weekly Courier, June 2, 1932, p. 1; Paul Rader, “More Announcer, May 1926, p. 19. Help for India,” World Wide Christian Courier, November 1930, p. 10; 31. Robert L. Niklaus, John S. Sawin, and Samuel J. Stoesz, All for Jesus: Oswald J. Smith, “Our Courier Missionaries in Europe,” Christian God at Work in the Christian and Missionary Alliance over One Hundred Outlook, September 1931, p. 2; Oswald J. Smith, The Story of My Life Years (Camp Hill, Pa.: Christian Publications, 1986), 154. and the Peoples’ Church (London: Marshall, Morgan & Scott, 1962), 32. Rader, Paul Rader’s Last Sermon, 24. 88. 33. Paul Rader, untitled manuscript of speech to C&MA Board, p. 7. 8. Oswald J. Smith, “Spain, Abyssinia, Borneo,” World Wide Christian 34. Dana Robert, “‘The Crisis of Missions’: Premillennial Mission Courier, June 1932, pp. 9, 23; Paul Rader, Paul Rader’s Last Sermon at Theory and the Origins of Independent Evangelical Missions,” the Fort Wayne Gospel Temple (Fort Wayne, Ind.: Temple Publishers, in Earthen Vessels: American Evangelicals and Foreign Missions, 1938), 18, BGCA 38-7-1. 1880–1980, ed. Joel A. Carpenter and Wilbert R. Shenk (Grand 9. Robert T. Handy, “The American Religious Depression, 1925–1935,” Rapids: Eerdmans, 1990), 32. Church History 29 (March 1960): 3–16. 35. Andrew F. Walls, “The American Dimension in the History of 10. Paul Rader, “Step by Step,” The Courier, October 22, 1932, p. 1 (Rader’s the Missionary Movement,” in Earthen Vessels, ed. Carpenter and emphasis). Shenk, 6, 11. 11. To see the sharp contrast between twentieth-century premillennial 36. Jones, “Questions Answered by Dr. C. W. Jones,” 20; Christian convictions and the postmillennial convictions that helped launch Eicher, “World-Wide Missions,” World Wide Christian Courier, the modern missionary movement, see Mark Rogers, “A Missional September 1927, pp. 13–14. Eschatology: Jonathan Edwards, Future Prophecy, and the Spread 37. Jones, “Questions Answered by Dr. C. W. Jones,” 27. of the Gospel,” Fides et Historia 41 (Winter/Spring, 2009): 23–46. 38. Clarence W. Jones, Transcription of 1930 Diary, BGCA 349-9-11. 12. Paul Rader, “The Goal,” The Courier, March 18, 1933, p. 5; Paul 39. Clarence W. Jones to D. Stuart Clark, December 9, 1930, BGCA 349- Rader, “A Challenge to Christians,” advertisement, BGCA 38-10-2. 6-1. 13. Rader, Paul Rader’s Last Sermon, 17. 40. “Defender-Courier World Congress Another Great Success,” 14. Oswald J. Smith, manuscript of sermon preached at Chicago World-Wide Christian Courier, June 1930, pp. 6, 27; Oral History Gospel Tabernacle, ca. 1928, p. 1, BGCA 38-1-43; Paul Rader, Interview with Merrill Dunlop, Tape 1, BGCA, Collection 50. Courier Class Manual (Chicago: Chicago Gospel Tabernacle, n.d.), 41. Jones to Clark, December 9, 1930. 32, BGCA 38-1-6. 42. Clarence W. Jones to Katherine Jones, August 9, 1931, BGCA 349-6-6. 15. William R. Hutchison, Errand to the World: American Protestant Thought 43. Clarence W. Jones to Katherine Jones, August 14, 1931, BGCA and Foreign Missions (Chicago: Univ. of Chicago Press, 1987), 118–19. 349-6-6. 16. Rader, “A Challenge to Christians.” 44. Clarence W. Jones to Katherine Jones, August 15 and 27, 1931, BGCA 17. Ralph D. Winter, “The Highest Priority: Cross-Cultural Evangelism,” 349-6-6; Clarence W. Jones, “Ecuador and Radio Station HCJB,” in Let the Earth Hear His Voice: Official Reference Volume, Papers and World Wide Christian Courier, September 1931, pp. 18, 24. Responses, ed. J. D. Douglas (Minneapolis: World Wide Publications, 45. C. L. Eicher, “Annual Missionary Rally,” World Wide Christian Courier, 1975), 226–41, www.lausanne.org/documents/lau1docs/0226.pdf. May 1928, p. 15. 18. Dana Robert, Occupy until I Come: A. T. Pierson and the Evangelization 46. “Fourth Annual Missionary Rally,” World Wide Christian Courier, of the World (Grand Rapids: Eerdmans, 2003), 136–37. June 1926, p. 12. 19. Hutchison, Errand to the World, 117–18. 47. “The Ninth Annual Missionary Rally,” World Wide Christian Courier, 20. Robert, Occupy until I Come, 229–30. April 1931, p. 6. 21. Paul Rader, “I Sent You to Reap,” The Sickle, June 1922, p. 1; Oswald 48. Oswald J. Smith, The Story of My Life and the Peoples’ Church, 7th ed. J. Smith, “What Will Happen When Jesus Comes Back?” sermon (London: Marshall, Morgan & Scott, 1968), 104–8. transcript, ca. 1928, BGCA 38-1-43. 49. Harold Lindsell, Park Street Prophet: A Life of Harold John Ockenga 22. Clarence W. Jones, “What Is the Goal? The World Program of the (Wheaton, Ill.: Van Kampen Press, 1951), 100–103. Church,” in A Challenge to the Modern Church: Its Message, Methods, 50. Harold J. Ockenga, The Church God Blesses (Pasadena, Calif.: Fuller Manner of Life, Money Matters, ed. Paul Rader (Chicago, n.d.), BGCA Missions Fellowship, 1959). 38-1-6. 51. Mark A. Noll, The New Shape of World Christianity: How American 23. George Marsden, Fundamentalism and American Culture, 2nd ed. Experience Reflects Global Faith (Downers Grove, Ill.: InterVarsity (Oxford: Oxford Univ. Press, 2006), 85–91. Press, 2009), 68.

24 International Bulletin of Missionary Research, Vol. 37, No. 1 The Long Journey Home: A Review Essay Joel A. Carpenter

amin Sanneh, one of the most original and influential repeatedly impressed people who had the power to grant LChristian thinkers of our time, presents his life story, educational favors, and by a remarkable set of circumstances ostensibly as a gift to his children. Its purpose is to explain, says he found himself studying first at a historically black college in his son in the foreword, how in the world this man ever made the American South and then at Union College, in upstate New his way from a remote, up-river town in colonial West Africa to York. Sanneh’s educational journey, with studies in history and become a distinguished member of one of the world’s greatest Islamics, took him very far—to the University of London, the Uni- universities. Professor Sanneh engages versity of Ibadan in Nigeria, to Beirut, this story to make sense of his life in to Fourah Bay College in Sierra Leone, some larger terms as well. He writes Summoned from the Margin: and then on to teach at the University to share how he has addressed some Homecoming of an African. of Ghana, the University of Aberdeen, important questions about religious at Harvard, and finally at Yale. faith in human affairs. What is distinc- By Lamin Sanneh. Grand Rapids: Along the way, Sanneh met, tive about West African Islam? How Eerdmans, 2012. Pp. xviii, 281. befriended, and learned from a gen- are we to understand the massive Paperback $24. eration of brilliant Western scholars movement toward Jesus Christ that who built the contemporary study has happened in Africa? And indeed, of Islam, Christian-Muslim relations, what does that movement tell us about and comparative religions. As a con- Christianity through the ages? Throughout this story we see, as vert from Islam to Christianity, Sanneh upset their categories his son puts it, “the curiosity and restlessness that propelled my and expectations, but he enjoyed friendship with many of father out of the Gambia, and have propelled him ever since” them. He also gained the tools to make his own pioneering (x). That questing spirit, it becomes clear, is both intellectual and contributions. Sanneh came to see Christianity as the most deeply spiritual. universal of all world religions, with an astonishing capacity This remarkable book operates on a variety of levels. It is to work its way into the world’s variety of cultures and prior at once a personal memoir, a conversion and pilgrimage story; religious sensibilities. Christianity, he came to see, “is a form of a running journal of travel and tasks, people and places; and indigenous empowerment by virtue of vernacular translation” an intellectual excursion, showing how Sanneh’s lineage and (217). His major statement of this discovery, traced throughout life encounters have led to his remarkable body of scholarship. Christian history, is Translating the Message: The Missionary Impact The narrative starts with a vivid account of a boy’s life in on Culture (Orbis, 1989; revised and expanded ed., 2009). small town, up-country West Africa. Sanneh has warm memories Sanneh came upon the idea of Christianity’s infinite translat- of boyhood play and companions, cavorting in the river, pull- ability, he recalls, when he was asked to teach a course on African ing pranks around town, and developing finely tuned skills for Christianity at Aberdeen, even though he was an Islamics spe- maneuvering within a complex, polygamous family and small- cialist. But during his teaching preparations he saw, repeatedly, town society. Sanneh’s view is not overly romantic, however. how easily “Western missions downloaded the text of scripture He describes the tightly limited vision and very small hopes into vernacular idiom, adopting in the process the local concept of most people in his community, their vulnerability to disease of God” (216). The missionary translators were making nonlit- and starvation, the condescension and shoddy care of the British erary, unwritten mother-tongue languages into the language colonial government, and most of all the deeply resigned “it is of the Scriptures. It took a scholar of Islam, perhaps, to see the God’s will” fatalism and chronic lack of initiative that pervades utterly radical nature of such a move; it entrusted God’s word an impoverished rural society. Contrary to the deference many to local vernaculars, something that no good Muslim could ever afford to African traditional values, Sanneh reminds us that imagine doing. strong family and communal ties also have a toxic side. Any high Earlier in his career, Sanneh made another remarkable achievers get knocked down a peg or two and are subjected to discovery—of a nearly forgotten intellectual and spiritual move- never-ending demands to share their resources. ment in Islam that was situated in his native West Africa. These Beyond the familiar rhythms of a memoir, this book is a were the Jakhanke pacifist clerics, who rejected jihad as the remarkable intellectual biography as well. Sanneh rarely passes overarching rubric for Islam’s way in the world. This discovery up a chance to offer up thoughts about what he was engaging came via Sanneh’s encounter with the jihadist school of thought along the way. Sanneh the boy had an insatiable intellectual that dominated Islamic studies. This perspective ran contrary appetite, ranging far beyond the drills and exercises of formal to the Islam of his youth. West African Islam, often disparaged schooling. As he progressed through schools and college, he as syncretic and as mere “folk religion,” was in fact, Sanneh discovered, a religious tradition of peace and moderation that Joel A. Carpenter is Director of the Nagel Institute had been cultivated for over seven hundred years. for the Study of World Christianity at Calvin College, Likewise, it took an African expatriate, working first on a Grand Rapids, Michigan. His latest book is Walking senior history thesis in upstate New York and then many years Together: Christian Thinking and Public Life in later as a professor in Massachusetts, to see the abolitionist fruit South Africa (ACU Press, 2012). of American revivals and revolution in utterly fresh ways. From —[email protected] records that had mostly lain in fragments, Sanneh constructed a powerful account: Abolitionists Abroad: American Blacks and the Making of Modern West Africa (Harvard Univ. Press, 1999).

January 2013 25 Sanneh’s intellectual biography is thus one long tale of his and over again. The only positive experience he recounts in his finding occasions to look across the grain of conventional wisdom many years among Protestant congregations was preaching in and come to new conclusions. He has enjoyed the combined the fishing villages of northern Scotland, duties that he accepted gifts of a relentless critical curiosity and a very different cultural at the urging of his close colleague Andrew Walls. vantage point from that of most Western scholars. Those gifts Ironically, Sanneh points out, the Catholic Church, with its prompt him to see things that others do not. archaic hierarchy, had more freedom than Protestants to welcome This ability has helped Sanneh make his way also as a everyone on an equal basis. Sanneh made many Catholic friends spiritual seeker. Gambian Muslims felt well fortified to argue in academe, both warmly pastoral theologians and theologically with Christians about their faith (or evident lack of it), but as interesting chaplains. They sought him out, sparred with him a youngster, Sanneh recalls, he had tough questions for both good-naturedly, and invited him to Mass. Eventually, a priest at Muslims and Christians. What kind of God is God? He never Yale invited him to join the church, and he joyfully accepted the seemed to doubt that God was there, or that God saw him invitation. Sanneh is at pains to state, both with general observa- and was summoning Sanneh to live for him. But what gave tions and some personal encounters, that he has his eyes wide God the authority to do this, and what made God good and open to the scandals, corruption, and disappointing leadership in trustworthy? In the end, he decided that the incarnation, which contemporary Catholicism. Yet he admires its worldwide reach, Muslims considered to be the most foolish and blasphemous of its “God is no respecter of persons” welcome to one and all, and Christian beliefs, best showed the heart of God. its social teaching and witness for human dignity. He appreci- Sadly, it was easier for Sanneh to receive Christ than for ates the church’s apostolic continuity, orthodox doctrine, and Christians to receive Sanneh. Expatriate ministers and priests thoughtful approach to apologetics and interfaith dialogue. He in Gambia were afraid to baptize a convert; they were all too observes that it is not so much infected yet by the latitudinar- aware of the unequal terms upon which they were made to ian ethics, liberal guilt complex, aversion to conversion, and operate in a Muslim land. Only when Sanneh let it be known capitulation to social forces that plague mainline Protestant- that he was leaving for a holiday trip to Europe did the Meth- ism. American evangelical Protestants are not that attractive to odist minister finally elentr and perform a quiet baptism. This Sanneh either. He sees their abiding fear of liberalism, subjec- experience of others’ reluctance to welcome him into fellowship, tion to nationalistic ideology, and unscriptural individualism. if not outright rejection, followed Sanneh for decades. While in These are painful things to read, but not nearly as painful as college in New York State, he found that the local Presbyterian the rejection that Sanneh has endured among Protestants. He pastor worried about his presence among the church youth. is, I think, a fair and charitable critic, still a warm friend to U.S. He found little acceptance among parishioners in Boston. And Protestants, and an admirer of their nation and its culture. Yet in New Haven, he was treated as a stranger even after years he does what Christian friends are admonished to do: he speaks in the same congregation. Church was for social contacts, one the truth in love. parishioner frankly told him, and no one there seemed to want This remarkable book closes with a lyrical passage of praise to have much contact with Lamin and his family. Sanneh sadly and gratitude, offered up by a weary pilgrim who is finally com- concluded that mainline American Protestantism was driven ing home. There he finds Christ and his people gathered at the more by culture—race, class, and political correctness—than by table, with a place open for him. It is a fitting end to a very long its loyalties to the people of God and the reign of God. His search search. We are beholden to Lamin Sanneh for taking the trouble for acceptance and Christian familial care was frustrated over to share his journey with us. It is a valuable gift indeed.

Regnum Edinburgh Centenary Series: Mission in the Twenty-First Century The Regnum Edinburgh Centenary Series is intended to be enrichment of missiological studies for the benefit of both a major resource for mission and theology in the worldwide church and academy. Copies of the series are being placed church. Twelve volumes have been published so far, grow- free of charge in some twenty-five major libraries of mission ing out of the centenary celebration of the 1910 Edinburgh and theology around the world. World Missionary Conference. A major legacy of that con- Most of the titles relate to the nine study themes (e.g., ference was the findings of its eight “commissions,” which foundations for mission, Christian mission among other can be found today on the shelves of most mission libraries. faiths, mission and postmodernities, and mission spiritual- The 2010 centennial project used a similar model, setting in ity and authentic discipleship); others explore missiological motion study groups on nine themes key to mission in the thinking within the major confessions (e.g., Anglican, Ortho- twenty-first century (www.edinburgh2010.org/en/study- dox, Pentecostal, Roman Catholic). Additional volumes treat themes/main-study-themes.html). Reports from 2010 were key themes such as mission and the next generation, mission compiled in one of the first volumes in the Regnum Edin- at and from the margins, mission and diaspora, the Bible in burgh Centenary Series under the title Edinburgh 2010: Wit- mission, and mission as ministry of reconciliation. nessing to Christ Today (Oxford: Regnum Books, 2010). A sec- Ten titles currently published are available for free ond title, containing stories from Edinburgh 2010, appeared download, plus hard copies can be ordered (see www.ocms in 2011: Edinburgh 2010: Mission Today and Tomorrow. .ac.uk/regnum). Ten other volumes in the series are now in print, with The series is edited by Kirsteen Kim, professor at Leeds another fifteen in preparation, all to be completed by 2014. Trinity University College; Knud Jørgensen, adjunct profes- Together, these volumes make a significant contribution to sor at MF Norwegian School of Theology; Wonsuk Ma, direc- mission studies. The material in the books reflects a range of tor of Regnum Books International and executive director of views and positions across different regions, churches, and the Oxford Centre for Mission Studies; and Tony Gray, direc- denominations. The series editors hope to encourage con- tor at Words by Design. versation between Christians, collaboration in mission, and —Knud Jørgensen

26 International Bulletin of Missionary Research, Vol. 37, No. 1 My Pilgrimage in Mission Roswith Gerloff

mall worlds often mirror what happens at large. In a very probably my grandparents’ maid, had handed me a basket full Sreal political, social, and religious sense, I have known from of purple and yellow pansies, and I stood among the shouting childhood what it means to be a stranger and alien in a far-off crowd, strewing flowers on the moving tanks. This is my first and land (see Eph. 2:13, 19). Born in 1933, I grew up in a North Ger- everlasting memory of distressing ambivalence—the unresolved man Protestant Prussian family who lived in Lower Franconia, emotional coexistence of worry and honor, hate and love. a district of South German, mainly Catholic, Bavaria. I became Other childhood memories are of the rationing of food; the a traveler between East and West, the two inimical worlds of weekly assemblies, appeals, and training schemes organized postwar Berlin, where I served as a volunteer simultaneously in by the Hitler Youth; and the Christian youth clubs in which we Christian youth work in the East and refugee camps in the West, gathered to read the Bible and the organized camp meetings and where my later parish ministry was located, near the dividing at which we would sing songs of protest and joy. My first little Wall. I subsequently lived for many years in Britain as a foreigner attempt at resistance was to go to church instead of to watch war and explorer of its different cultures: Oxford and Birmingham, films on Sunday mornings. I still sense the depressed atmosphere educated and working class, German and English, Jews and after Germany’s defeat at Stalingrad in 1943 and hear the uneasy anti-Semites, blacks and whites, Caribbean blacks and African talk after the assassination attempt on Hitler in 1944. I recall the blacks. I journeyed among different denominations, traditions, experience of total war in 1945: the killings, bombings, fire, and independent movements, and the secular world. I found myself flooding in Aschaffenburg, the town we loved, and eventually the in both the First World and the Third World, among migrants and armed struggle around us, machine guns throughout the night, new settlers in Britain and Europe but also in permanent contact plane attacks during the day. I nearly died during an attack on the with the Caribbean and Africa, engaging with both “established” railway. The day before the American army took over, a German and charismatic Christianity, literary and oral traditions, the officer was publicly hanged for refusing to blow up the bridge theology of the head and of the body, the faith of the oppressor across the river, vital for people’s life-provisions. and of the oppressed. There is still fright in me today, increasing with age, that I still felt like an exile on my first return to my homeland, in decent people can observe the victimization of racial, political, 1985, because I had to work with people who, dumbfounded by religious, and sexual minorities (Jews, Sinti and Roma, Commu- their past, seemed to suppress shame and guilt in favor of material nists, homosexuals, blacks) but regard it as an inevitable sacrifice, security and a restored parochialism. In 1994 on my later return to as a political necessity. I began to understand why Christ had to England to teach at the University of Leeds, I encountered a new be crucified, and why Machiavelli, who believed in the innate kind of racism: fear of refugees, asylum seekers, “nonwhites,” evil of humankind, finds so many followers. Yet I remember also and Muslims, along with a tendency to fall prey to an ideology my uncle in whose home I grew up and who protected Jewish that affirms a clash of civilizations instead of one that welcomes friends and helped them to hide until they could leave Hitler’s diversity. Back again in Germany in retirement, I remain a stranger Germany. And I owe it to my German mother and all her open- at the edge of many worlds, one of the multitude of in-between ness and far-reaching tolerance that I was able to free myself early people who populate this earth. I exist between the politics of from any denominationalism or monoculturalism. the present and the history of the past; between ethnic, religious, The year 1945, when the war ended, was the most crucial and linguistic minorities and those who are settled and satiated; time of my life. I was an adolescent, not old enough to view the between classical European culture and those who have escaped war cynically, but also not too young to grasp the lasting impli- war, hunger, and torture and ask for hospitality and acceptance. cations. On the threshold between childhood and adulthood, For the experience of being in between marks the existence of my peers and I developed into what would later be called the millions and therefore shapes humanity today. In contrast, to be skeptical generation. We began to display the persistent distrust permanently settled appears the exception. possessed by those determined never to be cheated again. I was roused from the nightmare of the previous years, not by Early Impressions under Hitler political counterpropaganda or even the Nuremberg trials, but by human encounters—for example, with the Polish Jews who I was born in Germany in the year Hitler came to power, and I had survived the concentration camp at Stutthof and now lived was almost six when the Second World War broke out. I remember in one flat with us, sharing bathroom, kitchen, and food, or with vividly the troubled faces around me that reflected the adults’ my landlady in Berlin who had spent two years in the There- fear of war coupled with their powerlessness, but I also remem- sienstadt concentration camp. They had suffered and endured, ber the almost paranoid enthusiasm of people lining the streets yet were free from bitterness and hatred. It is the vulnerability of as they cheered the soldiers being sent off into war. Somebody, our hearts—or rather, the willingness to remain vulnerable—that alone changes lives. Roswith Gerloff, an ordained minister of the Evangeli- cal Church in Germany, has taught and been a pastor Early Ministry in Germany and England. Founder and first director of the Centre for Black and White Christian Partnership, My decision to study theology and enter the ministry was closely in Birmingham, England, she has published widely on linked to the war and post-war experience, leading to a resolve black Pentecostalism, black religion, and intercultural never to let such oppression and suffering of people happen learning, and has worked with the African Diaspora again but to help to build an alternative human society on earth across Europe. —[email protected] as promised to us by the Gospel. My studies in 1952–58 included

January 2013 27 the universities at Tübingen, Munich, and Göttingen and practi- in the Sermon on the Mount, “If you are angry with a brother or cal engagement in youth work, camps, industry, and schools. sister, you will be liable to judgment; . . . If you say, ‘You fool,’ My parents, also shattered by the gruesome reality, encouraged you will be liable to the hell of fire” (Matt. 5:22). Jesus provided my vocation. My parish ministry involved ten years in West a key to understanding modern crimes against humanity. Berlin during the stormy 1960s as one of the first women min- New Testament scholar Ernst Käsemann influenced my isters in full charge of a large congregation; five years as pastor thinking in terms of both practical involvement and critical to the German-speaking church in Oxford, a much smaller but analysis. He was the most challenging of my teachers at Göt- ecumenical congregation (1974–78); and nine years (1985–94) in tingen University (1954–56). He analyzed the character of the charge of the Ecumenical Centre “Christuskirche” in the inner city early church in terms not only of its charismatic and inclusive nature but also of its binding claim on the lives of individual Christians to form this character. From Käsemann I learned I had almost lost joy Paul’s interpretation of Pentecost: that we are all baptized into one body by Christ’s Spirit and receive charismata (spiritual in doing theology; gifts) in order to be equipped to serve others, representing in this sabbatical “detour” our very being Christ’s victory over segregation and sin. This awareness had a bearing on my ministry but was particularly determined the path I significant for an intercultural understanding of mission. I dis- have followed since. covered that the charismatic character of the early church was not a thing of the past; it was very much alive in independent Christian movements of the Global South and in black Pentecostal of Frankfurt am Main, associated with the Christus-Immanuel churches just around the corner, which, in contrast to historic congregation of the German Evangelical Church, where I establishments, relied on Christ’s Spirit and still believed in worked with Germans, Africans, Koreans, Serbian Orthodox, the church as a wholesome organism holding together all who and various migrant groups. are touched by the love of God. From Käsemann I received the These years in ministry were enriched particularly by the most valuable tools for understanding the true character and writings of three European theologians and philosophers. Most functions of the church. important to me was Dietrich Bonhoeffer, executed in 1945 in the Flossenbürg concentration camp for his uncompromising A Window on the World resistance against Hitler. After ten years of Nazi rule, Bonhoeffer wrote that “folly” is a much more dangerous enemy to good than In 1973, after twelve years of pastoral ministry in Berlin, I is evil. Evil can be unmasked and, if need be, prevented by force. accepted an invitation from the Society of Friends (Quakers) Moreover, evil carries the seed of its self-destruction. Against to take up a yearlong fellowship at Woodbrooke College, in folly, however, we are without defense, because folly is a moral Birmingham, England. This offer coincided with my growing rather than an intellectual fault, a defect of one’s humanity. In disillusionment with the trend toward mere restoration of the order to be able to resist and develop independence of mind, church and the almost schizophrenic division in Berlin Protes- we must mature into responsible human beings before God. tantism between “progressives” and “conservatives,” between This process requires not instruction or mere theory but an “act those who opted for social change and those who prayed. In of liberation,” an existential experience that brings outward as a personal crisis, I had almost lost joy in doing theology and well as inward deliverance from folly, under whose spell we was looking to redirect my professional career. This sabbatical are misused instruments, capable of doing irreparable damage “detour” determined the path I have followed since then. to our human nature. Bonhoeffer’s writings were the first to I had planned to carry out a small study of Quakerism, for bring the theme of liberation to my attention, with its appeal the Society of Friends is one of the few religious groups that to work for a more humane future. The life of a responsible understand the connection between the spiritual and the social. Christian is the very opposite of that of a person addicted to At the instigation of Walter Hollenweger, then professor of mis- religion as an opiate. Bonhoeffer opened my eyes to the fact that sion at the University of Birmingham, however, I found myself transformation demands the conversion not only of individuals studying, and worshiping with, “West Indian” Pentecostals. but also of whole systems. I began to look out for the “kairos” So began a period of my life in which Sundays were nourished in church and society. by Quaker silence in the mornings and Pentecostal noise in the French philosopher Simone Weil, Jewish exile in London and evenings. Significantly, from 1974, a Quaker trust sponsored sometime volunteer factory worker, was a woman vulnerable in for eighteen months the beginning of my research in Black heart who suffered with the unfortunate and displaced in order independent congregations in Britain. In summer 1973 I had to reflect with them on their participation in God’s love. Her decided to inquire into contemporary but little-known black intellectual and philosophical background at first made her an Pentecostalism in Britain and its connections to migration and atheist, but later she had a mystical experience in which Christ persistent racism. The obvious link between the spiritual and descended and took possession of her, an encounter similar to the communal attracted me. My German background fed my conversion experiences of many black Christians. Weil never concern about the racial and political climate of Britain, a coun- joined the church. Throughout her life she believed that she had try still vehemently affected by its colonial history. I discovered to stay on the threshold between Christians and agnostics, the black and white ministers who had lived on the same street for baptized and the unbaptized, belief and unbelief. Writing about as long as twenty years without even sharing a cup of tea. Yet the Spanish Civil War from her exile in Britain, she commented, Caribbean assemblies and African Independent congregations “If we begin to deny a certain category of people even the slightest were multiplying, taking root in decaying inner cities and filling bit of human dignity—then there is nothing more natural than to empty church buildings with new life. While English Christians kill.”1 For me this aphorism is an interpretation of Jesus’ words expected Pentecostals to conform to “normal” English stan-

