• Vol. 24, No.3 nternattona July 2000 ettn• A Farewell Letter to the Editor

o Gerald H. Anderson, our retiring editor, on the occa­ 300.) The present constituency, with subscribers in 130 countries T sion of the final issue of the INTERNATIONAL BULLETIN around the world-half the circulation is found outside the produced under his editorial hand: United States-represents a solid core of people committed to the serious study of the world Christian mission. This is your ninety-fifth issue. The masthead of the inaugu­ All of us-your colleagues on the staff of the Overseas ral issue, January 1977, occupied a mere half column. You were Ministries Study Center, the Contributing Editors, and the read­ listed as Editor, and Norman A. Horner was Associate Editor. The journaldid notyethave a panelof ContributingEditors. That ers of the IBMR-owe to you our thanks and admiration for this changed four years later. In the January 1981 issue you an­ finest of all missiological journals. As we move into a new chapter, we are reassured by your willingness to be listed on the nounced a name change-from Occasional Bulletin ofMissionary masthead as Senior Contributing Editor. We wish you every Research to INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH-and blessing as you continue to serve in the ministry of mission the appointment of "a distinguished international panel of con­ advocate, mission scholar, and loyal follower of the Lord of tributing editors." Nine names were listed, including R. Pierce Beaver and Lesslie Newbigin, both no longer with us. Norman mission. Horner likewise is no longer with us. James M. Phillips took his By the way, don't forget the first article assignment made by the new editor: Your "My Pilgrimage in Mission." When can we place in 1983.Today, on page 3 of this issue, we find twenty-four expect it? Contributing Editors. Among them twelve nations are repre­ sented; each of the major ecclesiastical traditions is also repre­ sented. Beginning in July 1997, Jonathan J. Bonk has been listed as Associate Editor; Robert T. Coote was added to the masthead On Page about a decade ago as Assistant Editor. To these two will fall the 98 Finger on the Pulse: Fifty Years of Missionary planning and preparation of the October 2000 IBMR. We would Research be in shockat the thoughtof it, exceptfor yourhaving marked out Robert T. Coote the path so clearly. 102 Noteworthy There are a handful of feature articles in the file, waiting for 105 Eusebius Tries Again: Reconceiving the Study a final copy editing; their authors are eager for them to see the of Christian History light of day. You have more than a score of book reviews edited Andrew F. Walls and ready to go; they await space in coming issues. You have set 111 Evangelicalism, Islam, and Millennial the pattern for "Noteworthy," "Dissertation Notices," "Book Expectation in the Nineteenth Century Notes," and "Fifteen Outstanding Books for Mission Studies"­ Andrew N. Porter you have personally prepared all these features over the last 119 My Pilgrimage in Mission twenty-four years. Dean S. Gilliland Year after year, Ruth Taylor, working out of her office in South Portland, Maine, secures high-quality, mission-related 123 The Legacy of Karl Friedrich August Giitzlaff advertising for each issue. Harry Hochman and his successor, Jessie G. Lutz daughterSuzanne, of Hochman Associates, New York, continue 128 The Legacy of George Sherwood Eddy to guide the IBMR's annual promotional efforts, which keep Brian Stanley circulation at a steady level above 6,000. (This journal began as 132 Book Reviews the continuation of the old Occasional Bulletinfrom theMissionary 142 Dissertation Notices Research Library, when its subscriber base had dropped below 144 Book Notes of issionaryResearch Finger on the Pulse: Fifty Years of Missionary Research Robert T. Coote

or fifty years the editors of the Occasional Bulletin (now ended in 1933-34, another financial crisis ensued. The MRL F INTERNATIONAL BULLETIN) have endeavored to monitor the committeeinvited Beaver to come as directorin 1948,justin time pulse of global Christian missions. Though attempted from the for still another fiscal low point. The situation gradually eased as limited vantage point of Protestant North America, the task was the Foreign Missions Conference (later Division of Foreign Mis­ no less daunting. Having just completed a review of this half­ sions, and then Division of Overseas Ministries of the National centuryas seenin the BULLETIN'S pages, Ihavecomeawaysobered Council of Churches) increased its support incrementally over by the pace and perplexities of the world Christian mission. several years until it provided about 40 percent of total income. A generation of leaders now passed, Robert Pierce Beaver Book accessions and compilationof topicalbibliographies,analy­ foremost among them, developed the standards and scope of the sis of missionary and church statistics, and research on topics Occasional Bulletin from the Missionary Research Library (its full requested by mission executives proceeded apace. And Beaver title; henceforth OB),settingpatterns thatcontinueto be reflected made plans to revive the old Bulletin. in the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH (IBMR). Before his arrival at the MRL, Beaver had spent five years in The editors, it seems, covered everything, from the proceedings Chinaas a missionarywiththe Evangelicaland Reformed Church of the World Council of Churches and its Commission on World (the last seven months in an internment camp in Hong Kong); Mission and Evangelism to the international profile of the World then he taught for four years at Lancaster (Pennsylvania) Theo­ Evangelical Fellowship; from an introduction to the biblical logical Seminary. Two years into his work at the MRL he deliv­ subjects of non-Western artists to the spread of Christian study ered the first issue of the Occasional Bulletinfrom the Missionary centers in Asia and elsewhere, from comprehensive regional Research Library; it was dated March 13, 1950. surveys to exhaustive treatments of missionary anthropology "Occasional" permitted flexibility to respond to events and and other specialist fields, from discussions of the Bible in trends in a timely manner. The masthead of the OB promised ten mission and the principles of translation to annual lists of gradu­ to sixteen issues a year. Over the first decade of the OB (1950-55 ate theses in world mission. From 1950 all this and more was with Beaver as director of the MRL and editor of the OB, and covered in mimeographed format, along with regular reporting 1956-61 withFrankWilson Price as director/ editor), the average and analysis of the statistical data thatenabled Protestantleaders number of issues was slightly more than thirteen; never were andsupportersof the Christianworldmissionto keeptabs on the there fewer than ten issues in a calendar year.' Issues ran as few North American missionary community. as seven or eight pages and as many as forty to sixty. Beginning The OB was a product of a larger undertaking: the Mission­ around 1959, Book Notes, which had a circulation of about 800, ary Research Library (popularly known as the MRL), located in was merged with the OB, thus pegging the circulation of the OB New York City, fruit of the strategic vision of John R. Mott.' at about 800. The $1-per-year cost to subscribers increased to $2 Charles H. Fahs, who edited the World Missionary Atlas of 1925, in 1960, $3 in January 1964, and finally to $4 in December 1973. was director of the library from its founding in 1914 until 1947, By the end of Beaver's stewardship of MRL, he could write, when Beaver was appointed. Beginning in 1928, Fahs produced "It is a safe assertion to make that no other religious agency in the the Bulletin from the Missionary Research Library, a bimonthly or United States and Canada, excepting the American BibleSociety, quarterly publication of about a dozen pages, using it to report receives a greater degree of interdenominational assistance or holdings and accessions to the library and to present reports and ministers to a wider range of churches and religious groups. It is data for the use of U.s. and Canadian mission societies. In supportedfinanciallyby eighty-fiveboardsandagencies through addition a monthly compilation called Book Notes, presenting the General Services budget of the Division of Foreign Missions thematic bibliographies, was distributed to several hundred and receives contributions from sixteenotherboardsunaffiliated mission headquarters and seminaries, guiding the building of or affiliated with the Evangelical Foreign Missions Association mission libraries across the land. In later years, under the direc­ or the InterdenominationalForeignMissionAssociationof North tion of Beaver and his successors, master lists of basic titles (333 America." The MRL's users included mission and denomina­ book titles in 1960) were produced by the MRL.2 tional executives, missionaries on the field and on furlough, The depression of the 1930s cut short the Bulletin and threat­ professors of mission, students, anthropologists, historians, and ened the existence of the library itself. As Beaver reported years experts on international affairs. Some 2,000 inquiries and re­ later, theMRLwentfrom crisis to crisis, always undersupported. quests, from about forty countries, were received by the director One crisis was met in 1929, when Union Theological Seminary, each year.' NewYork, agreed to house the library as a special collection and to join with the Foreign Missions Conference of the Federal Anything but Parochial Council of Churches in underwriting its expenses. John D. Rockefeller,[r., whose seed moneyhad madepossible the found­ Volume 1,number 1of the OB carried one and only one piece,' an ing of the MRL in 1914, made a grant of $10,000per year for five article by a reputedly non-Christian reporter based in Shanghai: years. As might be expected, when the Rockefeller largesse "Report on Protestant Mission [in China]." To read it fifty years lateris to appreciateits objectivity, bothin substanceand tone. By Robert T. Coote is the newly appointed Associate Director of the Overseas drawing from this unexpected source about the fading mission­ Ministries Study Center. A previous article, dealing with the latetwentieth­ary cause in China, Beaver signaled his readers that the OB century shift in the North American missionary community from mainline would be broad and far-ranging-authentic missionary research mission societies to evangelical and unaffiliated agencies, appeared in the would not be narrow and parochial! October 1998 issueof the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH.

98 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The DBwas also responsive to requests, such as the frequent International Bulletin inquiries regarding essential reading for the Christian world of Missionary Research mission. By May 1951 Beaver had compiled an "introductory" list of almost 200 titles covering missions history (including Established 1950 by R. Pierce Beaver as Occasional Bulletin from the major conferences), theology of mission, evangelism, rural min­ Missionary Research Library. Named Occasional Bulletin of Missionary istry, medical work, anthropology, non-Christian religions, re­ Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH gional surveys, and other topics," In 1953 he provided "Sources 1981. Published quarterly in January, April, July, and October by ofCurrentInformationAboutForeignMissions," coveringmostly Overseas Ministries Study Center Protestant sources but some Roman Catholic ones as well," 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. The DB returned frequently to the subject of China and the Tel: (203) 624-6672 • Fax: (203) 865-2857 state of its Christian community. Twice before the close of 1950 E-mail: [email protected]. Web: http://www.OMSC.org it featured in-depth articles on the Family of Jesus, a movement Editor: Associate Editor: Assistant Editor: of some 12,000to 15,000believers, gathered in about 300 "fami­ Gerald H. Anderson Jonathan J. Bonk Robert T. Coote lies" and scattered throughout nine provinces of the northwest­ ern, northern, and eastern regions of China." Readers learned Contributing Editors: that those who wished to join the Family sold all that they had, Catalino G. Arevalo, S.J. David A. Kerr Lamin Sanneh gave the proceeds to the poor, and embraced a communal David B. Barrett Graham Kings Wilbert R. Shenk Stephen B.Bevans, S.V.D. Anne-Marie Kool Charles R. Taber lifestyleof poverty, holding everythingin common. The energies Samuel Escobar Gary B.McGee Tite Tienou of the believers were devoted to self-support, evangelism, and Barbara Hendricks, M.M. Mary Motte, F.M.M. Ruth A. Tucker serving the poor. Paul G. Hiebert C. Rene Padilla Desmond Tutu Two years later Beaver provided"A Report on the Realloca­ Jan A. B.Jongeneel James M. Phillips Andrew F. Walls tion of China Missionaries and Funds by North American Mis­ Sebastian Karotemprel, S.D.B. Dana L. Robert Anastasios Yannoulatos sionBoards."? Havingservedin China, andbeingwellaware that Books for review and correspondence regarding editorial matters should be addressed to the editors. Manuscripts unaccompanied by a self-addressed, stamped envelope (or international postal coupons) will not be returned. The editor of the Occasional Subscriptions: $21 for one year, $39 for two years, and $55 for three years, Bulletin received and postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, answered about 2,000 Visa, MasterCard, or International Money Order in U.S. funds. Individual inquiries per year on copies are $7.00; bulk rates upon request. Correspondence regarding sub­ scriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF mission subjects. MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A.

Advertising: Ruth E. Taylor a quarter of a century earlier one out of every three North 11 Graffam Road, South Portland, Maine 04106, U.S.A. American Protestant missionaries had been assigned to China," Telephone: (207) 799-4387 Beaver kept his sights trained on anything that had to do with the missionaries and the church in China. Articles appearing in this journal are abstracted and indexed in: Frank Wilson Price, Beaver's successor at the MRL (from Bibliografia Missionaria IBR (International Bibliography of February 1956), fully shared his predecessor's love of China, Book ReviewIndex Book Reviews) having been raised in China by Presbyterian (PCUS) missionary Christian Periodical Index IBZ (International Bibliography of parents and having served there himself for nearly thirty years. Guide to People in Periodical Literature Periodical Literature) Oneof the veryfirst issues of the DBpreparedby Price wasWang Guide to Social Science and Religion in Missionalia Periodical Literature Religious andTheological Abstracts Ming-tao's seventeen-page tract attacking the theologicalliber­ Religion IndexOne: Periodicals alism of some leading Chinese Christians who were working hard to prove their loyalty and value to the new Communist Index, abstracts, and full text of this journal are available on databases government." Price, who had translated the tract from the origi­ provided by EBSCO,H. W. Wilson Company, The Gale Group, and Univer­ nal Chinese, compared Wang's challenge to Luther's ninety­ sity Microfilms. Also consultInfoTrac database at manyacademic and public five theses. The authorities, viewing this public challenge as the libraries. For more information, contact your online service. last straw, arrested Wang and sentenced him to fifteen years in labor camp. Exactly a year later the DB carried "My Self­ Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors Examination," Wang's confession for having failed his duty to and not necessarily of the Overseas Ministries Study Center. the people, given publicly upon his early release from prison. It Copyright©2000by OverseasMinistries StudyCenter.All rightsreserved. is painful to read." In the intervening months between the two pieces by Wang, Second-class postage paid at New Haven, Connecticut. the DBcarried an article by one of Wang's chief antagonists, Y.T. POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF Wu, a YMCA leader and chairman of the Committee for the MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. Realization of Self-administration of the Chinese Churches. Un­ ISSN 0272-6122 derthe title "The Christians of China ComeTogether," Wu urged greatereffortsby the Christian community to enter into "the way of socialism," and among other issues he lamented the alleged use of missionaries as spies for Western powers."

July 2000 99 Communism, Imperialism, and Mission Stressing Mission Scholarship

In the 1950s many Americans were consumed by the threat of An annual feature of the DB was a list of doctoral and masters world revolution under the flag of Communism. Beaver was less degrees in mission studies. Many readers of the IBMR will worried about Communism than about Western indifference to recognize names of neophyte scholars who subsequently be­ the cause of the Gospel. "There is a tendency in the United came leaders and spokespersons for the cause of Christian mis­ States," he wrote, "to identify [world] revolution with Commu­ sions. A short list includes the following from the first eleven nism and to assume that all these factors adverse to the mission years of the DB: are products of the Communist program to overturn the estab­ lished order and destroy religion." He reminded the readers of W. R. Hogg, "The History of the International Missionary Coun­ the DB that "the primitive Church first launched the mission in cil" (Ph.D., Yale University), DB I, no.7 (August I, 1950). the face of obstacles which seemed insuperable.... Antagonism Norman A. Horner, "Protestant and Roman Catholic Missions is not as strong a barrier to the Gospel as indifference." He went Among theBantuof Cameroun: A ComparativeStudy" (Ph.D., Kennedy School of Missions, Hartford Seminary). DB 1:7 on to observe, "I have little doubt that it is out of the battle of the (August I, 1950). From 1976 to 1982 Horner was Associate young churches with their environment that there will eventu­ Director of the OMSC. ally come the light of understanding and the seeds of spiritual Creighton B. Lacy, "Protestant Missions in Communist China" revival which will renew the vitality of the Western churches (Ph.D., Yale Univ.), DB 4, no.13 (October 22, 1953). within the whole Body of Christ and make Christianity a mighty William J. Kornfield, "Anthropology-an Effective Key to Pio­ force in shaping the emerging world community.v" neer Work" (M.A., Columbia [S.C.] Bible College), DB4, no. 13 In the summer of 1956 Price carried a list of eighty-six titles (October 22, 1953). on Communism,compiledby M. SearleBates."In 1959he helped Paul Sato, "Techniques of Evangelism Applied to the Christian readers see Christian mission via the Communist worldview by Churchof RuralJapan" (Th.M., TheologicalSeminary,Univer­ reprinting an article from the Great Soviet Encyclopedia. A sam­ sity of Dubuque), DB 4, no. 13 (October 22, 1953). Jack Finley Shepherd, "Muslim Writing on the Bible" (M.A., pling: "Since World War II (1939-1945) the missionary activity of Kennedy School of Missions, Hartford Seminary), DB4, no. 13 the Vatican and of a predominantmajority of Protestant mission­ (October 22, 1953). aries is subject chiefly to the interests of American imperialism. Herbert C. Jackson, "Henry Lyman Morehouse, Statesman of the ... During the People's LiberationWar in China, the missionaries Baptist Denomination in the North" (Ph.D., Yale Univ.), DB5, carried on subversive espionage work to aid the Kuomintang no. 12 (November 10, 1954). and the U.S.A."16 Gerald H. Anderson, "The Theology of Missions: 1928-1958" Price appended a two-page, generously annotated list of (Ph.D., Boston Univ.), DB II, no. 10 (December IS, 1960). In titles dealing with Christian mission and imperialism and then 1961 Anderson's path as a mission scholar was established added his personal admonition: "The mistakes of the pastshould with the publication of The Theology of the Christian Mission not blind us to the encouragements of the present and the new (McGraw-Hill), which incorporated a summary of his disser­ tation and contributions from twenty-six widely known lead­ ers and teachers in the field of mission theory and theology. His aim, as stated in the introduction, was to provide a collec­ Price wrote that in spite of tion of perspectives that would be representative of a "catholic involvement with imperialism, and well-rounded Trinitarian point of view." the achievements of Not infrequently, space in the DB was devoted to founda­ tional treatments of the theology and biblical principles of mis­ # Christian mission speak sion. An early rendering of the kingdom of God motif came from for themselves." Paul Tillich: "Fulfillment [of the kingdom of God] transcends history, but it is fulfilled through history." "The claim ... that Jesus is the bringer of the New reality for the universe is identical possibilities in the future. The Christian world mission has a with the demand made upon the church to spread itself all over glorious history in spite of its unfortunate involvement at times the world. And that is what missions does ... Missions is the with policies of imperialistic expansion and colonialism, and its continuous pragmatic test of the universality of the Christ, of the achievements and contributions speak for themselves.?" truth of the Christian assertion that Jesus is the Christ."!" On the One is struck by how early and how often material in the DB fiftieth anniversary year of the World Missionary Conference of acknowledged the problematic association of Christian mission 1910in Edinburgh, Scotland, the DBcarried five pages of "selec­ with imperialism, as well as the reality that access to vast regions tions from the World Missionary Conference News Sheet." An once secured by colonial power was rapidly slipping away. R. abstract of Gerald Anderson's dissertation was appended, under Kenneth Strachan, the highly respected president of the evan­ the title "The Theology of the Christian Mission at Edinburgh gelical agency Latin America Mission, is a good illustration. His and Succeeding World Conferences.'?" October 1954 address to the annual meeting of the Evangelical Herbert C. Jackson (successor of Price in 1961) gave readers Foreign Missions Association appeared the very next month in Bishop Lesslie Newbigin's masterful exposition of John 20:19, the DB."The entire structure of [Westerncivilization]," he wrote, "Bringing Our Missionary Methods Under the Word of God," in "will be altered and the position of the Church of Christ will be which Newbigin cautioned, "If we now see thatwe have beentoo different from that which it has today. We may find ourselves in much conformed to the world of the nineteenth century, it is no much the same situation as the Church of the first century, in an adequate response to try now to be conformed to the world of the alien world,pressedandoppressed,a witnessingminorityobliged twentieth century."?' In 1963 Jackson reviewed the previously to carry out our commission of world-wide evangelism with unpublished working papers of the 1953meeting of the Interna­ little sanction and little protection from the powers that be.?" tional Missionary Council in Willingen, Germany, whose theme

100 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH was "The Missionary Obligation of the Church." Included in his system ... [whereas] mission is the sending of representatives selection of papers for publication in the DB was G. Ernest across frontiers of cultural difference or of alienation to witness Wright's "The Old Testament: A Bulwark of the Church against to Christ in the face of unbelief and nonbelief/?" Paganism"-a landmark statement on the nature of the New One particularly impressive article, appearing in 1968,dealt Testament message understood in light of its Old Testament with the efforts of mainline Protestant societies to develop part­ background, along with implications for Christian mission." nership models of mission. With merciless logic Frederick S. Later that year the DB carried Eugene L. Smith's address to the Downs, who served in India as a professor of the history of Fourteenth Annual Meeting of the Mission-Sending Societies of Christianity, shredded the partnership theory and the claims of the RomanCatholicChurch: "The High Calling." "The Christian its proponents to have solved the problem of dependency." mission," Smithasserted, ''began in the heartof God. He sent His Son that we might find life in Him.... When we seek to share that Retrenchment and Transition to the IBMR good news ... the living Christ works through us. He enables us to witness, even as he enables others to hear. Our mission is not Jackson resigned as director of the MRL and editor of the OB in ours. It belongs to Christ."23 1966.It became clear that further supportfor the MRL would not be forthcoming. Union Theological Seminary retained the hold­ Gathering and Analyzing Missionary Data ings as a special collection, but there would no longer be staff to perform the research, maintenance, and publishing functions. Beaver and his successors devoted much energy to the gathering Responsibility for the Book Notes, the statistical directories of and interpretation of mission statistics, beginning with the DB North American missionary personnel, and the 0 B passed to the review of the 1952edition of the World Christian Handbook:" Just staff of the Division of Overseas Ministries (DOM) of the Na­ two months later Beaver published "The Protestant Foreign tional Council of Churches. In 1968 MARC World Vision came Missionary Enterprise of the United States." This piece, the first forward to help with the statistical directories and assumed full in a series of statistical overviews, gave a post-World War II responsibility from the tenth to the seventeenth editions (1973­ baseline of some 18,000 North American missionaries, spon­ 97); MARC's title for the publication was Mission Handbook. sored by about200sending agencies." Two years later, based on Beaver was able to contributea final historicalarticle on the MRL, a partial but representative survey, Beaver projected a total of in which his distress over the virtual end of the MRL was about 20,000 missionaries. This was more than double the low palpable."Three successive general secretaries of the DOM kept point during WWII, and Beaver noted that the increase was due the OB alive, but combined issues and skipped issues were primarily to the substantial growth of the conservative evangeli­ harbingers of its eventual demise. Volume 23 (1972-73), consist­ cal missionary community." When Frank Price and Kenyon ing of twelve issues, covered two years instead of one. The final Moyer tabulated the figures for 1956,they reported a 25 percent three years produced eight issues each. The secular agenda that increasesince the 1952survey,withabout220sendingagencies." dominated the 1968gathering of the WCC, in Uppsala, Sweden, The combined total of missionaries in conservative evangelical swamped the "mainline evangelical" orientation that had char­ and fundamentalist agencies now exceeded the number of mis­ acterized the OB under the editorship of Beaver, Price, and sionaries in Protestant mainline societies, signaling a trend that Jackson, and circulation dropped to less than 300. by 1968would result in two and a half times as many missionar­ In 1973, after fifteen years as professor of missions at the ies from nonconciliargroupsas from mainline conciliarsocieties. University of Chicago, Beaver came out of retirement to become (For an overview in diagram format, covering 1918 to 1996, see director of the Overseas Ministries Study Center in Ventnor, Robert T. Coote, "Twentieth-Century Shifts in the North Ameri­ NewJersey. Gerald H. Anderson, a returned Methodist mission­ can ProtestantMissionaryCommunity," IBMR 22,no. 4 [October ary from the Philippines, succeeded him as director in 1976and 1998]:152-53.) proposed that the OMSC take over the OB. All parties agreed, Other areas covered during the quarter-century of the DB and the first issueof the newpublication,titled Occasional Bulletin include Beaver's "Pioneer Single Women Missionaries," which ofMissionary Research, came out (as a forty-eight page quarterly) laterdevelopedintothe bookAll Loves Excelling (Eerdmans,1968; in January 1977. Anderson called upon Beaver to recount the rev. ed., 1980);28 Kenyon E. Moyer's "The Selection and Training history of the former OB in the lead article of the new journal. In of the Overseas Personnel of the Christian Church," which 1981the journalreceived its present title, INTERNATIONAL BULLETIN documentedthe dismalstateof missionarypreparationfor cross­ OF MISSIONARY RESEARCH. cultural ministry, despite decades of acknowledging the impor­ The annual quantity of material in the IBMR is more than tance of such training:"Price's "The Biblein the ChristianWorld double that of the early years of the old OB. This statistic reflects Mission";30 William A. Smalley's thirty-six page article and bib­ the fact that the IBMR carries a greater number of missiological liography on anthropology for missionaries." Eugene A. Nida's essays and a book review section. "Book Notes," now a regular "PsychologicalRelationshipsin the Communicationof the Chris­ back-cover feature, carries the titles of new books received; it is tian Faith," with nine pages of bibliography." Clara E. Orr's no longer a set of titles on a particular theme. Lists of graduate "Missionaries from the Younger Churches," tracing the growth theses on missions continue as "Dissertation Notices" and ap­ of mission sending by sixteen non-Western churches:" Paul pear in almost every issue. On two occasions-1983 (Theodore Loffler's "LaymenAbroad in World Mission: A Select Bibliogra­ Bachmanas compiler) and 1993(William Smalleyas compiler)­ phy," covering options for volunteer and tent-making ministries the IBMR has presented multiyear directories of doctoral disser­ for persons other than recognized missionaries:" and Beaver's tations on missionproduced in NorthAmericanschools. Follow­ "Mission in Unity." The last article dealt with the growing ing every new edition of the MARC MissionHandbook, the IBMR problem of division in the overseas Christian witness, which has carried an interpretive analysis, and on two occasions there reflected the antiecumenical forces that blossomed after World have been longer-term overviews." Regional surveys and stud­ War II. Beaver also charged that ecumenical missions were "no ies, plusbibliographieson specific aspects ofmission, continuein longer much of a missionary operation but an interchurch aid the IBMR, but with less regularity than in the old OB. "Notewor-

July 2000 101 thy" has beenadded as a regular feature. It announces important "The Twentieth-CenturyPentecostal/CharismaticRenewal missiological meetings such as those of the International Asso­ in the HolySpirit, withIts Goal ofWorldEvangelization," ciation for Mission Studies and the American Society of David B. Barrett (july 1988). Missiology; also noted are key appointments to missiological David Barrett's "Annual Statistical Table on Global Mis­ faculties, appointments to executive offices of mission agencies, sion"-which has appeared in every January issue since 1985­ and obituaries of leading figures in world mission. is the unchallenged front-runner when it comes to requests for Mission Legacies and My Pilgrimage in Mission, two long­ reference and reprinting. It is admittedly frustrating to Barrett running series unique to the IBMR, have brought the journal and some of his readers that this annual update is limited by the special recognition. Seventy-five of the essays in the Legacy editors to two pages, usually the center spread of the January series were collected in a volume published in 1994 by Orbis issue. This restriction means that only minimal explanation of Books: Mission Legacies: Biographical Studiesof Leaders oftheMod­ methods, sources, and interpretation can be given. The editors ern Missionary Movement, now in its fifth printing. The autobio­ impose this limitation because they are convinced that the com­ graphical Pilgrimage series beganin April 1987with an essayby pactness of the feature helps assure its attraction. For details, Donald R. McGavran. More than fifty similar first-person ac­ readers may turn to Barrett's World Christian Encyclopedia, the counts have appeared in the series since then, including several second edition of which was recently announced by Oxford by now-deceased elder statesmen of the Christian mission: University Press (3 vols., 2,000 pagesl)." McGavran himself, Bishop Lesslie Newbigin, ChristianG. Baeta, Twenty years ago readers of the IBMR opened their copy of Harry R. Boer, Hans-Werner Gensichen, Katharine B. Hockin, the January issue and found as the lead article Carl E. Braaten's NormanA. Horner,J.HerbertKane, WilliamA. Smalley, Eugene ''Who Do We Say That He Is? On the Uniqueness and Universal­ L. Stockwell, David M. Stowe and M. M. Thomas. ity ofJesus Christ" 0anuary1980).Braatenasserted that "nothing The current editors of the IBMR have reviewed more than is more clear in the New Testament and the Christian tradition two decades of the IBMR and have attempted to identify contri­ than the uniqueness of Jesus, in whose name alone there is butions that particularly stand out. Almostby definition, any list salvation,beforewhomeverykneeshouldbowandeverytongue of outstanding articles must include those that are frequently confess that he is Lord to the glory of God the Father.r'"He wrote sought after for reference or reprinting, such as the following: to refute the works of liberal theologians such as John Hick and "Silverand Gold Have INone: Churchof the Pooror Church Paul Knitter. But he also stressed the "universality" of Jesus of the Rich?" David B. Barrett (October 1983). Christ, an emphasis widely neglected by the opposite end of the "Can the West Be Converted?" Lesslie Newbigin (january theological spectrum that recently had found expression in the 1987). 1974Lausanne Covenant. As Braaten understood the position of "Critical Contextualization," Paul G. Hiebert (July 1987). evangelicals as reflected in the covenant, they teach that "all "American Protestants in Pursuit of Mission: 1886-1986," those who die or who have died without conscious faith in Jesus Gerald H. Anderson (july 1988). Christ are damned to eternal hell. If people have never heard the Noteworthy------­

Announcing Personalia The Pontifical Urbaniana University and the International The E.StanleyJones School of World Mission and Evangelism Association of Catholic Missiologists will sponsor an Interna­ at Asbury Theological Seminary, Wilmore, Kentucky, has tional Missiological Congress, October 17-20,2000, in Rome. appointed Terry C. Muck as Professor of Missiology and The theme of the congress is "'Who do you say I am?' (Mt. World Religions. He takes the place of A. H. Zahniser, who is 16:15):MissiologicalandMissionaryResponses in the Context retiring. Muck received his Ph.D. in the history of religion of Religions and Cultures." The inaugural address will be from Northwestern University in 1977 and was executive given by [ozef Cardinal Tomko, Grand Chancellor of the editor of Christianity Today from 1980 to 1990. For the past ten PontificalUrbaniana University, and the keynote address will years he was on the faculty of Austin (Texas) Presbyterian be given by Bishop Walter Kasper, Secretary of the Pontifical Theological Seminary. Council for Promoting Christian Unity. For further informa­ Died. Wilfred Cantwell Smith, 83, a Canadian scholar of tion, contact P. John Marconcini, I.M.C., telephone 06-6988­ Islamand comparative religions, February 7, 2000, in Toronto. 2351; fax 06-6988-1871; e-mail [email protected] Born in Toronto, he went to India in 1941 under the auspices Christianity Today magazine (April 24, 2000) has selected of the Canadian Overseas Missions Council and taught at the 100 best religious books of the twentieth century. Four of Forman Christian College, Lahore. He later founded and these books are of particular interest and importance for directed the Institute of Islamic Studies at McGill Universityin missionaryresearch: DavidBosch, Transforming Mission (Orbis Montreal, then directed Harvard University's Center for the Books); Gustavo Gutierrez, A Theology of Liberation (Orbis Study of World Religions, and established a department of Books); Lesslie Newbigin, The Gospel in a Pluralist Society comparative religion at Dalhousie University in Nova Scotia. (Eerdmans): and Andrew F. Walls, TheMissionary Movement Smith's major works include Islam in Modern History (1957), in Christian History (Orbis Books). TheFaith of OtherMen (1962), TheMeaningand End of Religion (1963), Toward a World Theology (1981), and WhatIs Scripture? (1994).

