Vol. 9, No.3 nternatlona• July 1985 etln• Resources for Mission Research

.What is past is prologue," Shakespeare tells us in The Tem­ pest, and his words are inscribed on the east pedestal of the National Archives Building in Washington, D.C. Too often those engaged in mission have hurried on to,new projects without consulting the wisdom of past experience, and all have been the On Page poorer for it. In this issue, we call attention to a few examples of the multitudinous resources available for mission research, to en­ 98 Theological Mass Movements in China able us to understand better our path to the future. K. H. Ting K. H. Ting tells how Chinese Christians were often caught short in evaluating the revolutionary changes through which 104 Resources for China Mission Research China has passed in recent years. He shows how theological mass Martha Lund Smalley and Stephen L. Peterson movements in his country opened up deeper appreciation for Paul A. Ericksen worthwhile traditions of China's past, as well as for the gospel's Archie R. Crouch joyous reception among the poor and the oppressed. David E. Mungello As promised in our last issue on China Mission History, we are featuring four additional reports on projects of China Mission 110 IIAnd Brought Forth Fruit an Hundredfold": Research. Clearly, what missionaries and Chinese Christian lead­ Sharing Western Documentation Resources with ers have learned from the joys and pains of their experiences will the Third World by Microfiche illumine future Christian witness in China and in many other Harold W. Turner places. Harold W. Turner describes a pioneering project at the Selly 114 Noteworthy Oak Colleges to share mission documentation resources from Western countries with third-world nations that need to have 115 Crisis Management in the Event of Arrest, closer access to source materials about their own history. Disappearance, or Death of Mission Personnel There has been growing concern about the numbers of mis­ United States Catholic Mission Association sionaries who have been arrested, killed, or abducted. The United States Catholic Mission Association shares its guidelines for han­ 117 The Legacy of C. F. Andrews dling such crises, so that others can prepare for those emergencies Eric /. Sharpe that, we all pray, will never happen, but might. Eric J. Sharpe recalls the legacy of a most unconventional 122 Dissertation Notices missionary, C. F. Andrews, who took the people of India to his heart and was in turn taken to their hearts. 126 Book Reviews The rich tapestry of mission history in many lands merits our continuing investigation. This is the prologue to the unfolding 144 Book Notes drama of future mission. of Isslonary• • search Theological Mass Movements in China

K. H. Ting

he year 1949 was a special year for China. From one ing the revolutionary ranks, did move away from the church and T standpoint the United States "lost" China in that year from faith. and, from another, in that same year the Chinese people got their Second, there were some in the church who refused so stub­ liberation. For us Chinese Christians that liberation marks the bornly to be impressed by the new arrivers on the scene that they beginning of a process in our church known as the Three-Self began to advance not only theological but highly political argu­ Movement. I will have other opportunities to discuss that move­ ments to negate liberation and New China. The world is the realm ment. For the present I will try to describe how Chinese Christians of Satan, they said, condemned to imminent destruction. The have striven to find their own path in the theological undergirding Christian is not to love the world and whatever is in it, even that of their faith. which is lovable. Those who accept Christ and those who do not There were two things which greatly jolted us Chinese Chris­ constitute an absolute contradiction, with no common language tians upon liberation. First, through direct contacts with revo­ between the two. Human beings are evil and a person who does lutionaries, we found them on the whole to be very different from not confess faith in Christ can do nothing good, and the better Chiang Kai-shek's Kuomintang officials, and far from the cari- his or her conduct the more truly he or she is Satan masquerading as an angel. The animal with two horns and the red horse referred Bishop Williams Memorial Lecture to in Revelation are actually representations of the Communist party. On the basis of this hermeneutics New China will be short­ Bishop Ting delivered this lecture on Sept. 23, 1984 at Rikkyo (St. lived. The church is holy and without blemish and, therefore, Paul's) University, Tokyo, under the sponsorship of the Bishop needs no change and should reject all criticism and self-criticism. Williams Memorial Fund of the Nippon Sei Ko Kai (Anglican-Epis­ The right/wrong question or the good/bad dichotomy is not God's copal Church of Japan). The NSKK established the Fund in 1977, concern. What God is concerned with is not any ethical distinction and its resources have been provided by a continuing fundraising between good and evil, right and wrong, justice and injustice, effort in Japan, supported initially by a very substantial contribu­ because God is opposed not only to human evil but also to human tion from the American Episcopal Church's Venture-in-Mission good. The doctrine of the security of the believer ensures to those Program, amounting to one-third of the present assets of the Fund. elected by Christ the freedom to do anything, while others are Bishop Ting was the 1984 Lecturer of the Fund's Memorial Lec­ condemned no matter how good their work is. This provided the tureship Program, the Inaugural Lecturer of which was Dr. Arthur Michael Ramsey in 1979. The Fund also operates a Visiting Re­ assurance of God's acceptance of a Christian, even if he or she searcher Program for younger scholars from the developing coun­ should commit all sorts of crimes against the new life the people tries to do further study at Rikkyo University and other institutions had only recently entered into. That is antinomianism and, in the in Japan. early 1950s, was the main theological weapon used by those in church circles who were determined not to be reconciled to the fact of New China. It won some Christians for a time, but was cature of them made by some missionaries and Chinese church disgusting to many more Christians, and drove some of them leaders. They were certainly not the monsters and rascals they away from the church for good. were said to be, but quite normal human beings with idealism, These two facts set Chinese Christians thinking. On the one serious theoretical interests, and high ethical commitment. For hand, while being truly impressed by the conduct and deeds of the liberation of their compatriots, many of them sacrificed their the revolutionaries, many of us found it impossible to take leave all. To serve the people was not only a slogan but also the life of Christ but chose to say with Peter, "You, Lord, have the purpose of many of them. They have taken over from ancient words of eternal life. Towhom can we go?" On the other hand, Chinese sages the teaching that they are to be "severe in mak­ antinomian reactionism actually wanted us to stand and work ing demands of themselves" and "sad before the whole people against the people's liberation movement with all its goodness are sad and happy only after the whole people are happy." Many and beauty, and that was certainly an ethically indefensible al­ . practiced mutual criticism and relentless self-criticism in order to ternative. Caught in between, Chinese Christians all over the make themselves useful to the revolutionary cause. And, al­ country started to do theological reflection on their own. It was a though they had no high regard for religion at all, they did not mass movement seeking theological reorientation, entirely spon­ attempt to persecute or liquidate religion either. Here I am, of taneous, involving tens of thousands of Christians in restudying course, talking about the true revolutionaries, and neither the the Bible in relation to social changes around us and in discussion, pseudo-revolutionary ultra-leftists of a later decade, nor the dis­ oral as well as written. I recall that in sixteenth-century Germany appointing party members whom the rectification movement to­ the Reformation also' impelled the posing of "new thoughts" day aims to reform. In discovering these true revolutionaries, the Chinese Christians were both happy for seeing in them the hope against "old thoughts" in many households, as recorded by for the future of China and fearful before the haunting question T. M. Lindsay and other church historians. But I do not know if whether or not there was still any ground for the existence of there were many phenomena in church history that were com­ Christianity. Indeed, at that time anumber of Christians, in join- parable. Perhaps history has traditionally been written so much as the feats of leaders and geniuses that any mass movement, least of all a theological one, would not have been given impor­ tance. But in China, in the early 1950s, theology came out of the K. H. Ting is President of theChina Christian Council. Thisaddress is reprinted, with permission, from Bishop Ting, RikkyoUniversity, and China Notes (New theologian's study and became a tool in the hands of lay men York), 24, no. 1 (Winter 1984-85). and women struggling to keep their faith vital and yet enabling

98 International Bulletin of Missionary Research them to relate themselves positively to the new reality as they International Bulletin found it. This was a mass movement for self-enlightenment, not of Missionary Research incomparable to the Enlightenment in Europe if we remember Immanuel Kant's characterization of the Enlightenment as Established in 1950 as Occasional Bulletin from the Missionary "man's release from his self-incurred tutelage." And tutelage ;Research Library. Named Occasional Bulletin of Missionary is "man's inability to make use of his understanding without direction from another." Kant says, "Have courage to use your .Research 1977. Renamed International Bulletin of Missionary .Research 1981. own reason! That is the motto of the Enlightenment!"} Participants in this movement of theological rethinking were .Published quarterly in January, April, July and October by the at first mostly rank-and-file Christians and clergy at the grass roots. Those who were theologically trained tended to keep them­ Overseas Ministries Study Center selves a little aloof from the discussion, which they perhaps re­ 6315 Ocean Avenue, Ventnor, New Jersey 08406, U.S.A. garded as something not quite sophisticated enough. This is Telephone: (609) 823-6671 understandable: they were situated in the rear and hence not quite sensitive to the poignancy of the new problems and were ;Uifor: Associate Editor: rather critical of theological propositions crudely put, while lay Christians were situated at the boundary between the church and !Gerald H. Anderson James M. Phillips the world and could not but feel the pressure of these problems Contributing Editors: and be driven to formulate questions, think them through, and attempt to answer them. Their main recourse had to be the Bible, .Catalino G. Arevalo, S.J. Lesslie Newbigin iDavid B. Barrett C. Rene Padilla which, when reread, gave them "new lights" or "new in­ sights," as so commonly referred to in China since then. IR. Pierce Beaver Thomas F. Stransky, e.S.P. A mass movement is not like doing embroidery and cannot [Norman A. Homer Charles R. Taber be expected to show neatness and precision. There is no lack of ~ Mary Motte, F.M.M. Desmond Tutu overstatements. But two lines of W. H. Auden's poetry give a } Anastasios Yannoulatos ! good description of the contribution the theological mass move­ ment made to the Chinese Church: ~ Books for review and correspondence regarding editorial matters lshould be addressed to the editors. Manuscripts unaccompanied Ruffle the perfect manners of the frozen heart, ',by a self-addressed, stamped envelope (or international postal And compel it once again to be awkward and alive. .coupons) will not be returned. Much of the discussion at the early stage had to do with Subscriptions: $14.00 for one year, $26 for two years, and $37 for questions about the world and about human beings. The world .three years, postpaid worldwide. Individual copies are $5.00; bulk is certainly no paradise, but is it hell? Human beings are, of .rates upon request. Correspondence regarding subscriptions and course, no angels, but are they, as a result of Adam's sin, now address changes should be sent to: International Bulletin of so depraved that they are completely insulated from truth, good­ Missonary Research, Circulation Department, P.O. Box 1308-E, ness, and beauty, each of them just " a worm five feet tall"? Fort Lee, New Jersey 07024-9958. To our revolutionary humanist friends, we like to point out that between the actual moral state of humanity as it is and the Advertising: vision of the highest state humanity aspires to attain, there is a Ruth E..Taylor distance which humanity, by its own ability, certainly cannot 11 Graffam Road, South Portland, Maine 04106 bridge. Many conscientious revolutionaries, in all their serious­ Telephone: (207) 799-4387 ness in self-examination, would readily feel at home in Paul's predicament about his failure to do what he knew he ought to Articles appearing in this journal are abstracted and indexed in: do and his inclination to do the very thing that he hated (Rom. 7:15). In other words, human beings are not in the state which Bibliografia Missionaria God means them to be in. The factor in human nature which Christian Periodical Index makes this so is appropriately called by Christians sin. Human Guide 10 Social Science andReligion in Periodical Literature beings cannot depend on themselves but have to depend on Missionalia . God's deliverance in order to quit that state. True, as far as China Religion Index One: Periodicals is concerned, the change from feudalism-capitalism to socialism Religious and Theological Abstracts is all-important for the restoration of human dignity, but the change has not done away with this state of human spiritual, :Opinions expressed in the International Bulletin are those of the au­ poverty. "Lord, you have made us for yourself so that we can thors and not necessarily of the Overseas Ministries Study Center. find no rest until we find it in you "-many human beings living within the socialist system are echoing this utterance of Augus­ Copyright @ 1985 by Overseas Ministries Study Center. All rights reserved. tine's from the depth of their hearts. So, in China today, whether or not religion still has its ground to exist in spite of all the tSecond-class postage paid at Atlantic City, New Jersey. improvement in material, cultural, and moral life is no longer a :POSTMASTER: Send address changes to International Bulletin of question for Christians. The fact that the number of Christians in -Missionary Research, P.O. Box 1308-E, Fort Lee, New Jersey China has increased and not decreased in the last thirty-five years 07024. also partially answers the question. We only hope and pray that the day will soon come when Christians will have the love, the :1SSN 0272-6122 light, and the language to communicate with revolutionaries on

i)uly 1985 99 matters of basic conviction which will strengthen and not impair Divine favor descending, mutual understanding and national unity. Simple fragrance arriving timely, On the other hand, it is important for any understanding of God's blessing bestowed kindly, the Chinese Christian mind to know that for thousands of years After her son's selfless offering, there has been an absence in the teachings and writings of sages Eternal afflictions cease coming. and scholars of the idea of an infirm perversity in human nature. Rather than seeing any need to explain this perversity by resorting And Lao-tzu is supposed to have said over 2,500 years ago: to some theory of a fall on the part of the first human beings, ancient Chinese folklore simply accepted natural humanity. Ac­ There is already begotten before Heaven and earth came into being: .cording to ancient Chinese mythology, the first humans (who serenely silent, took part in creation) included a woman, Nu Wuo, who mended peacefully alone, the broken heaven and set up pillars to support it when it got eternally faithful, slanted. "Nu Wuo tempered multi-colored stones to mend the the Immovable Mover, like heaven with, and chopped off the feet of the sea turtles with the caring Mother of all things. which to support heaven at its four comers," according to Lieh I do not know its name Tzu, in "Emperor Tang's Queries" (also, Huai-nan Tze, and describe it as Tao. "Lessons from Surveying Cosmic Mysteries"). Therefore, the human person is the supreme hero on whom even the universe Can we fairly say that these are worthless or worse than depends for support. This concept of the relation between the worthless just because they have emerged outside the Christian celestial and the human is vastly different from much of Western_ tradition? Toward non-Christian spirituality we certainly should philosophical anthropology. avoid the arrogance of the elder brother in our Lord's parable, or Mao Tse-tung the poet was very much an inheritor of this that of Jonah in his attitude to the Ninevites. We should welcome tradition when he wrote (1934-35): any and every move Godward on the part of men and women, no matter how slight. Mountains! Human sin has affected creation, but the created world, after Piercing the blue of heaven, your bars unblunted! all, is still under God and not the devil's occupied territory. Oth­ The skies would fall erwise, in what sense can we honestly say, "God so loved the But for your strength supporting. world that he gave his only begotten son to the world," or that "God became flesh in Jesus Christ"? Commenting on Romans Mencius, widely regarded in China as second only to Con­ 1:20, Luther says, "For all things that God made were 'very fucius himself, taught that human nature is essentially good. It . good' (Genesis 1:31) and are still good." For his proofs Luther was he who said, "All human beings are compassionate in went on to quote from 1 Timothy 4:4, "Everything created by heart," and referred to that universal compassion as "the be­ God is good," and from Titus 1:15, "To the pure all things are ginning of benevolence." This compassion and humility, discrim­ pure." Luther affirms that "all creation is the most beautiful ination between right and wrong and a sense of shame, are all book or Bible; in it God has described and portrayed himself." innate and are "the beginnings of goodness." Since the Sung In the 1950s Chinese Christian journals published hundreds dynasty, this has been the prevailing view of human nature of articles dealing with the question of the world and humanity. among Chinese intellectuals. Down to the 1920s, any Chinese What I have given you is only a description of the general thrust pupil in learning the first Chinese characters would study the of ideas advanced in those years. "Three-Character Rhyme," and it opens with the sentence, From debating on the level of God's creation and the in­ "At one's birth, a person is good by nature." dwelling of the Holy Spirit, not only in the church but also in the Because of the age-long education in this spirit, Chinese, in world and in history, Chinese Christians moved forward and spite of all the suffering they have borne, are at the bottom of grounded their thinking on a more solid Christological founda­ their hearts optimistic. They are likely to affirm that even in war tion. Many Chinese Christian intellectuals from a Social Gospel what is disclosed of men and women is not just their brutality background found, as if for the first time, the Christ of St. John's and evil but also their fortitude and comradeship. Then, in the Gospel and Ephesians and Colossians and claimed him as their course of the Chinese revolution and reconstruction, there have own. He is the preexistent Logos, the crown or the fulfillment of emerged countless men and women of courage, ingenuity, and all creation, the revealer in all fullness of its nature and meaning. self-sacrifice. His incarnation is not an intrusion into an alien world, but a From this background it is easy to see why Christians who renewal. They listen with joy to Paul's words of adoration of the do recognize the fact of sin and human finiteness find it impos­ Christ as "image of the invisible God, the first-born of all sible to go so far as to ignore the latent image of God in humankind creation; for in him all things were created, in heaven and earth, and the indwelling of the Holy Spirit in the world by lightly visible and invisible; whether thrones or dominions or princi­ resorting to the formula of "utter depravity," or seeing, with palities or authorities-things were created through him and for Nietzsche, humanity as "only a disease on the skin of the him. He is before all things, and in him all things hold together" earth." (Col. 1:15-17). We Christians in New China reread this passage We do not want to negate all cultures outside the influence of with thanksgiving because we find it liberating. The ascended the church. There are certainly movements approaching in var­ Christ is like sunshine filling the universe, both its mountains ious degrees the Christian understanding of God in these cul­ and its valleys, and bringing out every spark of color latent every­ tures, which we cannot afford to sweep aside as valueless. We where. Reality is one gigantic process, one in which matter and find, for instance, that 3,000 years ago the Shihching, in a section simple organisms attain higher and higher forms of existence, named "Ta Ya," had this to say: with the loving community as the ultimate attainment of the image of God on the part of men and women, just like the triune Abundant sacrifice to heaven stood. God in a community of love. Burnt-oblation ascending, Justin Martyr spoke of the Logos Spermatikos, the presence of

100 International Bulletin of Missionary Research seeds of the Logos in all human beings. This view has been eye-opening, morally impelling, and politically conscientizing. received warmly by many Chinese-thinking Christians in recent We consider liberation theologians to be our friends and inspiring decades. fellow pilgrims. We also appreciate the words of Thomas Aquinas to the effect Our reservation is that, much as we do see the urgency of that grace does not supplant nature, but perfects it. Indeed the the taking over of political power by the peoples in the third New Testament sees all creation as embodying Christ from the world from the hands of foreign intruders and despotic rulers, very beginning. Grace is not so much added on to nature, as in we in our situation do not see fit to absolutize liberation and make Luther's simile of snow falling on a dunghill, but is the ground it the theme or content of Christian theology. We are ready to see for nature. context and praxis as test ground for truth, but we hesitate to go Christ spoke of the joy of the mother for having given birth further and take them as source for salvific knowledge. Inductive to a child into the world. Here we are again led to see that Christ knowledge basing its material on experiences of historical exis­ harbors no antagonistic attitude to the world, to humanity, and tence will need the depth and mystery of deductive knowledge to nature. with its basis in revelation. Messages we collect through both Romans 5:15 becomes full of meaning to us as we read it channels collaborate to lighten our darkness about human nature again in the new light: "If many died through one man's and to lead us to see that the theme of Christian theology must trespass, much more have the grace of God and the free gift in of necessity be the reconciliation of God and humanity in Jesus the grace of that one man Jesus Christ abounded for many." The Christ. words "much more" take upon themselves a meaning pre­ From our revolutionary history we realize that the poor, by viously untapped. We are led to see that Christ is stronger than virtue of their disadvantageous position in society and their lack Adam, the gift stronger than disobedience, and grace stronger of vested interests, on the whole suffer less from attachment to than sin. It is inconceivable that the incarnation of the Son of God the status quo, as they have nothing or little to lose in a revo­ should have made less of an impact on humanity than the fall of lutionary change, except the fetters of poverty and degradation. Adam. Too often we make sin universal, while narrowing down As a result, insofar as social questions are concerned, other things divine grace and redemption to a limited few, as if Adam has left being equal, there is some epistemological advantage on their a deeper imprint on humanity than has Christ. The verse assures part, which the privileged are not likely to possess to the same us that our human solidarity with Christ is more universal, more degree or with the same ease. decisive, and more efficacious than is our solidarity with Adam. However, we, especially in our postliberation state of affairs, The greatest word in the New Testament is not "sin," it is would hesitate to think that the poor, just because they are poor, "grace." are necessarily the bearers of truth and that the mandate of history Thus, as we shift away from the belief/unbelief antithesis, as is necessarily in the hands of the poor in their struggle against the sole question Christianity asks of humanity, to a greater ap­ the rich. To be poor is miserable. The poor deserve justice. But preciation of the unity of God's creative, redemptive, and sanc­ poverty is not virtue, unless voluntary, and it does not always tifying work in the universe and in history, many contemporary thoughts and movements begin to be seen, not in contrast with the divine revelation or destructive of it but, rather, as aids in illuminating it, partial as they indeed are. They are not adversaries "The poor deserve justice. but glimpses of the way of Christ. In looking at realities this way, we think we are not diminishing the significance of the unique But poverty is no virtue, divine Christ, but are magnifying his glory and confirming his unless voluntary, and claims. God being love, the final fate of happenings and undertak­ it does not always bring ings in nature and history cannot be their total destruction. They with it wisdom." will be sifted, some surely to be destroyed but others to be transfigured and sublimated in Christ and by Christ, to be re­ ceived by God at the final consummation. They will be safe and secure in God's hand. Hence, there is not only the historic but bring with it wisdom. Tomake a messiah of the poor just because also the ultimate importance and value of what one does with they are poor, and to pit the poor against the rich without the nature and in the world and makes of oneself. All of this deepens guidance provided by correct theory is neither Marxist nor Chris­ our understanding of the Christ and puts the people's historical tian. We saw its harm all the more clearly during the Cultural movementswith alltheir shortcomingsandflaws in the perspective Revolution, which turned out to be very anticultural and not in of cosmic evolvement. T. S. Eliot aptly describes this experience any sense a revolution either. In postliberation China, especially of the discovery of the greater Christ: after the problem of private ownership of the means of production was solved, we entered the historical period of national consol­ . . . The end of all our exploring will be to arrive where we started idation and reconstruction. The advocates of "perpetual rev­ and to know the place for the first time. olution," however, still saw class struggle as the key for this stage of history, as much as it was during the previous stages when China makes so much of 1949 as the' year of the people's the forces of reaction were still in power. In order to make rev­ liberation that Christians elsewhere have wondered what Chinese olution perpetual they decided that the revolutionary camp was Christians since 1949 think of liberation theology. to be composed of all the poorer people, and the counterrevo­ We think very highly of liberation theology as a theology lutionary camp was to be composed of the richer persons, es­ permitting and mobilizing Christians in Latin America to join with pecially the intellectuals and the veteran revolutionaries who were the masses of people around them in their struggle for inde­ now the power holders. We saw the havoc this view of history pendence, democracy, and a more humane socioeconomic sys­ caused to the unity and the reconstruction of the country. These tem. We also appreciate liberation theology for its emphasis on ultra-leftist dogmatists, in the name of the revolution, created a context and praxis. The resultant biblical hermeneutics is fresh, tremendous amount of chaos and anarchy, which hurt so many

July 1985 101 innocent people. They did many of the things that the enemies Our Christology is not one that lingers at the divinity and of China would like to have done but were unable to do. Godlikeness of God. In Christ we know God is no severe task­ Negative praxis in China teaches us a lot about the danger master. As Hosea tells us, God leads us with cords of compassion of absolutizing the revolutionary justice of the poor just by virtue and bands of love; he becomes to us one who eases the yoke on of their poverty. We need a saner understanding of human nature, our jaws, who bends down to us and feeds us. The root attribute including the human nature of the poor, so as to work for a social of God is not his omnipotence, or his omniscience, or his om­ system in which the power of human egoism can be most effec­ nipresence, or his self-existence, or his majesty and glory, but his tively curtailed and in which human nature finds the best envi­ love. Love is not just an attribute of God, but is Godlike, for God ronment possible for its flowering into something of beauty. is Love. He is the Lover at the heart of reality. The disclosure that Thus, while traditional Western theology dialogues with God is one who loves with the kind of love embodied in Jesus Western philosophy and explains sin in terms of the history of Christ, crowns and corrects whatever else may be said about God. the doctrine of sin, and liberation theology dialogues with pres­ Love is creative and seeks the very best. God is not only the ent-day third-world realities and aims at overcoming the forces source of cosmic order and the first cause of all happenings in of sin through social struggle, we in China want our church and the world. In a more important sense, he is the Lover to whom theology to take root in the Chinese soil, and guard the concept every chain of cause and effect returns in the end. Everything of sin both from its simplistic denial by humanist optimism and that is of some good is not going to be lost, but is safe in God, its unwarranted universalization in the name of orthodoxy. If that is, will be preserved and transformed for that kingdom to much of European theology helps believers live with the reality come in which Love will be supreme. That is essentially what is of world hunger, and liberation theology moves them to share in meant when we say God is sovereign. the struggle for overcoming hunger, we in New China are con­ With this theological orientation we approach the vicissitudes cerning ourselves with the evangelistic task of showing our fellow of world affairs in both calm detachment and passionate involve­ citizens, to whom hunger is no longer the number one problem, ment. It is a longer view of history than any humanly possible, that we do not live by bread alone but by the word of God. and yet makes sharing in the day-to-day burden and struggle for Ours is a big but in many ways still backward country. Our the renewal of the people's life worthwhile. It makes the role of church is a small one, still having the task to live down completely the Christian at once participatory and critical. the stigma of being a Western import. In the last thirty-five years After all these years we still have different theological tend­ our experiences as a nation, as a church, and as individual Chris­ encies. But they coexist in mutual respect within the fellowship tians go a long way to tell us that strength is found in weakness of Christology, true to the New Testament and to the tradition of and life in death. Resurrection from the dead to us is not just the church. That fellowship, evolving out of a mass movement something that happened to Christ, but a principle or law that shared by all Christians, is providing the theological ground for governs nature and history. An old Chinese poem seems to ex­ the unprecedentedly wide-ranging postdenominational unity press aptly our experiences: which the China Christian Council embodies. What has been said above is merely one Chinese Christian's With mountains and waters all around assessment of the theological fermentation in China in the wake We wondered whether there was a way out. of her political liberation. At present the three theological ques­ Flowers brightened us up in the dark shades of willows, tions that are uppermost in our thinking are perhaps (1) Chris­ And we soon found ourselves reaching another village. tology,' (2) Evangelism, and (3) an Ecclesiology that can help us And we come to know the Risen Christ all the more intimately. make the transition from the unity of the China Christian Council We realize more surely than ever that between alpha and omega to that of the one Church of China. there is not a straight line, but there are many. zigzags and curves. The seven churches in Asia Minor were situated in different Catastrophes and suffering of which we had plenty during the milieus and faced with different problems, and consequently re­ so-called Cultural Revolution are but the mother's birthpangs. ceived different messages from the Holy Spirit. But at the end of They bring forth one after another newborn things, "for the all seven messages the "same exhortation appears: IIHe who end is not yet." IIWhen a woman is in travail she has sorrow, has an ear, let him hear what the Spirit says to the churches." because her hour has come; but when she is delivered of the This explains the desire on the part of Japanese as well as Chinese child, she no longer remembers the anguish, for joy that a child Christians to get acquainted with each other's spiritual histories is born into the world" On. 16:21).This, to us, is history. Creation and dramas. Our present visit to Japan and this presentation have been made with the faith that through hearing the Spirit's mes­ is a process as yet incomplete and subject to frustration. Birth­ pangs are antecedent to the emergence of creatures who will sage to each other, Christians in Japan and in China can eventually respond to their Creator and cooperate among them­ strengthen each other, and together enter into the wisdom of God more deeply. selves lovingly, intelligently, and voluntarily. They will then be truly sons and not slaves. A world still in this process must inev­ itably be one in which ugliness and devilry have their place. We may well recall the inspiring words of Teilhard de Chardin: "Someday, after we have mastered the wind, the waves, the Note------­ tide and gravity, we shall harness for God the energies of love; 1. Immanuel Kant, Foundations of the Metaphysics of Morals: What Is and then for the second time in the history of the world man will Enlightenment? Trans. and ed. L. W. Beck (Chicago, Ill.: Univ. of have discovered fire." Chicago Press, 1950), p. 286.