28 International Bulletin of Missionary Research, Vol. 37, No. 1 dards, the differences between the spontaneous and exuberant periphery to the universal, a form of Christianity spreading far Pentecostal worship and the dryness of services in established and wide and soon outnumbering those who mainly look into denominations was striking. books and find their religion enshrined in monuments of stone. What started as a limited two-year study ultimately changed my whole outlook on society and church. As I could not have An Intercultural Christian Project undertaken this work without either my previous pastoral expe- rience or my academic training in historical-critical exegesis, I In the 1970s I traveled between Oxford, Birmingham, and London regained something of my joy in doing theology. The project and slowly but persistently converted my academic research into opened a window onto a Christian experience that was down- practical experience. My work was supported by the Division to-earth, committed to its beliefs, and liberating. of Ecumenical Affairs of the British Council of Churches (BCC), Over the course of a decade or so I carried out research into which, together with the Selly Oak Colleges and the University more than ten different denominational families or theologi- of Birmingham, later sponsored the Centre for Black and White cal strands of black Christianity that had arrived in Britain by Christian Partnership. I initiated the center, at the instigation way of immigration. By no means were all Pentecostal; some of Walter Hollenweger and Martin Conway of the BCC, and at were Spiritual Baptist, Adventist, Holiness, Revival (Healing), first directed it myself. When by 1977 we launched a pilot project African Indigenous, Oriental (non-Chalcedonian) Orthodox, or called “A Small Beginning,” bringing together forty black leaders Charismatic. I began to grasp the interplay between religion and from all over England, we could build on a storehouse of infor- culture—in this case specifically between Western missions and mation and a network of existing relationships developed over oral traditions from Africa, the Caribbean, and Afro-America. I five years of my research. Personally, I had learned that my own encountered a very important aspect of human life silenced or credibility depended on two factors: as part of white history, I had neglected for many centuries by white Western perspectives. This to discover and overcome the racist within myself, and research was to be found not by mere academic analysis, but by discovery in living communities had to promote lasting friendship and of an indestructible faith even under adverse conditions. I was support rather than end up in an ivory tower. taken to new worlds: to black Methodists, who 200 years ago were The Centre for Black and White Christian Partnership had the first protesters against white-church control in North America; three main objectives. First, it would offer ministers of indepen- to early Holiness groups that worked as protest movements seek- dent congregations, mainly African and Caribbean, a recognized ing a nonhierarchical church, the emancipation of women, and educational program in which they could study for a certificate the abolition of slavery while preaching the Gospel to the poor; in theology that would recognize their competence, open doors to the first Africanized Christians, that is, Native Baptists and for further studies, and help remove obstacles in communica- those evangelized by the Great Revival of 1861–62 on the island tion between black and white. Second, the center would provide of Jamaica; to Sabbatarians, Seventh-day Baptists, Seventh-day white educational institutions with the opportunity to hear Adventists, and Seventh-day Pentecostals, whose concept of the the voices of Christians from outside of Europe who had been Sabbath symbolizes liberation and a renewed community; to silenced or repressed. A shift was taking place: from regarding black Pentecostals, Trinitarian and non-Trinitarian, who varied theological faculty or mission schools as the only producers of in their interpretation of the Spirit’s presence but who all traced “proper” theology to an understanding of theology as owned by their roots to the interracial Azusa Street Revival under William the whole people of God. Third, rather than remaining “experts,” J. Seymour in Los Angeles in 1906; to the African Indigenous Churches, which began as problem-solving and healing com- munities in West Africa around 1925; to Rastafari, with their Over the course of a ways of “reasoning,” healing of memories, and philosophical attachment to the Ethiopian Orthodox Church as the oldest decade or so I carried out Christian civilization.2 research into more than ten In 1973 I traveled to America and the Caribbean to research the racial and social roots of the black and white organizations different strands of black that had established work in England. I endeavored to find out Christianity in Britain. about the spiritual and theological forces that led to the origin and growth of these movements in a European country. I lived with people on the hills of Jamaica, where I was fortunate to educators were to become facilitators for the people they served, meet eyewitnesses of large early movements that had received promoting leadership by mutual training and continual exposure little attention. I encountered the “church of the poor”—not those to one another. The teachers were not to regard themselves as who talked about poverty or worked with the poor, but those sole proprietors of knowledge but rather to listen to how others who themselves were poor and who had founded congregations articulated perspectives in a given situation. Working together without supervision, training, or structure imposed by the West. would pay tribute to diverse cultural and spiritual traditions and These people dramatized the Gospel in their very lives and car- would value the challenges that derive from them, building itself ried their faith as light luggage when they migrated. It struck me carefully around these various approaches. that the world in which I had experienced a rather privileged life The center was conceived as “a turntable between the historic was really small when compared with the range of the blessings and the charismatic traditions, between the ‘third’ and the ‘first’ and sorrows of others around the globe. I encountered a church worlds on our doorstep, between the oral and the literary cultures, that was close to the ecclesia of the New Testament, a fountain the poor and the rich.”3 It was to be a partnership at every level— of grace and a fortress of survival for the dehumanized and dis- in the courses, on the advisory committee, and among staff—to possessed. In unexpected ways I discovered anew the vocation loosen the bonds of tradition and break through discriminatory of the church in contemporary society—to be a community for and exploitative structures. It was set up as an alternative model the marginalized that contributed, often unrecognized, from the of ecumenism that builds on relationships from the bottom up

January 2013 29 and operates by commitment rather than by proportionate rep- Christians to acknowledge past failures and crimes, but in so resentation. In this way, we equipped ourselves, God’s people doing, it had created feelings of guilt rather than implanting from different corners of the earth, for a joint Christian mission the power of forgiveness in the name of Jesus, who said “Sin no in a diverse society. more!” (John 8:11 KJV). The inability to share God in praxis with The late Bongani A. Mazibuko, who joined the project as my the suffering and marginalized is a serious theological defect. codirector in 1980, brought his experience of the South African Two groups have taught me that it can be otherwise: people black church’s struggle for liberation and his excellent skills as in Oxford with Jewish relations or of Jewish extraction, and an educator to our vision. Together we transferred Paulo Freire’s the black sisters and brothers who are descendants of slaves. educational philosophy found in his Pedagogy of the Oppressed Without bitterness, both groups had re-created Christ’s Gospel (1968; Eng. trans., 1971) into Britain’s multicultural society. We in their very existence and stretched out the hand of forgiveness sought to build on the experience of the participants, ensure that to me, a white German, over the racial abyss. they functioned among us only as subjects (not as objects), regard While Frankfurt provided a healthy lesson in facing failure, teachers as facilitators for the growth of intercultural empathy, the years that followed, 1994–2008 at the University of Leeds, take nonverbal communication as seriously as we did verbal in the U.K., turned out well. In addition to teaching foreign communication, and understand conflicts not only as inevitable and English undergraduates and graduates, I was granted but also as the raw material for deeper understanding.4 time for deeper reflection, further research into black religion, There were failures. We were, at times, in danger of losing the supervision of doctoral students, and writing on the black the constant flow of communication that is the lifeblood of such experience in the transatlantic slave trade cycle between Africa, a program, or of betraying the principles of intercultural friend- Europe, and the New World and on methods of intercultural ship by being co-opted into “normal” hierarchical or bureaucratic learning. I also organized African-Christian diaspora conferences structures. Sometimes it was liberals, not outspoken racists, who in England, Sweden, France, Switzerland, and Germany in the unwittingly blocked the participatory style that transcends bar- hope of inspiring solidarity and cooperation among various riers. Hidden trends in Western society have often been counter African groups and their partners in fortress Europe. I also to our progress. Tensions arose between those who aimed at traveled, teaching in South Africa, Ghana, and India, attending intercultural equality and those who tried to turn the project International Association of Mission Studies conferences, and into a showcase for racial harmony. becoming a scholar in residence at the Overseas Ministries Study Center and at Yale University, both in New Haven, Connecticut. Widening the Horizon My close contacts with the new South Africa helped to keep me alert. Since 2008, when I retired to my own country, to live in In 1985 I went to work in Frankfurt am Main, where I had the outskirts of Berlin, I have been able to build on these wider been asked to build bridges between German Christians and bonds and also on constant exchange with younger scholars. ethnic minorities that included agnostics and non-Christians, Although the situation has improved in Germany, churches especially Muslims, who now pose the major challenge for and people still talk mainly to themselves, often missing out experiencing fruitful interreligious exchange in Europe as a on global developments in religion and society. Most worry- whole. As much as I enjoyed serving my own country in learning ing for me as I recall Bonhoeffer’s hope for political liberation about and working with foreign workers, students, refugees, is that, even after their deliverance from the nightmares of the asylum seekers, and youths who live in between the cultural twentieth century, many in Germany lack gratitude for what traditions of their parents and secular society, I also suffered God has done, hospitality towards outsiders, and real hope for a shock. I felt like a bird whose wings had been clipped. The better days to come.5 German social climate was restrictive, with many people falling prey to inertia, lacking the imagination to create alternatives, Still Wrestling or nurturing a fear of losing the prosperity accumulated after the war. Consequently, “strangers” were not readily welcomed, The struggle is not over. Together we need to create an intercul- personal and institutional racism was not adequately analyzed, tural theology of hope across denominational, cultural, and racial and people were not inspired to think from perspectives other boundaries, enabling us to raise a prophetic voice in the present than their own. Moreover, ecumenically speaking, the German social, moral, and political turmoil, rediscovering the power of churches remained fixated on the divide between Catholic and the Spirit that lets us share, move beyond narrow definitions, Protestant, still ignorant of worldwide religious pluralism and and face conflict with confidence. For the Spirit is a cosmic the rapid growth of new movements, including global Pente- reality and the energy for life, redemption, the earth, politics, costalism. Also, as I observed, the church had certainly taught physical and social healing, and the discernment of good and evil. Notes 1. Quoted according to memory; see Simone Weil, The Need for Roots, 3. Learning in Partnership, third report of the joint working party trans. Arthur Wills (London: Routledge & Kegan Paul, 1952), and between Black-led and White-led churches (London: BCC, 1980), Weil in a letter to Georges Bernanos cited in Licéité en droit positif et back cover. références légales aux valeurs (Brussels: Bruylant, 1982), 166: “Once 4. See Roswith Gerloff, ed., Mission Is Crossing Frontiers: Essays in temporal and spiritual authorities have placed a category of human Honour of the Late Bongani A. Mazibuko (Pietermaritzburg: Cluster beings beyond those whose life has a price, there is nothing more Publications, 2003). natural than to kill.” 5. See Roswith Gerloff, Das schwarze Lächeln Gottes: afrikanische 2. One fruit of this long-running research was my two-volume Plea for Diaspora als Herausforderung an Theologie und Kirche; Beiträge aus Black British Theologies: The Black Church Movement in Britain in Its dreißig Jahren reflektierter Praxis (The black smile of God: African Transatlantic Cultural and Theological Interaction with Special Reference Diaspora as a challenge to theology and church; contributions from to the Pentecostal Oneness (Apostolic) and Sabbatarian Movements thirty years of reflective praxis), ed. Gisela Egler and Paul Loeffler (Frankfurt: Peter Lang, 1992; Eugene, Ore.: Wipf & Stock, 2011). (Frankfurt: Lembeck, 2005).

30 International Bulletin of Missionary Research, Vol. 37, No. 1 Notes 1. Joel A. Carpenter, Revive Us Again: The Reawakening of American 24. Eskridge, “Only Believe,” 231. Fundamentalism (Oxford: Oxford Univ. Press, 1997), 184–86. 25. Clarence W. Jones, “Paul Rader: Pioneer of Gospel Broadcasting,” 2. The best and most thorough study of Rader and his ministry is Larry unpublished manuscript sent to Mrs. Lyell Rader, July 23, 1960, K. Eskridge, “Only Believe: Paul Rader and the Chicago Gospel p. 4, Papers of Clarence W. Jones, BGCA 38-1-14. Tabernacle, 1922–1933” (master’s thesis, Univ. of Maryland, 1985). 26. Paul Rader, “South America and Radio,” World Wide Christian Courier, 3. Oral history interview with Torrey Johnson, Tape 1, Transcript, December 1931, p. 18. Collection 285, Billy Graham Center Archives, Wheaton, Ill. 27. Quoted in Lois Neely, Come Up to This Mountain: The Miracle of (henceforth BGCA). Clarence W. Jones and HCJB (Wheaton: Tyndale House, 1980), 80. 4. Eskridge, “Only Believe,” 35. 28. For a summary of Rader’s radio ministry, see Tona G. Hangen, 5. Paul Rader, untitled manuscript of speech to C&MA Board, ca. 1924, Redeeming the Dial: Radio, Religion, and Popular Culture in America pp. 2–3, BGCA 38-5-6. (Chapel Hill: Univ. of North Carolina Press, 2002), 37–56. 6. In 1931 the organization became its own faith mission and began to 29. Clarence W. Jones, “Questions Answered by Dr. C. W. Jones,” 16, send missionaries for its own independent missionary work. BGCA 349-5-3. 7. “Missionary Convention in Session This Week in the Chicago Gospel 30. Paul Rader, “World-Wide Christian Couriers,” National Radio Chapel Tabernacle,” Weekly Courier, June 2, 1932, p. 1; Paul Rader, “More Announcer, May 1926, p. 19. Help for India,” World Wide Christian Courier, November 1930, p. 10; 31. Robert L. Niklaus, John S. Sawin, and Samuel J. Stoesz, All for Jesus: Oswald J. Smith, “Our Courier Missionaries in Europe,” Christian God at Work in the Christian and Missionary Alliance over One Hundred Outlook, September 1931, p. 2; Oswald J. Smith, The Story of My Life Years (Camp Hill, Pa.: Christian Publications, 1986), 154. and the Peoples’ Church (London: Marshall, Morgan & Scott, 1962), 32. Rader, Paul Rader’s Last Sermon, 24. 88. 33. Paul Rader, untitled manuscript of speech to C&MA Board, p. 7. 8. Oswald J. Smith, “Spain, Abyssinia, Borneo,” World Wide Christian 34. Dana Robert, “‘The Crisis of Missions’: Premillennial Mission Courier, June 1932, pp. 9, 23; Paul Rader, Paul Rader’s Last Sermon at Theory and the Origins of Independent Evangelical Missions,” Half of Global Christian Population Isthe Roman Fort Wayne Gospel Catholic Temple (Fort Wayne, Ind.: Temple Publishers, in Earthen Vessels: American Evangelicals and Foreign Missions, 1938), 18, BGCA 38-7-1. 1880–1980, ed. Joel A. Carpenter and Wilbert R. Shenk (Grand Half of GlobalHalf Half ofofHalfHalf Half Christian GlobalGlobalHalf of ofof Global GlobalGlobal ofChristianChristian PopulationGlobal Christian ChristianChristian PopulationChristianPopulation Is RomanPopulation PopulationPopulation Population IsIs CatholicRomanRoman Is IsIs Roman RomanRoman IsCatholicCatholic Roman Catholic CatholicCatholic Catholic Half of Global Christian PopulationHalf of Is Global Roman Christian Catholic Population Is Roman 9. Robert Catholicproject T. Handy, which “The analyzes American religiousReligious Depression,change and 1925–1935,” its impact Rapids: Eerdmans, 1990), 32. Global Christianity: A Report on the Size and Distributionproject ofwhich projectproject analyzes whichwhichChurch projectprojectreligiousproject onanalyzesanalyzes Historyproject whichsocietieswhichwhich change 29 religiouswhich religious analyzes analyzes(Marchanalyzes around and analyzes 1960): itschange change religiousreligiousthereligious impact 3–16world. religious andand. changechangechange itsSomeits impactimpactchange andandofand its its itsits andobservations impactimpactimpact its impact 35. Andrew F. Walls, “The American Dimension in the History of 10. Paul Rader, “Step by Step,” The Courier, October 22, 1932, p. 1 (Rader’s Earthen Vessels the World’s Christianproject Population which ,analyzes released religiousin December onchange societies 2011 and aroundonononitson societiessocietiesprojectsocietiesimpactsocieties theon ononon whichworld. aroundaround aroundaround societiessocietiessocietiesincludesocietieson analyzesSome societies thethethethe the aroundaround around around world.world.world.ofworld. following: religiousits around the observationsthe thetheSomeSomeSomeSome world.world.world.world. the change ofofofof itsworld. itsits its SomeSomeSomeSome observations observationsobservationsobservationsand Someofofof ofits itsitsitsits impact observationsofobservationsobservationsobservations its observations the Missionary Movement,” in , ed. Carpenter and emphasis). Shenk, 6, 11. by the Pew Research Center’s Forum on Religion & Public Life,on societies is part of around the Pew-Templeton the world. Some Globalinclude of Religious theits following:observationsincludeincludeincludeinclude Futureson societies the thethetheinclude include include following:include following:following:following: aroundinclude the thethethe following: following:following:following: the following:world. Some of its observations 11. To see the sharp contrast between twentieth-century premillennial 36. Jones, “Questions Answered by Dr. C. W. Jones,” 20; Christian Life, is part ofLife,Life, Life,the Pew-Templeton is isis part partpartLife, Life, ofLife, ofof the thethe include is isisLife, Pew-Templeton partPew-Templeton partPew-Templetonpart Global is of ofofthe part the thethe following: Religious Pew-Templeton ofPew-TempletonPew-Templeton the GlobalGlobal Pew-Templeton Futures ReligiousReligious Global GlobalGlobal Futures FuturesGlobalFutures Religious ReligiousReligious Religious Futures FuturesFuturesinclude Futures convictions the following: and the postmillennial convictions that helped launch Eicher, “World-Wide Missions,” World Wide Christian Courier, Life, is part of the Pew-Templeton Global Religious FuturesLife, is part of the Pew-Templeton Global Religious Futures the modern missionary movement, see Mark Rogers, “A Missional September 1927, pp. 13–14. • The Catholic Church has 1.1 billion adherents worldwide, representing half of the global Christian Eschatology: Jonathan Edwards, Future Prophecy, and the Spread 37. Jones, “Questions Answered by Dr. C. W. Jones,” 27. population. of the Gospel,” Fides et Historia 41 (Winter/Spring, 2009): 23–46. 38. Clarence W. Jones, Transcription of 1930 Diary, BGCA 349-9-11. • Brazil has more Catholics than in Italy, France, and Spain combined. The ten countries with the largest 12. Paul Rader, “The Goal,” The Courier, March 18, 1933, p. 5; Paul 39. Clarence W. Jones to D. Stuart Clark, December 9, 1930, BGCA 349- number of Catholics contain more than half (56 percent) of the world’s Catholics.Rader, “A Challenge to Christians,” advertisement, BGCA 38-10-2. 6-1. • Most of the countries with the largest Catholic populations have Catholic majorities. The United States 13. Rader, Paul Rader’s Last Sermon, 17. 40. “Defender-Courier World Congress Another Great Success,” has the world’s fourth-largest Catholic population even though only about one in four Americans is 14. Oswald J. Smith, manuscript of sermon preached at Chicago World-Wide Christian Courier, June 1930, pp. 6, 27; Oral History Catholic. There are 67 countries in which Catholics make up a majorityGospel ofTabernacle, the population. ca. 1928, p. 1, BGCA 38-1-43; Paul Rader, Interview with Merrill Dunlop, Tape 1, BGCA, Collection 50. • More than 70 percent of Catholics live either in the Americas (48 percent) or in Europe (24 percent). Courier Class Manual (Chicago: Chicago Gospel Tabernacle, n.d.), 41. Jones to Clark, December 9, 1930. And more than a quarter live either in the Asia-Pacific region (1232, percent) BGCA 38-1-6.or in sub-Saharan Africa (16 42. Clarence W. Jones to Katherine Jones, August 9, 1931, BGCA 349-6-6. percent). 15. William R. Hutchison, Errand to the World: American Protestant Thought 43. Clarence W. Jones to Katherine Jones, August 14, 1931, BGCA and Foreign Missions (Chicago: Univ. of Chicago Press, 1987), 118–19. 349-6-6. • The number of women in religious orders fell by almost 10,000 in 2009, despite increases in their numbers 16. Rader, “A Challenge to Christians.” 44. Clarence W. Jones to Katherine Jones, August 15 and 27, 1931, BGCA in Asia and Africa, to a new total of 729,371 members. 17. Ralph D. Winter, “The Highest Priority: Cross-Cultural Evangelism,” 349-6-6; Clarence W. Jones, “Ecuador and Radio Station HCJB,” The full report, Global Christianity, A Report on the Size andin Letavailable the Earth Hearon the His website Voice: Official of the PewReference Forum Volume, on ReligionPapers and & World Wide Christian Courier, September 1931, pp. 18, 24. The full report,TheTheThe Global full fullfull report,report,Christianity,report,TheTheThe fullDistribution fullGlobal fullGlobalThe report, report,report, Afull Christianity, Christianity,Report report, Global GlobalofGlobal the on World’sGlobalChristianity, theChristianity, Christianity, AA SizeReport Report Christianity, Population and onon A A A the the Report ReportReportavailable Size,Size DecemberA Report on andonandon the the the on Sizeon Size Sizethe19,availableavailableavailable availablethe and andwebsite2011,and Size is and ononResponsesononavailable availableavailableavailableof thethethethe thePublic websitewebsiteavailablewebsitewebsite Pew, ed. on onon onLife J. Forum the the theD. the ofof ofof (pewforum.org/Christian/Global-Christianity). onDouglas website thewebsitethewebsitethewebsitethe theon PewPewPewPew websiteReligion (Minneapolis: of of of ForumofForumForumForum the thethethe of Pew PewPew&Pew onononon the ReligionForumReligion ReligionForum ReligionForumForumWorldPew Forum Wide on onon on &&&& Religion Religion Religion Religion Publications, on Religion & &&& &45. C. L. Eicher, “Annual Missionary Rally,” World Wide Christian Courier, The full report, Global Christianity,Distribution A Report on of theDistributionDistribution Distributionthe Size TheWorld’s and fullDistribution Distribution Distribution of Populationofreport, the thetheavailable Distribution World’sWorld’s Global , of ofDecemberof onthe PopulationthePopulation thePopulationChristianity, theWorld’s World’sofWorld’s thewebsite 19, World’s, ,, ,Population PopulationDecember DecemberPopulationDecemberDecember2011, A ofReport Populationtheis , , , Pew, December19, 19, onDecember19,December19,DecemberPublic the2011, 2011, 2011,2011,Forum, DecemberSize Life is isisis 19, 19, and19, 19,on (pewforum.org/Christian/Global-Christianity). 2011, 2011,2011,Public2011,ReligionPublic 19, available is isis2011,is Life Life &1975), Public (pewforum.org/Christian/Global-Christianity).isPublic(pewforum.org/Christian/Global-Christianity).Public on 226–41, thePublic Life LifeLife website (pewforum.org/Christian/Global-Christianity). (pewforum.org/Christian/Global-Christianity).(pewforum.org/Christian/Global-Christianity). www.lausanne.org/documents/lau1docs/0226.pdf.Life (pewforum.org/Christian/Global-Christianity). of the Pew Forum on Religion & May 1928, p. 15. Distribution of the World’s Population, December 19, 2011,Distribution is Publicof the World’sLife (pewforum.org/Christian/Global-Christianity). Population, December 19, 2011, is Public18. DanaLife (pewforum.org/Christian/Global-Christianity). Robert, Occupy until I Come: A. T. Pierson and the Evangelization 46. “Fourth Annual Missionary Rally,” World Wide Christian Courier, of the World (Grand Rapids: Eerdmans, 2003), 136–37. June 1926, p. 12. 19. Hutchison, Errand to the World, 117–18. 47. “The Ninth Annual Missionary Rally,” World Wide Christian Courier, 20. Robert, Occupy until I Come, 229–30. April 1931, p. 6. 21. Paul Rader, “I Sent You to Reap,” The Sickle, June 1922, p. 1; Oswald 48. Oswald J. Smith, The Story of My Life and the Peoples’ Church, 7th ed. Twenty-Three Countries with Catholic PopulationsJ. Smith, “What Willover Happen 10 WhenMillion Jesus Comes Back?” sermon (London: Marshall, Morgan & Scott, 1968), 104–8. transcript, ca. 1928, BGCA 38-1-43. 49. Harold Lindsell, Park Street Prophet: A Life of Harold John Ockenga Country Catholics % Catholic22. Clarence W. Jones, Priests “What Is the ParishesGoal? The World Program of the (Wheaton, Ill.: Van Kampen Press, 1951), 100–103. Church,” in A Challenge to the Modern Church: Its Message, Methods, 50. Harold J. Ockenga, The Church God Blesses (Pasadena, Calif.: Fuller Brazil 163,269,000 84.5%Manner of Life, Money 20,349 Matters , ed. Paul11,407 Rader (Chicago, n.d.), BGCA Missions Fellowship, 1959). Mexico 99,635,000 91.9%38-1-6. 16,234 6,744 51. Mark A. Noll, The New Shape of World Christianity: How American Philippines 77,344,000 23.82.3% George Marsden,8,966 Fundamentalism and3,153 American Culture, 2nd ed. Experience Reflects Global Faith (Downers Grove, Ill.: InterVarsity (Oxford: Oxford Univ. Press, 2006), 85–91. Press, 2009), 68. United States 69,795,000 22.6% 42,572 17,832 Italy 57,554,000 95.0% 48,745 25,692 24 France 47,132,000 74.9% 19,349 15,765 Spain 42,690,000 92.7% 24,733 22,890 Colombia 42,969,000 94.4% 8,943 4,174 Argentina 37,750,000 93.2% 5,916 2,754 Congo, Dem. Rep. 37,764,000 52.6% 5,244 1,391 Poland 36,746,000 96.2% 29,737 10,302 Peru 26,094,000 88.6% 3,185 1,561 Germany 25,122,000 30.7% 17,234 11,483 Venezuela 25,351,000 87.9% 2,691 1,343 Nigeria 23,779,000 15.5% 5,921 2,891 India 19,253,000 1.6% 26,380 9,900 Canada 14,855,000 43.6% 7,892 4,312 Uganda 14,158,000 45.4% 1,942 497 Tanzania, Rep. of 13,198,000 30.6% 2,557 925 Ecuador 13,048,000 91.9% 2,221 1,301 Chile 12,645,000 74.0% 2,335 948 Guatemala 11,464,000 79.8% 1,085 480 Kenya 10,922,000 27.0% 2,336 845

Reprinted from The CARA Report 18, no. 1 (Summer 2012): 5, 8; used by permission.

January 2013 31 Christianity 2013: Renewalists and Faith and Migration

his two-page report is the twenty-ninth in an annual Christians, they will have grown (over the same time period) from Tseries in the IBMR. The series began three years after the 0.2 percent (1900) to 5.1 percent (1970) to 26.7 percent (2013) to a publication of the first edition of David Barrett’s World Christian projected 30.6 percent (2025). The growth of the movement now Encyclopedia (WCE, Oxford Univ. Press, 1982). Its purpose is to stands at 2.43 percent per year, roughly double the 1.32 percent present a one-page update of the most significant global and annual rate for all Christians (line 10). regional statistics presented in the WCE. The WCE itself was expanded into a second edition in 2001 and accompanied by an Faith and Migration analytic volume, World Christian Trends (WCT, William Carey Library, 2001). In 2003 an online database, World Christian Database Two studies examining religion and migration globally were (WCD, later published by Brill), was launched, updating most of produced in 2012. The first was the Pew Forum’s March 2012 the statistics in the WCE and WCT. The Atlas of Global Christianity report Faith on the Move: The Religious Affiliation of International (Edinburgh Univ. Press, 2009), based on these data, was featured Migrants (www.pewforum.org/faith-on-the-move.aspx). Accord- throughout 2010, most notably at the various centennial celebra- ing to estimates by the U.N. Population Division, which Pew used tions of the Edinburgh 1910 World Missionary Conference. in its report, the total number of international migrants living around the world has grown substantially over the past fifty Counting Renewalists years, climbing from about 80 million people in 1960 to about 214 million in 2010, a rise in percentage of the world’s population In 2006 the Pew Forum on Religion and Public Life published the from 2.6 to 3.1. One of the striking findings of the Pew report report Spirit and Power: A Ten-Country Survey of Pentecostals (www was that Christians and Muslims make up a disproportionate .pewforum.org/christian/evangelical-protestant-churches number of global migrants. Christians constitute nearly half (49 /spirit-and-power.aspx). While the survey did not yield a new percent) of the world’s 214 million migrants, whereas Muslims figure for the number of Pentecostals globally, it did constitute the make up the second largest share, at 27 percent. Thus, together first professional census of Pentecostalism outside the Western they make up 76 percent of the world’s migrants, even though world. In 2010, in partnership with the Pew Forum, the Center they represent only 55 percent of the world’s population. for the Study of Global Christianity (CSGC) embarked on a new The second study on faith and migration was an analysis assessment of Pentecostalism that would count adherents in every by Todd M. Johnson and Gina A. Bellofatto titled “Migration, country of the world. While this project borrowed many of the Religious Diasporas, and Religious Diversity: A Global Survey” demographic and taxonomic categories established in earlier (Mission Studies 29 [July 2012]: 3–22). Utilizing the taxonomies studies, a number of changes were made. First, the term “wave” of religions and peoples from the WCD and the World Religion was abandoned for the less descriptive term “type.” Thus, the Database (www.worldreligiondatabase.org), their preliminary three types in the CSGC assessment correspond roughly to the examination of religious diasporas (settled migrants, in contrast earlier “waves.” The three types together—Pentecostals, Char- to Pew’s current migrants) showed 859 million people (12.5 per- ismatics, and Independent Charismatics (line 27)—were labeled cent of the global population) from 327 ethnolinguistic peoples “Renewalists.” Second, six new fields for each denomination in diasporas around the world. Similar to the Pew study, their show the percentage and total number of affiliated Christians results showed that while Christians and Muslims make up 55.3 participating in the Renewal in 1970, 2000, and 2005, published percent of the world’s population, they represent 72.8 percent online in the WCD (Brill Online, www.worldchristiandatabase of all people in diaspora. In addition, the continuing trend of .org). Third, sources were recorded for estimates for each denomi- religious migration around the world is both increasing and nation and for each percentage of that denomination considered intensifying religious diversity, especially in the former “Chris- Pentecostal or Charismatic. These figures will eventually be tian West.” The authors suggest that Christians should strive to published online as well. learn more about other religions, learn how to be civil, and learn The results of the CSGC’s study are available in the Pew to practice hospitality. Forum’s report Global Christianity: A Report on the Size and Dis- tribution of the World’s Christian Population (www.pewforum.org Methodology /christian/global-christianity-worlds-christian-population. aspx). Geographic and demographic changes in global Christi- The methodology behind figures such as the ones in this table anity have occurred in tandem with a flourishing of Renewalist and those produced by the Pew Forum on Religion and Public enthusiasm in virtually all traditions within Christianity. Alter- Life is the subject of a forthcoming book on religious demog- nately called Pentecostal or Charismatic, Renewalist movements raphy: The World’s Religions in Figures: An Introduction to Inter- grew from just under one million adherents in 1900 to 63 million national Religious Demography, by Todd M. Johnson and Brian J. by 1970 and 628 million by 2013. They are projected to grow to Grim (Wiley-Blackwell). This volume addresses the rationale, 828 million adherents by 2025 (line 27). As a percentage of all techniques, and specific problems associated with counting religionists around the world. Sources of data on religion are examined, and the dynamics of religious change are analyzed. This report was prepared by Todd M. Johnson and Peter F. Crossing at the The burgeoning field of religious demography is then set in the Center for the Study of Global Christianity, Gordon-Conwell Theological context of foreign policy, development, health, education, and Seminary, South Hamilton, Massachusetts. Samples from the Atlas of a host of other fields. This book, we trust, will help to answer Global Christianity, as well as methodological notes for the “Status of many questions about where our figures come from and how Global Mission” table, can be found at www.globalchristianity.org. they can best be used.

