Vol. 8, No.2 nternattona• April 1984 ettn• Universality and Particularity in Mission

ow to relate the universality of God's revealing and undoubtedly will need to speak about the relationships between H redeeming activity among all nations and people to the universality and particularity in mission in still different ways. particularity of God's saving action in Israel and in Jesus Christ is an Even when that happens, some of the benchmarks from the past issue that has been with the theory and practice of Christian will be of lasting value. mission from the very beginning. The Scriptures of both the Old and the New Testaments speak to this problem, and Christians in every age have had to wrestle with it anew. This issue of the On Page International Bulletin approaches this enduring problem from several different contemporary perspectives. 50 Roman Catholic Approaches to Other Religions: Paul F. Knitter surveys the different Roman Catholic ap­ Developments and Tensions proaches to other religions, and indicates how the various schools PaulF. Knitter of missiologists have tried to deal with universal truth that is pres­ ent in all religions and the particular affirmations of Christian 54 Christianity and Judaism: Continuity and tradition. Discontinuity W. S. Campbell examines the specific relations between W S. Campbell Christianity and Judaism in terms of continuity and discontinuity. A basic question is to what extent Paul saw the Gentile Christians 59 Eastern Orthodox Mission Theology as displacing Israel as the people of God, and thus overcoming one James Stamoolis form of particularity with another. In the Eastern Orthodox tradition, as James Stamoolis points 63 Pioneers in Mission: Zinzendorf and the Moravians out, universality and particularity come together in their views of David A. Schattschneider incarnation, liturgy, and church. These have led in mission practice to particular emphasis on the use of vernacular languages, indige­ 68 Missionary Repatriation: An Introduction to the nous clergy, and development of national churches. Literature From a historical survey of the first Protestant missionaries Clyde N. Austin andJohn Beyer sent out by the Moravians under the leadership of Count Zinzen­ dorf, David Schattschneider shows how these missions "marked, 70 The Legacy of H. P. S. Schreuder within Protestantism, the escape from the territorial view of the Olav Gufform Myklebust church," which was the blight of particularity that had been the Protestant legacy from the Reformation period. 74 The Legacy of J. Hudson Taylor A very useful bibliography of materials on "missionary repa­ ! Herbert Kane triation" is given by Clyde Austin and John Beyer. In our continu­ ing Legacy series, we deal with the careers of two justly famous 78 Book Reviews missionary pioneers, in articles by two of the foremost missiolo­ gists of our own time. Olav Myklebust tells of the work of H. P. S. 86 Reader's Response Schreuder, who began Christian work among the Zulus of South Africa, and J. Herbert Kane describes the career of Hudson Taylor 94 Dissertalion Notices and his founding of the China Inland Mission. In coming years, those involved in Christian mission 96 Book Notes of issionaryResearch Roman Catholic Approaches to Other Religionsr Developments and Tensions

Paul F. Knitter

'- missiological authority, well known and respected by the sixteenth to the twentieth centuries. What took place was a .d;eaders of this journal, has recently indicated and predict­ significant shift in Catholic theology from an exclusive to an inclusive ed "radical changes" in Roman Catholic mission.theology and in understanding of the church as the sole channel of grace. In other its attitude toward other religions: words, Catholic belief moved from holding"outside the church no salvation" to "without the church no salvation." During the first . . . Roman Catholic mission theology has undergone more radical half of the twentieth century, Catholic theologians came up with change in these fifteen years than in the previous century. And ingenious concepts to include within the church any trace of salva­ there is obviously a great deal more ferment to come in the last fifth tion outside it: saved non-Christians belonged to the "soul" of the of the twentieth century. What we see so far, in my judgment, is but church; they were "attached," "linked," "related" to the church; a foretaste or the first fruits of a radical realignment of Catholic mis­ they were members "imperfectly," "tendentially," "potentially.?" sion theology that by A.D. 2000 will be as far from our thinking to­ day as our