102 International Bulletin of Missionary Research Education for mission G' GallGtr Schools 0/ TH £OLOGY PSY CH O LO G Y WORLD MI SSI O N operates in a changing periphery with an unchanging center

The modem Christian missionary is forced to operateon radically new andchanging ground . The guidelines andassumptions of yesteryear havegoneforever. Advances in knowledge, changed politicalalignments, mega-technology. control of nature. the lessening of ecclesiastical competition. rising religious relativism and a vastlyaccelerated secularization oflife. haveliterally alteredthe PIERSON GlASSER faceofthe world andaffected everyaspectof human existence. And yet wehave an unchanging Lordand an unchanging mandate. Our purpose, therefore , must beto prepare andprovide vital. renewed leadership forthe mission ofJesus Christ as it challenges the church worldwide . Our aimmust beto call attention to an unfinished task. and enable thoseincross-cultural ministries to better under­ stand and meet the demands of that task effectively. We do so by providing top-level graduateeducation for field missionaries, KRAFT WAGNER missionary candidates. mission executives, educators and international church and missionleaders. As people of faith and"hands-on" missionaries, who regard the Bible as God 's word , the Fuller missions faculty know from experience that modem missiology demands insight not onlyinto theology but history. anthropology, sociology, church planting. church growth. language. culture andevangelism. Thus, we look upon ourselves as teachers and counselors called to fulfill the Great Commission and, to HIEBERT GILLILAND thisend we offerthe following degree programs: *M.A. or M.Div. Cross-Cultural Studies - a preparatory course for future missionaries. cross-cultural andethniccommunicators *M.A. Missiology - mid-career training for missionaries and international church and mission leaders ~~~ *Th.M. Missiology - mid-careertraining for missionaries and national .. ..•. ... church leaders who hold the M.Div. degree ;a *D.Miss. Missiology-mid-career education and research to enhance professional competence TAN SHAW *Ph.D. Intercultural Studies-academiccertification in mtssiolomcal scholarship *Ph.D. Missiology - academic certification inthe jointdisciplines of misstolouv andtheology But wedon'tstop there. We alsoofferspecialandcooperative programs including cross-cultural studies. concentration in Bible translationas well as Chinese studiesandevangelism. The In-Service Program. ourInstitute of Language and Culture Learning and the CLINTON GIBBS Summer Institute. offering Islamic Studies. TESOL. and many other courses are alsoavailable. Finally. we havebeen blessed byfriends who shareour vision and thereby find ourselves ableto enterintodialogwith thosewhose financial resources may belimited. Fuller Theological Seminary * actively subscribes to a Write or phone the Office of Admissions policy ofequaleducation The School of World Mission forall people FULLER THEOLOGICAL SEMINARY lJ5 North Oakland Avenue. Pasadena. CA 91101-1790 Telephone: California (818) 449-1745. Outside California: (800) 235-2222 Resources for China Mission Research

Resources in Yale Divinity School Library

Martha Lund Smalley and Stephen L. Peterson

Introduction

his article describes the historical development and cur­ direction. Grants totaling $58,000were obtained from the National T rent status of the China Records Project collections at Endowment for the Humanities to fund the project from 1971 to the Yale Divinity School Library. Since these collections are in­ 1976. Since 1976 China Records Project collections have been in­ tegrally related to the larger context of resources for China re­ cluded in the regular workload of the archives and manuscripts search in the Yalelibraries, an account of these resources also has staff of the Yale Divinity Library. Documentation of missionary, been included. ecumenical, and third-world church activity has long been a pri­ mary focus of manuscript and archival collecting at the Yale Di­ The China Records Project vinity Library. The China Records Project materials joined numerous complementary collections, including the papers of In intensity and numbers, the missionary endeavor in China was John R. Mott and Kenneth Scott Latourette, the archives of the a focal point for Christian activity around the world. By1925more World Student Christian Federation, and the archives of the Stu­ than 7,500 Protestant missionaries were involved in medical and dent Volunteer Movement for Foreign Missions. educational work, direct evangelism, famine relief, and other ac­ Under the supervision of Helen H. Smith, until her untimely tivities affecting many aspects of life in China. While the numbers death in 1971, and under the directorship of Dr. Raymond P. of members of Protestant and Roman Catholic churches in China Morris until his retirement in 1972, and Dr. Stephen L. Peterson, were never more than a very small percentage of the entire present librarian of the Yale Divinity Library, the China Records Chinese population, Christianity had a significant impact on Project has proceeded vigorously. There was an initial period of Chinese society, especially through educational institutions, active solicitation through regular mailings, articles released to which produced many leaders for church and secular life. the religious news media, follow-up correspondence, and per­ The expulsion of missionaries from China in the early 1950s sonal visits. Following his retirement as Divinity librarian in 1972, was a major disappointment for many individuals and organi­ Dr. Morris served as field representative for the China Records zations. Hopes and expectations for the transformation of lives Project and was very effective in solicitation. As the project be­ and societal structures through Christianity were necessarily di­ came established, word-of-mouth communication through the rected to other areas of the world. When more than a decade had "old China hands" network brought many additional records passed, Donald E. MacInnis, among others, became increasingly to light. Materials have continued to come in on a regular basis aware of the need to preserve documentation of the missionary despite the lack of staff time for active solicitation in recent years. activities in China, which had come to an end so abruptly. At the present time more than 500linear feet of China records MacInnis joined the staff of the East Asia Department of the have been processed and catalogued. There are close to 20,000 National Council of Churches' Division of Overseas Ministries folders of correspondence, journals, diaries, writings, pamphlets, and in 1968 brought together a committee to consider the estab­ photographs, and organizational records. Notable acquisitions in lishment of a China Records Project, which would ensure the the past few years have included the papers of Miner Searle Bates preservation of letters, diaries, writings, memorabilia, and infor­ and the archives of the United Board for Christian Higher Edu­ mal publications produced or collected by Protestant missionaries cation in Asia, which include important documentation of Chris­ in China. tian colleges and universities in China. The YaleDivinity Library Lists of those who had served in China were prepared on has continued to collect manuscript and archival collections that the basis of information available at the National Council of supplement and support research done in the China records, Churches and various denominational agencies. Eventually a including, in microfilm, the archives of the American Board of mailing list of more than 1,600 names was constructed. A ques­ Commissioners for Foreign Missions, the London Missionary So­ tionnaire was sent out to obtain information about the types and ciety, and the Methodist Missionary Society. The archives of the amounts of records in the possession of former China missionaries Yale-China Association located at the main YaleUniversity Library or their family members. The China Records Project Committee are also a valuable complementary resource. encouraged the deposit of records with denominational archives As materials are received into the China Records Project they but it soon became apparent that a central repository for records are processed according to accepted archival procedures. Care for collected by the project would also be a necessity. physical preservation is taken through the use of acid-free folders In 1969 the Yale Divinity School Library was chosen as the and boxes, and storage in a temperature- and humidity-controlled central repository for the China Records Project. The National area. Registers that describe the processed materials are available Council of Churches continued to provide moral support and at the library.' Limited indexing provides access according to name, geographical area, and date. Substantial collections are fully catalogued according to the Anglo-American Cataloguing Rules for Manuscripts. Collections of more than one linear foot Martha Lund Smalley is the Archivist in Yale Divinity School Library. Stephen are reported to the National Union Catalogue of Manuscript Col­ L. Peterson has been Librarian since1972.

104 International Bulletin of Missionary Research lections. Additional nationwide access soon will be provided collection development. One notes, first, that China is second through the Research Libraries Information Network (RLIN). only to India in terms of the number of items added to the library. As might be expected, the materials received by the China One notices a philological bent to the collection reflected by the Records Project are of uneven value. There are letters that make Bible translations and attendant grammatical works.> Also, the substantive comment on the political situation in China as well collection was intensely practical, one might say sociological, in as letters that provide commentary on family life for the benefit that its strengths were biography and history. Missiology as a of parents and grandparents at home. There are insightful diary theological discipline was not strongly represented. In the topical entries as well as diaries that are routine records of daily events index that concludes each catalogue one quickly notices subjects and social happenings. Taken as a whole, however, the docu­ that now would be considered the arena of social history, for mentation present in the China Records Project collections is of example, children's books, widows, and orphans. great value for historical research. In 1973two consultants, Miner Day paid particular attention to the acquisition of periodicals Searle Bates of Union Theological Seminary (New York) and Ed­ and mission reports. It is now a truism that this material, which mund S. Wehrle of the University of Connecticut, presented very libraries sometimes viewed as ephemeral, is essential for mis­ favorable appraisals of the China Records Project after surveying sionary research. In spite of the Protestant orientation of Yale at the materials that had been collected to that point. that time and Day's own intent, we note the immediate acqui­ A survey of research topics pursued in recent years indicates sition of important Catholic materials. Jesuit sources particularly that these missionary records are of use both in providing infor­ were prominent. Day himself came to recognize the importance mation about events, movements, and institutions in China and of this literature in the sixth catalogue, and Catholic material has in providing insight into the Western societies and cultures that become one of the abiding strengths of the Day Library. sent, supported, and were embodied in the missionaries. Topics Day originally estimated that a library of approximately 5,000 of researchers in the past couple of years have ranged from studies volumes might embrace the entire missionary literature. His cat­ of Chinese agriculture, famine relief, and the social sciences in alogue ended in 1902 with more than 6,550 items. In 1932 the China to a detailed study of female missionaries in turn-of-the­ century China, a biography of Nathaniel Gist Gee, and a historical study of St. John's University, Shanghai. There are also many interesting topics still in search of researchers. The China Records JJOf all the Westerners Project collections contain excellent documentation, for example, of the siege of Peking in 1900, the antiforeign hostility of 1925­ living in China, the mis­ 27, the Japanese occupation of Nanking in 1939, the victory of sionaries were perhaps in communism in 1949, and the church's adjustment following that victory. There are many items that would be of considerable in­ closest contact with actual terest in pursuing specific topics, such as Chinese musical in­ people and events." struments and the girl slavery system. Of all the Westerners living in China, the missionaries were perhaps in closest contact with actual people and events. In many cases, the missionaries spoke and read Chinese and were well Day Library was joined with the Trowbridge Reference Library educated. They were able to observe closely and make valuable and the Richard Sheldon Sneath Memorial Library of Religious comment on the society in which they had chosen to live. The Education to form the Yale Divinity School Library in the newly China Records Project is an ongoing effort to preserve the records constructed Sterling Divinity Quadrangle. At the time the Day of these missionaries and make the documentation available for Mission Library comprised more than 22,000 volumes--a sizable historical research. collection even by current measures. While the George and Olivia Day bequest has assured the growth of the mission library, since The Book and Periodical Collections 1932 the Divinity School Library has operated essentially as a unitary library. What once was a separate library devoted entirely As important as the China Records Project has become, it is to missionary literature became the infrastructure that has given but one part of the work of the Yale Divinity School Library. definitive shape to a comprehensive theological library. Various collections within the Divinity School Library and, in­ Early in the 1930s the College of Missions, a school of the deed, several libraries within the Yale University system contain Disciples of Christ located in Indianapolis, Indiana, deposited its significant China documentation. An understanding of these li­ book collection with the Yale Divinity School Library. Subse­ braries, their historical development, and their organizational re­ quently, this collection was given to Yale and incorporated fully lationships substantially facilitates scholarly research. into the Divinity Library collections. While it was not a large The Day Mission Library was established in 1891 to provide collection, it did bring to Yale many items not in the library and at Yale University a "collection of the entire Foreign Missionary bolstered particularly the library's interest in missionary biog­ literature of the Protestant nations of the world."> George Edward raphy and history. China was one of the areas in which the Dis­ Day had been professor of Hebrew language and literature and ciples were engaged actively in mission work. biblical theology at Yale from 1866 to 1891. Missionswas his re­ The major influence in the development of China resources in tirement vocation and he traveled widely in Europe to acquire the YaleDivinity School Library was the appointment of Kenneth materials for the library. He and his wife, Olivia Hotchkiss Day, Scott Latourette as the D. Willis James Professor of Missions in purchased the initial collections, gave Yalethe Day Library build­ 1921. China, of course, was his special field. Those familiar with ing, and provided the endowment that continues to nurture their Latourette's publications will recall his unusual attention to bib­ collection and vision. liography. This attention nurtured the mission collections in the Six catalogues of the Day Collection were published between Divinity Library. Latourette's bibliography comprises thirty-two 1892 and 1902. A survey of these catalogues indicates the early typescript pages, a third or more of which is devoted primarily shape of the collection, and this cast has continued to influence to China." Most of the material cited in his own work is found

July 1985 105 in the Day Mission Library. 5 While the collection was by no means eties. More than 20,000 ephemeral documents have been orga­ limited in scope to Latourette's interests, it most definitely reflects nized into the Mission Pamphlet Collection. Approximately 20 the range of his scholarship. Particularly worthy of note was his percent of this collection deals with China. reliance on periodical literature. Day early realized the importance Secular works dealing with China for the most part are in of serials, and Latourette reinforced this perception. The result the Sterling Memorial Library collections. The East Asia collection is an outstanding collection of early China periodicals, many of contains more than 200,000 titles in the Chinese language as well which are as complete as can be found in American libraries.s as sizable collections of Japanese- and Korean-language materials. The current size of the Divinity Library collections is 337,500 The nonoriental-Ianguage materials are housed in the general volumes. The library subscribes to 1,455 periodicals, and nearly research collections. 7 1,000 other serials are received. More than a third of the book Thus the resources for the study of China in the Yale libraries collections and half of the serial collections are devoted to mis­ are exceedingly rich and varied. In the Divinity Library collections sionary literature. It no longer is possible to isolate precisely all the early influence of George Edward Day is readily discernible. the material relating to missions generally, let alone to China. The collections remain unusually strong in serial and report lit­ The card catalogues list some 4,500 entries with "China" in erature. Catholic missions are heavily represented, perhaps better the main entry, and 150 periodicals have "China" or so than in any other North American library. And the library "Chinese" as the first word of their title. It must be remem­ collection is current with an aggressive acquisitions program and bered that virtually all of these books and periodicals deal with a preservation program. Both the Day bequest and the more re­ China missions and missionaries. The subject files beginning with cent Latourette bequest have assured the prominence of the mis­ "Missions" contain 17,000 entries, and certainly an equal or sion collections at Yale. Thus the combined China resources in greater number of other subject headings are specified as "Mis­ the Yalelibraries and archives provide rich and, for the most part, sions." The collections contain nearly 3,000 early (Le., pre-1800) unexplored research possibilities for the scholars. printed books dealing with Catholic missions and mission soci-

Notes------...... ------

1. These registers are available to other libraries and to individuals for a Harlan Page Beach, curator of the Day Library and professor of theory minimal fee upon request to the Archivist, YaleDivinity School Library, and practice of missions from 1906 to 1921. In the "Acknowledg­ 409 Prospect Street, New Haven, cr 06510, U.S.A. ments" to vol. 6, Latourette describes his dependence on the Day 2. See the Prefatory Note to the Catalogue of the Foreign Mission Library of Collection. the Divinity School of Yale University (New Haven, Conn.: Tuttle 6. Access to these materials as well as. the report literature is gained Morehouse & Taylor, 1892). through special catalogues that have been maintained consistently over 3. This was a particular interest of William E. Dodge, an early benefactor the years. Many scholars, by browsing through the serial catalogue, of the library. A special title-page catalogue of "Missionary Bibles" may discover titles or volumes that they had not realized existed. This is now available. is as true for Catholic material as it is for the Protestant literature. The 4. Latourette's Yale dissertation was entitled "The History of Early latter, of course, has been collected without denominational or theo­ Relations between the United States and China, 1784-1844," and is logical bias. published in the Transactions of the Connecticut Academy of Arts and 7. Manuscript materials are housed in the Historical Manuscripts De­ Sciences 22 (1917) :1-209. Fifty-five pages of this work consist of bibli­ partment. Chief among these collections for China scholars are the ography of commercial, governmental, and travel sources as well as archives of the Yale-China (Yale in China) Association. A directory of mission documents. Most of the sources are printed, although occa­ manuscript materials relating to China is available upon request to the sionally there are references to manuscript materials. Archives and Historical Manuscripts Department, Sterling Memorial 5. Latourette's A History of the Expansion of Christianity is dedicated to Library, Yale University, New Haven, CT 06520, U.S.A.

Resources in the Archives of the Billy Graham Center

Paul A. Ericksen

f Christianity's history in China beginning in the seventh sionary activity in China. The archives concentrate more broadly Ocentury, only the more recent portion was shared by on collecting materials that document the mission and evangelism nondenominational Protestant missionaries, who came in the work of North American nondenominational Protestants around nineteenth century. Despite war, famine, epidemic, Western pa­ the world, but within that framework have nonetheless devel­ ternalism, Chinese suspicion, and political turmoil, Western mis­ oped a diverse body of material that documents practices, sionaries and Chinese Christians have nonetheless worked achievements, and failures of mission agencies and their person­ together to prociaim the gospel and to establish and nurture nel during the period from 1888 to 1950. The primary focus of churches in China. In its brief lifetime, the archives of the Billy the documents is on work within China. However, the expulsion Graham Center at Wheaton College in Wheaton, Illinois, have of missionaries from China in the late 1940s and early '50s stim­ gathered a substantial body of material documenting this mis- ulated the expansion of work among Chinese in Hong Kong, Taiwan, and other Southeast Asian countries, as well as in Chinese communities throughout the world. It also caused the Paul A. Ericksen is Associate Archivist of the BillyGraham Center at Wheaton Western church to examine and use other means to assist and College, Wheaton, Illinois. support the church in China. These expressions of ministry are

106 International Bulletin of Missionary Research also documented, covering dates from 1950 to the present. and a recorded copy of a lecture on the history of Christianity in The hub of the China materials is the collection of records of China, particularly after 1949. the United States Home Council of Overseas Missionary Fellow­ In addition to these various forms of documentation, the ship (OMF), formerly China Inland Mission (CIM). Founded in archives staff have conducted over forty interviews with more 1865by Hudson Taylor, CIM was a pioneer of nondenominational than twenty missionaries who worked in China, many of them faith missions, and soon became one of the largest and most with China Inland Mission. These oral histories, covering expe­ successful Protestant agencies in China, concentrating its work riences from 1900 to the present, supplement written documents in the inland areas of China. Withdrawing from China in 1950, and in some cases recover the recollections of experience that CIM transferred its work to other countries in Southeast Asia and either were never recorded or were lost. Among the interviewees later became OMF. The collection includes United States and are some born and raised in China of missionary parents, such China Council minutes, personnel directories, correspondence as Mary Goforth Moynan, daughter of Jonathan and Rosalind (some by Hudson Taylor), field manuals, reports, publications, Goforth; many of these missionary children later returned to and photographs. Supplementing the OMF collection are the per­ China or went to other countries as missionaries themselves. sonal papers of fifteen OMF missionaries, among them Herbert Others, like Katherine Schoerner, spent their entire career in Kane, a well-known missiologist; Jessie McDonald, surgeon and China as missionaries, working as church planters, medical mis­ hospital administrator; and Ruth Elliot, evangelist and teacher. sionaries, evangelists, teachers, and administrators. And others The archival holdings also include a microfilm copy of the not only served as missionaries in China but also had distin­ papers of Fredrik Franson, a Swedish immigrant to the United guished careers in related or other fields. Robert Ekvall, after States who worked with Hudson Taylor in recruiting missionaries working in China and Tibet from 1922 to 1941, and following his for China from Europe and the United States, and later founded internment by the Japanese during World War II, went on to serve the Evangelical Alliance Mission (TEAM). Most documents are in on General Wedemeyer's staff in Chungking, then served in the languages other than English. United States army in Burma, returned to China as a translator Jonathan and Rosalind Goforth went to China in 1888 to do on General George C. Marshall's staff, and concluded his career evangelistic work and church planting. They did so in Henan as a teacher in the United States. Province and Manchuria until Jonathan's complete blindness The diversity of forms of documentation equals that of the brought them back to Canada in 1934. The Goforths' pioneering activity they record: personal correspondence, photographs, role, the changes in practice and mission relationships, and the board minutes, organizational directories, personnel records, theological trends of the day are documented. evangelistic posters, annual reports, and language manuals. The Also among the archival holdings are the papers of Judson subjects treated are equally numerous, such as methods of evan­ Smith who, as secretary of the American Board of Commissioners gelism and contextualization, the role of women in missions, the of Foreign Missions, toured ABCFM stations, as well as those of influence of North American Bible schools on missions, and the other missions in China, in 1898; the records of the Hong Kong education of missionaries' children. office of the Billy Graham Evangelistic Association, which pro­ These and other similarly pertinent materials are accessible duced a Chinese edition of Decision magazine for worldwide dis­ to researchers, and finding aids have been prepared for all pro­ tribution in Chinese communities, and an evangelistic pamphlet cessed collections. For further information, either write the Ar­ to be mass-mailed to China; the papers of Charles Troutman, chives of the Billy Graham Center, Wheaton College, Wheaton, which include information on the work of IriterVarsity Christian IL 60187, U.S.A. or call 312-260-5910. Fellowship in China, as well as in Hong Kong and Singapore;

Scholars' Guide to China Mission Resources in the Libraries and Archives of the United States

Archie R. Crouch The Significance of the China Missionary Record ,'The missionary experience and the record it left are a great Princeton Theological Seminary, will provide a directory to all key to the understanding of modern world history, but known collections of resources related to the Christian mission until now this record has been scattered in fragments all over the in China. globe. Consequently this bibliographical guide is not simply a The significance of the project is threefold. (1) China mission tool with which to finish a job. It is a map of a job still to be done, documents compose the largest collection of primary information one of the greatest tasks of the twenty-first century," states John on the culture and history of China in Western languages from King Fairbank. The guide, now under way and sponsored by the 1500s through 1953. The collections are largely unknown and therefore unused. (2)No comprehensive guide has been available. (3)The guide now being compiled makes it possible for librarians Archie R. Crouch served in China as a missionary of the Presbyterian Church in to consolidate their holdings in areas of particular interest. And, the U.S.A. (1936-41, 1944-46). Afteran interlude asPresbyterian campus pastor as a next step after this work is complete, it will be possible to at the University of California at Berkeley, he joined the administrative staff of put all the material in the United States collections together in theCommission on Ecumenical Mission and Relations of the United Presbyterian one set of microfiche. Church. Since retirement in 1972 he has specialized in bibliographic research related to China.

July 1985 107 The United States "Scholars' Guide" Project Willard, who is James Lenox Librarian at Princeton Theological Seminary, provides constant guidance to the substance and to The first stage of the work has been published as a prototype of the methodology of the project: William Brackney, director, Amer­ the entire set of volumes. The Pennsylvania Fascicle contains de­ ican Baptist Historical Society; Gerald Gillette, research historian, scriptions of collections in forty-one repositories, a union list of Presbyterian Historical Society; Edward H. Johnson, China con­ dissertations and theses relating to the Christian mission in sultant, Canadian Council of Churches (deceased); Donald China, a union list of rare books, a union list of serials, and an MacInnis, coordinator of China Research and director of the extensive index. Maryknoll China History Project; Robert Maloy, director, Smith­ The descriptions of collections are organized according to a sonian Institution Libraries; Leslie Marchant, director, East Asian standard entry form so that, no matter in what collection a scholar Studies Centre, University of Western Australia; Peter Mitchell, is searching, the data are presented in comparable categories. If University of Toronto-York University Joint Centre on Modern a library has more than one collection, the collections are listed East Asia; Stephen Peterson, librarian, YaleDivinity School; Rich­ ard D. Spoor, director, Union Theological Seminary Library (New York City); Charles West, professor of Christian ethics, Princeton Theological Seminary; Edwin Winkler, professor, East Asian In­ "The future belongs to stitute, Columbia University; Franklin Woo, director, China Pro­ gram of the National Council of Churches. the information-efficient." Princeton Theological Seminary provides office space and equipment at Speer Library for the project. The late Edward H. Johnson contributed a grant that covered a portion of the cost of the Pennsylvania prototype. The China Program of the National alphabetically. For example, the American Philosophical Library Council of Churches has established a $10,000 "opportunity" in Philadelphia has two major collections: the Simon Flexner Pa­ matching fund for the guide. This means that the constituent pers, and the Oswald Hope Robertson Papers. Within each col­ members of the China Program have an "opportunity" to al­ lection the categories of data are listed in the following sequence: locate funds up to $10,000, which will be released to the project Correspondence, Manuscripts/Pamphlets, Memorabilia (diaries, as funds are raised from other sources. notebooks, scrapbooks, clippings), Maps/DesignslDrawings, Pho­ tos, Slides, Films, Filmstrips, Recordings (oral histories, tapes, cassettes, records), Microforms (microfilm, microfiche, etc.), Se­ Companion Guides rials (bulletins, journals, magazines, newsletters, yearbooks, etc.), Books (general range of subjects covered with emphasis on A companion guide is being prepared for Canada by Professor rare books), and Finding Aids (in-house directories, calendars, Peter Mitchell at the University of Toronto-York University Joint guides, check lists). Centre on Modem East Asia. A guide for Europe is being done The union lists of dissertations/theses and serials are likely by Professor Leslie R. Marchant at the University of Western to have as much value for the scholar as the collections of doc­ Australia Centre for East Asian Studies. The guide for the United uments have. Dissertations/theses represent many years of schol­ States, plus those being prepared for Canada and Europe, will arly research that are often neglected after having been put on eventually provide descriptions and locations for all primary and library shelves. Examples include "Revolutionary Faithfulness: secondary China mission resources that have emanated from over The Quaker Search for a Peaceable Kingdom in China, 1939-1951" 400 years of Christian missions in China. by Cynthia Adcock (Bryn Mawr College) and "Timothy Rich­ ard's Theory of Christian Missions to the Non-Christian World" Looking to the Future by Sister Virginia Therese (St. John's University, in New York). Serials contain historical, informational, and analytical infor­ The future belongs to the information-efficient. This applies both mation published for professional interest. The titles usually in­ to the accumulation of data (data-banking) and to the use of data dicate the areas of interest for which they were published: Bulletin (retrieval). Most of the scholars to whom the guide was originally Catholique de Pekin, China Christian Educational Association, China described replied with amazement, "How can such a vast Medical Journal, Chinese Christian Student, Chinese Recorder, Fu len universe of data ever be located, organized, and published?" Such Magazine, Lingnan Magazine, Taiwan Bulletin. responses are natural for those whose research experience is The current plan for publication is to produce volumes as based on manual search and analysis, recalling bitter memories fast as the work is completed, similar to the methods by which of expensive trips to libraries and long days with card files and other multivolume projects, such as the Cambridge History of fragile documents in the archives. China, are managed. Volume I, now in progress, will include all This guide steps over the threshold into the future of modem collections in the Mid-Atlantic region (New York, New Jersey, computer technology, which will make the entire universe of Pennsylvania, Delaware, Maryland, Washington, D.C., Virginia, China mission resources available at a single keyboard and screen. and West Virginia). Volume II will include New England, and For example, before computers (B.C.) a scholar whose work de­ other volumes will cover the remaining regions of the United pends on scanning all the Western-language sources on the de­ States. The final volume will be a cumulative index and cumu­ velopment of Western health care in China would have to travel lative union lists. to all the major nations of Europe, to Australia, New Zealand, One of the most encouraging aspects of the work is the in­ Canada, the United States, Shanghai, and Hong Kong just to terest and helpfulness of librarians and archivists. Many who have begin the search. After computers (A.C.) the scholar can sit at a not yet been approached for information have volunteered the terminal and call up on the screen, selectively, data from all col­ data from their collections after having heard of the project. Also lections in the Western world. encouraging is the appreciation of scholars who are beginning to The information in the China mission guide is designed for see possibilities of enhancing their work through its use. computer in-put through the alpha-numerical identification of The advisory committee, under the chairmanship of Charles collections, and the standard entry form with its ten information

108 International Bulletin of Missionary Research categories. The information is entirely transcribed and indexed The second possibility is to have all the information entered on a computer tape, which goes to the printer for computerized into computers, which will be hooked up to data banks. This will typesetting. offer the additional advantage of instantaneous selective retrieval There are two possibilities for the future. The first is the prep­ of information by subject, region, period of history, or whatever aration of a single set of microfiche of all the documents in the other categories are built into the system. American, Canadian, and European guides. Such a set of mi­ The guide now being prepared is the first step toward an era crofiche can be economically reproduced for location in a few of China scholarship based upon more extensive and more ac­ major libraries. Scholars will then have all the documents in the curate information than has ever before been available. Western world at their fingertips, providing superior stores of information at incredibly reduced expenditures of time and en­ ergy.