32 International Bulletin of Missionary Research, Vol. 37, No. 1 Status of Global Mission, 2013, in the Context of AD 1800–2025

1800 1900 1970 mid-2000 Trend 24-hour mid-2013 2025 % p.a. change GLOBAL POPULATION 1. Total population 903,650,000 1,619,626,000 3,696,186,000 6,122,770,000 1.18 230,000 7,130,014,000 8,002,978,000 2. Urban dwellers (urbanites) 36,146,000 232,695,000 1,342,451,000 2,849,489,000 2.00 202,000 3,684,976,000 4,549,674,000 3. Rural dwellers 867,504,000 1,386,931,000 2,353,735,000 3,273,281,000 0.39 28,000 3,445,038,000 3,453,304,000 4. Adult population (over 15s) 619,000,000 1,073,646,000 2,312,042,000 4,272,601,000 1.58 227,000 5,240,961,000 6,087,748,000 5. Literates 123,800,000 296,153,000 1,476,151,000 3,275,110,000 2.12 249,000 4,301,052,000 5,131,500,000 6. Nonliterates 495,200,000 777,493,000 835,891,000 997,491,000 -0.46 -22,000 939,909,000 956,248,000 WORLDWIDE EXPANSION OF CITIES 7. Megacities (over 1 million population) 1 20 161 402 1.92 – 515 650 8. Urban poor 18 million 100 million 650 million 1,400 million 3.09 176,000 2,080 million 3,000 million 9. Urban slum dwellers 3 million 20 million 260 million 700 million 3.39 100,000 1,080 million 1,600 million GLOBAL POPULATION BY RELIGION 10. Christians (total all kinds) (=World C) 204,980,000 558,131,000 1,228,972,000 1,984,919,000 1.32 85,000 2,354,523,000 2,707,492,000 11. Muslims 90,500,000 199,818,000 577,228,000 1,290,830,000 1.84 82,000 1,635,314,000 1,972,304,000 12. Hindus 108,000,000 202,973,000 463,216,000 825,060,000 1.35 36,000 982,329,000 1,104,295,000 13. Nonreligious (agnostics) 300,000 3,029,000 542,632,000 655,247,000 0.33 6,200 684,193,000 701,091,000 14. Buddhists 69,400,000 126,956,000 235,094,000 448,303,000 0.99 13,800 509,668,000 561,421,000 15. Chinese folk-religionists 310,000,000 379,974,000 227,822,000 427,765,000 0.10 1,100 433,144,000 418,602,000 16. Ethnoreligionists 92,000,000 117,437,000 168,876,000 218,173,000 0.82 5,500 242,745,000 238,611,000 17. Atheists 10,000 226,000 165,506,000 135,893,000 0.02 100 136,219,000 132,036,000 18. New-Religionists (Neoreligionists) 0 5,986,000 39,382,000 61,179,000 0.28 500 63,448,000 63,908,000 19. Sikhs 1,800,000 2,962,000 10,678,000 20,628,000 1.54 1,100 25,166,000 29,518,000 20. Jews 9,000,000 12,292,000 13,500,000 13,745,000 0.52 200 14,700,000 15,000,000 21. Non-Christians (=Worlds A and B) 698,670,000 1,061,495,000 2,467,214,000 4,137,851,000 1.11 145,000 4,775,491,000 5,295,486,000 GLOBAL CHRISTIANITY 22. Total Christians as % of world (=World C) 22.7 34.5 33.2 32.4 0.14 – 33.0 33.8 23. Affiliated Christians (church members) 195,680,000 521,683,000 1,119,574,000 1,885,574,000 1.35 83,000 2,244,908,000 2,597,079,000 24. Church attenders 180,100,000 469,303,000 885,777,000 1,359,420,000 1.04 44,000 1,555,067,000 1,760,568,000 25. Evangelicals 25,000,000 71,728,000 95,044,000 228,152,000 2.28 19,000 305,674,000 393,468,000 26. Great Commission Christians 21,000,000 77,924,000 276,680,000 597,320,000 1.25 24,000 702,422,000 833,927,000 27. Pentecostals/Charismatics/Neocharismatics 10,000 981,000 62,685,000 459,840,000 2.43 42,000 628,186,000 828,027,000 28. Christian martyrs per year (10-year average) 2,500 34,400 377,000 160,000 -3.55 270 100,000 150,000 MEMBERSHIP BY 6 ECCLESIASTICAL MEGABLOCS 29. Roman Catholics 106,430,000 266,566,000 664,987,000 1,043,506,000 1.10 36,000 1,202,308,000 1,322,538,000 30. Protestants 30,980,000 103,028,000 207,609,000 351,847,000 1.73 21,000 439,565,000 530,869,000 31. Independents 400,000 7,931,000 85,290,000 272,634,000 2.37 24,000 369,619,000 493,954,000 32. Orthodox 55,220,000 115,855,000 144,247,000 257,015,000 0.65 5,000 279,547,000 291,492,000 33. Anglicans 11,910,000 30,578,000 47,408,000 74,892,000 1.57 4,000 91,707,000 112,983,000 34. Marginal Christians 40,000 928,000 11,121,000 29,007,000 2.05 2,000 37,765,000 50,819,000 MEMBERSHIP BY 6 CONTINENTS, 21 UN REGIONS 35. Africa (5 regions) 4,330,000 8,736,000 115,629,000 361,517,000 2.68 37,000 509,579,000 687,763,000 36. Asia (4 regions) 8,350,000 20,774,000 91,330,000 271,244,000 2.31 23,000 365,063,000 476,475,000 37. Europe (including Russia; 4 regions) 171,700,000 368,254,000 466,987,000 546,098,000 0.22 3,000 562,258,000 555,992,000 38. Latin America (3 regions) 14,900,000 60,027,000 262,793,000 476,366,000 1.19 18,000 555,621,000 610,247,000 39. Northern America (1 region) 5,600,000 59,570,000 168,372,000 209,243,000 0.65 4,000 227,589,000 238,452,000 40. Oceania (4 regions) 100,000 4,323,000 14,464,000 21,107,000 1.25 1,000 24,798,000 28,150,000 CHRISTIAN ORGANIZATIONS 41. Denominations 500 1,600 18,800 34,200 1.96 2.4 44,000 55,000 42. Congregations (worship centers) 150,000 400,000 1,416,000 3,400,000 2.40 300 4,629,000 7,500,000 43. Service agencies 600 1,500 14,100 23,000 1.80 1.4 29,000 36,000 44. Foreign-mission sending agencies 200 600 2,200 4,000 1.57 0.2 4,900 6,000 CONCILIARISM: ONGOING COUNCILS OF CHURCHES 45. Confessional councils (CWCs, at world level) 20 40 150 310 1.16 – 360 600 46. National councils of churches 0 19 283 598 1.50 – 730 870 CHRISTIAN WORKERS (clergy, laypersons) 47. Nationals (citizens; all denominations) 900,000 2,100,000 4,600,000 10,900,000 0.98 333 12,376,000 14,000,000 48. Men 800,000 1,900,000 3,100,000 6,540,000 0.91 182 7,353,000 8,000,000 49. Women 100,000 200,000 1,500,000 4,360,000 1.09 150 5,023,000 6,000,000 50. Aliens (foreign missionaries) 25,000 62,000 240,000 420,000 0.11 1 426,000 550,000 CHRISTIAN FINANCE (in US$, per year) 51. Personal income of church members 40 billion 270 billion 4,100 billion 17,000 billion 5.30 91 billion 33,270 billion 50,000 billion 52. Giving to Christian causes 1 billion 8 billion 70 billion 300 billion 5.39 1.6 billion 594 billion 900 billion 53. Churches’ income 950 million 7 billion 50 billion 120 billion 5.36 650 million 237 billion 360 billion 54. Parachurch and institutional income 50 million 1 billion 20 billion 180 billion 5.41 980 million 357 billion 540 billion 55. Cost-effectiveness (cost per baptism) 7,500 17,500 128,000 330,000 6.07 118 710,000 1,440,000 56. Ecclesiastical crime 100,000 300,000 5 million 18 billion 5.79 100 million 37 billion 60 billion 57. Income of global foreign missions 25 million 200 million 3 billion 17 billion 5.46 90 million 33 billion 50 billion 58. Computers in Christian use (numbers) 0 0 1,000 328 million 5.28 93,000 640 million 1,200 million CHRISTIAN LITERATURE (titles, not copies) 59. Books about Christianity 75,000 300,000 1,800,000 4,800,000 3.70 800 7,700,000 11,800,000 60. Christian periodicals 800 3,500 23,000 35,000 4.23 7 60,000 100,000 SCRIPTURE DISTRIBUTION (all sources, per year) 61. Bibles 500,000 5,452,600 25,000,000 53,700,000 2.91 214,000 78,000,000 110,000,000 62. Scriptures including gospels, selections 1,500,000 20 million 281 million 4,600 million 1.07 14 million 4,990 million 6,000 million 63. Bible density (copies in place) 20 million 108 million 443 million 1,400 million 1.95 96,000 1,800 million 2,280 million CHRISTIAN BROADCASTING 64. Total monthly listeners/viewers 0 0 750 million 1,830 million 1.14 66,000 2,120 million 2,400 million CHRISTIAN URBAN MISSION 65. Non-Christian megacities 1 5 65 226 1.23 – 265 300 66. New non-Christian urban dwellers per day 500 5,200 51,100 120,000 0.19 0.6 123,000 126,000 67. Urban Christians 5,500,000 159,600,000 660,800,000 1,228,933,000 1.58 65,100 1,506,426,000 1,801,106,000 GLOBAL EVANGELISM (per year) 68. Evangelism-hours 600 million 5 billion 25 billion 165 billion 0.16 460 million 168 billion 300 billion 69. Hearer-hours (offers) 900 million 10 billion 99 billion 938 billion 1.92 3.3 billion 1,200 billion 3,000 billion 70. Disciple-opportunities (offers) per capita 1 6 27 153 0.73 0.5 168 375 WORLD EVANGELIZATION 71. Unevangelized population (=World A) 674,350,000 880,122,000 1,653,168,000 1,833,051,000 0.98 56,000 2,080,397,000 2,261,576,000 72. Unevangelized as % of world 74.6 54.3 44.7 29.9 -0.20 – 29.2 28.3 73. World evangelization plans since AD 30 160 250 510 1,500 2.99 0.2 2,200 3,000

January 2013 33 The Legacy of John Charles Heinrich John C. B. Webster

. C. Heinrich (1884–1945) is a missionary whose work and sion activities: evangelism, education, medical work, visiting Jlegacy have gone largely unnoticed by mission scholars. women in the secluded quarters (zenanas) of their homes, and the He was a member of the Sialkot Mission of the United Presby- preparation of Christian literature. Two aspects of this mission’s terian Church of North America who served from 1915 to 1940 history are particularly important for understanding Heinrich in a section of British India that is now in Pakistan. He worked and his work. in the city of Rawalpindi (1915–31), and then in and around the The first was its pattern of church growth. As in the region’s Christian village of Martinpur (1932–40). His legacy derives not other missions, conversions were few at the outset; most were of only from what he did in these places but also from his book individual men. Frederick and Margaret Stock were later to note The Psychology of a Suppressed People (1937), which one reviewer that “of the 43 adult baptisms from non-Christians performed described as “in a class almost by itself, quite unlike the ordinary from 1855 to 1872, one was a Sikh, 9 were Muslims, 28 were book recommended for mission study.”1 Hindus and 5 were Scheduled [i.e., so-called Untouchable] Heinrich was born in Pittsburgh on March 19, 1884, of Ger- Caste people.” Of these, only five were women.5 This pattern man Lutheran parents. Because there was no Lutheran church of slow growth, with Christian migrants and converts coming nearby, he attended first a Methodist and then a United Presby- individually or in nuclear families from diverse backgrounds, terian church. Sabbath School, he later wrote, as well as “YMCA characterized the urban congregations for decades to come. Tuesday evening meetings and Bible Classes accounted for a In the villages, beginning in 1873, a conversion movement considerable amount of my early religious education.”2 Hein- occurred among the Chuhras, a landless laborer caste whose rich’s premissionary years are striking for his constant struggles “traditional occupation” the British census takers labeled to make ends meet. He became a United Presbyterian when the “scavenging.” By the early 1880s over a thousand Chuhras were meeting time of his Methodist Sabbath School conflicted with converting annually, a number that kept increasing over the next a Sunday paper route he needed to retain. At age fourteen he few decades. The Chuhras were not only very poor, illiterate, dropped out of school to work full-time, for over four years, and locked into patron-client relationships with village land- at the Armstrong Cork Factory. In 1903, when working in the owners for their livelihood, they also were at the very bottom of accounting department of the Pennsylvania Railroad, he received the caste hierarchy, bearing the stigma of untouchability. Their a call to ministry. He studied at night and in 1905, at the age of motivations for conversion varied, but the driving force behind twenty-one, entered Westminster College in New Wilmington, their conversion movement was a desire for dignity, equality, Pennsylvania, sixty miles north of Pittsburgh. During his fresh- and basic human rights.6 In 1896 Robert Stewart estimated that man year he volunteered for missionary service. To pay his bills, rural Chuhra Christians outnumbered urban Christians by he took on a series of coaching, teaching, and church jobs. He about twenty to one, and men greatly outnumbered women married Jessie Kneff, entered Pittsburgh Theological Seminary in both rural and urban churches.7 Thus by 1915 the United in 1912, and worked in a variety of church and YMCA jobs to Presbyterians had become an overwhelmingly Chuhra church. support his family.3 It was these “Suppressed People,” or Dalits, as they are now In 1915 John and Jessie Heinrich were appointed as United called, whose psychology Heinrich was later to write about. Presbyterian missionaries. On his application form he wrote The other aspect of the Sialkot Mission’s history that needs simply that he was motivated by a desire to “put my life in the to be highlighted here was its polity. The United Presbyterians place where it will count most.” He chose India because of “the organized their converts into congregations, their congregations ripeness of the harvest there and the blessing of the Lord upon into presbyteries, and their presbyteries into a synod. These the work.” He also pointed out that he had had experience as an ecclesiastical bodies had “the control of money raised by natives evangelist.4 Despite the risks of wartime sea travel, John, Jessie, and of employees supported by this money,” as well as the right and their two-year-old daughter, Kathryn, set sail in September to ordain ministers and elders, establish regular pastoral connec- and reached India in October 1915. tions, organize churches, and manage the theological seminary. In contrast, the supervision and location of all personnel paid by the The Sialkot Mission mission, the allocation of funds from overseas, and the purchase of property lay in the hands of the mission. Only missionaries By then the Sialkot Mission had been in existence for sixty years. could be members of the mission, and all ordained missionaries Begun in 1855 at Sialkot by Andrew Gordon, his wife, and his were required to be members of a presbytery. Missionaries were sister, the mission expanded slowly to include other “stations” in charge of “the work” at each mission station, a form of admin- in northern Punjab, including Rawalpindi in 1891. The Gordons istration Robert Stewart described as an “autocratic method of and their successors became engaged in the usual range of mis- management.”8 There had been tensions but no changes in this polity by 1915, when the Heinrichs arrived. John C. B. Webster served in India as a missionary and diaconal worker of the Presbyterian Church (USA), In Rawalpindi 1963–81 and 1994–2001. He has written extensively on Christianity in India. The Heinrichs spent their first year in Gujranwala and in 1916 —[email protected] moved to Rawalpindi, where John became the manager of the boys school and in charge of city evangelism. The latter was not going well. After months in prayer, the city churches devel- oped a new pattern, which he described in 1921 as consisting of

34 International Bulletin of Missionary Research, Vol. 37, No. 1 annual campaigns of preaching outside the mission’s reading The fearfulness of the women [missionaries, who constituted room, located at Rawalpindi’s main intersection, two evenings nearly two-thirds of the voting members of the mission] to per week from November through February. A Punjabi pastor put themselves and their interests in the control of Indian men and volunteers from Rawalpindi’s two congregations shared makes increasingly difficult the job of getting the Indian men to in preaching and selling Scriptures. The campaigns’ evangelis- see the need of making a larger place for women in the control and management of the Church. So we seem to be caught up in tic results initially were two to five baptisms of Muslims and a vicious circle.17 caste Hindus per year. Also of importance to Heinrich was the campaign’s impact on the local Christians. This conflict had personal consequences for Heinrich. The missionaries in Rawalpindi did not want him back there when As long as this evangelistic work was a professional movement he returned from a furlough in 1932. He heard reports that he it was a contemptuous thing. The other side had us on the run. had a “difficult personality.” Since he had been at the center of Now the work is done mostly by ordinary lay members of the the storm there,18 he chose to take on a new and very different Church, who do this service after their day’s work is over. Time after time they have been asked why they are doing this work. There is a spirit of restless inquiry among Mohammedans and Hindus. There is a new morale among the Christians, and they have found that they can stand and witness with success in the Heinrich became an face of Islam and Hinduism. Bazaar preaching has changed from advocate for transferring drudgery to a joyous service.9 power from the mission to From these annual evangelistic campaigns Heinrich learned the church. some important lessons, which appear in his later writings from Rawalpindi. One was that the church and not the missionary is the proper agent of evangelism. Evangelism proved to be far assignment in the Christian village of Martinpur, which was more effective that way, whether measured in terms of serious to be his primary focus, with rural reconstruction his primary inquiries, baptisms, or Scriptures sold.10 In one article he made work, until he left India. Initially he lived there alone, while Jes- the rather striking statement that sie remained in the United States to look after their children’s education, but after a short furlough in 1936 he returned with the great problem of Islamic evangelization as I see it is the prep- her and lived in nearby Sheikhupura. aration of a church to take care of the harvest that the Lord seems to have ready. No church will ever be prepared to take care of a harvest until it takes part in winning that harvest. If Moham- In and Around Martinpur medan evangelistic work is to be done chiefly by paid special- ists, we will continue to see a dead, cold church freezing out the The Reverend Samuel Martin, after whom the village was named, spiritual babes that are occasionally brought in and handed over had acquired fifty twenty-five-acre plots of canal colony land by the missionary.11 around 1903 and had allocated those plots to some carefully selected Christians from all over the mission’s “field,” most of In another article he pointed out, using statistics from the Rawal- whom were Dalits. Heinrich found the village poor, overcrowded, pindi Presbytery, that there was a strong correlation between filthy, demoralized, and beset with constant quarreling. In a 1933 active involvement in evangelism and a higher level of giving report to Forman Christian College’s Extension Department, to the church.12 In another, on the church building projects that with which he worked, he indicated that his chief interest the increased giving made possible, Heinrich saw the role of the “has been in this exploration of psychological, sociological missionary as a kind of outside consultant who, with wider prior and spiritual factors in the situation that need to be taken into experience, works closely with the church to inspire and help it account in releasing creative forces in the village and through undertake tasks and solve problems it had not dealt with before, this group into the community.”19 and so grow in faith and confidence.13 The population of Martinpur had grown from the original 400 Given his evangelistic work with the Rawalpindi Presbytery to 1,600 people. Heinrich was never able to solve the problem of and the views that emerged from it, it is no surprise that Heinrich overcrowding and considered it, along with the large number of became an advocate for transferring power from the mission to unemployed young men, to be the main cause of all the disputes the church. In 1926 he was part of a synod committee that stated in the village. Quarreling was substantially reduced when the that the church had “grown in stature” to the point where it was church session, which served as the village council, delegated ready to be “the leading factor in the evangelization of its Punjab responsibility for mediating disputes to the pastor and the elder Field,” and so sought to redefine its relationship to the mission. in whose ward a dispute arose.20 Heinrich considered the vil- “The early relationship meant that the work was to be done by lage’s most serious hygienic problem to be caused by the custom the Mission and her Indian helpers. The time has now come for of piling up manure in front of one’s house, where the winds the relationship to be Church and her missionary helpers.” Mis- could blow dry manure dust into every home and kitchen, thus sion personnel and money should now “be used in accordance contaminating the food people ate. In a very amusing article in with the plans, purposes and policies of the Indian Church.”14 the Women’s Missionary Magazine, he described how he got all the This report was rejected by the mission, which proposed to hand manure moved to the downwind edge of the village. He instituted over one of its least developed mission districts and all the funds a clean village competition that started with Martinpur and the allocated to it to the synod instead.15 The synod rejected that offer neighboring Church of Scotland village of Youngsonabad, then but adopted the district as a home mission field supported by included twenty-five villages the next year, and sixty villages Indian resources alone.16 In Heinrich’s private analysis the main the year after that. Judges came out from Lahore, and the winner roots of this distrust were deep and serious: was awarded the Heinrich Cup! He concluded the article with

January 2013 35 the comment that he was “presumptuous enough to believe that book published in 1937 by Allen & Unwin in London. It began the souls of the movers of all that manure have been helped at by presenting examples of “deep seated unsocial behaviour least as much by doing that service as they would have been by patterns” found among two groups of oppressed people: Indian his personal contact and preaching.”21 untouchables and American blacks. Heinrich did not treat these Heinrich’s initial steps in reducing poverty in the village patterns as racial or national characteristics, as many Western were devoted to getting the government to supply canal water contemporaries had been prone to do, but as reactions to the to the village, something he considered to be a matter of simple persistent and systemic oppression and humiliation “to which justice. He accomplished this goal in 1934. He then turned to the [the suppressed] is more or less continuously subjected, to which task of persuading the farmers of Martinpur to use improved he cannot always acquire actual unresponsiveness, and to which agricultural methods (e.g., planting cotton in rows) and the new direct reactions involve severe disadvantages.”27 He classified the rust-resistant wheat seeds the government had introduced. In this possible reactions to such conditions as the direct reaction of effort he worked closely with government officials, who used resentment (which had dangerous consequences), the con- demonstration plots to show the difference in the wheat yield. cealment reaction (withdrawal behind a curtain of deception and camouflage), and the indirect reaction (a camouflaged conflict reaction used to demonstrate one’s superiority over The obvious check against the other). This indirect reaction was what he found most common among Dalits. negative tendencies was After surveying some of the conclusions of the psychoana- to put missionaries and lytic and behaviorist schools of psychology, Heinrich stated his own view: “It is the point of view of this thesis that the craving their placement under for self-expression and superiority is . . . a basic biological urge, the control of the Indian a major craving, as necessary in the struggle for existence as is the sex urge and the urge for self-preservation. When blocked church. its natural result is a manifestation of the emotion of rage and anger. Open expression of these emotional reactions are usu- ally inexpedient and bring results inimical to personal welfare” By 1936 the Martinpur and Youngsonabad farmers had made (52). Indirect methods of expressing this anger, he said, were the change and increased the value of their crop that year by many and varied, but the most common was “establishing Rs. 5,000.22 Their villages became demonstration centers for a pseudo-superiority by lowering and disparaging rivals or other villages within a thirty-five-mile radius. Heinrich also apparent superiors” (60). Moreover, this response, like other sought to make contact with Christian landowners and ten- indirect reactions, is contagious; it spreads from the individual ant farmers throughout Sheikhupura District. Pastors were to the group. encouraged to give away the new seed in exchange for a share In two succeeding chapters Heinrich showed how this of the harvested crop, thus enhancing the prospects for self- dynamic surfaced in the lives of the Indians and then of the supporting village churches. Heinrich also, with considerable missionaries who worked with Dalit converts. In his view, the government input, created a six-week summer camp course Indian worker operated under three handicaps: “(1) The neces- for twenty unemployed Christian youth. It trained them in sity of accommodating himself to the missionary supervision agricultural extension work so that they might become pre- under which he labours, (2) his close contacts and co-operation pared for future employment either by the government or by with a psychically abnormal group, (3) the suggestion of his own the mission.23 inferiority constantly conveyed by the dominating position of By 1938 Heinrich began to experience some heart problems, the missionary and the Mission” (66). Since Indian workers were which forced him to take longer breaks from his work, especially most often drawn from the same “psychically abnormal group” during the hot season. His condition did not improve, and he and as the people they served, their work for the mission became the family left India in March 1940. His health then improved, extremely stressful and draining, as with Moses dealing with the but the entry of the United States into World War II in December newly liberated children of Israel in the wilderness. Missionaries, 1941 prevented their return to India. who either were autocrats or just had a robust desire for power and status within an autocratic system, were virtually guaran- The Psychology of a Suppressed People teed to elicit the indirect reaction from those they worked with, and so they too became emotionally drained and frustrated. The During his 1931–32 furlough Heinrich earned a master’s degree most obvious check against such tendencies and their negative at Oberlin College (Oberlin, Ohio), the thesis for which evolved consequences was to put missionaries and their placement under into his Psychology of a Suppressed People. He later described this the control of the Indian church. subject as a hobby that developed into “an object of serious In plotting the way forward in his three final chapters, study and experiment” over the course of fifteen years.24 One Heinrich considered this fundamental change in the mission/ chapter from the thesis appeared in the United Church Review in church power structure essential to overcoming psychological 1933.25 His thesis also provided the basis for a twenty-five-page barriers to effective church and mission work. He drew upon pamphlet the Punjab government requested for the use of its his experience in the Rawalpindi Presbytery to describe how, own officials and published in 1935.26 This pamphlet sought during evangelistic campaigns, “my identification with the to explain psychologically why Dalit farmers were reluctant to programme of the Church gave the session as effective a hold on accept government advice, even in the face of clearly demon- me as I had on any of the Indians” (112), how the church initia- strated benefits, and offered a few suggestions on how best to tives in the evangelistic campaign and building projects released deal with this resistance. creative energy in its membership “by exposure to faith and The Psychology of a Suppressed People was a relatively small enthusiasm” (130), and how collisions with the mission showed