102 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Charles Van Engen ! , The qI6 g)' ~f M i s s io ri I' I 1 ! .,' ~, - + , i ~ , 1 l . ; ". PaulPierson "Charles ~aft w I History of Missioh and ' , Adthro~ology; and I ' I ~ Uatin'American Siudies Intercultural Communidtion l., " ., !,; '! I : ~ i I STUDY WITH FACULTY AND STUDENTS FROM AROUND THE WORLD

FACULTY on the cutting edge, each experienced in global mission

STUDENTS Call our Office ofAdmissions national leaders on campus from more than 1-800-AFULLER www.fuller.edu 60 countries and over 100 denominations CURRICULUM 135 N. Oakland Ave. Pasadena, CA 91182 strong core of theology of mission with 15 concentrations COMMITMENT FULLER THEOLOGICAL SEMINARY strongly evangelical, committed to biblical SCHOOL OF WORLD MISSION auth ority PROGRAMS M. A., T h.M. , D.Min., D.Miss., Ph.D., continuing education, combining resident and extension studies gospel and have never had a chance to believe, they are lost majority, read "Shifting Southward: Global Christianity Since anyway." Braaten continued, "I am convinced that my friends to 1945," by Dana L. Robert, in the April 2000 IBMR. the left who teach that there are many saviors to accommodate a We have before us today fifty years, a half-century, of pluralistic world and my friends to the right who teach that only mission/missionary research. R. Pierce Beaver set the pace in those who share their faith will be saved in the end are both 1950withthe first issue of the Occasional Bulletinfrom theMission­ wrong." The apologetic that follows in the next four pages ought ary Research Library. Gerald H. Anderson was well placed a to be reread annually." quarter of a century later to carry forward the challenge of Another milestone article is Bishop Lesslie Newbigin's mission scholarship and to develop the INTERNATIONAL BULLETIN "Cross-currents in Ecumenical and Evangelical Understandings OF MISSIONARY RESEARCH in faithfulness to the Beaver tradition. of Mission," found in the July 1982IBMR. Equally helpful for its While the circulation of the former bulletin amounted to several overview of the range of opinion and its affirmation of a balanced hundred, the IBMR has advanced to the point of having more theological positionis DavidJ.Bosch's "Evangelism: Theological than 6,000 readers in some 130 countries around the world. Next Currents and Cross-currents Today," which was the lead article year at this time, the editors anticipate that readers will be able to in the July 1987 issue. For a fresh approach to church history we research on theWorld Wide Web the archives of the IBMR (all the have Wilbert R. Shenk's "Toward a Global Church History" way back to the January issue of 1977), thanks to the American (February 1992). For a positive approach to interreligious dia­ Theological Library Association's ATLAS project. Current sub­ logue that does not sacrifice the truth claims of the Gospel, we scribers will have access to this service without charge. may turn to Marcello Zago's "Mission and Interreligious Dia­ After the present issue, the editorship passes from Gerald H. logue" (July 1998). For a penetrating analysis of what has been Anderson to Jonathan J. Bonk, the new director of the Overseas lacking in the field of scholarly mission studies-and what still Ministries Study Center. The mandate has not changed. We will is lacking in many respects-we can recommend Andrew F. endeavor to keep a finger on the pulse of the world Christian Walls's "StructuralProblemsin MissionStudies" (October1991). mission and to help readers better understand the part all of us Finally, for a comprehensive treatment of the state of the world play in fulfillment of our Lord's last command. Christian movement and how it reached its present non-Western Notes------­ 1. R. Pierce Beaver, "The Missionary Research Library and the on the history of missions and the church in China, see Cynthia Occasional Bulletin," Occasional BulletinofMissionary Research 1, no. McLean, "The Protestant Endeavor in Chinese Society, 1890-1950: 1 (January 1977): 2. Beaver quoted Mott, who wished the MRL to be Gleanings from the Manuscripts of M. Searle Bates," International "the most complete and serviceable missionary library and archives BulletinofMissionary Research 8, no. 3 (July 1984). in the world. I desire it to be thoroughly interdenominational, 16. "Missionary Effort," OB 10, no. 7 (August 15, 1959): 3. ecumenical, and international." 17. Ibid., p. 6. Price's list of important works on Christian mission and 2. OB 16, no. 1 (January 1965). imperialismincluded WilliamE.Hocking's Coming World Civilization 3. In October1961,uponthe appointmentofHerbertJacksonas director (1956), Reinhold Niebuhr's Structure of Nationsand Empires (1959), of the MRL, the OB became a monthly. Nathaniel Peffer's White Man's Dilemma-Climax of the Age of 4. Beaver, "The Missionary Research Library," OB 6, no. 9 (December Imperialism (1927), David M. Paton's Christian Missions and the 6, 1955): 3. Judgment of God (1953), and M. A. C. Warren's Caesar, the Beloved 5. Almost without exception, each issue of the OB was confined to a Enemy-Three Studiesin the Relation of Church and State (1955). single feature, though sometimes of considerable length. In 1957 a 18. Strachan, "New Emphasis in Missions," OB 5, no. 13 (November 12, region-by-region survey of the churchin the non-Western world ran 1954). sixty-eight pages (vol. 8, no. 7). The physical bulk of an OB bound 19. Paul Tillich, "The Theology of Missions," OB 5, no. 10 (August 10, volume (usually four years) is comparable to a four-year bound 1954): 2,4. volume of the IBMR. The actual annual content, however, was less 20. OB 11, no. 5 (June 14, 1960): 9, 10. than half that of the IBMR, since the pages of the IBMR are double­ 21. OB 13, no. 11 (November 1962): 2. sided, while for its first thirteen years, the OB was typewritten and 22. OB 14, no. 4 (April 1963). was produced single-sided. 23. OB 14, no. 11 (November 1963): 3. 6. OB 2, no. 6 (May 15, 1951). 24. Beaver, "The Worldwide Christian Community in 1952: A Review," 7. OB 4, no. 1 (January 21, 1953). OB 4, no. 1 (February 27, 1953). Beaver judged the World Christian 8. OB 1, nos. 11 and 13 (October 23 and December 15, 1950). Handbook to be of "inestimable value in presenting a picture of the 9. OB 3, no. 14 (December 24, 1952). Christian Church and movement in their global proportions" (p. 1). 10. Ibid., p. 1. 25. Beaver, "The ProtestantForeignMissionary Enterprise of the United 11. Wang Ming-tao, "We-for the Sake of Faith," OB 7, no. 3 (March 15, States," OB 4, no. 7 (April 30, 1953). The figure of 18,000 missionaries 1956). The flavor of Wang's tract is seen in this excerpt: "I believe the includes a Canadian component of about 600. Genesis record about the creation of man; the modernists do not. I 26. Beaver, "The Expansion of American Foreign Missionary Activities believethe VirginBirth ofJesus; Ibelieve thatHe diedto redeem man Since 1945," OB 5, no. 7 (June 4, 1954): 2. from sin; I believe that He rose bodily from the dead; I believe that 27. Frank W. Price and Kenyon E. Moyer, "A Study of American He will come again; the modernist believes none of these truths." Protestant Foreign Missions in 1956," OB 7, no. 9 (November 16, 12. Wang subsequently went to the authorities to disavow his 1956). In the next such analysis, published in March 1962, Price "confession" and was returned to prison. He was finally released in placed the missionary-sending record of the average U.S. 1980, having spent twenty-three years in prison. See David H. denomination against the data for leading conservative evangelical Adeney, China: The Church's Long March (Ventura, Calif.: Regal agencies. While the average was 1 missionary sent for overseas Books, 1985), p. 56. service for every 3,000 members, the Christian and Missionary 13. Y. T. Wu, "The Christians of China Come Together," OB 7, no. 8 Alliance sent out1for every 72 members; the Seventh-dayAdventist (October 23, 1956): 5-11. ratio was 1/231; the Assemblies of God, 1/708; the Church of the 14. "Revolution in Missions?" OB 6, no. 3 (April 12, 1955): 2, 10. Nazarene, 1/751. 15. OB 7, no. 7 (August 15, 1956). For an account of Bates's scholarship 28. OB 4, no. 12 (September 30, 1953).

104 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 29. OB 8, no. 8 (August 15, 1957). 1968). 30. OB 8, no. 9 (October 18, 1957). 38. Robert T.Coote, "GoodNews,Bad News: NorthAmericanProtestant 31. OB 11, no. 1 (January 20, 1960). Overseas Personnel Statistics in Twenty-Five-Year Perspective," 32. OB 11, no. 6 (July 15, 1960). International BulletinofMissionary Research 19, no. 1 (January1995):6­ 33. OB 13, no. 1 (January 1962). 13; and Coote, "Twentieth-Century Shifts in the North American 34. OB 17, no. 1 (January 1966). Protestant Missionary Community," ibid. 22, no. 4 (October 1998): 35. Ibid., p. 3. 152-53. 36. Frederick S. Downs, "Mission Boards and Indigenous Churches," 39. The statistical data that IBMR readers most frequently inquire about OB 19, no. 3 (March 1968). For a similarly strong critique of concerns martyrs. The January2000 issue sets the average number of conservative evangelical missions, see Kenneth Strachan's 1954 Christian martyrs per year at 165,000 (p. 25, line 27). Readers who article in the OB. Strachan highlighted the relative weakness of wish more information should consult Barrett's 1990 publication indigenous churches planted by evangelical missions as compared Our Globe and How to Reach It (Birmingham, Ala.: New Hope). On with churches planted by mainline societies. He employed statistics page 18 (diagram 5) it becomes clear that Barrett employs a broad provided by the 1952 World Christian Handbook to show that the definition regarding the circumstances under which Christians may relatively greater emphasis on leadership training by mainline be classified as martyrs. The category is seen in fuller perspective missionaries had produced stronger and larger churches 'with when one notes that he reports almost twice as many Muslim indigenous leaders as compared to national churches that resulted martyrs through the centuries as Christian martyrs. from the conservative evangelicals' stress on evangelism, with 40. Braaten, "Who Do We Say...?" Occasional Bulletin of Missionary relatively little attention given to education ("New Emphasis in Research 4, no. 1 (January 1980): 3. Missions," OB 5, no. 13 [November 12, 1954]). 41. Ibid., pp. 3-7. 37. Beaver, "The Missionary Research Library," OB 19, no. 2 (February

Eusebius Tries Again: Reconceiving the Study of Christian History Andrew F. Walls

he most striking feature of Christianity at the end of the istic forms of Christianity. But in the coming century we can T second millennium is that it is predominantly a non­ expect an accelerated process of new development arising from Western religion. On all present indications, the numbers of Christianinteractionwiththe ancientculturesof Africa andAsia, inhabitants of Europe and North America who profess the faith an interaction now in progress and with much further to go. are declining, as they havebeenfor some time, whilethe churches The fact that Christianity, after being a Western religion for of the other continents continue to grow. Already more than half centuries, has now become a non-Western one is especially the world's Christians live in Africa, Asia, Latin and Caribbean striking for the suddenness and rapidity of the transition. Ken­ America, and the Pacific. If present trends continue, at some nethScott Latourette spoke of the nineteenth century as the great point in the twenty-first century, the figure could be two-thirds. century of missions, but it is the twentieth that has been the most It seems that the representative Christianity of the twenty-first remarkable for the transformation of Christianity. One has to go centurywill be thatof Africa, Asia, LatinandCaribbeanAmerica, back many centuries to find such a huge recession in one part of and the Pacific. It is at least possible that the Christianity of the world paralleled by such a huge simultaneous accession in Europe maybecome increasingly a matter of historical reference. another, producing the radical shift in the cultural and demo­ The events that, for its weal or for its woe, will shape the graphic composition of the Christian church that has occurred Christianity of the early centuries of the third millennium are since 1900. It took Christianity a long time to become a Western those already taking place in Africa, Asia, and Latin America. religion, let alone the Western religion. It did not begin as a We have long been used to a Christian theology that was Western religion (in the usual significance of that word), and it shaped by the interaction of Christian faith with Greek philoso­ took many centuries to become thoroughly appropriated in phy and Roman law. We are equally accustomed, though not Europe. It was still later that Christianity became so singularly usually so conscious of its origins, to ecclesiology and codes of associated with Europe and Europe alone as to be thought of as practice shaped by Christian interaction with the traditional law a European religion. Indeedit was notuntil comparatively recent and custom of the Germanic and Slavic tribes beyond the Roman times-around the year 1500-that the ragged conversion of the frontiers. These forms have become so familiar and established last pagan peoples of Europe, the overthrow of Muslim power in that we have come to think of them as the normal and character- Spain, and the final eclipse of Christianity in central Asia and Nubia combined to produce a Europe that was essentially Chris­ tian and a Christianity that was essentially European. Paradoxi­ AndrewF.Walls isProfessor Emeritus in theCentre fortheStudy ofChristian­ cally it is just at this point, when Europe and Christianity were ity in the Non-Western World at the University of Edinburgh and Guest more closely identified with each other than ever before, that the Professor ofEcumenics andMissionin Princeton Theological Seminary. He is impact of the non-Western world upon the Western became acontributing editoroftheINTERNATIONAL BULLETIN OF MISSIONARY RESEARCH. Thisarticle is excerpted froma longer essaygiven as a keynote address at the critical. In the very era in which Western Christianity became Consultation ofGlobal Christian Historiography, Fuller Theological Seminary, fully and confidently formulated, the process that was to lead to April30, 1998; it will bepublished in theforthcoming consultation volumeand its transformation or supersession had begun. is usedhere by permission. I speak deliberately of the impact of the non-Western world

July 2000 105 upon the West, rather than the other way round. I do so because the task of the global church historian. What is required is no less insofar as the rewriting of church history is concerned, that is the than the reconception of the taskof the Christian historian. more important aspect of the story. New church history writing mustdealwiththe interactionbetweena Christianityformulated Reconception of Resources in relation to Western needs and conditions and a Christianity formulated by a whole series of other cultures with histories of What conceptions govern the present study and teaching of their own. If church history writing is to recount the whole story Christianhistory,andto whatextentdoes the Christianhistorian's of the faith of Christ, it must explore how that story since the understanding of the contemporary situation of Christianity call sixteenth century has been determined, directly or indirectly, by for adjustment or replacement? the worlds thatfirst burstuponWestern Christian consciousness It is difficult here to avoid intruding an autobiographical at that time. Not until the twentieth century did it become clear note. Three episodes come particularly to mind. The first oc­ how substantial that impact had been. And the task of catching curred in West Africa while I was in my early thirties. I had been up with that development academically has hardly yet begun. appointed to teach church history. My training for the purpose could be counted impeccable; what better exposure could the Shifting Boundries in Scholarship younger churches (as they were called in those days) have than to the ripe experience of the older churches, and especially of When I began academic work relating to Africa some forty years their oldest period? I had done my graduate work in patristics, ago, religion was a marginal area of African studies. The primal and in Oxford, a temple of patristic study, and under the great F. religions of Africa were still largely considered to be the domain L. Cross, its high priest. What I lacked, however, was something of the anthropologist. A place could be allowed for Islamic studiesas a specializedarea, butas regardsChristianityin Africa, only African Independent Churches, as they were then begin­ If we are to know the whole ning to be called, could be regarded as properly African. The rest of African Christianity could be subsumed under the heading story, we must explore a "missions," and any study of missions was likely to be about Christianity formulated by external influences on Africa. Thus, for example, one of the distinguished studies published in the 1950s is entitled The a whole series of cultures Missionary Factor in East Africa. with histories of their own. That period of academic study saw the beginning of decolonization and the emergence of the new African states. It was, and is, recognized that "the missions" influenced these all my students alreadypossessed: the actual experienceof living events through the organizational and leadership structures of in a second-century church. the churches and through the education of the elite who led the My early life as a teacher, seeking to impart the lessons of movementto independence. In general,however, the undoubted early church history, was somewhat frustrating. My rich com­ Christian influences on the pan-African revolution of the 1950s pensation came from developing acquaintance with the local and1960s-aperiodwhenthe studyof Christianityin Africa was church and society. The students, of course, wrote down all I largely the study of "missions"-were indirect, often uncon­ said; it was part of the ritual transfer of knowledge. Yet all the scious, and sometimes unintentional. while they possessed keys that might have opened new doors A generationlater, in the late 1980sand early1990s,a second into such vexed questions as apostolic tradition, whereas I had pan-African revolution took place, as dictators and military only secondhand accounts of earlier versions of those questions. regimes in different parts of the continent were overthrown and IdoubtifIdidmuchgoodin my first five years as a churchhistory a new South Africa emerged out of Africa's seemingly most teacher in Africa, but I am everlastingly grateful that I learned intractable situation. In this second revolution, in country after there that second-century Christianity (and third-century, and country the churches were vehicles of change or catalysts in even first-century) can still be witnessed and shared in. times of transition, or they acted as umpires on behalf of society. A saying of F. L. Cross, my revered teacher, brought further Time after time the churches of Africa preserved a viable form of illumination. "We know next to nothing about the ante-Nicene civil society when other forms had collapsed or had been sup­ church." He was right, as he usually was. But we now have better pressed. The phenomena can be observed in countries as differ­ resources for understanding the patchwork of fragments of ent as Benin and Zambia: even in an overwhelmingly Muslim Christian literature that survive from before the age of the great setting such as Mali, a Christian bishop acted as keeper of the councils. We will find that by examining the recent histories of national conscience. Political scientists in the African field found the churches of Africa and Asia we will discover more than the that knowledge of church structures was a necessary part of Bodleian or the Vatican libraries can yield. The same themes, their equipment. It is now clearly the case that Christianity has often the same media, occur. When we look at post-Apostolic, become so much a part of the fabric of sub-Saharan African life anti-Nicene materials, we find earnest, but rather turgid, moral that scholars in a wide variety of disciplines who want to homilies (much of Romans 12-16, little of Romans 1-8); eloquent undertake serious study of Africa need to know something episcopal letters displaying equally autocratic temper and mov­ about Christianity. ing self-sacrifice; apocalyptic visions of the fate of church mem­ The converse is equally true; anyone who wishes to under­ bers who behave badly; guidance on discerning the spirits (a take serious study of Christianity these days needs to know prophet whose "word from the Lord" is to order a meal for something about Africa. It follows that the student of Christian himself is a false prophet, one who outstays reasonable hospital­ history not only must know something about Africa but also ity is a false prophet); cheerful fictional correspondencebetween must consider the part that Africa plays in the total story of the Jesus and a local king, showing how early this particular locality faith. The issue is much wider than Africa; it goes to the heart of accepted the Gospel; decisions of synods determining who had

106 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH what relations with which now-discredited government offi­ twentieth-century church, of which Scottish Christians were a cials; regulations about exorcising the water prior to baptism; part? What mental space was there to take in the idea of a world gospels with bigger and better miracles than the canonical ones. church in which Scotland was on the outside edge? Everything These ante-Nicene snapshots are found among heart-moving in ministerial training conspired to promote the idea that Scot­ testimony and muckraking scandal, coded utterances, gnomic land was at the center. But the students following the course, memorials, and thought-provoking graffiti. And all readily find preparing for the ministry, were aware that the Church of Scot­ analogies, and sometimes replications, in the recent and contem­ land was a church in recession, losing members every year since porary history of the churches that are now in their first and 1950. By devoting its ultimate focus to Scotland, the teaching of second centuries of existence! church history implicitly emphasized decline-a glorious past, I yield to no one in desiring that the theological libraries of but an uncertain future. What hope would Scottish congrega­ Africa, Asia, Latin America, and the Pacific be equipped to bear tions so served ever have of learning the full truth about the the responsibilities in Christian scholarship that are theirs. But church? the scholars of those areas will have resources in their own The traditionalScottishchurchhistorysyllabusof thatday­ experience, and in the present and recent experience of their a rather blatant example of the genre-exhibited in conception churches, that may provide deeper insight than we have yet had and design the general features of most Western church history into the surviving literature of ante-Nicene Christianity. The syllabuses. These provide a selection of topics designed to ex­ whole delirious mixture includes the proliferation of local vari­ hibit a particular tradition. Usually that tradition is partly geo­ eties, the official and popular faces of the church, its moderates graphic-that is, the selection represents influences bearing on a and its radicals, its bridge builders and its pacesetters, and its particularlocality, suchas Scotland,Germany,or NorthAmerica. interaction with the mind-sets of the synagogue and the acad­ The geographicalbias startsearly. Churchsyllabuses tend to emy, the club and the street corner. lose interest in the Greek-speaking church-though it was still Latter-day Protestants, nourished on the legacy of the six­ the largest sector of Christianity-after the great creedal contro­ teenth-century Reformation, are sometimes puzzled by the tran­ versies. There are two reasons for this bias. The first is that sition from the Apostle of the Gentiles to the Apostolic Fathers. Scottish, German, and AmericanChristianitywere more directly How is it that leaders of churches associated with Paul, who affected by events in the Latin-speaking area. And in this case, as treasured his words and revered his memory, people to whom in others, the geographic bias reinforces a linguistic and cultural we owe the very preservation of the Pauline letters-and who one. knewGreekbetter thanwe do-seemto have no idea of whatwe The second reason is simply that the main principle of think Paul means by justificationby faith? Scholars coming from selection is confessional: the church that is the subject of church the new second-century churches will probably see no puzzle at history is implicitly defined as the church we ourselves know­ all. ourtradition as it has developed. In principle, there is no harm in The first aspect is thus to reconceive the resources available this focus, provided we know what we are doing, and provided for the study of the history of world Christianity. There are rich also we do more than this. It is natural and right to seek to possibilities in rereading earlier history in the light of the living understand one's own tradition; it means to know who one's experience of the churches of the southern continents.. ancestors are. But there are lurking dangers, both historical and theologi­ Church History, or Clan History? cal. One is that we think by study of our own tradition we are doing church history. We are not-we are doing our church The second aspect is suggested by another personal experience. history. If this is the only lens through which we study Christian After almost a decade teaching church history in Africa, I was history, we have bypassed the story of the whole people of God again teaching church history, but this time in the theological in favor of clan history. Such an approach reduces the area in faculty of an ancient Scottish university, in a course designed which we look for the works of God, whereas the promises of principally for candidates for the ministry of the Church of God are to all who trust them. The Lord of Hosts is not to be Scotland. The course was solidly planned and executed, de­ treated as a territorial Baal. manding three years' study. The first year was devoted to study The second danger arises from inertia: There is little internal of the early church (a concept that we must examine in a mo­ compulsion to review the construction of one's historical frame­ ment). The second year was concerned with the Reformation, for work as conditions change. This was the case with the Scottish the Church of Scotland is a Reformed church. (Notice how example mentioned earlier, a framework that fairly interpreted effortlessis the transitionfrom Augustine to Luther,howcursory the tradition around 1910no longer did so sixty years later. As a the consideration of the intermediate period in which Scotland, result, the students, and the congregations beyond them, were and most of northern Europe, became Christian. Very few West­ actually being prevented from understanding their own church ern theologians get much idea about the origins of Western history. They were part of a larger, more dynamic Christian Christianity from their church history course.) The third year movement than they could ever realize from their education. was devoted to Scotland. There could hardly be a clearer state­ ment of the purpose of a degree course in church history: it is to Reconception of the Syllabus gain an understanding of Us As We Are. The general scope of this course, reflecting and incorporat­ There is a third danger. Not only may we think we are engaged ing the work of very formidable scholars, had probably changed in churchhistorywhenit is onlyclan history,butourversionmay little over the twentieth century. What had changed over that be copiedby peoplewho have different ancestors. My mostvivid time, however, was the shape of the Christian constituency. A recollection of this danger comes from my involvement a few person following that course could gain an excellent grasp of years ago with a group of seminary teachers from various part of how the Church of Scotland came to be what it was. But what India. We were engaged in a workshop on the teaching of church hope would one have of understanding the true nature of the history. It soon became clear that those present were using