China Mission Studies (1550-1800) Bulletin

David E. Mungello

he China Mission Studies (1550-1800) Bulletin (CMSB) was mote the model of the Jesuit father Matteo Ricci (1552-1610) as a T developed to advance the study of the historical contact basis for contemporary relations between the government of the between Europe and China that took place within the Christian People's Republic of China and the Roman Catholic Church shows missionary context in the years 1550 to 1800. Consequently, that the pre-1800 material is not totally removed from contem­ "Mission Studies" refers not only to the missiological expe­ porary political relevance. Also, the pattern of relationships be­ rience and issues, but to using the rich history and documentation tween China and the Western nations today has returned to the of the China Mission to deepen our knowledge of the confluence greater equality of the 155~1800period rather than the 1800-1949 of Chinese and European histories. The areas of interdisciplinary period when the West dominated. The recurrence of this earlier concern include bibliographical studies, cultural interchange, his­ pattern gives China Mission studies of the 1550-1800 period a tory of science, history of European expansion, intellectual and relevance for present-day Christian activity in regard to China as social history, and mission history within broad cultural contexts, well as significance for better understanding contemporary such as anti-Westernism in China. To achieve this, the Bulletin Chinese-Western relations in the political and diplomatic, and has attempted to serve as a bridge between secular and religious, other, spheres. Asian and Western, and European and American scholars. As a Whether as contributor or beneficiary, since its founding in specialized international serial, it seeks to be a vehicle of com­ 1979 the Bulletin has seen the parallel growth of contacts between munication among scholars whose current work has been insuf­ secular and religious, Asian and Western, and European and ficiently disseminated among other scholars working in the same American scholars working in the field of China Mission studies general area of China Mission studies. (1550-1800). This fact has been testified to by the attendance of The chronological parameters of 155~1800 were chosen to scholars from around the world at academic conferences at Ma­ present the history of the early modem missionary experience in cerata-Rome, Chicago, Paris, Taipei, Seoul, and Tokyo. China, extending approximately through the reign of the Ch'ien­ The Bulletin grew out of the compilation in 1978 of a world­ lung emperor (d. 1799). After 1800 the internal decline in China wide directory of scholars currently working in the field of China and the increasing impingement of European imperialist powers Mission studies (155~1800). Contributions are published in the in Chinese life altered the nature of the missionary experience, range of languages appropriate to the field, including Chinese, and this change has tended to create a watershed effect among French, German, and Spanish, in addition to English. Annual researchers. As a result, the cut-off date of 1800 must be seen as issues include articles, scholarly notes on research in progress, much a practical expedient to serve scholarship as a significant reports on conferences, practically oriented library reports on historical divide. But in addition, a concentration on pre-1800 source materials found in both obscure and eminent collections, material allows the scholar to work in areas more detachable from and news and notes of the field. Current subscriptions are avail­ contemporary political debate. Here again, the matter is one of able at U.S. $5.00 for individuals and U.S. $8.00 for institutions. degree; the recent attempt of the Roman Catholic Church to pro- Back issues I (1979), II (1980), III (1981), IV (1982), V (1983), and VI (1984)are available in single numbers, postpaid, for U.S. $5.00 (individuals) and U.S. $8.00 (institutions). The entire set of back issues may be purchased at a 20 percent discount. Inquiries may David E. Mungello is Professor of History at Cae College, Cedar Rapids, Iowa, be directed to the editor, David E. Mungello, Department of His­ and Editor of the China Mission Studies (1550-1800) Bulletin. tory, Coe College, Cedar Rapids, IA 52402, U.S.A.

July 1985 109 "And Brought Forth Fruit an Hundredfold": Sharing Western Documentation Resources with the Third World by Microfiche

Harold W. Turner

ne of the greatest injustices of the twentieth century is The Sharing Project of the Centre for New Othe widening gap between the affluent nations of the West Religious Movements and the rest of the world. This gap appears not only in material wealth but also in the wealth of information and knowledge de­ This article describes a concrete example of the noncommercial posited in our libraries and in other storage systems of increasing "smaller projects that can be undertaken by individuals or range and complexity. Much of this information is about the third informal networks of cooperation" recommended by Gerald H. world itself-its life, cultures, religions, and resources. The third Anderson.s and although it is well toward completion it has some­ how escaped mention in any of the lAMS documents. It concerns the information explosion that has occurred in the last two dec­ ades in the special field of the Centre for New Religious Move­ "Information is knowl­ ments at the Selly Oak Colleges, Birmingham, England. This field edge, and knowledge is deals with the massive development of new independent reli­ gious movements in the tribal cultures of all continents as a result power. The West grows of interaction with the Christian faith (and to a much lesser extent ever more powerful with other religions), and lies beyond the usual boundaries of missions and indigenous churches although to some extent it also through what Andrew overlaps these areas." Walls has called a 'colon­ The earlier efforts of this centre, when it was located in the University of Aberdeen, were directed toward the publication of ialism of knowledge' po­ a series of annotated bibliographies. Two of these volumes (on tentially more oppressive Black Africa and on North America) had already appeared when I spent a term in Malawi. Soon I had a card index of over a than other forms of coloni­ hundred distinct movements in Malawi alone, many of them being small independent churches out in the "bush." I then alism." had to ask myself what benefit were any of these people ever going to get from what I was doing in an academic context? And yet they were the people it is all about-their lives, their history, their spirituality. They had no access to or identifiable benefit world has access to most of this information only by traveling at from my much-prized collection of information. True, Malawi had great expense to the Western depositories, although it is badly its own section in the African bibliography and there were copies needed for its own self-identity and development, and in order of this volume in Malawi, but scholars and students might well to meet Westerners on equal terms. Information is knowledge, find these more tantalizing than helpful when even the items on and knowledge is power. The West grows ever more powerful their own country were often inaccessible-and how much more through what Andrew Walls has called a "colonialism of inaccessible were the items on surrounding countries and the rest knowledge" potentially more oppressive than other forms of co­ of Africa! I had really done nothing for the little bush churches lonialism.! that were struggling with their new faith. Something had to be Following on from the 1980Melbourne Conference and other done to close the gap between us. discussions, we have a new phrase, the World Council of The first step was to move the Centre for New Religious Churches "ecumenical sharing of resources," and a secretary Movements to the international crossroads provided by the Selly for this purpose at the World Council of Churches (WCC) in Oak Colleges with their Christian, ecumenical, missionary, and Geneva." Ways of sharing resources in the realms of documen­ interfaith features. The second step emerged from a dinner party tation, archives, and bibliography have been constantly explored given by a Solomon Island student in Britain, and his wife, for at the meetings on these matters of the Working Party of the three New Zealanders and two of their wives, all of whom had International Association for Mission Studies (IAMS)3 and in other worked or traveled in Papua New Guinea. The documentary places. Here we have two of the great new facts of the late twen­ foundation of the center was a collection approaching 150,000 tieth century: first, the information explosion and, second, the pages of articles, reviews, extracts from books, and so forth-all growing sense of moral responsibility and Christian duty to share dealing with the new religious movements arising in a tribal con­ this new wealth around the world. Add the third great devel­ text. Why not use the new technology provided by the microfiche opment of our time, the technological revolution in the means of form of reproduction, place all the documentation on microfiches, communication, and we are given the means of fulfilling this duty. and distribute copies around the third world so that this infor­ mation would at least be found in the countries concerned and be that much nearer to the movements themselves? We would at least have taken the first concrete step by way of sharing "our" Harold W. Turner is Director of the Centre forNew Religious Movements, Selly resources with those who in a sense really owned them. And so OakColleges, Birmingham, England. it began, early in 1980. We had to learn the new technology and

110 International Bulletin of Missionary Research find the funds. One of the dinner guests was director of Christian tried, low cost, low technology of microfilm in the convenient World Service in New Zealand and within a few months that microfiche form, which would appear to have an indefinite future. body had made a grant of £1,275 (later extended to over £4,300), We set out for ourselves the advantages as follows: and a microfilming fund had been started. 1. The whole of our shareable documentation (of well over 100,000 pages) could be placed on about 1,100 thin sheets of The Preparation of the Collection microfilm, each 105mm by 148mm, and each holding about 100 pages of our texts. In total these would amount to no more than The materials had never been collected with microfilming in view a small shoebox in volume, and could be posted anywhere in the and it was at once clear that they were neither sufficiently com­ world. plete nor in suitable physical form at many points. A massive 2. As printed materials become dearer, microfiche forms tend topping-up operation then began, both to photocopy into the to become cheaper, with improved technologies and greater vol­ collection the materials in the local university library that it had umes. Fiches can be stored in convenient binders with panels not been necessary to transfer before, and to add (through ex­ containing pockets that give direct access to each fiche. The reader tensive use of interlibrary loan) items that clearly should be in­ required is a simple machine similar in principle to the familiar cluded in the initial microfilming of this particular field. These slide projector. There are cheap models light enough to post by processes have been a major part of the centre's work since 1980. air parcel, and one of these is being included with each donated More explicit decisions had also to be made about the content set of our fiches. of the collection. It was decided that it was not our business to 3. Further microfiches to update the information can be read­ impose quality, ideological, or "scholarly" controls; we should ily sent by airmail and are easily inserted into the system. include the good and the bad, even if only to show how bad 4. No extra burden of buildings, staffing, maintenance, or some material can be! In this way we leave the future open for servicing is being imposed on the third world. other viewpoints than our current or Western attitudes, and we 5. The usual problems of libraries, especially in the tropics, do not dictate to the third world. It was decided to include novels are removed by the use of diazo, a nonemulsion form of micro­ (such as Earl Lovelace's Wine of Astonishment on the Spiritual fiche that is being increasingly used in the West as against the Baptists in Trinidad), poetry (e.g., Rastafarian verse and songs), much more expensive silver-halide film. There is no risk from and drama (e.g., on prophetess Beatrice and on Simon Kimbangu damp, insects, fungi, or deterioration of paper, and no temptation in Zaire). We have also reached down within books and articles to cut pages out or to thefts. It must be stored in dark pockets, as far as single paragraphs, which were the only relevant material, but if ultimate fading or fire should destroy it, replacement from somewhat on the lines of the Human Relations Area Files at New the archival quality masters held at base is comparatively cheap. Haven, Connecticut, in their content analysis. The only materials In short, there is no more secure, convenient, economical, deleted were those merely marginal to the subject, and we made and practical system. no attempt to cover newspaper items unless they had come our way and had sufficient relevant content. Archival materials are Other Preliminary Decisions not included, but unpublished papers and student research es­ says have often been admitted. In the case of books we have It was agreed not to commercialize this information but to retain confined ourselves to a current convention permitting 10 percent fairly direct control of production and entire control of distribu­ to be copied, and have had to choose the most useful section; for tion. Copyright reasons alone would require this decision, and dissertations we have included the table of contents only, except also the fact that we try to distribute within the conventions of where permission has been secured to go beyond this. For these the international interlibrary-loan system. This means that in each items the centre has commenced a separate program of low-vol­ case a library applies to the centre, which administers the collec­ ume publishing in photocopy form on demand for out-of-print tion as part of the Selly Oak Colleges Library, for a copy of part­ books and for dissertations where agreement has been arranged. admittedly the greater part!--of its resources, and the request is Items in Asian languages and non-Roman scripts have not been met through the microfiche copies, which are retained just as attempted, except for Russian materials; and visual materials such with the more familiar Xerox copies received through interlibrary as transparencies must be left for a separate and more expensive loan. microfilm treatment. It was decided that theological seminaries and Christian re­ The physical grooming involved much manual work to re­ search centers in the third world would be offered a complete move any extraneous matter or dirty marks, to see that bound package of microfiches, storage binders, and reader by donation items could lie flat for the camera, to replace defective pages where through funds sought from Western sponsors. Western libraries possible, to rearrange or reduce oversized materials such as press interested in securing the fiches, perhaps with the binders but cuttings, to economize on the filming by avoiding blank pages without the readers, would be able to do so through the same and getting as much text within each camera frame as possible, procedure but with an associated service charge commensurate and especially to check and complete the bibliographical identi­ with the amount of material concerned; again no new principle fication at the beginning of each item. was involved. On the technical side it was decided to use the common 24x The Microfiche Form of the New Technology reduction ratio for the microfiches, but to use a 42x magnification lens in the readers to enlarge the original, especially as some of Tolocate our project within the technological revolution, we first the material was in small print or poor condition, and so made had to say a firm No to those who would tempt us with computers for easier reading. A spare lamp would be sent with each reader. and satellites. Not that we feared these sophistications, for I had In the mid-1970s we had operated a system whereby vol­ experience of a series of seminars simultaneously linking scholars untary translators working at home had turned a number of items in New Zealand, Fiji, Papua New Guinea, and Hawaii by satellite. in other European languages into English, in order to do some­ But the costs, complexities, and fallibilities at both ends of our thing about the continuing "imperialism" of expecting peoples communication project ruled them out. We 'settled for the well- in the third world to learn a range of Western languages in order

July 1985 111 to read about movements in their own countries. We decided to experience or official backing on our part, has not proved im­ include these translations, after each item in the original language, possible, although it has required a lot of hard work. Apart from even where the translation left something to be desired. In 1984 a few individual donors, grants have come from six bodies in the we were able to renew this system in time to produce a substantial United Kingdom, five in Germany, three in the United States, body of translated material for the as-yet-unfilmed Latin Amer­ three in New Zealand, three in Canada, one each from Denmark ican section. Over fifty voluntary translators, covering some nine and the Netherlands, and one from an international body. These European languages, are now at work; this is a separate project represent, in the main, mission agencies, both Catholic and Prot­ with its own problems and promise, and deserves separate dis­ estant, together with a few private Christian or religious foun­ cussion. dations and World Vision. One notes the absence of response Once our materials were to go on to microfiches we found from a few major communions, from what might be called urgent need of a permanent and worldwide classification system, "evangelical" bodies despite the great interest shown by the together with an expandable and machine-readable number code range of new evangelical graduate theological schools in the third system. We finally decided on eight major sections: Theory, Gen­ world, and by churches in the United States (only one of the three eral, North America, Latin America/Caribbean, Africa, Europe, donors is a church, although the Mennonites respond splendidly in staff help and in use of the centre). A few seminaries and other bodies (e.g., the University of Ibadan) have found their own funds, and increasingly we are encouraging this as a first sug­ UOf course history will gestion. At a later stage an approach was made on UNESCO to fund sets for eighty national universities in the third world, where face us with further the materials would be equally valuable in other ways; despite changes and leave our sys­ presenting the project as one form of returning cultural posses­ sions (in this case, information, etc.), the effort was unsuccessful. tem behind." On the other hand, certain sponsors have specified donation to three public universities-the universities of Papua New Guinea, Swaziland and, for obvious reasons, Makerere in Uganda. Distribution problems began with the selection of the initial Asia, and Oceania. Within the continental areas we distinguished target of fifty institutions--an arbitrary number, but one we could regions, and then proceeded by countries as the basic units. More reach and that would give some world coverage. Being in a new local theoretical and general materials were also provided for field we knew part of our task was to awaken a sense of need through the system, and the United States required division ac­ and of the potential of these resources. We should have both an cording to the movements themselves. Where there was a great ecumenical and a geographical and cultural spread, aim for at deal of material on one movement, as with the Rastafarians, the least one set in each 'of the countries with these movements, and Kimbanguist Church, some movements in Oceania, and so forth, take account of the special problems of distance and isolation we appended a separate section for "Particular Movements" experienced by the island peoples of the Pacific and the Carib­ at the end of the main section concerned. The demands of a strictly bean. We decided to aim at this stage for higher-level institutions logical system had to be tempered by the peculiar nature of some with properly organized libraries, rather than for the Bible-school areas or some movements, and everywhere by the final criterion, level. Selection has also been affected by the nominations of par­ the convenience of the user. ticular institutions by the Western sponsors, resulting in direct There were many other problems in classifying and coding. relationships that we have encouraged. We have had to accept Too late for the Africa filming we discovered a country we had the refusals of a very few institutions that clearly ought to be inadvertently omitted-the independent Comoros Islands! And interested (from what we know of their area), as well as deal with then in 1984Upper Volta, near the end of our West Africa section, the requests of institutions that do not fit the criteria above. changed its name to Burkina Faso and so required second place in the alphabetic order. When the New Hebrides became inde­ Production and Transmission Problems pendent as Vanuatu we caught it in time. But what to do about the Caribbean Lesser Antilles with all those small independent The quality of the microfiches is limited by that of the documents. and semi-independent countries mixed with colonies and over­ The majority of these are photocopies, sometimes from other seas departments? We have simply placed them all together as a photocopies, so that the fiches are already second or even third geographical unit. Then there is the sensitive matter of Irian [aya, generation. Some of our copies have had to be made in various which must be shown both politically as part of Indonesia, and parts of the world, on ancient or poorly functioning machines, culturally and geographically as part of Melanesia. And of course and perhaps from very poor mimeographed materials-it was that history will face us with further changes and leave our system or nothing. Then there have been the too-tightly bound volumes behind-except for a separate number coding where it has been with a deep center fold that cannot be brought into focus, and planned to be open-ended. hours have been spent trying to restore legibility by pen. Wehave Having established our groupings, it was felt that some kind learned to live with these situations and not to worry about the of introduction or comment was needed for each section, indi­ later criticisms of the high professionals, well financed and cating its special features or some of the more important literature staffed, who may think we should have done better. Fortunately that followed. This meant writing notes for over a hundred coun­ the foregoing applies to only a small minority of our materials. tries to be included in the filming, and this became a major survey The other problems gather at the camera producing the mi­ task. crofiches where we cannot expect an operator alert to the niceties of our needs. It is so easy with some of our materials to tum over Financial and Distribution Issues two pages at once, not to notice stray pieces of paper that will intrude, to get items out of alphabetic order or even to reverse a Strangely, for such an unconventional project and little-under­ whole section, to fail to make a compromise adjustment to the stood subject, raising the necessary funds of over £50,000,without exposure when adjacent pages within one frame have distinctly

112 International Bulletin of Missionary Research different densities. Then there are all the hazards of typing out made possible by such world-ranging resources will also be dis­ the title strip for each fiche as soon as it is filmed, wrestling with covered. To facilitate this comparative study, we do not normally the strange names of foreign authors, and getting the numeric distribute anything less than the whole set of fiches. codes just right. Some of our materials have had to be sent back On the technical side we plan the provision of small, cheap, three times to be refilmed. Then there are the further problems portable microfiche readers (such as the Fuji) which can be that arise in the course of the mass duplication from the masters, adapted if necessary to a car battery, purchased privately or where things don't always go right throughout a batch, and it is loaned or rented from a base library. Together with a loan of extra also impossible to check over 100,000 frames on the fiches. sections of the relevant fiches, anyone can use these resources at The bureau that produces the fiches (on very favorable terms) home, even in remote places, and at their own pace. Our centre suffers our peculiar problems with patience, and also is employed has then reached out across all barriers of geography or distance. to distribute, by air, parcels across the world, a task beyond their It is possible for a microfiche reader-printer to be added to a library normal ken. Two readers arrive at the same remote place, or a and so to provide a paper copy of our originals. But this is a more surplus storage binder, or there are microfiches missing at some complex and expensive process that we cannot encourage; in point in the sets. The reader arrives damaged and we are asked general it must be accepted that, even at these lower levels, how to replace the glass fiche-holders or how to cement a broken "applications of the new technologies to different parts of the plastic casing. (That last query meant experimenting with a suit­ world are likely to be drastically different."6 able cement on the same model of reader at Selly Oak and then There have already been several forms of feedback from the airmailing a tube of the cement to Kenya.) Sometimes the whole third-world recipients, thus initiating the reciprocal exchange of package, totaling well over 20 kilograms, is taken as personal information that we hope we are encouraging. Some send us local baggage by a staff member who has been visiting Britain, and documentary items of which we might otherwise never hear, with the extra hope of taking it all free through the customs. much less secure. For instance, the distinguished founder of a Sometimes we have to supply letters to assist favorable or even new movement in Papua New Guinea has printed his own history fair assessment. One seminary had to cancel its acceptance of the of the world and of salvation, written in Neo-Melanesian. The set when it discovered the impossible sum the government would copy sent to us is now being translated and in due course the impose as customs and other taxes. A large Latin American coun­ original and the English version will be distributed around the try has put us to the trouble and extra expense of paying for two world-something the author could never have envisaged. Then stamped documents from its embassy in Britain, each of which I the Atma [aya Research Centre at Universitas Katolik Indonesia had to sign before a notary public, who is a rare and expensive has taken all the introductory notes from each section on the official in Britain; and this in order to give something to that microfiches, typed them out, mimeographed and assembled them country! into a seventy-page volume entitled "User's Guide," and is Nevertheless by the beginning of 1985 we had distributed making these available throughout Indonesia. We had never forty-two sets to third-world countries, and twenty to Western libraries. Special satisfaction is felt with another set that has gone through the bamboo curtain to Nanjing Theological Seminary in China, thanks to sponsorship by the Foundation for Theological Awards to the International Bulletin Education in Southeast Asia. Now we aim for the iron curtain also, as those on the other side will not get foreign exchange for An Award of Merit for "theological reflection" was pre­ materials associated with religion and with Christianity; but these sented to the International Bulletin of Missionary Research at are two special situations. the 1985 convention of the Associated Church Press in Washington, D.C. Citing the article by W. S. Campbell, "Christianity and Judaism: Continuity and Discontinu­ What Is It All Worth? ity" (April 1984), the judges described it as "a model of theological discourse.... Superb." When we return to the earlier issue of closing the gap, between Two additional "Honorable Mention" awards were a center of this kind and the "little bush churches in Malawi," given to the Bulletin for "general excellence" and for we are under no illusions. We have taken only the first steps, but "a department." In their citation, the judges said, at least we are that much nearer to these movements themselves "The articles are well-written and thought-provoking. in over forty areas around the third world, and an increasing There is a cohesiveness of design throughout." number of nationals who could never come to Britain have at The membership of the Associated Church Press includes their disposal the great majority of the resources we ourselves 147 Protestant, Catholic, and Orthodox publications in the enjoy here. A great deal now depends on the local use made of United States and Canada, with a combined circulation of this information, and this needs to take many different forms: 11.2 million. local histories of individual movements; accounts of similar move­ ments in adjacent areas; stories, poems, songs, and plays about the history and the founders; anything in any of the many local cultural modes of communication. To this end we hope to work thought of such a useful aid, but we have now edited their with the World Association for Christian Communication, based "Guide" a little, reduced it to more compact A5 form, and are in London, in encouraging the further detailed and imaginative distributing photocopies with each further package as well as to work, including translations of the results into local vernaculars, all earlier recipients. Here we may also mention our next task, for which we are providing the initial information. labor permitting, of providing a complete author index to each The earliest responses will usually be the development of of the 1,100 fiches and sending this also to all recipients. Any new courses and subjects for student research papers in this field, volunteer with access to our fiches could help us with this! and even these results alone would justify the effort. Naturally Doubtless further forms of reciprocal operation will emerge. a start will be made using the local area materials, but we hope Indeed this mode of low technology, even at the production end, that the important regional, continental, and world perspectives is not beyond the reach. of third-world countries. National or

July 1985 113 university libraries may well be securing fiche production cameras participate in some high-level system on its own terms. The latter and fiche duplicators, and so be able to produce microfiched will always have to come to terms with forms of information information for exchange with or addition to our own. Then par­ recording before electronics appeared, and that will continue ties at both ends will be operating on more equal terms. As for apart from the demands of the newest technologies. With these higher-level technologies of computerized storage and satellite convictions we offer our current project without apology, simply transmission of our documentary text, with on-line availability as the best we can do. It is not perfect; it will face technical around the third world through local terminals-this is simply not criticisms; nonetheless, when we have finished microfilming the feasible in the foreseeable future for the Centre for New Religious Latin America materials in 1985, we shall have actually done Movements or for third-world seminaries. For us, computers something that, I think, has not been attempted before on this serve as limited tools-for example, with the bibliographic data we scale or by these means-at least in the fields of missiology and are now about to handle on our own system-together with dis­ religious studies. tribution activities and more literary work. May it serve for the mutual enrichment of all sections of the Nor do we feel mistaken in not waiting to be included in Christian community-from Barbados to Burma, and from Chile some national or international computerized data bank, planned to China-as well as for the service of others. These grains of wheat and standardized from the top down. lAMS is right to seek an are being scattered so widely, and into so many different soils; international standard for bibliographic information in its own some may die, some produce little, some lie long dormant, but field; but it has to go ahead apart from wider schemes. By the much will in the end, we pray, increase the fruits of our work same token we here cannot stop work until we are invited to even a hundredfold.

Notes ------­ 1. See lAMS (International Association for Mission Studies), Working 4. lAMS, 1980, pp. 112-13. Party on Documentation, Archives and Bibliography, Report of the 5. For accounts of the missiological significance of this field across the meeting at Rome, 1980, p. 137 (on microfiche). world, together with bibliographies, see the January 1985 issue of Mis­ 2. See further the four articles on this theme in International Review of siology devoted to this subject. Mission, no. 290. April 1984. 6. "The Churches and New Communication Technologies," LWF Doc­ 3. See the earlier and the continuing reports from this lAMS Working umentation, no. 17 (March 1984): 11. Party.