36 International Bulletin of Missionary Research, Vol. 37, No. 1 that “a continuous spiritual efficiency is impossible without the Distinctive, even unique, in adopting a psychological approach Mission’s being moved out of the picture” (142). He concluded both to Dalits and to mission, and hardly flattering or uplifting on an optimistic note: to any of the parties described in it, including Heinrich himself, the book was nevertheless favorably reviewed in India and in The emotional power back of the craving for superiority latent mission circles. in the depressed class group, when it becomes socialized, is a John Charles Heinrich received a doctor of divinity degree in real reinforcement of power and achievement. The highest aim 1937 from his alma mater, Westminster College, and the Kaisar- of Mission policy should be to keep out of the way anything that i-Hind silver medal in the King’s Honours List of 1939 for his will hinder or thwart its social expression. Any form of organiza- rural reconstruction work and his book. After leaving India he tion that is not open to effective criticism by National leaders is a handicap to spiritual fellowship too heavy to be borne. Criticism did some rural reconstruction work in the United States and that finds no effective channel of expression tends to produce served as a chaplain with the Wichita Council of Churches. He an apparent unresponsiveness that conceals resentment. This died of a heart attack on May 23, 1945. He was survived by his emotional reaction often results in disorder and disintegration wife, Jessie, and their four children: Kathryn, Martha Helen, Jean, of personality. The tendency toward the formation on the field of and John Jr. An obituary stated that in India “he was known for single organizations of control with Nationals dominant needs his aggressiveness in promoting the indigenous church and for desperately to be speeded up. (144) his book on The Psychology of a Suppressed People.”28

Notes 1. A.H.B., “Psychology of a Suppressed People by J. C. Heinrich, M.A., [1931 or 1932], written from Oberlin. Heinrich’s letters are all in RG D.D.,” United Presbyterian, May 25, 1942, pp. 43–44. 209-7-43, Presbyterian Historical Society. 2. “Who’s Who in the United Presbyterian Church: John Charles 15. Minutes of the Annual Meeting of the Sialkot Mission of the United Heinrich, D.D.,” United Presbyterian, November 16, 1939, p. 23. Presbyterian Church of North America, Sialkot, October 18–23, 1926, 3. Ibid. p. 48 (a freestanding pamphlet with no publication details given). 4. His and Jessie’s application forms are in file Rb 360, Presbyterian 16. The Annual Report of the Board of Foreign Missions of United Presbyterian Historical Society, Philadelphia. Church to the General Assembly 1928, p. 5. This report is printed as an 5. Frederick Stock and Margaret Stock, People Movements in the Punjab, attachment to the General Assembly Minutes for 1928. with Special Reference to the United Presbyterian Church (South Pasa- 17. J. C. Heinrich to W. B. Anderson, March 10, 1934. His public view dena, Calif.: William Carey Library, 1975), 23. The Stocks did appears in J. C. Heinrich, “On Closer Relations between the Indian not identify the source of this unsurprising data, but a comment Church and the Mission: What Constitutes the Problem?” United later in the paragraph referring to the Session Book of the Sialkot Presbyterian, December 18, 1930, p. 26. congregations suggests that that may have been their source. 18. Heinrich to Anderson, March 17, 1932, and to R. B. Caldwell, n.d., 6. On motivations, see John C. B. Webster, The Dalit Christians: A History, written from Oberlin. 3rd ed. (Delhi: ISPCK, 2009), 56–71. 19. J. C. Heinrich, “On Extension Department.” A copy sent to W. B. 7. Robert Stewart, Life and Work in India: An Account of the Conditions, Anderson dated September 1933 is in file RG 209-7-43, Presbyterian Methods, Difficulties, Results, Future Prospects, and Reflex Influence of Historical Society. Missionary Labor in India, Especially in the Punjab Mission of the United 20. J. C. Heinrich, “Blessed Are the Peacemakers,” United Church Presbyterian Church (Philadelphia: Pearl Publishing, 1896), 243. Review, September 1934, pp. 228–29. 8. Ibid., 134, 138. 21. J. C. Heinrich, “Rethinking Missions in Martinpur Village,” Wom- 9. J. C. Heinrich, “Spreading the Good News in North India,” United en’s Missionary Magazine, March 1936, p. 394. Presbyterian, June 9, 1921, p. 25, also p. 19; see also issue for June 2, 22. Heinrich to friends, September 21, 1938. p. 2. 23. Ibid.; J. C. Heinrich, “Rural Reconstruction and Village Self-Support,” 10. J. C. Heinrich, “The Church the Agent of Evangelism,” Indian Stan- United Church Review, June 1939, pp. 166–69; Heinrich, “Seed and dard, November 1926, pp. 287–91. By this time the campaign finished the Seed,” Christian Union Herald, August 26, 1939, pp. 16–17. with a week of evangelism at several other points in the city as 24. J. C. Heinrich, Depressed Class Psychology: Pamphlet (Lahore: Govern- well; after eight years, between one and nine adult baptisms were ment of Punjab, 1935), 1. occurring each year. 25. J. C. Heinrich, “Inferiority Reactions and the Nervous Missionary,” 11. J. C. Heinrich, “The Humblest Christian Can Spread the Evangel,” United Church Review, October 1933, pp. 298–302. Indian Standard, December 1926, p. 319. 26. Heinrich, Depressed Class Psychology. 12. J. C. Heinrich, “Evangelism and Church Finance,” Indian Standard, 27. J. C. Heinrich, The Psychology of a Suppressed People (London: Allen September 1929, pp. 250–57. & Unwin, 1937), 6. (Subsequent references in the text are to this 13. J. C. Heinrich, “Church Building Projects,” Indian Standard, October volume.) 1929, pp. 289–95. 28. “Dr. J. C. Heinrich Dies in California,” United Presbyterian, May 28, 14. J. C. Heinrich, typed attachment to a letter to R. W. Caldwell, n.d. 1945, p. 24.

January 2013 37 My Pilgrimage in Mission Arnold L. Cook

y pilgrimage in mission began emerging during the last Early Mentors and Constituted Authority Myear of World War II. In my rural community of Keady, in southern Ontario, Canada, war planes seemed to fill the sky, WCBI was an old-fashioned school where one basic Bible-centered flying in and out of a nearby training base. On the ground, I was curriculum seemed to fit all students. Chapel services, held five intrigued by our neighbors’ sons, hanging out at the village store days a week, often featured missionaries. Every Friday evening in military garb on weekend leaves. In that same village, in 1943, all students, along with a high percentage of the faculty and I gave my heart to Jesus in a little Baptist church at age eleven. staff, attended a missionary meeting. At the end of a three- or Nine years later our parents moved our family of eight children four-year program, every student was expected to apply either to a more vibrant church in the city of Owen Sound. There I met for missionary service or for ministry in Canada. Mary Lou and my first mentor, a dynamic Christian businessman, and was I applied for missions with this footnote: “We are open to wher- baptized. Following a life-transforming encounter with the fill- ever we are needed, with an inclination toward South America.” ing of the Holy Spirit at age twenty, I joined my first Christian Our specific assignment, to Colombia, was chosen for us by our and Missionary Alliance (C&MA) church. With this move, my denominational leadership. journey into mission picked up momentum. In my era, denominational structures counted heavily on respect for the authority vested in leadership. As I reflect on my An Emerging Mission Perspective pilgrimage in mission, I am intrigued by the significant role that “constituted authority” played in providing direction throughout Four events moved me down the missionary track. First, I began our ministry. When we were assigned to Colombia, we took that meeting and hearing from “live” missionaries. One was from assignment as the will of God for us. Colombia, South America, and another from Côte d’Ivoire, West On three occasions during our ministry in South America, Africa. Many more followed. A second event was the introduction constituted authority (at that point, the mission leadership) to my new C&MA church’s yearly weeklong missionary conven- requested that we do something we would not otherwise have tion. Along with being exposed to the world of missions, I was chosen. In each case, however, we would have made a costly error introduced to the Bible college movement. Initially I was disturbed had we been allowed to do things our way. The first related to the by the students from the Western Canadian Bible Institute (later education of our children. We had agreed to send our children Canadian Bible College), in Regina, Saskatchewan, who came to a mission school when they reached school age. That commit- each year to our church to sing and recruit prospective students. ment seemed easy to make in 1957 before we had children. But My response was, “God is certainly not calling me, a high school once in Colombia with two boys, we felt we should keep them dropout. My role is ‘giving.’” In addition to my good salary in in the local Colombian schools where we lived. This became an sales, I had added chinchilla ranching as further proof to God issue of either complying with or resigning from the mission. In that I was serious about giving. The combination would allow hindsight, we thank God for the mission leadership. We would me to increase my annual faith promise for missions. have done a great injustice to our children if we had locked them During one of those missionary conventions, however, a third into the local educational system, good as it was. formative encounter occurred. Oswald J. Smith, well-known pas- The second occasion was just before our third term of three tor from the Peoples Church in Toronto, came to our church and years. We were ready to return to Latin America after spending preached on his favorite theme—missions. As was the pattern in some time in seminary studies. The president of Canadian Theo- those days, he closed the service by calling for a response time. logical Seminary surprised us by strongly suggesting that we go I stepped forward and heard him thunder, “Young people, get to the School of World Mission at Fuller Theological Seminary, moving for God—God cannot guide a standing ship!” I sensed in Pasadena, California, to complete doctoral studies. We were that this movement meant going to a Bible school and preparing hesitant. With two teenage children, we felt it unwise to take them for Christian ministry. In the context of my Alliance church, the to Southern California. All our children were already eagerly pattern in those days was to travel 1,500 miles to the Western anticipating their return to Latin America and to the Alliance Canadian Bible Institute (WCBI), out on the western prairies. The Academy missionary kids’ school in Quito, Ecuador. Our decision fourth significant factor was my marriage into a missionary fam- was complicated by an offer to us, from the C&MA seminary in ily. The Cattos had two children. Their son was in the process of Canada, of a two-year, all-expenses-paid scholarship. This was departing for Indonesia as a missionary. I married their daughter, certainly a generous offer to a forty-two-year-old with a family Mary Lou, in September 1954 and then departed for the C&MA of five! We went to Fuller, from which I benefited greatly. And training school in Regina, leaving the chinchilla business in the our family had a fabulous time in Southern California. hands of my mother-in-law. The third occasion was during our last three-year term. It started with six months of teaching in Buenos Aires, Argentina. Arnold L. Cook was a Christian & Missionary Alli- The C&MA mission plan was that I would teach in the Buenos ance missionary in Colombia, Argentina, and Peru Aires Bible College (Instituto Bíblico Buenos Aires) for six months, for fourteen years. Vice president of personnel and and then complete the balance of our term in Lima, Peru. Near missions (1981–92) and president (1992–2000) of the end of the six months the thought occurred to us to just stay the C&MA in Canada, he is the author of Histori- in Buenos Aires for the remaining two years of our term, versus cal Drift: Must My Church Die? How to Detect, making another move. I ran this idea by our regional director Diagnose, and Reverse the Trends (Christian in Nyack, New York. His gracious but firm reply was, “No, let’s Publications, 2000). —[email protected] stick with Plan A. The Peruvian C&MA church is awaiting your

38 International Bulletin of Missionary Research, Vol. 37, No. 1 help to launch a Theological Education by Extension program in Grappling with Mission Changes the churches throughout Peru.” Once again, listening to consti- tuted authority proved to be the better choice. Had we done our At the end of our first term we moved to the north-central city of own thing, we would have missed out on the Peruvian chapter Medellín to teach at the Union Bible Seminary (Seminario Bíblico of our lives, which brought us the greatest church and mission Unido). This move was precipitated by several university student experiences of our ministry. converts who felt called to train for ministry. God had other lessons to teach us about effective means of training leaders. Medellín Our Field Experience was known as the city of eternal spring but later, in the 1980s, became infamous as the home of the Medellín drug cartel. The In a sense, our field experience began during the process in seminary campus was originally directed by OMS International. 1962 of getting from Owen Sound to Colombia. We made two In the mid-1960s OMS facilitated the transfer of the leadership significant stops that impacted our field experience. First, we of the seminary to a consortium of missions that included the arrived in New York City, headquarters of our mission’s inter- C&MA. I served in leadership and as a faculty member for three national office. There we received our final instructions.At that years. The number of students was always small, with most of time, the tradition was to be commissioned by our home church them being supported by a number of mission groups. Unfor- in Canada and to have a second commissioning at the national tunately, each mission had a different formula for assisting its headquarters. Several of our Alliance leaders who were in the students, and ultimately the lack of a coordinated funding model office gathered around us to pray. A. W. Tozer, a well known contributed to an atmosphere of discontent among the students. C&MA pastor from Chicago, was asked to pray. Tozer liked to Returning for our second term to Medellín in the late 1960s, pray with a sequence of similar phrases: “O Lord, you know that we were pleasantly surprised by the arrival of an innovative nothing this couple has studied, nothing they think they know, new concept for theological training—Theological Education by nothing they have experienced 9etc., etc., etc.0 will be sufficient Extension (TEE). Developed by three Presbyterian missionaries for the task ahead. O God, give them a fresh anointing for their in Guatemala in the mid-1960s, TEE was a paradigm shift in the ministry in Colombia. Amen.” After he had finished with the list way we trained leaders for ministry. Ralph Winter, who later of our inadequacies, we felt about a foot high. Yet this served as a good reminder that our ministry would be “not by might, nor by power,” but by God’s Spirit (Zech. 4:6). We recalled Tozer’s We were fortunate to prayer often throughout our pilgrimage in mission. Our second important stop was San José, Costa Rica. We be fully embraced into were thankful for a mission that considered the acquisition of a missionary family the language to be essential. We were given two years to gain a working knowledge of Spanish. The first year was in a formal that encouraged us to classroom setting, at a language school in San José. The second try new methods. year was in Colombia, our country of service. We arrived in Colombia, a politically turbulent country in 1962. We cut our teeth in missions on university student evan- gelism in the old colonial southern city of Popayán. We were became my professor at Fuller Theological Seminary, was one fortunate to be fully embraced into a missionary family that of the three. I was able to develop a pilot project with TEE from encouraged us to try new methods. I experimented by opening the seminary in Medellín. Every second weekend I would fly a reading room next door to the Medical Faculty of the State south to three C&MA centers. Two aspects of the initial results University (La Universidad de Antioquia). This kind of high- were refreshing. First, in these centers I was teaching the “real profile approach was new in Colombia for a couple of reasons. leaders” rather than the often untested potential leaders of the Aggressive persecution of Protestants caused most missionar- resident seminary. Second, I sensed a marked change in the stu- ies to work in the rural regions of the country. Likewise, urban dents’ attitude—they were very appreciative that the training evangelism with a focus on university students was quite new had come within their reach while they continued ministering. at that time. But these factors were to be altered. Roman Catholi- This was the beginning of our long-term involvement with so- cism was on the cusp of significant change, greatly assisted by called distance education. Vatican II (1962–65). We sensed a new openness on the part of university students. Midstream Retooling During those years I began to learn the importance of using the early morning as a time for intercession. I was greatly helped Having pushed hard for change in the areas of middle-class by the early morning culture of Popayán. The city sidewalks evangelism and alternate methods of training nationals, I found were rolled up by 8:00 p.m., but there was movement to the mar- my resources depleted in 1971 at the end of our second term. kets by 4:30 in the morning. I attribute the modest success that This led to a three-year hiatus and the completion of a master of we had in the conversion of five university students to what I divinity in missions at Canadian Theological Seminary in Regina. learned about intercessory prayer. We discovered that converted During those “down years” God met me in spiritual renewal university students were a novelty for our mission organization, through the ministry of the Western Canadian Revival of 1971. particularly for the Colombian church. Few young people in He turned me around 180 degrees, restoring my love for him and our churches even finished high school, let alone university. We my passion for mission. In the providence of God, as mentioned started experimenting with inviting our neighbors into our home earlier, I was granted a full scholarship to Fuller’s School of World for cultural interchanges as an evangelistic strategy. Again in Mission. I greatly benefited from sitting under the teaching of the the providence of God, a middle class was beginning to emerge outstanding core professors: Donald McGavran, Arthur Glasser, in urban Colombia in the 1960s, following decades of violence. Ralph Winter, Peter Wagner, and Allan Tippett. I was able to

January 2013 39 complete my course work for a doctorate in missiology. Having • Watching churches working in harmony. I had never been retooled, we returned to Latin America, where I completed been in a church business meeting called to discuss the my thesis during our third term on the topic “The Biblical and need to suspend evangelistic services in order to catch Ethical Implications of Latin American Marriage Problems.” up with discipleship. It ended with a unanimous deci- sion: “We must continue reaching out, God’s Spirit is The Peruvian Chapter moving.” • Observing a focused church leadership in action. I Following a six-month teaching assignment in Buenos Aires, in watched a key church handle a pastoral conflict issue 1975 we moved to Lima, Peru, where we assisted in developing a that would have split most churches. Their elders TEE program for the C&MA churches there. Through the provi- declared, however, “We must continue with evange- dence of God, an amazing moving of the Spirit was occurring in lism.” The conflict was handled as a side issue as the the 1970s in Lima, Peru’s capital. Following a decade of living church continued to evangelize. under a military junta, the middle class had become responsive to the Gospel. Hundreds came to Christ every month in continual This phenomenal growth in Lima was part of the urbanization evangelistic meetings. Discipling ministries resulted in large, of missions. The shift to the cities, linked with a strong pastoral growing churches located on major avenues. We entered Lima training program, made it possible in the 1990s to reassign all our in the middle of this amazing wave of evangelism and church North American C&MA missionaries from Peru, many of them to planting. In that context we launched a TEE program for the the least reached areas of the world. The impact of these C&MA churches in Lima, many of which are very large congregations pastored by Peruvians, has caught the attention of the Peruvian government. Officials have particularly been impressed by the It has been rewarding feeding programs for children. Many of these large churches con- to see former students, duct weekly ministry events in poverty-stricken areas of the city. especially those from our time in Latin America, The Surprising Side to Mentoring finding their way into Christian businessman Max DePree wrote Leadership Is an Art (2004), in which he mentions “rover mentors.” These are the people missionary service. that we meet briefly along the way who impact us powerfully. I have been blessed by many rover mentors whom I have met at forks in the road of life. Just a few words of encouragement churches throughout the country, beginning with the flagship timely spoken greatly helped me. Much of my own mentoring Lince church in Lima. Within the first year, more than five hun- has been done through the medium of formal education in both dred students were enrolled, a target I had anticipated reaching Canada and Latin America. It has been rewarding to see former only after two years. Also in Lima I was privileged to teach in A students, especially those from our time in Latin America, finding Night Bible School (today the Alliance Seminary of the Peruvian their way into missionary service, many serving in the Muslim National Alliance Church), an initiative that had been born out of world. On the Canadian front, I taught at Canadian Bible Col- the evangelistic thrust in the city and that had produced a wave lege and Canadian Theological Seminary on three occasions of new Christians seeking training. In that process, I discovered (1957–60, 1970–73, 1978–81). I would later connect with many of the unique study program called SEAN (an acronym for Semi- these former students either as missionaries or as candidates in nario Anglicano, later changed to mean Studies by Extension preparation for field ministry in my role as director of personnel for All Nations). The SEAN program was originally developed and mission of the C&MA in Canada (1981–92). in Argentina and Chile by evangelical Anglican churches, using One example of the value of mentoring came as a surprise material based on the life of Christ in Matthew. Eventually SEAN to me after many years of ministry in Latin America. In 1971, was used in over seventy countries. when we left Medellín, we had turned a struggling little church After those difficult, slow-growth years in resistant Colom- over to a Colombian colleague. We revisited that city twenty- bia, we experienced ministry in Lima in ways we had never seen nine years later and found a flourishing church on that site, before and have not seen since, including: with 270 people in two services. They were looking for a larger lot. The simple and humbling truth is, as a former elder liked • Seeing two to three hundred professions of faith every to jest, “Arnold, the church has done very well since you left!” month, followed by groups of sixty to seventy bap- In a recent conversation, the young pastor that I left behind in tisms, followed by equal numbers signing up for bap- Medellín shared with me his long sojourn in training. He came tism classes for the next month. from rural Colombia to train for ministry at the Bible Institute. • Participating in a growing church focused on evange- He had never attended high school but felt called to ministry. lism and discipleship. A second large church (Pueblo Years later he became my student in the Union Bible Seminary, Libre), with a seating capacity of 2,000, was built which accepted graduates from Bible institutes. He graduated with two baptismal tanks to facilitate simultaneous and decided to pursue his high school diploma. Later he felt led baptisms. to study law and became a lawyer. Today he is a bivocational • Teaching in a night school where pastors were being pastor. How did God lead that country boy through that long trained in the fervor of evangelism. Classes would be educational journey? Here’s his story: released early to allow the students to go next door to the church to act as counselors at the altar during the You asked me to lead the reading-room ministry for university evangelistic services. students back in Popayán. That made a powerful statement to

40 International Bulletin of Missionary Research, Vol. 37, No. 1 me that you thought that I could communicate with university often results in the loss of spiritual vitality. I concluded that students despite my lack of schooling. Later, in the Reading God’s one great answer to this phenomenon has been spiritual Room in Medellín, you asked me again to help. There I met Paul revival. God used the great awakenings of the nineteenth century Goring, the missionary professor who headed the department to raise up missionary movements apart from historic churches of psychology in the state university. He encouraged me to con- that had drifted from mission. I witnessed the special moving sider studying law. of God during the Western Canadian Revival in Saskatchewan When we arrived back in Canada in 1978, I felt out of touch (1971) and again in Lima, Peru (1975–78). with Canadian culture. I was committed, however, to speak at a Looking back on our pilgrimage in mission, Mary Lou and Manitoba family camp and wondered how I could connect with I are certainly humbled by the high privilege of serving God in those camping families. In preparation for my daily talks I asked mission during an amazing period of history, 1960–2000, which myself the question, “What is the most basic issue that sincere witnessed many headline events: Christians struggle with most often?” I concluded that it was knowing where and how best to serve God. From that thought • 1940s to 1980s: The rise and fall of Communism as a I began to develop the idea of the importance of making our world power “maximum impact for God”—our MIFG. The phrase stemmed • 1950s to 1960s: The worldwide urbanization move- from Paul’s declaration, “Not that I have already obtained all this, ment in mission or have already been made perfect, but I press on to take hold • 1955 to 1975: The development of the church growth of that for which Christ Jesus took hold of me” (Phil. 3:12 NIV). movement The idea of making one’s MIFG became a significant emphasis in • 1960s: The emergence of the autonomy of national my ministry from that day forward. Over the years I have been churches surprised by how this simple sermon “Making Your MIFG” has • 1960s: The revolutionary impact of TEE helped others in discerning where God might direct and use them. • 1970s: The amazing growth of a persecuted yet power- ful church in China The Canadian Years • 1970s: The emergence of younger churches becoming sending churches In 1981 I was appointed to serve as the director of missions and • 1974: The redefining of the unfinished task by the Lau- personnel at the new C&MA national office in Toronto. The C&MA sanne Conference in Canada had just transitioned to a status of being autonomous from the U.S. C&MA. I spent my last nineteen years of active From 2000 to 2004 I had the privilege of giving leadership to ministry primarily in administrative roles. I focused exclusively the Alliance World Fellowship (AWF). These fully autonomous on mission during the first eleven years, and then during the international churches exist in the forty-four countries where final eight years I served as president of the denomination. In my C&MA missionaries have served. In 2004 I handed over the full- mission role I visited most of the countries where our Canadian time leadership of AWF to a young Dutch leader, a product of C&MA personnel worked. The personnel side of the job required one of the many younger C&MA missionary-sending churches. travel across Canada, working with our colleges and district Mary Lou has been amazing in her ability to turn twenty-seven churches in missionary recruitment. An observation, especially places in six countries into homes! We served during a transition from the overseas travel, began to dominate my thinking regarding period in mission history, when it was no longer expected that Christian ministry and what happens to Christian movements we would serve in the same field for our entire lifetime. Mov- over time. Especially in older mission fields it was very evident ing from country to country may sound exciting, but it required that institutional ministries, such as those involving medical many more transitions for Mary Lou and in particular for our and educational facilities, tended to become nominal—that is, five children. I want to salute each of them for their cope-ability Christian in name only. This was often closely related to a drifting and willingness in handling many different school settings that, away from a focus on evangelism and church planting to one of in some cases, were less than ideal. To God be the glory! increasing involvement in institutional work. Over the last thirty Our pilgrimage in mission could be summarized by the years of ministry, I collected data and recorded my observations words of Abraham’s servant who was sent to find a wife for Isaac. of this aspect of Christian ministry. Just before retiring in 2000 When he sensed that God had led him to the home of Rebekah, I published Historical Drift, in which I described the inherent he responded, “I being in the way, the Lord led me” (Gen. 24:27 tendency of human organizations to depart from their original KJV). We have simply made ourselves available, and God has beliefs, purposes, and practices, which in the Christian context chosen to guide us into various ministries. High privilege indeed!

Guidelines for Contributors Guidelines for contributors to the International Bul- lishes original articles and reviews of analysis and reflec- letin of Missionary Research can be found online at tion upon the Christian world mission. Articles previ- www.internationalbulletin.org/node/377. The IBMR pub- ously published in print or online will not be accepted.

January 2013 41 Missiological Journals: A Checklist Compiled by Jonathan J. Bonk, with Erika Stalcup, Wendy Jennings, and Dwight P. Baker

n 2004, at the Eleventh General Assembly of the Inter- Despite the most heroic editorial efforts, such a list is fated, Inational Association for Mission Studies (IAMS) in Port not only to be inaccurate and in many ways deficient, but also to Dickson, Malaysia, editors of journals related to mission studies become instantly out of date. Recognizing this, the IBMR editors convened an informal meeting. In preparation for this meeting, a invite readers to supply what they know, filling in gaps and cor- directory of thirty-nine journals was generated from a rudimentary recting errors, so that the list—which will be posted online—can survey circulated among IAMS members. Of that number, two become and remain a current and reliable guide to journals in the were barely conceived; neither survived beyond a single issue. field of mission studies. Kindly address updates and emendations Several were a mere one or two issues old. Still others, such as to the editors at [email protected]. the venerable International Review of Mission and the flourishing In preparing this list, journal editors were asked to provide International Bulletin of Missionary Research, represented basic information, here abbreviated as follows: edit: editor/asso- decades of experience addressing the perennial challenges of ciate editor; publ: publisher; dscpt: concise description; lang: accessibility and relevance in a rapidly changing global Christian principal language; year: year publication began; circ: number community. of subscribers; freq: frequency of publication; subs: subscription The roundtable conversation at the meeting was instructive. cost; addr: postal address; tele: telephone number; fax: fax There was a dim but daunting realization that without a dynamic number; email: e-mail address; web: website URL. presence on the Internet, journals would wane and disappear. No Some of the journals listed below are e-journals, circulated one knew how a web-based journal could possibly generate the only online. Others circulate in a print version in addition to revenues required to cover editorial and production costs. Since having an online presence. We can expect the number of those advertisers have little interest in paying for a message that will available in whole or in part through a website to continue be viewed by a very limited number of readers, and readers are to grow. Many of these journals are also accessible through either unwilling or unable to pay for online content, how could the full-text databases maintained by EBSCO (www.ebsco any mission studies journal survive economically? Circulation, .com), such as Humanities International Complete and Humanities a challenge for any serial publication, is integral to financial Full Text, via the American Theological Library Association’s viability. Editorial, production, and mailing overheads are for- ATLA Religion Database (www.atla.com), and through similar midable, and subscriptions alone rarely cover these costs. With services to which libraries, universities, and educational readers worldwide increasingly going to the web for information, consortia subscribe. scholarly journals, unless endowed or otherwise independently Subscription costs are often complex—whether for an indi- funded, fade and disappear. vidual or institution, a domestic or foreign subscription, online At the conclusion of the meeting, it was suggested that the or in print, one year or multiple years, and a number of other registry be more widely circulated. Accordingly, it was—and variations. Therefore, the prices shown below are for one year still is—linked to the IAMS website: http://missionstudies.org for an individual residing within the country where the journal /index.php/journal/missiological-journals. The list that fol- is published. For multiyear discounts, student rates, institutional lows, an expansion that doubles the original effort, is admittedly prices, and variation in cost by region of the world, see the jour- spare to the point of minimalism in the information it contains. nals’ websites or inquire by e-mail. But it can perhaps serve as an initial outline of the field. The The task of updating this list fell to two of my capable interns, list would expand yet again if works were included that focus Erica Stalcup and Wendy Jennings. To them must go the credit on the emerging discipline of world Christianity, such as the for whatever is useful; for the list’s deficiencies, however, the Journal of World Christianity (www.journalofworldchristianity discredit must be mine. Dwight Baker, senior associate editor of .org), which overlaps with but holds itself to be distinct from the International Bulletin of Missionary Research, also mission studies. contributed to the list.