July 2000 107 versions of syllabuses originating in Europe or, more often, Empire? Supposewe look not only at the well-knownmovement North America. Most were also trying to teach some Indian, or westward from Antioch but at the eastward movement as well? sometimes Asian, churchhistorywhich in most cases was taught The little buffer state of Osroene, on the Roman imperialfrontier, as a separate course. That is, there was church history, and there was the early base of a remarkable Christian movement. In was Asian church history. And (it was an entirely Protestant Edessa, its capital, are the remains of the oldest church building gathering) the latter, after the obligatory reference to St. Thomas, yet discovered, built at a time when no such thing was possible began in 1792with William Carey. Church history was a given; in the RomanEmpire. Edessa,indeed, oftendoes appearon maps the course offered for study was a seamless robe into which Asia of the early church. Unfortunately, it is usually at the eastern could not readily be sewn. extremity of the map, yielding the idea that it represents the The striking thing about that gathering in India was that eastern extremity of a Christianity centered on the Mediterra­ everyone seemed to realize that what they were doing was dire, nean. If,however, we place Edessa at the western end of the map, that both the teachers and the students were bored with the and pigeonhole the Roman Empire for a while, we can observe a process of transmitting and receiving an assemblage of facts that remarkable alternative Christian story. were completely unrelated to anything that actually excited any Early Christianity spread down the Euphrates valley until Indian Christian of today. But both must persevere; their task the majority of the population of northern Mesopotamia (i.e., was theological education and church history was a constituent modern Iraq) was Christian. It spread through the Arab buffer of theological education. And how could theological education, states, so that a third-century poet could announce that the social continue without one of its principal constituent disciplines? customs of the desert Arabs had changed. It moved down to If the traditional Western church history syllabus is defec­ Yemen and was adopted by the royal house. It moved steadily tive and obscuring for Western Christians, how much more into Iran proper, into the Zoroastrian heartland of Fars, and stultifying is it for African and Asian Christians? The problem is northward to the Caspian. (It had previously moved west of the not so much that it does not contain African or Asian church Caspian; the first nation to adopt Christianity as its state religion was not the Roman Empire but the Kingdom of Armenia.) This eastern Christianity that grew up in the Persian Empire had much in common with the form of the faith that was If the Western church developingin the same period in the Greco-Romanworld,butits history syllabus is defective cultural milieu was quite different. Like the earliestchurch of all, it was Semitic in language and in cast of thought and retained and obscuring for Western some of the features of that earliest church that were lost in the Christians, how much more development of Hellenistic Christianity. Its immediate milieu so for African and Asian was not solely Hellenistic, and its earliest leaders show little interest in the issues that so exercised those who were trying to Christians. translate the Gospel and the convictions associated with it into Greek terms. Arius caused hardly a ripple. With much less need to work with the categories and methods of philosophical dis­ history, but that it provides no framework in which either can be course, these Christians had to take account of a range of indig­ considered as part of the whole Christian story. enous and Easternreligious influences, includingthe effect of the If the first aspect of our task is the reconception of resources, Zoroastrian influence in local culture. There emerged a religion the second must surely be the reconception of syllabus. There is of intense moral seriousness, of spiritual athleticism, that spoke no way in which African and Asian church history can be to a community marked by the eternal conflict of the principles incorporated within a traditionalWestern-type syllabus, nor can of Lightand Darknessandby the realities of deathand judgment. they be treated as appendages to Western church history. A literature developed that gloried in displaying Christ'svictory over death and evil, rich poetic theology, and striking imagery, Reconception of the Early Church such as we find in Ephraem's magnificent taunting songs about the defeat of humanity's two discredited enemies, Death and A more fundamental issue affects the teaching of church history Satan. in any setting. If Christianity is principally a non-Western reli­ Like their fellow Christians in the Roman Empire, the Chris­ gion, why should its Western period dominate the approach to tians in the Persian Empire fell foul of the principalities and its history? powers. The persecutions under Decius and Diocletian are a How great is that dominance can be divined if we examine well-known feature of the story of Christianity of the Roman more closely the assumptions underlying the standard forms of Empire; the Christians of the Persian Empire knew still fiercer, syllabus that have been exported all over the world. For instance, and more sustained, pressure. In one forty-year period of the the majority of academic institutions provide courses on the fourth century, no less than 16,000Christians were put to death history of the early church. It is safe to assume that in most cases by the Persian emperor Sapor II. The cause for this particularly "early church" means, substantially, the church in the Roman savage attack on Christians was a direct response to the increas­ Empire. Undoubtedly, Western Christianity, Catholic and Prot­ ing favor shown by Constantine to Christians. Anything so estant (and for that matter Greek and Russian Orthodox too), appealing to the Roman state as Christianity had now become were shaped by events that took place in the church's interaction could hardly appeal to Rome's perennial enemy. The critical with Hellenistic civilization and the Roman state. As Eusebius, difference between the story of Christianity in the Persian Em­ the first great church historian recognized, the conversion of pire and that in the Roman Empire is that the Persian Empire Constantine marks a turning point, a turning of the tide, a new neverhada Constantine. EasternChristianityneverknewsteady epoch. imperial favor or predictable political security. That factor in But supposewe look at earlyChristianityoutsidethe Roman itself makes it a story worth studying along with that of its

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Programs • BA or Minor in Intercultural Studies • MA in Intercultu ral Studies • Minor or Cert ificate in TESOL • MA ill Intercultu ral Studies with an • SILlWycliffe linguistics program emphas is in International Business • M A in TESOL • DMiss Doctorate of Missiology • M A ill Applied Linguistics • PhD in Intercultural Education Roman neighbor. gians Tertullian, Cyprian, and Augustine, and it was the source Eastern Christianity, however, had its periods of peace and of innovative, socially conscious Christian movements like substantial seasons of growth. It spread not only through but Donatism, which perhaps produced the first liberation theolo­ beyond the Persian Empire, along the trade routes by sea and by gians. We dare notseparatethesefactors from modernChristian­ land. Its age-old presence in India is well known, its presence ity in Africa any more than we can separate sub-Saharan Africa beyond India-in Sri Lanka, for instance-documented. That from the lands to its north. There are geopolitical forces that tie Eastern Christianity reached China is also often recognized; the whole continent together. In our own day Islam has become those interested in synchronous parallels might note that the the focus of those forces. It is worth recalling that Christianity missionary whose Chinese name was Alopen was puttingChris­ once had a similar role in African history. tianitybefore the ChineseEmperorin 635,muchthe sametimeas The ChristianityofEgyptandRomanAfrica normallyreaches the faith was put before the king and council of Northumbria in the standard syllabus. But equally significant for Africa is an northern England. Indeed, if we are thinking in terms of geo­ aspect of early African church history that rarely does: the graphic extent, the eastward spread of the Christian faith across Christian movement in Africa outside the Roman Empire. With Asia is still more remarkable than the westward spread across all the uncertainties and deficiencies of the sources, we neverthe­ Europe. less have enough material (with archaeology providing much Its spread was sustained through a period that in Western that was not available to our predecessors) to illuminate one churchhistoryis substantiallyone ofloss anddecline. The arrival chapter of African Christian history that lasted nearly a millen­ of the Muslim Arabs in Egypt and Syria, the eastern provinces of nium and another that has continued to the present. The thou­ the Roman Empire, marks the beginning of a period of eclipse­ sand-year chapter is that of Nubia. This Christian community in Latourette's "thousandyearsofuncertainty." Furthereast, Chris­ what is now Sudan antedated the rise of Islam by five hundred tianity was allowed a new period of flowering, so that the tenth years and for further five centuries held a unique place as a century began a time of Christian growth. Right up to the Christian state on the borders of the Islamic world. The continu­ fourteenth century the expansion of the faith went on among the ing story is that of Ethiopia. That story begins with the Syrian shamanistic Turkic peoples who surrounded the Chinese Em­ brothers Frumentius and Aedesius, deflected from their original pire. It is a period little understood, and the sources are difficult purposewhenstrandedin Aksum, in whatis nowTigre, entering of access; yet if we could understand it better, we might gain the service of the king and eventually seeing not only a church some clues to developments of muchlater periods-perhaps, for emerging but the conversion of the king. Again the archaeologi­ instance, some features of Korean Christianity, which also has a cal sources illuminate the story; King Ezana's inscriptions show shamanistic background. One striking feature of the period is his progress from polytheist to monotheist to Christian. that during it Christianity became the faith of nomadic peoples. The continuation of the story has many other surprises and Many of the Turkic peoples were pastoralists on the move. We many mysteries. In Ethiopia a tradition of Christianity grew up hear of bishops appointed to such peoples who had no fixed in the heart of Africa, in daily contact with the realities of African capitalbut moved with their communities. In the modern period worldviews, thatwasrecognizablypartof the GreatChurch, and of missionary endeavor it is hard to find examples of nomadic yet quite unlike anything that developed elsewhere. Ethiopian communities who embraced the Gospel and remained nomadic. Christianity has incorporated the Old Testament to a degree If we look at the eastward as well as the westward Christian unusual among Christians, and its peoplehave often lived under movement, and look at it on the grids of the Persian and Chinese conditions reminiscent of those of the Old Testament. Yet Ethio­ Empires as well as on that of the Roman Empire, it is evident that pia, for all its distinctiveness and all its long years of isolation, there was almost a millennium and a half of Christian history in never entirely lost contact with the church outside. The founda­ Asia before ever Western Christian missions to Asia began. It is tion story makes the point clear: Frumentius went to the nearest equally evident that the early Christian history of Asia is not a center of the Great Church to ask for a bishop for the church he marginal or ephemeral one, but substantial. The ancestors of had founded. The patriarch sent him back as bishop. That patri­ modern Asian Christianity exist, but their names are not being archwas Athanasius. Centuryaftercenturyafterward, the Ethio­ called. And both Western and Asian Christians will remain pianchurch drew its bishop-itsonlybishop-fromAlexandria, impoverished by this omission until the work of reconception of thereby recognizing the universality of the church, even in its the syllabus progresses. very particularcircumstances. The significance of Ethiopiafor all African Christians-as symbol of Africa indigenously, primor­ Reconception of Early African Church History dially Christian, and as symbol of a Christian tradition com­ pletely independent of the West-has been seized all over the African church history is equally distorted by attempts to make African continent. To this meaning countless churches and soci­ it an appendage of a general church history that is really a form eties across the breadth and depth of Africa bear witness by of European clan history. Africa has a continuous Christian taking "Ethiopian" as part of their title. historysince subapostolictimes, a historythatantedates notonly Western missions to Africa but also the Islamic presence there. It Catholic and Protestant, Mission in Common is important for African Christian consciousness that this heri­ tage be reflected in the syllabus. Even the part of African Chris­ If the new situation calls for reconception of the object and tianity that lay within the Roman Empire has its ongoing impor­ content of the syllabus, it calls also for reconception of the tance, not least because, in Egypt, it has continued to the present significance of some elements within it. A single example must day. The sheer luxuriance of early African Christianity is worth suffice. For Western Christians, the sixteenth-century Reforma­ noticing. It was the source of such seminal figures as Origen, the tion (perhaps it would be better to say Reformations) is of first systematic theologian, and Tertullian, the first theologian of defining significance, a watershed. But in the total history of Pentecostalism. It was the birthplacealike of vernaculartheology Christianity its significance may be different and not necessarily and of Western theology through the African lawyer-theolo­ so defining. Certainly it continues to determine the outside

110 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH affiliationsandthe church-consciousnessofChristiansacrossthe permanent modes: Roman Catholic, Protestant, and Orthodox. world, but for some historical purposes the differences between These categories, however, reflect events in Western history; in the varioustypesof WesternChristianshavebeenless significant the West they have a significance that they cannot have in the than the similarities. This fact may be particularly true in tracing non-Western world. They will continue to be valid outside the the place of Western Christianity in the non-Western world. West as indicators of organization and affiliation, but they will From the point of view of Africa and Asia, the missionary likely become less and less useful as descriptors. A large segment movement-Catholic and Protestant-has been a single story of African Christianity, for instance, cannot be called either since the sixteenth century, the Catholic Reformation and the Catholic or Protestant in any meaningful sense: it is simply Evangelical Revival alike necessary to it. Protestants as much as African. Furthermore, its features are to be found among thou­ Catholics owe the conception of a missionary movement, based sands of African believers whose affiliation is Catholic or Protes­ on people sent to persuade and commend but unable to coerce, tant. There are "traditions" in the Christian world community to the first encounter of Western Christians with the non-West­ today that reflect modes of Christian existence in the same way ern world. The missionary movement emerged from the realiza­ as the labels "Catholic," "Protestant," and "Orthodox" have tion that Asia and Africa could not be won for Christ by the hitherto done. It seems likely that, if we are to acquire historical methods used to extend Christendom in Mexico and Peru. understanding of Christianity as a non-Western religion, the In the West it is possible to recount Catholic and Protestant reconception of the categories by which Christians have been histories separatelyfrom one another. In many parts of the world described will be required. it is not; the stories interlock. The first Protestant missionary in The situation of the global church at the end of the second China owed his initial grounding in Chinese to the presence in millennium calls us to a reconception of the task of the Christian the British Museum and the Royal Society of a translation of the historian and offers a new vision to direct the study, teaching, Gospels and a Chinese-Latin dictionary made by Jesuit mission­ and writing of Christian history. The task of research will be aries of an earlier century. He owed his first breakthrough in immeasurably expanded beyond what has ordinarily been in China to the assistance of Chinese Catholics. There is a single view, and vastunexplored sourcesare alreadyat hand to support Christian story in China from the sixteenth century; nay, even that research. The church historian's task will now need more that story needs its prologue in the movement that began nine than a simple, natural evolution from current practice. It will centuriesearlierwhenAlopenand his Syriac-speakingcolleagues require a new breed of church historians with all the skills and reached the emperor's court by way of central Asia. virtues nourished in the older school but with a range of others There is another reason why we may need to reconceive the as well, skills and virtues demanded by the new environment of historical significance of the Reformation. We havebecome used Christianity in the southern continents. It is time for the recom­ to the assumption that Christianity exists in three more or less missioning of church historians.

Evangelicalism, Islam, and Millennia! Expectation in the Nineteenth Century Andrew N. Porter

reat Britain's nineteenth-century imperial expansion whichis to be ... the Easternkingdoms finding theirway to Christ, G paralleled the growthof the modern Christianmission­ is now fulfilling in the exsiccation and absorption of the Moham­ ary movement. Of special interest to evangelical supporters of medan power as a political and ruling power.... Certainly it is a Christian missions was the fact that Britain had emerged as the sign of the times that the Crescent is waning before the Cross .... power having the most extensive control in Muslim lands. These Surely, then, the conversionof Mohammedansshouldbe a special subject at missionary conferences.' developments, intertwined as they were, prompted speculation about the future of Islam and Christianity. For example, at a Two decades later, in Edinburgh, James Stewart, the 1902 Church Missionary Society (CMS) prayer meeting in the early Duff Missionary Lecturer, highlighted the ambiguity of the 1880s,the vicarof Farehamoffered this far-reaching observation: situation: "TakingMohammedanismas a whole, withits strange Many of you, probably, have come to the same conclusion that I and wonderful career, the difficulty is how to fit that career, as an have, that the fifth horn in the vision of the ram and the he goat in event permitted by God, into the progress of the world, or into the eighth chapter of Daniel is a symbol of the Mohammedan the evolution of its spiritual history, and how to understand the power, and that its time for practising and prospering against the purpose it was meant to serve."? Here, in other words, was one Prince of princes is now coming to an end. And many of you, of the continuing great questions of the age. Like most great probably, consider that the drying up of the River Euphrates questions, it was an open one; as Stewart acknowledged, "No predicted in the sixteenth chapter of Revelation, the effect of theory seems fully to explainthe subject." CMS secretary Eugene AndrewN. Porter is theRhodes Professor ofImperial Historyin theUniversity Stock contributed his own rather inconclusive views on the ofLondon. His essay, here somewhat shortened, wasoriginally delivered at the subject.' Consistent with his well-known sensitivity to evangeli­ North Atlantic Missiology Project Symposium, Boston University, June 21­ cal concerns, Stock at least knew that the questions about the 24,1998, which wassupported by agrant from thePewCharitable Trusts. future of Islam needed to be acknowledged.

July 2000 111 The existence and development of Islam increasingly re­ came not only from "general contemplation of the prophecies" quired scrutiny, encouraged speculation about the "signs of the but from "the signs of the times," significant among which was times," stimulated the study of biblical prophesy, and spurred the expansion of Britain's empire in India," India offered not just individuals to become missionaries. The chronological pattern a back door into the Near or Middle East; there, under British and social location of such concerns, the points at which they auspices, Islam and Hinduism could be tackled in the same field. influenced missionary strategy, and religious and political activ­ Moreover, in India, unlike the Ottoman territories, Islam could ity all need investigation. easily be countered with the same methods by which it was itself promoted-the public reading of religious texts, counterposing Postmillennial Optimism Koran and Bible, and "the instruction of childreri/"? Here, alongside the campaign against the East India Com­ The associationofmodemProtestantmissionswitheschatological pany for greater missionary access in India, were emerging the speculation and millenniaI enthusiasm, particularly in the pe­ components of the dominantevangelicalapproach to Islamuntil riod1780to 1830,andthe significanceof a powerfuleschatological the midcentury: a background in postmillennialism, nonetheless dimension in the early London Missionary Society, Baptist Mis­ linked to analysis tying biblical prophecy to world events; a sionary Society, and the Scottish societies has been clearly estab­ preference for approaches via India rather than the Middle East; lished.'Most recently, David Bebbington has reminded us of the and elevation of "rational controversy" over other methods. importance to the Protestant churches of two particular strands Only in the 1860s did this approach begin to change, encouraged within this tradition of millenarian thinking." There was by a growing sense that Muslim influence was increasing, con­ postmillennialism, associated with Enlightenment rationality, trary to expectations, and a mounting feeling that missionaries anticipating that Christ's return would take place after the mil­ had neglected Islam after all. lennium. The millenniumitself, it wasbelieved,wouldbe brought about by Christianity's global expansion. Premillennialism, by Resurgent Islam contrast, was based on a romantic reaction against Enlighten­ mentthinking. Convinced that the second comingwasimminent By midcentury some mission leaders observed that Islam ap­ and would precede the millennium, premillennialists looked to peared to be expanding rather than contracting. This develop­ the coincidence of world events for guidance in their dire inter­ ment was especially clear in West Africa. In Sierra Leone early pretations of prophecy. Postmillennialism, capable as it was of sympathy with Islamic influence seems to have given way to fusion with a vague and benevolent optimism, was certainly critical concern as early as the 1830s. This attitude crystallized before 1850 always the more widespread of the two. under the impact of explorers' writings published in the 1840s Contemporary social and political upheavals were impor­ and 1850s,11 which highlighted the importance of Islamic jihads tant to both theological perspectives. In the light of current in West Africa's history, the development of Islamic states, and events, many were assured that their missionary activity was Widespread conversion to Islam. By midcentury Islam had also timely. Postmillennialists were persuaded that missionary en­ made a significant impact on northern Yorubaland, in coastal deavor would prove effective in transforming the world; towns such as Badagry and Lagos, and far down the Niger." premillennialists focused on the immediate necessity for saving Accurate appreciation of East African conditions was slower in soulsfrom a world that wasunderdivinejudgment. In surveying coming. Nevertheless, from the 1870s CMS missionaries were the world scene-including the American and French revolu­ expressing concern, and by the 1890s Islamic expansion in East tions, the misfortunes of the papacy, and the spread of atheism Africa was seriously worrying contemporaries." and "infidelity"-evangelicalcommentators(e.g.,WilliamCarey In the 1860s the explorer Richard Burton was already antici­ and Melville Horne) often drew attention to the significance of pating an Islamic conquest of Africa, and soon Bosworth Smith Islam. By 1810, Anglican figures such as George Faber and wrote of Muhammedanism in Africa "spreading itself by giant Claudius Buchanan consistently linked prophecy with the wan­ strides almost year by year."14 Ronald Hyam, in his recent ing power of Islam and the future of the [ews." analysis of the late nineteenth-century political division of Af­ Initially much interest centered on Henry Martyn, who rica, states, "In one sense the partition of Africa was a device to distinguished himself by translating the Bible into Arabic, Per­ contain or counteract the expansion of militant Islam, ... it could sian, and Urdu. To his patron,Charles Simeon,Martynwas more be described as a struggle for control of north and central Africa important even than David Brainerd. Particularly significant between Christian Europeans and Muslim Arab-Africans.t'" By were Martyn's "disputations with the Mahometans.... The day the final decades of the century, events in the north such as the that such an appeal to reason shall receive the sanction of the Urabist revolt (1881-82), the rise of Mahdist power in the Sudan, Priests, Mahometanism will receive a fatal blow."? and the pan-Islamism of critics of British rule in Egypt were seen As this quotation suggests, Martyn engaged in what soon as strong evidence of Islamic resurgence." became the conventional approach to Islam, that of rational In response, unlike British imperial officials, evangelical disputation with Muslim clerics in the expectation that Muslim missionaries often thought of doing more than simply holding defenses would collapse and conversion ensue. Learned Mus­ the balance. For James Stewart, writing of the "struggle for the Iims-e-Iike educated Hindu Brahmins, as it was then assumed­ continent" amongChristianity,paganism,andMuhammedanism, would ensure that Christianity percolated downward to their issues were coming to a climax: "The struggle between them is people. For Simeon and Martyn this approach was linked to the not new. It is rather being renewed, and this time will probably conversion of theJews and their return to the land of Israel," With be final. "17 steady application on all three fronts-Hindu, Muslim and Jew­ Christian concern about Muslim advance was not limited to ish-postmillennialistChristians felt thatprovidentiallyassured Africa. In the Asian subcontinent, for instance, while Buddhism success would usher in the millennium of peace and Christian and Hinduism seemed essentially static, Islam was seen to be harmony, after which would follow the second coming. expanding its influencein NorthIndia and Bengal.l'Theeditorof For some, such as Buchanan, reasons for targeting Islam the 1888 London missionary conference proceedings virtually

112 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Bible in And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach Cross-Cultural unto them that dwell on the earth, and to every Perspective nation, and kindred and tongue, and people. Jacob A. Loewen Revelation 14:6

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Incorporating relevant sociological, anthropo­ logical, and historical insights, Hesselgrave extrapolates ten phases of cross-cultu ral church planting that are faithful to Jesus' com­ Wi{{iam Carey Library mandment to make disciples and to Paul's missionary example. no. Box 40129, Pasadena, CA 91114 Baker Books, Paperback, 348pp. I-BOO-MISSION Retail $t9:99 Discount $12.75 Wholesale $11.88 [email protected] took for granted the "discouraging fact" of widespread Islamic Gains in Premillennial Mission resurgence." As recognition of Islam's advance began to take root in the Millennial thinking in Britain after 1860 involved a significant 1850sand1860s,theredevelopedguiltyfeelings thatthe mission­ expansion of premillennial beliefs, accompanied by an increas­ ary world had been neglectful of Islam and probably misguided ing interest in overseas missions. Even earlier, premillennialism in its evangelistic methods. as "a biblically-based,eschatologicalsystemwasgainingground"; Few missionaries hadfollowed Martyninto Muslimevange­ numbers of Anglican clergy and many public figures shared lism. Explanations for this lack include the physical dangers of premillennialist views." It seems reasonable to suppose that proselytization in Muslim countries, where the risks seemed far premillennialist views were widespread among the wider com­ greater than elsewhere. Lack of conversions confirmed tradi­ munity of Christians whose offerings supported overseas mis­ tional Western views of Muslim bigotry and intolerance and sions and whose approach to the Bible was often literalistic. suggested that scarce resources might be better deployed else­ Striking concatenations of world events had the power to where." For many Protestants a greater problem existed in the excite such enthusiasm. There was a flood of prophetic literature ancient Christian churches in the Ottoman Empire, commonly in 1860,partly because of events in Turkey and Italy. "Islam sees regarded as "the centre of Mohammedanism."?' Although high all her frontiers falling in," wrote William Arthur, "Rome, her Anglicanssupportedthe reformandrevitalizationofthe churches centre heaving beneath her: humanity, sighing under the feet of of the East, most others saw them as corrupt and heretical, both, does not ask, 'Will they fall?' but When?"'27 In the 1860s, undermining true Christianity while encouraging both Roman and again in the 1880s and 1890s, the missionary strategy of Catholic and Islamic resurgence. "commerce and civilization," which reflected a postmillennial Despite initial optimism, neither the Jerusalem bishopric vision, was vigorously criticized by those disappointed with the (1841) nor the CMS Palestine Mission had any serious impact." results of missionary progress and who felt that genuinely evan­ and British efforts were largely directed into the Turkish (West­ gelical preaching was being forgotten. Premillennialists were ern Asia) Mission Aid Society, helping American efforts in the prominentin attacking whattheyregardedas glib postmillennial Levant. In India the development of Martyn's legacy in the 1840s optimism. Like Edward Irving in the 1820s, they argued for and1850sby CarlPfanderandThomasValpyFrenchat Agrawas extensive peripatetic evangelism and an end to the bureaucracy of the established societies. Their modelbecame that of the "faith mission," as embodied in the ChinaInland Mission (CIM,formed in 1865). Such missions, they maintained, had the vision and Renewed premillennial drive to occupy the remotest missionary frontiers with all pos­ speculation and the sible speed. Millennial preoccupations were injected into the missionary OttomanandEgyptiancrises movement, especially by the Mildmay and (subsequently) forged serious engagement Keswick conferences. In the message of American revivalists visiting Britain after 1870, millennial themes figured promi­ by evangelicals with Islam. nentlyandprovidedinspirationfor theStudentVolunteerMove­ ment, which in 1886 took as its goal "the evangelization of the world in this generation." In a period when, especiallyamongthe of considerable intellectual interest but had limited impact.P For young, interdenominational Christianity held far more appeal many mission supporters the sense that evangelical efforts were than long-established sectarian groupings, it is difficult to gauge paltry and ineffectual was only confirmed by the Indian Mutiny the spread of prophetic persuasions. Certainly, premillennialism in 1857. made a deep impact on Anglicans. Mission leaders like Stock Islamic growth, evangelical guilt, and midcentury events in were anxious to accommodate the new enthusiasm rather than the Muslim world precipitated calls for an evangelical response. lose volunteers to rivals such as the Salvation Army, which often A writer in the Church Missionary Intelligencer noted that on the reported striking successes on the field as the consequence of the Niger "Islamism,by commercialenterprise and acts of predatory work of the younger generation." warfare, has been aggressing upon a weak heathenism," and he urged that now was the time for action. This view was widely Renewed Concern for Muslims endorsed, as, for example, in an appeal by J. Muhleisen-Arnold, who wished to form a society for Muslim evangelism." If such In this setting it is not surprising to find a revival of interest in appeals sometimes revived older stereotypes, there were also missions to Muslims. The international spurs to this interest lay new components in the prevailing outlook. The Indian Mutiny, in the escalating troubles of the Ottoman Empire and of the for instance, was seen as a divine reprimand for national and papacy (such as the loss in 1870-71 of its territories outside missionary slackness." Rome). Signs of this renewed interest can be seen in the Anglican These views became integral to the manner in which mis­ ChurchCongressesof 1873and1874andin the Church Missionary sions addressed Islam later in the century, but at first action was Intelligencer. A CMS conference met in October 1875 and recom­ slow to develop. Popular attention was monopolized by the mended a strategy that included initiatives among Muslims in religious revival in 1859 and the attractions of China and Africa. Sierra Leone and Lagos and among the Hausa. Noting the recent The Punjab missionary conference at Lahore in 1862-63 was not conference of Indian missionaries in Allahabad in 1873,it asked followed up elsewhere, and the Muslim outreach proposed by the leaders of the missionary conferences in Bengal and the Arnold hardlygot off the ground. It required the domestic British North-West Provinces to make further plans for mission to revival of the mid-1870s, coupled with renewed premillennial Muslims," speculation and the Ottoman and Egyptian crises, to forge a Millennial awareness was behind observations like the fol­ serious engagement by the evangelical community with Islam. lowing editorial comment in the Intelligencer of January 1876:

114 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH As we begin the new millennium, church leaders around the world are confronted with a serious problem. While many Western churches face a leadership crisis, the formal paradigm of institutional­ ly educated professional ministers cannot alone meet the burgeoning need for trained leaders in the Two-Thirds World. Since 1987, BILD-International (Biblical Institute of Leadership Development) has been developing serious, biblical tools for establishing churches and training church leaders, all within the context of local church ministry. BILD has amassed extensive and in-depth curricula and study materials for church-based theologi­ cal education. A wealth of seminars, workshops, videos, study materials, education programs, and methodologies cover the spectrum from establishing new believers to D.Min. alternatives and more. To learn more about church-based theological education and how you can effectively train 21st century leaders, contact BILD at 1-877-450-6643 or visit www.bild.org or www.c-bre.org,