Noteworthy

David B. Barrett, a contributing editor of the International Baker James Cauthen, retired executive director of the Bulletin ofMissionary Research, has been engaged by the For­ Southern Baptist Foreign Mission Board, died April 15 in eign Mission Board of the Southern Baptist Convention for Richmond, Virginia. He was 75 years old. After missionary a three-year project to analyze the research data and help service in China, Dr. Cauthen headed the Foreign Mission plan mission strategy for reaching 2,200 cities in the world Board from 1954 until he retired at the end of 1979. Under that will have a population of 100,000 or more by the year his leadership the number of Southern Baptist missionaries 2000. Barrett, who took up his new responsibilities in Rich­ increased from 908 to nearly 3,000, and the number of coun­ mond, Virginia on April 29th, is editor of the World Christian tries where they served grew from 32 to 95. Encyclopedia (1982),and served with the Church Missionary Society in East Africa where he was research officer for the Philip J. Scharper, recently retired editor-in-chief of Orbis Church of the Province of Kenya, and for the Anglican Books, died May 5. He was 65. Mr. Scharper.was co-founder Consultative Council, and the Lambeth Conference. of Orbis Books in 1970, with Miguel d'Escoto, M.M., now Foreign Minister of Nicaragua,as publisher. Earlier Mr. Schar­ Deaths _ per was editor-in-chief at Sheed & Ward for 13 years, and served as a special consultant to the Second Vatican Council on the church's role in the modern world. He was also active Norman Goodall, an English Congregationalist, later a min­ in television as a writer and journalist. With his wife, Sally, ister of the United Reformed Church, died January 1 in he wrote more than thirty religious documentaries for network Oxford, at age 88. He had served on the staff of the London television, mostly on NBC. Their scripts won over twenty Missionary Society, the International Missionary Council, national and international awards, including citations from and the World Council of Churches, and was credited as the Writers Guild for "distinguished achievement," and four being the architect of the integration of the IMC with the Emmys from the National Academy of Television Arts and WCC in 1961. Sciences. An initial nominee for the recently established Pub­ lishing Hall of Fame, Mr. Scharper was cited as "the dean of Ruby Rhoades, top executive of the Church of the Breth­ American religious editors, whose work has altered the course ren World Ministries Commission, died in Elgin, Illinois, of theology wherever English is read." January 8. She was 61. A former missionary in Ecuador, she was the first woman to lead a major agency of her denomination.

114 International Bulletin of Missionary Research Crisis Management in the Event ofArrest, Disappearance, or Death of Mission Personnel

United States Catholic Mission Association area where taken area where last seen These guidelines were prepared bytheMaryknoll Sisters, Office ofSocial Concerns, 5. Gather any information local people may have of event. forthe United States Catholic Mission Association, in March 1984. Each mission Avoid any contact that may endanger local people. Other agency needs to have its own guidelines for procedures in crisis situations. These religious, etc., may be able to gather information through guidelines arepublished here to helpothers as theyconsider theirown procedures their normal contacts. under suchcircumstances. 6. If a witness can make a statement, take it, get it in writing. If the person cannot sign or needs to remain anonymous I. Before crisis: for safety, you write it, describe the informant as, e.g., "a 50-year-old farmer," then you sign it as receiving the tes­ A. Prepare network of communication for use in crisis timony of this witness, date it, indicate your location. 1. In country (Conference of Religious, other Congregations, Have the statement witnessed by one or two other expa­ etc.) triates (for the safety of local people). These witnesses 2. Outside (one key contact, with back-up, who will notify should hear the statement made by the witness, if at all international solidarity networks, e.g. Washington Office possible. on Latin America, Washington Office on Africa, etc.) This will help to minimize the number of calls needed to D. When crisis involves the death of a missioner: start solidarity action, and thus enable you to maintain a 1. If the body is to be returned to the U.S. or country of origin fairly low profile. Plan for an autopsy before making funeral arrangements. This is distinct from calls to the Congregational Center, Get necessary permissions, etc. families, etc. by the religious superior of the disappeared/ 2. If the body is to remain in the country of death deceased. a. Get autopsy done and obtain complete report for Con­ B. Develop discreet telephone language/ways of communication gregation/families. for use in crisis. b. If autopsy is not possible, get one or two doctors to C. Decide which international press correspondents are "key" examine the body (not autopsy). If they are afraid to be and should be notified in order to get the story out. Utilize named, have Religious Superior and another expatriate opportunities to meet them before a crisis happens. This helps to establish rapport and credibility. D. Choose a crisis communicator, with one or two back-ups. "Be in touch with local II. At the time of the crisis: church authorities. Keep

A. Role of the Religious Superior record of their interven­ - notify U.S. Embassy tion." - notify Congregational Center - notify family (unless Center does this) - notify local church authorities (Conference of Religious, Bishop, etc.) missioner (preferably one with medical background) wit­ - notify local civic authority (police, etc.) ness the examination, sign, date, and note place. - notify Sacred Congregation for Religious and Secular If doctors are unwilling to do even this, get some other Institutes, or Propaganda Fide expatriate medical person to examine, with witnesses, B. Role of Crisis Communicator as above, and write up findings. - notify contact (cf. I.A.2) for international solidarity network c. Report should - notify international press representative (cf. I.C) - specify cause of death (bullet wounds, stabbing, - be sure that the following points of procedure are enacted strangulation, massive beating around head or vital and followed through organs, etc.) C. General Procedure - specify nature of wounds, e.g. where bullet or bullets 1. Keep a chronology of events before, during, after entered the body and where they left the body, caliber - everyone write down what they remember happening, of bullets in as much detail as possible - specify how many wounds - include: who first notified you? time? etc. - draw to indicate 2. Keep log of phone calls/meetings with -look for signs of additional bruising, beating, torture, - local authorities stab wounds, etc. - U.S. Embassy - take pictures, if possible (preferably color) - Church authorities, etc. d. If possible, look for other evidence at site of death (bullet 3. Be in touch with local church authorities. Keep record of casings, etc.) their intervention. e. Ask press representatives who might have been there to 4. Keep in touch with other religious in the area. Include area send pictures to Congregational Center. where person lived, worked f. Have Congregational representative (expatriate) hand­

July 1985 115 carry a copy of preliminary medical exam (cf. b) or au­ - Contact Congressional Representatives/Senators: topsy (cf. a) out of the country, with the photos, to the Capitol Switchboard 202/224-3121. Congregational Center. They will connect you with the Representative or Senator g. Hand-carry clothing to U.S. in plastic bags for forensic you specify. Ask to speak to the Foreign Affairs Aide. report. Call for full investigation of behavior of local and U.S. h. Send a copy of autopsy/report and photos to U.S. Em­ Embassy personnel in incident. bassy in country of death. Request cable traffic for this incident between U.S. Em­ i. Congregational Administration send copies of autopsy/ bassy in country of incident and State Department report, duplicates of photos and Congregation's official in Washington, DC. version of what happened to Congress and Senate, ask­ E Congregational follow-up through Justice & Peace Coor­ ing for a full report. (cf. E, following) dinator E. Questions regarding performance of local authorities and U.S. Key Groups to Contact: Embassy 1. Amnesty International 212/582-4440 (New York City) 1. Responsibility of Religious Superior in the country: 2. Catholic Institute for International Relations-European sol­ Role of local authorities, civilian and military (police) idarity contact 01-354--0883 (London) - What procedure did they follow in this situation? Was 3. Ecumenical: National Council of Churches, Director of Hu­ this the usual procedure in this type of situation? man Rights Division 212/870--2424 (New YorkCity) - Were special troops or divisions called in? Key Groups According to Regional Divisions - Who was highest in command? - Did local authorities notify religious superior or U.S. Washington Office on Latin America 202/544-8045 Washington Office on Africa (South Africa, Zimbabwe, Na­ Embassy that Americans were involved in the incident? mibia) 202/546-7961 Role of the U.S. Embassy Africa Faith and Justice Network (all of Sub-Saharan Africa) - Were they notified by local civil or military authorities of an incident involving U.S. personnel? What time? 202/832-3412 Church Coalition for Human Rights in the Philippines 202/ What actions did they take? - Did they contact the superior of the individual(s) con­ 543-1094 North American Coalition for Human Rights in Korea 202/ cerned or any religious superior to see whose personnel 546-4304 were unaccounted for? - Did the U.S. Embassy take action right away to secure PRESS: Ask the above key groups for help in contacting the the safety of U.S. citizens or to defuse a life-threatening press. situation? Suggestions to those asking what they can do: 2. Responsibility of Religious Superior in the United States: - Notify Congregation and families 1. Call the Embassy of the country involved in Washington, - Contact Church authorities DC or the Consulate in your city and ask to speak to the U.S. Catholic Conference Political Office of the Embassy or the Consul-General. If International Justice & Peace Office they are not available, ask for someone in a position to 202/659-6815 (Washington, DC) follow through on your inquiries. When speaking to the personnel of the Embassy or Con­ U.S. Catholic Mission Association 202/832-3112 sulate, frame your concern in the form of a request for (Washington, DC) information. Leadership Conference of Women Religious State what you have heard, ask if they have any further 301/588--4955 (Silver Spring, MD) information at hand. Request that they keep you posted on Conference of Major Superiors of Men progress in the case of locating the disappeared or progress 301/588--4030 (Silver Spring, MD) of the official investigation in the case of death. - Contact State Department: ask to speak to the Assistant Leave your name, address and phone number with them. Secretary of State for 2. Send cables directly to the President and other designated Bureau of African Affairs 202/632-2530 persons in the country where the missioner disappeared! Bureau of East Asian and Pacific Affairs 202/632-9596 died. Bureau of Inter-American Affairs 202/632-9210 3. Plan vigils outside Embassy/Consulate and invite the press. Bureau of Near Eastern and South Asian Affairs 4. Call local Congresspersons, asking them to join other Con­ 202/632-9588 gresspersons in asking the foreign government's utmost IfAssistant Secretary of State is not available, ask for Deputy assistance in locating the disappeared or investigating the Director, and if this person is not available, then ask for the death. specific Country Desk Officer. 5. Write follow-up letters to the Embassy/Consulate and to Explain the situation and ask their aid for the foreign gov­ your Congressperson after your phone calls. Ask to be kept ernment's utmost assistance in locating the disappeared or informed of developments. investigating the death. 6. Plan visits to the local office of your Congressperson/Sen­ - State Department can give you the phone number of the ators. U.S. Embassy in the country where the missioner dis­ 7. Conduct a signature campaign focusing on very clear re­ appeared/died, the name and address of the President quests of the U.S. Congress or Secretary of State or Presi­ of the country, etc. dent of the country involved. - Contact the Embassy of the country involved (State De­ 8. Conduct a teach-in evening of study on the country where partment can give you the number), or ask the relevant the missioner worked and the history of U.S. relations with key group listed below, or the Washington, DC Infor­ that country. Finish the session with opportunities for spe­ mation Operator (202/555-1212). cific actions.

116 International Bulletin of Missionary Research The Legacy of C. F. Andrews

Eric]. Sharpe

IIA Catalogue of Friendships" mong western Christians working in India during the erately high-church type of Anglicanism, which associated with A struggle for national independence, a unique position the names of B. F. Westcott and Charles Gore (whose manifesto was occupied by Charles Freer Andrews. At a time when British Lux Mundi had appeared in 1889). Indeed, his closest friend was missionaries had, often through no fault of their own, come to Westcott's youngest son, Basil. At this critical stage in his life be identified with those seeking to keep India under subjection, Westcott provided him with a new theology, Platonic, [ohannine, even the most vociferous of nationalists were prepared to make and socially activist. Unable to sustain his allegiance to his father's an exception in Andrews's case. Everyone knew of his friendship church, in 1895 Andrews became an Anglican; in the same year with Rabindranath Tagore and Mahatma Gandhi, with S. K. he took up lay parish work at Monkwearmouth, in Westcott's Rudra and Sudhu Sundar Singh, and with Maulvi Zaka Ullah. Diocese of Durham. There he became "an out-and-out op­ Everyone knew, too, of the depth of his concern for the poor and ponent of the capitalist system."6 He was made a deacon in 1896 the disinherited. The Indian Christian nationalist K. T.Paul wrote and was "priested" in 1897, working during this time among of Andrews as a man "than whom no foreigner has a deeper the urban poor in the Pembroke College Mission in Walworth, knowledge of the Indian."! But it was not merely knowledge: South London (1896-99). Already Andrews was a "Christian many other missionaries and administrators had that; equally it socialist," and already he had published his first book, a prize was love and respect. Tissington Tatlow was scarcely exaggerating essay on The Relation of Christianity to the Conflict between Capital when he said that in the 1930s Andrews was "known all over and Labour (1896). But he had not yet begun to contemplate work the world as the Englishman who is more trusted than any other in India. by the people of India."? And in the 1920s and 1930s the greater part of religious and political India concurred. Tagore thought of him as a Christian sadhu, and he was widely known as "Deen­ abandhu"-friend of the poor. Someone, somewhere in India, JJAndrews was once said that his initials really stood for "Christ's Faithful Apostle"-alittle sentimental, perhaps, but then Andrews himself /known allover the was no stranger to sentiment. His life was a life in which unre­ world as the Englishman mitting activity was prompted and supported by a long series of emotional attachments: "a catalogue of friendships," it has who is more trusted than been called. 3 This Andrews himself was more than ready to admit. any other by the people of In his autobiography he wrote that "it is as if I saw Christ in the faces of those I met or felt His presence in the midst."4 The India.' " more reticent spoke critically of Andrew's habit of "hero-wor­ ship." But if this was in some measure his weakness, it was also his strength, since he was able by this means to reach the hearts of the Indian people as few Europeans, either before or since, In 1899 Andrews returned to teach at his old college in Cam­ have been permitted to do. bridge, and there he remained until 1903. At that point he offered himself to the Society for the Propagation of the Gospel in Foreign The Life and Work of Andrews Parts for missionary work in India. It seems that this decision was precipitated by the premature death in India of BasilWestcott, Charles Freer Andrews was one of fourteen children, born on whom he hoped in some way to replace. He arrived in India early February 12, 1871, to John Edwin Andrews and Mary Charlotte in 1904, and for the next ten years taught as a member of the Andrews (nee Cartwright) in Newcastle-upon-Tyne in the north­ brotherhood of the Cambridge Mission to Delhi at St. Stephen's east of England. Most of his youth was, however, spent in Bir­ College. For a time he was associated with S. E. Stokes, F. J. mingham; he attended King Edward VI School there, proceeding Western, and Sundar Singh in the quasi-Franciscan Brother­ in 1890 to Pembroke College, Cambridge, where he graduated hood of the Imitation, but the experiment was short-lived. Despite with a degree in classics three years later. The Andrews family his socialism, Andrews came to India a moderate imperialist. This belonged to the Catholic Apostolic Church, founded on the pre­ phase did not last, however, and very soon he had identified cept and example of the charismatic Scottish preacher Edward himself completely with the Indian national movement. In 1907 Irving (1792-1834), and Andrews's boyhood -was spent in that he was instrumental in securing the appointment of S. K. Rudra church's "strange, emotional atmosphere of prophesying and as the first Indian principal of St. Stephen's College. Andrews speaking with tongues and ecstasy in the Spirit."> However, on became more and more critical of traditional missionary policy coming to Cambridge, Andrews fell under the influence of a mod- and practice in India, chiefly because of the distance that it placed between Europeans and Indians. Also in these years he broke away from the mainstream of Christian theology, moving grad­ ually further in a liberal direction, until finally, in 1914, he felt Eric J. Sharpe is Professor ofReligious Studies at theUniversity ofSydney, Australia. During1980-81 heserved as proiessor of thehistoryof religion himself unable to continue to serve as an Anglican priest. at the University of Uppsala, Sweden. His doctoral dissertation on J. N. Two years earlier, in 1912, Andrews had met the Bengali poet Farquhar, Not to Destroy but to Fulfil, was published in 1965. Rabindranath Tagore in London; and in 1914 he shocked and

July1985 117 dismayed the missionary corps by abandoning his Delhi teaching "hard ungracious revolutionary spirit.?" which as a Christian post and joining Tagore at Shantiniketan. In 1914 he also met he found repugnant. Capitalism was the chief enemy to be con­ Gandhi for the first time, and for years his life was to be closely fronted. As he expressed it in 1937: "But how to change human linked with the two Hindus.* He traveled incessantly, often in society from within, so that capitalism, with its money-greed, the interests of Indian minorities, the products of the "inden­ becomes a hateful thing to a Christian, just as usury was in the ture" system in South and East Africa and in Fiji. All his weight Middle Ages, and slavery was in the nineteenth century, and war was thrown behind the cause of the poor and underprivileged, is becoming to-day! This is perhaps the greatest of all questions both inside and outside India. He wrote, spoke, lobbied, and that the Christian who follows Christ has to face and answer in negotiated on their behalf, producing a constant stream of books our own age."? and articles in the attempt to interpret India to, and arouse the At this time, incidently, Andrews had already come some­ conscience of the West. He wrote books about his heroes-Gandhi, what under the influence of the Oxford Group Movement (sub­ Tagore, Sundar Singh, Zaka Ullah-and works of Christian de­ sequently Moral Rearmament), which was not notably votion, most notably Christ in the Silence (1933), Christand Prayer anticapitalist in its emphases. But perhaps in the late 1930s this (1937), ChristandHuman Need(also 1937), and TheInnerLife (1939). discrepancy was not so obvious as it was later to become. At all Everywhere he made friends. Only one type of friendship he events, in his very last book Andrews was to write of the incom­ never found, since he never married. He died in Calcutta on April patibility of "the modern industrial system" with "the stan­ 5, 1940, in his sixty-ninth year. dard of truth, purity and honesty required by the Sermon on the Mount"!" (truth, purity, and honesty being, of course, three of A Different Kind of Missionary the four Oxford "absolutes"). From Westcott, too, Andrews learned to look to India less as Andrews's vision of Christianity was simple, profound, all-em­ a mission field to be overrun than as a source of light and truth. bracing and, above all, practical. But he was hardly an innovator To Westcott, India and Greece were "the two great thinking in terms of missionary theology. His uniqueness lay chiefly in the nations" that had influenced the course of world history. Again it intensity with which, having attained a vision of Christian whole­ was at the point of the Gospel of John that the two might some ness, he labored to translate that vision into a life of practical day meet: "One of his [Westcott's] great hopes was that Indian service. thinkers would be able to interpret fully the Gospel of St. [ohn."!' From his Cambridge mentors, particularly Westcott, An­ But the Bible as a whole Andrews always-again in terms of turn­ drews had learned to place particular emphasis.on the Gospel of of-the-century religio-cultural theory-believed to be "a truly John in the Christian scheme of things. At the turn of the century, Eastern book . . . . It is positive; it is written by Easterners; it contains the universal truths."12 Nevertheless, the implications of this approach were not at once apparent in Andrews's missionary career. At one time he "[Andrews] had written had refused to work with the Student Volunteer Movement on account of its "dissenting" element, and could be seen as a that Indian Christians "narrow-minded High Churchman."!" India was to cure him needed to be set free from of that habit. Of course, there remained within him something of the high churchman; but in later years he was to move more 'the engrossing Western in the direction of the Quakers, thanks not least to their simplicity and their pacifism. But perhaps in this case the impulse came as tradition' in order that the much from Gandhi as from any specifically missionary source. Oriental in them might Another early vision that Andrews never lost was the Fran­ ciscan ideal of service to the poor; his happiest moments, he live." wrote, were found "not in university centres, or among the rich, or even among the middle classes, but among the suffering poor."14 It was here, he believed, that the roots of "first-cen­ the commonest missionary alternatives were still the "Pauline" tury Christianity" were to be found-in the life of heroic renun­ approach, with its emphasis on the categories of sin and for­ ciation and service in the name of Christ. This life he found giveness, and the "synoptic" approach among liberals, where exemplified in the witness of such men as Albert Schweitzer and the emphasis was, rather, on the ethical teaching of Jesus and on Sadhu Sundar Singh. the kingdom of God as an ideal earthly society. Both of these the Andrews afterward claimed that his decision in 1914 to cease Christian Neoplatonists found not wrong, but too narrow; the to be a conventional missionary had been precipitated by doubts Gospel of John (and particularly the prologue, 1:1-14) placed the about the virgin birth and the resurrection, and by the bete noire incarnation in a cosmic context and set the Christian message--or of all liberals, the Athanasian Creed. Several years earlier, how­ so theybelieved-largelyfree from cultural imprisonment. As early ever, he had written that Indian Christians needed to be set free as 1909 (though the impulse was much earlier), we find Andrews from "the engrossing Western tradition" in order that the Ori­ Is writing that the result, as far as he was concerned, had been ental in them might live. How far can Christianity, he asked, "to leave behind the narrower Judaic conceptions, and [to] "be divested of its foreign accretions in order to appeal directly dwell more and more on the thought of Christ as the Eternal to the peoples of the East?"16The 1914 decision might have been Word, the Light and Life of all mankind."? triggered by creedal doubt, but it represented the last step in a As in the case of Westcott, this approach was translated by long process of adjustment to that form of Christianity that An­ Andrews into a program of social action. Andrews was certainly drews passionately believed India had already accepted at heart­ a socialist, though Marxism he considered to have acquired a a form experiential, ethical, and theologically minimal. From being cast in the role of an active evangelist, potentially mistrusted "In the first half of the movie Gandhi, Andrews appears as Gandhi's young by Indians (which he found distressing), he became an evangelist English friend, "Charlie."-Ed. by precept and example. Most of all he became India's servant.

118 International Bulletin of Missionary Research Even his closest colleagues found it hard to appreciate his deci­ "a Gandhi enthusiast and nothing else."> A "Gandhi en­ sion, much less to follow him. J. N. Farquhar thought him thusiast" he certainly was; but he was many other things, and "grievously mistaken" and felt it unlikely that he would be had many other friends. able to do "any serious service" from within Tagore's ashram.'? Andrews appeared to have had few reservations about Ta­ The break was all the more surprising, since at that time An­ gore's work, either at Shantiniketan or internationally. He spoke drews's position seemed to be close to Farquhar's own.v But of Tagore's having been sent to the world as "a messenger Andrews's theology was already veering away from the main­ and revealer of peace and good will to mankind,"27 and as a man stream of moderate liberal thought, and his personality was much more volatile and impressionable than was Farquhar's. With the romantic example of Sadhu Sundar Singh in mind, he might have tried to become a sadhu himself, had his health permitted it. But "[Gandhi] clearly always it did not, and in after years, though constantly on the move, he thought of Andrews . was seldom or never solitary. As we have said, the story of Andrews's life was the story as his ideal of what a of his friendships. We shall return to some of these in a moment. But first a word about another, less specific focus of attraction­ Christian missionary ought "youth" in general. to be." In the early years of the century, "Young India" was a motto to be conjured with. The Indian national movement re­ cruited (despite its attempts to "mobilize the proletariat")"? chiefly among the young of India's universities and colleges, as who "has clothed his own deepest religious thought with a did so many Christian organizations, notably the YMCA. Living raiment of simplicity and beauty."2s Tagore for his part was so much of his life among the young, Andrews longed for their warmly appreciative, writing on Andrews's death that "He respect and love, and sought to make -and keep-their ideals his did not pay his respects to India from a distance, with detached own. Christ, Andrews wrote in his autobiography, "repre­ and calculating prudence: he threw in his lot without reserve, in sents for all time, in a classical and perfect form, the religion of gracious courtesy, with the ordinary folk of this land.... His youth."20 This "religion" is active, facing obstacles the better attitude was absolutely free from any suspicion of that self-sat­ to overcome them, placing little emphasis on tradition for its own isfied patronage which condescends from its own eminence to sake, bent on "building the kingdom" in its own unstable help the poor."29 image. The "generous indignation" of the young, Andrews Concerning the enigmatic figure of Sadhu Sundar Singh, who wrote, is that of Christ himself.>' The boys of Shantiniketan pre­ passed like a meteor across the Christian world of the early 1920s, served his own youthful spirit. And at times-particularly in his we must be brief.>' Sundar Singh was a visionary. Andrews, later years-his enthusiasm for youth could lead him to rhapso­ thanks to his early years in the Catholic Apostolic Church, was dize: "In the Spirit of Youth, a joyous confidence perpetually well enough aware of the ecstatic dimension of religion. Indeed, rises afresh which laughs at dangers and overcomes them. Death there may have been something of the visionary in his own itself is looked full in the face and conquered . . . . How can we makeup. Clearly, though, ecstatic religion as such did not greatly explain the deathless beauty in the heart of Youth except in terms appeal to him, and in the end he was to question whether Sundar of Him who is ever young....?"22 Doubtless it was this, the Singh, all his virtues and all his Christian integrity notwithstand­ youthful element, that attracted Andrews to the Oxford Group ing, had been able to distinguish in the spiritual life between fact Movement. and fancy.» Added to this, Sundar Singh was interested neither However, the greatest influences on Andrews were of another in politics nor in direct social action. For the Sadhu's spirituality kind. His biographers Chaturvedi and Sykes wrote that "His (insofar as he understood it) Andrews had the warmest respect; whole temperament predisposed him to worship his ideals in­ in the end, though, he was able to approach both Tagore and carnate in human heroes, in symbolic situations."23 These heroes, Gandhi with more genuine appreciation. for India's part, included Rudra, Sundar Singh, and of course Tagore and Gandhi. Toeach he gave devotion; Tagore and Gandhi A Friend of India he served, much as a chela would serve a guru. To be sure, unlike the Hindu chela he could be critical; some of Gandhi's enthusi­ In 1935 Andrews wrote of the daunting task confronting Chris­ asms-for instance for the restoration of the caliphate to Turkey­ tianity in India in these words: "The first thing to be done is Andrews disliked intensely, and said SO.24 But Gandhi accepted to meet the psychology of India rather than impose upon India such criticisms as these in the spirit of concern with which they what we in India think is good for her. . . .We have never yet were made, and clearly always thought of Andrews as his ideal touched India's heart, and therefore, in spite of all our good of what a Christian missionary ought to be, not proselytizing but intentions, we have blundered."32 But what was it necessary to serving the Indian people in the name of Christ. As Gandhi put do in order to "touch India's heart"? At Edinburgh in 1910 V. it in 1927: "It is better to allow our lives to speak for us than S. Azariah had answered the question by calling for friendship our words. C. F. Andrews never preaches. He is incessantly doing as the one thing needful: "You have given your goods to feed his work. He finds enough work and stays where he finds it and the poor. You have given your bodies to be burned. We also ask takes no credit for bearing the Cross. I have the honor to know for love. Give us FRIENDS!"33 hundreds of honest Christians, but I have not known one better Friendship was the element in which Andrews moved. He than Andrews."> at least did not need to be reminded of the centrality of interracial Of course, Gandhi's standards were not those of the Christian friendship in the life of the Christian church in India. Its marked missionary community at large, many of whose members hardly absence from so much of the church's life he found as distressing knew what to make of either him or Andrews, while being puz­ as Azariah had, and did what he could to redress the balance. zled by the connection between them. And even Andrews himself He was not alone in so acting, though characteristically he carried confessed at one stage that he was in danger 'of being labeled as each of his friendships to its absolute limit. In a measure, this