Jonathan J. Bonk, Executive Director of the Overseas Wendy Jennings was born in Japan, lived there until Ministries Study Center, New Haven, Connecticut, she was nine, and is a 2012 graduate of Wheaton Col- Editor of the International Bulletin of Mission- lege, Wheaton, Illinois. Having served internships in ary Research, and Director of the online Diction- Zimbabwe, in Palestine, and at the Overseas Ministries ary of African Christian Biography, is author of Study Center, New Haven, Connecticut, she is cur- Missions and Money: Affluence as a Missionary rently a congressional intern in Washington, D.C. Problem—Revisited (Orbis Books, 2006). —[email protected] —[email protected] Erika Stalcup is a Ph.D. candidate in History of Chris- Dwight P. Baker, former associate director of the Over- tianity at Boston University, Boston, Massachusetts. seas Ministries Study Center, New Haven, Connecti- Her dissertation examines the spiritual experiences of cut, is Senior Associate Editor of the International early British Methodists and the language employed Bulletin of Missionary Research. to describe those experiences. She is ordained in the —[email protected] United Methodist Church and serves two congrega- tions in Massachusetts. —[email protected]

42 International Bulletin of Missionary Research, Vol. 37, No. 1 Acta Missiologiae BIAMS Bulletin edit: Scott Klingsmith, Anne-Marie Kool; publ: Central and edit: Jonathan Ingleby: publ: British and Irish Association for Eastern European Institute for Mission Studies of Károli Uni- Mission Studies (BIAMS); dscpt: short articles of current inter- versity (CIMS); dscpt: international and interconfessional peer- est by BIAMS associates for mission theologians and practi- reviewed missiological journal focused on Central and Eastern tioners, plus reviews and notices of recent publications; lang: Europe; lang: English; year: 2008; circ: 500; freq: annual; English; year: 2005, continues BIAMS Newsletter (1993–2004); subs: €10; addr: Acta Missiologiae, CIMS, Károli University, circ: 200; freq: semiannual; subs: £6; addr: Jonathan Ingleby, P.O. Box 73, 1461 Budapest, Hungary; tele: +36-(1)-216-2054 Editor, BIAMS Bulletin, 6 Peart Close, Gloucester, GL1 3QF, ext. 101; fax: +36-(1)-216-2054 ext. 113; email: [email protected], United Kingdom; tele: +44-(0)1452-303891; email: jcingle@blu [email protected]; web: www.kre.hu/portal/index.php eyonder.co.uk; web: www.biams.org.uk /acta-missiologiae Bibliographia Missionaria Ad Gentes: Teologia e antropologia della missione edit: Marek Rostkowski; publ: Pontifical Missionary Library edit: Gianni Colzani, P. Mario Menin; publ: Editrice Missionaria and Urbaniana University Press; dscpt: offers vast documen- Italiana (EMI); dscpt: missiological journal featuring primarily tation on books and articles regarding the missionary world, Italian contributors; lang: Italian; year: 1997; freq: semian- both historical (religious orders, missionary congregations, mis- nual; subs: €20; addr: Ad Gentes, EMI, Via di Corticella 179/4, sionary lives, missionary territories) and praxial (methodology, 40128 Bologna, Italy; tele: +39-051-326027; fax: +39-051-327552; great religions of the world, ecumenism, interreligious dialogue, email: [email protected]; web: www.emi.it/AdGentes.html development, new religious movements); ample indexes; lang: English; year: 1933–34; circ: 400; freq: annual; subs: €44; addr: African Journal for Mission in Context (AMC) Bibliographia Missionaria, Pontifical Missionary Library, Pontifi- edit: Rose Uchem; publ: African Region of the International cal Urbaniana University, Via Urbano VIII, 16, 00120 Vatican Association for Mission Studies; dscpt: peer-reviewed online City; tele: +39-0669889676; fax: +39-0669889663; email: biblio journal of research on mission in African contexts; lang: Eng- [email protected]; web: www.urbaniana.edu lish; year: 2010; circ: online; freq: semiannual; subs: free; addr: /biblio/en/biblioteca/bibl_missionaria.htm Rose Uchem, Editor, African Journal for Mission in Context, c/o Dept. of Religion and Cultural Studies, University of Nigeria, Chinese Theological Review Nsukka, Enugu State, Nigeria; tele: +234-8034-718-951; email: edit: Janice Wickeri; publ: Marvin Hoff; dscpt: English transla- [email protected]; web: http://iamsafric.wordpress.com tions of original documents (statements, essays, sermons) from the Three-Self Patriotic Movement and the China Christian Asian Missiology Council written in Chinese by Christians in China for Christians edit: Chansamone Saiyasak; publ: Asian Society of Missiology in China; lang: English translations; year: 1985; circ: 850; freq: (ASM); dscpt: online journal containing missiological research annual; subs: US$10; addr: Janice Wickeri, Editor, Chinese Theo- and discussion papers focusing on Asia and Asian churches in logical Review, c/o SKH Ming Hua Theological College, Glenealy, mission; lang: English; year: 2007; circ: online; freq: biannual; Central, Hong Kong; Marvin D. Hoff, Publisher, Chinese Theologi- subs: included in membership fee; addr: Asian Missiology, P.O. cal Review, 21236 Barth Pond Ln., Crest Hill, IL 60435 USA; email: Box 305, Burns, TN 37029 USA; email: [email protected]; [email protected]; web: www.ftesea.org/review.htm web: http://asianmissiology.org Currents in Theology and Mission Asian Missions Advance edit: Kathleen D. Billman, Kurt K. Hendel, Craig L. Nessan; edit: Timothy K. Park; publ: Asia Missions Association; dscpt: publ: Lutheran School of Theology at Chicago, in cooperation forum for missionaries, mission trainers, and church mission with Pacific Lutheran Theological Seminary and Wartburg leaders for exchanging ideas, sharing reports, and discussing Theological Seminary; dscpt: resources for mission, ministry, issues related to mission praxis; lang: English; year: 2011, pre- and theological growth for pastors, diaconal ministers, associ- viously published by East-West Center for Missions Research & ates in ministry, and other church leaders; lang: English; year: Development (1978–93); circ: 720; freq: quarterly; subs: US$20; 1974; freq: bimonthly; subs: US$24; addr: Lutheran School of addr: Asian Missions Advance, 464 E. Walnut St., Suite 220, Pasa- Theology at Chicago, 1100 E. 55th St., Chicago, IL 60615 USA; dena, CA 91101 USA; tele: +1-626-577-5564; fax: +1-626-310- tele: +1-773-256-0695; email: [email protected], kbillman@lstc 0918; email: [email protected]; web: www.asiamis .edu, [email protected], [email protected]; web: sions.net, www.ewcmrd.org http://currentsjournal.org

Australian Journal of Mission Studies (AJMS) Dharma Deepika: A South Asian Journal of Missiological Research edit: Ross Mackinnon; publ: Australian Association for Mis- edit: P. Daniel Jeyaraj, managing editor Roger E. Hedlund; publ: sion Studies (AAMS); dscpt: peer-reviewed journal; publishes Deepika Educational Trust, Mylapore Institute for Indigenous scholarly and general interest articles on Christian mission, both Studies; dscpt: academic journal, evangelical in commitment, local and global, with a focus on Australian and South Pacific ecumenical in scope, global in vision, dedicated to open inquiry perspectives; lang: English; year: 2007, continues South Pacific of issues related to the church’s mission in contemporary South Journal of Mission Studies (1989–2006); circ: 220; freq: semi- Asia; lang: English; year: 1995; circ: 2000; freq: semiannual; annual; subs: AU$40; addr: AJMS, AAMS, 271 Royal Parade, subs: Rs 120; addr: Dharma Deepika, 7, Canal Bank Road, 1-A, Parkville Vic 3052, Australia; tele: +61-3-9340-8021; fax: +61-3- Raja Annamalaipuram, Chennai 600 028, Tamilnadu, India; 9349-4241; email: [email protected]; web: www.mis tele: +91-(44)-2431-2325; email: [email protected], sionstudies.org/au [email protected]; web: www.dharmadeepika.org

January 2013 43 East-West Church and Ministry Report Exchange: A Journal of Missiological and Ecumenical Research edit: Mark R. Elliott; dscpt: clearinghouse for church and aca- edit: Freek L. Bakker; publ: Centre for Intercultural Theology, demia for a balanced and objective examination of all aspects of Interreligious Dialogue, Missiology, and Ecumenism; dscpt: church life and mission outreach in the former Soviet Union and international journal covering the fields of intercultural theol- Central and Eastern Europe; lang: English, Russian; year: 1993; ogy, missiology, and ecumenism and devoted to observation freq: quarterly; subs: print ed. US$49.45, e-mail ed. US$22.95; and interpretation of (1) the theologies and churches in Asia, addr: East-West Church and Ministry Report, Asbury College, Africa, and Latin America, (2) interaction between Christian- 1 Macklem Dr., Wilmore, KY 40390 USA; tele: +1-864-633-9666; ity and other religions, and (3) migrant churches in the West; email: [email protected]; web: www.eastwestreport.org lang: English; year: 1972; circ: 500; freq: quarterly; subs: €80, US$112; addr: Exchange, Centrum IIMO, Heidelberglaan Trans Encounters Mission Journal 14, 3512 JK Utrecht, The Netherlands; tele: +31-30-253-2079; publ: Redcliffe College; dscpt: online topical journal offering fax: +31-30-253-2362; email: [email protected]; web: www.brill space for academics and practitioners involved in Christian .nl/exch mission to express and exchange views on a variety of issues; lang: English; year: 2004; circ: online; freq: quarterly; subs: Faith & Mission (discontinued) free; addr: Encounters Mission Journal, Redcliffe College, Wot- publ: Southeastern Baptist Theological Seminary, Wake Forest, ton House, Horton Rd., Gloucester, GL1 3PT, United Kingdom; N.C.; dscpt: academic journal to equip Christians engaged in tele: +44-(0)1452-308097; web: www.redcliffe.org/encounters fulfilling the Great Commission in all the earth; lang: English; year: 1983–2008; freq: quarterly; succeeded by Southeastern Ethne Theological Review (2010) edit: Shibu K. Mathew; publ: Frontier Educational Services; dscpt: quarterly mission magazine from India to mobilize the FOIM Series church in India; lang: English; year: 2002; circ: 800; freq: edit: Joe Mattam; publ: Fellowship of Indian Missiologists; quarterly; subs: Rs 100; addr: Ethne, Frontier Educational Ser- dscpt: a series of papers on missiological topics; lang: English; vices, Logos Centre, Horamavu Agara P.O., Bangalore 560043, year: 1992; circ: 1,000; freq: biannual; subs: Rs 75; addr: Sneha Karnataka, India; tele: +91-9448403436; email: editor@ethne Jyoti, Jesuit Theology Centre, B/h Xavier Technical Institute, .com; web: http://ethne.com Sevasi, Vadodara Dt. 391101, India; email: joemattam@jesuits .net Ethne: Online Journal for Pentecostal and Missional Leadership edit: Andrew Mkwaila; publ: All Nations Theological Semi- Forum Mission (FM) nary; dscpt: peer-reviewed publication bringing theological edit: Josef Meili, Ernstpeter Heiniger, Paul Stadler; publ: Ver- and missional insight to bear on the practice of ministry in the ein zur Förderung der Missionswissenschaft; dscpt: promotes Pentecostal tradition; lang: English; circ: online; subs: free; ecumenical exchange, dialogue, and debate on missiological addr: Ethne, All Nations Theological Seminary, P.O. Box 209, topics and related fields; focuses each year on one particular Lilongwe, Malawi; tele: +265-1-762-408; email: info@antson topic, which is presented from different angles by scholars and line.org; web: www.antsonline.org/Journal.html missionaries from various Christian backgrounds and other religious or philosophical backgrounds; lang: English, Ger- Evangelical Missions Quarterly (EMQ) man, Spanish, French; year: 2005, continues Neue Zeitschrift für edit: A. Scott Moreau, managing editor Laurie Fortunak Nich- Missionswissenschaft (1945–2004); circ: 350; freq: annual; subs: ols; publ: Evangelism and Missions Information Service (EMIS); SFr 48, €40; addr: Forum Mission, Kreuzbuchstrasse 44, CH-6006 dscpt: professional journal serving the worldwide missions Luzern, Switzerland; tele: +41-41-375-72-72; fax: +41-41-375- community with articles that reflect missionary life, thought, 72-75; email: (editorial) [email protected], epheiniger@ and practice related to worldwide mission and evangelism romerohaus.ch, [email protected]; email: (subscrip- efforts; lang: English; year: 1964; circ: 4,500, also available tions) [email protected]; web: www.forummission.ch online; freq: quarterly; subs: US$18.95; addr: EMQ, EMIS, P.O. Box 794, Wheaton, IL 60189 USA; tele: +1-630-752-7158; fax: Global Missiology +1-630-752-7155; email: [email protected]; web: www.emisdi edit: Enoch Wan; publ: Enoch Wan; dscpt: online venue for rect.com interactive exchanges among researchers, practitioners, and scholars with a commitment to the worldwide mission of the Evangelikale Missiologie church and the biblical mandate to “make disciples”; lang: edit: Thomas Schirrmacher, Bernd Brandl, Friedmann Walldorf, English, Chinese, Vietnamese, and others; year: 2003; circ: Hanna Schmalenbach, Meiken Buchol; publ: Arbeitskreis für online; freq: quarterly; subs: free; addr: Global Missiology, West- evangelikale Missiologie (AfeM, The German-language Evan- ern Seminary, 5511 S.E. Hawthorne Blvd., Portland, OR 97215 gelical Missiological Society); dscpt: articles and research find- USA; tele: +1-503-517-1804; fax: +1-503-517-1889; email: edi ings about the practice, theology, and history of global Christi- [email protected]; web: www.globalmissiology.org anity and mission; lang: German; year: 1985; circ: 800; freq: quarterly; subs: €17; addr: AfeM-Geschäftsstelle, Meiken Buch- Indian Journal of Missiology (discontinued) holz, Rathenaustr. 5-7, D-51691 Bergneustadt, Germany; tele: edit: Siga Arles; publ: Indian Institute of Missiology; dscpt: +49-(0)641-98689924; fax: +49-(0)228-9650389; email: info@mis published to help in missionary training for indigenous mis- siologie.org; web: www.missiologie.org sions in India under the India Missions Association; lang: Eng- lish; year: 1998–2003, 2006–7; circ: 300; freq: semiannual

44 International Bulletin of Missionary Research, Vol. 37, No. 1 Indian Missions Ishmael, Our Brother publ: India Missions Association; dscpt: presents contempo- edit: Chun Chae Ok; dscpt: articles related to Muslim mission, rary scenarios, viewpoints, and articles that promote missions; information on useful research, missionary essays, mission- lang: English; freq: quarterly; subs: Rs 100; addr: Indian Mis- ary news, and book reviews; lang: Korean; circ: 500; freq: sions, India Missions Association, 48 First Main Rd., East She- bimonthly; subs: KRW 50,000; addr: Torch Trinity Graduate noynagar, Post Box 2529, Chennai 600 030, India; email: publi School of Theology, 55 Yangjae-Dong Sucho-Gu, Seoul 137-889, [email protected]; web: www.imaindia.org Korea; tele: +82-2-570-7563; email: [email protected], iis@ chol.com, [email protected] Interkulturelle Theologie: Zeitschrift für Missionswissenschaft edit: Ulrich Dehn; publ: Deutsche Gesellschaft für Mission- Ishvani Documentation and Mission Digest swissenschaft (DGMW, German Society for Mission Studies) edit: Joy Thomas; publ: Ishvani Kendra; dscpt: documentation and Basel Mission; dscpt: publishes reflections on the theologi- on Christianity and world religions with articles on mission, cal foundations of mission, as well as experiences and prob- plus over 100 abstracts per issue of articles published in national lems in worldwide missionary practice, drawing upon relevant and international reviews; lang: English; year: 1983; circ: 500; anthropological, religious, and social scientific research, with freq: three per year; subs: Rs 150; addr: Ishvani Documentation a focus on the quest for respect and understanding of other and Mission Digest, Ishvani Kendra, P.Box 3003, Pune 411 014, faiths; lang: German; year: 2008, continues Zeitschrift für Mis- M.S., India; tele: +91-20-7033507, +91-20-7033820; fax: +91-20- sion (1975–2008); freq: quarterly or semiannually as a single 7032375; email: [email protected]; web: http://ish issue or a double issue; subs: single issue €6.50, double issue vanikendra.com €13; addr: Ulrich Dehn, Editor, Interkulturelle Theologie, FB Evangelische Theologie, Institut für Missions-, Ökumene-, und Jnanadeepa: Pune Journal of Religious Studies Religionswissenschaften, Universität Hamburg, Sedanstr. 19, edit: Jacob Kavunkal; publ: Jnana Deepa Publications; dscpt: 20146 Hamburg, Germany; tele: +49-(0)40-42838-3776; email: interdisciplinary academic journal with twelve articles per issue [email protected]; web: www.dgmw.org, www on a current theological and missiological issue; major missio- .eva-leipzig.de/index.php?cat=c147_Interkulturelle-Theologie logical focus given to religious and cultural pluralism and the .html negative impact of globalization on the Third World; lang: Eng- lish; year: 1998; circ: 650; freq: semiannual; subs: Rs 80; addr: International Bulletin of Missionary Research Editor, Jnanadeepa, Jnana Deepa Vidyapeeth, Pune 411014, India; edit: Jonathan J. Bonk / J. Nelson Jennings, Dwight P. Baker; tele: +91-20-27034968; fax: +91-20-27034491; email: jdv@vsnl publ: Overseas Ministries Study Center (OMSC); dscpt: aca- .com; web: www.jdv.edu.in/web/journals.php demic journal devoted to a sympathetic yet objective analysis and critique of the Christian world mission; lang: English; year: Journal of Anglican Studies (JAS) 1981, continues Occasional Bulletin from the Missionary Research edit: Bruce Kaye; publ: Cambridge University Press; dscpt: Library (1950–76) and Occasional Bulletin of Missionary Research an international journal offering serious scholarly conversa- (1977–80); circ: 12,076; freq: quarterly; subs: online free, print tion on all aspects of Anglicanism, including history, theology, ed. US$23; addr: IBMR, OMSC, 490 Prospect St., New Haven, worship, ethics, missiology, scripture, canon law, aesthetics, CT 06511 USA; tele: +1-203-624-6672; fax: +1-203-865-2857; and education; lang: English; year: 2003; circ: print ed. 200, email: [email protected]; web: www.internationalbulletin.org also online; freq: semiannual; subs: print ed. US$50, £25; addr: JAS, Suite 4, Level 6, 51 Druitt St., Sydney, NSW, Australia 2000; International Journal of Frontier Missiology (IJFM) tele: +61-2-9262-7890; fax:+61-2-9262-7290; email: bkaye@ edit: Brad Gill, managing editor Rory Clark; publ: Interna- optusnet.com.au; web: http://journals.cambridge.org/action tional Student Leaders Coalition for Frontier Missions; dscpt: /displayJournal?jid=AST promotes intergenerational dialogue between mission leaders, development of frontier missiology, creation of mission agencies Journal of Applied Missiology (discontinued) for frontier missions, interdisciplinary studies, spiritual devo- edit: Ed Mathews; publ: Dept. of Missions, Abilene Christian tion as well as intellectual growth, and “A Church for Every University; dscpt: advocates establishing responsible, repro- People”; lang: English; year: 1984; circ: 400; freq: quarterly; ducing church movements among every group of people on subs: US$18; addr: IJFM, 1605 E. Elizabeth St., Pasadena, CA the face of the earth; lang: English; year: print 1990–95, online 91104 USA; tele: +1-626-398-2249; fax: +1-626-398-2337; email: 1996–97; circ: archived online; freq: semiannual; web: www [email protected], [email protected]; web: www.ijfm.org .bible.acu.edu/ministry/centers_institutes/missions/page .asp?ID=272 International Review of Mission (IRM) edit: Jooseop Keum; publ: World Council of Churches (WCC); Journal of Asian Mission (JAM) dscpt: missiology from an ecumenical perspective, with space edit: Anne Harper, Larry Caldwell; publ: Asia Graduate School for debate between various approaches to mission; includes of Theology–Philippines; dscpt: forum to assess theories and extended bibliography of current literature on world mission; practices of mission past or future, with focus on training Asians lang: English; year: 1912; freq: quarterly; subs: US$96; addr: for missionary tasks and working toward the evangelization of IRM, c/o World Council of Churches, 150 route de Ferney, P.O. Asia; lang: English; year: 1999; circ: 400; freq: semiannual; Box 2100, CH-1211 Genève 2, Switzerland; email: IRM@wcc-coe subs: PhP 400; addr: JAM, QCC P.O. Box 1454-1154, 1102 Que- .org; web: www.oikoumene.org/en/programmes/unity-missi zon City, Philippines; tele: +63-2-410-0312; fax: +63-2-410-0312; on-evangelism-and-spirituality/mission-and-unity/irm.html email: [email protected]; web: http://agstphil.org/jam.htm

January 2013 45 Missio Apostolica edit:

Journal of Contemporary Christian Missio Apostolica edit: Siga Arles; publ: Centre for Contemporary Christianity; edit: Robert Kolb, Victor Raj; publ: Lutheran Society for Missiol- dscpt: deals with contemporary challenges to Christian faith ogy (LSFM); dscpt: forum for exploring God’s mission through within the Indian context; lang: English; year: 2009; circ: 350; a confessional Lutheran missiological lens via articles from mis- freq: quarterly; subs: Rs 200; addr: Journal of Contemporary sion fields, research studies, and book reviews; lang: English; Christian, #47, 10th Cross, 3rd Main, Hoysala Nagar, Bangalore, year: 1993; circ: online, print ed. 75; freq: semiannual; subs: 560016 India; tele: +91-98453-90155; email: [email protected], online free, print ed. US$12.40; addr: LSFM/Missio Apostolica, [email protected]; web: www.sigaarlesministries.com 2811 Holman Ave. NE, Portland, OR 97211 USA; tele: +1-651- 587-2705; email: [email protected], [email protected]; Journal of European Baptist Studies (JEBS) web: http://lsfmissiology.org edit: Keith G. Jones, Parush R. Parushev, Ian M. Randall, Lina Andronoviene, Tim F. T. Noble; publ: European Baptist Federa- Missiology: An International Review tion; dscpt: multidisciplinary academic journal with implicit edit: Richard L. Starcher; publ: American Society of Missiology; missiological content that addresses church and academic life dscpt: multidisciplinary forum for exchange of ideas and shar- in European contexts; lang: English; year: 2000; freq: three per ing of research between missiologists and others interested in year; subs: €16; addr: IBTS of EBF, Nad Habrovkou 3, Jenerálka, related subjects; lang: English; year: 1973; circ: 1,200; freq: Praha 6, CZ 164 00, Czech Republic; tele: +420-2-963-92311; fax: quarterly; subs: online US$20, print ed. US$30; addr: Missiol- +420-2-963-92313; email: [email protected]; web: www.ibts.eu ogy, 13800 Biola Ave, La Mirada, CA 90639 USA; tele: +1-562- /research/jebs 944-0351 ext. 5667; email: [email protected]; web: www .asmweb.org Journal of NATA edit: Siga Arles; publ: National Association for Theological Mission: Journal of Mission Studies / Revue des sciences de la Accreditation (NATA); dscpt: provides literature dealing with mission (discontinued) contemporary challenges to theological education within the publ: Mission Studies and Interreligious Dialogue (earlier: Insti- Indian context; lang: English; year: 2012; circ: 1,000; freq: tut des sciences de la mission/Institute of Mission Studies), Saint semiannual; subs: Rs 100, US$10; addr: Journal of NATA, #47, Paul University; dscpt: bilingual journal of intercultural, inter- 10th Cross, 3rd Main, Hoysala Nagar, Bangalore, 560016 India; religious, and mission studies that includes scholarly articles, tele: +91-98453-90155; email: [email protected], chairman.nata@ field experience, documents, and book reviews; lang: English, gmail.com; web: www.sigaarlesministries.com French; year: 1994–2009, continuation of Kerygma (1967–93); freq: semiannual Journal of the Henry Martyn Institute (JHMI) edit: Varghese Manimala / Andreas D’souza, M. M. Abra- Missionalia ham; publ: Henry Martyn Institute: International Centre for edit: G. L. James; publ: Southern African Missiological Society Research, Interfaith Relations and Reconciliation, Hyderabad, (SAMS); dscpt: academic journal with a holistic and inclusive India; dscpt: promotes interreligious understanding and recon- understanding of mission that, in dialogue with global trends ciliation, with special focus on the study of Islam; lang: Eng- and developments, fosters critical and creative missiological lish; year: 1998, continues Bulletin of the Henry Martyn Institute reflection on Christian mission in Southern Africa; lang: Eng- of Islamic Studies (1985–98); circ: 500; freq: semiannual; subs: lish; year: 1973; circ: 600; freq: three per year; subs: R 120; Rs 175; addr: JHMI, Henry Martyn Institute, 6-3-128/1 National addr: Missionalia, SAMS, P.O. Box 35704, Menlo Park 0102, Police Academy Rd., Shivarampally, Hyderabad 500 052, A.P., South Africa; tele: +27-12-667-6929; fax: +27-12-429-4619; India; tele: +91-40-2320-1134, +91-40-2320-3954; fax: +91-40- email: [email protected]; web: http://missionalia.word- 2320-3954; email: [email protected],web: www.penerbitledalero.com/01.%20Tentang%20Kami publications@web: www press.comweb: www hmiindia.com;.asmweb.orgemail: [email protected],web: web: www.hmiindia.com/journal_henry.html www.hmiindia.com/journal_henry.htmlwww45.atwiki.jp/jmsweb.asmweb.org/01.%20Tentang%20Kami.html publications@ hmiindia.com; Mission de l’Eglise JournalJournalMission:Jurnal of of the Ledalero:Journal the Japan Japan of MissiologicalWacana MissionMissiologicalMission: Iman Studies Society dan Society Journal / KebudayaanRevue of desMission sciences (Journal Studies de Ledalero:la / Revue des sciencesedit: Pierre de la Diarra; publ: Œuvres Pontificales Missionnaires de missionpublDiscoursepubl: :(discontinued) Japan on Missiological faith andmission culture) Society; (discontinued) lang: Japanese; year: 2007; France et de Belgique; dscpt: journal of formation and missio- circpubledit:: online;Mission: web: Studies www45.atwiki.jp/jmsweb andpubl Interreligious: Mission Studies Dialogue and (earlier: Interreligious Insti- Dialoguelogical (earlier: information Insti- primarily oriented to pastoral workers of tut des sciences de la mission/Institutetut des sciences of de Mission la mission/Institute Studies), Saint of Missionthe Christian Studies), Saintcommunities in Europe and other continents so JurnalPaul Ledalero: Wacana ImanPaul dan Kebudayaan (Journal Ledalero: as to encourage universal mission; lang: French; year: 1956; Discourse on faith and culture) circ: 4,500 (supplement 2,000); freq: quarterly plus semian- edit: John Mansford Prior; publ: Penerbit Ledalero; dscpt: nual supplement; subs: €24; with supplement €38; addr: Mis- interdisciplinary theological studies from Sekolah Tinggi Filsa- sion de l’Eglise, OPM-CM, 5 rue Monsieur, 75343 Paris Cedex 07, fat Katolik (STFK) Ledalero (Ledalero Institute of Philosophy); France; tele: +33-(0)1-53-69-17-45; fax: +33-(0)1-47-34-26-63; lang: Indonesian; year: 2002; circ: 800; freq: semiannual; email: [email protected]; web: www.mission.catholique subs: Rp 50,000; addr: Jurnal Ledalero, Sekolah Tinggi Filsafat .fr/publications-documentation Katolik Ledalero, Maumere 86512, Flores-NTT, Indonesia; tele: 082145883380; fax: +62-382-21893; email: johnotomo@gmail Mission Focus: Annual Review .com; web: www.penerbitledalero.com/01.%20Tentang%20Kami edit: Walter Sawatsky; publ: Mission Studies Center, Anabap- /01.%20Tentang%20Kami.html tist Mennonite Biblical Seminary; dscpt: forum for sharing research, perspectives, and discussion on issues facing Ana baptists/Mennonites in mission today, with articles and book reviews by missiologists from around the world; lang: English;