"There is probably nothing else more critical in the needs of missions today than the development of lead­ ership. The development of leadership within the communities of faith that have been planted-that is the cryall over the world.... Afteryears of dreaming andencouraging a truly church-based, non-formal education of leaders in ministry, I can see it come into fulfillment in the Bll.D-Intetrutionsl program of education ministry experience. " Dr. Ted Ward Professor Emeritus of International Studies and Educational Research, Michigan State University Professor of International Studies, Mission, and Education, ret., Trinity Evangelical Divinity School

1.877.450.6643 (International calls: 515-292-7012) www.bild.org The Center for C-BTE Resources www.c-bte.org Although "quite out of our province to discuss prophetical Hausaland and the western Sudan rather than the Nile valley questions,we cannotrefrainfrom a passingnotice of the wonder­ offered "the opportunity of the hour.'?" Offering access to the ful manner in which the whole question of Mohammedanism is frontier of Islam's engagement with African religions, these now absorbing public attention." Behind the scenes, several of regions were seen as lying beyond the corrupting effects of the regular meetings of the London [Missionary] Secretaries Western secular influences. They thus provided a perfect arena Association reviewed the expansion of Islam, along with pro­ for those sharing the enthusiasms of the "faith missions" and phetic studies and their fulfillment." influenced by the premillennial concern for rapid and far-reach­ Along with regrets for the insufficiency of past efforts, ing evangelization." mission leaders claimed that Muslims, like Christians, were aware that they had reached a turning point. Accordingly, the Crisis and Opportunity leaders called for a fresh approach with new methods. Bishop French observed how "everywhere we find Mohammedanism In the early 1900s Islam retained its prominence, especially for ... on the alert ... hotly and sorely pressed in a life and death the younger evangelical missionaries recruited in the 1890s. struggle." French argued that progress in North India depended Thornton attached great importance to Cairo precisely because not on rational controversy so much as on aggressive preach­ influence exerted there would have an impact throughout the ing." While schools remained prominent in mission strategy, a Muslimworld. Reckoning that "theArabic languageis readby as broader spectrum of agencies developed, including medical many people as Chinese," he regarded Islam as the greatest missions and missions to women, such as the Church of England obstacle to evangelization of the world. While he worked in Zenana Missionary Society (established in 1880). Cairo, Thornton also read about central Africa and "meditated The extension of British control over Islamic Africa and the on Stanford's map of the Nile Valley. Every visitor to the house CMS's returnto Cairo in the wake of the British invasion of Egypt must have a look at it. Day after day I open it and study its in 1882 refueled debates about the best place to base a mission contents. It is the burden of my heart that all these tribes be reached. It was Gordon's wish/"? Thornton's mentionof Arabicand Chinese provides a useful reminder of the global perspectives influencingleadingmission­ For evangelicals Gordon's aries and society organizers, and of how the world was steadily death at Khartoum symbolized shrinking. Some spoke of the "Moslem Menace" as paralleling the confrontation between the "Yellow Peril." In correspondence with John R. Mott, J. N. Farquhar wrote from India of "a great awakening" among Mus­ Christianity and Islam. lims there, leading to greater political activity, educational en­ thusiasm, and a revival of "Mohammedanism." He saw these developments in a positive light, as opening the way for Chris­ outreach to Muslims. While someurged the case for the Punjab," tian influence. On a world scale, Farquhar saw "two problems ... the millennial significance of Egypt's occupation impressed oth­ beyond all others, the Oriental problem, and the Mohammedan ers. For Major-General Haig, "The days of the Mohammedan problem." He expressed the hope that the YMCA and the World Antichrist are numbered. The disintegration of the Turkish Em­ Student Christian Federation would be able to deal effectively pire proceeds apace." Given the overthrow of rebellion in Egypt with the "crisis of the evolution of Asia" and the impact of "the in 1882,and the British occupation of that country, Haig argued explosive forces of Western thought" in the Muslim world. His for establishing a mission base at Aden. His lobbying paid off. perspective was shared by up-and-coming mission leaders such The CMS officially adopted Aden as a jumping-off point for the as J. H. Oldham." interior in 1885.The importance of mission in Arabia persuaded In theseyears major conferenceson Islamand missions were French to come out of retirement in 1891 and undertake a new convened at Cairo (1906)and Lucknow India (1911).At the 1908 work in Muscat. Pan-Anglican Congress and the 1910World Missionary Confer­ With (Scottish) Free Church support, Ion Keith-Falconer, a ence in Edinburgh, the problem of Islam also received much Cambridge Semitic scholar and evangelical, set himself up at attention. This interest reflected not only evangelical preoccupa­ Aden in 1886.33 Khartoum, center of the new Mahdist state and tions but a general characteristic of a period in which observers, exemplar of Islam's revival, emerged as a still more powerful whether or not sympathetic to missions, recognized that large focus of evangelicalambitions. Muslimswereexcitedby Mahdist segments of the non-European world were in turmoil and were successes, while evangelicals were fascinated with the corre­ demanding social and political change." spondences between Muslim and Christian eschatology." Gen­ Missionleadersreached generalagreementthat "therenever eral Charles Gordon's death at Khartoum in 1885 added to was such unrest, politically, socially and spiritually, in Moslem Khartoum's symbolic significance in the confrontation between lands as there is today, and ... this very unrest is accompanied Christianity and Islam. by a new sense of solidarity and an attempt to unify the disinte­ People like Keith-Falconer saw themselves following grating forces of Islam," particularly in Africa. Participants at Gordon's example. Although Khartoum was inaccessible, they Lucknowendorsed Edinburgh's conclusion that the"absorption could follow Gordon's footsteps to Cairo. In 1897-98 Douglas of native races into Islamis proceeding rapidly and continuously ­ Thornton,whowas determined to engage "theMohammedans," in practically all parts of [Africa] ... Either Christianity or Islam reviewed all possibleopenings. Cairo, he wrote, "growsuponme will prevail."42 more and more, for I believe prophecy indicates the future These statements echoed two long-standing and contradic­ importance of Egypt in this question.t" Temple Gairdner, trav­ tory evangelical perceptions. On one hand, many emphasized eling secretaryofthe StudentChristianMovementandThornton's that Muslim unrest meant the breakup of hostile historic struc­ close friend, agreed." tures thatformerly had blocked the advance of the Gospel; on the For other missionary recruits in the 1880s and 1890s, other hand, others felt that Islam's resurgence would severely

116 lNrERNATIONAL BULLETIN OF MIsSIONARY RESEARCH limit Christianity's opportunity. For reasons that drew strongly British scholars also moved gradually toward alternative on traditional criticisms of Islam-its lack of moral sense, its understandings of Islam, starting with the assumption that rev­ restrictions on women, its bigotry, and its association with sla­ elation and religious development were part of a continuing very-Islam was recognized more than ever before as historical process. They began to explore some sort of accommo­ Christianity's main opponent. dation with Islam rather than persist in confrontation." This new Signs of the times and the spirit of the conferences again stance gained ground after the mid-1870s as acquaintance with prompted eschatologicalreflections. ReviewingEdinburgh1910, African conditions grew and writers developed the case for Gairdner compared the present world crisis with that which Islam's contribution to Africa's advance from its position at the prevailed at the time of Christ. He could see "the Beast [of the bottom of a racial and cultural hierarchy." Revelation of John] rising from the world-tide and presenting Although that debate was inconclusive, the tolerance that it once more the immemorial alternative, 'Naturism or Deeperinto displayed found significant reinforcement. For example, Arch­ God.' The spectacle of the East, with half a worldful of men, bishop E. W. Benson in 1892 argued publicly for respect toward suddenly drawn into the full current of world-thought is one Islam and recognition of its equal capacity with Christianity to scene in the vision of the modern Apocalypse. The spectacle of form excellentcharacters. This positionmadesenseto manyeven the West rapidly surrendering to a radically atheist philosophy within the missionary world. Members of the Universities Mis­ of Nature is the other.":" sion to Central Africa, feeling themselves in the front line against Islam, compared Muslims favorably to many Europeans, whom The Fading of Premillennial Influence they saw as undermining their work. Bishop Frank Weston, who "feared Islam not a little," made it clear that he feared European Despite continuities, the relationship of evangelicalism, Islam, commercialismevenmore."Bythe early1900sin Egypt, Gairdner, and millennialism continued to change. Although the sense of Thornton,andmanyof theircontemporariesnot onlytookupthe crisis, urgency, and pessimism evident between 1900 and 1914 long-standing tasks of translation, publication, schooling, and might still seem to reflect the premillennial outlook popular the promotion of literature societies; they also began to side between 1870 and 1890, in fact it was no longer so dominant. "with national aspirations." They stated that they wished to Although Gordon cast a long shadow, his legacy was ulti­ "cultivate friendship, remove misunderstandings, and [be re­ mately limited to Gordon College in Khartoum and to the sorted] to as counsellors." This would "help the nation" by Khartoum cathedral, erected between 1900 and 1904. Christian preventing the emergence of "an educated class of agnostics on teaching and preaching remained proscribed in Muslim regions the one hand, and a recrudescence of Islam in its most fanatical that were under British rule, and premillennialist missionary form on the other.":" practice in the manner of the CIM was impossible. Despite Thus a gradualist, optimistic strategy, essentially tendencies to view Islam as a whole, the later nineteenth century postmillennialist in stance, reasserted itself in missions to Mus­ saw growing divisions of opinion among missionaries over lims. Missionary rhetoric still preserved traces of pessimism and approaches to Muslims. In part, this disunity reflected differ­ premillennialist expectations, but British missionary practice, in ences betweenconditions in North India and those elsewhere. By particular within the Anglican and eMS community, was turn­ the turn of the century there is little to suggest that premillennial ing back to the fresh development of older traditions. In one enthusiasms shaped the thinking of those going to India." The sense growingfamiliarity with Islamhad created the problemfor controversies of earlier years over missionary practice had em­ Stewart with which this article began-"how to fit [Islamic phasized the need for preaching and economy, but in fact in the history] ... into the progress of the world." Stewart's further years that followed there was little change in mission society question-"how to understand the purpose it was meant to standards regarding the schooling they provided and their train­ serve"-was by 1914 no longer likely to be answered with ing of missionary recruits. reference to the interpretative framework of premillennialism. Notes------­ 1. W.S.Dumerque, "C.M.S.WorkAmongthe Mohammedans," Church 10. William Dealtry, A Sermon preached . ..May 4, 1813, before theChurch Missionary Intelligencer, January 1882. Missionary Society for Africa and the East, being their Thirteenth 2. James Stewart, Dawnin theDarkContinent; or,AfricaandIts Missions. Anniversary(2d ed., London, 1813),pp. 39,41. TheDuffMissionary Lectures for1902(Edinburgh: Oliphant,Anderson 11. Philip D. Curtin, The Image of Africa: BritishIdeas and Action, 1780­ & Ferrier, 1903),pp. 57-58. 1850(London: Macmillan, 1965), pp. 405-6. 3. Eugene Stock, The History of the Church Missionary Society, 3 vols. 12. H. F.C.Smith, "The Islamic Revolutionsof the NineteenthCentury," (London: CMS, 1899), 1:155. Journal of the Historical Society of Nigeria 2 (1961): 169-85; T. G. O. 4. See, for example, J. A. De Iong, As the Waters Cover theSea (Kampen: Gbadamosi,TheGrowth ofIslamAmongtheYoruba, 1841-1908 (London: J. H. Kok, 1970). Longman, 1978). 5. D.W. Bebbington,Evangelicalism inModern Britain: A Historyfrom the 13. R. J. Gavin, liThe Bartle Frere Mission to Zanzibar, 1873," Historical 1730sto the1980s(London: Unwin Hyman, 1989). JournalS, no. 2 (1962);James D. Holway, "C.M.S. Contact with Islam 6. Claudius Buchanan, EightSermons (London, 1812). in East Africa Before 1914," Journal of Religion in Africa4 (1971-72): 7. William Carus, ed., The Memoirs of the Lifeof the Reverend Charles 200-212; J. A. P. Kieran, liThe Holy Ghost Fathers in East Africa, Simeon, with a Selection fromHis Writingsand Correspondence, 2 vols. 1863-1914" (Ph.D. diss., Univ. of London, 1966), pp. 358-63. (London: Hatchard, 1847), 1:353and 2:435-36. 14. Christine Bolt, Victorian Attitudes to Race (London: Routledge & 8. Roger H. Martin, Evangelicals United: Ecumenical Stirrings in Pre­ Kegan Paul, 1971),pp. 115-16; Reginald BosworthSmith, Mohammed Victorian Britain, 1795-1830 (Metuchen, N.J.:ScarecrowPress, 1983), andMohammedanism (London: Smith, Eldes, 1874), pp. 31-32. chap. 9; David Feldman, Englishmen and Jews: Social Relations and 15. Ronald Hyam, Britain's Imperial Century, 1815-1914: A Study of Political Culture,1840-1914(NewHaven: YaleUniv. Press, 1994),pp. Empire and Expansion (London: B. T. Batsford, 1976), p. 284. 54-65. 16. Afaf Lutfi al-Sayyid Marsot, Egypt and Cromer: A Study in Anglo­ 9. "The Star in the East" (preached in Bristol, February 26, 1809), in Egyptian Relations (London: Murray, 1966),chap. 5;G. N. Sanderson, Buchanan, EightSermons, pp. 40, 42, and throughout. "The Nile Basin and the Eastern Hom, 1870-1908," in TheCambridge

July 2000 117 HistoryofAfrica: Volume6from 1870to1905,ed. Roland Oliver andG. 30. "On Missions to Muhammedans," Church Missionary Intelligencer, N. Sanderson, (Cambridge: Cambridge Univ. Press, 1985), p. 626, January1876;"Minutes of the LondonSecretaries Association," vol. also pp. 620, 628. 5, March 8, 1876,and November 14, 1877 (British and Foreign Bible 17. Stewart, Dawn in the DarkContinent, p. 40. Society Archives, Univ. Library, Cambridge). 18. Bolt, Victorian Attitudes to Race, p. 173. 31. Vaughan, Trident, p. 189; Imad-ud-Din, "The Results of the 19. James Johnson, ed., Report oftheCentenary Conference ontheProtestant Controversyin NorthIndiawithMohammedans," Church Missionary Missions ofthe World Heldin Exeter Hall(June 9th-19th) London, 1888, Intelligencer, September 1875;T. V. French, "Address on Missionary 2 vols. (London: J. Nisbet, 1888), p. xviii. Effort Among Muhammedans," ibid., September 1877, pp. 577-88; 20. James Vaughan, TheTrident, theCrescent, andtheCross: A Viewofthe Stock, History,3:120. Religious Historyof India . . . (London: Longmans, Green, 1876), pp. 32. Church Missionary Intelligencer, November1882,p. 697;Stock,History, 189-90. 3:119; Church Missionary Intelligencer, February 1877, p. 95. 21. Stock, History,2:144. 33. F. Haig, "Aden as Mission Station," Church Missionary Intelligencer, 22. "New Protestant Church at Jerusalem," Church Missionary December 1882;H. Birks, TheLifeandCorrespondence ofThomas Valpy Intelligencer, March 1875, p. 80; Robert Clark, "Missions to French, 2 vols. (London: John Murray, 1895);R. Sinker, Memorials of Mohammedans," ibid., February 1877, pp. 85-96; Robert Bruce, theHon.Ion Keith-Falconer (Cambridge: Deighton, Ben, (1888). "Persia in Its Relation to the Kingdom of God," in four parts, ibid., 34. Worthington Jukes, "Imam Mahdy and Dajjal, the Muhammedan November 1881-February 1882; Stock, History, vol. 2, chap. 41 Antichrist," Church Missionary Intelligencer, October 1883, pp. 596­ ("Jerusalem and Constantinople: The Jew, the Turk, and the 601. Christian"); John Grant, Religious Aspect of the War with Russia. A 35. Sinker, Memorials, pp.l00-l02; W. H. T. Gairdner, D.M. Thornton: A sermon . . . on the26th April, 1854 (Dublin, 1854), pp. 17-24. Study in Missionary Ideals and Methods, 3d ed. (London: Hodder & 23. AvrilA. Powell, MuslimsandMissionaries inPre-MutinyIndia (London: Stoughton, 1909), pp. 50-51. Curzon Press, 1993). 36. C. E.Padwick, Temple Gairdner ofCairo, 2d ed. (London: SPCK,1930), 24. "Report of the 1857 Expedition up the Niger," Church Missionary pp.68-69. Intelligencer, February 1858; J. Muhleisen-Arnold, The Society for 37. Gairdner, Thornton, p. 51. Propagating theGospel amongtheMoslems, inconnection withtheChurch 38. Andrew Porter, "The Hausa Association: Sir George Goldie, the of England; its First Appeal on behalf of 180 millions of Mohammedans Bishop of Dover, and the Niger in the 1890s," Journal ofImperial and (London, 1860). Commonwealth History7, no. 2 (1979):149-79; Frieder Ludwig, "The 25. Daniel Wilson, Humiliation in National Troubles: A Sermon by the Making of a Late Victorian Missionary," Neue Zeitschrift fur Bishop ofCalcutta, delivered Friday, July24th, 1857 (Calcutta, 1857). Missionswissenschaft 47, no. 4 (1991):269-90. 26. D. N. Hempton, "Evangelicalism and Eschatology," Journal of 39. Gairdner, Thornton, pp. 95, 114-15. Ecclesiastical History31, no. 2 (1980): 179-94; E. B. Elliott, Preface to 40. Farquhar to Mott, April 15, 1909, Mott Papers 45/29/521, Yale Horae Apocalypticae, 4 vols., 5th ed. (London: Seeley, Burnside & Divinity School Library; Oldham to Mott, August 16, 1913, Mott Seeley, 1862).Elliott's work, written in the late 1830s,first appeared Papers 45/64/1175. in 1844. 41. Susan Bayly, "The Evolution of Colonial Cultures: Nineteenth­ 27. John Kent, Holding theFort: Studies in Victorian Revivalism (London: Century Asia," in TheOxfordHistoryofthe British Empire, Vol.3, The Epworth, 1978), p. 95. Nineteenth Century,ed. Andrew Porter (Oxford: Oxford Univ. Press, 28. Ernest R.Sandeen, TheRoots ofFundamentalism. British andAmerican 1999), pp. 447-69. Millenarianism, 1800-1930 (Chicago: Univ. of Chicago Press, 1970); 42. E. M. Wherry, S. M. Zwemer, and C. G. Mylrea, eds., Islam and DanaLee Robert, "ArthurTappanPiersonandForwardMovements Missions: Being Papers Read at the Second Missionary Conference on of Late Nineteenth-centuryEvangelicalism" (Ph.D. diss., YaleUniv., behalfoftheMohammedan World atLucknow,January23-28,1911 (New 1984); Steven S. Maughan, "'Regions Beyond' and the National York: Fleming H. Revell, 1911), pp. 25, 17. Church: Domestic Support for the Foreign Mission of the Church of 43. H. C. G. Moule to John R. Mott, June 22, 1910, Mott Papers 45/60/ England in the HighImperialAge, 1870-1914"(Ph.D. diss., Harvard 1117; W. H. T. Gairdner, "Edinburgh 1910": An Account and Univ., 1995); Andrew Porter, "Cambridge, Keswick, and Late Interpretation oftheWorld Missionary Conference (Edinburgh: Oliphant, Nineteenth-Century Attitudes to Africa," Journal of Imperial and Anderson & Ferrier, 1910), p. 152. Commonwealth History 5, no. 1 (1976): 5-34; idem., "Evangelical 44. H. H. Montgomery, TheLifeandLetters ofGeorge AlfredLefroy (London: Enthusiasm, Missionary Motivation, and West Africa in the Late Longmans, Green, 1920), pp. 75,94; Vaughan, Trident, pp. 190-91. Nineteenth Century: The Career of G. W. Brooke," Journal ofImperial 45. Clinton Bennett, Victorian Images ofIslam (London: Grey Seal, 1992). and Commonwealth History6, no. 1 (1977):23-46. 46. ReginaldBosworthSmith, Mohammed andMuhammedanism (London: 29. Stock, History, 3:12-13; "Recent Manifestations of Mohammedan Smith, Elder, 1874); Thomas Prasch, "Which God for Africa? The Intolerance," Church Missionary Intelligencer, January1875;"Minutes Islamic-Christian Missionary Debate in Late-Victorian England," of the Conference on Missions to the Mohammedans held ... on the Victorian Studies33, no. 1 (1989): 51-73. 20th and 21st of October, 1875," Church Missionary Intelligencer, 47. Montgomery, Lefroy, pp. 90-92; H. Maynard Smith, Frank, Bishop of March 1876, pp. 177-78 (I am grateful to Alan M. Guenther for this Zanzibar (London: SPCK, 1926), pp. 242,97, and chap. 5. reference). 48. Gairdner, Thornton, pp. 192-93,232.

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118 lNrERNATlONAL BULLETIN OF MISSIONARY RESEARCH My Pilgrimage in Mission Dean S. Gilliland

D om in Akron, Ohio, in 1928, I was in the third grade not as easy for her as it was for me. She is a daughter of medical Uwhen I decided to be a preacher. In my home preachers missionaries who went first to Congo under an independent were popular people, usually admired and always talked about. society and later to Nigeria with the Sudan Interior Mission. Lois Even more, missionaries were in a special category. When mis­ brought some deep reservations about missionary life into our sionaries came to ourchurch it was like a visit from the gods.My relationship.She had lived a life of separationfrom herfamily for mother's cousin and her husband were pioneer missionaries in most of her twenty years. She felt this loss and abandonment in Africa. To refer to someone as a pioneer seemed truly heroic to a ways that she has been processing ever since. This history, in ten-year-old. Those cousins, George and Gladys Powell, were in part, was what motivated her to become a licensed family thera­ fact well-known missionaries to the former Ivory Coast under pist after we came to Fuller Seminary in 1977. Through her the Christian and Missionary Alliance. The glamour of their counseling practice many who have been hurt by their years as furlough presentations with colored slides, "native dress," and missionary children have found help. This story deserves to be bags of curios made a bigger impression on me than I knew. heard quite separately from this writing. My denomination, the Evangelical Church, had a program for mission education at all levels. (In 1948this groupbecamethe Seminary: The Exquisite Delay Evangelical United Brethren [E.U.B.] and later merged with the Methodist Church to become the United Methodist Church.) As After graduating from Houghton, I entered our denomination's a child, it was impossible not to know about missions in my school, Evangelical Theological Seminary (ETS), in Naperville, church. Primary-age children metonce a month in Mission Band Illinois . I found myself often impatient because so much of the while the old folks worshiped. The Young Peoples' Missionary B.D.curriculumand professors did nottouch on my plansfor the Circle took overour lives at age fourteen. We read biographies of mission field. One exception was my mentor, Wilbur Harr, who the great names in missionary work and put on missionary plays had been a missionary to the Nigeria field of our denomination on Missions Sunday. In this way I first met Carey, Judson, for one term in the late 1930s. He had then enrolled in the Brainerd, and of course Moffat and Livingstone. University of Chicago to study with R. Pierce Beaver. Two of the I won first prize, a gold medal, in the Ohio State Missionary missions courses taught by Harr were especially good back­ Oratorical Contest when I was thirteen. Our speeches were groundfor missionarypreparationat thattime .Onewaswhathe judged on both content and delivery. It was a good feeling, but called "Philosophy of Mission" and the other carried the rather I wondered sometimes what all of this was about and where it innocuous title "Missionary Experiments." Harr was also active was going to take me. in the beginnings of the Association of Professors of Mission in I knew even then that there was a special romance about North America and was its president at some point in the 1950s. Africa for me. When I was in the Mission Band, I wrote a letter to During my seminary days, ETSwas a small, intimateschool Ira McBride. McBride was almost a household name among the that reflected very closely the kind of theological environment I missionaries of our congregation. McBride actually answered lived in during this period. (Later, in 1968, ETS merged with my letter all the way from Africa. I was only nine years old at the Garrett Seminary in Evanston, Illionis, following the merger of time. Not in my wildest imagination could I have thought that the EUB and the Methodist Church.) "Missiology" was not a sixteen years later I would become his protege in Nigeria. term that we used, but I suppose my theology of mission at that time could have been called evangelical-ecumenical. My up­ My Calling to Mission bringing in Ohio had been in the Holiness tradition, Holiness in the non-Pentecostal way.My home church was almost paranoid With that kind of tutelage in both home and church, who would about both Holy-Rollers and modernism. Friends and family not be risking a "call" to missions? My encounter came when I worried a lot about me because I did not follow the stream of was a junior in Houghton College, in Houghton, New York. ministerial students who went to Asbury Seminary. My profes­ Norman Grubb was the speaker for the annual missions empha­ sor-mentor Wilbur Harr was in touch with leaders of the Na­ sis week sponsored by the Foreign Missions Fellowship. Grubb tional Council of Churches. In 1962he edited a book of essays in personified the missionaries I had learned about. Director of honor of Kenneth Scott Latourette entitled Frontiers of theChris­ Worldwide Evangelization Crusade, he was the son-in-law of C. tian World Mission Since 1938. The scope of the contributors tells T. Studd, inimitable missionary to both China and Africa, and a a lot about where I was missiologically in those days and how I hero no one could forget. The commitment I made that night in was being shaped theologically. the College Church was the beginning of the rest of my life. While I was in seminary the Board of Missions of the EUB A special part of this experience was that Lois Harris "went Church was so reluctant to give me any encouragement about forward" that same evening. Sometime afterward we began a mygreat desire to go to Nigeria thatIasked Harrto inquire about courtship that led to our marriage in 1951. Africa was always in their lack of action. He reported that the mission doctor had the background as Lois and I planned our life. However, it was written "risky appointment" across my application, something they had never reported to me. What a disappointment! When I Dean S. Gilliland is Director of Cross-Cultural Studies and Professor of got in touch with the secretary of the board about this matter, he Contextualized Theology and African Studies, Fuller Theological Seminary, said I was a "potential ulcer patient." I was only twenty-three at School ofWorld Mission, Pasadena, California.Before joiningtheFuller faculty the time, and this judgment sounded completely out of line with in 1977, heserved asaMethodist missionary in Nigeria formore thantwenty my reality. My response was that their lack of communication years. with me for over a year would be enough to give anybody an