July 1985 119 may initially have involved an act of will. In a peculiarly revealing "Charles Freer Andrews desires to return thanks to Almighty passage in his autobiography, Andrews wrote: "I know full God for being allowed to renew his ministry after many years."> well that, apart from the presence of Christ with me in my daily This was a private matter. It rather suggests that his liberalism life, I should have gone farther than others in racial contempt notwithstanding, the church's sacramental life had always been and selfishness, for I had the seeds of these evils within me."34 important to him, and that without it he had long felt himself to It is not entirely clear what this confession may have implied, be lacking something. At all events, the last years of his life were except perhaps that Andrews had been brought up to believe in spent once more as an Anglican priest. "the white man's burden," and found this attitude of mind difficult to discard. But it at least suggests that, at times, the very A Friend of the Poor intensity of Andrews's open affection may have contained some element of overcompensation. Despite the time that he spent among the leaders of Indian and Emotional Andrews certainly was, but at the same time he world opinion, Andrew's greatest compassion was always shown was clearly also possessed of great stores of willpower, which for the suffering poor. In the mid-1930s George Sherwood Eddy drove him constantly to the very limits of his strength in the recorded:

Whenever a great catastrophe occurs in nature or at the hands of man, whether by famine or flood, by slaughter or as the result of race prejudice, there Andrews goes and Special Offer ministers to human suffering, and there he makes his appeal for distressed humanity.... He has barely escaped prison Prices for bulk orders of individual issues of the International several times. He moves freely and fearlessly, equally with Bulletin shipped to one address in the U.S.A.: oppressed Indians or Negroes and with viceroys and prime 5 to 25 copies-$3.75 each 51 to 100 copies-$3.00 each ministers. In his combined gentleness and boldness he is 26 to 50 copies-$3.25 each over 100 copies-$2.75 each not altogether unlike Francis of Assisi or Gandhi, whose For bulk orders shipped to one address outside the U.S.A., closest friend he is, but he is more a man of sorrows than the gay troubadour of Assisi. 37 the cost of postage is additional. For mission agencies that wish to order and pay for bulk Testimonies of this order might be multiplied'many times. Most, subscriptions to the International Bulletin to be sent individual­ however, came from the liberal wing of Christian opinion. To the ly to their headquarters staff, board members, and mission­ more cautiously conservative, Andrews was much more of a con­ ary personnel, the cost is $7.00 per year postpaid worldwide, troversial figure. Some spoke and wrote, in reference to his early when a minimum of 25 subscriptions is ordered and paid for days as a Christian freelancer, of "the Andrews school of com­ at one time. This is a 500/0 saving off the regular subscription promise." But as the 1920s and 1930s advanced, it became more price of $14.00 per year. and more apparent that his intensely personal approach had taken Send inquiries and orders: Publications Office, Overseas him far closer to the heart and mind of India than would have Ministries Study Center, P.O. Box 2057, Ventnor, New Jer­ been possible by any other means. He was happy that that ap­ sey, 08406, U.S.A. proach should take place on India's own terms-not on those imposed on India from without. And therein lay his uniqueness. To be sure, since independence, Christians in India have come more and more to realize that India itself must be allowed to state pursuit of those causes in which he believed. His decisions may the terms on which it will receive the Christian message, and have been arrived at intuitively, but once made, he threw himself how it will interpret that message. But in the interwar years few without reservation into the serious task of working out their Christians in India, whether missionaries or not, had begun to implications. And this required much more than merely the im­ take this possibility at all seriously. Among those who did, An­ pulse of the moment. drews must occupy pride of place. It is simply not possible in an essay of this kind to catalogue Andrews, though, never formed a "school," whether of either Andrew's travels or the social and spiritual issues in which "compromise" or anything else. His contribution was of such he involved himself between 1914 and the end of his life. There an intensely personal kind as to be scarcely capable of being were simply too many of both. Everywhere he went, he carried imitated. In general terms he belonged within the fold of a message of reconciliation, among individuals and communities "Christian socialism," and argued for social action on the and nations. And always his great principle of reconciliation was "Johannine" principle that he had learned from Westcott. He the cross of Christ. In 1938 he attended the Tambaram Conference was, of course, in theological terms "liberal." But he had no of the International Missionary Council (IMC), where he gave the real "method," in the sense in which missiologists commonly following testimony: "I have learned one lesson in all these use that word. To India he was simply a servant-an unusually nearly forty years I have been out here in the East, and that is, active and effective servant of powerful and obscure alike. To be that one has to go beyond the bitterness, beyond the bitterness sure, his enthusiasms could on occasion carry him away, and he on both sides, beyond the controversy on both sides, beyond the was not always fair to those whose principles differed from his rising hatred in one's heart on both sides, beyond the burning own. But had his convictions been less deeply felt, less insistently indignation in one's heart on both sides. One has to go farther­ acted upon, less impelled by the desired truly to serve India in to the cross itself ...."35 the name of Christ and in the spirit of nishkama karma, the Two years earlier Andrews had resumed his Anglican min­ "selfless endeavor" of which the Bhagavad ctu speaks, then he istry after an interval of twenty-two years, writing in the register would not have been Charlie Andrews. And no one would have of the church in which he had once more celebrated the Eucharist: called him "Christ's Faithful Apostle." .

120 International Bulletin of Missionary Research Notes

1. K. T.Paul, TheBritish Connection with India (London: SCM, Press 1927), 18. Andrews had assisted Farquhar in the preparation of The Crown of p.156. Hinduism (1913), and in these years often expressed himself in 2. Tissington Tatlow, The Story of the Student Christian Movement of Great "fulfilment" terms; cf. The Renaissance in India (1912), p. 144. Britain and Ireland (London: SCM Press, 1933), p. 140. 19. On this subject generally, see Sharpe, "Avatara and Sakti: Tradi­ 3. 1: G. ~ Spear, quoted by D. O'Connor, TheTestimony of c. F. Andrews tional Symbols in the Hindu Renaissance," in H. Biezais, ed., New (Bangalore: CISRS, 1974), p. 23. Religions (Stockholm: Almqvist and Wiksell, 1975), pp. 55--69. 4. Andrews, What I Owe to Christ (1932), p. 162. 20. Andrews, What I Owe to Christ (1932), p. 228. 5. Andrews, "A Pilgrim's Progress," in V. Ferm (ed.), Religion in 21. Ibid., p. 229. Transition (1937), p. 64; cf. Andrews, What I Owe to Christ, chap. 4. 22. Andrews, Sadhu Sundar Singh (1934), p. 10. On Irving and the Catholic Apostolic Church generally, see A. L. 23. Chaturvedi and Sykes, Charles Freer Andrews, p. 248. Drummond, Edward IrvingandHisCircle (London: James Clarke, n.d.); 24. Ibid., p. 155: "I hate the Khilafat doctrine of a Turkish Empire H. C. Whitley, Blinded Eagle (London: SCM Press, 1955). which was too sacred to be touched and which involves the refusal 6. From a 1915 article in The Modern Review, quoted by. B. Chaturvedi of independence to another race ." and M. Sykes, Charles Freer Andrews: A Narrative (London: Allen & 25. From Young India, Aug. 11, 1927. Quoted in Gandhi (ed. Hingorani), Unwin, 1949), p. 22. The Message of Jesus Christ (Bombay: Bharatiya Vidya Bhavan, 1963), 7. Andrews, "A Missionary's Experience," in Indian Interpreter 4, no. p.38. 3 (October 1909): 103. The question of the role of the Fourth Gospel 26. Chaturvedi and Sykes, Charles Freer Andrews, p. 268. in shaping missionary thought has not, to the best of my knowledge, 27. Andrews, Letters to a Friend (London: Allen & Unwin, 1928), p. 32. ever been fully investigated. But see Sharpe, "The 'Johannine' 28. Ibid., p. 19. Approach to the Question of Religious Plurality," in Ching Feng 22, 29. Tagore's Foreword to Andrews, The Sermon on the Mount (1942), pp. no. 3-4 (1980): 117ff. viii-ix. 8. Chaturvedi and Sykes, Charles Freer Andrews, p. 28. 30. The literature on Sadhu Sundar Singh, most of it written in the 1920s, 9. Andrews, "A Pilgrim's Progress," in Ferm, Religion, pp. 87f. is enormous. The only reasonably comprehensive modem biography 10. Andrews, TheSermon on theMount (1942), p. 151. The influence of the is A. J. Appasamy, Sundar Singh: A Biography (Madras: CLS, 1966), Oxford Group Movement (Moral Rearmament) on the Christian and which is still incomplete and generally uncritical. Cf. Sharpe, missionary world, particularly in the 1930s, is another subject much "Sadhu Sundar Singh and his Critics ," in Religion 6 (Spring 1976): in need of scholarly investigation. I believe that influence to have been 48-66. very considerable, but it is almost impossible to find any account that 31. Cf. Andrews,Sadhu Sundar Singh (1934), p. 157: "Sundar Singh is not seriously partisan. had, from the very first, powers of imagination and mystical vision 11. Unpublished reminiscenes, quoted in Chaturvedi and Sykes, Charles far beyond those of ordinary people. He could see things that others Freer Andrews, p. 18. Again, the reasons behind Westcott's statement could not see, and lived in a world of his own." And on p. 167: would bear further investigation, particularly since few Indian Chris­ "The Sadhu evidently crossed and recrossed, times without num­ tian theologians appear ever to have attempted the task. But see A. ber, the border between the dream-life and the waking life, until the J. Appasamy, Christianity as Bhakti Marga: A Study in the Mysticism of margin itself became blurred." the [ohannine Writings (London: Macmillan, 1927). 32. Quoted in Chaturvedi and Sykes, Charles Freer Andrews, p. 278f. 12. Andrews, "Ordination Study in India," published as "Occa­ 33. World Missionary Conference, Edinburgh 1910, vol. 9 (Edinburgh and sional Papers no. 33" (Delhi: Cambridge Mission to Delhi, 1910), p. London: Oliphant, 1910), p. 315. 8. 34. Andrews, What I Owe to Christ (1932), p. 282. 13. Tissington Tatlow, letter quoted in Chaturvedi and Sykes, Charles Freer 35. Tambaram 1938, TheMadras Series, vol. 7 (New Yorkand London: IMC, Andrews, p. 31. 1939), p. 94. 14. Andrews, "A Pilgrim's Progress," in Ferm, Religion, p. 66. 36. Chaturvedi and Sykes, Charles Freer Andrews, p. 298. 15. Andrews, "Ordination Study in India," p. 4. 37. G. S. Eddy, A Pilgrimage of Ideas (London: Allen & Unwin, 1935), p. 16. Andrews, The Renaissance in India (1912), p. 255. 217. 17. E. J. Sharpe, Not to Destroy but to Fulfil (Lund: Gleerup, 1965), p. 237.

Selected Bibliography

Material Written by Andrews 1934 Sadhu Sundar Singh: A Personal Memoir. London: Hodder & Stoughton. Autobiographical 1942 The Sermon on the Mount. London: Allen & Unwin.

1932 What I Owe to Christ. London: Hodder & Stoughton. 1937 "A Pilgrim's Progress." In Ferm, ed., Religion in Tran­ sition. London: Allen & Unwin. Pp. 60-89. Material Written about Andrews General 1944 Hoyland, John S. TheMan India Loves: C. F. Andrews. Lon­ 1896 The Relation of Christianity to the Conflict between Capital don: Lutterworth. and Labour. London: Methuen. 1944 Macnicol, Nicol. C. F. Andrews: Friend of India. London: 1908 North India. London: Mowbray. James Clark. 1912 The Renaissance in India. London: Young People's Mis­ 1949 Chaturvedi, Benarsidas, and Marjorie Sykes. Charles Freer sionary Movement. Andrews: A Narrative. London: Allen & Unwin. 1921 The Indian Problem. Madras: Natesan. 1974 O'Connor, Daniel. The Testimony of C. F. Andreu's. Banga­ 1923 Christand Labour. London: SCM Press. lore: CISRS, and Madras: CLS. 1929 Mahatma Gandhi's Ideas. London: Allen & Unwin. 1980 Tinker, Hugh. The Ordeal of Love: C. F. Andrewsand India. 1933 Christ in the Silence. London: Hodder & Stoughton. London: Oxford University Press.

July 1985 121 Dissertation Notices

Doctor of Missiology Dissertations, Fuller Theological Seminary School of World Mission, 1971-1984

1971 Weld, Wayne Curtis. Philip, Abraham. Gates, Alan Frederick. "The World Directory of "Mobilization of the Laity in the "Christianity and Animism: China Theological Education by Extension." Mar Thomas Church for and Taiwan." Evangelism." 1974 1972 Arthur, Joseph. Reed, Jerold Franklin. Kwast, Lloyd Emerson. "The Sleeping Giant: A Strategy "A Componential Analysis of the "The Origins and 19th Century for a Student Program of Evangelism Ecuadorian Protestant Church." Development of Protestant and Church Planting in the Christianity in West Cameroon Philippines." Steyne, Philip Martin. 1841-1886." "The Problem of Indigeneity in Cook, Clyde. South Africa: Singleness of Flock, Weerstra, Hans M. "Cross Cultural Persuasive Diversity of Folds." "Maya Peasant Evangelism: Evangelism." Communication, Receptivity, and Tai, James Shih-Chiao Acceptance Factors among Maya Gamaliel, James Canjanam. "Gospel and Culture." Campesinos." "The Evangelical Stance toward Non-Christian Religions." Tuggy, Arthur Leonard. "The Philippine Iglesia ni Cristo: 1973 Hedlund, Roger Eugene. A Study in Independent Church Conley, William Wallace. Dynamics." "The Kalimantan Kenyah: A "Conservative Baptists in Mid­ Passage: The Study of a Movement, Study of Tribal Conversion in Terms Works, Herbert Melvin, Jr. of Dynamic Cultural Themes." Its Growth and Self Understanding, Its Present Crisis of Uncertainty." "The Church Growth Movement to 1965: An Historical Perspective." Larson, Peter Alden. "Migration and Church Growth in Hutchens, James Milton. Argentina." "A Case for Messianic Judaism." 1975 Cunville, Rieweh Robert. Oliver, Dennis Mackintosh. Kim, Samuel Soon-il. "A Comprehensive Plan for the "Make Disciples: The Nature and "The Unfinished Mission in Evangelization of North East India." Scope of Great Commission Thailand (Church Growth of Church Mission." of Christ in Thailand after Second Dretke, James Paul. World War)." "Opening a New Door to Perez, Pablo M. Dialogue between Christians and "Misi6n y Liberaci6n: Martin, Alvin. Muslims in Ghana." Implicaciones Misiologicas del "Missiological Education: An Concepto de Liberaci6n en la Appraisal of the 1972-74 Curriculum Herendeen, Dale Sims. America Latina." of the School of World Mission and "Conversion and Indigeneity in the Institute of Church Growth." the Evangelical Church of Viet Rader, Paul Alexander. Nam." "The Salvation Army in Korea Nelson, Amirtharaj. after 1945: A Study in Growth and "A New Day in Madras: A Study Romero, Joel Eladio. Self-Understanding." of the Life and Growth of the "Latin American Theologies of Protestant Churches in Madras City, Liberation: An Exploratory Study." Read, William R. India after 1950." "Brazil 1980: A Tool for Shinde, Benjamin P. Evangelization of Brazil." Pentecost, Edward Clyde. "Animism in Popular Hinduism: "Reaching the Unreached: An Survey of the Literature and a Tegenfeldt, Herman G. Introductory Study on Developing an Viewpoint. " "The Kachin Baptist Church of Overall Strategy for World Burma: Its Origins and Evangelization." Thannickal, John. Development." "Ashram: A Communicating Community."

122 International Bulletin of Missionary Research Yang, Bill Tung Chuan. Slate, Philip C. Mizuki, John. "A Study of Mission for Chinese "Communication Theory and "The Growth of Japanese Churches." Evangelization: Contributions to the Churches in Brazil." Communication of Religious Yri, Norvald. Innovations in the Euroamerican Simkins, Cyril C. "An Investigation of the Quest for Culture Area." "The Expansion of the Church in Authority within the Ecumenical Luke's Writings." Movement 1910-1974 and the Smith, James C. Evangelical Response." "Without Crossing Barriers: The Smith, W. Douglas, Jr. Homogeneous Unit Concept in the "Towards Continuous Mission: 1976 Writings of Donald A. McGavran." Strategizing for the Evangelization of Castillo, Metosalem Q. Bolivia." "The Church in Thy House: A Smith, Mont W. Study of the House Church Concept "Homogeneity and American Tsang, David Kawai. as It Relates to Christian Mission." Church Growth." "A New Missiological Approach to Chinese Confucianism." Chang, Joseph Jungyol. Thomas, Christdoss D. "Diaspora Indians: Church IIAn Introduction to Missiology." Wagner, William Lyle. Growth among Indians in West "Lessons from the Past for George, Thackil Chacko. Malaysia." Missions in the Future: A Study of "The Life and Growth of the Growth Patterns of the German Churches in Bangalore." Vierow, Duain William. Speaking Baptist Churches of I'A Comparison of Tamil and Europe." Hammer, David George M. Chinese Lutheran Churches in "Central Subliminal Wants among Peninsular Malaysia and Singapore." Willems, Nick. the Australian Aborigines: The Role "Mennonite Contributions to of Christian Missions toward 1977 Evangelism in Europe." Fulfillment." Cepeda-Martinez, Enrique R. "Estructuras Misioneras y la 1978 Hminga, Chhangte Lal. Misi6n de la Iglesia." Buckman, Allan Roger. "The Life and Witness of the "Cross Cultural Evangelism: The Churches in Mizaram." Chun, Chaeok. Yala People of Southeastern Nigeria "An Exploration of the (A Design for Outreach)." Iwabuchi, Hiroyasu. Community Model for Muslim "An Evaluation of the Non­ Missionary Outreach Daniel, Christopher J. Church Movement in Japan: Its by Asian Women." "Indentured Labour and the Distinctives, Strategy, and Christian Movement in Sri Lanka." Significance Today." Falk, Peter. "A History of the Church of Devadason, Samuel. Kasdorf, Hans. Africa." "Indian Missionary Societies." "Gustav Warnecks Missiologisches Erbe." Kjaerland, Gunnar. Hoekstra, Harvey Thomas. "Culture Change among the "The WCC and New Mission: Monterroso-Reyes, Victor M. Nomadic Borana of South Ethiopia." How It Affects Member Churches." "Evangelism-in-Depth in Paraguay." Klassen, John J. Holland, Fredric L. "Two Methods of Evangelism and "Theological Education in Context Nelson, Marlin Laurel. Church Planting: A Case Study of and Change: The Influence of "Principles and Practices of Third the Brazilian Mennonite Brethren Leadership 'training and World Missions in Asia with Special Convention." Anthropology on Ministry for Emphasis on Korea." Church Growth." Klem, Herbert. Raber, Dorothy A. "Toward the More Effective Use [un, Ho Jin. "Protestantism in Changing of Oral Communication of the "A Critique of Ecumenical Taiwan: A Call to Creative Scriptures in West Africa." Mission and Its Influence on the Response." Korean Church." Kraft, Marguerite. Skivington, S. Robert. "Kamwa Worldview and Simpson, David Stewart. "Missiological Strategy for Communication of the Gospel." "A Philosophy of Missiological Mindanao: A Study in the Principles Education." of Developing a New Field." Liao, David Chia-En. "The Third Self: Problem of Younger Churches in Self­ Propagation."

July 1985 123 Solheim, Dagfinn. Lenning, Larry Gene. 1981 "An Investigation into the "The Concept of Blessing and Its Abraham, Plammoottil Pothen. Determinative Factors behind the Application to Mission in Islamic "Evangelistic Opportunity of the Missionary Movement within the West Africa." Mar Thoma Church in India." Norwegian Lutheran Church." Murphy, Edward F. Book, Doyle C. Thoraisingam, Eddie Joseph. "Church Growth Perspectives "Footprints of Jesus-The Brethren "Singapore Methodist Churches: from the Book of Acts." in Christ in Japan, 1953 to 1980." A Critical Analysis." Price, David John. Clinton, James Robert. Watkins, Morris Grant. "The Protestant Understanding of "Ethnotheology Handbook for "Literacy, Bible Reading and Conversion and Its Implications for SPETH: Self-Study Package for Church Growth-Through the Ages." Missionary Obedience." Ethnotheology."

Welch, Douglas Earl. Randall, Max Ward. DeWaard, Hendrik. "David Livingstone: A "The Great Awakening and the "The Spiritual Experience of AI­ Missiological Perspective." Restoration Movement." Ghazzali: A Christian Response."

1979 Scates, David Ross. Dollar, Harold Ellis. Aulie, Henry Wilbur. "Religious Change among the "A Cross-Cultural Theology of "The Christian Movement among Navajo." Healing." the Chols of Mexico with Special Reference to Problems of Second Watney, Paul Blanckenberg. Hong, Dong Gun. Generation Christianity." "Ministry Gifts: God's Provision "By the Rivers of Babylon: A for Effective Mission." Mission Strategy for the Korean Baird, Harry Russell. Minority in Japan." "An Analytical History of the Wiebe, James Peter. Church of Christ Missions in Brazil." "Persistence of Spiritism in Iroezi, Chukwuma Jude. Brazil." "Igbo Worldview and the Bettridge, Joseph O. Communication of the Gospel." "Tlingit Christianity." Yakobu, Joshua. "Mbaheberu Man Tiv: Aondo, Keyes, Lawrence Edward. Bruckner, Lee I. Isholibo, Ikuryan Man Erdoo U Hen "The New Age of Missions: A "The History and Character of the Mbavannya." Study of Third World Missionary Niasan People Movement in Societies.', Indonesia 1865-1940." 1980 Hohensee, Donald W. Liu, Felix (Fu-Li). Cook, Arnold Lorne. "Rundi Worldview and "A Comparative Study of Selected "The Biblical and Ethical Contextualization of the Gospel-A Growing Chinese Churches in Los Implications of Latin American Study in Theologizing in Terms of Angeles County." Marriage Problems." Worldview Themes." Makokha, Byrum Akhahenda. Hill, David Leslie. Mathews, Edward Frank. "Self-Image: A Case for an "Theological Education in "A Comparative Analysis of the Indigenized Living Church in East Missions as a Factor in Baptist Attitudes of the Graduates of Africa." Church Growth with Special Caribbean Christian College and Emphasis on the Philippines." Leadership Training by Extension in Reed, Lyman Earl. Puerto Rico." "Preparing Missionaries for Jennings, Brian C. Intercultural Communication: A "The Methodist Church of Parshall, Philip Lewis. Bicultural Approach." Southern Africa: A Review of Its "A Contextualized Approach to Missionary Policy (1958-1977)." Muslim Evangelization." Reeves, R. Daniel. "Church Growth American Style: Kern, Edwin. Ross, Charles, Jr. An Introductory Analysis of "Japanese Culture Themes and "Search for Life: Christianity and Ecclesiastical Growth Patterns in the the Communication of the Gospel." the Kuba-Kete Tribes of South­ United States." Central Zaire." Kurudamannil, Joseph C. Reyes, Herminio L. "Yuomayan: A Messianic Szeto, Paul C. C. "Breaking through the Seven Movement in Kerala, India." "Suffering in the Experiences of Percent: Adventist Methods of the Protestant Church in China Church Growth in the Philippines." Kwak, Sunhee. (1911-1980): A Chinese Perspective." "Eschatology and Christian Mission."

124 International Bulletin of Missionary Research Smith, Alexander Garnett. Haleblian, Krikor Gregory. Tei-Kwabla, Daniel. "A History of Church Growth in "Contextualization of the Gospel "De-Westernizing Christianity Thailand: An Interpretive Analysis in the Light of French Structuralism." among the Krobo of Ghana." 1816-1980." Kelly, Daniel Paul. Vuta, Kwal Thang. Song, Yong [o. "A Missiological Guide for "A Brief History of the Planting "The Holy Spirit and Mission: Missionaries to North American and Growth of the Church in Toward a Biblical Understanding of Indians." Burma." the Holy Spirit in Relation to the Mission of the Church with Special Ndingwan, Samuel Anye. Wilson, Emmanuel Munda. Reference to Contemporary Religious "Ancestor Veneration among the "Toward a Mende Christian Movements in Korea." Mankon of the Cameroon Republic." Theology."

Spruth, Erwin Luther. Pomerville, Paul A. 1984 "And the Word of God Spread: A "Pentecostalism and Missions: Branner, John K. Brief History of the Gutniu Lutheran The Pentecostal Contribution to "Chinese Leadership Patterns and Church-s-Papua New Guinea." Contemporary Mission Theology." Their Relationship to Pastoral Ministry among Taiwan's Urban Torres, Enrique M. Roberts, Vella-Kottarathil. Masses." "Un Desafio al Crecimiento de las "The Urban Mission of the Iglesias Bautistas de Los Angeles con Church from an Urban Chandy, Verghese. Enfasis Sobre el Pueblo Mexico­ Anthropological Perspective." "Obstructions and Strategizing for Americano (A Challenge for Growth Church Planting among Tamil of Baptist Churches in Los Angeles Stadell, Eric Soren. Hindus in Sri Lanka." with Emphasis on the Mexican­ "Communicating the Gospel to American Population)." Every People." Conklin, James E. "Worldview Evangelism: A Case Vaisanen, Seppo Sakari. Villegas, Ceferino D. Study." "The Challenge of Marxism to "Principles of Lay Leadership." Evangelical Christianity with Special Hinton, Keith William. Reference to Ethiopia." 1983 "An Analytical Study of Church Akpem, Yosev Yina. Growth Factors in Singapore with a Zechariah, Chelliah. "A Family Life Education for the View to Strategizing." "Missiological Strategy for the Church's Ministry to Urban Migrants Assemblies of God in Tamil Nadu." in Nigeria." Jyrwa, J. Fortis. "Christianity in Khasi Culture: A 1982 Bauer, Bruce Lee. Study of the Relationship between Bensley, Ross Everard. "Congregational and Mission Christianity and Traditional Khasi "Toward a Paradigm Shift in Structures and How the Seventh-day Culture with Special Reference to the World View Theory: The Adventist Church Has Related to Seng Khasi Movement from 1893 to Contribution of a Modified Piagetian Them." 1983." Model." Janepiriyaprayoon, Thira (Timothy [eng). Cook, A. Guillermo. "Strategizing Leadership Training "The Expectation of the Poor: A in Thailand." Protestant Missiological Study of the For further information, a catalogue of Catholic Comunidades de Base in Lam, Cyrus On-Kwok. Fuller Missiological Abstracts, edited Brazil." "The Chinese Church: A Strong by Doris M. Wagner, is available. This Task Force in World Evangelism." volumeof over200 pages not only lists Dye, T. Wayne. nearly 500 theses and dissertations "The Bible Translation Strategy: An Lim, Clarence Kim-Seng. (1966-1984) from the School of World Analysis of Its Spiritual Impact." "Leadership Development for Mission, but also provides briefabstracts Singapore." of their contents and a comprehensive Engelbrecht, lohan D. index. Copies may beordered at a cost of "The Ministry of the Laity in the Merwin, John Jennings. $12.50. Postage and handling within the Apostolic Faith Mission of South "The Oriental Missionary Society United States and Canada is $3.50; Africa." Holiness Church in Japan 1901­ foreign postage is $5.00. All orders must 1983." be prepaid in United States currency and Gates, Charles Wise. made out to Fuller Seminary. Send orders "The Brazilian Revival of 1952: Its Schantz, Borge. with payment to Fuller Missiological Antecedents and Its Effects." "The Development of Seventh- Abstracts, School of World Mission, 135 day Adventist Missionary Thought: N. Oakland Avenue, Pasadena, CA A Contemporary Appeal." 91101, U.S.A.