46 International Bulletin of Missionary Research, Vol. 37, No. 1 year: 1993, continues Mission Focus (1972–92); circ: 550; freq: Studies, Dept. of Religious Management and Cultural Studies, annual; subs: US$10; addr: Mission Focus: Annual Review, 3003 Ambrose Alli University, P.M.B. 14, Ekpoma, Edo State, Nigeria; Benham Ave., Elkhart, IN 46517 USA; tele: +1-574-522-1806, tele: +234-8056621457, +234-7066932145; email: christianstud +1-574-296-6209; fax: +1-574-295-0092; email: wsawatsky@aol [email protected] .com; web: www.ambs.edu/mission-focus Norsk tidsskrift for misjonsvitenskap (Norwegian Journal of Mission Frontiers Missiology) edit: Rick Wood; publ: U.S. Center for World Mission; dscpt: edit: Tormod Engelsviken; publ: Egede Institute, in coopera- dedicated to fostering the global movement to establish an tion with Tapir Academic Press; lang: Norwegian; year: 2007, indigenous and self-reproducing church planting movement continues Norsk tidsskrift for misjon (1947–2006); circ: 250; freq: among all of the 10,000 unreached peoples (ethnic groups) of quarterly; subs: NKr 300; addr: Norsk tidsskrift for misjonsviten- the world as soon as possible; lang: English; year: 1979; circ: skap, Post Box 5144, Majorstua, NO-0302, Oslo, Norway; tele: 14,500; freq: bimonthly; subs: US$24; addr: Mission Frontiers, +47-22-59-06-91; fax: +47-22-59-05-30; email: [email protected]; 1605 E. Elizabeth St. #1048, Pasadena, CA 91104 USA; tele: web: www.akademikaforlag.no/misjon +1-626-797-1111; fax: +1-626-398-2263; email: mission.fron [email protected]; web: www.missionfrontiers.org Ny Mission (New mission) edit: Mogens S. Mogensen; publ: Danish Mission Council; dscpt: Mission Round Table: The Occasional Bulletin of OMF Mission a series of books that relate international discussion of missio- Research logical themes to current mission work of Danish churches and edit: Warren Beattie; publ: Mission Research Department of mission societies; lang: Danish, English; year: 1999, continues OMF International; dscpt: contemporary mission in Asia as Nordisk Missionstidskrift (1899–1970) and Mission: Nordisk Mis- viewed by reflective practitioners, covering topics such as con- sionstidskrift (1970–98); circ: 300; freq: semiannual; subs: online textualization, globalization, integrative mission, theological free; print ed. DKr 130; addr: Ny Mission, Dansk Missionsråd, education, missional business, and spirit worlds; lang: English; Peter Bangs Vej 1D, 2000 Frederiksberg, Denmark; tele: +45-39- year: 2005; circ: online; freq: semiannual; subs: email query to 61-27-77; email: [email protected]; web: www.dmr.org [email protected]; addr: Mission Round Table, 2 Cluny Rd., Singapore 259570; tele: +65-6319-4550; fax: +65-6472-2398; Occasional Bulletin email: [email protected]; web: www.omf.org/omf edit: Bob Lenz; publ: Evangelical Missiological Society (EMS); /home/about_omf/mission_research dscpt: designed to inform mission professors, students, and mis- sion leaders about current missiological issues; lang: English; Mission Studies circ: online; freq: three per year; subs: free; addr: Occasional Bul- edit: Kirsteen Kim; publ: International Association for Mission letin, 1385 W. Hile Rd., Muskegon, MI 49441 USA; tele: +1-231- Studies; dscpt: scholarly peer-reviewed forum for the study of 799-2178; email: [email protected]; web: www.emsweb.org biblical, theological, historical, and practical questions related to mission; lang: English; year: 1984; circ: 600; freq: semiannual; Occasional Papers Published by Center for Multireligious Studies subs: €50, US$70; addr: Kirsteen Kim, Editor, Mission Studies, (discontinued) Leeds Trinity University, Brownberrie Ln., Horsforth, Leeds edit: Viggo Mortensen; publ: Center for Multireligious Studies, LS18 5HD, United Kingdom; tele: +44-(0)113-2837231; fax: +44- University of Aarhus; dscpt: channel for informal sharing of (0)113-2837200; email: [email protected]; web: www research studies of multireligiosity and interreligious relations; .missionstudies.org, www.brill.com/mist lang: Danish, English; year: 2000; circ: 300; freq: semiannual; subs: available issues approx. DKr 100; addr: Viggo Mortensen, Mission Today Center for Multireligious Studies, The Theological Faculty, Uni- edit: Paul Vadakumpadan; publ: Sacred Heart Theological versity of Aarhus, DK 8000 Aarhus C, Denmark; tele: +45-8942- College, Shillong, Meghalaya, India; dscpt: fosters reflection 2311; fax: +45-8613-0490; email: [email protected]; web: http:// on Christian mission as the continuation in space and time of pure.au.dk/portal/en/persons/id%287b8f1be2-67e1-443b- the redemptive work of Jesus Christ; promotes evangelization, b611-003f470e995d%29.html understood as a multidimensional reality, carried out in vari- ous sociocultural contexts but with special focus on the Indian Perspectives Missionaires: Revue protestante francophone de context; lang: English; year: 1999, continues Indian Missiologi- missiologie cal Review (1979–98); circ: 1,600; freq: quarterly; subs: Rs 150; edit: Claire-Lise Lombard; publ: Association Perspectives Mis- addr: Mission Today, Sacred Heart Theological College, Shil- sionaires; dscpt: interdenominational journal with research and long–793 008, Meghalaya, India; tele: +9862253537; fax: 0364- book reviews; reflects missiological concerns of evangelical and 2550144; email: [email protected], vvpaulsdb@ Lutheran/Reformed francophone Protestantism; lang: French; rediffmail.com; web: www.missiontoday.org year: 1981; circ: 250; freq: semiannual; subs: €20, SFr 30; addr: Olivier Labarthe, 4 ch. des Hirondelles, CH-1226 Thônex/ Nigerian Journal of Christian Studies Genève, Switzerland; tele: +41-22-349-55-11; email: pm.abo@ edit: Don Akhilomen / Felix Ehimare Enegho; publ: Dept. of bluewin.ch; web: www.afom.org/pm/ Religious Management and Cultural Studies, Ambrose Alli University; dscpt: articles by academics and missionaries that address, from diverse perspectives, contemporary events and Pokumkwa Sunkyo (Gospel and mission) burning issues in Christian studies; lang: English; freq: annual; edit: Huntae Chang; publ: Korea Evangelical Missiological subs: US$10; addr: Don Akhilomen, Nigerian Journal of Christian Society (KEMS); dscpt: peer-reviewed journal designed as an

January 2013 47 outlet for research in missiology from an evangelical perspec Spiritus (French edition) tive; lang: Korean, English; year: 1986; circ: 60; freq: quar- edit: Eric Manhaeghe; publ: joint publication of twelve mission- terly; subs: US$50; addr: Pokumkwa Sunkyo, Yunjung So, Edi- ary institutes; dscpt: founded to stimulate reflection on mission tor, Asian Center for Theological Studies and Mission, Ashinri in light of changes brought about by shifts in the context of Okchonmyun Yangpyunggun, Kyungkido, South Korea; tele: world mission and by the Second Vatican Council, with inclu- +82-10-3409-3329; fax: +82-31-772-5479; email: editorkems@ sion of biblical, systematic, and missiological points of view and gmail.com; web: www.kems.kr testimonies from all over the world; lang: French; year: 1959; see also Spiritus (Latin American edition); circ: 1,100; freq: Re-thinking Mission quarterly; subs: US$50 Europe, USA, and Canada, US$40 else- edit: Joshva Raja; publ: Selly Oak Centre for Mission Stud- where; addr: Revue Spiritus, c/o Séminaire des Missions, 12 rue ies (SOCMS), Us (formerly United Society for the Propagation du Père Mazurié, F-94550 Chevilly-Larue Cedex, France; tele: of the Gospel [USPG]), and the Methodist Church of Britain; +33-01-46-86-70-30; email: [email protected], dscpt: electronic journal of mission studies to stimulate new [email protected]; web: www.spiritains.org/pub/spiritus thinking on the theology of mission, enlightened by perspec- /spiritus.htm tives of Christians from around the world; lang: English; year: 2006 (previously in paper, sporadically, for about six years); Spiritus (Latin American edition) circ: online; freq: quarterly; subs: free (request via Mike edit: P. Helmut Renard; publ: joint publication of five mission- Brooks, [email protected]); addr: Us, Harling House, 47-51 ary orders; dscpt: theoretical and practical reflections by con- Great Suffolk St., London SE1 0BS, United Kingdom; tele: +44- tributors from five continents; intended for people dedicated to (0)20-7921-2200; fax: +44-(0)20-7921-2222; email: j.raja@queens. mission and evangelization; lang: Spanish; year: 1996, Latin ac.uk; web: www.rethinkingmission.org American edition; see also Spiritus (French edition); circ: 420; freq: quarterly; subs: US$30; addr: DirecciÓn de Spiritus— SEDOS Bulletin EdiciÓn Hispanoamericana, Apartado 17-03-252, Quito, Ecua- edit: Nzenzili Lucie Mboma; publ: Service of Documentation dor; tele: +593-2-674-186; fax: +593-2-673-126; email: svdcri@ and Study on Global Mission / Sevizio di Documentazione e ecuanex.ec; web: www.ecuanex.net.ec/spiritus Studi sulla Missione; dscpt: for exchange of perspectives and information on mission, with special attention to interreligious St. Francis Magazine dialogue and ecumenism; lang: English, French; year: 1969; edit: John Stringer; publ: Interserve and Arab Vision; dscpt: circ: 950; freq: bimonthly; subs: free online and by e-mail, print articles on matters that directly impact the life and work of ed. €30; addr: SEDOS Bulletin, SEDOS, Via del Verbiti, 1, 00154 Christian missionaries in the Arab world; mostly written by peo- Rome, Italy; tele: +39-06-574-1350; fax: +39-06-575-5787; email: ple working in the Arab world; lang: English; year: 2005; circ: [email protected]; web: www.sedosmission.org online; freq: bimonthly; subs: free; addr: St. Francis Magazine, NO 2, Lorong 11/8A, Section 11, 46200, Petaling Jaya, Selangor, Sevartham: Indian Culture in a Christian Context Malaysia; tele: +60-3-7960-5595; fax: +60-3-7960-5596; email: publ: St. Albert’s College; dscpt: forum for study of and Chris- [email protected]; web: www.stfrancismagazine tian reflection on, especially, Adivasi Indian culture; lang: Eng- .info lish, Hindi; year: 1976; circ: 400; freq: annual; subs: Rs 40; addr: Sevartham: Indian Culture in a Christian Context, St. Albert’s Col- Studia misjologiczne lege, P.O. Box 5, Ranchi-834 001, Jharkhand, India; tele: 0651- edit: Jan Górski; publ: Stowarzyszenie Misjologów Polskich 2315033, 0651-2350755 (SMP, Polish Association of Missiologists); dscpt: multilingual academic journal with focus on mission history and theology; Social Sciences and Mission / Sciences socials et missions lang: Polish, others; addr: Studia misjologiczne, Stowarzyszenia edit: Eric Morier-Genoud, Wendy Urban-Mead; dscpt: multi- Misjologów Polskich, ul. Jordana 18, 40-043 Katowice, Poland; disciplinary social scientific forum for exploration of the social tele: +48-32-356-90-52 ext. 157; fax: +48-32-356-90-52 ext. 157; and political influence of Christian missions as “total social email: [email protected]; web: www.misjologia.pl facts” worldwide, in the “North” as well as in the “South”; lang: French and English; year: 2007, continues Le Fait Mission- Swedish Missiological Themes / Svensk Missionstidskrift (SMT) aire (1995–2006); freq: three per year; subs: €55, US$74; addr: edit: Anita Suneson, Niklas Holmefur; publ: Swedish Institute Social Sciences and Mission, Dr. Eric Morier-Genoud, School of of Mission Research; dscpt: articles by the international com- History and Anthropology, 15 University Sq., Queen’s Univer- munity of mission scholars on mission history, non-European sity Belfast, Belfast BT7 1NN, Northern Ireland, United King- church history, mission theology, interreligious dialogue, and dom; email: [email protected]; web: www.lefai ecumenics; lang: English; year: 1913; circ: 400; freq: quar- tmissionnaire.com terly; subs: SKr 250; addr: Swedish Missiological Themes, Box 511, SE-751 20 Uppsala, Sweden; email: [email protected], Southern Baptist Journal of Missions and Evangelism (SBJME) [email protected]; web: www.teol.uu.se edit: Jeff Walters; publ: Billy Graham School of Missions and Evangelism; dscpt: articles by Southern Baptist Theologi- Swiatlo Narodow (Light of the nations) cal Seminary faculty, as well as pastors and missionaries from edit: Jan Piotrowski; publ: Pontifical Missionary Union; dscpt: around the world; lang: English; year: 2012, continues Journal journal of the Pontificia Unio Missionalis in Poland; lang: of Urban Ministry (2008–11); circ: 300; freq: quarterly; subs: Polish; year: 1981; circ: 3,500; freq: quarterly; subs: US$20; US$25; addr: SBJME, SBTS Box 1959, BGS, 2825 Lexington Rd., addr: Swiatlo Narodow, Skwer Kard. Wyszynskiego, 901-015 Louisville, KY 40280 USA; fax: +1-502-897-4042; email: mis- Warszawa, Poland; tele: +48-22-838-29-44; fax: +48-22-838-00- [email protected]; web: www.sbts.edu/bgs/sbjme 08; email: [email protected]

48 International Bulletin of Missionary Research, Vol. 37, No. 1 Theology of Mission journal promoting African-centered research in the twin disci- edit: Ohoon Kwon; publ: Korean Society of Mission Studies plines of philosophy and religious studies, with focus on Afri- (KSOMS); dscpt: missiological journal with articles on mission can contributions to their international development; lang: studies for scholars and missionaries; lang: Korean, English; English; year: 2006; freq: semiannual; subs: US$25; addr: Edi- year: 1997; circ: 500; freq: semiannual; subs: US$30; addr: tor, Uma Journal, Dept. of Philosophy and Religious Studies, Theology of Mission, A101 Mokwon University, Daejeon 302- Kogi State University, P.M.B. 1008, Anyigba, Nigeria; email: 729, South Korea; tele: +82-10-9990-0691; email: coachkwon@ [email protected] yahoo.com; web: www.ksoms.org Verbum SVD Third Millennium: Indian Journal of Evangelization edit: Martin Ueffing, Polykarp Ulin Agan; publ: Steyler Mis- edit: Paul Vithayathil; dscpt: offers a vision of mission beyond sionswissenschaftliches Institut (Divine Word Mission Research the colonial legacy with focus on the emerging epoch in Asia Institute), Sankt Augustin; dscpt: covers missiology, mission and on Indian/Asian perspectives on Jesus and evangelization; history, mission pastoral, and mission spirituality; primar- provides tools to analyze culture, religion, and society; and pres- ily reflects work of Divine Word missionaries; lang: English, ents evangelization as integral liberation; lang: English; year: German; year: 1970; previously internal organ (1959–69); circ: 1998; circ: 1,800; freq: quarterly; subs: Rs 200; addr: Third Mil- 1,200; freq: quarterly; subs: €25; addr: Verbum SVD, Steyler lennium, Bishop’s House, P.B. No. 1, Kalawad Rd., Rajkot 360 Missionswissenschaftliches Institut, Arnold-Janssen-Str. 24, 005, Gujarat, India; tele: +91-281-256-3231; fax: +91-281-256- 53754 Sankt Augustin, Germany; tele: +49-(0)2241-237-364; 3427; email: [email protected] fax: +49-(0)2241-270-97; email: missionswissenschaft@steyler .de; web: www.missionswissenschaft.eu Transformation: An International Journal of Holistic Mission Studies edit: David Emmanuel Singh; publ: Oxford Centre for Mis- Vidyajyoti Journal of Theological Reflection (VJTR) sion Studies and SAGE; dscpt: peer-reviewed journal affording edit: Leonard Fernando; publ: faculty of Vidyajyoti College scholars and practitioners an international forum on mission of Theology, New Delhi; dscpt: focuses on Christian theology studies, with focus on the Majority World; lang: English; year: and service, interreligious dialogue, Indian theology, social con- 1984; circ: 2,000; freq: quarterly; subs: US$59; addr: David cerns, and modern trends significant for religion; lang: English; Emmanuel Singh, Editor, Transformation, P.O. Box 70, Oxford year: 1975, continues Clergy Monthly (1938–74); circ: 4,000; OX2 6HB, United Kingdom; tele: +44-(0)1865-517739; email: freq: monthly; subs: Rs 150; addr: VJTR, Vidyajyoti College of [email protected]; web: www.ocms.ac.uk/transformation; Theology, 4-A, Raj Niwas Marg, Delhi 110054, India; tele: +91- http://trn.sagepub.com/ 11-23943556; email: [email protected]; web: http://vidya jyoti.in TussenRuimte: Tijdschrift voor interculturele theologie edit: Wilbert van Saane; publ: Dutch Missionary Council, Mis- Zeitschrift für Missionswissenschaft und Religionswissenschaft sio Belgium, and the United Protestant Church in Belgium, in (ZMR) conjunction with Cook ten Have publishing house; dscpt: ecu- edit: Mariano Delgado; publ: Internationales Institut für mis- menical journal for intercultural theology, covering trends in sionswissenschaftliche Forschungen (IIMF, International Insti- world Christianity, mission, development, and interfaith dia- tute for Missiological Studies); dscpt: international and ecu- logue, both in the Low Countries and elsewhere; lang: Dutch; menical academic forum with regular focus on a particular year: 2008, continues Wereld en Zending (1972–2007); circ: 350; region, such as Asia, Africa, or Latin America; promotes dia- freq: quarterly; subs: €38.75; addr: Redactie TussenRuimte, logue between missiology and religious studies, between theol- Nederlandse Zendingsraad, Postbus 8092, 3503 RB Utrecht, ogies of different religions, and on contextual and intercultural Netherlands; tele: +31-30-8801760; email: redactie@tussenrui theology; lang: German; year: 1911; circ: 700; freq: semian- mte.com; web: www.tussenruimte.com nual; subs: €42; addr: Mariano Delgado, Schriftleiter der ZMR, Departement für Patristik und Kirchengeschichte, Universität Uma: Journal of Philosophy and Religious Studies Freiburg, Av. de l’Europe 20, CH-1700 Fribourg, Switzerland; edit: S. O. Ademiluka; publ: Dept. of Philosophy and Religious tele: +41-26-300-74-03; fax: +41-26-300-96-62; email: mariano Studies, Kogi State University, Nigeria; dscpt: multidisciplinary [email protected]; web: www.unifr.ch/zmr

Mission, Memory, and Communion n a forthcoming book from the Documentation, Urbaniana Library, Rome; and John Roxborogh, honorary IArchives and Bibliography (DABOH) working group fellow in the Department of Theology and Religious Studies, of the International Association for Mission Studies, Roman University of Otago, New Zealand. Catholics and Protestants “explore together the theologi- Fifteen key interpreters of present-day Christianity cal foundation of documenting present-day Christianity.” from a wide spectrum of traditions, professional train- Mission, Memory, and Communion: Documenting World ing, and experience across the globe examine the theo- Christianity in the Twenty-First Century will be published retical foundation of documenting Christianity at a time in March 2013 by the Centre for the Study of Christianity when fundamental questions are being raised regard- in Asia, Trinity Theological College, Singapore. The coedi- ing the observers, actors, sources, and classification of tors are Michael Nai-Chiu Poon, the center director; Marek Christianity. For details, go to www.ttc.edu.sg/index A. Rostkowski, O.M.I., director of the PontificalUniversity .php?option=com_content&task=view&id=298.

January 2013 49 Book Reviews

The Equality of Believers: Protestant Missionaries and the Racial Politics of South Africa.

By Richard Elphick. Charlottesville: Univ. of Virginia Press, 2012. Pp. x, 416. $40.

Richard Elphick’s Equality of Believers Social Gospel,” considers five topics: (1) manages to give an insightful overview of stands in the line of major and important the Native question and the “benevo- the different periods. He tells the story of publications on the ever complex—and lent empire”; (2) a Christian coalition of how the idea of equality developed during challenging—South African society, with “paternal elites”; (3) the social gospel: the different periods in the course of the twen- its fascinating ecclesiastical, missionary, ideology of the benevolent empire; (4) the tieth century. For example, he comments, and secular history, especially during the high point of the Christian Alliance: a South “White liberalism, African nationalism, twentieth century. A major predecessor of African Locarno; and (5) the enemies of the and Afrikaner nationalism—forces that this book is Johannes du Plessis’s History benevolent empire: gelykstelling (equaliza- would shape South African politics for of Christian Missions in South Africa tion) condemned. the rest of the century—buffeted the (1911), which covers the eighteenth and Part 3, “The Parting of the Ways,” includes missionary enterprise in the 1940s, but nineteenth centuries and paved the way seven chapters: (1) a “special” education did not, as yet, severely impede or deflect for a new and more ecumenical approach for Africans; (2) the abolition of the Cape it. Yet, almost imperceptibly, the ground to South African historiography. Franchise: a “door of citizenship” closed; beneath the missionaries was shifting” According to Elphick, since 1911 there (3) the evangelical invention of apartheid; (277). Elphick also discusses at some has been no grand synthesis like that (4) neo-Calvinism: a worldview for a mis- length the idea of benevolent empire in of du Plessis; in fact, few studies have sionary volk (nation); (5) the stagnation South Africa, that is, that the churches ventured far beyond 1900. No broad of the social gospel; (6) the abolition of and missions were also responsible for interpretive history of twentieth-century the mission schools: a second “door of providing schools, hospitals, and similar missions in South Africa has actually citizenship” closed; and (7) a divided institutions. He argues that such an idea been attempted. missionary impulse and its political heirs. was much more powerful than it was, for This volume offers such a history, Throughout the book, Elphick develops instance, in Britain or the United States. both broad and interpretive, without three central claims. First, the struggle The South African state was also far being a general history of the missionary over racial equalization is pivotal to South weaker in its ability to provide services movement or of South African Christian- African history; second, this concept is to its poorer citizens. Even as late as the ity as a whole. Rather, it is the history of rooted in the missionaries’ proclamation 1980s, outsiders were struck by the prom- an idea—the equality of believers—and of God’s love to all people; third, the ideal inent role of churches in civic life and the an investigation of how, despite the failure of equality was to a large extent nurtured use of Christian language by all sides in and shortcomings of its proponents, this by missionary institutions. This study is the struggle over apartheid. Also fasci- idea profoundly shaped the history of thus a history of an idea in the context of nating is Elphick’s focus on issues such South Africa, both negatively and posi- these several institutions and the people as the gospel of equality, evangelicalism, tively. Elphick gives most attention to the who ran them. neo-Calvinism, and other facets of South four missionary enterprises that wielded The author notes that such a history is African theological thinking. the strongest influence on black-white necessary because the dynamic encounter This book is well researched and well politics and that dominated missionary between missionary institutions and the balanced. It contains extensive notes, a discourse on race in the twentieth century: concept of the equality of believers has comprehensive bibliography, and usable the Dutch Reformed, the Anglican, the scarcely been addressed by scholars. This indexes, as well as helpful maps and Scots mission, and the American Board neglect reflects a secular perspective in tables. It is brilliantly focused on the of Commissioners for Foreign Missions. South African historiography, one stronger history of a particular idea. It seems This book encompasses blacks and than in Europe or America, which tends destined to become a standard research whites, as well as Afrikaans and English to blind historians to the role of religion and resource tool for future generations of speakers, in a single narrative—a unique in history. For Elphick, this blindness South African missiologists and mission accomplishment. results from traditional methods of intel- historians, as well as general historians Elphick treats his topic in three sections. lectual history, which focus primarily on of the church and of South African society, Part 1, “The Missionaries, Their Con- dominant individuals such as scholars, much as du Plessis’s study was in its verts, and Their Enemies,” includes six literary figures, public intellectuals, and time. Such a book cries out for thought- chapters addressing (1) the missionaries: politicians, who expound their thoughts ful study and consideration. I highly from egalitarianism o paternalism; (2) in lengthy texts. recommend it! the Africans: embracing the gospel of Elphick succeeds in clarifying the role and —J. W. (Hoffie) Hofmeyr equality; (3) the Dutch settlers: confining influence both of the English-speaking the gospel of equality; (4) the political churches and of the Afrikaans churches. J. W. (Hoffie) Hofmeyr, a South African church missionaries: “our religion must embody The English and Afrikaans perspectives historian, is Professor Emeritus from the University itself in action”; (5) the missionary cri- have been integrated in a clearly pre- of Pretoria (S.A.) and Visiting Professor at the tique of the African: regarding witch- sented framework, which can provide University of the Free State (Bloemfontein, S.A.), craft, marriage, and sexuality; and (6) the basis for further dialogue and debate. Liverpool Hope University (U.K.), and Evangelical the revolt of the black clergy: “we can’t Elphick not only succeeds in reflecting Theological Faculty (Leuven, Belgium). be brothers.” on the parties involved in his twenti- Part 2, “The Benevolent Empire and the eth-century intellectual history but also

50 International Bulletin of Missionary Research, Vol. 37, No. 1 With Paul at Sea: Learning from Boundless Salvation: The Shorter the Apostle Who Took the Gospel Writings of William Booth. from Land to Sea. Edited by Andrew M. Eason and Roger J. By Linford Stutzman. Eugene, Ore.: Cascade Green. New York: Peter Lang, 2012. Pp. viii, Books, 2012. Pp. xviii, 170. Paperback $22. 208. $74.95 / €57.20 / £48 / SFr 70.

The present work characterizes the voy- impulses for living out the sociopolitical General William Booth (1829–1912), age of the nascent Christian church in the consequences of surrendered discipleship. founder of the Salvation Army, was Mediterranean world of the first century —Hans F. Bayer a passionate evangelist with a heart a.d. by means of three metaphors: the for hurting humanity and a gift for constantly changing sea as the promise and Hans F. Bayer is Professor and Department Head of putting his passion on paper. Booth peril of the world, the challenging life in New Testament at Covenant Theological Seminary, retains a particular aura of authority for the boat as the church, and sailing as living St. Louis, Missouri. Salvationists and is still widely quoted. by faith. Many historical details surface as testimony to Stutzman’s personal experi- ence of voyages on the Mediterranean. At the center of the book lies Stutzman’s convincing emphasis that empire and Jesus’ subversive kingdom are to be distinguished sharply and God’s Mission and consistently. The three metaphors serve Postmodern Culture as a compass for both the ancient and the contemporary church in avoiding The Gift of Uncertainty the lure of an empire’s autonomous and JOHN C. SIVALON, MM manipulative power, false stability, and Shows how the Gospel retains its challenge and rel- leisure at the expense of oppressed peo- evance even in our age of uncertainty and change. ple. Rather, the Christian church is called 978-1-57075-999-4 240 pp softcover $28 to vulnerability, instability, leading from the front (not the top), and faith. Despite all the attractive and inspiring Christianity, the Papacy and aspects of this book and its great sensitiv- Mission in Africa ity to oppression, it must be noted that Stutzman focuses nearly exclusively on RICHARD GRAY the ancient Roman and the current U.S. Edited with an Introduction by LAMIN SANNEH empires and their respective ills. In dis- A pioneer in the study of African history, Gray’s cussing the difference between empire and assembledNEW essaysfrom make Orbis an enduring contribution Jesus’ kingdom, he rarely considers the to mission studies and world Christian history. God-given legal sphere of civil govern- ment. As a consequence, Jesus’ kingdom 978-1-57075-986-4 224 pp softcover $50 appears mostly as a sociopolitical move- ment poised against empire building. History of the One wonders whether the early Christian World Christian Movement mission would really have progressed Volume II: Modern Christianity from 1454-1800 so successfully had it been essentially DALE T. IRVIN and SCOTT W. SUNQUIST a countercultural, sociopolitical, and “This eagerly-awaited volume is a triumph of team- socioeconomic subversion (through peace and justice) of the Roman Empire. One based historical reflection, combined with lucid prose misses in Stutzman’s treatment the core and clear argumentation.”—Dana L. Robert New Testament fact that the incarnate, Volume II: 978-1-57075-989-5 660pp pbk $40 eternal Son of God came to die in order Volume I: 978-1-57075-396-1 600pp pbk $34 to call a purified people unto the triune God himself. Only as a consequence do Redeeming the Past sociopolitical and socioeconomic patterns My Journey from Freedom Fighter to Healer emerge, which then challenge various ills MICHAEL LAPSLEY with of an empire or a civil government. STEPHEN KARAKASHIAN Yes, we must sharply distinguish Foreword by ARCH. DESMOND TUTU an empire’s globalized agenda and Jesus’ kingdom of a purified people. An Anglican missionary priest survives a letter But Stutzman’s sociopolitical, virtually bomb and begins a new ministry. atheological version of Jesus’ kingdom (as “A wonderful testament . . . .” —Rowan Williams helpful as his nine appeals on pp. 158–66 978-1-57075-992-5 240pp hc $25.00 are) appears to be no lasting match for our current, empire-like globalization, which Stutzman so ably defines. From your bookseller or direct Provided we uphold as foundational ORBIS BOOKS the biblical basis of God’s redemptive Follow us Maryknoll, NY 10545 1-800-258-5838 work through his eternal Son, Jesus Christ, www.maryknollmall.org Stutzman’s treatment gives many important

January 2013 51 Many of his shorter writings, however, with a confidence in the ultimate triumph Future of Missions and the Mission of the have been largely inaccessible. We owe of grace. Selections included also provide Future,” a lecture delivered in May 1889 this present collection to Salvationist fresh understanding of his postmillennial in Exeter Hall, London, sets out Booth’s historians Andrew Eason, director of perspective. understanding of missional imperatives. the Center for Salvation Army Studies Readers will find the chapters on The final chapter, “Relationship to the at Booth University College, Winnipeg, “Female Ministry” instructive in under- Church,” introduces the issue of the Army’s Canada, and Roger Green, chair of biblical standing the provenance of the Army’s position on sacramental observance. studies at Gordon College, Wenham, position and practice. “Salvation for This attractively produced volume Massachusetts. The authors’ arrangement Both Worlds,” an 1889 article published includes copious footnotes, resources of articles highlights key distinctives of in All the World, reveals Booth’s heart for for further study, and an index. Here is Salvationist history, faith, and practice. the poor and powerless. He insisted that heart-stirring reading, particularly for The editors set the articles in context the Gospel provided deliverance not only those who share a passion for the Army’s while exploring their contemporary from an inner hell, but also from an “outer mission. One hopes that a less expensive significance. hell” of poverty, drunkenness, slavery, edition will make it available to a much Booth was a Wesleyan through and war, and oppression. wider audience. through. He believed in salvation full and The chapter titled “Missions and —Paul A. Rader free, a faith that fueled his passion for Missionaries” includes his 1886 message souls. Chapters on salvation and holiness to the “Officers and Soldiers of the Indian Paul A. Rader was the international leader of the bring together vital elements of Booth’s Salvation Army,” in which he called for Salvation Army (1994–99). He and his wife, Kay, soteriology. He was an apostolic optimist cultural adaptation and sacrifice. “The served as missionaries in Korea from 1961 to 1983.