July 2000 119 ulcer! Then I wrote to them that I had already applied to another worked cooperatively with a parent mission, the Sudan United mission society (the Africa Inland Mission). It was amazing how Mission. Although predominantly British, it was made up of quicklythe EUBboardtook action. In threeweeksLois andIwere Lutherans from Denmark, Reformed from South Africa, Angli­ accepted and making plans for departure to Nigeria after semi­ cans and Plymouth Brethren from England, and members of the nary graduation. God was in this situation, driving me back to Christian Reformed Church from the United States. Other mis­ reexamine the grounds for my call. sions were also working closely with us such as the American Besides finishing the B.D. degree, the board also required a Church of the Brethren. This ecumenical and intercultural envi­ year of pastoral ministry in the United States. I agreed to this ronment for Christian witness has always been stimulating for stipulation, even though I had been a student pastor at a church me. Withall its complexitiesandevenconfusionat times, bothfor in Iowa during all of my seminary years. Upon seminary gradu­ missionaries and the African church, I learned about oikomene ation I took the combined job of youth pastor and minister of and koinonia in ways that have sustained me to the present. musicin a churchin Akron. Afteronemoreyear,in 1955,Lois and I and our two infant boys joined about sixty others in an inter­ Saved by Study church missionary orientation course conducted at Allegheny College in Meadville, Pennsylvania. Honestymakesme admitof ourdiscouragementat the endof our first term. I was especially discouraged regarding fellow mis­ First Years in Africa sionaries, but also I was confused about the African church. Before going to Africa I had idealistically assumed that this first We boarded the Queen Mary in September 1955, headed for generation of Christians would reflect the zeal and charismatic London, where we spent three months. These were the final days spirituality of the apostolic church. In some ways this assump­ of British colonialism, and it was felt, rightly so, that we not only tion proved true, but when the time for our first furlough finally needed to understand Africa but also had to be comfortable with arrived, both Lois and I felt overwhelmed by the difficulties. We British culture and understand the British philosophyof rule and had only one idea about mission work and that was to give our education. To be truthful, Lois and I were actually irritated at lives to it. Now we wondered whether we should review all our what seemed to be a further delay. London was a cultural thinking. Idecided to takea look at ourfutureby enrollingin the Th.M. program at Princeton Seminary. This step proved to be a life­ saver. Not many mission courses were offered at Princeton in In Nigeria I discovered a 1960.So I studied Paul to understand the contextual diversity of much broader definition of his churches,his frustrations, andhis creativityin nurturingfirst­ mission than I was generation believers. I became bonded to Paul and have been turning to him as a model for contextualization ever since. My prepared for. book Pauline Theology and theMission Church (Baker, 1983) came out of this Princeton study. I also learned how to study the Scriptures inductively under H. T. Kuist so that the biblical text experience we had not expected. Yet looking back, I believe the could speak for itself. This approach was a boon to teaching in board was wise in making this requirement. Our American Africa, where the library of most pastors was the Bible and ethnocentrism had to be melted down, and England was a good nothing more. place for this process as well as for understanding the transition we would see in 1960 from British to African governance. The Influence of Special People It was stamped in our Nigerian visa that the purpose of our mission work was education. Actually it was evangelism, but Friendships with special people influenced me greatly along the almost every missionary in the 1950s had responsibility for wayas Ibeganto understand missiology. Theirnumberincluded mission schools. Yet for me it was almost a surprise that I, who Harry R. Boer, W. A. Bijlefeld, and Desmond Tutu. Harry Boer, had always understood the Gospel as a message to be preached, a Christian Reformed missionary scholar, was like an elder was almost immediately handed responsibility for a training brother to me in many ways. The close personal relationship I school for lay evangelists and catechists. I was the only teacher had with himbegan in 1957,whenhe visited our mission area to for all subjects. Lois was now the mother of three little boys. Even share his vision of a seminary that would bring together the with the full-time task of being mother, she was in charge of the major denominations and reach a level of academic theological women's school. We were amazed that the full responsibility for studynotyet attempted in northernNigeria. Boer is remembered twenty men and their wives was handed over to absolute new­ as a Reformed scholar, missionary teacher, preacher, and writer comers, with everything carried out in the Hausa, African trade of mission theology. He was a man of unusual vision, conviction, language-all just nine months after our arrival on African soil! and wit. While he is perhaps known best for his Pentecost and An important vocational shift was taking place. I became Mission,his work as a scholar was prolificboth in journals and in more a teacher and supervisor of educational facilities than a a variety of books that always dealt with Scripture and mission preacher and pastor. I find it impossible to write of the reorien­ theology. I was principal of a vernacular pastors' school in 1963 tation I experienced in seeing the Gospel from the interior of and field supervisor of the EUB Nigeria work when Boer first another culture. I discovered a much broader definition of mis­ asked me to join him on the faculty of the new Theological sion than I was prepared for. I had always been quite defensive College of Northern Nigeria (TCNN). I declined at that time but about evangelism as something different from social action and accepted a second invitation three years later, when I was doing had resisted the notion of unity between education and evange­ research in connection with a Ph.D. degree. Boer resigned as lism. I was gratified that I could embrace other denominations principal of the college in 1971,the same year that I received my and work comfortably in an intermission context. The EUB doctorate from Hartford Seminary. I was then installed as prin­

120 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH hristianity's World Mission would be less intimidating and Prepare fora more manageable if everyone spoke the same language, fol­ C lowed the same customs and viewed life the same way. That idylLic world, however, is not the world Christ calls us to engage. Lifetime of The reaL world features at least a dozen major cuLtural families and more than 2,000 religions, 6,000 Languages and 30,000 distinct Effective Ministry, societies and cuLtures. There are also an unknown (and shifting) number of sub-cultures, counter-cultures and peopLes with their own ANYWHERE! distinct name, history and identity. Furthermore, secuLarization has transformed Western nations into "mission fields" once again. SeveraL fieLds of knowLedge prepare the effective missionary to

DEGREE PROGRAMS "exegete" the biblical text and people's cultural context. These Lit­ M.A. and Th.M. in Wo rld Mission .and eratures areas necessary, and as sophisticated, as the literatures Eva ngeLism; Doctor of Ministry, Doctor that prepare physicians to make sense of an epidemic, or of Missiology, and Doctor of Philosophy astronomers of a gaLaxy, Asbury's ESJ School will prepare you to in IntercuLtu raL Studies. George Hunter Dean, ChiJrch Growth, understand the historical, cuLturaL and religious context of the field Communication, Leadership of mission to which Christ has caLLed you, and to serve, communi­ cate and heLp grow the indigenous Church in that context. So if you are interested in making sense of a piece of the world, and in helping its people make sense of the Christian MgospeL, cahthe admissions offic~ today at 1-800-2-ASBURY or Darrell Whiteman Ran Crandall Robert Tuttle e-mail us at "admissions_offi [email protected]", Assoc. Dean, Anthropology, Evangelism, SmaIL Evangelism, Church Renewal~ Indiqenous Chn'stianity Churches, Church Planting Theologyof Evangelism / ASBURY THEOLOGICAL SEMINARY Howard Snyder Eunice Irwin Matt Zahniser WI L M OR E, K Y ~ ORL A NDO, FL History of Mission, Primal Religions, World Religions, WWW ,A S BURY SEM[NARY .EDU Theology of /'';ssion Contextual Th eology Cross-CuLtural Disdpleship cipal of TCNN in his place. Throughout these years and until my David's breakdown is a story in itself but needs to be mentioned leaving Africa for Fuller Seminary in 1977, Harry Boer was a herebecause of the reorientationthatit led to for all of us. David's friend whowidenedmyappreciationfor Reformed theologyand history of schizophrenia is a family story, but it also had massive who counseled me in ways that moved me in the direction of influence on the rest of our pilgrimage in mission. In short, it is teaching missiology. the reason we returned to the States and took up our teaching at A second person who influenced greatly the way I think the Fuller Theological Seminary School of World Mission. about religions, especially Islam, is Wim Bijlefeld, who was born In an article Lois and I wrote for Fuller's Theology News and in Indonesia. I met Bijlefeld first in 1962, when a new program Notes (December 1998), I made the following statement: "Our was brought to Nigeria for the study of Islam and the training of experiences day and night [withDavid],laid against the material pastors in witnessing to Muslims. Beginning as the Islam in I had prepared to teach, often became an irony bordering on Africa Project, it is known today as the Project for Christian and contradiction. I had to reconcile somehowwhat I was bringing to Muslim Relations in Africa, or PROCMURA. Bijlefeld's careful the classroom with what was happening to our son. This process scholarship in Religionswissenschaft and his sensitivity to phe­ forced me to ask a different set of questions and look for answers nomenology was a new approach to methodology that for me that I found I did not have." I include this difficulty as an was a deepening and integrative experience. My early years as a important part of our storybecause Lois and I have done some of missionary were so given to unreflective activism that I had the most difficult and, ultimately, most rewarding thinking failed to see people in their search for God. In my efforts to about ourentirelife as missionariesin lightof thesefamily issues. communicate the message of the Gospel, I had made little use of the rituals, symbols, and stories of human persons created in A "Fuller," Wider World God's image. Bijlefeld helped me see Muslim people as they are in God's sight rather than as stereotypical adversaries of Chris­ The rest of my pilgrimage in mission takes place among col­ tians andthe church. Throughhis depthin phenomenologyIsaw leagues and students in the School of World Mission at Fuller both African traditional practice and Islam in a much more Theological Seminary. With no idea as to where we would turn positive, even exciting way. Bijlefeld left Africa to become dean to continue our pilgrimage in 1976, we spent one year in New of Hartford Seminary and editor of the journal Muslim World. I York at the offices of the United Methodist Board of Global followed himto Hartford in 1968,wherehe mentored me through Ministries. Then a call from Fuller came with an offer to teach in my Ph.D. studiesin AfricanIslam. Therewas no questionthatmy African studies and contextualization. This opportunity fit very second book, AfricanReligion MeetsIslam (1986),should be dedi­ well our experience and qualifications and met a need for job cated to Bijlefeld. security at age forty-nine. No other seminary or school for the After sixteen years in Africa I could now see religion and training of missionaries had a faculty position with the title of theology as a much more integrated whole, enriching my appre­ contextualized theology. At Fuller I could now organize and ciation for both and bringing me to a new hermeneutic of the systematize the African years and the graduate work done at biblicaltext. WithNigerianpeoplefrom overthirtyethnicgroups both Princeton and Hartford. The disciplines of biblical theology as the everyday human reference and my widened understand­ and the study I had done in phenomenology, combined with our ing of ecumenism in mission, I was gratified by the new word continuing love for Africa and a specialized interest in Islam, "contextualization" that was coming into use around 1972. served me well for this new position. The most important association I had beginning that year Immediately Fuller provided a much enlarged world of was with Desmond Tutu, while he was associated with the mission. Midcareer missionaries as well as young people from Theological Education Fund (TEF)in London. TEF was the key almost every place on the earth who planned to become mission­ to launching the new language of contextualization. Desmond aries provided a new and exciting community for both teaching Tutu's quick mind, colorful charisma, and serious scholarship and learning. The mission theology of Paul and the understand­ intrigued and challenged me. His visits to ourtheological college ing of cultural issues reflected in both Christianity and Islam and his attendance at several conferences relating to theology for combined to give me a teaching base. I could now bring these Africa brought me inevitably to contextualization as the main insights into mission theology, African studies, and especially focus for my academic work in missiology. With Desmond Tutu contextualization. My book The Word Among Us (1989),written and several African theological educators, we put together the together with colleagues at Fuller, was a rewarding convergence West African Association of Theological Institutions (WAATI). of the pilgrimage I have been writing about. These years at Fuller This groupallowedus to hearpaperson African contextualization have provided a fitting way to bring all those earlier years closer topics and evaluate the member institutions. Desmond was a to maturity. Besides mission thinking from every corner of the model for me in the WAATI enterprise and through his counsel world, there has also been the integrating challenge comingfrom from the Londonoffice of TEF.Afterhe left Londonto take uphis the Schools of Theologyand Psychology at Fuller. These contacts postas bishop in SouthAfrica, the contacts we have had continue on an everydaybasis have deepened further my perceptions and to cautionme not to make things seemeasierthan they really are. challenged my assumptions. In completing twenty-two years at Fuller, following upon those twenty years in Africa, I am begin­ A Difficulty That Changed Our Direction ning to see more clearly a vision of where the closing years will take us, mindful always of the incalculable providence of God in At this point our family life was completely changed. Lois and I arranging our lives with order and grace. had five children, three of them born in Africa. By this time our I now know that I did not miss the point in Mission Band two eldest were attending college in the States. Our second son, when I was ten years old. I have been learning about the simplic­ David, however, was unable to continue in school because of ity and mystery of the Good News for all people and for the severeemotionaldifficulties. His situationwasso serious thatwe whole world ever since. brought our Nigeria years to an end and returned to the States.

122 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Legacy of Karl Friedrich August Giitzlaff Jessie G. Lutz

ew missionaries are more controversial than Karl and came under the influence of a pietist, evangelical interpreta­ F Giitzlaff, German missionary to China during the sec­ tion of Protestantism. In this nonsectarian Christocentric ver­ ond quarter of the nineteenth century. Extravagantly praised for sion, the essential doctrine was God's sacrifice of his Son, which his dedication to bringing the Gospel to all China, he was offered hope to all willing to become servants of the Savior. censured with equal immoderation when his attempt to convert Paramountwas the experienceof rebirth in Christ. Romanticism, the whole nation through Chinese evangelists proved a fiasco. with its celebration of individualism, exoticism, and excess, was For a hundred years after his death in 1851, negative images of also pervasive in early nineteenth-century Germany. Contradic­ Giitzlaff prevailed. Recently, Herman Schlyter, A. J. Broomhall, tory though romanticism, Pietism, and rationalism might be, and I have attempted more balanced assessments. Giitzlaff responded to each. Above all, Giitzlaff was ambitious Understanding this conflicted, complex individual is not and adventurous, even considering the possibility of becoming easy, however. At one moment he gloried in his exploits,braving a missionary in some foreign land. an ice storm or outbluffing a mandarin in order to make known Once when Emperor Frederick William III visited Stettin, the Christianmessage; in the next, he could refer to himselfas the Giitzlaff and a friend boldly threw a welcoming poem into the insignificant instrument of God. He chafed under the strictures emperor's carriage. Frederick William was pleased and offered of his Dutch missionary society and quicklybecame an indepen­ to educate the two, designating Giitzlaff for the Berlin Mission dent missionary, beholden to none but God. He acted as inter­ Institute. Initially Giitzlaff seemed a misfit in this small pietist preter for opium smugglers so that he could make illegal forays institute founded by Johannes Janicke. He did not demonstrate to China coastal villages to distribute Bibles and religious tracts. proper humility but rather expressed a desire to become an Like many missionaries of his era, he acted on the premise that a eloquentpreacher; he did not lead a life of prayer; and he showed higher law justified defying human restrictions on Christian too much interest in secular learning, enrolling for courses at the evangelism. University of Berlin. Most damaging of all, he gave no indication Giitzlaff's legacies include the strengthening of Chinese of having undergone an emotional conversion. Under the tute­ perceptions that missionaries were the forerunners of imperial­ lage of Janicke and fellow students, however, Giitzlaff did come ism; even Westerners often cited Giitzlaff as a prime example of to acknowledge his sinfulness, and after a night of repentance the unfortunate intertwining of Western religious, political, and and prayer, he experienced rebirth. He accepted the minimalist economic expansion. Simultaneously, Giitzlaff probably did doctrines of Pietism as true Christianity and, in return, was more to popularize China missions and to awaken Western accepted into the community. Christian congregations to Christ's Great Commission than any other Protestant missionary of the early nineteenth century. Evangelism in Southeast Asia AmongthoseGiitzlaffinspiredto volunteerfor workin East Asia were Issachar Roberts, notable for his connections with the Giitzlaff next studied for three years in Rotterdam at the semi­ Taiping rebels; J. Hudson Taylor, founder of the China Inland nary of the Dutch Missionary Society (NZG). While there, he Mission; and John T. Gulick, the first of many Gulicks to work in composed an appeal to the Dutch on behalf of the heathens and China and Japan. As an independent missionary, Giitzlaff was a produced an ambitious work on the expansion of Christianity pioneer among missionaries such as David Livingstone, who since the founding of the church. He also went to London to visit volunteered for China but was sent to Africa, where he went his withRobertMorrison, the first Protestantmissionary to China. In ownway; Albert Schweitzer, also of African fame; and hundreds 1826the NZG postedGiitzlaffto Sumatra. Because of local feuds, of evangelicals today. These legacies, however, do not encom­ Giitzlaff worked temporarily in Java with Walter Medhurst, a pass the whole of Giitzlaff's multifaceted career. London Missionary Society (LMS) missionary. Giitzlaff accom­ panied Medhurst on itinerations among Malays and Chinese, Early Years Medhurst preaching in the dialects of each and distributing tracts. Impressed by Medhurst's linguistic facility, Giitzlaff as­ Karl Friedrich August Giitzlaff was born July 8, 1803, the only siduously studied the Fujian dialect along with classical Chinese son of a tailorin Pyritz, Pomerania. His motherdied whenhe was and Malay; within two months he was ready to try to communi­ four, and his father soon married a widow with eight children. cate with the populace on his own. Relations with his stepmother, according to some sources, were Java was too confining for Giitzlaff's ambitions, though; distant and contributed to his becoming a loner at an early age. China's heathen millions called him. He moved on to Bintan After attending a municipal school offering a classical curricu­ Island, then to Singapore and Thailand. Here there were sizable lum, Giitzlaff apprenticed to a saddler. While at school, he Chinese communities as well as traders from Fujian and encountered the Enlightenment heritage and began to question Guangdong amongwhom he could evangelize. Perhaps some of the tenets of his religion; later, he lived with a Moravian family the tracts he distributed would reach China and plant the seed of the Gospel. The NZG was not happy; Giitzlaff was too obsessed Jessie G. Lutz is Professor of History, Emeritus, Rutgers University, New with the Chinese, a director wrote. Evangelizing China was Brunswick, N.J. She is editor of Christian Missions in China (1965) and beyond NZG resources, and the society preferred to concentrate author of China and the Christian Colleges, 1850-1950 (1971), Chinese on the Dutch colonies. Politics and Christian Missions, The anti-Christian Movements of 1920­ Giitzlaff married Mary Newell, an English missionary and 1928 (1988),andHakka Chinese Confront Protestant Christianity, 1850­ schoolteacher, and remained in Southeast Asia from January 1900 (1998) (with R.R. Lutz).

July 2000 123 1827to June 1831.With LMS missionaryJacob Tomlin, he began tractsocieties, churchcongregations,individualdonors, periodi­ a Thai translation of the New Testament, though only the Gospel cals, and newspapers. of St.John was published. He also composed tracts in Malay and In his writings Giitzlaff advanced a number of themes. The Chineseand, with his wife, drafted a Thai-Englishdictionary. He Chinese people were eager for Christian books and open to the and Tomlin gathered small groups of believers, many of them Christian message; the principal opposition came from imperial initially attracted by Giitzlaff's distribution of medicines, but circles. Millions of Chinese were on the brink of damnation Giitzlaff reported baptizing only one convert. He continued to because they were ignorant of the Gospel, but dedicated, in­ work on mastering Chinese dialects and made plans for a trip to trepid missionaries could bring them the message of salvation. China. Missionaries had only to adopt a Chinese lifestyle, reside in the interior, and avoid the mandarins. China was open! Such un­ China Coastal Journeys boundedoptimism, pioneeringbravado, andcommitmentto the great cause resonated in an expansive, self-confident Western In June 1831,sufferingfrom ill healthand distraughtby the death society that was experiencing the Second Great Awakening. In of his wife andnewborndaughter,GiitzlaffignoredNZG wishes actuality, missionaries and mission societies soon discovered and boarded a Chinese junk bound for Tianjin. Henceforth that the obstacles to evangelism in interior China were formi­ Giitzlaff would be an independent missionary responsible for dable and that most Chinese were either indifferent or hostile to his own support and free to choose his own field and develop his the foreign teaching. Even so, Giitzlaffand other early Protestant own methodology. At every port of call Giitzlaff defied imperial missionaries had stimulated a new awareness of the Chinese edicts prohibiting evangelism in China as he visited villages to challenge. Individuals had volunteered for service, and monies preach and disperse tracts and medicines. He wore Chinese were forthcoming for their support and also for the printing and dress and spoke Fujianese so fluently that in North China he was distribution of thousands of Bibles and tracts. Whatever the once actually mistaken for a Chinese. Several times his life was frustrations and setbacks, new recruits carried on the publicity, endangeredeitherby stormyseas or the plottingof fellow sailors, Western investment in the China field continued to expand, and who presumed he carried gold in his chest of Christian works. In home congregations were revitalizedby theircommitmentto the each instance of deliverance he perceived that the hand of God task. had come to his rescue to enable him to fulfill his destiny as Giitzlaff's journals included information on Chinese gov­ apostle to China. ernment, religious beliefs and practices, women's status, lan­ Duringthe early1830sGiitzlaffmadealmosta dozencoastal guage and literature, history and geography. He reused and journeys and forays into China, each time preaching and dis­ expanded this material in subsequent books, including A Sketch pensing Christian tracts among villagers. The second expedition ofChinese History,China Opened, and TheLifeofthe Emperor Taou­ was on the East India Company's vessel Lord Amherstin associa­ kwang. His combination of interesting details about daily life, tion with H. H. Lindsay, another missionary. Their goal was to assurances regarding the friendliness of the populace, and on­ explore trade possibilities beyond Canton, despite Chinese pro­ site accounts found a ready audience. He also contributed more hibition. Two treks attempted to breakthe Chinese tea monopoly scholarly articles to the Chinese Repository, the Journal oftheRoyal by securing seeds, plants, and information on tea culture and AsiaticSociety, the Journal oftheRoyalGeographical Society, and Das processing. The other trips were made on fast boats carrying Ausland.These pieces addressed such topics as the geography of opiumto coastalwaystationsandChineseoffshorecraft. Giitzlaff Burma, Laos, Cochin China, and Tibet; the languages of Japan, did express qualms about the propriety of acting as interpreter Thailand, Korea, and China; Buddhist temples; Chinese classical on opium-smuggling boats in order to spread the Gospel, but works and novels; and the Triad Society. Though the essays were after some hesitation he entered into his assignment with his primarily descriptive and soon outdated, they proved useful at usual gusto. this data-gathering stage of Western knowledge about Asia. These journeys were of importance both for the history of Like most Protestant missionaries, Giitzlaff was in contact China missions and for subsequent Sino-Western relations. As with the masses, not the educated elite, unlike earlier Jesuit indicated above, missionaries became irrevocably linked in the missionaries, who served at the Beijing court. The Chineseimage minds of many Chinese with commerce in an illegal destructive conveyed in the nineteenth century differed sharply from that of drug. The opiumtrade was so pervasiveand the whole monetary the earlierera. What has been called the Age of Respect gaveway exchange so dependent on opium profits that few Westerners to the Age of Contempt. Pioneer Protestant missionaries might escaped completely from association with the traffic. Letters, love the Chinese in the abstract and even form a few close salaries, boat passage, and supplies depended on the opium friendships, but in general they were repelled by the poverty, clippers. Even so, Giitzlaff participated more actively in the dirt, and disease they confronted. They had come to China with opium trade than other missionaries, and he became the stereo­ little knowledge about Chinese values or mores, so that they typical negative model. often misunderstood Chinese responses. For example, Giitzlaff, Giitzlaff sent journals of his evangelistic exploits to the like others, interpreted Chinese attempts to maintain social Chinese Repository, a mission journal edited in Canton by Elijah harmony or "save face" as deviousness and dishonesty. What­ Bridgman of American Board of Commissioners for Foreign ever merits the Chinese people possessed, as heathen they were Missions, and these accounts were widely reprinted in British, by definitionbackwardandlackingin truemorality;onlythrough European, and American mission magazines. They were repeat­ Christianity could they be saved, civilized, and modernized. edlycited at mission society meetings, and in 1833theycame out Giitzlaff was not alone in painting a picture in which shadows in book form as Journals ofThree Voyages Along theCoast ofChina. prevailed, but the immense popularity of his works magnified So popular was the work that new editions followed; it was his influence. excerpted in secular periodicals, and German, Norwegian, and Giitzlaffviewed Christianevangelism,diplomatic relations, Dutch translations appeared. An astute publicist, Giitzlaff also and trade as complementary, and he argued that China went maintained a voluminous correspondence with mission and against natural law and God's will in restricting all three. He

124 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH shared withmanyEuropeans the conviction thatChristianitylay version of the Bible that he and Medhurst had begun, one at the sourceof the West's progress and prosperity. Onlywiththe revision of which the Taiping rebels adopted. acceptance of Christianity and the opening of its doors to free Giitzlaff, like other missionaries, also published secular intercourse could China break out of its stagnation and become works in Chinese, for he came to believe it was necessary to strong and wealthy. The West under Great Britain's leadership educate Chinese about the West in order to gain their respect. should accept the responsibility of the "white man's burden." Evangelists must demonstrate that there were other worthy Not only did Giitzlaffbelieve that China offered a great market, civilizations besides that of China. Thus, Giitzlaff composed a but on the Lord Amherstvoyage he and Lindsay collected details history of England, a world geography, and a universal history. aboutthe harborsservingFuzhou,Ningbo,Shanghai,andXiamen, Since he believed in the reality of Western Christendom, with along with information about potential export and import prod­ religion integral to political liberty and scientific progress, reli­ ucts from each.' They portrayed a Chinaso weakand ill prepared gion was not absent from the works, but ordinarily it was not militarily that only brief military action by British gunboats overlyobtrusive. From 1833to 1839Giitzlaff also edited Dong-Xi would be sufficient to bring victory. Chinese officials, they said, yangkao meiyue tongjizhuan (The East-West monthly magazine), took advantage of any indication of weakness or willingness to which included essays on the British Parliament, the u.S. Con­ compromise but quickly gave way before force. Such reports gress, Western law and individual rights, trade, descriptions of reached British textile manufacturers and members of the British Parliament as well as Christian congregations and mission soci­ eties. Giitzlaff published secular The Lord Amherst journey had disclosed a readiness by Chinese merchants to trade, provided it could be conducted works in Chinese in order beyond government purview; many officials appeared dis­ to educate the Chinese posed to overlooksmugglingif it was made worthwhile. Opium traders tooknote. Soon vastamounts of opiumand considerable about the West and gain quantities of textiles were being illicitly exchanged along the their respect. coast. The Chinese governmentgarnered no tariffs on the traffic, and silver had to be exported to restore China's trade deficit. Both government authority and the Canton system were being European and Southeast Asia countries, and elementary articles undermined. Anger and concern mounted in Beijing. The em­ on Western science and technology. How widely the missionar­ peror, enraged by the defiance of edicts against Christian ies' secular works circulated in China is difficult to ascertain, but proselytism and coastal trading, ordered officials to drive the extensive sections from them were excerpted in writings of the foreign ships out of port and arrest those Chinese who had scholar-officials Lin Zexu, Wei Yuan, and Xu Jiyu at a time when assisted in translating and printing "evil and obscene litera­ interest in the sources of Western power was growing and ture." Reactions of both Chinese and Westerners led to the information in Chinese was scarce. Opium War of 1839-42. Having taken in several shipwrecked Japanese sailors, Giitzlaff began to study Japanese and translate the New Testa­ Evangelical and Literary Activities, 1831-1843 mentinto Japanese, thoughonlythe Gospels andEpistles ofJohn werepublished(in katakana). In 1837Giitzlaff, alongwithAmeri­ From 1831to 1843Giitzlaff's base was the Macao-Canton nexus. can missionaries S. Wells Williams and Peter Parker, M.D., used He married a second time, again to an Englishwoman, Mary the excuseof returning the Japanese seamen to theirhomeland to Wanstall. The two had no children but adopted two blind Chi­ test the possibility of opening Japan to commerce, evangelism, nese girls, one of whom was educated in England and returned and international intercourse. Although their ship was rebuffed to teach blind girls in a Ningbo school.' Mary Giitzlaff also with gunfire at Tokyo and Kagoshima, the mission added mo­ founded a schoolin which she taught for severalyears before her mentum to sentiment already building. When the u.S. president death in 1849. Giitzlaff continued the propagation of Christian­ dispatched Commodore Matthew C. Perry in 1853 to demand ity, circulating in nearby villages, especially to poor Hakka diplomatic relations with Japan, Williams was official inter­ communities,where he found a ready reception. Occasionallyhe preter, and his assistant was one of the Japanese sailors. probed the Fujian coast. He formed prayer circles and Bible readinggroups,heldregularworshipservices in severalChinese Civil Career dialects, and taught catechism classes to inquirers. From among the latter, he selected the most promisingones to accompanyhim With relief, Giitzlaff in December 1834 accepted a position as on his preachingtours, andhe becameincreasinglyimpressedby Chinese interpreter for British administrators; he need no longer their ability to communicate Christianity to their compatriots, support his missionary activities by participating in the opium even if their theological knowledge was weak. trade. Rather, he anticipated thathe wouldbe able to promote the Giitzlaff composed approximately fifty Chinese religious dual causes of free trade and the right to evangelize throughout tracts during this period. He also translated the Augsburg Con­ China. During the Opium War Giitzlaff was an interpreter for fession and selections from the Anglican liturgy for use in British commanders and negotiators, temporary magistrate of training assistants and in worship services. In an effort to lend conqueredcities, andscoutfor British forces. Withhis prodigious credence to Christian teachings and establish a bond with Chi­ energy and drive he still conducted preaching tours, composed nese readers, he sometimes constructed a fictional dialogue Christian pamphlets, and instructed inquirers and converts, but between two Chinese, one a skeptical inquirer and the other a the range of his activities and the time available for evangelism Christian. Generally he used a simplified, semipopular style, were limited. After the warGiitzlaffbecame Chinese secretaryto though he did include Chinese metaphors and quotations from the Hong Kong government, a position he held until his death. In the Chinese classics to lend authenticity. He revised the Chinese this capacity he often acted as spokesman and defender of the