July 1985 125 Book Reviews

The Compulsion of the Spirit: A Roland Allen Reader.

Edited by David Paton and Charles H Long. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., and Cincinnati, Ohio: For­ wardMovement Publications, 1983. Pp. viii, 150. Paperback $4.50.

It is important that the missionary in­ encapsulated in the word "compul­ fully. To make the young congregation sights of Roland Allen continue to be sion." aware of this and to elicit from it the held before the Church of Christ as a The work of the Spirit in the practice of the meaning of this crucial witnessing body. The Reader prepared founding of congregations of believers fact constitutes the genius of the un­ by David Paton and Charles Long ad­ is set forth in the selections chosen by derstanding missionary. The key word mirably performs this service nearly the editors, not in terms of theological is independence. In the concrete terms of forty years after his death. It was Al­ conceptions but in careful analyses and preaching, teaching, the handling of fi­ len, an Anglican missionary in China, descriptions of easily overlooked de­ nances, the selection of church leader­ who first set forth the Great Commis­ tails in Paul's writings, notably in the ship, baptism, communion, ordination, sion as not a command to be obeyed book of the Acts of the Apostles. In and discipline, Allen shows the way to but a law of the church's life. Because what Paul did and in what he did not do, bringing into being self-governing, of its being informed and conditioned more than in what he wrote, Allen dis­ self-supporating, and self-perpetuating by the indwelling Spirit as a witnessing covers powerful pointers to the Spirit­ congregations of believers. Moreover, power, its driving motivation is well related reasons for the early church's such congregations will not be uniform rapid expansion. copies of the sending churches that the Allen's missionary practice consti­ missionary represents, but genuine ex­ tutes a trenchant criticism of all mis­ pressions of the body of Christ rooted sionary paternalism. In distinction culturally in the soil of their native from what the missionary can do for the habitat in which they normally live Harry R. Boer was a missionary in northern Nige­ new believers and congregations, he and grow as a community of Chris­ ria, chiefly working in theological education, emphasizes what must be done with tians. 1947-50 and 1955-78. Retired since 1978, he re­ them. The Spirit has been given to the -Harry R. Boer sides in Grand Rapids, Michigan. church, and the church has the Spirit

From Dutch Mission Church to could not win the confidence of the Reformed Church in Zambia. people without being guided by the black evangelist. They could not com­ municate the message without the ser­ By Gerdien Verstraelen-Gilhuis. Franeker, vice and example of a great number of Netherlands: T. Wever, 1982. Pp. 366. Pa­ young men who volunteered to be­ perback DF 49.50. come teachers ...[p. 59]. When I was general secretary of the All the major role that African Christians Relations between missionaries and Africa Conference of Churches, have played in the growth of their re­ teachers-evangelists were not without (AACC), one of my dreams was to cre­ spective churches. "Without their re­ friction, nor "was the teacher a mere ate an archival and research library at actions and initiatives, their share in extension of the white missionary. He the headquarters in Nairobi, where responsibility, cooperation, and loyal had his own ambitions which were not students and scholars could research opposition, their churches would not always recognized by the missionar­ and write the history of the churches in have survived" (p. 22). ies" (p. 327). Africa from the perspective of what Af­ The book is divided into three In the second period, 1924-48, ricans have done to make Christianity parts, roughly corresponding to the so­ Verstraelen-Gilhuis examines "the the dominant religious movement it ciopolitical history of Zambia in the scope for African leadership and initi­ has become on the continent. As such, twentieth century. The first period, ative in churches dominated by West­ I am excited by Gerdien Verstraelen­ 189~1924, deals with the "decisive ern missions and missionary Gilhuis's study on "the scope for Afri­ character" of African leadership and organizations in a colonial society." can leadership and initiative" in the initiatives in the evangelistic outreach Two portentous factors dominate this development of the Reformed Church of the Dutch Reformed Church (ORC) period: the credulity with which in Zambia (RCZ) between 1898 and of the Orange Free State (South Af­ apartheid was legitimized theologi­ 1966. This special focus represents a rica). While leadership of the mission cally by the DRC and became official new approach, which concentrates on was firmly in white hands, the Afri­ church policy and practice in its mis­ can's role as "teacher-evangelist" was sionary outreach, and the emergence indispensable: Burgess Carr is Associate Professor of Pastoral of the Independent Church move­ Theology at YaleDivinity School anda Fellow of They could not move without numer­ ments initiated by John Chilembwe in Calhoun College of Yale University. ous men carrying their katundu. They Nyasaland (Malawi) and Simon Kim-

126 International Bulletin of Missionary Research bangu in the Belgian Congo (Zaire). 1964, the church's independence (um­ vides a comprehensive analysis of the The latter development aroused a gen­ winl) would never have been cele­ role of African leadership and initiative eral fear that revolutionary church brated in April, 1966." This new-found in the history of Protestant mission leadership would emerge and gave im­ freedom has opened the way for new churches in Zambia. What is needed petus to the ordination of the first Af­ and exciting African leadership and in­ now is a thorough investigation into rican pastors. Relying primarily on oral itiatives at the local, synodical, and the interaction between African reli­ sources, Verstraelen-Gilhuis has re­ ecumenical levels. By 1982 gions and Christianity in Zambia (cf. constructed an impressive profile of Richard Gray, "Christianity and Reli­ the four men who were the first or­ The number of congregations has gious Change in Africa," African Affairs dained ministers in the RCZ. (chap. 9). nearly doubled (27 in 1966, 52 in 1982); 77 [1978]:89-100). The third period, 1948-66, ana­ all of them are self-supporting-main­ Therefore, I hope that the AACC lyzes the end of missionary domina­ tain their own ministers and church will receive the support required to tion and the arrival of church buildings, and contribute to the gen­ complete its research and archival li­ independence (umwini). The liberation eral funds of the Church-and feel brary in order that this new approach of the RCZ is inextricably linked to challenged to bear witness to their to African historiography can be car­ Zambia's political independence. faith in their environment [po 338]. ried on within Africa. 1I0ne may safely infer that without -Burgess Carr Zambia's political independence in Verstraelen-Gilhuis's study pro­

Option for the Poor: A Hundred careful consideration. Years of Vatican Social Teaching. The result is a highly nuanced as­ sessment that avoids judging the past By Donal Dorr. Maryknoll, N. Y.: Orbis by hindsight knowledge of the present. Books, J983. Pp. viii, 328. Paperback One cannot help wishing Dorr's rigor­ $11.95. ous method of criticism and analysis were the norm in the more pragmatic This book reads well. More important­ pect of the church's option for the poor, field of the church's social apostolate­ ly, it does what it set out to do-most understood in its current usage to an .approach which, I have no doubt, competently and admirably. I expected mean, principally, siding with the poor will itself advance the development of a dry, dusty disquisition on the Catho­ in their struggle to correct structural in­ social thought within the church much lic Church's failures to meet the press­ justice in society, radically challenging further and deeper than it has gone so ing social issues of the times. I found prevailing and determining economic far. instead a fascinating-because sensi­ structures. His analysis is severely crit­ I had a bias against the title. I still tive-treatment of the church's social ical but remarkably balanced-it is this have. It has nothing to do with Dorr's teaching of the past hundred years. quality that I personally liked most. definition or with his treatment of it. It Dorr limits his subject to the as- Every document chosen for study is is simply that I do not believe that the properly contextualized: historical Christian has any special option to make events leading to their writing, the per­ with regard to the poor: the first and Francisco F. Clever, S]; a Catholic bishop from the sonalities and biases of their writers, prior option is for Christ, and this op­ Philippines, is a Visiting Fellow at the WoodstOCK the current state of theological think­ tion, I think, includes-necessarily­ Theological Center, Georgetown University, Wash­ ing on social questions, the political cli­ the option for the poor. ington, D.C. mate of the day-all this is taken into -Francisco F. Claver, 5.].

Signs of the Kingdom in the chapters, which layout starkly the Secular City. need for renewal as the first key to evangelism in the city. The voices are Edited byHelen Ujvarosy. Chicago: Cove­ those of Orlando Costas, Jeremiah Wright, and Wi [o Kang. nant Press, 1984. Pp. xii, 114. Paperback The church is stifled in evangeliz­ $6.95. ing the city because of its readiness to introduce programs "from the top," The eleven articles in this compilation what we lose in such an eclectic ven­ and has not listened long enough to stem from a conference on urban min­ ture we gain back in the opportunity to identify the agony of those on the "un­ istry conducted by Chicago-based note surprising commonalities and derside." Thus the powerless easily SCUPE (Seminary Consortium on Ur­ contrasts. sense one more attempt at manipula­ ban Pastoral Education). The relation­ The inability of the church in gen­ tion. The matter of starting point thus ship of the city, with all its polarities, eral to understand and love the city is is crucial, and in a particularly stimu­ and the full-orbed kingdom of God explored from many viewpoints. Rich­ lating contribution, Philip Amerson emerged as a major theme of the con­ ard Mouw notes the traditional identi­ pleads that evangelism must begin ference. The title signals a valiant effort fication of the Reformed community with human reality rather than with a to tie together chapters written from with the political status quo and its fail­ textbook or a preset plan. quite dissimilar perspectives and tra­ ure to identify with the powerless, ditions. This is a risky business, but even in the face of the Calvinist com­ We are forced to reexamine our theological premises here, for we ulti­ mitment to the sovereignty of God over every aspect of life. Other chap­ mately do begin with a textbook. In humbly listening to the oppressed, we Eugene Rubingh is Executive Secretary ofChris­ ters describe how the church has too hear more clearly the Word above the tianReformed World Missions in Grand Rapids, often stepped aside from ministry to noise and symphony of the city. Michigan, andserved forten years asa mission­ Hispanic, black, and Asian popula­ aryin Nigeria. tions in the cities. These are militant -Eugene Rubingh

July 1985 127 A Christian Theology of the tament to suggest that Gentiles were People Israel. A Theology of the always welcome to join the people of Jewish-Christian Reality, Part 2. Israel if they so desired (see p. 178) does not take seriously God's purpose By Paul M. van Buren. New York, N.Y.: for Israel or the weight of evidence that Seabury Press, 1983. Pp. xviii, 362. demonstrates how Israel did seek pro­ $26.95. selytes (see Matt. 23:15). • Israel's election was in the service Paul van Buren is Professor of Reli­ treated: the centrality of the Land, the not merely of the covenant with Israel gious Studies at Temple University, importance of Israel's peoplehood and but of God's covenant with human­ Philadelphia. This is the second vol­ particularity, and foremost of all, Is­ kind (Gen. 12:1-3). When that basic ume of a projected series of four books rael's fidelity to Torah. It is the latter covenant is not given its proper place on the subject of "A Theology of the commitment which the author sees as in God's plan for humankind, the Sinai Jewish-Christian Reality." The first the reason why the Jews reject the covenant and the particularly of Israel volume was titled Discerning the Way. church and its faith in Jesus. become disjointed from the purpose of Van Buren set as his goal for this book Although the author attempts in God who desires that all shall be to affirm the continuing validity of the the latter part of the book to define the saved. covenant between God and the Jewish service that the church owes to the The book contains a wealth of in­ people, and he sees this testimony as Jewish people as an intrinsic compo­ sight. I couldn't read it without my being fundamental for the life and faith nent of its faithfulness to Jesus Christ, pencil in hand to mark sentences and of the Christian church. he comes far short of a positive, defin­ thoughts aptly phrased and worth re­ A number of current issues in con­ itive, unqualified answer to the ques­ tuming to. I commend the book to all temporary Jewish experience are tion whether or not the church any who can read discriminately and who longer (or ever) has a "mission" to the wish to learn about the context in Jews. Secular Judaism is assigned an which Christian and Jew meet together Richard R. DeRidder, Professor of Church Pol­ importance it really does not have by around the one central question, icyin theDepartment ofMissiology, Calvin The­ virtue of its secularism. One also ques­ "What do you think about the Christ?" ological Seminary, Grand Rapids, Michigan, is tions whether Zionism is really so in­ -Richard R. De Ridder author of several works on mission to the Jews tegral a part of Israel's destiny as the andserved asa missionary in Sri Lanka. book suggests. The use of the Old Tes­

With Unveiled Face: Centennial power struggle and paying back the Reflections on Women and Men men for the misdeeds of the past, how­ ever, is not what an organization car­ in the Community of the Church. rying out the great commission ofJesus Christ, or what one, in the author's By Theressa Hoover. Cincinnati, Ohio: words, dedicated "to help bring forth Women's Division, General Board of justice" (p. 8) ought to be about. Com­ Global Ministries, United Methodist munities are not formed without re­ Church, 1983. Pp. 126. Paperback $3.00. pentance, love, forgiveness, and acceptance. Perhaps true community Theressa Hoover, associate general with maintaining and increasing wom­ can develop only after a period of pay­ secretary for the Women's Division of en's power in all areas of church life, ing back. Perhaps organizing the male the General Board of Global Ministries Hoover is proud of the successes laity is another step toward peace, as of the United Methodist Church, re­ United Methodist women have had in suggested in a note (p. 104, n. 10). The lates the feminist struggle of the only gaining and keeping power and warns tone of the book is not hopeful. The au­ women's organization in mainline of the dangers powerful women face. thor fails to consider seriously the pos­ United States Protestantism still wield­ She writes: "The crisis of 1972[a strug­ sibility that genuine disagreements can ing significant power in its denomina­ gle over restructuring the Board of arise outside the context of the feminist tion. Hoover says that in the United Global Ministries] deserves to be high­ struggle, that men-and other Methodist Church women and men lighted for what it teaches about the women-might disagree with some of are not "in community," but that her continuing depth of male hostility to the policies and activities of the Wom­ subject is "how to bring about such a women's public power in the en's Division while affirming others, future" (p. 9). But rather than a "how church.... [and] equally how vigilant and assumes that the Women's Divi­ to" for Christians of both sexes wish­ women need to be, and how unwise sion's definition of "mission" is the ing to develop community, the book is they are to trust too much in men's only reasonable one, while misrepre­ a history of the struggle. Greedy male goodwill. It also demonstrated wom­ senting the position of those who dis­ leadership wants control of the wom­ en's growing capacity to say no to agree with her (p. 52). In short, With en's money; the female leadership men's presumption on their assets and Unveiled Face tells of winning the war; it longs for oganizational power. to organized theft of their labor and fails to present a plan for lasting peace. "Power" or a synonym appears on hopes" (pp. 51-52). After threatening The notes contain comments and nearly every page. The loss of power to withdraw their money from the bibliographical data that are excellent by women's organizations in other de­ Board of Global Ministries and set up guides to published sources on women nominations is examined. Concerned an autonomous organization, the in the church. Appendices contain the women won the 1972struggle. changing purposes of the Women's Di­ AliceMaclin, a former World Division mission­ Since this book was published, all vision and its predecessors, and pre­ aryoftheUnited Methodist Church in Zaire and vacancies in senior positions in the sent its most important position papers Kenya (1953-72), is currently on thefaculty of General Board of Global Ministries of of the last twenty-five years. DeKalb Community College, Clarkston, Geor­ the United Methodist Church have -Alice Maclin gia. been filled by women. Winning a

128 International Bulletin of Missionary Research Cultural Adaptation of the Opening Eyes and Ears: New Liturgy. Connections for Christian Communication. By A nscar j. Chupungco. Ramsey, Nj. : Paul­ is! Press, 1982. Pp. 119. Paperback $4.95. By Ka!hy Lowe. Geneva: World Council of Churches, 1983. Pp. viii, 118. PaperbackSFr This readable volume focuses on the 12.50; US$6.25; £3.95. form s of Christian worship in a cultur­ ally plural world. It is another sober The book pre sents nine case studies of dramas involving banana leaves as reminder of the signal failure of the alternative communication models props. Christian missionary outreach to the from around the world. They range Four projects are directly connect­ peoples of the non-Western world: the from high-technology, high-cost ven ­ ed with churches; the others operate failure of the sending churches of the tures in cable television, to non-tech ­ outside or alongside the church . What West , becau se of their massive ethno­ nology and almost no-co st simple is common to all is th e basic thrust of centrism, to follow the model of God's incarnational mission to humankind. This book is not, however, an exami­ nation of the failure; it is a well-docu ­ mented argument for working toward an authentic incarnation of the Chris­ tia n faith in the cultural terms of hu ­ manity's vast majority outside Europe Coming and North America. The author's careful reflections on in th e meaning of adaptation, accultura­ November tion, and inculturation should prove "R.O:' helpful to students of missiology strug­ gling with their own ethnocentrism or that of the ir sending agencies and ec­ clesiastical bureaucracies. Inculturation is seen here, for example, as a rad ical process through which a pre-Christian "R.O:' - The Life and Times of R.O. Hall of Hong Kong rite is endowed with Christian mean­ This biography, published in England, will be distributed in the ing, while the rite retains its origin al United States by Forward Movement Publications. cultural structu re (p. 84). It is in thi s R.O. HALLwas Bishop of Hong Kong for 34 years. Best known as way, and no other, th at cultu res are to be evan gelized. The primordial exam­ the bishop who ordained in 1944 the first Anglican woman ple is, of course, Jesus of Nazareth in priest, his life 's work was to lead the Church in working for the the cultura l as well as the physical Kingdom as Hong Kong 's population multiplied by ten. His flesh of one parti cular ethnic group influence on pre-war students in the Student Christian Movement during a passing moment of th eir his ­ and on the present leaders of the Church in China was pro­ tory. Instead of inventing new rite s and found . His vision of the work of the missionary, the Anglican practices , or bringing exotic ones from Communion, ecumenism, non-stipendiary ministry, and the th e home of his Father, Jesus spoke significance of the revolution in China was ahead of his time. God's word through the rites and prac­ Yet he is best remembered for his care for individuals. tices alread y present, culturally invent­ In the 300 pages of this book, DAVID PATON has included ed and historically conditioned, before his advent: for example, Baptism and narrative, and a selection of letters, sermons and personal the Eucharist. encounters, so that his story may inspire today's generation. The author, a Benedictine monk from the Philippines, is a distinguished Order Now and Save $5.00 liturgical scholar now teaching in "R.O."will be published in November, 1985 in hardback at $14.95. Rome. He is also president of the Pon­ A pre-publication price of $9.95 postpaid is offered to those who tifical Liturgical Institute in Rome, and send cash with order to the address below by August 1,1985. a consultor to the Roman Congregation Checks should be made payable to Forward Movement Publications. for the Sacraments and Divine Wor­ ship. His compelling arguments, radi ­ ,------, cally incarna tional as they are, cannot I Send me (please fill in) copies Mail, with your check , to I of "R.a." postpaid, at the special pre­ Forward Movement Publications be lightly dismissed by anyone inter­ I publication price of $9.95 per copy. 412 Sycamore Street I ested in the catholicization of the I Cincinnat i, Ohio 45202 I church. Total enclosed: $ Note: For orders from outside the U.S.A please - Eugene Hillman I Send to: (please print) Fn'~ .~ ~~~eJ~ationa l Money Order or bank draft I I I I Name I Eugene Hillman served as a missionary in East I I Africa for twenty-three years. He is nowa Professor Address in the International Relations Program of Newport I I College (Salve Regina) in Rhode Island. teaching so­ I I cial ethics tograduate students from the u. s. Naval I City State Zip I War College in Newport. L~ MR ~

July 1985 129 communication for change, and alter­ Professional journalists return draft Centre for Documentation and Information of native methods of communication to copy to a community gathering where Rio de Janeiro, Brazil, Radio Enriquillo of achieve this. it is read, possibly altered, and finally the Dominican Republic, and the Grassroots Community Newspaper of approved. Grassroots is much more than women's journal Manushi of New Delhi Cape Town, South Africa, is the voice a newspaper. It is the corporate voice all demonstrate how community or of the disfranchised of the Eastern of over a hundred organizations trying group-based communication efforts Cape, and their main vehicle for orga ­ to bring about change. can change the lives of those involved nizing local communities in that area . Other stories in Kathy Lowe's as well as, gradually, the life of the The communities themselves control book are similar. The Philippine Educa­ community itself. what Grassroots publishes about them. iional Theatre A ssociation, the Ecumenical The case study on the church newspaper of Mecklenburg makes fas­ cinating reading on how editors and pastors from the German Democratic SpO~ Republic state the case for the gospel in BLiNd IN MissioNS their particular environment. By way Ll.k . - i if of contrast, the author's description of community cable television in Knox­ ville, Tennessee, demonstrates the church's potential for community ser­ vice through this medium. Another story deals with the work of the Inter Press Service (IPS), which tries to redress the imbalance in news and information between wealthy and poor nations. IPS sees news as a social right rather than as a commodity. The three organizations that spon­ EDITORIAL sored the research for this book (the World Council of Churches, the Lu­ "They will take our hand and be lifted up, if we reach down to theran World Federation, and the help and to save ... Literacy missions . . . is a potent oppor­ World Association for Christian Com­ tunity for evangelism for among the illiterate billion it is the best munication) found that credible com­ munication was "best measured by vehicle for communicating the gospel." such qualities as commitment to jus­ from Christianity Today tice, cultural authenticity, participatory style, respect for spiritual mystery [and] openness to dialogue . . ." (Fore­ .., TItE OVER 98% of the world has Scripture in word). Astonishingly these points are ":: BLiNd print but: hardly taken up in Martin E. Marty's .• ~: ~ / . SPOT HALF (45%-55%) of the world cannot read! "Commentary" at the end of the vol­ ume. His arguments undercut the main point of the case studies: that commu­ nication is part of the larger political DID YOU KNOW? Literacy & Evangelism International (LEI) and social process. However, Marty's comments are meant to stimulate the • Assists missions in church planting . . . reaching hidden debate on one of the crucial issues of peoples. our time. • Prepares Bible-content literacy primers in any language. Kathy Lowe is a British journalist • Helps over 100 missions/denominations in over 80 who has worked for the New Internaiion­ alist and is currently the associate editor languages. of One World, the monthly magazine of • Volunteers its expertise to missionaries on the field. the World Council of Churches. • Offers each year a Fall Literacy Institute (with inductive -Michael Traber Bible).

Mi chael Traber has served as a journalist and book SEND FOR: publisherin Zimbabwe andZambia for fifteen years. D Fall Literacy Institute brochure. He is currently the Editor of Media Develop­ o Further information/inquiries on LEI. ment, London. o Language listing of LEI Bible-content literacy primers.

ASK YOUR MISSION BOARD: to contact us regarding Bible-content adult literacy primers in any language. .

Literacy & Evangelism International 1800 South Jackson Avenue, Tulsa, OK 74107 (918) 585-3826 Membermission: EFMA

• International Bulletinof Missionary Research 130 Until Justice and Peace Embrace.

By Nicholas Wolters/or!! Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1983. Pp. x, 197. $13.95.

The title lures one to anticipate a solu­ "world states" there are examples tion to the World Council of Churches' a plenty. Here the author misses the Sixth Assembly struggle over the pri­ lack of social imagination (in contrast macy of justice or peace . Alas, this fas­ to "will" ) in these areas of search for cinating work is directed primarily to peace with justice for all "mankind." persuade scholars to own a " theorizing The author also fails to rise above that places itself in the service of the the sexism of his tradition (notwith­ cause of struggling for justice" (p. 164). standing late inclusivisms a la Gal. 3:28, One comes away from this committed pp . 119, 162) or to move beyond the in­ work disappointed. Still these 1981 dividualism of his Americanism (not­ Abraham Kuyper Lectures (Amster­ withstanding an affirmation of the dam) by a Calvin College philosophy need for urban planning, p. 135). professor are highly informative for all The book offers a fresh compari­ in the wider Reformed/Presbyterian son of liberation theology with neo­ community. Calvinism illustrated in terms of three There is an opening careful and of the most fundamental issues of the convincing elucidation of Calvin's cre­ modern world (mass poverty, national­ dentials as a "world-formative" Chris­ ism, and urban ugliness). Still, in Wol­ tian (as contrasted to other socially terstorff's analysis the "poverty" of "avertive" faith stances). But the book urban sensory delight (p. 140) seems moves further and further from any fo­ more important than the poverty of the cus on specific social action in "strug­ world's hungry. Again a comparison of gling for justice" within a "shalom" the negatives of Afrikanerism and Zi­ P r ....' .. " Forapplication and moreinfonnation: • I 'ames M. Phillips. Associate Director world-view. onism (pp . 116-117) seems to favor the Indeed, Wolterstorff excuses him­ former, while the author's abhorrence ~~ OVERSEAS MINISTRIES ~ self (p. 142) for not dealing with "alter­ ... STUDY CENTER Ventnor. Nj 08406 of the modern "urban desert" receives Publishers of the InteJ'11Q tionalBulletin ofMissionaryR.tsearch native practices and institutional greater attention (p. 131) than his par­ arrangements and regulations" (vis-a­ enthetical reference to the continuing vis his profound and sensitive analysis " widespread virulent hatred and dis­ of dominant systematic and attitudinal crimination against Jews" (p. 116). leadership and the editors, who orga­ factors) by suggesting that in present Nevertheless, this monograph pro­ nized the material according to their vides a fascinating window into the criteria. Thus names, events, and doc­ ten sions within the Calvinist scholarly uments connected with Lausanne but community's struggle to critique its representing alternative interpreta­ Howard M . M ills. a ministerofthe UnitedChurch distortions (e.g., Afrikanerism) and to tions are conspicuously absent, of Canada. is President of United Theological Semi­ ground in academe a socially responsi­ whereas others not connected with the naryofthe Twin Cities in New Brighton. M inneso­ ble and activist Christian faithfulness evangelistic thrust of the movement ta. He was moderator of the World Council of (e.g., the multiplying Christian Re­ are subtly included. Churches' Program me on Theological Education. formed Institutes). Absent is the Second Latin Amer­ 1980-83. -Howard M. Mills ican Congress on Evangelization (1979) sponsored by the Latin American The­ ological Fraternity (FTL), which ha s The Future of World enthusiastically promoted the Lau­ Evangelization. "Unreached sanne Covenant but whose leadership has been known for its critical partici­ Peoples '84." pation. Other events not directly re­ lated with evangelization, such as the Edited by Edward R. Dayton and Samuel Consultation of Evangelicals in Latin Wilson. Monrovia, Calif.: MARC, 1984. America (1982), where the anti-ecu­ Pp. 717. Paperback$12.00. menical Confraternity of Latin Ameri­ can Evangelicals (CONELA) wa s This volume is the latest in the "Un­ years in commemoration of the tenth organized , are given visibility as reached Peoples" series. The editors anniversary of the Lausanne Con­ expressions of the movement. More­ are the former and current directors of gress. In addition to the standard in­ over, no reference is made to the first World Vision's MARC ministry, which formation, this tome includes essays' symposium on the Lausanne Cove­ co-sponsors the series with the Strat­ from the most recognizable leaders of nant, edited by Rene Padilla (The New egy Working Group of the Lausanne the Lausanne movement. Face of Evangelicalism [Downers Grove, Committee for World Evangelization The essays deal with different as­ Ill.: InterVarsity Press, 1976], nor to the (LCWE). This edition is dedicated to pects of the movement. Each chapter is Conference of Evangelical Mission the work of the LCWE over the last ten preceded by a paragraph from the Lau­ Theologians from the Two Thirds sanne Covenant relating statements World (1982), which produced Sharing from the contributors to the "magna Jesus in the Two Thirds World (Grand Orlando E. Costas is Dean andJudson Professor carta" of the movement. Rapids, Mich. : Wm. B. Eerdmans Pub­ of Missiology at Andover Newton Theological The book represents an ideologi­ lishing Co ., 1984). Yet the conference Sem inaryin Newton Centre, Massachusetts . cal statement from both the Lausanne was a direct outgrowth of the LCWE­

July 1985 131 sponsored Consultation on World generation of world evangelists" (p . role the LCWE has played in promot­ Evangelization (Pattaya '80). Mean­ 275). The Future of World Evangelization ing world evangelization. Unfortu­ while, the two critical documents dis­ wants to set the stage for a second ma­ nately, it also raises questions about tributed, one at Lausanne '74 jor congress (Lausanne II) where the the future and tensions of the move­ ("Evangelical Response to Lausanne") torch can be passed. Unfortunately, it ment, not by what it says but by what and the other at Pattaya 'SO ("A State­ reveals the ideological tensions within it leaves out; the critical voices and ment of Concerns regarding the Future Lausanne through its silence about the events that, though silenced, yet speak of the LCWE") receive passing com­ loyal opposition. This reviewer won­ by their powerful memory. ments by John Stott in his essay, but ders whether or not the next congress -Orlando E. Costas nowhere else are they linked to the can show the creativity of the first if Lausanne tradition. those who, while sharing the concern The need for literature to keep the for world evangelization, are locked "spirit" burning always exists. Thus out because of their critical points of The Ecumenical Moment: Crisis the leadership of Lausanne is con­ view. and Opportunity for the Church. cerned with its future and is looking to The book offers data on the evan­ the occasion when the torch can be gelistically unreached of the world. It By Geoffrey Wainwright. Grand Rapids, passed on "to the leaders of the next provides stimulating thoughts on the Mich.: Wm. B. Eerdmans Publishing Co., 1983. Pp. vii, 263. Paperback $8.95.