thinking today is from where Catholic mission theology Historians often forget that this positive shift in Catholic atti­ was twenty years ago.' tudes toward "pagans" did not include a more positive attitude to­ ward pagan religions. Very few theologians ventured the assertion The following bird's-eye survey of five stages in the evolution of that universally available grace might be available through the re­ Catholic theology of religions will prove, I hope, how correct ligions. The experience of God's grace, always an ecclesial affair Gerald H. Anderson's assessment is. Given the limitations of a for Catholics, was evidently a private affair for pagans." short article, I cannot do much more than describe the general con­ tent and the main representatives of each stage, with greater atten­ Constitutive Christocentrism: Christ in the tion given to the newer, less-known developments. The intent of Religions (Vatican II and Karl Rahner) such a broad overview is to provide a sense of historical evolution that will enable us to understand and evaluate present develop­ Vatican Council II continued the inclusive ecclesiocentrism of the ments and tensions. previous period. While the council fathers reaffirmed that the church is necessary for salvation, they also, as it were, extended Historical Background: From Exclusive to the universal possibility of salvation-even atheists could be Inclusive Ecclesiocentrism saved." Yet the council, as is well known, took a definitely new turn when, for the first time in the history of official church state­ From the start, Christian theologians have had a hard time recon­ ments, it praised individual world religions for the way they re­ ciling universality with particularity, that is, God's universal will flect "that Truth which enlightens every person."8 The majority of to save with the particular mediation of that will in Jesus, word, Catholic thinkers interpret the conciliar statements to affirm, im­ and church. The early fathers held to a fairly common opinion that plicity but clearly, that the religions are ways of salvation. These an authentic revelation and possiblity of salvation were available theologians endorse the theology of religions elaborated by Karl to all peoples (based especially on the doctrine of "the seminal Rahner, whose thought so strongly influenced the council's delib­ word"). This opinion soon lost currency. Especially under the im­ erations. In Rahner, and in his endorsers, we see another radical posing influence of Augustine and his anti-Pelagian polemic, and change in Catholic theology of religions. then in the heat of battle against the "paganism" of Islam, the The main ingredients in Rahner's optimistic assessment of prevalent attitude toward other religions from the fifth century other religions are well known. They are two: God suniversal salvific through the Middle Ages (even for Aquinas) was that "outside the will (grounding what Rahner terms a "salvific optimism" for all church there is no salvation."2 The Council of Florence (1442) offi­ humanity) and humanity sessentially social nature. Combining the two cially declared that "no one, whatever almsgiving he has practiced, ingredients: if God wills to grant grace to every person, this grace even if he has shed blood for the name of Christ, can be saved, un­ must take on a sociohistorical "body" in order to be really avail­ less he has remained in the bosom and unity of the Catholic able; and among the most likely mediating bodies for grace are the Church."3 religions. The religions therefore are or can be "grace-filled" ways The Council of Trent signaled a "radical change" in the ex­ of salvation and are "positively included in God's plan of salva­ clusive ecclesiocentrism of the Middle Ages. Especially in light of tion."9 What enables Rahner to draw this conclusion is his subtle the newly discovered peoples who had never heard of Christ, the but significant shift from ecclesiocentrism to Christocentrism. council allowed that "baptism of desire" could admit into the This shift is embodied in Rahner's much discussed model of church anyone who lived a moral life but could not receive bap­ anonymous Christianity (which, as his critics often forget, he in­ tism of water." This more optimistic attitude toward the "pagans" tended 'only for Christian consumption, not for proclamation to characterized, for the most part, Roman Catholic attitudes from outsiders). The model's first intent is to remind Christians that God's saving presence "is greater than man and the Church"; grace can, as it were, float free of the visible church and incarnate itself PaulF. Knitter is Professor of Theology at Xavier University, Cincinnati. He is the au­ in other words and sacraments. But for Rahner, if grace is not thorof Towards a Protestant Theology of Religions (1974) and numerous jour­ bound to the church, it is bound to Christ. Jesus of Nazareth is the nal articles on religious pluralism. His recent survey andevaluation of Christian attitudes constitutive cause of all salvation. As the full and final manifesta­ toward other religions will bepublished by Orbis BOOKS. tion of God's saving presence in history, he is both the cause (final