July 2000 125 Chinese community. He represented theirinterests, for example, proportion of the members were impostors, collecting travel when their rice fields were drained to reduce the incidence of allowances but not leaving the Hong Kong region, and he dis­ malaria or their lands were bought to make way for roads, missedmostof them. Giitzlaffsufferedfrom rheumaticfever and markets, and other public centers. When the British tried to other illnesses while in Europe. A sick man, he returned to China institute rules for registration of all Chinese, he helped evolve a determined to rebuild. Instead, he died in HongKong on August compromise that made it less blatantly racist by basing the 9, 1851, and the Chinese Union withered away. Most support requirement on income and property. For better or worse, he societies either disintegrated or were amalgamated with de­ contributed to the evolution of separate rule for Chinese and nominational associations. Westerners in Hong Kong. Thus, he initiated recommendations In some ways, progress toward indigenizationof the Protes­ for the first government subsidies to Chinese schools and as­ tant church in China was retarded by the Chinese Union affair. sisted in establishing a Chinese police force, employing collec­ Though missionaries and their societies looked forward to even­ tive responsibility according to Chinese custom. tual Chinese autonomy, most concluded that Chinese ministers would require a long period of tutelage before they would be The Chinese Union and Legacies ready for positions of authority. In other ways the work of the Chinese Union contributed to indigenization. A small core of In 1844Giitzlaffbeganorganizinga group of Chineseevangelists union members became dedicated Christian workers, and given and colporteurs to carry the message of salvation throughout further instruction by such mission societies as Basel, Barmen, China. He had a threefold purpose in founding this society, later and LMS, they converted kinsmen in interior China and formed known as the Chinese Union. He had noted the contrastbetween small Christian congregations. Both major centers of the Basel the considerable success of Chinese converts in persuading Hakka church in Guangdong originated with former Chinese kinfolk to accept Christianity and the meager results of the Union members. Pioneer converts like Zhang Fuxing, Xu Westerners' efforts. Westerners could not legally travel beyond Fuguang, Jiang Jiaoren, Ling Zhengao, and Wang Yuanshen the neighborhood of the five treaty ports, and he was confined by became progenitors of successive generations of Christian fami­ his job to the vicinityof HongKong. Chinesewerefree to traverse lies who contributed pastors, Bible women, and religious work­ all China, however, and they were less likely than the foreigners ers to the Chinese churches. They also produced an unusual to encounter hostility. Finally, Giitzlaff saw the need to sinicize proportion of family members who became prominent in busi­ Christianity. By sinicization he did not mean compromise with ness, government, and education. Chinese religious tradition or transmutation of Protestant teach­ Giitzlaff and mission societies such as CIM espoused a ings, but rather what is currently labeled contextualization. His nondenominationalandevangelicalProtestantismthatappealed plan was to have Chinese present the essence of Christianity in to many Chinese Christians and became characteristic of several local dialects and compose tracts that were Chinese in tone and independentChinesechurches.As indigenizationandecumenism style. Chinese would win China for Christ. They would, how­ have gained popularity among Christians of varying persua­ ever, require supervision and continued instruction by Western­ sions and nationalities, there has evolved a delineation of the ers living in the interior. foreign missionary's role more nearly in accord with that of Membershipin the ChineseUnion expanded swiftly; in 1848 Giitzlaff than of most nineteenth-century missionaries. Giitzlaff reported 1,000 colporteurs and 100 preachers working in twelve of China's eighteen provinces. He returned to Europe Notes to gain support and recruit missionaries for his grand project. 1. These four cities plus Canton were later selected to become open What began in 1849 as a triumphal tour leading to the founding treaty ports in the Treaty of Nanjing (1842). of dozens of support societies, however, concluded on a note of 2. See the publicity pamphlet in English and Dutch, China en dezelfs discord and foreboding. Theodor Hamberg, the Basel mission­ inwomers, en de Geschiedenis van de Kleine Mary Giitzlaff(Rotterdam: ary left in charge of the Chinese Union, discovered that a high Wijt & Zonen, 1850).

Selected Bibliography Works by Giitzlaff 1828 Geschiedenis der uitbreiding van Christus Koningrijk op aarde, 1834 Da Yingguo tongji (A comprehensive account of England). sedert dedagen derKerkhervorming tot opdentegenwoordigen tijd. Malacca: LMS Press. Rotterdam: Contze & Overbroek. 1836 liu yizhao shengshu (Old Testament). First six books in collabo­ 1832 Journal ofa residence in Siamanda voyage alongthecoast ofChina ration with Medhurst, Bridgman, and J. R. Morrison. toMantchou Tartary. Canton. Also Dutch,German,andNorwe­ 1837 Jiushizhu Yesu xin yizhao shu (New Testament). Batavia. First gian editions. edition was mainly the work of Medhurst; Giitzlaff published 1833 (with H. H. Lindsay) Report of proceedings on a voyage to the many revisions. northern ports of China, in theship Lord Amherst. Extracted from 1838 Gujin wanguo gangjian (A history of the world from ancient papers, printed by order of the House of Commons. London: B. times to the present). Singapore: ABCFM Press. Fellowes. 1851 Bericht seiner Reise von China nach England und durch die 1833-35, 1837-39 Dong-Xiyangkao meiyuetongjizhuan(The East-West verschiedenen Lander Europa's, im Interesse derChinesischen Mis­ monthly magazine). Canton and Singapore. Collections of sion.Cassel: Chinesischen Stiftung. articles from this magazine were also published separately. 1852 The Lifeof Taou-kwang, late emperor of China. London: Smith, 1834 Journal ofthree voyages along thecoast ofChina, in 1831,1832, and Elder. Also German and Dutch editions. 1833.London: FrederickF. Westley andA. H. Davis. Published N.d. Yohannes no tayori yorokobi (Gospel of John). Singapore. in numerous editions and languages. 1834 A sketch of Chinese history, ancient and modern: comprising a retrospect oftheforeign intercourse andtrade with China. London: Smith, Elder.

126 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH

Giitzlaff wrote approximately fifty religious tracts in Chinese. His --. "Karl F. A. Giitzlaff: Missiona ry Entrepreneur." In Christianity in papers are scattered.Significant holdings are at the arch ives of the Basel China:Early ProtestantMissionary Writings,ed. Suzanne W.Barnett Mission Society, Basel, Swit zerland; Council for World Mission, Lon­ and John K. Fairbank, pp. 62-87, 190-93. Cambridge, Mass.: don; Dutch Missionary Society, Oegstg eest, Netherlands; United Evan ­ Harvard Univ. Press, 1985. gelical Mission, Wuppertal, Germany; Harvard-Yenching, Cambridge, --. "The Missionary-Diplomat Karl Giitzlaff and the Op ium War." In Massachusetts; Jardine Matheson Papers, Cambridge University. Zhongguo jindai zheng jiao guanxi guoji xueshu yentaohui lunwenji (Proceedings of the first international symposium on church and Works about Giitzlaff state in China), ed . Li Chifang , pp. 215-38. Taipei: Danjang Univ. Broomhall.A.J.HudsonTaylorandChina'sOpenCentury.3 vols.Sevenoaks, Press, 1987. Kent: Hodder & Stoughton and the Overseas Missionary Fellow­ Lutz, Jessi e G., and R. Ray Lutz. "Karl Giitzlaff's Ap proach to ship, 1981- 82. Indigenization : The Chinese Union." In Christianity in Chinafrom Erdbrink, G. R. Giltzlaff, de Apostel de Chinezen, in zijn leven en zijne theEighteenthCentury tothePresent,ed.Daniel H.Bays, pp .269- 91, werkzaamheit geschetst. Rotterdam: M. Wijt & Zonen, 1850. 411-14. Stanford, Calif.: Stan ford Univ. Press, 1996. Lutz, Jessie G. "The Grand Illusion. Karl Giitzlaff and Popularization of Schlyter, Herman. DerChinamissionar Ka rl GiitzlaffundseineHeimatbasis. China Missions in the U.S. During the 1830s," In United States Lund: C. W. K. Gleerup, 1976. Attitudesand Policies TowardChina, ed. Patricia Neils, pp. 46-77. - - . Ka rl Giitzlaff als Missionarin China. Lund: C. W. K. Gleeru p, 1946. Armonk, N.Y.: M. E. Sharpe, 1990.

The Legacy of George Sherwood Eddy Brian Stanley

eorge Sherwood Eddy (1871-1963) wa s one of the most plineofthe "Morning Watch."?As a StudentVolunteer he vowed G influential Protestant mission leaders of the twentieth to give away all of his private income that wa s surplus to his century.' Although he died as recently as 1963, his memory has personal needs, and later he waived his right to a salary from the faded in comparison with that of John R. Mott and Robert E. YMCA.6He also took a vow of celibacy, which he subsequently Speer, his associates in the missiona ry and student movements. renounced in order to marry Maud Arden (daughter of A. H. His lengthy pilgrimage through successive stages of missionary Arden, a former Church Missionary Society missionary), whom enthusiasm is in many respects typical of trends in the mission­ he met in India. They married in November 1898.7 ary movement as a whole, and the recent appearance of a biography of Eddy offers confirmation that he is a figure who Traveling Secretary for SCM deserves renewed attention.' Eddy grew up in the frontier town of Leavenworth, Kansas, Eddy's hearthad originallybeenset on service in China, butMott and wa s proud to affirm that "not only the West but the wild persuaded him to work instead with the YMCA in India. He West" wa s in his blo od." His father, George A. Eddy, owned a combined his official title as college secretary of the YMCA in pharmaceutical business and later made his fortune through India with a further role as tra veling secretary for the Student restoring to profitability the Missouri, Kansas, and Texas Rail­ Volunteer Mov ement in India and Ceylon," His report letters to way. On his father's death in 1894, Sherwood was left to enjoy a the YMCA describing his early years in India from September substantial private income. His parents were keen Congrega­ 1896 are saturated with the int ense evangelical piety of the tion alists, but Christian belief for Sherwood became a personal student movement. India was a "land of night" awaiting the reality only as a student at Yale, when he wa s taken to one of D. glory of Christ' s coming kingdom and sunk in indescribable L. Moody's Northfield student conferences.' Fired by his depths of idolatry, degradation, and sin." One lett er, on "the newfound evangelical faith, Eddy, on leaving Yale, went to New scourges of India," written in the aftermath of the Indian famine York to work for the YMCA before entering Union Theological of 1896 and the ensuing bubonic plague epidemic, identified Seminary in 1892 to prepare for missionary service. During his plague, cholera, leprosy, poverty, and famine as signs of divine tw o years at Union, Eddy took the pledge of the Student Volun­ judgment; they were "eruptions of sin" disfiguring the complex­ teer Movement for Foreign Missions. He then worked for the ion of the Indian body politic and indicating a fatal moral disease movement as a traveling secretary before a final year of study at in the nation's blood.'? Princeton Theological Seminary. While at Princeton, Eddy and a It wa s an astonishingly callou s letter that in years to com e friend, Henry Luce (father of the famous publisher), rose at five must have caused this prophet of the social gospel intense every morning to devote them selves for two hours to the disci- embarrassment. These early letters leave little doubt that his original theological position wa s an exclusivist one, eve n if Eddy himself was subsequently reluctant to admit it. His subsequent Brian Stanley is Director of the Currents in World Christianity Project claim thatbefore he left Princeton he had abandoned belief in the (incorporating the North Atlantic Missiology Project) and a Fellow of St. Edmund's College, University of Cambridge. His publications include The eternal punishment of the "heathen" is not easily squared with Bible and the Flag: Protestant Missions and British Imperialism in the the language that permeates the report letters." Nineteenth and Twentieth Centuries (Leicester: Apollos, 1990) and The Eddy's early eschatology combined a confidence thatthrough History of the Baptist Missionary Society, 1792-1992 (Edinburgh:T. & T. the witness and prayers of the church, India would be won for Clark, 1992). God with an expectation of the visible personal return of Christ.

128 INTERNATIONAL B ULLETINOF M ISSIO NARY R ESEARCH One report letter in 1897 ended with the words "till He come"; mission agency lay an embryonic appreciation of issues of cul­ another urged his readers to "keep looking for His return.:"! ture, society, and politics. The second shift in his strategic vision Never a systematic theological thinker, Eddy made no attemptin was apparent as early as 1899. A month's tour in [affna that year his early letters to clarify the relationship between the parousia convinced Eddy that a high-caste Christian community was in and the anticipated conversion of India. Much more prominent fact a decidedly mixed blessing, for it made almost impossible in the letters is the theme of the role of prayer in securing this any evangelistic advance among the lower castes." Azariah's objective. What delayed the spiritual awakening of India was spiritual magnetism and power reinforced the point. Eddy ac­ neither Hindu opposition nor the mystery of God's timing but cordingly resolved to learn Tamil to facilitate work with the simply "the prayerless unbelief of His own followers." In India rapidly expanding lower-caste Christian communities of South Christ's modem disciples, like their New Testament predeces­ India. For two years from late 1900 he exploited his financial sors, stoodbefore"devil-possessed heathenism" and found them­ independence to grant himself virtual leave of absence from his selves unable to "castit out": "This kind can come outby nothing YMCA work and devoted his energies to learning Tamil. save by prayer."!" After this interlude Eddy resumed his YMCA duties. From Beneath the surface of the intense evangelical fervor that 1911 these were performed on a wider stage as a result of his Eddy faithfully transmitted to his YMCA supporters in the promotion to the position of traveling secretary for Asia. He United States, a crippling sense of acute failure was developing. never abandoned his Indian student ministry, for which he was ByNovember1897,little more than a year after arriving in India, peculiarly gifted. In China, which Eddy first visited in 1907 and Eddy was on the verge of a nervous breakdown. "My own to which he returned with Mottin 1913and repeatedly thereafter, particular work," he confessed in 1899, "has been largely a he remained fully committed to a top-down evangelistic strategy failure."14 On medical advice he resumed his boyhood hobby of aimed at the students and scholar-officials. Particularly after the hunting, learned on the American frontier. Eddy's hunting expe­ republican revolution of 1911-12, Eddy, like many other mis­ ditions afforded analogies with the mission enterprise that he sionaries, interpreted the enthusiasm of these groups for West­ used for years to come with telling effect; his delightful yams of ernideas as an unprecedented opportunity for Christianevange­ lism. In India, by contrast, his strategic vision was no longer so clear. Eddy's growing appreciation of the potential of work Eddy took up big-game among outcastes was partial and gradual, and always qualified bya degree of racial skepticism about the capacityof uneducated hunting to release the Indians to manage their own affairs along Western democratic emotional pressure created lines. His own Congregational tradition he believed to be unsuit­ able for the "depressed and ignorant people" of India, who were by the elusiveness of his used to government by rajah and panchayat. On these grounds human quarry. Eddy favored a constitutional form of episcopacy as the basis for negotiation toward church union in South India, of which he was an enthusiastic supporter." elephanthuntingnicely softened up studentaudiences on Ameri­ Eddy's first twenty years in Asia thus led him to reconceive can campuses for the evangelistic punch line : "Fellows, the most his vision of the route whereby India would be won for Christ. thrilling hunting in the world is hunting men for Jesus Christ.':" Inevitably, there was also some moderation over the years of his The irony, hidden from the campus audiences, was that Eddy originally extreme language about Hindus and their religious had taken up big-game hunting to release the intolerable emo­ practices. By 1912 he was writing with greater sympathy of the tional pressure created by the elusiveness of his human quarry. search after religious truth indicated by the contemporary reli­ gious awakening in India, but it was still described as a search Developing New Mission Principles doomed to disappointment without missionary intervention: "Groping up the world's dark altar stairs to God, they need Out of the disconcertingly wide gap between Eddy's expecta­ helping hands stretched down to grasp theirs in the darkness.'?" tions and Indian realities emerged two major and interrelated Eddy's understanding of mission was still essentially one of a shifts in his mission principles. The first was a reorientation of movement from West to East that consisted in an appeal to effort from the attempt to convert the Hindu student elite di­ individual religious conversion. From 1916 onward, that under­ rectly, toward the renewal in holiness and evangelistic zeal of the standing was transformed by his personal experience of the First Indianchurch. By 1902Eddy had become convinced that the key World War. to spiritual advance in India lay with the two million Christians of South India: "If these are moved India will be moved. If these New Emphasis out of Wartime Experience are awakened India will be evangelized." His hopes for the awakening of the church rested in particular on the young In July 1916 Eddysailed for Europe to work among Allied troops Vedanayagam Samuel Azariah, the rising star of the Indian in Britain and France." Even before he neared the trenches, his YMCA-"Oneof thefinest menI haveeverknown."16 From1898 personal and official correspondence began to sound what was Azariah was Eddy's frequent companion in evangelistic itinera­ for him a new note. A visit to Canterbury Cathedral in August tions throughout South India, and an abiding friendship devel­ 1916 led him to reflect on the tragic juxtaposition between the oped between the two men. They were the prime movers behind tombs of monks and saints and the regimental battle standards the establishment of India's first two major indigenous mission thatadorned the nave above them.Holy men down the years had agencies, the IndianMissionarySocietyofTinnevellyin 1903and failed to Christianize the political, social, and industrial order, the National Missionary Society in 1905. and Eddy realized "how blind" he too had been to the great Eddy had realized that intensity of zeal and fervor in prayer questions of social Christianity." His encounters with the troops were not enough: behind his new commitment to indigenous in the army camps evoked an ambiguous evaluation of human

July 2000 129 nature. On the one hand, Eddy became convinced that the secretaryfor Asia throughoutthe 1920s,he spentsomemonthsof deadliest foes that confronted the Allied armies were not Ger­ every year fund-raising among the business community in the man troops but intemperance and impurity. Yet, on the other United States. Such work Eddy found challenging, indeed "as hand, he was drivenby the evidence of human comradeship and exciting as big-game hunting," but it also prompted critical bravery to a belief, "notin the total depravity, butto a beliefinthe reflection on the social system that made such wealth possible." total goodness of these men in their deepest aspirations and Some within the missionary movement understandably feared desires.?" that Eddy and his fellow social gospel enthusiasts were sawing In OctoberEddyreturned to the United States for six months off the branch on which the entire overseas mission enterprise to raise funds for the YMCA. During this period, on February 17, sat. Sherwood's own brother, Brewer, senior secretary of the 1917, his fourteen-year-old son, Arden, died of pneumonia. American Board of Commissioners for Foreign Missions, ex­ Eddy and, to a still greater extent, his wife were deeply affected pressed anxiety in 1925 about the impact of his brother's pro­ by this loss, which was one of the origins of what subsequently nouncements on his own mission's funds, then already in a became a fascination with the nature of human existence after critical condition."Within the American YMCA, whose finances death." Back in France, Eddy ministered in the base camps were heavily dependent on support from the business commu­ alongside figures such as D. S. Cairns, J. N. Farquhar, and A. G. nity, opposition to Eddy as a "Bolshevist" mounted, and in 1926 Fraser. His evangelistic addresses to the troops followed a regu­ he survived an attempt to force him to resign only through the lar pattern. On the first night he would take the theme "The personal intervention of Mott." He remained in YMCA service Greatest Battle of the War," namely, the moral battle against sin until his retirement in 1931. and temptation. His second night's talk was "The Real Issues of In the minds of most of its leading advocates, the social the War; or, What Are We Fighting For?" Eddy's answer was in gospel was conceived as a supplement to, and not a substitute terms of the building of a new world in which there would be no for, the Gospel of personal conversion. Eddy had abandoned place for "German materialism" or, crucially, for the industrial belief in the Watchword but not in the missionary imperative oppression of Western society. On the third and final night of his itself. He took little notice of the Hocking report of 1932, Re­ series, his title was "Over the Top and After; or, Death and What Thinking Missions,which appeared to reduce the aim of missions Lies Beyond." Eddy later commented, "I knew nothing then to the promotion of cooperation between the great religions in a aboutthesubjectof survivalfrom a psychicstandpoint, andIhad common quest for truth." He continued to conduct evangelistic no scientific evidence to offer the men, but heart-hungry before campaigns in Asia until 1935, when a four-month campaign of entering battle, they always crowded that third meeting."?' twenty Chinese cities amassed a total of 2,476 decisions for Christ." He never regarded Chinese Communism with the same Eddy the Pacifist sympathy as he did Soviet Communism and, like many mission­ ary leaders, pinned his hopes for the regeneration of China on In 1918Eddypublished a bookdefending the entryof theUnited Chiang Kai-shek, though becoming increasingly disillusioned States into the war." Within six years, however, he had moved to with Chiang's failure to promote agrarian reform." Influenced a committed pacifist position, as illustrated by his publication in by Reinhold Niebuhr, Eddy eventually abandoned pacifism 1924,jointly with his secretary, Kirby Page, of a bookentitled The during the dark days of 1938. Haltingly, and in his own prag­ Abolition of War. 26 Eddy had come to see militarism as but one matic fashion, he had come to share in some measure Niebuhr's expression of the systemic evil of the supposedlyChristianWest. profoundlytheologicalrepudiationof theliberalProtestanthope Hitherto, by his own admission, he had "specialized in retail sins that the kingdom of God would be inaugurated through the but knew little about the wholesale brand"; henceforth he was a progress of Christiancivilization; yet Eddy, despite his sustained champion of the social gospel." Throughout the 1920s Eddy support for Niebuhr, continued to think of himself as a liberal in urged the Student Volunteer Movement to respond to the grow­ theology." His autobiography made clear that Eddy now ad­ ing pressure from the postwar generation of students for the hered to a form of universalism. Yet he still insisted on the movement to espouse social Christianity. At the SVM quadren­ necessity to proclaim to all humanity the message of the love of nialconventionat Des Moines in January1920,thefirst to be held God in Christ, and he even claimed that "to my last breath I shall after the war, Eddy abandoned his prepared address on the make the same fervent appeal for missionaries lin this genera­ adequacy of the Gospel for all humankind and spoke instead tion' that I made to the last generation." Overseas missions, about the sin, both social and personal, that characterized the however, were now said to be "not enough": "the same love heathenism of North America." At the Detroit convention at the which the missionary takes to the uttermost parts of the earth close of 1927,Eddyfamously repudiated the SVMWatchwordas must be the controlling power in the lives of men who profess "a Paul Revere's ride across the world." No one challenged him. Christianity at horne.'?" One observer noted that, in the mind of the SVM leadership, the The stages of Sherwood Eddy's religious pilgrimage werein problem of missions had become the problem of world many respects typical of trends in Anglo-American Protestant Christianization, a phrase that contained within it the full pro­ missions in the period from the 1890s to the 1940s. The broaden­ gram of the social gospel." Reinhold Niebuhr's address at the ing of his missionary message represented, not an abandonment 1927 convention, with its indictment of Western civilization as of the call to conversion, but rather an extension of that call from unchristian,convinced Eddythatthe youngDetroitpastorshould individuals to societies, and from the Orient to the Occident. The be brought to NewYork to a more influential post. He persuaded social gospel of liberal Protestantism was the first major en­ the presidentof UnionTheologicalSeminaryto appointNiebuhr deavor to formulate a missiology for Western culture. Yet, like as associate professor of Christian ethics, and for two years Eddy many other mission leaders between the wars, Eddy never quite was wholly responsible for paying Niebuhr's salary." succeeded in squaring his insistence that Western industrial Although the FirstWorld War was primarily responsible for society needed redemption with his continuing commitment to converting Eddy to social Christianity, his continuing YMCA the propagation of Western ideals of progress and liberty to the work also played its part. While remaining as YMCA traveling rest of the world.

130 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH At least in one respect, however, Eddy's pilgrimage was spiritualism supplies evidence of the inadequacy of the label unrepresentative of trends in the missionary movement as a "liberal" in his case. The intense and adventurous supernatural­ whole. As early as 1925,the concern with the afterlife instilled by ism that had led him as a young evangelist to hunt for the souls the First WorldWar andby the deathofhis fourteen-year-old son of Hindus with such fervor had in his old age found an outlet in in particular began to bear fruit in a serious endeavor by both a hunt for souls beyond the grave. "For me," wrote Eddy at the Sherwood and Maud Eddy to investigate the scientific basis of conclusion of EightyAdventurous Years, "this study of survival spiritualist claims to communicate with the dead. One avenue of has been a great adventure.?" investigation was to visit a medium in December 1925,although For all his enthusiasm for social Christianity, the question apparently this was a temporarily isolated episode." In 1937, remains whether Sherwood Eddy ever learned to take with however, their interest in psychic phenomena was revived proper seriousness the physicality implicit in the Christian doc­ through a series of contacts with spiritualists arranged by a trines of creation, incarnation, crucifixion, and resurrection. His Quaker, Edward Cope Wood of Philadelphia, a long-standing legacy was a mixed one. Many of those Asian students who friend of both Eddy and John Mott." By 1938Eddy was visiting became Christians in the first thirty years of the twentieth cen­ mediums regularly and making psychic contact with Arden and tury did so in response to Eddy's powerful presentation of the other deceased members of the family. One of his last publica­ claims of Christ. But his version of the Christian message pos­ tions was You Will Survive After Death, a book expounding a sessed greater moral intensity than theological depth, and those spiritualistunderstandingof personalimmortality. These beliefs who were captivated by it were ill equipped to respond to the were, however, bolted onto his existing theological framework, challenges that the postcolonial age posed for Christianity in and he never became a member of a spiritualist church. Eddy's Asia. Notes------­ 1. Research for this article was conducted under the auspices of the August 21, 1916. North Atlantic Missiology Project, funded by the Pew Charitable 22. EP, Eddy to his mother, September 30, 1916. Trusts. The opinions expressed are those of the author and do not 23. Nutt, The Whole Gospel, p. 283. necessarily reflect the views of the Pew Charitable Trusts. I am 24. SherwoodEddy, YouWillSurviveDeath (Reigate, U.K.:OmegaPress, grateful to Martha L. Smalley and Joan Duffy of the Day Missions 1954), p. 9. This volumefirst appearedin the UnitedStates as YouWill Library, YaleDivinitySchool, for theirassistancein givingme access SurviveAfter Death (New York: Rinehard, 1950). Throughout, I cite to the Eddy and Mott Papers. the British edition. 2. Rick L. Nutt, TheWhole Gospel for theWhole World: Sherwood Eddyand 25. Sherwood Eddy, TheRighttoFight: TheMoral Grounds of War(New the American Protestant Mission (Macon, Ga.: Mercer Univ. Press, York: Association Press, 1918). 1997). 26. Sherwood Eddy and Kirby Page, The Abolition of War: The Case 3. [G.] Sherwood Eddy, Eighty Adventurous Years: An Autobiography AgainstWarandQuestions andAnswersConcerning War(GardenCity, (New York: Harper & Bros., 1955), p. 17. N.Y.: Doubleday, Doran, 1924). 4. Ibid., p. 27. 27. Eddy, EightyAdventurous Years, pp. 117-19. 5. Nutt, The Whole Gospel, pp. 27-28. 28. Nathan D. Showalter, The End of a Crusade: The Student Volunteer 6. Eddy, Eighty Adventurous Years, pp. 112-13; idem, Religion andSocial Movement for Foreign Missions and the Great War (Lanham, Md.: Justice (New York: G. H. Doran, 1927), pp. 11-12. Scarecrow Press, 1998), pp. 88-89. 7. Nutt, The Whole Gospel, pp. 43, 46. 29. "Youth and missions," Christian Century15, no. 2 (january 12,1928): 8. Ibid., p. 31. 40, cited in G. H. Anderson, "American Protestants in Pursuit of 9. Yale Divinity School Library, Special Collections, MS Group 32, G. Mission, 1886-1986," in Missiology: An Ecumenical Introduction, ed. F. S. Eddy Papers (hereafter EP), Box3, Report Letters, especially no. 3 J. Verstraelen et al. (Grand Rapids: Eerdmans, 1995), p. 394. (March 1897). 30. Richard Wightman Fox, Reinhold Niebuhr: A Biography (New York: 10. EP, Box 3, Report Letter 5 (May 1897). Pantheon Books, 1985), pp. 104-5,262. 11. Eddy, Eighty Adventurous Years, p. 79; Nutt, TheWhole Gospel, p. 28; 31. Eddy, Eighty Adventurous Years, pp. 112-13. see EP, Box 3, Report Letters 14 (September 1898), 20 (December 32. Nutt, The Whole Gospel, pp. 191-92. 1899) and 25 (September 1901). 33. Ibid., pp. 192-98. 12. EP, Box 3, Report Letters 4 (April 1897) and 7 (july 1897). 34. Ibid., p. 261; W. E. Hocking (ed., Re-Thinking Missions: A Laymen's 13. EP, Box 3, Report Letter 6 (june 1897). InquiryAfterOneHundred Years (New York: Harper Bros, 1932), pp. 14. EP, Box 3, Report Letter 18 (july 1899). 44-59. 15. Nutt, The Whole Gospel, p. 100. 35. Eddy, EightyAdventurous Years, p. 77. 16. EP, Box 3, Report Letter 28 (1902). 36. Nutt, The Whole Gospel, pp. 223-24, 252-54, 309-10. 17. EP, Box 3, Report Letter 19 (October 1899). 37. Ibid., pp. 292, 334; see Fox, Reinhold Niebuhr, pp. 136-37, 140. 18. G. S. Eddy," A National Church for India," Harvest Field 31 (1911): 38. Eddy, EightyAdventurous Years, pp. 80-81,234-36. 213-19. 39. Eddy, You WillSurviveDeath, pp. 145-48. 19. Sherwood Eddy, India Awakening (New York:MissionaryEducation 40. Ibid., p. 7; YDS MS Group 45, Mott Papers, Box 25, Mott to Eddy, Movement of the U.S. & Canada, 1912), p. 53. September 24, 1940, and Eddy to Mott, September 26, 1940. 20. Nutt, The Whole Gospel, pp. 116-18. 41. Eddy, EightyAdventurous Years, p. 224. 21. EP, Box 1, Eddy to his mother, August 19, 1916; and to his wife,

Bibliography Eddy was a prolific writer, being sole author of sixty books and pam­ includedin the recentauthoritativebiographyby RickL.Nutt, The Whole phlets. The student should begin with his two autobiographies: A Gospel for the Whole World: Sherwood Eddy and the American Protestant Pilgrimage of Ideas; or, The Re-Education of Sherwood Eddy (New York: Mission (Macon, Ga.: Mercer Univ. Press, 1997). Eddy's papers are Farrar & Rinehart, 1934);and Eighty Adventurous Years: An Autobiography preserved in the Day Missions Library of Yale Divinity School. (New York: Harper & Bros., 1955). A full bibliography of his writings is

July 2000 131 Book Reviews

Practicin~ Truth: Confident Witness In Our Pluralistic World.