The author of this punchy book-an English Methodist teaching at Union Theological Seminary, New York-is a widely respected ecumenist. In sub­ stance the eleven chapters, done as es­ says between 1975 and 1982, are a timely commentary on "Baptism, Eu­ charist, and Ministry," the so-called Lima Document prepared over several years by the World Council of Churches' Faith and Order Commis­ sion and now awaiting action by the Here is more gold for every theological library churches. and exploring scholar of mission studies -- this volume with all 16 issues of the International An authoritative quality pervades Bulletin ofMissionary Research. 1981-1984, Wainwright's performance as a whole, bound in red buckram, with vellum finish suggesting also the caliber of his chair­ and embossed in gold lettering. It matches ing the memorable Faith and Order the earlier bound volume of the Occasional Conference in Lima in January 1982. To Bulletin of Missionary Research. 1977-1980 those who ma y first come to know him (sorry, completely sold out). from this book, he may appear-as he Limited edition: Only 300 bound volumes available. does to me-like one akin to such Each volume is individually numbered and signed personally by the editor theologians as R. Newton Flew, Albert and associate editor. C. Outler, and J. Robert Nelson, to Includes: name only them, whom Methodism • 350 contributors (a virtual "Who's Who" of contemporary missiology) ha s contributed to the Faith and Order • 300 book reviews movement as able and timely spokes­ • 1100 doctoral dissertation notices men for Christian unity. • cumulative index Despite their separate uses earlier, Special Price: Wainwright's chapters are intercon­ $49.95 until December 31, 1985 - $56.95 after January I, 1986. nected by frequent crosswalks. Hold­ Orders outside the U.S.A. add $4.00 for postage and handling . ing them together is an embracing Payment must accompany all orders. sense of urgency. Now is the kairos and To order. use coupon below. the krisis for a manifestation of Chris­ tian unity by the many still too sepa­ Mail to: rated components of Christ's one , holy, Publications Office catholic, and apostolic church. The au ­ Overseas Ministries Study Center thor shows how far the communions P.O. Box 2057 have come from Lausanne (1927) to Ventnor, New Jersey 08406 , U.S.A. Lima (1982), notably in a convergence Send me __ bound volume(s) of the International Bulletin ofMissionary of their positions (as expressed by their Research ,1981-19 84 . representatives) on baptism, Eucharist, and ministry. He shows how today's Name Address _

E. Theodore Bachmann, now refired in Princeton, New jersey, was formerly editor of Lutheran Enclosed is my check in the amount of $ made out to World, the quarterly journal of the Lutheran "International Bulletin of Missionary Research." Orders outside U.S.A. add World Federation, in Geneva, Switzerland. Prior to $4.00 for postage and handling. Payment must accompany all orders. Allow that he taught in Lutheran seminaries in the United 5 weeks for delivery within U.S.A. States and Brazil, and served as executive for theo­ logical eduaiion of the Lutheran Church in A merica.

132 International Bulletin of Missionary Research world crisis, crying out for peace and justice and reconciliation, intensifies the urgency of unity among Christians. One thing I miss in this book­ Have I overlooked it?-is a profounder and fuller treatment of the human per­ Christian versity and sinfulness that flaws every ecumenical moment and yet to which the gospel of God's forgiveness and gift Pers~ectives on of new life in Christ is central. Could Methodism, as Wainwright suggests, become a stronger advocate of this ~~ kind of realistic conversion to Christian Womens unity ? -E. Theodore Bachmann "" "'-'---' Issues

THE CHURCH AND

On the Crest of the Wave: L.---:""=-"';=------J WOMEN IN THE THIRD WORLD Becoming a World Christian. Edited by john C. B. and Ellen Low Webster By C. Peter Wagner . Ventura, Calif. : Re­ 'The contributors to this book-women and men, Protestants and galBooks, 1983. Pp.195. Paperback $4.95. Catholics, from the third world as well as the first-explore issues that affect the image ofwomen, their role in the church, and their Church growth is no longer simply a status. They bring together two major concerns of the church, philosophy. It is an industry, a multi­ overseas missions and the role of women, and examine these con­ national industry, and the home office is Fuller Seminary's School of World cerns from an ecumenical perspective. Paper, 59.9 5 (Tentative) Mission in Pasadena, California . This IS GOD THE ONLY RELIABLE FATHER? latest book by Peter Wagner is one of by Diane Tennis two dozen or more he has authored or edited, and it is but one of several score While challenging women and men to rethink their relationship of works churned out by the church­ with God and with each other, Diane Tennis urges Christians not to growth center since the early 1960s. abandon the Father image ofGod. This provocative book brings into Wagner has collected an impres­ focus biblical understandings of God, who transcends patriarchal sive array of statistical and factual data, models, and presents jesus as a feminist and an example for contem­ and he presents his material in a facile and easily readable style. His sugges­ porary males. Paper, 57.9 5 (Tentative) tions for developing an awareness and WOMEN, FAITH, AND ECONOMIC JUSTICE knowledge of missions along with Edited by jackie M. Smith some concrete suggestions for getting individuals and congregations in­ Using a workbook format, the author challenges women to become volved should be of help to pastors and more involved in the economic realities that affect the lives of all church leaders who otherwise despair members of the human family. Ideal for use in workshops, retreats, or leave the whole matter to the wom­ or study groups, this book can also be u sed effectively by en's missionary society. individuals . Paper, 57.9 5 (Tentative) Likewise, Wagner's discussion of the recent developments in missions Available from your local bookseller or direct from the publisher together with his description of the (please include 51.00 per book for postage and handling). missionary activity now being spon­ sored and supported by missionary agencies in the Third World is excep­ m~c~e~~~I~!a~~~ tionally informative. Some of the book is based on Wag­ ner's earlier StoptheWorld , I Want toGet On, but he does update much of the and one that Wagner himself does not happening in African churches-even material. I am troubled, however, by consistently follow. He accepts, for ex­ several features of Wagner's approach, in those who call their leader, Baba ample, David Barrett's contention that Simeon, by the name "Jesus"-while particularly by his general categoriza­ there is a "massive influx" of new be­ tion of Christians into "true" and at the same time measuring the growth lievers into the Christian churches of "nominal"-a distinction that has of the church in Latin America by the Africa. This may well be true, but it been made with varied nomenclature increase of Protestant evangelical be­ by him and his colleagues. I find this minimizes the theological que stion s lievers and congregations. I am mysti­ differentiation ambiguous, pejorative, that should be raised about this fied as to how Wagner so readily growth, for most of these new converts regards the African Independents as are entering the Independent African authentic Christians-even those who churches. Without deprecating the au­ deviate from the most minimal histor­ thenticity or vitality of the African In­ ical norms of Christian theology­ Alan Neely is Professorof Missions, Southeast­ dependent Church movement, one while at the same time measuring ern Baptist Theological Seminary, WakeForest, wonders how the church-growth pro­ church growth in Latin America only North Carolina. ponents are so laudatory about what is by the expansion of Protestant evan­

July 1985 133 gelicals. Is there not a patent inconsis­ tourette, Pierce Beaver, as well as oth­ In Search of Refuge. tency here? To use his terminology, are ers, not engaged in missiology as an the African Independents "true" academic pursuit well before that date, By Yvonne Dilling with Ingrid Rogers. Christians and the Roman Catholics in Carver for example as early as 1900? Foreword by Jim Wallis, photographs by Latin America "nominal" Christians, Some readers will find Wagner's Mike Goldwater. Scottdale, Pa .: Herald or are they even Christians at all? theological basis for mission less than Press, 1984. Pp. 294. Paperback $9.95. Equally troubling is Wagner's satisfactory and his concept of the statement that prior to 1965and the es­ "missionary gift" to be fanciful. But the "Part of the dignity in these people is a tablishment of the Fuller School of book is valuable for its practical help reverence for life that comes from un­ World Mission, "missiology had not even if it leaves much to be desired the­ derstanding their fragile situation; been a recognized field of academic ologically. they must live for the moment because pursuit in the United States" (p. 17). -Alan Neely tomorrow is guaranteed for no one ." Were W. O. Carver, Kenneth Scott La­ Those words sum up the author's ex­ periences among refugees along the El Salvador-Honduras border where she worked with Caritas, the international Catholic organization engaged in so­ NEW cial and economic development. From the Church of the Brethren, a back­ ground of study of Latin American his­ AFRICAN tory and Spanish, travel-study experiences in Latin America, and two STUDIES years in a Christian "base community" in the Hispanic and black area of Washington, D.C., she reveals her sensitive spirit-and depicts the cur­ rent Central American tragedy in a way not widely known in the United from ORBIS States. She offers rich insights, ex­ pected and unexpected. She writes of midnight visits by THE ORIGINS AND THEOLOGY IN AFRICA the military, military harassment of re­ DEVELOPMENT OF by KWESI A. DICKSON lief workers, the involvement of AFRICAN THEOLOGY "Among the most important of African United States officials and advisers, by GWINYAI H. MUZOREWA theologians writing today . An understand­ the local criticism of popular United A major resource for studying both the ing of his contribution to African theology is States-based Christian relief organiza­ sources and varieties of African theology. indispensable for all those who wish to be tions, the small house gatherings of " A very informative survey ... highlights a part of the international theological dia­ Christians for worship and Bible the salient issues with balanced objectivity logue ." - JAMESH. CONE , study, and, in the midst of all, the vi­ .a valuable source for further study of UnionTheological Seminary, NewYork tality of faith among those who suffer African theoloq y." - JOHN MBITI , 256 pages Paper $9.95 author of Prayers of African Religion the most. 160 pages Paper $9.95 "The poorest of the poor always CHRISTIANITY WITHOUT helped the most" (p. 24), she observes, FETISHES and chides, "The institutional church NON-BOURGEOIS THEOLOGY An African Critique and Recapture is so rigid that it has difficulty being the An African Experience of Jesus of Christianity true church. Everyone talks about the by JOSEPH G DONDERS by F EBOUSSI BOULAGA church helping the refugees, but . . . it Donders sees the reality of African Chris­ "Once the depth of Eboussi's critique be­ is the other way around. . . . in the tianity as a Western missionary whose gins to sink in, one realizes that incultura­ midst of the poor and suffering, the eyes have been opened. "Donders is an tion has to do with very basic worldviews, excellent mediator between the African with basic human values, and indeed with church encounters God and finds sal­ experience of God and Christ and the the sharing of power ." -SIMON E. SMITH , vation" (p. 219). Western eagerness for a more living faith. " Jesuit Refugee Service, Nairobi She notes the Hondurans' sensi­ - ARNULFCAMPS, OFM , 256 pages Paper $11.95 tivity "to signs . . . that Honduras is Nijmegen University, Holland not in control of its own future-that 208 pages Paper $10.95 WEST AFRICAN CHRISTIANITY its destiny is in the hands of the U.S. The Religious Impact government," and reveals that "most by LAMIN SANNEH of the aid for refugees is not corning A broad historical study by a Black African from the U.S. but from European Christian and an Assistant Professor at the countries" (p. 35). Harvard Center of World Religions. It de­ tails both the strengths and weaknesses of the European outreach which has pro­ duced the fastest growing church in the world. 286 pages Paper $11 .95 Ray Jennings is Director of Communications for At bookstores or from the publisher International Ministries oftheAmerican Baptist Churches. He serued twelve years with the Write for catalog American Baptist Board of International Minis­ ORBIS BOOKS tries as a missionary to Japan (1948-60) and Maryknoll, NY 10545 twenty-two years in pastorates in the United States before coming to his present position in 1981.

134 International Bulletin of Missionary Research She learned from "people who position newspaper in all Central "Monsignor Schaeffer Arrested" (p. have relatives in the armed forces and America. 143). What he omits is that Monsignor in high government positions" that Belliquotes Bernard Nietschmann Schaeffer had already personally de­ Honduran soldiers "are making that "Only in those villages now under nied the false rumor, which Arch­ money by selling weapons to Salva­ the protection of the [contra] Miskito bishop Obando had fed to Prensa doran guerrillas" (p. 83). warriors are religious services being reporter Horacio Ruiz, about Schaef­ "U.S. military maneuvers ... are held" (p. 107). This is simply not true. fer's alleged imprisonment. still legally called 'exercises,'" she The Moravian bishop, or any Miskito Belli,a Roman Catholic, especially says "but months ago on-site advisers pastor, could easily refute such an out­ wants Protestants in the United States were speaking of a 'permanent pres­ rageous absurdity. to know that the Sandinista newspaper ence' " (p. 271). Belli also quotes Nietschmann published three articles about the "In­ Salvadoran friends pleaded: "The about alleged Sandinista atrocities, es­ vasion of the Sects" (pp. 48, 99, 100, deaths in our country will not end so pecially rapes: "Sandinista soldiers are 111)in March 1982. Apart from the fact long as U.S. policy continues on its apparently given great freedom to do that much in the articles was accurate, present course. You can help us by as they please when they invade an In­ Belli fails to mention that the newspa­ working to change U.S. policy" (p. dian village" (p. 104). Again, not true. per promptly apologized for inaccurate 272). Her book, with its account of Our own investigations of rape accu­ distortions. The episode led to a valu­ treks across the hills and encounters in sations and other abuses have proved able dialogue among Protestants, and the simple homes and temporary shel­ that these violations by Sandinista with government leaders, about the ters of the refugees, widely read, could troops have consistently been severely difference between sectarianism and do so! punished, and are certainly not gov­ evangelical conviction. How tragic, in One night in the tent of a friend ernment policy. a situation that demands of Christians ("one last time so we could prolong Under the title "How Censorship great humility and honesty, that Belli's our good-bye") she spoke of her guilt Works in Nicaragua: Sandinista Cen­ irresponsible book is being widely cir­ at leaving-at turning her back and sors Prevent Exposure of Govern­ culated (often free of charge) and add­ walking away. Her friend comforted ment's Attacks on Religious Leaders ing to the confusion and prejudice. her: "You are not turning your back. and Groups," Bellidenounces the gov­ -JohnStam It's alright for you to go home. You can ernment for prohibiting an article, keep us in your heart and accompany us from there. Witness to what you have seen, and share our story" (p. 266). This is not a book for Americans with closed minds or settled opinions about what is happening in Central America. It is for those who want to keep brothers and sisters there in their INTRODUCING!! hearts and "accompany" them. SOCIAL CONTEXT AND PROCLAMATION: A Socio..cog.. -Ray Jennings nitive Study in Proclaming the Gospel Cross ..culturally, by David Filbeck This book brings together recent contributions to the understanding of communi .. cation, especially cross..culturally,from severalfields of enquiry-sociology, anthro.. Nicaragua: Christians under Fire. pology, linguistics and missiology. These are integrated into a science which may be applied, on a comparative basis, from culture to culture, for the purpose of By Humberto Belli. San Jose, Costa Rica, communicating the gospel. "In an able development of the need for cultural in­ andGarden City, Mich.: Puebla Institute, terpretation, Filbeck applies the best of the elementary principles of social an.. 1984. Pp. 151. Paperback $8.00. thropology to problems of cross..cultural communication:' James o. Buswell III, Ph.D., William Carey International University, California. There is an urgent need in North Retail $8.95x, paperback. Special offer-$7.86 postpaid! America for responsible information about present-day Nicaragua. Unfor­ MISSIONS AND THEOWGICAL EDUCATION IN WORLD tunately, Humberto Belli's book is PERSPECTIVE, Harvie M. Conn and Samuel F. Rowen, more propaganda than fact. Belli Editors. Published by Associates of Urbanus, distributed by William claims that "the imposition of total Carey Library. censorship" made his journalistic work impossible inside Nicaragua (pp. How can we better prepare missionaries for the task of reaching 3 billion people 5, 19, 28), yet the same opposition for Christ? What are the educational, theological, and research ingredients that newspaper for which he wrote is still go into teaching missions to these men and women? This book has been prepared publishing constantly its attacks to meet this new world dimension in teaching missions. Contributors to this against the government, and is in fact volume include R. Pierce Beaver, David J. Bosch, Orlando Costas, Peter s.C. the most powerful and aggressive op- Chang, Edward R. Dayton, Charles Taber, and Alan Tippett. Retail $11.95x, paperback. Special offer-$10.46 postpaid!

Order From

John Starn has worked in Central America for William Care~ Librar~ thirtyyears withtheLatin America Mission. For P.O. BOX 40129, PASADENA, CA 91104 thepast three years hehas been Professor ofThe­ ology at the Baptist Theological Seminary in Managua, Nicaragua.

July 1985 135 Conversions: The Christian experience of salvation. Of course, Experience. such a position rejects biblical variety and certainly denies the enormous di­ Edited by Hugh T. Kerr and fohn M versity of conversion revealed in this Mulder. Grand Rapids, M ich. : Wm. B. volume. Eerdmans Publishing Co. , 1983. Pp. xoiii, This book decisively demonstrates 265. $1 2.95. that conversion is unique for particular Hugh Kerr, editor of Theology Today and essay. Selections include people from people at various times and places . The dynamic element that unites these con­ emeritus professor at Princeton Theo­ various theological traditions, different logical Seminary, and John Mulder, periods of history, and eleven women. versions involves confrontation with the living God, a call to a radical president of Louisville Presbyterian With the exception of Paul, Constan­ Seminary, deserve our enthusiastic tine, and Augustine, the remainder of change of life, an infilling of new vital­ accolades. Conversions contains fifty the converts are after the sixteenth ity , and a sense of mission. Even such a carefully selected autobiographical nar­ century. summary does not do justice to the va­ ratives, brief introductions to each se­ One of the most important contri­ rieties of conversions included in this lection, and a splendid introductory butions of the book is its portrayal of excellent book. conversion as a complex and multifac­ The words of the converts them­ selves are the most important part of eted phenomenon. One of the tragedies Lewis R. Rambo is A ssociate Professor of Religion of the history of Christianity has been the book. The richness and complexity of their stories enhance our faith and and the Personality Sciences at San Francisco Theo­the rigid demand by some religious enrich our appreciation of the struggle logical Seminary and the Graduate Theological leaders and groups for a stereotyped of the human spirit with the challenges Union in Berkeley. Californ ia. form of conversion as the only valid of transcendence and the call to repen­ tance and transformation. Kerr and Mulder's ten-page intro­ ductory essay blends theological depth, psychological insight, sociological wis­ dom, historical breadth, and, most im­ "A Time to Seek ... A Time to Keep" portant of all, a lively appreciation for Ecclesiastes 3:6 God's mysterious action in human lives and communities to bring about the You have sought-and discovered-valuable healing of brokenness. Conversions is a insights in the INTERNATIONAL BULLETIN OF marvelous addition to the literature on MISSIONARY RESEARCH. Keep every issue the nature of religious transformation . for future reference. One sturdy slipcase protects -Lewis R. Rambo a three years' collection of the INTERNATIONAL BULLETIN. No space wasted. No clutter. Each slipcase spine is identi­ fied with embossed gold A Way in the Sea: Aspects of lettering . Pacific Christian History with To order, use Reference to Australia. coupon below. By fohn Garrett. Melbourne: Spectrum Publi­ cations, 1982. Pp. .r, 73. Paperback $4.95.

John Garrett is a man of wide experi­ ence and learning. A minister of the Uniting Church in Australia, he has worked in Geneva, studied at Colum­ bia University, and is now a citizen of International Bulletin Prices: $ 6.95 each; three for$20.oo; six for Fiji. He is the author of a well-regarded of Missionary $36 .00. life of the Puritan thinker Roger Wil­ Research Orders outside U.S. add $2.50 per.slipcase liams and, more recently, a history of for postage and handling. Payment must ac­ missionary activity in the Pacific Is­ MAIL TO: company order. Allow 5 weeks for delivery lands (To Liveamong theStars) . Jesse Jones Box Corp . within the U.S. A Way in the Sea is a distillation P.O. Box 5120 from that latter detailed and compre­ I enclose $ for slipcase(s) . Philadelphia. PA 19141 hensive book. It is a set of four lec­ tures-urbane, selective, informatively Name _ generalized, assured-which could only have been composed by someone Address _ with a profound knowledge of Pacific missions; but which, while satisfying the specialist, will also serve as an ele- City

State Zip _

Hugh Laracy. a New Zealander. is a Senior Lecturer Country ­ ------­ --­-- in History at theUniversity ofA uckland, NewZea­ land.

136 International Bulletinof Missionary Research mentary introduction to the subject. going was more difficult, it is mana, or Puritan studies' loss has been Pacific power. For Micronesia it is anti, the in­ studies' gain. visible spirits who inhabit the reefs and The lectures, which honor the atolls. memory of ]. D . Northey, principal of These themes come together in the the Congregational College of Victoria, final lecture, "A Family of Island were given in Melbourne in 1982. Gar­ Churches." Here Garrett's subject is rett's general theme is Australia's rela­ .the role of Pacific Island converts as tions with the Pacific Islands. The first missionaries to other island groups. three lectures deal, in turn, with the Appropriately the theme is kava, a three broad division s of the Pacific, drink widely used at social and cere ­ and each takes its theme from some monial gatherings. significant element in the indigenous Appropriately, too, in 1983 the culture. Thus, for Polynesia, where University of the South Pacific award­ Christianity made its first notable ad­ ed Garrett a doctorate for his writings. vances, the theme is aloha, which means -Hugh Laracy "welcome." For Melanesia, where the

The New Religions of Japan: A AcademieA Bibliography of Western­ Books Language Materials.

By H Byron Earhart, Ann Arbor, M ich.: Center for Japanese Studies, ] 983. Pp. xxvi, ... suggests the Professor of 213. Paperback $7.00. Missions at Westminster Theo­ logicalSeminary, Infact, HarvieM. This is the second edition-almost gather additional materials. Even more Conn calls for a radical reevalu­ twice the size of the first edition of extensive are the Japanese-language ation of traditional models for 1970-0f a very useful bibliography of materials on the New Religions, to theology avo mission held by the materials written in Western languages which a serious researcher must ulti­ Western, wilite, evangelical com­ about the New Religions of Japan. This mately go, and a list of bibliographies munity. Convinced that these has pro ved to be a huge area for the for these is given in an appendix. models are inadequate in the face gathering of materials for research on a Special note should also be made of non-Western and non-white vital subject, and H. Byron Earhart, of an appendix on "Bibliographical theologies. and the changes in professor of religion at Western Michi­ Suggestions for Further Reading," our understanding oflanguage,cul­ gan University, has provided a helpful which indicates some of the anguish ture and religions, Conn offers an introductory essay on "The New Reli­ through which researchers may have to agenda of key issues that points gions in the Light of Japanese Religious go in order to obtain copies of the pub­ the way to a creative trialogue History," as well as instructive com ­ lications listed here. Earhart notes th at between theology. anthropology ments on the publications he lists. For there are only partial collections of and mission. anyone concerned with the study of these materials in the West, in such Japan's new religions, this is an indis­ places as Berkeley, Chicago, and Aber­ EternalWordand ChangingWorlds pen sable research tool. deen, Scotland. In Japan, since the clos­ Theology, Anthropology, and Earhart emphasizes that "the pres­ ing in 1980 of the library of the Missionin Trialogue ent bibliography, while attempting to International Institute for the Study of by Harvie M. Conn be comprehensive, is certainly not ex­ Religions, even the Diet Library and Cat. No. 11647p / 0-310-45321-6 haustive" (p. xvii), and he continues to the major university libraries "do not Softcover/ $9.95 attempt to acquire devotional and de­ nominational works." This is as clear a James M . Phillips is AssociateDirector of the Over­ call as there can be that there is need seas M inistries Study Cen ter in Ventnor, NewJer­ for some central repositories for mate­ sey. From 1959-75 he was professor of church rials on the New Religions of Japan. history at Tokyo Union Theological Sem inary. -James M . Phillips

Understanding World Religions.

By George W Braswell, Jr. Nashville, Tenn .: Broadman Press, ] 983. Pp. 209. Paperback $7.50.

Books on the history of religion are ness in relation to Christianity. George many and varied. Normally, most Braswell, professor of missions and books written from a Ch ristian view­ world religions at the Southeastern point tend to follow the traditional ap­ Baptist Theological Seminary, takes a proach, which seeks to set out what somewhat different approach. His each religion teaches and then concen­ book follows the present trend of seek­ trates on points of strength and weak­ ing to understand relig ion from th e

July 1985 137 standpoint of phenomena. Phenomon­ very realm in that it seeks an under­ faith is revealed, then the origin of reli­ ology of religion is concerned with ele­ standing from within, thereby allowing gion does not lie in the felt needs of ments common to different religions, the elements of religion to speak for people, but, rather, in the activity of such as prayer, sacrifices, and priest­ themselves. God. The book is well written and its hood, in order to discover similarities, Two underlying weaknesses are, style makes it easy to read. It is a mine differences, and the felt needs from first, that while the book claims to be of information and will prove helpful which they spring. written from a Christian perspective, to those trying to understand world re­ Accordingly, Braswell's book sets this is dealt with only in the last chap­ ligions. out to describe the various religions by ter, and that not in depth. It would -Patrick Sookhdeo trying to describe the forces that gave have been good had the various ele­ rise to the religion and then goes on to ments been assessed independently consider the way the religion is prac­ from a Christian viewpoint. Second, a Patrick Sookhdeo comes from an Asian background ticed. Therefore, the book is funda­ question needs to be raised concerning and is founder and director ofIn Contact Ministries, mentally thematic, grouping the the validity of the phenomonological which is based in EastLondon and works among im­ different religions under headings approach to the study of religion from migrants in Britain. He is also Principal oftheHen­ common to religious phenomenology. the basis of Christian revelation. If ry Martyn Training Center, London, and has The strength of the book lies in this Christians believe that the Christian written and edited several books on world religions.