Dreams and Visions in Islamic Toward Respectful Understanding Societies. and Witness among Muslims: Essays in Honor of J. Dudley Edited by Özgen Felek and Alexander D. Woodberry. Knysh. Albany, N.Y.: SUNY Press, 2012. Pp. xi, 322. $80; paperback $24.95. Edited by Evelyne A. Reisacher, Joseph L. Cumming, Dean S. Gilliland, and Charles E. Dreams and Visions in Islamic Societies, with ogy (184, 216), sectarian dogma (e.g., the Van Engen. Pasadena, Calif.: William Carey fifteen chapters and contributors, makes uncreatedness of the Quran, 36), para- Library, 2012. Pp. 317. Paperback $20.99. a helpful contribution to classical Islamic dise (193), Shariah (128–29, 173), revival studies and diverse Sufi experiences. The (265), martyrdom (145), apocalyptic and This Festschrift faithfully reflects the introduction discusses the role of dreams conquest themes (54), and visions of seminal vocation and work of J. Dud- within Muslim communities: “The Prophet Allah (54, 202–3) and Muhammad (42). ley Woodberry, dean emeritus at Fuller is quoted as declaring that with his death The dreams are judged to have created Theological Seminary’s School of Intercultural Studies. Woodberry, a ‘the glad tidings of prophecy’ would cease, spiritual and emotional bonds in society missionary kid, a missionary himself whereas ‘true dreams’ would endure. . . . (160). The study reaffirms safeguards to in several Muslim contexts (including One Western scholar says dreams and Muslim orthodoxy in that “all dreams Pakistan and Saudi Arabia), professor visions are, ‘A form of divine revelation are basically ascribed to God, except for of missions, and administrative dean and a chronological successor to the those in which Satan exercises his influ- at Fuller Seminary, is praised not only Koran’” (2). In principle, “each good ence” (289). for his evangelical commitment to Muslim could expect guidance from God All the dreams discussed or inter-preted engaging Muslims and his active in dreams” (2). This makes the role of in the book strengthen some aspect of the Christian scholarship on Islam, but also dreams all the more enticing for Muslims Muslim faith. Dreams that lead people as a generous and well-liked teacher and friend. He is remembered as a and for Christian missionaries interested away from Islam, however, are widely “contemporary Samuel Zwemer” (7) with in their use and interpretation in Muslim reported, so their omission from a book an indefatigable spirit, a careful scholar lives as messages from God. that deals with dreams and visions in in “seeking to understand Islam” (25), In her chapter “Dreaming the Truth Islamic societies suggests a lack of intel- and a “teller of tales” (23). Contributors in the Sira of Ibn Hisham,” Sarah Mirza lectual rigor. Dreams in which Muslims to this work consist of former students— assesses the fifteen distinct dream encounter Jesus and that lead to conver- now living and working around the narratives found in Ibn Hisham’s Sira sion to Christianity would seem to require world—teaching colleagues, and fellow (a.d. 833), the earliest extant biography some sort of treatment in a book such as Islamicists, including the eminent of Muhammad. Mirza summarizes the this. The book is an interesting venture Kenneth Cragg and David W. Shenk. It is clear that many others were excluded dreams’ central themes: “the favored into the dream genre; however, it should from contributing simply due to page nature of the Prophet’s lineage, the be considered more a devotional treatise limitations. miraculous protection of the Prophecy, of belonging to confessional movements Under the heading Toward Respectful and the Muslim community falling within in which the authors participate, rather Understanding, the volume is a compila- the Abrahamic line” (15). “All of the than a solid and rigorous scholarly survey tion of research on a variety of topics in the dreams are assumed to be prophetic by of its topic. fields of Christian witness among Muslim their hearers and acted on as such” and —Joshua Lingel communities, Christian-Muslim relations “are communal experiences that serve to and dialogue, and Christian scholar- activate the community” (15). Joshua Lingel, President of i2 Ministries (Islamic ship on Islam. Section 1, “Encouraging The dreams covered in the book reveal Initiative; www.i2ministries.org), is coeditor of Friendly Conversation,” demonstrates diverse and sometimes contradictory Chrislam: How Missionaries Are Promoting an an evangelical concern to be “clear and themes: personal piety (46), epistemol- Islamized Gospel (i2ministries, 2011).

52 International Bulletin of Missionary Research, Vol. 37, No. 1 forthright . . . and yet also demonstrate[s] over 15 million users, is arguably the promote national unity, as well as to draw kindness, love, compassion, and grace” most widely spoken language in Central Christian believers and churches closer (26). Section 2, “Christian Scholarship,” Africa. These users include not only the together. (5) Finally, having theological provides chapters by Christian scholars vast majority of Malawians, but also people students and pastors and other academics and missionaries seeking to understand in large parts of neighboring Zambia and as collaborators should enhance the status Islam accurately and fairly. Finally, section Mozambique, as well as many in Zimba- of this language as an academic language 3, “Christian Witness,” reviews different bwe and even South Africa and further and as a counter to the academic domi- contemporary methods of missionary afield. (2) By empowering its users, the nance of Western languages. activity among Muslim peoples. language itself can be empowered to take a —C. Martin Pauw The title mentions “witness among Mus- rightful place on the regional, continental, lims,” a theme that will be appreciated and international scenes. (3) By drawing C. Martin Pauw is Professor Emeritus of Missiology by those involved in direct Christian mis- together various dialectic traditions (hence in the Faculty of Theology at the University of sionary activity, as well as by Christian the double nomenclature), it transcends Stellenbosch, South Africa. He formerly served scholars of world religions and Islam. ruralism, tribalism, traditionalism, and with churches in Malawi and Zambia (1965–83). Two important scholarly contributions are nationalism. (4) Thus, it can also serve to provided by David L. Johnston, “Squeez- ing Ethics out of Law: What Is Shari‘a Anyway?” (59–70), and Rick Brown, “Who Was ‘Allah’ before Islam? Evidence That the Term ‘Allah’ Originated with Jewish and Christian Arabs” (147–78). Lamin Sanneh —David D. Grafton Foreword by KELEFA SANNEH David D. Grafton is Associate Professor of Islamic Studies and Christian-Muslim Relations at the Lutheran Theological Seminary at Philadelphia. He served in the Middle East (1998–2007) with the Evangelical Lutheran Church in America. Summoned from the Margin Dictionary / Mtanthauziramawu: Chichewa / Chinyanja–English, English–Chichewa/Chinyanja. HOMECOMING 3rd ed. OF AN AFRICAN By Steven Paas. Nürnberg: VTR Publications, 2012. Pp. 886. €35 / SFr 45 / $48.

This Dictionary / Mtanthauziramawu, with “Professor Sanneh’s personal journey from childhood roots in Gambia over 43,000 entries, is the result of a team is told with refreshing delight in a wonderfully kaleidoscopic account effort by the Dutch author (at one time of people and places along the way. . . . A truly captivating read.” seconded to teach theology in Malawi) and Malawian collaborators. It seeks to address — Dr. John Sentamu the challenges both for newcomers having to learn a new language and for Malawians needing to recognize and reestablish the “Disarmingly honest and instructive . . . A really well-written auto- relevance of their own language in the face biography.” —Philip Jenkins of the domination of foreign languages. Several editions preceded this combined third edition. “A riveting modern-day Pilgrim’s Progress by a leading world Christian The work draws from a long tradition intellectual — eloquent but not verbose, profound but not obscure, of missionary linguistic publications— beginning with the dictionary of Johannes lucid but not clichéd. Rare is the memoir that engages its reader from Rebmann in the mid-nineteenth century beginning to end. Lamin Sanneh’s is one of those.” (see the bibliography in Appendix 2, — Jonathan J. Bonk pp. 876–81)—which helped to establish Chichewa/Chinyanja as a lingua franca in Central Africa. One such volume of missionary scholarship, the Dictionary of ISBN 978-0-8028-6742-1 · 299 pages · paperback · $24.00 the Nyanja Language (1929) by Alexander Hetherwick et al., which established a linguistic benchmark, was itself based on At your bookstore, an earlier work by David C. Scott. or call 800-253-7521 2567 The publication under review, continu- www.eerdmans.com ing this tradition, is significant in several respects. (1) Chichewa/Chinyanja, with

January 2013 53 Mission History and Mission the Board of Missions, one for the archives Archives. of the Board, and one for the archives of the Dutch mission schools. Together Edited by Huub Lems. Utrecht: Stichting de the archives total some 300 meters. The Zending der Protestantse Kerk in Nederland, mission archives date from 1797 to 1999, 2011. Pp. 304. €15. when the Board of Missions ceased to exist. The church records housed at the This book grew out of a seminar held devoted to Indonesia, and part 3 to Europe. Utrecht Archives date up to the formation in April 2010 to mark the transfer of the An appendix includes introductions to of the Protestant Church in the Nether- archives of the Board of Missions of the the various archival collections that were lands in 2004. Protestant Church in the Netherlands and added to the Utrecht Archive, now avail- Huub Lems, the editor, served as a its predecessor bodies and other mission able to the public. The articles are all in missionary in Indonesia and is now the societies from the Mission House in Oegst- English. Some of contributions discuss administrator of the Mission Foundation of geest to the Utrecht Archive, which is the the use and limitations of archival materi- the Protestant Church in the Netherlands. official repository for church archives in als. Others identify archival collections This book will be of particular inter- the Netherlands. Participants in the semi- that are available for specific countries est to historians of Dutch missions and to nar included missiologists, historians, and churches. those seeking archival resources for the and archivists from the Netherlands and The seminar marked the completion churches to which those missionaries went. partner churches. Most of the contribu- of a major effort to integrate the mission —Paul F. Stuehrenberg tors were Protestants, with one Roman archives into the existing collections at the Catholic and one Muslim. Section 1 of the Utrecht Archive. Three inventories were Paul F. Stuehrenberg is Divinity Librarian, Yale book includes papers about archives in carried out as a part of the project: one for University Divinity School Library, New Haven, South Africa, Ghana, and Egypt. Part 2 is the archives of the legal predecessors of Connecticut.

Soul, Self, and Society: A The Development of Russian Postmodern Anthropology for Evangelical Spirituality: A Study Mission in a Postcolonial World. of Ivan V. Kargel (1849–1937).

By Michael Rynkiewich. Eugene, Ore.: Cascade By Gregory L. Nichols. Eugene, Ore.: Pickwick Books, 2012. Pp. xv, 280. Paperback $33. Publications, 2011. Pp. xiii, 381. Paperback $44. Those of us who regularly attend their mutual interdependence during anthropology conferences recognize a the colonial era, embracing the human Gregory Nichols has written not just a dramatic disciplinary change in recent condition, yet failing to reduce the effects splendid book, but an exemplary one. years. So also in mission the changes are of neocolonialism, and diverging in Given the multilingual sources and dramatic—missionaries come from the postcolonialism (chap. 10). He concludes archives he taps into, I suspect he might world at large, and former sending nations with good advice: understand people be one of the few who could have written have themselves become “mission fields.” as they are, and celebrate a culturally it. While this quite technical Baptistic book Michael Rynkiewich highlights these fulfilled lifestyle while anticipating is not for everyone, its clear organization changes and encourages missionaries Christ’s presence among them—an would be good for every author to follow. and anthropologists alike to use their anthropology of Christianity (chap. 13). At the end of each chapter the author respective disciplines to realize God’s Rynkiewich’s narrative is filled provides a “Conclusion” (which would be concern for human souls in the context of with stories from personal experience, better captioned “Summary”), by means their sociocultural environment. as well as from his students. He of which one can easily digest the core of Rynkiewich presents his case in brings a keen sense of anthropological the book in fifteen minutes or so. thirteen chapters, beginning with awareness, mission experience, and In addition to this helpful format, the definitions of anthropology, theology, cross-cultural understanding gained content is full of nuanced analysis, pho- and missiology (chap. 1) and describing from consulting and teaching around tographs, an especially helpful timeline, radical post­–World War II paradigm the world. He weaves a wealth of annotated footnotes that could feed five shifts (chaps. 2–3). While anthropology biblical references with well-researched thousand, and a fine bibliography that embraced postmodernity, missiology history, missiological perspective, and cites books I shall yet consult. In short, embraced anthropology as it had been. theological application manifest in because of all these features, the reader will Therein resides the thesis of the book: plentiful footnotes and an extensive have complete confidence that the author has two disciplines going in different bibliography. I look forward to utilizing done his homework. American Baptists who directions despite their common interest this readable and engaging work with my digest the book will be happy to discover in humanity with all its diversity (chap. students in order to avoid past mistakes that they have had no corner on denomi- 9), transnational migration (chap. 11), and to realize the reality of God’s national divisions. By changing a few names and globalization (chap. 12). Utilizing presence among the nations (Rev. 7:9). here and there, one might think the author standard anthropological subsystems of —R. Daniel Shaw was writing about the General Association social structure (chap. 4), kinship (chap. of Regular Baptists, the Conservative Bap- 5), economics (chap. 6), political organiza- R. Daniel Shaw is Professor of Anthropology and tist Association, and the Southern Baptist tion (chap. 7), and religion (chap. 8), Translation at the School of Intercultural Studies, Convention, to name just a few. Rynkiewich contrasts the two disciplines. Fuller Theological Seminary, Pasadena, California. Ernest Sandeen’s 1970 classic The Roots Anthropologists and missionaries have He served with the Summer Institute of Linguistics of Fundamentalism pleasantly comes to mind long stereotyped each other, ignoring in Papua New Guinea (1969–81). as Nichols, like Sandeen, portrays the major

54 International Bulletin of Missionary Research, Vol. 37, No. 1 roots of Russian evangelicalism in England’s they should force the missional community American missional efforts, attention Keswick movement and America’s Ira D. to ask probing questions about the local should be given to the growing interest in Sankey and Dwight L. Moody revivals. community before taking photographs understanding the local community’s voice Good and useful as it is, the book is there. as expressed through the photographs they not inerrant. Nichols refers to Kargel’s The book features more than seventy take, analyze, and share with the public. trips to Israel before Israel even existed. photographs, lithographs, and illustrations Overall, this volume makes a In places, better proofreading would have depicting the life, culture, and religious necessary contribution to a developing avoided confusing formatting errors. Yet experience of missionaries and their host field; it is well worth reading. these quibbles pale when placed next to his communities. The lack of photographs —Gabriel B. Tait striking (to me) revelation that there was taken by local African photographers, ­ a First Baptist Church in Tiflis, Georgia, however, is to be regretted. While the Gabriel B. Tait is a Ph.D. candidate in the Inter- where Joseph Stalin attended seminary. photographic records included are cultural Studies program at Asbury Theological —James Lutzweiler useful for documenting both British and Seminary, Wilmore, Kentucky.

James Lutzweiler is Archivist, Southeastern Baptist Theological Seminary, Wake Forest, North Carolina.

Light on Darkness? Missionary Photography of Africa in the series Nineteenth and Early Twentieth Prophetic Christianity Centuries.

By T. Jack Thompson. Grand Rapids: Eerdmans, 2012. Pp. x, 286. Paperback $45.

T. Jack Thompson, a father of missionary photography research, takes a focused look at missionary photography in Africa during the nineteenth and early twentieth centuries. His book Light on Darkness? is part of the Studies in the History of Christian Missions series, published by Eerdmans. Shalom and the Featuring seven chapters plus a comprehensive introduction, Thompson chronicles the development of photo- Community of Creation graphy, beginning in the first half of the nineteenth century, and its parallels with missional enterprises on the continent of Africa during the same time. Exploring An Indigenous Vision themes such as the visual representation of Africans (18), the building and reinforcement of African stereotypes Randy S. Woodley through communication strategies (135), the power of the camera to bring about social change (165), and the need for “So many books simply rehash the same things. But this one by Randy Woodley missions to view its developing story through the eyes of the local community offers so much that is fresh and unique — and forgotten and under-appreciated (239), this well-researched work should too. I wish that every thoughtful Christian on the continent would read this wise serve as a useful introduction for any class and well-written book. . . . Enthusiastically recommended!” that explores missionary photography or — Brian McLaren visual representation in cultural studies. Touting the “millions” of missionary “Shalom and the Community of Creation is like a breath of fresh air. . . . Woodley’s (and colonial government) photographic innovative Native American, biblical approach is bound to provoke and awaken records from the nineteenth and early the environmental consciousness that is so vitally needed in today’s world.” twentieth centuries that are currently — Celia Deane-Drummond being collected, Thompson highlights the fact that many of these photographs have previously been examined “uncritically” ISBN 978-0-8028-6678-3 • 197 pages • paperback • $25.00 (3). Attempting to reorient his readers, he asks key questions such as: Who is the At your bookstore, Wm. B. Eerdmans photographer? Why were the photographs Publishing Co. taken? and How did the African subjects or call 800-253-7521 2579 2140 Oak Industrial Dr NE react to being photographed? (5). These www.eerdmans.com Grand Rapids, MI 49505 questions are the jewels of the book, and

January 2013 55 Introducing World Christianity. has more recently been given cogency by missiologists and historians such as Dana Edited by Charles E. Farhadian. Malden, Robert, Philip Jenkins, and Lamin Sanneh. Mass.: Wiley-Blackwell, 2012. Pp. xii, 280. This term helps to call attention not only $84.95 / £55 / €63.40; paperback $39.95 / to the missionary realities of Christian £19.99 / €23. faith but also, when employed broadly, to the historical breadth and depth of “What difference has Christianity made in three paradigms in the interpretation Christianity as a social movement. the world?” is the driving question of this of Christianity. The editor cites a first Two chapters that stand out are book. The authors of this interdisciplinary paradigm that surfaced by the early “Middle Eastern and North African introduction use this question to twentieth century—that is, a kind of Christianity,” by Heather Sharkey, and focus on social, cultural, and political mapping of Christianity worldwide, as “Christianity in North America: Changes transformations caused by Christianity. As was done at the 1910 Edinburgh World and Challenges in a Land of Promise,” such, the book is a broad comprehensive Missionary Conference, where the by Kevin Christiano. Sharkey provides overview of Christianity around the world, stress was on Western-initiated mission especially useful brief references to region by region, that rings true in an age of movements and Christian interpretation. reasons for Christian attrition (11) and globalization and information technology. A second paradigm emerged in the an assessment of Islamic anger (13); The book is focused on the nature of social, last decades of the twentieth century Christiano’s sensitivity to different cultural, political, and religious realities, that interpreted world Christianity as conceptions of Christianity in the United not theology or biblical scholarship. It polycentric in nature. The name and States and Canada is impressive. conveys a deep respect for the complexity scholarship of Andrew Walls loom In the conclusion, Robert Woodberry of indigenous Christianities worldwide, large here. Finally, Farhadian’s volume offers a balanced and measured summary which is reflected in the diversity of contributes to the third paradigm, of an array of civil and cultural interactions. authors. Two suppositions do seem to carry building on earlier approaches and He concludes that the relationships the book: (1) Christianity is “inherently offering widening interpretation that between Christianity and other religions missionary,” and (2) the movement or flow draws connections among social, cul- may be as peaceful as they are susceptible of Christianity is “unified worldwide not tural, political, religious, and historical to violence. by political, economic, cultural, linguistic, forces. —Rodney L. Petersen or geographical commonalities, but by It is important to note that this communities of faith responsive to God’s book understands itself as investigating Rodney L. Petersen is Executive Director, Boston forgiveness through Jesus Christ” (1). Christianity as “world Christianity,” a Theological Institute, and Adjunct Instructor, This introduction to world Christianity term that we are told by sociologist Robert Boston University School of Theology, Boston, situates itself in what it calls the third of Wuthnow reaches back to 1929, although it Massachusetts.

A Jesuit in the Forbidden City: contemporaries to survive or to flourish, Matteo Ricci, 1552–1610. and of the life of struggle, setback, and intellectual ambiguity that underlay the By R. Po-chia Hsia. Oxford: Oxford Univ. experience of even the most favored. Press, 2010. Pp. xiv, 359. £40 / $57.50; —Chloë Starr paperback £19.99 / $35. Chloë Starr is Assistant Professor of Asian Theology With more than a dozen journal reviews scholarship in languages to explore the at Yale Divinity School, New Haven, Connecticut. in print, R. Po-chia Hsia’s biography of texts and their import for readers. China’s most famous missionary lives up The lessons are gained easily in this to its status as the most reviewed book of highly readable account. A portrait of Ricci the year on a Jesuit topic. Matteo Ricci’s as both scholar and shrewd politician, life and scholarship are well known, and the book pays a welcome amount of this volume explores Ricci’s long journey attention to Ricci’s early life, weaving to the Chinese court and life of dialogue in detail on the Roman Catholic renewal Indigenous Christianity in with Confucian scholars by following and the continued rise of the Jesuit order Madagascar: The Power to Heal in Ricci’s city stops en route north toward that propelled Ricci eventually to China. Community. the capital. The first eight or nine chapters Hsia’s biography sheds light on the form a biography from Macerata, Italy, debates and personalities in the mission By Cynthia Holder Rich. New York: Peter Lang, to Beijing, and the final three chapters field—on Italian grievances againstthe 2011. Pp.188. $76.95 / €59.20 / £47 / SFr 72. of the volume concentrate on Ricci’s Portuguese, for example—while making writings, including his seminal The True broader connections for readers with the Indigenous Christianity in Madagascar is Meaning of the Lord of Heaven (1595). As trading and political environment of the another contribution to the history of both an apologist and a leading scientist late sixteenth century, as well as life in the church in Madagascar. It helps us to in China (Ricci concentrated more on the higher echelons of Chinese society. understand one side of the important role math than theology in the Jesuit colleges For an audience with a particular interest of the church in general, and the Malagasy he attended and was the first to translate in mission, Hsia’s account reminds just Lutheran church in particular, within the Euclid into Chinese), Ricci, through his how rare the success of a Ricci was: community on this island. The author, writings, engendered a significant field of of the personal cost and dedication Cynthia Holder Rich, served as an adjunct cross-cultural scholarship that still bears through which early modern mission professor in a Reformed theological school fruit. To our benefit, Hsia has the requisite grew, of the failure of so many of Ricci’s of the Church of Jesus Christ in Mada-

56 International Bulletin of Missionary Research, Vol. 37, No. 1 gascar (FJKM) situated in Fianarantsoa, in the context of African Christianity as Church, and Amos Kasibante provide south of the capital city, Antananarivo. a whole. insider views of its impact. In this era of globalization and Most of the contributors, whether Ken Farrimond, Cynthia Hoehler- technology, faith still has a peculiar impact Africans or non-Africans, come from Fetton, Simon Barrington-Ward, Birgitta on the life of the people of Madagascar. As outside the communities affected by the Larson, John Karanja, Esther Mambo, and the author clearly points out, the church revival. Understandably, the chapters Nick Godfrey give perspectives on the East is still heard and taken seriously by the differ widely in approach and scope. A African Revival that reflect either work wider society. The book even argues that good number are articulate presentations experiences or past research studies. Derek the church offers the ultimate solution for of empirical research; others appear to rely Peterson offers an interesting view of the Malagasy society and can give answers to more heavily on personal observation. revival, one not as frequently considered, all important issues that arise. Indeed, the For example, Kevin Ward and Emma as politically energizing. Terry Barringer late former president of the FJKM, Joseph Wild-Wood cover the historical origin and discusses ways that the Joe Church papers Ramambasoa (1972–92), stated that only context of the revival; John Gatu, John remain a useful research resource. the church is able to save the country. Holder Rich tries to analyze and explain such a claim. This book shows how the Malagasy church lives out Jesus’ command to his disciples to go to the world and heal. S TUDIES IN THE H ISTORY Unfortunately, the book has some OF C HRISTIAN M ISSIONS factual errors. For example, FJKM is a united (not federated) church founded in 1968 (not 1950). The first missionaries from the London Missionary Society arrived in The Spiritual in the Secular Madagascar in 1818 (not 1820). There are some other minor errors. Even so, Holder Rich’s work enables readers to understand Missionaries and Knowledge about Africa the strength of the Gospel’s impact within Malagasy society, reaching all the way Patrick Harries to the country’s leaders. I believe that this volume presents a beginning for and wider study of the power of the church in Madagascar. David Maxwell —Lala H. Rasendrahasina E DITORS

Lala H. Rasendrahasina, an ordained minister, is President of the Church of Jesus Christ in Mada- “Serious scholarship has long gascar (FJKM). moved past the stereotype of mis- sionaries as bumbling colonialists mindlessly serving the interests of hegemonic imperialism. But not until this book has the signifi cant The East African Revival: History contribution of missionaries to and Legacies. careful scientifi c investigation Edited by Kevin Ward and Emma Wild-Wood. been properly probed. Backed by unusually careful research, these chap- Burlington, Vt.: Ashgate, 2012. Pp. xiii, 235. ters show how missionary mastery of local knowledge has contributed $99.95. signifi cantly to a wide range of sciences — geology, ethnography, social anthropology, linguistics, and more.” This book, a collection of sixteen papers — MARK A. NOLL on the East African Revival, originated from a conference that marked the place- ment of the papers of Joe Church, a found- “Patrick Harries, David Maxwell, and their fellow authors explore how ing father of the East African Revival, in missionaries made unique contributions to scientifi c knowledge about the archives of the Henry Martyn Centre, Africa but have been given little credit for doing so. The Spiritual in the Cambridge. Overall, the book is a study of Secular succeeds in fi nally setting the record straight.” how the East African Revival has revital- ized African Christianity, showing that — DANA L. ROBERT the revival has made a positive mark on the people in the region of East Africa and that it offers valuable lessons for the ISBN 978-0-8028-6634-9 · 355 pages · paperback · $45.00 wider church. The contributors are well informed on the topic, through either research or extended direct participation. The papers At your bookstore, or call 800-253-7521 fall into two sections. The first one outlines 2540 the historical origins of the East African www.eerdmans.com Revival; the second offers testimonies and personal perspectives on the revival