Edited by David W. Shenk and Linford Stutzman. Scottdale, Pa.: Herald Press, 1999. Pp. 263. Paperback $15.99.

This collection of vigorous essays conscience, which has become axiomatic the questions of hegemony become acute, originates from a conference, organized in democratic societies. Hence its central and while the book provides predictable by Eastern Mennonite Missions, that problematic is the question, How may we critiqueofthe Christendommodel,it lacks aimed at a recovery of confidence for believe in the universality of the lordship convincing answers of its own. Christian mission in the postmodern, of Christ without becoming socially Nevertheless, in its clarity about the pluralistic context. Rooted in the oppressive? (Thomas Finger, p. 214). particularityat the heartofChristianfaith, Anabaptist emphasis on living as well as It is not surprising to learn that most its resolute commitment to meeting "the speaking the Gospel, the authors argue controversy at the conference revolved other" with tolerance and respect, and its convincingly that authentic Christian aroundLinford Stutzman'scontentionthat grasp of the kenotic character of the discipleshipis whatwill makea difference "cultural hegemony" is a legitimate goal lordship of Christ, the book has much to in today's world. Less straightforward is and outcome of Christian mission. It is contribute to "confident witness in our the recurring question of how to combine easy to be nonhegemonic as long as pluralistic world." a tolerant, noncoercivesocial outlookwith Christian faith is confined to a marginal -Kenneth R. Ross confidence in the absolute truth of the minority like the New Testament church Gospel of Jesus Christ. The book contests or the early Anabaptists. The problem Kenneth R. Rossis General Secretary oftheChurch the postmodern denial of the possibility comes when Christian mission is ofScotland Board ofWorld Mission. Hewasformerly of access to absolu te truth, while successful in winning so many converts Professor of Theology at theUniversityofMalawi, embracing the recognition of freedom of thatit entersthe culturalmainstream.Then where hetaughtfrom 1988 to 1998.

Walking with the Poor: Principles Still, it is evident that the writer has lived and Practices of Transformational with the Bible and the poor until he sees Development. Scripture clearly from that perspective, and he presents a strong case that By BryantL. Myers. Maryknoll, N.Y.: Orbis "witness" and "service" must be brought Books and World Vision, 1999. Pp. xx, 279. together in a holistic concept of Paperback $22. development. This is not a quick-read book. Rather, A book copublished by Orbis and World andTransformationalDevelopment." The it is a teaching tool for Christian Vision should arouse curiosity, to say the basic purpose of the book as stated in its development professionals. The frequent least. It indicates the amazing scope of this opening paragraph is to bring together use of diagrams makes clearly visible the work, which draws together Bible study, three streams of thinking and experience: intent of the text and provides a good theology, and social science to present a the best principles and practice of the basis for teaching the material. The book well-rounded perspective on Christian international development community, would be a great study for prospective transformational development. the thinking and experience of Christian and practicing Christian development Bryant Myers writes out of the relief and developmentorganizations,and practitioners, preferably across the experience of twenty-three years with the biblical grounding (both of the dividing lines of agencies such as World WorldVision International,wherehe now foregoing "need to be informed and Vision, Catholic Relief Service, Church serves as vice president for international shaped by a biblical framework for World Service, and others. program strategy. As an ordained elderin transformationaldevelopment").Thusthe -James A. Cogswell the Presbyterian Church (USA), he has a understanding of development is one "in sensitivity to the development programs which physical, social and spiritual of mainline churches as well as developmentare seamlesslyinterrelated" James A. Cogswell isaretired Presbyterian minister whoserved asassociategeneral secretaryforoverseas nondenominational development (p.T), agencies such as World Vision. The titles The breadthof sources called upon in ministries oftheNational Council ofChurches from of the chapters themselves are indicative presenting this theme is very impressive, 1984 to1988.Hewasamissionary toJapan from the .of the wide range covered: "The Biblical from the perspective ofboth theology and Presbyterian Church U.S. (1948-61), as well as Story," "Poverty and the Poor," social science. As far as international Asiasecretary (1961-67) anddirector (1971-84) of "Perspectiveson Development," "Toward developmentprogramsare concerned,the the World Service and World Hunger Program of a Christian Understanding of book depends heavily on the India and thePCUS. Transformational Development," Philippine experience, which leads the "Development Practice: Principles and reader at times to wonder whether the Practitioners," "Development Practice: conclusions drawn are equally applicable The Tool Kit," and "Christian Witness in other parts of "the world of the poor."

132 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Mustard Seed vs. McWorld: China's Catholics: Tragedy' and Reinventing Life and Faith for the Hope in an Emerging Civil Society. Future. By Richard Madsen. Berkeley: Univ. of By Tom Sine. Grand Rapids, Mich.: Baker California Press, 1999. Pp. xiii, 183. $27.50. Books, 1999. Pp. 249. Paperback $14.99. Richard Mad sen, professor of sociology at a sobering evaluation of the religiou s Tom Sine, in wh at may be the best of his the University of California, San Diego, revival that has swept across China since many books, describes a world that is a nd au th or of several books on the early 1980s.For most Western scholars, increasingly driven by a secu la ris t contemporary Chinese society, provides this efflorescence is symptomatic of a economic globalization (McWorld) that is in direct contradiction to kingdom values (Mustard Seed). This secularist world, he believes, is not caused by a conspiracy of the Right or of the Left but rath er by the natural outwo rking of the Enlightenment and modernity.The secularist globalvision anticipates that free enterprise and free trade will yield a rising economic tide that FROM BAKER BOOKS will elevate the state of millions of people wh o now live in poverty. Sine does his best to acknowl edge that McWorld is not all bad. Ind eed he grants,albeitgrudgingly, thattheadoption of free ente rprise has brought economic benefit to nations heretofore impeded by noncap italist systems . No netheless, he seems to recover qu ickly from notions of progr ess to express great alarm that McWo rld has largely enha nced th e holdings of the rich while accelerati ng the misery of the po or. Moreover, he is concerned that the fundamenta l values of McWorld make it increasingly difficult for Christians to live out their faith ami d a spiritua lly debilitating materialism. Those curious about the futu re and the impact of change-which should be all of us- will find this book especially helpful on two accounts. First, Sine helps us to see the developments of the present and future as part of a system, as opposed to isolated events.Sine makes a convincing and sometimes frightening case that wh at we are witnessing is a part of a wave of systemic change. Second, he gives us specificillustrations ofwhat Mustard Seed peopl e are do ing to counteract the impact of the prevailing culture. Though Sineis committed toa balance between hope and despair, I confess that I felt more d espair here th an hope. Nevertheless, theexplosion of the overseas This comprehensive resource featuring critical thinking church and th e expa ns ive growth of about missiologicaJ issues contains mo re than 1.600 refer­ evangelical chu rches, p ar ticularly ences providing easy access to definitions abo ut mission Pentecostal chur ches in America, lead me theory. theology, and history. Professors, students. and those to see the future with a measure of hope in missionary work will profit from this exhaustive resource. not entirely pr esent in this good book. $60.00c 0-8010-2074-3 1,168 pages - David L. Rambo BIBAKER www.bakerbooks.com David L. Rambo is President, Alliance Theological Seminary, Nyack, New York, and former president of the Christian and Missionary Alliance (1987­ 96).

July 2000 133 country that has lost its moral compass. harshness of an unregulated market about their personal salvation than the Communist pa st blunders such as the econo my, protect citizens from the interests of others, and they aspire to live Cultural Revolution combined with oppression of a tyrannical regime, and in self-contained communities. The book twenty years of breakneck economic facilitate the establishment of responsible nonetheless ends on a note of hope. growth and frantic materialism have self-governance" (p. 10). Madsen detects signs that the same fatally wounded Communism's value Madsen' s study of Catholic revival in profound transformation that, since the system. Chinese society is in the midst of Hebei Province and its environs reveals Second Vatican Council, led the Roman a profound crisis of meaning, andChinese an uncivil Chinese Catholic Church. The Catholic Church in many parts of the people of all ages are earnestly searching church is mostly focused on vertical world, including HongKong andTaiwan, for answers in religion. But this religious relationships ofauthority and dependence to become a vital participant in modern revival, argues Mad sen, may soon fade if and is still predominantly rooted in civil society, is beginning to affect the it is not conducive to the development of premodern institutions of Chinese rural church in mainland China. An urban a "civil society .. . that could mitigate the life. Catholics are often more concerned middle class made up ofyoung clergy and well-educated laypersons is slowly emerging as a potentially po sitive, though critical, force in societyand the foundation of a renewed Catholic Church. 2001-2002 This book is a required reading for anyonewho wantsto understandthe social Doane Missionary Scholarships and political consequences of mainland Overseas Ministries China' s Catholic revi val and, by suggestion, of any form of religiousrevival Study Center in China or in other countries in New Haven, transformation from state socialism. Connecticut -Jean-Paul Wiest

Jean-Paul Wiest,SeniorResearcherof theCenterfor he Overseas Mini stries T Mi ssion Research and Study at Maryknoll, New Stud y Center announces York, is currently on special assignment in China . the Doane Missionary Scholarsh ips for 2001­ 2002. Two $3,000 schol­ arships will be awarded on a competitive basis to mis­ sionaries who apply for resi­ A Century of Catholic Endeavour: dence for eight months to Holy Ghost and Consolata a year with the intention of Missions in Kenya. earning the OMSC Certifi­ cate in Mission Studies. The Certificate requires participation in fourteen By Lawrence M . Njoroge. Nairobi; Paulines or more of the weekly mission seminars at OMSC and the writing of a PublicationsAfrica,1999. Pp.272. Paperback final paper reflecting on the awardee 's missionary experience in light of KShs 650. the studies undertaken at OMSC. Applicants must meet the following requirements: This is a compelling book. The author taught at Notre Dame University and the • Completion of at least one term in cross-cultural assignment Catholic University of Eastern Africa. He • Endors ement by their mission agency is at present secretary to the archbishop of • Commitment to another term of service Nairobi, Ken ya . Origin ally a doctoral • Residence at OMSC for eight months to a year dissertation, this revision is eminently • Enrollment in OMSC Certificate in Mi ssion Studies program readable yet sacrific es none of it s scholarship. The OMSC Certificate program allows ample time for regular depu­ The Nairobi Archdiocese recently tation and family responsibilities. Families with children are welcome. celebrated its centenary, and this is the OMSC's Doane Hall and the newl y opened Great Commission Hall story of those one hundred yea rs. (above) offer full y furni shed apartments ranging up to three bedrooms . Essentially, it recounts the evangelization Applications should be submitted as far in advance as possible . As an al­ of the Kikuyu by the Holy Ghost and ternative to application for the 2001-2002 academic year, applicants may Consolata Missionaries. It also depicts, apply for the 2002 calendar year, so long as the Certificate program re­ withconsiderablesensitiv ity, the relations quirement for participation in at least fourteen seminars is met. Scholar­ of the Catholic Church .with Kikuyu ship award will be distributed on a monthly basis after recipient is in resi­ authorities, with Protestant missions, and dence. Appli cation deadline: Janu ary 1,2001. For application and further with British colonialism . information contact: The Holy Ghost Fathers, originally French but later Irish, were first to arrive. Jonathan J. Bonk, Director Scarcely three years later, the newly Overseas Ministries Study Center founded Italian Con solata missionary 490 Prospect Street , New Haven, Connecticut 06511 society entered the same area and was Tel: (203) 624-6672 Fax: (203) 865-2857 given independent mission status. This E-mail: [email protected] www.OMSC.o rg was a recipe for in ter nal Catholic dissension that was resolved only in the 1930s.The British weresuspicious ofItalian

134 IN TERNATIONA L B ULLETIN OF MISSIONA RY R ESEARCH missionaries as "enemy aliens" during Ling Academyimproved as an educational In essence, Sophie Lanneaurepresents the Second World War and even as former institu tion after it reg istered with the in a microcosm the experience of most enemy aliens afterward.The facttha t they governme nt and becam e a secularized, Christian educators in China . Following proved themselves invalu able in so ma ny Chinese private school. the Qing Dynasty's collapse, the Chinese fields of socia l service saved them from Desp it e Wei Ling's increasing adopted Wes tern -style ed ucation as a being expelled altogether. educational successes, Lanneau never mea ns for modern izing the cou ntry, but Althoug h the Kikuy u did not at first placed her role as educa tor above her role this adoption did not necessarily mean distinguish between mission aries and as missionary. Thus w he n difficulties the acceptance of Christianity. colonia lists, relation s with the Kikuyu arose-suchas wit h the question of school The one failing of this work is that the improved when Catholicsstood alooffrom registration, the Japa nese invasion, and theoretical framework is relegated to the the con troversy overfema le circumcision. the Communist revolution-she always epilogue. Thus we get little discussion of As nati on alism ga the red mo me ntu m, embraced th e missionary side of the the socia l gospel- the intellectual heart of Ca tholic schools remained popular. A mission ary / ed uca tor dichotomy. Lan nea u's advanced educa tion-or the Holy Ghost Fathereven attende d the Mau Mau leader, Dedan Kimathi, on the eve of his execution. Yet Catholics were also vociferous in denouncing the inhumanities BIOGRAPHICAL DICTIONARY OF CHRISTIANMISSIONS of the Mau Mau conflic t. In the aftermath J: Editedby Gerald H.Anderson of Ma u Mau, Ca tholicism offered the Hailed by Evangelical MissionsQuarterlyas"a veritable reasure'tro Kikuyu a mean s of rehabili tatio n that o history," this monumental reference workisnowavailablefrdril prompted a massive numerical growth. a: affordable, paperback edition. ' Njoroge traces th e emergence of Kenyan Ca tholic leaders but is more CHURCH MISSION SOCIETY AND WORLD equally quee r.Withi n this milieu,Lanneau 1799-1999 was lost, and she questioned her calling . o Edited byKevin Ward and BrianStanley During her 1924 fu rlough, however, a: "This extremely careful andwell-researched study Lannea u experienced an epipha ny while ::::) service to anyone exploringthecomplex intera a tte nding graduate sc hool a t the movement, colonialism, and theemergence of Univ ersity of Chicago. Imbued with a o nialnon-European Christianity." - ADRIAN HAS GS newfound understanding of the role and ISBN 0-8028-3875-8 / hardcover ! 400 pages / $45.00 purpose of education, Lanneau returned en to Chi na believing th at the nat ion' s w At your bookstore, or call 800-253·7521 I salvation lay in Western-style education, Fax: 616-459-6540 -= not necessarily in eva nge lism. Indeed, Wei a: E-mail : sales @eerdmans.com 2SS IEFFERSON ~

July 2000 135 Check out diam etrically opposed position s taken by at least five different areas, each of major Weste rn missi onaries and Chi nese significance. He cam e to his adult faith ~ co nverts on th e nature of w ha t an whilea stude nt at Oxford in the early days indigenized Chi nese Christia nity should of theStude nt Chr istian Movement (SCM) on the World Wide Web! be. It is a small failin g, however, given the and briefly served the YMCA in Lahore, compelling story that Li has told . Northwest India, becoming a close friend http://www.OMSC.org -Judith Liu of S. K. Datta, from whom he learned much about the d ifficulties of relationship between British and Indians. Subsequent V Register for weekly Judith Liu is Professor of Sociology, University of work in Edinburgh led to John Mott's mission seminars San Diego, San Diego, California. picking him as organizing secretary for V Preview th e next issue of the W orld Missio n Conference in INTERNATIONAL BULLETIN Edinburgh (1910),wherehe wasappointed as the first secretary of the IMe, and so V Browse through Special editorof the InternationalReviewofMissions Book Features from 1912 to 1928. Faith on the Frontier: A Life of J. H. Alrea dy in 1919 he became deeply v Learn about scholarships Oldham. involved in the question of race relations and land rights in British East Africa and V Meet Senior Mission By Keith Clements . Geneva: WCC; and wa s one of the key people in helping to Scholars Edinburgh:T.&T.Clark, 1999.Pp.xvii,51S. secure the rights of Africa ns in face of the Paperback £24.95. claims of the white settlers. This period Overseas Ministries produced his still m a st erly book Study Center A fo otno te on p . 393 of Ecumenical Christianity and the RaceProblems (1924). In Foundations, the still- in dispensable the 1930s he was drawn into the costly 490 Prospect Street account of the Internati onal Missio na ry confrontation of th e Life and Work New Haven, CT 06511 Council (IMC), records Richey Hogg' s movem ent with the totalitari anism that Tel (203) 624-6672 conviction in 1952 that "a n Oldham wa s sweeping ove r so much of Europe Fax (203) 865-2857 biography is much needed . It wo uld and Asia. H e a gain fo u nd himself organizing a key international conference, E-mail [email protected] unfold th e sto ry of an a mazingly productive and influential life." In fact at Oxford, entitled "Church, Community Oldham's lon g life, 1874-1 969, embraces and State" (1937) and also writing a key pr ep aratory essay "The Churc h and Its Function in Society."This work led directly to his lasting preoccupation with "marshalling the best minds in the laity," not least through his editing the weekly Christian News-Letter throughout the Second World War andhis last grea t book, Life Is Commitment (1953). Keith Clements, the present general secretary of the Conference of European Churc hes, has ma gnificently set out this lon g and fru itful life, not least by frequent qu otation from Oldham's man y letters to his fam ily and friends. I hav e no doubt Richey Ho gg is at last delighting in it. It deserves man y readers- and disciples. -Martin Conway

Martin Conway, PresidentoftheSelly OakColleges in Birmingham and Treasurer of the International Association for Mission Studies from 1988-1 997, himself a follower on Oldham's path through the SCM into service in both the British and World 0-918954-71-1cloth Council of Churches, is now living in Oxford, $26.955 England. "oo. a mature distillate ofa 195pp. Bib. Index. life in mission service and empathic connection with other ways offaith. " ··•····••.• ·.·..• ·... O rd~ r From : ..' ... ..•

136 INTERNATIONAL B ULLETIN OF M ISSIONARY R ESEARCH To Stake a Claim: Mission and the Popular Catholicism in a World Western Crisis of Knowledge. Church: Seven Case Studies in Inculturation. Edited by J. Andrew Kirk and Kevin J. Vanhoozer. Maryknoll, N.Y .: Orbis Books, Edited byThomasBamatandJean-Paul Wiest. 1999. Pp. xoii, 254. Paperback $30. Maryknoll, N.Y.:Orbis Books, 1999. Pp. xiii, 314. Paperback. $24. Wha t bearing does postmod ern ity have on Ch ristian beli ef and the ch urch's In 1995 th e Center for Mission Research popular Ca tholicism in seven different mission ? This collection of essays, th e and Study at Mar yknoll was establis hed, locatio ns : Chile, Peru , St. Lucia, Ghana, res ult of an engaged discussion over and a three-year p roject was sta rted . Tanzania, southe rn India an d Ho ng Kon g several yea rs, responds to th is question Differen t authors investigat ed the faces of (pp. 1-246). Part 2 contai ns th eological with consi derable d epth, caution, and optimism .lt is presented by AndrewKirk, director of th e Centre for Missiology an d World Christia nity at th e University of Birm ingham, Engla n d, a n d Ke vi n Vanhoozer, research professor of th eology a t the Divinit y Sc hool of Trinit y International U n iversity, Dee rfi eld, Illinois. A list of the other contributors, all of w h ose essays are p ointed a n d subs tantial, will ind icate th e extensive scope of the corpora te reflection: Philip Clayto n, Ber t Hoedemaker, La rs Joha nsson, Na ncey Murphy , and Andy F. H E WORLDWI DEitnpact of C hristianity is a direct result of peopl e who Sanders. T have played key roles in the missionary enterprise. Th is unique refere nce The book has tw o parts: th e first is a work documents the global history of Christian missions with biograph ical fift y-page m ap of th e epistemo logical articles on the most outstanding missionaries from the past 2,000 years. question of kno w ledge and truth as it is represented in Anglo-American, French, and German p hilosop hica l w rit ings. Written by 350 experts from 45 cou ntries, Across the pluralism of traditions,schools, the Biographical Dictionary contains more than and types of mediatio n, one finds a broad consensus on the reality of a postmo de rn 2,400 original, signed biog raphies that por­ intellectual culture that includ es such tray le adi~g missionary figur es from Roman th em es as th e cultural lin guistic character Catholic, Orthodox, Anglican, Protestant, of all kn ow ing, the historicity of reason, Pentecostal, independen t, and indigenous the g iven ness of pluralis m , the persp ectival and incomplete character of chur ches. Arranged in a convenient A- Z every tradition, th e mod esty w ith which format, the articles pro~i de biographi cal all compreh en sive truth claims ma y be information for each missionary covere d as proffered , and th e d emand th at all suc h claims be cog nizant of the other. Where well as discussion of their writin gs, publi c does this setting leav e th e proclamationof achievements, and contributions to contem­ Ch ris tian tru th for all of humankind? porary mission issues. The seco nd part of th e book consists of eight essays that attend to the questi on, take th e chall enge serio us ly, and answerit "An outstan ding reference work... . Broad ly conceived and well executed, it differently, all doing so in constru ctive makes a significant contribution to the study of C hristian mission and the ways th at lead to a critical re newal of th e , 'history ofreligions." - Religious Studies Reinet» Christian mission. In his brief epilogue, Kirk incisively lists the them es thatmust engageChristian "Here is a veritable treasure trove of missions history. . .. Every library in the theology and mission in a postmodern English-speaking world with a credible claim to offcring general facilitie s for context : theol ogical m ethod a nd the jus tification of beliefs, th e question of the historical research ought to have this volu me. .. . It has set a new standa rd." cha racter of Christian truth, th e relation of - Evangelical M issions f.!.!.I arterly belief a n d ac tion, a n d in tercu lt u ral communicati on .The book's dialogue with curre nt philosophy dem on strat es th at considerati on of th ese issu es is a premise for a credible Christia n mission. - Roge r Haight, S.].

Roger Haight, S.J., is Professor of Historical and Systematic Theology at Weston Jesuit School of Theology in Cambridge, Massachusetts.

Jul y 2000 137 reflections on these studies by Kosuke vii). After having read the seven research catholicity and to understand the Koyama, Ivone Gebara, Lamin Sanneh, contributions of this volume, Amaladoss, conversion to which Jesus called people and Michael Amaladoss (pp. 247-301). aJesuitmissiologistfrom India,who wrote as a conversionfrom mammonto the reign This study was funded by the Pew the concluding chapter of the book, of God (pp. 272-301). Charitable Trusts and by the Maryknoll honoredwhatthe bishopsofLatin America The great variety of popular forms of Fathers and Brothers. The editors were gathered in Puebla once called "the Catholicismpresentedin this bookobliges Thomas Bamat, a sociologist with many Catholic wisdom of the common people," us to ask the question whether the theory years of experience in Brazil, and Jean­ a wisdom that affirms human dignity, of inculturation should notbe replaced by Paul Wiest, a historian who works in establishescommunity,showspeoplehow a theology of symbiosis and integration. China. to integrate nature and work, and allows This study is indispensable reading for Popular religion is no longer for celebration even in the midst of both Catholic and Protestant students of considered as a kind of deviation. Robert hardship. Addressing the modern, missiology. Schreiterwrites in his foreword, "It can be Westernizedchurch, Amaladoss observes -Arnulf Camps, O.F.M. seen as an authentic way of living out the that it needs to take stock again of the message of the Gospel. To be sure, these power of symbol and sacrament, that it Arnulf Camps, a.F.M., is Professor Emeritus of ways are open to exaggeration and should reconsider its approaches to the Missiology at the Catholic UniversityofNijmegen heterodoxy;buthistoryshows thatofficial world of the spirits and to the communion in the Netherlands. From 1957 till 1961 he taught forms of Christianity have not been of the ancestors. Moreover, he urges the missiologyandIslamology attheRegional Seminary immune from such charges either" (p. church to value diversity as a part of true of ChristtheKing, Karachi, Pakistan.