The Power of the Poor in conservative perspective, finally "reis­ History. sued Medellin's call and challenge" and was marked by the decisive commit­ By Gustavo Gutierrez. Translated by Robert ment to a "preferential option for the R. Barr. Maryknoll, NY: Orbis Books, poor." 1983. Pp. xvi, 240. Paperback $10.95. Part IV, "From the Underside of History," spells out the distinctive The title serves as a quintessential ex­ 1969 and 1979. The editors have character of the theology of liberation pression of one of the most fundamen­ brought together diverse writings from as exemplified in the matter of the in­ tal theses of liberation theology in that period and set them under four terlocutors of that theology as differ­ general and the work of Gustavo Gu­ major themes. entiated from the dominant Western tierrez in particular. The poor are the The first part is appropriately la­ models-namely, that the latter ad­ focus of God's concern and redemptive beled a "Biblical Overview of the dress the question of nonbelievers (i.e., activity; the poor must be the locus of Sources of Liberation Theology." The those for whom belief has become dif­ the church's commitment and action; opening essay enunciates the basic ficult) whereas the former address the and it is the poor themselves who must themes and motifs of "liberation theolo­ questions posed by the nonpersons (the be the modus by which their emancipa­ gy, culminating with a section that de­ exploited and marginalized, for whom tion is achieved. lineates the place of the poor in God's authentic existence is the problem). The book is comprised of eight es­ liberating proclamation and action. The book does not quite deliver on says by Gutierrez, written between Parts II and III trace the develop­ the promise of the title, however. The ment from that seminal conference of centrality of the poor is clearly estab­ Latin American bishops in Medellin lished; the manner in which their pow­ (Colombia) in 1968--"not an end point er is to be actualized needs greater theological and political concretion. Richard A. Chartier, Program Director, the Lisle but a point of departure"-to the -Richard A. Chartier Fellowship, was a United Methodist missionary in Puebla conference in 1979, which, de­ Argentina, 1959-73. spite the attempt to mute the Medellin message and cast the church's role in a

Black Americans and the Evangelization of Africa, negative and imperialistic. Two con­ 1877-1900. cluding chapters show how more posi­ tive images finally emerge and how the By Walter L. Williams, Madison, Wis.: black denominations, despite their Univ. of Wisconsin Press, 1982. Pp. xviii, conservative ideology, contributed to 259. $27.50. Pan-Africanism and the radical move­ ments for African liberation in the Historian Walter L. Williams of the autobiographies, and letters-to un­ twentieth century. . University of Cincinnati has not writ­ cover distinctive characteristics of the Although Williams makes the case ten much in this book that scholars did American missionary effort in Africa that under such missionaries as Carey, not already know about black Ameri­ during the nineteenth century. Teague, and Coker-and later, Turner, can churches in Africa, but he makes Part I, entitled "People of God: Jordan, Colley, and others-blacks dis­ better use than most of heretofore un­ The Rise of Mission Sentiment among played a pro-active interest in Africa published material-filed reports, . Black Americans," explores why white and were not simply reacting to white churches sought black volunteers and initiatives, it is not clear that he has traces the development of missionary convinced himself. His major theme is Gayraud S. Wilmore is Dean of the Master of organization among black Methodists how much blacks bought into white Divinity Program and Professor of Afro-American and Baptists. Part II, entitled "Redemp­ prejudices against Africa. Williams ac­ Religious Studies at New York Theological Seminary tion of a Continent: Black American knowledges a certain commendable in­ in Manhattan. He has traveled and lectured Widely Mission Thought on Africa," deals dependence on the part of black in Africa and is a member oftheEcumenical Associ­ with Afro-American attitudes toward churches in reaching out to Africa, but ation of Third World Theologians. Africa. The author finds them mainly he seems unduly impressed with how

138 International Bulletinof Missionary Research black self-interest and the effort to obvious deficiencies in comparison curry white respect and favor motivat­ with the power and technical prowess ed the Afro-American missionary en­ of white Europe and America. terprise. Nevertheless, in this well-written Certainly, nineteenth-century black and unsentimental study, Williams American Christians were people of makes an important contribution to their time and were disparaging of the mission literature. He gives us statisti­ "dark continent's" religion and culture, cal tables, illustrations, and detailed re­ but at least they recognized Africans as search on the subject, and he reveals their own "kith and kin," were affront­ more than usual about the attitudes of ed by concepts of black genetic inferi­ the missionaries themselves and the ority, and believed that God had given policies of the sending agencies of both them a special gift and task for the re­ black and white denominations. demption of their Motherland from its -Gayraud S. Wilmore

The Muslim Community in North America.

Editedby Earle H. Waugh, Baha Abu-Laban, and Regula B. Qureshi. Edmonton, Alberta: Llnio. of Alberta Press, 1983. Pp. xii, 316. $30.00; paperback $15.00.

Comprehensive studies of the Muslim ·phy are appended. community in North America are not Several contributions deserve spe ­ readily available. This book seeks to cial attention. Emily K. Lovell 's article remedy that situation by offering a se­ is an excellent overview of Islam in the ries of articles that provide significant United States. The basic issues con­ insight into and information about the fronting the Muslim community in its dynamic character and vitality of Mus­ Canadian environment are clearly for­ lim life and belief in North America. mulated by Baha Abu-Laban. Yvonne The studies gathered in this vol­ Haddad carefully analyzes the changes ume were originally presented as wrought in the Canadian community papers at a symposium on "Islam in by the revolution in Iran , bringing into North America," which was held at the sharp focus insights that are also appli­ University of Alberta in May 1980. Fif­ cable to the community in the United teen in all, the articles treat such mat­ States. Finally, the very positive state­ ters as the role of leadership in the life ment by Muhammad Abdul-Rauf of the community, the impact and about the future of the Muslim com­ importance of Islamic revivalism to munity in its Western environment various constituencies within the com­ should be read by all who are inclined munity, the response of the communi­ to think in more negative terms. Less ty to such issues as integration, helpful to the purposes of the book are adjustment, and identity, and the so­ the very complex article by M . Siddieq ciological construct of the community Noorzoy on the function of interest in itself. A directory of Muslim associa­ Muslim economics and the missionary tions in North America, a glossary of apology for Islam by Isma'il R. Al-Ear­ Muslim terms, and a useful bibliogra- uqi . As a whole, the book is well worth reading by all who are concerned to know more about Islam in North America. It is required reading for Byron L. Haines is Co-Director ofthe TaSK Force on those working to develop better rela­ Christian -Muslim Relations of the National Coun­ tionships between Christians and Mus­ cil of the Churches of Chris! in the U.S.A. He lims in the United States. served as a missionary in Pakistanfrom 1956-77. -Byron L. Haines

Messianic Judaism: Its History, Theology and Polity.

By David A. Rausch. Textsand Studies in Religion, vol. 14. NewYork: Edwin Mellen Press, 1982. Pp. xuiii, 283. $39.95.

The growing movement of Jewish be­ ting edge between the church and the lievers in Jesus Christ in Israel and Jewish people. These believers today other countries-with an overwhelm­ belong to evangelical churches, ing majority in the United States-is Hebrew-Christian fellowships, or struggling to find its place at the cut- Messianic-Jewish congregations.

July 1985 139 Rausch, church historian and Ju­ ing for expression of their Jewish iden­ Critique of Folk Islam, and Bridges to daic scholar of Ashland Theological tity. Further, the Messianic-Jewish Mystical Islam. Seminary, Ohio, has written a well-re­ congregations, Jews-for-Jesus, Jewish The writer was for almost twenty searched study on the Messianic-Jew­ mission societies, and the Hebrew­ years a Baptist missionary in East Pak­ ish congregations in the United States, Christian movement have in later istan (since 1971 Bangladesh). Parshall presenting their historical and theolog­ years gone through a formative period draws insights from outside the Indian ical background (chaps. 1-5), their con­ showing considerable development subcontinent in order to support his gregational and theological distinctive with regard to issues like Torah, Jewish claim that 70 percent of all Muslims are (chaps. 6-7), case studies of Messianic­ tradition, and Jewish identity. Has the acquainted with Sufi orders. He de­ Jewish congregations and their union isolated research on the Messianic­ scribes beautifully with many well­ (chaps. 8-12) and of Christian and Jewish congregations led to an undue chosen quotations the sincere quest for Jewish responses (chap. 13). emphasis on polarization in their rela­ God of many believers in folk Islam, in Rausch distinguishes sharply be­ tion to other Jewish believers? The au­ spite of his own belief that they fall tween "Messianic Jews" with a clear thor's unwarranted comments on short of reaching salvation unless they Jewish identity, and totally assimilated Jews-for-Jesus (pp. 88-91, 159, 202) accept Christ. "Hebrew Christians" (p. 89), and em­ seem to indicate this . Parshall's preference for the "sof­ phasizes their theological differences. However, as an integral part of the ter" mystical Islam, as against the However, the distinction is not sub­ broader movement of Jewish believers, "harder" legal variety, is prompted by stantiated by research on "the He­ the Messianic-Jewish congregations his conviction that it is easier to find brew-Christian end of the spectrum." are missiologically significant: in their support for the other end of the bridge A recent demographic survey indicates attempt to explode the ancient walls in the former. Not all evangelicals will that a majority of Jewish believers­ erected by Jews and Christians toward share this view (d. Norman Anderson, also "Hebrew Christians"-is search- one another, in their search for re­ God's Laui and God's Love" 1980). newal of the Jewish roots of the bod y of The author does not improve his Ole Chr. M . Kvarme, serving in Israel with the Christ, and in their efforts to express case by hiding the identity of shrines NorwegianIsraelMissionsince1975, is Director biblical faith and messianic living in a and saints he visited (e.g., pp. 46, 56, of the Caspari Center for Biblical and Jewish contemporary Jewish dress. In this 74, 92, 107). The book would have been Studies in Jerusalem. From 1976 to 1981 he was perspective Rausch's study has great better if the author had used Anne­ pastor of Elijah congregation in Haifaand exec­ value. marie Schimmel's standard works on utive director of the Bible Society in Israel. -Ole Chr. M. Kvarme mysticism and relied less on Subhan

By Sheila S, Walker. Chapel Hill: Univ. of North Carolina Press, 1983. Pp. 206. ~ A~~~i:·i;~~s $29.95. ...iiIi II \~ PUBLISHING CO. When in the early 1940s Bengt Sund­ 2jj JEF FERSON AVE. S.E. / GRAND RAPIDS , MICH . ..9503 kler researched his classic Bantu Proph­ ets in South Africa he intentionally

140 International Bulletin of Missionary Research -- studied a situation where "one would sent a flesh -and-blood son to earth to Walker has deep appreciation for be able to see what the African Chris­ save people and consequently allow ed the religious achie vement of the Harr­ tian left tohimself regarded as important this son to be crucified for them." She ist Church but does not an swer the and relevant in Christian faith and in reports that Christ, Muhammad, and missionary question of how to close the Christian Church." A more recent Harris are usually perceived as having the gap between Harris's own Chris­ in-depth study of the Harrist Church parallel roles among white, Arab, and tian understandings and tho se of the among the Ebrie in the Ivory Coast black peoples, but with the increased autonomous African church that bears gives the inqu iring missiologist and influence of Scriptures an increa sed his name. missionary a similar opportunity role differentiation between Harris and -David A. Shank within a movement that has developed Christ will undoubtedly evolve. There rapidly since Sundkler's research and are in fact, outside the Ebrie, Harrists David A. Shank hasserved since1979 as a mis­ under quite different conditions . Pro­ who already have a higher Christol­ sionary in Ivory Coast under the Mennonite fessor Walker of the Unive rsity of Cal­ ogy. The author has assumed that the Board ofMissions. His Ph.D. dissertation at the ifornia (Berkeley) gives us an excellent whole church shares Ebrie under­ University of Aberdeen, Scotland, was on the adaptation of her 1976 Ph.D. dissenta­ standings. prophet Harris. tion in anthropology (University of Chicago) in which she attempted "an accurate description and analysis of ORBIS ASIAN STUDIES the Harrist Church," which grew out of the 1913-14 mass movement pro­ voked by the Grebo (Liberian) BUDDHISM MADE PLAIN prophet, William Wade Harris. An Introduction for Numerous details about the Christians andJews prophet's life and message could be by ANTONY FERNANDO with corrected by more recent research, LEONARD SWIDLER which Walker did not have at her dis­ With 100 new Buddhist temples each posal. Particularly the near-absence of year in the Uni ted States th ere is a Harris's apocalyptic messianic dy­ clea r need fo r a reliable int rod uction nam ic with its expectation of the im­ to Buddhism . Buddhism Made Pla in presents an understan dab le, mean­ minent peaceful reign of Chri st gives ingful explana tion o f the heart of Bud­ us a prophet ordered by considerations dhism with a sympathetic compari­ of pragmatic and rational realism. son to the judae o-Chrtsttan tradition. Nevertheless, the disciplin es of an­ A superb int ro ductory text. thropology provide an unusually help­ 176 pages 59.95 Paper ful analysis of the way in which the MOUNT FUJI AND prophet' s Chri stian understanding, in­ MIr-ijUNG THEOLOGY MOUNT SINAI tent , message, and symbolism were People as the Subjects of History A Critique of Idols perceived by the local populations Ed ited by The Commission o n by KOSUKE KOYAMA through the grid of their ow n tradi­ Theo logical Concerns o f the Ch ristian Ko yam a has written a p rofound theology tions. The areas of continuity and dis­ Co nference o f Asia o f Jes us Ch rist cr uci fied inco rporating continuity within social, cultural, and " Min jung theo log y is Korea n the o log y un iqu e Asian perspecti ves. " Here is a boo k brimming with insights ab out per ­ religious patterns were determined . . .acc ounta ble to the liberating hist o ry largely by the receptor community and culture o f the poor people in Ko rea . so nal and nati onal self-righteou sness as Minjung is a theo logy o f the cross and the basic ido latr y and about God's an­ within a context of orality . sw er in the theol ogy of the cross." resurrect ion ofJe sus. Therefore all peo­ In tracing the history and devel­ -EUGENE A. NIDA, Am er ican Bible Society ple whose iden tity is defi ned by Jesus' opment of the movement the author 288 pages 512.95 Paper cross in the struggle for free dom will be gives particular attention to the follow­ encouraged by read ing th is vo lum e ." ing: its maintenance of African identity - JAM ES H . CO NE in the Preface TELL US OUR NAMES in the face of colonial and missionary 208 pages 59 .95 Paper Story Theology from an Asian pressures; its relationship to Ivorian Perspective nationalism; its cultural and religiou s by C. S. SO NG evolution under the effects of modern­ LIVING THEOLOGY IN ASIA Edited by JOHN C. ENGLAND " To those wh o believe that theology has ity and literacy; its shift from perse­ To hear Asian Christians and their con­ to do only with ideas and concepts, th is cuted amorphous movement to official volume may co me as a joy ful discovery." cerns the ed itor has co llec ted short signif­ church; its tensions between genera­ icant writings by twenty-fo ur authors. -s.J . SAMARTHA, Wor ld Co un cil o f Churches, Geneva tions. Th ey co me from the Philippines, Korea, The reader's interest in Harrist be­ China .j apan. India, Sri Lanka , Ind onesia, 224 pages 5 10.95 Paper liefs must be satisfied with a brief but Vietnam, Thailand, and Burma. An inva l­ helpful chapter that underlines the uable resource for enco untering the rich ­ PLANETARY THEOLOGY close identity of prosperity and salva­ ness o f Asian Christianity. by TISSA BALASURIYA tion, the shift to personal responsibil­ 248 pages 59.95 Paper We he ar calls that theolog y mu st be " co n­ ity for doing good or evil, a permanent textualized," that it must grow out o f and concern with sorcery, the comparative spea k to the specific experienc es o f par­ ticular groups. But , arg ues Balasur iya, the uses of spiritual powers by Europeans At bookstores or f rom and Africans for technological devel­ context for any ade quate theology mu st ORBIS BOOKS be nothing less than the whole planet. opment. For the author, Harris super­ Here he lays out th e elements for suc h a imposed Christianity on an indigenous Maryknoll, NY 10545 " planetary theology. " religious stratum in the firm belief that Write f or catalog. 288 pages 510. 95 Paper the former was the superior force. Yet she questions whether Harrists under­ stand the idea of "a creator god who •

July 1985 141 Islam: A Christian Perspective. Sharing Jesus in the Two Thirds World. By Michael Nazir-Ali. Exeter, England: Paternoster Press, and Philadelphia: Westmin­ Edited by VinaySamuel andChris Sugden . ster Press, 1984. Pp. 185. Paperback. No Grand Rapids, Mich .: Wm. B. Eerdmans · price indicated. Publishing Co., 1984. Pp. 432. Paperback This Publication $12.95. is available in Here is a welcome sign of intellectual "Partnership In Mission" spon­ Microform. vitality among Pakistani Christians, sored a consultation in Bangkok, Thai­ and a refreshing contrast to some re­ land, in March 1982, of twenty-five cent Christian hysteria about Islam. outstanding theologians. Their task The vicar of Lahore Cathedral did his was critically to explore emerging research on the Indo-Pakistani poet Christologies in the Two-Thirds Iqbal and the liberal school of Islamic World. This book is a compilation of thought, which flourished in colonial the papers presented in that historic times but is now discredited among conference. many contemporary Muslims. His ex­ Orlando Costas, the provocative position of this and other intellectual and brilliant missiologist, who is re­ traditions within Islam is rather heavy garded by many Western missionaries going for those without philosophical as more of a kibitzer than a prophet (I equ ipment, but at least serves to show opt for the latter), fires the opening that Islam is not the scene of cultural salvos in his keynote address with destitution that much current reporting these words, "At Lausanne I talked would suggest . It would have been with a friend from the Third World and good to hear more of why that liberal asked him why it is that when creativ­ movement is in eclipse, and how the ity is handed out, evangelicals never author views likely developments in seem to be close by to get their share" /-',-----­ Pakistan, but perhaps political sensitiv­ (p.7). ity precluded this . He has sharp com­ Costas dynamically sparks a set of ments on the unwillingness of Western papers that are uneven in quality. Rene missionaries to share church leadership Padilla has done his homework on the and material wealth with national three theologians he critiques, but his Christians in Muslim lands, and he contribution will cause all but the most pleads for much more willingness from tenacious reader to drift off into fan­ both partners to share his own "joyful tasies about problems more current . acceptance" of many elements in and pressing. Mastra will raise eye­ Islamic culture. "Many missionaries brows by concluding that Europeans never go beyond the acquisition of a sprinkle because "No one [in Eu­ rudimentary knowledge of a local lan­ rope] will be eager to be baptized in guage. They have no real encounter the winter time by immersion" (p. with the art, music and literature of the 169). country in which they live and where On the other hand, Michael Nazir­ they have been called to serve" (p. Ali, a Pakistani with a doctorate from 155 ). He urges the use of the Arabic Oxford, has shared an incisive view of allah instead of the more neutral Per­ Christology as seen from a Muslim sian word for God currently used in the perspective. David Lim has authored Urdu Bible and liturgy, but for a more one of the best essays I have ever read extended theological treatment of concerning Buddhism. This forty-two­ University Microfilms Islam we have to turn to his chapter in page paper digs into Buddhist philos­ International SharingJesus in the Two Thirds World (eds. ophy and then offers practical sugges­ Samuel and Sugden ; reviewed in this tions as to how the Christian message issue of the International Bulletins . Nazir­ can be bridged into that community. Ali's Pakistani birth and experience Twenty percent of the delegates Please send additio nal info rmation sometimes lead him into generaliza­ for _ were from the One-Third World of the tions about Islam, such as Muslim re­ West. Ronald Sider takes on the subject Name _ fusal to share eating utensils with of "Miracles and Modem Western Christians , which would not apply in Christianity." Perhaps a more relevant lnstitutioru., _ other parts of the Muslim world . discussion for this consultation would Street, _ -Christopher Lamb have focused on God's miraculous acts City _ of self-authentication in the Two­ Thirds World. State Zip _ Christopher Lamb is a British Anglican priest who Yet, overall, one rates the book as served as Church Missionary Society missionary in a commendable effort to allow the 300 North Zeeb Road Pakistan from 1969 to 1975, mainly involved in Two-Thirds World's concerns to find a Dept. P.R . theological education. He is now coordinating the larger audience. Ann Arbor , Mi . 48106 BCMS/CMS Other Faiths Theological Project, -Phil Parshall which aims to further Christian toiiness and minis­ try to Asians in Britain. Phil Parshall, a missionary with International Christian Fellowship, served for twenty-one years in Bangladesh andnow works in the Phil­ ippines .

142 International Bulletin of Missionary Research OMSC: the place for renewal for mission

1I0MSC has been the ideal place in which to be renewed for further commitments. The Seminars with outstanding mission leaders, friendships with missionaries from many different backgrounds, and the study resources have helped bring into focus important issues which arose for me in Christian service abroad. I have been wonderfully enriched. II -Dorothy Plater, BMMF Int'l (India)

Dorothy and Mark Plater joined the resident community of the Overseas Ministries Study Center last September. Citizens of the United Kingdom, Dorothy and Mark represent a growing number of international church and mission leaders who, together with North American missionaries on furlough, make OMSC a unique center of mission learning and renewal. Every year people from more than 60 mission societies and agencies, and from a score of nations, come to OMSC for rest, renewal and further mission study. They enrich OMSC-and leave enriched themselves. Apply Dorothy Plater now for any of the seminars and courses announced here and/or for residence in the OMSC community.

SEPTEMBER 17-20 OCTOBER 29-NOVEMBER 1 Growth and Change in Evangelical Missions: Personal History's Lessons for Tomorrow's Mission. Dr. Tracey K. Reflections. Dr. J. Herbert Kane, Trinity Evangelical Divinity Jones, [r., Drew University Theological School. School. *NOVEMBER 4-8 *SEPTEMBER 23-27 Understanding Yourself as Person, Partner and Parent. Megatrends in Mission: Agenda for Missionary Dr. John Powell, Michigan State University. Faithfulness. Dr. Marcella Hoesl, M.M., Selly Oak Colleges, Birmingham, U.K. Co-sponsored by Maryknoll Mission NOVEMBER 12-15 Institute. Evangelicals and Roman Catholics in Mission: Convergences and Divergences. Rev. Thomas F. Stransk y, *SEPTEMBER 30-0CTOBER 4 The Paulists. African Christianity: Assessing the Problems and "Indicates seminar format (16 hours with lecturer beginning Monday afternoon and Opportunities. Dr. Adrian Hastings, University of Zimbabwe, concluding Friday noon); tuition $45. All other courses run four mornings, beginning and University of Aberdeen, Scotland. Tuesday (8 hours with lecturer); tuition $30.

*OCTOBER 7-11 ------Christian Response to Folk Religion: A Missionary ~4~ I"'" ., OVERSEAS MINISTRIES Challenge. Dr. Paul Hiebert, Fuller Theological Seminary. ~~ STUDY CENTER ~ Ventnor, NJ 08406 U.s .A. *OCTOBER 14-18 ...... The Gospel Prepared for All Peoples; All Peoples Prepared Publishers of the Interna tional Bulletin of Missionary Research for the Gospel. Rev. Don Richardson, Regions Beyond Gerald H. Anderson, Director James M. Phillips, Associate Director Missionary Union, author of Peace Child, Lords of the Earth, o Please send application for residence and Eternity in Their Hearts. Co-sponsored by Africa o Please send more information about the following seminar/course: Evangelical Fellowship, Christian and Missionary Alliance, Uebenzell Mission, and SIM Int'1. Name _ OCTOBER 22-25 Effective Communication with the Folks Back Home: A Address _ Writing Workshop for Missionaries. Robert T. Coote, OMSC staff. City/State/Zip _ Book Notes In Corning Bryant, David. With Concerts of Prayer: Christians Join for Spiritual Awakening and World Issues Evangelism. Ventura, Calif.: Regal Books, 1984. Pp. 250. Paperback $6.95. Special issue Commemorating the Institute of Asian Cultural Studies. Twentieth Anniversary of Vatican Comparative Chronology of Protestantism in Asia: 1792-1945. Council II, with articles by: Tokyo: International Christian Univ. 1984. Pp. xviii, 189. No price indicated. Thomas F. Stransky, C.S.P. William Richey Hogg Lamb, Christopher. Eugene J. Fisher Belief in a Mixed Society. Paul E. Pierson Tring, Herts, England: Lion Publishing, 1985. Pp. 160. Paperback £3.95. William B. Frazier, M.M. Link, Hans-Georg, ed. My Pilgrimage in Mission-A New Confessing Our Faith around the World. Vol. III: The Caribbean and Central Series, with articles by: America. Donald McGavran Geneva: World Council of Churches, 1984. Pp. xiv, 110. Paperback $4.25; SFr 8.90. Walbert Buhlmann, O.F.M. Cap. J. Herbert Kane Muller, Karl. Harry R. Boer Friedrich Schwager (1876-1929): Pionier katholischer Missionswissenschaft. Eugene A. Nida Sankt Augustin, W. Germany: Steyler Verlag, 1984. Pp. 207. Paperback. No price M. M. Thomas indicated. J. Verkuyl and others Neill, Stephen. Christian Faith and Other Faiths. Current Trends in North Downers Grove, Ill.: InterVarsity Press, 1984. Pp. 304. Paperback $7.95. American Protestant Ministries Overseas Noone, Judith M. Samuel Wilson The Same Fate as the Poor. Maryknoll, N. Y.: Maryknoll Sisters, 1984. Pp. viii, 152. Paperback $4.95. Black Americans in Mission: Setting the Record Straight Shenk, Wilbert R. Gayraud S. Wilmore The Church in Mission. Scottdale, Pa.: Herald Press, 1984. Pp. 76. Paperback $1.50. Assemblies of God Mission Theology: A Historical Song, Choan-seng, ed. Perspective Testimonies of Faith: Letters and Poems from Prison in Taiwan. Gary B. McGee Geneva: World Alliance ofReformed Churches, 1984. Pp. 96. Paperback $3.50; SFr7.50. Sources, Archives, and the Stumme, Wayne, ed. Reorientation of African Church Christians and the Many Faces of Marxism. History Minneapolis, Minn.: Augsburg Publishing House, 1984. Pp. 159. Paperback $8.95. Paul Jenkins Syrjiinen, Seppo. In our Series on the Legacy of In Search of Meaning and Identity: Conversion to Christianity in Pakistani Outstanding Missionary Figures Muslim Culture. of the Nineteenth and Twentieth Helsinki: Finnish Society for Missiology and Ecumenics, 1984. Pp. 247. Paperback. No Centuries, articles about price indicated. Roland Allen Arthur Judson Brown Thiel, F., and Heinz Helf. J. Charles H. Brent Christliche Kunst in Afrika. A. J. Gordon Berlin: Dietrich Reimer Verlag, 1984. Pp. 355, with 603 photographs. DM 88. William Wade Harris John Alexander Mackay Twagirayesu, Michel, and Jan van Butselaar, eds. Stephen Neill Ce don que nous avons recu: Histoire de l'Eglise Presbyterienne au Rwanda, Samuel M. Zwemer 1907-1982. Kigali: Eglise Presbyterienne au Rwanda, 1982. Pp. 191. Paperback. No price indicated.