January 2013 57 While this book does not fully sat- community made with itself in the 1960s at the same time act as adversaries of isfy the quest for a more thematically to hold the line to those states that already world order. coherent book on the East African Revival, possessed nuclear weapons—but which Turkey is an outward-looking mem- theologians, historians, sociologists, would now be expected to reduce their ber of the international system, is therefore, and students of the revival will find it arsenals—and to require all others to under the theory, eligible for peaceful a useful resource. I recommend it to all forswear the acquisition of such weapons. nuclear energy, and is presumed not to students and readers in modern African The NPT’s weak point was the relative ease be a seeker of weapons. But Turkey has Christianity. with which civilian use of nuclear energy, not been successful in gaining access to —Alex Kagume Mugisha which the treaty permitted, can be secretly civilian nuclear technology because of shifted to weapons production. allegations that it sought help from Paki- Alex Kagume Mugisha is Deputy Vice-Chancellor It is clear that there are legitimate and stan in modifying peaceful technology for for Academic Affairs, Uganda Christian University, worthy programs to produce the energy weapons production. Mukono, Uganda. needed to cope with rapid economic Saudi Arabia has a legitimate need growth. Gulf states such as Abu Dhabi for peaceful nuclear energy, just as do “do not aspire to retire in peace after their the Gulf states, and the United States oil and gas reserves are exhausted; they has committed itself to help such Saudi aim instead at developing diversified development. The concern in this case economies which will . . . let them be is that Iran’s drive for nuclear weaponry The Nuclear Question in the counted among the advanced countries will compel the Saudis to convert peaceful Middle East. of the world” (84). technology to military use as a matter of A theory is advanced: “inward- self-defense. The recent perception that Edited by Mehran Kamrava. New York: looking” states are likely to want nuclear the United States is stepping away from Columbia Univ. Press, 2012. Pp. xi, 297. $40. weapons, while the outward-looking regional involvement could cause the are constrained from pursuing that goal. Saudis to make this dangerous decision. This book carries one clear message: the This is to say that most Middle East states Two nuclear programs stand out Middle East is going nuclear, like it or not. accept and try to abide by the norms of the as differing from this regional picture. The backdrop to all the book’s articles is international state system, but a few “rogue The article on Israel describes in riveting the nonproliferation treaty (NPT), which states,” such as Saddam’s Iraq, Qaddafi’s detail the evolution of a nuclear policy nowhere in this volume is fully explained. Libya, and today’s Islamic Republic of Iran, of ambiguity, vagueness, opacity, and The NPT is the deal the international while wanting to be treated as legitimate, secrecy. From the founding of the state,

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58 International Bulletin of Missionary Research, Vol. 37, No. 1 the imperative for a nuclear weapons This unresolved tension and scores way of teaching history—from Western capability to offset the determination of the of others across the Middle East make it normative to global narrative—must Arab-Islamic world to eradicate Israel was clear that the idea of a regional nuclear- develop, and Antoinette Burton’s Primer obvious. The conclusion here, however, is weapons-free zone, addressed near the is a great place to start. The ten principles that Israel’s strategic and moral logic has end of this volume, is unrealistic. she has developed (“not the ten design rendered Israel’s nuclear weapons “truly —Charles Hill principles”) have emerged from over unusable” (222), even in retaliation after twenty years of teaching in collaboration taking a devastating first strike. Charles Hill is the Brady-Johnson Distinguished with colleagues. The communal and global The article on Iran, by the director of Fellow in Grand Strategy, International Security project that she presents is as much a way an institute in Tehran, is a superficially Studies Program, Yale University, New Haven, to understand the global human story as plausible presentation of Iran’s benign Connecticut. it is a way to teach history as a service to intentions and a call for a “win-win” the larger public. U.S.-Iran agreement that would enable This tightly worded volume is laid its peaceful-uses program to proceed out in three sections, plus a helpful with the approval of all. This presenta- introduction, “Why Design?” The first part tion, however, is at odds with years of gives four foundational design options evidence that Iran has been pursuing A Primer for Teaching World for organizing a world history course nuclear weapons as rapidly as possible. History: Ten Design Principles. according to timing, connectivity (space), The volume’s coverage of Egypt women and the body, and histories from unfortunately has been overtaken by By Antoinette Burton. Durham, N.C.: Duke below. The second part discusses ways to events. The new duopoly in which the Univ. Press, 2012. Pp. xiii, 154. Paperback operationalize these foundational design military—an outward-looking institution $21.95. options. What she means by this is how that has ruled out nuclear weapons— to think about strategies to teach through shares authority with a president from the The globalization of all education in the the foundational grids. In this section she Muslim Brotherhood, which has declared past few decades has created a dilemma discusses event, genealogy, and empire its readiness “to starve in order to own a for scholars in the West. We have a pretty as teaching tools. Part 3 presents three nuclear weapon that . . . will be decisive good idea of how to teach history as teaching technologies: “digital narratives,” in the Arab-Israeli conflict” (72), means Western Civilization in a term or two, but global archive stories, and testing for the that one or the other position will have what in the world are we to do when we global. This slim volume thus becomes a to give way. now have to cover all of the globe? A new type of thick description of teaching world

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January 2013 59 history, ranging at the upper end from how found the brief epilogue (“Never Done”) in effect, is the story I wish to be heard? to conceive of something so large down to, a wonderful way to think about teaching Is the design of my course enabling that at the lower end, how to communicate and and about continuing to develop new story and its counterhistories?” (6). These test for learning. skills for the art. are some of the basic questions that this As a Christian historian, I found this For those writing, teaching, or read- book will help us answer before we step volume challenging and inspiring. In an ing about global Christian history, there is in front of the classroom or sit in front of effort to learn more and more about the much of value in Burton’s volume, and yet the computer or face the camera. global church, I often set aside equally it is not just about Christianity. She raises —Scott W. Sunquist important concerns such as how to significant issues of meaning, value, communicate connections between Asian and connection (all of them important Scott W. Sunquist is Dean of the School of and European and African empires, and concerns for the historian) without con- Intercultural Studies and Professor of World how to lift up threads such as the place of cluding what must or should be taught. Christianity, Fuller Theological Seminary, Pasadena, women and the making of history from the She opens a number of doors for global California. He is the coauthor, with Dale T. Irvin, of margins. The chapter on use of technology historical scholarship, but each writer the two-volume History of the World Christian (“Teaching ‘Digital Narratives’”) is and teacher must decide which ones Movement (Orbis Books, 2001–12). thought provoking and realistic. I also to enter, and to what purpose. “What

Faith in Objects: American The Colonisation of Time: Missionary Expositions in the Ritual, Routine, and Resistance Early Twentieth Century. in the British Empire.

By Erin L. Hasinoff. New York: Palgrave By Giordano Nanni. Manchester: Manchester Macmillan, 2011. Pp. xiv, 269. $85 / £55. Univ. Press, 2012. Pp. xvii, 254. £70.

Missiologists are generally familiar with were taken to the AMNH by Franz Boas The Colonisation of Time is the latest the Ecumenical Missionary Conference until 1911, when they were transferred to volume in the remarkable Studies in held at Carnegie Hall in New York Boston for the exposition. There 400,000 Imperialism series, founded nearly City in April 1900, attended by up to visitors, with the assistance of 20,000 stew- twenty years ago by John MacKenzie 200,000 people over a ten-day period and ards, were treated to displays, exhibits, and now approaching its hundredth addressed by President William McKinley pavilions, pageants, demonstrations, and volume. This not uncontroversial but and former president Benjamin Harrison. illustrated lectures of living conditions and always lively series has changed the way But how many know about “The World religions in countries where missionar- historians look at imperialism, especially in Boston,” a twenty-four-day exhibition ies were working around the world, all through its emphasis on imperialism as a held in the Mechanics Building in 1911? to show the progress of the missionary cultural phenomenon that impacted the It was “America’s First Great Missionary enterprise and to encourage support and metropoles as much as the settler and Exposition,” modeled after a similar participation in it. colonized societies. The series as a whole display in London in 1908 called “Orient Following World War I there was no has given due attention to missions and in London.” The latter inspired a series longer much interest in such large-scale churches. of U.S. denominational expositions, missionary expositions. “‘The World in This volume, by Giordano Nanni, an including the 1919 Methodist missionary Boston’ was boxed up and shelved at Australian Research Council fellow in the exposition in Columbus, Ohio, described the AMNH . . . and the collection would School of Social and Political Sciences at as the Methodist World’s Fair, which remain in storage” (147). the University of Melbourne, is no excep- attracted over one million visitors. This is a fascinating study of a tion. As MacKenzie writes in his general Such exhibitions are the focus of movement in missionary education that editor’s introduction, “Europeans saw the this volume by Erin L. Hasinoff, a fellow is hard to imagine today. introduction of Western concepts of time in museum anthropology at the Bard —Gerald H. Anderson . . . as part of their necessary reforma- Graduate Center and in the Division of tion of the world, a reformation that was Anthropology of the American Museum Gerald H. Anderson, a senior contributing editor, is indeed moral as well as practical in its of Natural History (AMNH), both in New Director Emeritus of the Overseas Ministries Study import. . . . Missionaries constituted the York City. The author treats the Boston Center, New Haven, Connecticut. shock troops of such colonial conver- exposition as “a lens for understanding sions. . . . Protestant missions, particu- the way in which many Americans larly those with a Calvinist theology, tacitly apprehended their collective were more or less obsessed with the contributions to evangelism through the significance of the Sabbath and with the Please beware of bogus renewal material culture of mission,” described essential character-forming value of time notices. A genuine IBMR renewal as an “ethnology of collecting” (4). Her discipline” (xi–xii). notice will have a return address analysis of the Boston exposition shows Nanni discusses “the everyday strug- of Denville, NJ 07834 on the outer how “domestic and foreign evangelism gles and negotiations which occurred envelope, and the address on the was imagined and participated in through during the colonial encounter as regards reply envelope will go to PO Box the material culture of missions, and its the dominant perception of time in 3000, Denville, NJ 07834-3000. interactions with early twentieth-century society” (4). Chapter 1 introduces the Please e-mail [email protected] anthropology, then defined by museum- subject in terms of the “clocks, Sabbaths or call (203) 624-6672, ext. 309, with based research” (5). and seven-day weeks” that dominated any questions. Thank you. Many of the objects first displayed in nineteenth-century Britain. Subsequent 1900 at the New York missionary exhibit chapters are concerned not only with the

60 International Bulletin of Missionary Research, Vol. 37, No. 1 way in which administrators, employ- (222). Europeans “were emissaries of a ers, and missionaries imposed their Western time-consciousness to the rest of understanding and regulation of time but the world[, and] . . . missionaries them- also with the way in which indigenous selves were undoubtedly among its most peoples in Victoria, Australia, and Cape active and effective propagators” (223). Colony resisted, subverted, and lived This is a rich volume that provokes to other rhythms. Chapter 6 focuses on much reflection on the nature of mission missionary schools in Southern Africa, and inculturation and especially on power especially Lovedale. These chapters relations in mission and, ultimately, on make for compelling reading—a judi- the meaning of time itself. cious blend of narrative, illustrations, —Terry Barringer and just enough theorization. It is hard to disagree with any of Nanni’s conclu- Terry Barringer is an independent scholar and sions, including his comment that “the bibliographer associated with the Henry Martyn histories of Western time and European Centre, Cambridge, United Kingdom. colonisation are inextricably connected” Plan Your 2013 Summer Sabbatical at OMSC Celebrating a Century of Efficiency to three-bedroom. For Ecumenism: Exploring the summer rates and reservations, e-mail Achievements of International Dialogue. a request with your choice of dates to Judy C. Stebbins, [email protected] Edited by John A. Radano. Grand Rapids: Overseas Ministries study Center Eerdmans, 2012. Pp. xxv, 330. Paperback $40. www.omsc.org/summer Are you interested in learning about the Was there cross-fertilization as major steps taken in the past one hundred Roman Catholics participated in numer- years toward the reconciliation of divided ous bilateral dialogues? I found little evi- Christians? Do you share with the authors dence of it. Ecumenical discussions and a desire “to ascertain what has been agreements, however, had notable impact achieved so as to be able to build on these upon the progress of bilateral conversa- CIRCULATION STATEMENT Statement required by the act of August 12, 1970, section developments in the continuing quest for tions, such as that published as Baptism, 3685. Title 39, United States Code, showing ownership, Christian unity” (xviii)? If so, this book Eucharist, and Ministry (Geneva, 1982). management, and circulation of InternatIonal BulletIn is for you. The coverage of this volume is of MIssIonary research. Published 4 times per year at 490 Prospect Street, New Haven, CT 06511. The book originated in a 2010 con- restricted to bilateral conversations in Publisher: Jonathan J. Bonk, Overseas Ministries Study ference on the title theme held in St. Paul, which the Roman Catholic Church has Center, 490 Prospect Street, New Haven, CT 06511. Editor: Jonathan J. Bonk, Overseas Ministries Study Center, 490 Minnesota, and with papers presented participated since Vatican II. Other bilat- Prospect Street, New Haven, CT 06511. Senior Associ- there. Of the fifteen authors, ten have eral conversations also, however, have ate Editor, Dwight P. Baker; Associate Editor, J. Nelson served both in bilateral dialogues between contributed to improved understandings Jennings; Managing Editor, Daniel J. Nicholas; Overseas Ministries Study Center, 490 Prospect Street, New Haven, communions and in ecumenical Faith and and, in several cases, to full communion Connecticut, 06511. The owner is Overseas Ministries Study Order discussions. Three cochaired the between churches. Another restriction is Center, 490 Prospect St., New Haven, CT 06511. international bilateral dialogues about The known bondholders, mortgagees, and other secu- that, with the exception of assessment of rity holders owning or holding one percent or more of total which they write, and five participated in Roman Catholic–Orthodox discussions amounts of bonds, mortgages or other securities are: None. multiple phases of the dialogues. in North America, the volume does not The range of dialogues analyzed is cover bilateral conversations at national Column A Column B Average no. of Actual no. of outstanding for a single volume presen- or regional levels. copies each issue copies of single issue tation. Part 1 contains four evaluations of I would have appreciated a con- during preceding published nearest to the World Council of Churches’ vision and cluding chapter summarizing what has 12 months filing date achievements for Christian unity. To this, been achieved, with implications for the A B the work of Faith and Order, in which the ongoing quest for Christian unity in the Total no. copies printed 4,038 3,905 Paid circulation: sales Roman Catholic Church has been an active twenty-first century. Fortunately, indi- through dealers, carriers, participant, has been central. Part 2 con- vidual authors contribute their evaluations street vendors, and tains essays on eleven bilateral dialogues of specific bilateral dialogues, suggesting counter sales 0 0 Mail subscriptions 2,643 2,484 that the Roman Catholic Church has held next steps. It can only be hoped that this Total paid circulation 2,643 2,484 with a variety of other communions—from volume will encourage others to join in the Free distribution 795 915 Total distribution 3,438 3,399 Eastern and Oriental Orthodox to evan- noble quest to make visible and tangible Copies not distributed: 503 479 gelicals and Pentecostals. the answer to Jesus’ prayer “that they may office use, left over, Roman Catholic participants’ sen- be one” (John 17:11). unaccounted, spoiled after printing sitivity and flexibilityin dialogue with —Norman E. Thomas Returns from news agents 0 0 diverse communions is impressive. The Total 3,941 3,878 Percent Paid and/or stated goal of their dialogues with Angli- Norman E. Thomas is Professor Emeritus of Requested Circulation 76.9% 73.1% can and Orthodox churches has been to World Christianity at United Theological I certify that the statements made by me above are reestablish full communion, whereas with Seminary, Dayton, Ohio. He is author of correct and complete. (signed) Pentecostal leaders the intent has been to Missions and Unity: Lessons from History, Jonathan J. Bonk, Editor foster respect and understanding. 1792–2010 (Cascade Books, 2010).

January 2013 61 The Origins of the Baptist the trials and opportunities the Baptist Movement among the Hungarians: movement faced and how it withstood A History of the Baptists in the local opposition, shed new light on the Kingdom of Hungary from 1846 to pioneering figures and their faithful 1893. missionary service. The final chapter is a brief account of the social ministries of By G. Alexander Kish. Leiden: Brill, 2012. Hungarian Baptists. Pp. ix, 487. €109 / $149. The author argues that the two attempts should not be seen as separate, The Origins of the Baptist Movement among mission fail, despite the availability of but as interconnected phases of the same the Hungarians is a work of solid scholar- resources and good planning? And why narrative history of church planting. New ship and will be hailed as a groundbreaking was the German-led attempt in 1873 suc- waves of nationalism rekindled aspira- narrative history of Baptist mission work cessful, despite its lack of resources and tions for Hungarian church autonomy in continental Europe. Church historian planning? in the late nineteenth century. Credit and political scientist G. Alexander Kish Divided into five chapters, the book therefore belongs not only to the leaders presents the story of Baptist origins in sets the origins of Hungarian Baptists who scored the goal in 1873, but also to the Hungary in terms of two overlapping within the political and ecclesiastical pioneers who first passed the ball in 1846. narratives. The first begins in 1846, when context of nineteenth-century continental Kish’s volume is richly researched Johann Rottmayer returned to Hungary Europe. The first two chapters focus on the and splendidly written. It is a welcome from Germany and started working among pioneering mission activities of Rottmayer addition to the growing interest in ethnic Hungarians. The second narrative and Meyer. The chapters also highlight the narrative missionary history. begins in 1873, when Heinrich Meyer story of young Hungarian students at the —Caleb O. Oladipo also returned from Germany and started Baptist seminary in Hamburg who, on their Baptist congregations in Budapest. return to Hungary, tried unsuccessfully to Caleb O. Oladipo, from Nigeria, is the Duke K. Dominating the book are two related break away from Heinrich Meyer in the McCall Professor of Mission and World Christianity questions—why did the Hungarian-led interests of Hungarian Baptist autonomy. at the Baptist Theological Seminary at Richmond, initiative in 1846 to establish a Baptist Chapters 3 and 4, besides dealing with in Richmond, Virginia.

Dissertation Notices

Anderson, Daniel R. Esler, John Theodore. Kwiyani, Harvey Collins. “Soli Dei Gloria: A Doxological “Movements and Missionary Agencies: “Pneumatology, Mission, and Hermeneutic of Mission in Emerging A Case Study of Church Planting African Christians in Multicultural Ministries in the Evangelical Lutheran Missionary Teams.” Congregations in North America: Church in America.” Ph.D. Pasadena, Calif.: Fuller Theological The Case of Three Congregations Ph.D. St. Paul, Minn.: Luther Seminary, Seminary, 2012. in Minneapolis and Saint Paul, 2012. Minnesota, USA.” Everett, David LaMar. Ph.D. St. Paul, Minn.: Luther Seminary, “A Future Horizon for a Prophetic 2012. The IBMR can list only a small sample Tradition: A Missional, Hermeneutical, of recent dissertations. For OMSC’s free and Pastoral Leadership Approach Mainiero, Andrew John. online database of over 6,300 dissertations to Education and Black Church Civic “The Johannine Story Re-presented in English, compiled in cooperation with Engagement.” in Los Angeles: Toward a Covenantal Yale Divinity School Library, go to www Ph.D. St. Paul, Minn.: Luther Seminary, Paradigm of Mission.” .internationalbulletin.org/resources. 2012. Ph.D. Pasadena, Calif.: Fuller Theological Seminary, 2011. Dick, Randal Glen. Kim, Dae Sung. “The Impact of Human Patterned “The Very End of the Earth: An Waisanen, Cori McMillin. Behaviors on the Mission of the American Protestant Missionary “Crossing the Great Divide: Church: An Application of the Elliott Understanding of Korea in the 1880s.” Syncretism or Contextualization Wave Principle.” Ph.D. Evanston, Ill.: Garrett-Evangelical in Christian Worship.” Ph.D. Pasadena, Calif.: Fuller Theological Theological Seminary, 2012. D.Miss. Wilmore, Ky.: Asbury Theological Seminary, 2011. Seminary, 2011. Kowalski, Rosemarie Linda Daher. Duerksen, Darren Todd. “‘Whom Shall I Send? And Who Will Wasef, Mofid. “Ecclesial Identities in a Multi-Faith Go for Us?’ The Empowerment of “An Evaluation of Contemporary Context: Jesus Truth-Gatherings (Yeshu the Holy Spirit for Early Pentecostal Arabic Christian Apologetic Literature Satsangs) Among Hindus and Sikhs in Female Missionaries.” on Jesus for Muslims.” Northwest India.” Ph.D. Springfield, Mo.: Assemblies of God Ph.D. Pasadena, Calif.: Fuller Theological Ph.D. Pasadena, Calif.: Fuller Theological Theological Seminary, 2012. Seminary, 2011. Seminary, 2011.

62 International Bulletin of Missionary Research, Vol. 37, No. 1 “Astonished by God’s Love, Renewed foR God’s Mission” Seminars for International Church Leaders, Missionaries, Mission Executives, Pastors, Educators, Students, and Lay Leaders

March 18–22 January Student Seminars on World Mission Spirituality for Pastoral Life: Imitation of the Character of Christ. “Sharpened for Service” Dr. Won Sang Lee, SEED International and Korean Central Presbyterian Church, Centreville, Virginia, points participants January 7–11, 2013 toward spiritually fervent, Christlike service of God and others. Missionaries in the Movies. Cosponsored by Western Connecticut Baptist Association. Dr. Dwight P. Baker, Overseas Ministries Study Center, utilizes both video clips and full-length feature films to examine the April 1–5 way missionaries have been represented in the movies over the Servant Mission in a Troubled World. past century. Cosponsored by Evangelical Covenant Church Dr. Jonathan J. Bonk, OMSC’s executive director, examines (Lafayette, Indiana). theological, ethical, and missiological implications of political violence, human dislocation, economic inequity, and religious January 14–18 ideology as contexts for Christian life and witness. Cosponsored The Drama of God’s Mission. by First Presbyterian Church (New Haven, Connecticut) and Dr. Gregory R. Perry, Covenant Theological Seminary, St. Louis, Franciscan Missionaries of Mary. Missouri, considers two primary questions to identify coordinates by which God’s people can evaluate their roles in God’s mission: April 8–12 (1) Are our improvisations faithful to the story of Scripture? (2) Are Ethnicity as Gift and Barrier: our improvisations fitting to the stage on which they are played out? Human Identity and Christian Mission. January 21–25 Held at Mercy Center, Madison, Connecticut Dr. Tite Tiénou, Trinity Evangelical Culture, Values, and Worldview: Anthropology for Divinity School, Deerfield, Illinois, and Mission Practice. the OMSC senior mission scholar, works Dr. Darrell Whiteman, The Mission Society, shows how one’s from first-hand experience in Africa to worldview and theology of culture affect cross-cultural mission. identify the “tribal” issues faced by the Cosponsored by Christian Reformed World Missions and The global church in mission. Cosponsored by Mission Society. (Go to http://secure.omsc.org/node/492). Bay Area Community Church (Annapolis, Maryland) and SIM USA. January 28–February 1 The City in Mission. April 22–26 Dr. Dale T. Irvin, New York Theological Seminary, considers Transformational Leadership: An Entrepreneurial the city in the mission of God. The seminar includes a day trip Approach. in New York City. Rev. George Kovoor, Trinity College, Bristol, United Kingdom, brings wide ecclesiastical and international experience to evalu- February 26–28 ation of differing models of leadership for mission. Common Missionary Challenges: Stress, Conflict, and Counseling. April 29–May 3 Ms. Barbara Hüfner-Kemper, psychotherapist and United Meth- Gospel, Culture, and the Environment. odist missionary, White Plains, New York, utilizes her expertise Dr. Allison M. Howell, Akrofi-Christaller Institute for Theology, and personal experience in walking with participants through Mission, and Culture, Akropong-Akuapem, Ghana, engages— the common experiences of stress, interpersonal conflict, and theologically, historically, culturally, and environmentally—with counseling ministry during this three-day seminar. Cosponsored the increasing problems in the environment, helping Christians to by Latin America Mission and The Mission Society. $140. understand their implications for the conduct of Christian mission.

March 4–8 May 6–10 Music and Mission. Spiritual Renewal in the Missionary Community. Dr. James Krabill, Mennonite Mission Network, builds upon Rev. Stanley W. Green, Mennonite Mission Network, and Dr. insights from musicology and two decades of missionary experi- Christine Sine, Mustard Seed Associates, blend classroom instruc- ence in West Africa to unfold the dynamic role of music in mis- tion and one-on-one sessions to offer counsel and spiritual direc- sion. Cosponsored by Mennonite Mission Network and United tion for Christian workers. Cosponsored by Mennonite Mission Methodist General Board of Global Ministries. Network and Moravian Board of World Mission.

March 11–15 Seminars cost $175 unless otherwise noted. More information— Christianity in America. including links to register online—may be found online. Dr. Edith L. Blumhofer, Wheaton College, Wheaton, Illinois, introduces participants to the formative role Christianity has Overseas Ministries Study Center played throughout U.S. history. Cosponsored by Black Rock 490 Prospect Street, New Haven, CT 06511 Congregational Church (Fairfield, Connecticut). [email protected] www.omsc.org/seminars Book Notes In Coming

Aponte, Edwin David. ¡Santo! Varieties of Latino/a Spirituality. Issues Maryknoll, N.Y.: Orbis Books, 2012. Pp. xi, 193. Paperback $28. Korean Mission Finance Austin, Denise A. Steve Sang-Cheol Moon “Kingdom-Minded” People: Christian Identity and the Contributions of Experiencing Christian-Muslim Chinese Business Christians. Dialogue from the Margins: The Leiden: Brill, 2011. Pp. xxi, 286. €99 / $135. Story of a French Canadian Mission Doornenbal, Robert. to Indonesia (1974–84) Crossroads: An Exploration of the Emerging-Missional Conversation, Catherine Foisy with a Special Focus on “Missional Leadership” and Its Challenges Lost in Transition: Missionary for Theological Education. Children of the Basel Mission in Delft, Neth.: Eburon, 2012. Pp. xix, 420. Paperback €33 / $39. the Nineteenth Century Dowsett, Rose. Dagmar Konrad The Cape Town Commitment, Study Edition: A Confession of Faith and Releasing the Trigger: The Nigerian a Call to Action. Factor in Global Christianity Peabody, Mass.: Hendrickson, 2012. Pp. xii, 146. Paperback $9.95. Allan L. Effa Dunaetz, David R. Emerging Missional Movements: The Early Religious History of France: An Introduction for Church Planters An Overview and Assessment of and Missionaries. Implications for Mission(s) Claremont, Calif.: Martel Press, 2012. Pp. 137. Paperback $8.95. Rick Richardson Fujino, Gary, Timothy R. Sisk, and Tereso C. Casiño. “Christian Witness in a Reaching the City: Reflections on Urban Mission for the Twenty-First Century. Multireligious World: Pasadena, Calif.: William Carey Library, 2012. Pp. xx, 284. Paperback $14.99. Recommendations for Conduct”— Goodwin, Rob. The First Anniversary: A Look Back Eclipse in Mission: Dispelling the Shadow of Our Idols. and Peering into the Future Eugene, Ore.: Resource Publications, 2012. Pp. xvi, 272. Paperback $32. Indunil Janaka Kodithuwakku Jørgensen, Knud. Christian Mission on the East Equipping for Service: Christian Leadership in Church and Society. of Europe Oxford: Regnum Books, 2012. Pp. xiv, 150. Paperback £9.99. Valentin Kozhuharov Lee, Eun Moo, and Timothy K. Park, eds. Cultural Past, Symbols, and Images Asian Churches in Global Mission: Compendium of the Tenth Asia Missions in the Bemba Hymnal, United Association Triennial Convention. Church of Zambia Pasadena, Calif.: East-West Center for Missions Research & Development, 2012. Kuzipa Nalwamba Pp. 255. Paperback $15. In our Series on the Legacy of LeRiche, Matthew, and Matthew Arnold. Outstanding Missionary Figures South Sudan: From Revolution to Independence. of the Nineteenth and Twentieth London: Hurst, 2012. Pp. xvii, 313. Paperback £18.99 / $37.50. Centuries, articles about Lupieri, Edmondo. Thomas Barclay In the Name of God: The Making of Global Christianity. George Bowen Grand Rapids: Eerdmans, 2011. Pp. xx, 271. Paperback $25. Carl Fredrik Hallencreutz J. Philip Hogan Marshall, David, ed. Thomas Patrick Hughes Science and Religion: Christian and Muslim Perspectives. Hannah Kilham Washington, D.C.: Georgetown Univ. Press, 2012. Pp. xiv, 189. Paperback $24.95. Lesslie Newbigin McGoldrick, James E. Constance Padwick Presbyterian and Reformed Churches: A Global History. Peter Parker Grand Rapids: Reformation Heritage Books, 2012. Pp. ix, 566. $40. John Coleridge Patteson James Howell Pyke Paas, Steven. Pandita Ramabai Christian Zionism Examined: A Review of Ideas on Israel, the Church, and George Augustus Selwyn the Kingdom. Bakht Singh Nürnberg: VTR Publications, 2012. Pp. 135. Paperback €12.95 / SFr 15.95 / $16.95. James M. Thoburn Pathickal, Paul. M. M. Thomas Christ and the Hindu Diaspora. Harold W. Turner Bloomington, Ind.: WestBow Press, 2012. Pp. xii, 223. $33.95; paperback $17.95. Johannes Verkuyl