The Poisonwood Bible. parody? And will they recognize the absurdityof portrayinga SouthernBaptist By Barbara Kingsolver. New York: evangelist like Nathan Price as a devotee HarperCollins, 1998. Pp. ix, 546. $26; of the Apocrypha? These are, I believe, paperback $14. substantive flaws in an otherwise exquisitely written, engaging book. Perceptions of Christian missionaries are 1950s? Nathan was a physical and -Alan Neely often shaped more by writers of fiction emotional casualty of World War II. He than by historians. ThePoisonwood Bible is was not the kind of person who could live a recentexample. This "missionary" novel and work cross-culturally. Three of his has been praised by reviewers, and it was four daughters were teenagers, and one on the New York Times Best Seller list for was physicallyimpaired though mentally weeks, and then continued to appear on brilliant. the New York Times Paperback Best Seller Repeatedlyhe drivesawaythe people The Globalization of list. This is Kingsolver's fourth novel, and he came to help. The people meanwhile Pentecostalism: A Religion Made by far her most celebrated. are longsuffering. They truly care for the to Travel. The storybeginsin 1959whenNathan family and they tolerate Nathan. Some try Price, a GeorgiaFreewillBaptistevangelist, to help him, but he is unteachable. He Edited by Murray W. Dempster, Byron D. along with his wife, Orleanna, and their refuses counsel from anyone, whether Klaus, and Douglas Petersen. Carlisle, U.K.: four daughters (the oldest sixteen and the African or European. His gift is the ability RegnumBooks, inassociation withPaternoster youngest five) journey to Africa under the to alienate. Finallyin a pique, he dismisses Publishing, 1999. Pp xviii, 406. Paperback auspicies of the Southern Baptist Mission his translator-the one person he $24.95. League. Their destination is a remote desperately needs-as untrustworthy. village in the Congo, a colony that was on Now he depends on no one and concludes This book is compulsory reading for all the verge of political and social chaos. It is everyworshipservice withthe declaration, who want to enter the debate on hard to imagine anyone as ill suited as "Tata Jesus is bangala!" He assumes he is Pentecostalism from the inside and from Nathan for such an assignment. He of saying, "Brothers and sisters, Jesus is the outside. The collection of essays is course saves no one. He cannot even save precious!" But his mispronunciation of a edited by three professors at Vanguard himself, for like the Congo, he slides vowel results in his words being University, Costa Mesa, California. Most steadily, inescapably, and irreversibly understood as "Jesus is poisonwood!"-a ofthe contributorsare Pentecostalscholars. toward disaster. reference to a native tree that, when An exception is Edward L. Cleary, O.P., Most readers will be captivated by touchedby humanskin, producesa painful who contributes an excellent analysis of the story. Few, I fear, will see the rash, blisters, and eruptions. Pentecostalism and Catholicism in Latin incongruities. What mission board or Kingsolver artfully relates the story America. There are also three non­ society would send or even allow a family through the eyes of Orleanna Price and Pentecostal respondents: Jose Miguez like thePrices to go to the Congoin the late the four daughters. The reader, however, Bonino, who regrets that the new, critical, is left to wonder how the narrative would and forward-looking theological work Alan Neelyis theHenry WintersLuceProfessor of have been different and enriched had she among Pentecostals is mainly ignored, "a Ecumenics and Mission Emeritus, Princeton included Nathan's perspective. Alas, he is sadcommenton the awarenessof so-called Theological Seminary. Before goingtoPrinceton, he left with no redeeming quality. 'scholarship'" (p.116); VinaySamuelfrom was a Southern Baptist missionary in Colombia, The nagging question for me the Oxford Centre for Mission Studies, 1963-76,andprofessor ofmissiologyatSoutheastern throughout thebookwaswhetherreaders who reports on Pentecostal theology of BaptistTheological Seminary, Wake Forest, North will recognize the anomalies in this story. religion; and Harvey Cox, who exhorts Carolina, 1976-88. Will they see Nathan as a caricature, a Pentecostals not to give in to the religion

138 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH of the market culture (p. 390). charismatic renewal in North America, a .S.B., of St. John's University in The book opens with the following relationships between Catholics and Collegeville, Minnesota, and the late statement by Douglas Petersen: Pentecostals have been generally sour if international Pentecostal leader David J. "Pentecostal scholars have demonstrated not hostile in Europe, Latin America, and du Plessis. This dialogue is unique in that throughtheirwritingsthattheyare capable elsewhere. it is the only one that the Roman Catholic of looking critically at their own Although not as well known as the Church conducts with a movement. movement. Unlike some of their Catholic/Lutheran and Catholic/ Hence, the objective is not unity but good fundamentalist colleagues who feared Anglican dialogues, the formal will and better understanding, the various forms of criticism, Pentecostal conversations between the Pontifical dismantling of stereotypes. Given the academics have been open to apply the Council for Promoting Christian Unity tensions between both parties in many mostrecentadvancesin scholarshipwithin and some classical Pentecostal areas of the world, it was timely that the their faith tradition" (p. 3). Areas denominations and leaders began in 1972 fourth phase 0990-97) should address addressed include biblical criticism under the leadership of Kilian McDonnell, issues related to mission: evangelization, (Wonsuk Ma), ecumenism (Frank Macchia, Cecil M. Robeck, and others), "liberal theology" (David Daniels), feminism (Janet Everts Power), and the Toronto Blessing (MargaretPoloma) .Even in the United States and in Europe, ethnic churches, including black, Hispanic, Korean, and Caribbean congregations, take the lead in ecumenical cooperation (E. A. Wilson). Jungja Ma and Ivan M. Satyavrata contribute a wealth of precise and astonishing information on Asian Pentecostalism. Kool Witts Karotemprel Tiessen How does one deal with such a bewildering pluralism theologically (note GrantMcClung's global overview)? "Who 2000-2001 Senior Mission Scholars gets to define whatPentecostalexperiences are?" (Ronald Bueno, p. 268). Common OMSC welcomes into residence for the fall 2000 semester Senior religious experience does not necessarily Mission Scholars Anne Marie Kool and Diana Witts. Dr. Kool, a gradu­ produce a common theology. "Language ate of the University of Utrecht, Netherlands, is Director, Protestant Insti­ and culture cannot be treated as neutral" tute for Mission Studies, Budapest, Hungary . She is a member of the board (Jean Daniel Pliiss, p. 179).[apie LaPoorta and executive committee of the Eastern European Schools of Theology, a and Gerald Sheppard answerby using the member of the Theological Commission of the World Evangelical Fellow­ medium of narrative theology and ship, and a contributing editor of the International Bulletin ofMissionary testimony, to which they attribute Research . Canon Diana Witts, a former missionary in East Africa with the academic dignity. -Walter J. Hollenweger Church Mission Society (CMS) and later regional secretary for West Af­ rica, is the recently retired general secretary of the CMS. In 1994 the Arch­ bishop of Canterbury awarded her the Cross of St. Augustine in recogni­ Walter [. Hollenweger, a Swiss theologian, was tion of her work with the Episcopal Church of Sudan. secretary for Evangelism with the wee(1965-71) In the spring semester of2001 OMSC's Senior Mission Scholars will and professor of mission at the University of be Sebastian Karotemprel and Terrence L. Tiessen. The Rev. Dr. Birmingham (1971-89) , His latest book is Pentecostalism: Origins and Developments Karotemprel, a member of the Salesians of Don Bosco, is Professor of Worldwide (Hendrickson , 1997). Missiology , Pontifical Urban University, Rome. He is also president of Sa­ cred Heart Theological College, Shillong, India, where he serves as Visiting Professor. From 1987 to 1998 he was executive secretary of the Federation of the Asian Bishops' Conference Commission for Evangelization. He is the editorof Following Christ inMission: A Foundational Course inMissiology (1998). Dr. Tiessen is Professor of Theology, Providence Seminary, Winnipeg, Manitoba. A former missionary in the Philippines, he received Ad ultimum terrae: Evangelization, his Ph.D. from Loyola School of Theology, Ateneo de Manila University. Proselytism, and Common Witness From 1976 to 1979 and from 1981 to 1984 he was a member of the Area in the Roman Catholic/Pentecostal Council of SEND International. He is the author of Irenaeuson the Salva­ Dialogue (1990-1997). tion ofthe Unevangelized (1993), published in the monograph series of the American Theological Library Association. In addition to providing leader­ By Veli-Matti Kiirkkdinen. Frankfurt: Peter ship in OMSC's Study Program, the Senior Mission Scholars are available Lang, 1999. Pp. 281. Paperback $48.95. to OMSC residents for counsel regarding their own mission research inter­ It is providential that Pentecostals and ests. Roman Catholics are talking about issues Overseas Ministries Study Center related to the mission of the church, since 490 Prospect 51., New Haven, CT 06511 the two traditions constitute two of the Tel (203) 624-6672 Fax (203) 865-2857 largest bodies of Christians in the world today. Despite the affinity that many study@O MSC.org www.OMSC.org Pentecostals have felt toward the Catholic

July 2000 139 Live and Learn religious liberty, proselytism,social justice, Pentecostal dialogue as an "exercise on at the and common witness. The published the frontiers of ecumenism," since "the reportof these discussions, Evangelization, future of missions, evangelization, and Overseas Ministries Proselytism , and Common Witness, ecumenism most probably will lie in a representsa groundbreakingachievement considerable measure outside the historic in understanding between these major 'mainline' churches and the 'official' Study Center Christian communities. ecumenicalapparatus" (p.17).Ad ultimum Professor Veli-Matti Karkkainen, a terrae deserves to be widely read. former missionary to Thailand and -Gary B. McGee principal of Iso Kirja College in Keuruu, Finland, nowserves as associate professor of systematic theology at Fuller Gary B. McGee, a contributing editor, serves as ProfessorofChurchHistoryandPentecostal Studies Theological Seminary. His exposition reveals a meticulous and accurate at Assemblies of God Theological Seminary in theological and missiological analysis of Springfield, Missouri. Hehas beena memberof the International Roman Catholic and Classical the papers presented at the annual -and find renewal for sessions. He describes the Catholic/ Pentecostal Dialogue since1990. world mission Fully furnished apartments and Continuing Education program of weekly seminars The Coming of the Rain. The Life Write for Study Program and of Dr. Joe Church: A Personal Application for Residence Account of Revival in Rwanda. Overseas Ministries By Katharin e Makow er. Carlisle, Cumbria , Study Center U.K.: Paternoster Press, 1999 . Pp. xoi, 228. Paperback £9.99/$16.99. 490 Prospect Street New Haven, Connecticut 06511 His name was John Edward Church, but illustrations (by Caroline Church) and http://www.OMSC.org everyone knew him as Dr. Joe. Born in photographs add further insights. Not the 1899, he entered missionary training, last word, but a step on the way. qualified as a doctor in 1926, and in 1927 - Jocelyn Murray sailed for East Africa with the Church Missionary Society (CMS) Rwanda Mission. Decima, his fiancee, followed in Jocelyn Murray, a New Zealander, worked under the CMS in Kenya from 1954 to 1967 and later The Friends 1930. Joe and Deci lived and worked in completeda Ph.D. in Africanhistoryat UCLA. She of the southern Uganda or Rwanda until 1964 . now lives and works in London. Overseas Ministries They were close to retiring age then and found that the postindependence troubles Study Center made work difficult, so they came back to England. Financial contributions from the Katharine Makower has given us a Friends of OMSC support the work fascinating and informative book that of the Center through its Scholar­ forms an excellent second volume to Joe's Families of Faith: An Introduction ship Fund for Third World Scholars own autobiographical study, Quest for the to World Religions for Christians. and Missionaries. Gifts designated Highest (1981). He and Deci were both for the Center's general purpose s medical doctors and never gave up their By Paul Varo Martinson . Minneapolis: are also gratefully received . For medical work. Additionally, Joe was from Fortress Press, 1999 . Pp. 258. Paperback$20 . more informati on contact the beginning centrally involved in the movement thatbecameknownworldwide James M. Schaffer The distinguishing feature of this Director of Development as the East African Revival. Working introduction is that it combines four Overseas Ministries Study Center closely with Ugandan and Rwandan approaches to world religions in a single 490 Prospect Street Christians, he traveled widely, taking the text. Ordinarily one has to read four New Haven, CT 06511-2196 USA revival message to missionaries, African differentbooks--oneeach on the theology Christians, and others. of religions, history of religion, dialogue, Contributions by U.S. taxpayers are The story is told simply but with and theology-in order to address fully tax deductible. Please include enthusiasm, and the glimpses of church questions ofreligiousdemographics,belief an indication of how you wish to family life are especially welcome. This systems of non-Christian religions, and designate your gift. Information on revival, which began within the CMS suggestions on how we are to think making a bequest is available upon Rwanda Mi ssion (now Mid-Africa theologically about other religions. request. Mini stry, CMS), may well have been the Martinson introduces us to all these Tel : (203) 624-6672 salvation of many mission-founded questions in one volume. Fax: (203) 865-2857 churches in the postindependence The first approach, the theology-of­ E-mail: [email protected] troubles. Though more information on religions approach, is dealt with in the Web: hnp://www.OMSC.org places and peoples would have been first section by devoting four chapters to a welcome, there is enough for a newcomer demographic description, a classification to follow events. The black-and-white of the world'sreligions,andan explanation

140 INT ERNATIONAL B ULLETIN OF MISSIONARY R ESEARCH of how religions are the same and how tumultuous political environments-a Lyon's Mount Holyoke Female Seminary, they differ, which should lead to a state of affairs often caused by the which gave rise to strong missionary compare-and-contrast methodologywhen di sruptions of Western imperialism. impulses among its graduates. Stressing one studies them. Porterfield asserts that missionaryactivity the importance of Puritan ideals of self­ The second approach, the history-of­ was often "self referential" (p.48),asNew sacrifice in legitimizing antebellum religions approach, is used in the second England missionaries were anxious about women' s ed u cation and mi ssions, part by dealing in turn with Buddhism, their own salvation and thus were Porterfield levels a rather reductionistic Islam, Confucianism, Daoism, and preoccupied with emulating the Puritan critique of feminist scholarship, claiming Hinduism. ideal of a converted life. that feminists have been limited from The third approach is dialogic. The A portion of the book examines the making similar anal yses because of what special case Martinson uses to explicate life of New England educator Mary Lyon Porterfield calls "the feminist distaste for this issue isJudaism, an appropriatechoice (1797-1849) and the religious culture of self-denial" (p.26).However, Porterfield's because of our history. Judaism is indeed a special case of non-Christian religion. The fourth approach is theological. Martinson devotes separate chapters to four of the major theological issues raised in light of Christian contact with other religions: theology proper (who is God?), evangelism and dialogue,soteriology, and ethics . This approach makes this book especially usefulin achurchSundayschool setting or in a study group of Christians or for individuals who have general questions about what the growth of the world's religions in our culture's neighborhoodsmeansfor everyday living. Martinson manages to combine a survey approach to possible answers to the questions he raises, with a clear statementof his position(usually) without sounding doctrinaire. -Terry C. Muck

TerryC. Muck,formerprofessorofReligion,Austin he list of suggested readings add Presbyterian TheologicalSeminary, Austin, Texas, f the twenty-eight essays is the has been appointed Professor of Missiology and w, bibliography of current viewpoi World Religions at Asbury TheologicalSeminary, ®

By Amanda Porterfield. New York: Oxford Univ. Press, 1997. Pp. xi, 179. $39.95. 21st Centu Readers interested in antebellum U.S. Protestant missions will appreciate Amanda Porterfield's fresh treatment of an Mission the topic in this book, which is much broaderin scope thanindicated by its title. Author of Female Piety in Puritan New SM. PHilLIPS • ROBERT T. COOTE • England(1992),Porterfield moves beyond New England in this book to illuminate the impact of U.S. missionaries-not all ISBN 0-8028-0638-4 with direct connections to Mount Paper, $24.99 Holyoke-on the cultures of indigenous peoples in nineteenth-century Persia, t your bookstore. or call 800-253-7521 FAX 616-459-6540 India, and southeastern Africa. Although American missionaries 331 ~WM. B. EERDMANs PUBUSHING CO. 255 JEFFERSON AVE. S.E. I GRAND RAPIDS. MI CHIGAN 49 503 often believed their work was apolitical, _I Porterfield argues that their activities had unintended social consequences in cultures fraught with fragile and

July 2000 141

------analysis-that seemingly conservative the "dissemination of American culture" gone, Perry has followed. Hitherto religious ideologiescould be appropriated (p. 140) in the nineteenth-century global untouchedandlong-buried accounts have to legitimate women's religious and context. been recovered-life stories and educational work-actually resonates -Karen K. Seat testimonies, oral traditions, government with much recent feminist scholarship. documents, records andreports,statistical An important contribution to the compilations, personal papers, field notes study of early U.S. missions, Porterfield's Karen K. Seat is Visiting Instructor of Religious taken from travels far and wide, and work explores the interconnections of Studies at Franklin and Marshall College in scholarlymonographs. The author, in and gender, New England Protestantism, and Lancaster, Pennsylvania. out of Himalayan lands since 1980,wrote A Biographical HistoryoftheChurch inNepal for her M.A. thesis (Wheaton, 1989; published in several editions in Kathmandu, Nepal, 1990,1993,1996)and gatheredthe NepalChurchHistoryProject Nepali Around the World: Collection for the Centre for the Study of Emphasizing Nepali Christians of Christianity in the Non-Western World, the Himalayas. New College, Edinburgh. This work enabled the production of this doctoral By Cyndy L. Perry. Kathmandu, Nepal: Ekta dissertation. Alas, the book itself lacks the Books, 1997. Pp. xiv, 464. Paperback $25. accuracy and polish that a South Asian copyeditor and a better publisher might This study, culminating years of wide­ rapidly expanding Christian community haveprovided. Yet,more peoplein Nepal rangingresearch,traces the migrationand can now be found. itself will be able to have access to this settlement of Nepali peoples into all parts Gurkha soldiers stationed in many remarkably original contribution. of India, various parts of Asia, and the far partsof the world wereamong the earliest -Robert Eric Frykenberg comers of the world. It is an effort to converts. Bringing their families, they understand how Christian faith first settled down and established churches. spreadamongthese wanderers,especially Widely scattered congregations-in Robert Eric Frykenberg, Professor Emeritus of among Gurkhas, how seeds of faith were Sikkim and Bhutan, in Assam and HistoryandSouthAsian Studies at theUniversity brought home to Himalayan lands, and Nagaland and Myanmar, in Singapore of Wisconsin-Madison and currently directing a how, especially during the past half­ and Hongkong, and as far away as Pew Research Advancement Program on century, faith has flourished within the Australia, Britain, and Canada-were Christianity in India, is undercontract towritethe Hindu kingdom itself. Where Christian often unaware of each other until the OxfordHistoryofChristianity in India. Heisalso, missionaries were long denied admission author made this study known. Where withBrianStanley,coeditoroftheCurzon/Eerdmans and where conversion remains illegal, a Nepali evangelists and missionaries have series Studiesin theHistoryofChristian Missions.

Invest in Worldwide Ministry Dissertation Notices

OMSC invests in Christian leaders Barton, PaulT. Foyle, MarjoryF. from all parts of the world. Your IIIn Both Worlds: A History of "Expatriate Mental Health." Bequests and Planned Giving make Hispanic Protestantism in the u.s. M.D. London: Univ. of London, 1999. it happen: Southwest." • Residential Scholarships for Ph.D. Dallas, Tex.: SouthernMethodist Glaser, Mitchell Leslie. ThirdWorld Church and Univ.,1999. IIA Survey of Missions to the Jews in Mission Leaders Brotchie, Phillip Edgar. Continental Europe, 1900-1950." Ph.D. Pasadena, Calif.: Fuller Theological • Furlough and Study Leave "The Importance of the Contribution Accommodations of Australians to the Penetration of Seminary, 1998. China by the China Inland Mission in • Mission Studies Research the Period 1888-1953, with Particular Kham, Cin Do. and Writing Reference to the Work of Australian "Historical Values and Modes of Leadership in Myanmar: Assessment Consider remembering OMSC and Women Missionaries." its service to the worldwide church Ph.D. Geelong, Victoria, Australia: Deakin of Roots of Values Among Christian in your will or through Iife-income Univ.,1999. Leaders in Yangon." gifts. For information or suggested Ph.D. Deerfield, Ill.: Trinity Evangelical language, contact Cox,Monte. Divinity School, 1998. IIIEuthanasia of Mission' or "Partnership'T An Evaluative Study of Lee, Young Kee. Director of Development the Policy of Disengagement of Church "God's Mission in Suffering and Overseas Ministries Study Center of Christ Missionaries in Rural 490 Prospect Street Martyrdom." New Haven, CT 06511-2196 USA Kenya." Ph.D. Pasadena, Calif.: Fuller Theological (203) 624-6672 Ph.D. Deerfield, Ill.: Trinity Evangelical Seminary, 1999. Divinity School, 1999.

142 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ulhat a C;reat Idea! Live and Study at OMSC, fall 2000

Martha Lund Smalley Sept. 11-15, 2000 Jean-Paul Wiest Oct. 30-Nov. 3 How to Develop Church and Mis sion Archives. Yale Doing Oral History: Helping Christians Tell Their Own Divinity Schoo l Research Services Librarian helps mis­ Story. The director of the Maryknoll historyproject teaches sionaries and church leaders identify, organize, and pre­ skills and techniques for documenting church and mis­ serve essential records, with introdu ction to computer and sion history. Eight sessions. $95 internet skills. Eight sessions. $95 "EMEU" Conference Nov. 2-4 David Pollock & Janet Blomberg Sept. 18- 22 Spiritual Riches of Middle Eastern Christianity. Annual Nurturing and Educating Transcultural Kids . Special­ conferen ce of Evangelicals for Middle East Understand­ ists in MK counseling and education help you help your ing, First Presbyterian Church, Evanston, Ill. Cosponsored childre n meet the challenges of th ird-culture kids. Co ­ by OMSC. $60. Further information : www.EMEUorg; e­ sponsored byWycliffeBible Translators. Eight sessions. $95 mail: sklavin@ northpark.edu, or call 773-244-5786. Donald Jacobs & Douglas McConnell Sept. 25-29 Peter Kuzmic Nov. 6-10 Servant Leadership for Today's Mission in the Ethnic and Religious Mo­ Mis sion. Directors of th e Men­ saic of Eastern Europe. Dr. Kuzmic, Evan­ nonite Leadership Foundation gelical Seminary, Osijek, Croatia, helps Prot­ and Pioneers team up at O MSC estant missionaries bring authenticity and sen­ to applyfoundation al principles sitivity to th eir evangelical witness. Cosponsored by East­ Jacobs McConnell in light of the internation aliza­ ern Mennon ite Missions, and InterVarsity Mission s/Ur­ tion of th e Christian mission. Cosponsored by Christ for ban a 2000. Eight sessions. $95 the City Internation al. Eight sessions. $95 Diana K. Witts Nov. 14-17 Gerald H . Anderson Oct. 3-6 "As the Father Has Sent Me." A biblical Christian Mis sion in the New Millennium. study by O MSC's Senior Mission Scholar and T he newly retired director ofOMSC explores newly retired general secretary of the Church major issues facing the mission ary commu­ Mission Society targets practical issues in mis­ nity, including holistic witness, uniqueness sion. Four sessions. $75 of Jesus Christ, and the place of interreligious dialogue. Cosponsore d by Latin America Mission, LCMS W orld Scott Moreau Nov .27-Dec. l Mission, Mennonite Board of Missions, and Mennon ite Advancing Mission on the Information Superhighway. Wheaton College's professor of mission s shows how to Central Co mmittee. Four morning sessions. $75 get th e most out of the worldwide web for mission re­ Anne Marie Kool Oct. 9-13 search. Cosponso red by the Billy Graham Ce nter and Mission in Central and Eastern Europe: A Biblical Model Mission Av iation Fellowship. Eight sessions. $95 for the Twenty-first Century. O MSC's Senior Mission Scholar and Direct or of the Protestant Institute for Mis­ J. Dudley Woodberry Dec. 4-8 sion Studies, Budapest, focuses on mission history and Islam and Christianity in Dynamic Encoun­ prospects in Hungary and its neighbors. Cosponsored by ter. Fuller School of World Mission 's profes­ Maryknoll Mission Insti tute and RCA Mission Services. sor of Islamic St udies lays the groundwork Eight sessions. $95 for constructive Christian witness in Muslim communities. Cosponsored by Christian Reformed World Andrew F. Walls Oct. 23-27 Missions, OC Internat ional , and So uthe rn Baptist Christian Missions: Agents of Social Trans­Woman's Missionary Union. Eight sessions. $95 formation. Prof. W alls, Edinburgh Univer­ sity, demon strates th e impact of mission s on Overseas Ministries Study Center th e social and moral fabric of modern societ­ 490 Prospect St., New Haven, CT 06511 ies. Cosponsored by American Baptist Intern ation al Min­ (203) 624-6672 [email protected] istries. Eight sessions. $95 www.OMSC.org Book Notes In Coming Alt,Josef, S.V.D. Arnold Janssen: Lebensweg und Lebenswerk des Steyler ordensgriinders. Nettetal: Steyler, 1999. Pp. 1,085. Paperback DM 70. Issues

Durchholz, Patricia. The Ecumenical Missionary Defining Mission: Comboni Missionaries in North America. Conference, New York City, 1900 Lanham, Md.: Univ. Press of America, 1999. Pp. xiii, 353. $33. Thomas A. Askew Engel, James F.,and William A. Dyrness. Changing the Mind of Missions: Where Have We Gone Wrong? Christian Mission and Islamic Downers Grove, Ill.: InterVarsity Press, 2000.Pp. 192. Paperback $11. Studies: Beyond Antithesis DavidA. Kerr Greenway, Roger S. Go and Make Disciples: An Introduction to Christian Missions. Developments in Mission Studies Phillipsburg,N./.: Presbyterian & Reformed Publishing, 1999. Pp.xix, 190.Paperback $10. Jan A. B.Jongeneel

Hoover, WillisCollins. English trans. and with a Personal Memoirby Mario G. Hoover. Kenneth Cragg in Perspective: A History of the Pentecostal Revival in Chile. Comparison with Temple Gairdner Lakeland, Fla: Mario Hoover (4312 Orangewood Loop East),2000.Pp.xoiii, 293. Paperback and Wilfred Cantwell Smith $25. James A. Tebbe Hrangkhuma, F.,ed. Christianity in India: Search for Liberation and Identity. Evangelization, Proselytism and Delhi: ISPCK,1998. Pp. xxii, 337. Paperback Rs 125/$9/£7. Common Witness: Roman Catholic­ Pentecostal Dialogue on Mission Lee, Robert. (1990-1997) The Clash of Civilizations: An Intrusive Gospel in Japanese Civilization. Veli-Matti Kiinkkiiinen Harrisburg, Pa.: Trinity Press International, 1999. Pp. xv, 128. Paperback $12. African Initiated Churches and Nickel, Gordon D. European Typologies Peaceable Witness Among Muslims. Allen Anderson Scottdale, Pa.: Herald Press, 1999. Pp. 149. Paperback $15. Parshall, Phil,camp. What's Behind the 10/40 Window? The Last Great Frontier: Essays on Muslim Evangelism. A Historical Perspective QuezonCity, Philippines: OpenDoors with Brother Andrew (P.O. Box1573-1155),2000. Robert T. Coote Pp. 467. Paperback. No price given. In our Series on the Legacy of Puthenpurakal, Joseph, S.D.B. Outstanding Missionary Figures of Bishop Orestes Marengo, S.D.B.: North East India's Unparalleled Missionary. the Nineteenth and Twentieth Shillong, India: Vendrame Institute, Sacred HeartTheological College, 2000.Pp. xx, 496. Centuries, articles about Paperback. No price given. Norman Anderson Thomas Barclay Roberts, W. Dayton,ed.,and Paul E. Pretiz, assoc. ed. Rowland V. Bingham Down-to-Earth Christianity: Creation-Care in Ministry. A Manual for Relief and Helene de Chappotin Development Workers, Missionaries, Pastors, and All Christians Interested in Orlando Costas Caring for God's Creation. Francois E. Daubanton Wynnewood, Pa.: Evangelical Environmental Network (10 E. Lancaster Ave.), 2000. Pp. James Gilmour 211. Paperback $19.95. Robert Reid Kalley Thanzauva, K., compo Hannah Kilham Reports of the Foreign Mission of the Presbyterian Church of Wales on Mizoram, George Leslie Mackay 1894-1957. William Milne Aizawl, Mizoram, India: Synod Literature and Publication Board, Presbyterian Church of Lesslie Newbigin Constance E. Padwick Mizoram,1997. Pp. viii, 273. No price given. Julius Richter Tikhonova, Alla, ed. Elizabeth Russell Directory of Theological Institutions in the CIS and Baltic States. Johannes Schutte, S.V.D. Moscow: Association forSpiritualRenewal (e-mail: [email protected]).1999.Pp.132.Paperback. William Shellabear No price given. James Stephen Bengt Sundkler Tucker, Ruth A. William Cameron Townsend Not Ashamed: The Story of Jews for Jesus. Sisters, Oreg.: Multnomah Publishers, 1999. Pp.310. Paperback $13.