50 International Bulletin of Missionary Research cause) and the goal of every experience of God. Grace, therefore, is International Bulletin always Christ's, always oriented toward Christ and toward of Missionary Research Christ's continued embodiment in the church. (In this sense, Rahner continues to claim the "necessity" of the church.) In the Established in 1950 as Occasional Bulletin from the Missionary final analysis, then, the religions are incomplete without Christ; Research Library. Named Occasional Bulletin of Missionary they must be fulfilled in him and his church; they are a praeparatio Research 1977. Renamed International Bulletin of Missionary eoangelica, a preparation for the gospel. The missionary mandate re­ Research 1981. mains intact and is reinforced.l? Vatican II's statements on other religions, as interpreted by Published quarterly in January, April, July and October by the Rahner, embody the mainline view of Roman Catholic theolo­ gians, even though they may not expressly use the model of Overseas Ministries Study Center anonymous Christianity. Edward Schillebeeckx, Pietro Rossano, 6315 Ocean Avenue, Ventnor, New Jersey 08406, U.S.A. Avery Dulles, Richard McBrien, even Pierre Teilhard de Chardin Telephone: (609) 823-6671 affirm the universality of Christ and his grace and the religions as mediators of that grace. 11 Because these theologians continue to Editor: Associate Editor: hold to Christ as the one Savior and constitutive cause of salva­ Gerald H. Anderson James M. Phillips tion, they view the religions as already partially containing Christ's grace, but as incomplete until fully incorporated into Contributing Editors: Christ and his church. Catalino G. Arevalo, S.J. Lesslie Newbigin David B. Barrett C. Rene Padilla Normative Christocentrism: Christ above the R. Pierce Beaver Thomas F. Stransky, C.S.P. Religions (A New Direction) Norman A. Horner Charles R. Taber Mary Motte, F.M.M. Desmond Tutu Although most contemporary Roman Catholic theologians readily Anastasios Yannoulatos accept the basics of the mainline approach to other religions, many are uneasy with the way it seems to judge religions before really Books for review and correspondence regarding editorial matters listening to them, especially by predefining them as anonymous should be addressed to the editors. Manuscripts unaccompanied Christians. This uneasiness has given rise to another realignment by a self-addressed, stamped envelope (or international postal in Catholic attitudes toward religions; there is a shift beyond Vati­ coupons) will not be returned. can II and Rahner, toward a clearer recognition of the independent value and enduring mission of other faiths. The underlying, often Subscriptions: $14.00 for one year, $26 for two years, and $37 for implicit, theological foundation for this shift is a new understand­ three years, postpaid worldwide. Individual copies are $5.00; bulk ing of Christ's (and the church's) salvific role. rates upon request. Correspondence regarding subscriptions and Hans Kung speaks for many in his criticism of the anony­ address changes should be sent to: International Bulletin of mous-Christianity model. For Kung, this theory is but a "theologi­ Missonary Research, Circulation Department, P.O. Box 1308-E, cal fabrication," intended to save the "infallible formula" of Fort Lee, New Jersey 07024-9958. outside-the-church-no-salvation. To view other believers as Christians without a name is an offense to them and an obstacle to Advertising: Christians' ability genuinely to listen to what these others have to Ruth E. Taylor say. Kung urges Christians to admit, honestly, that the church is 11 Graffam Road, South Portland, Maine 04106 notnecessary for salvation. With H. R. Schlette he describes the re­ Telephone: (207) 799-4387 ligions as the "ordinary," or common, way to salvation, while Christianity makes up the "extraordinary," or special, way.P Articles appearing in this journal are abstracted and indexed in: Other Roman Catholic theologians complement Kung's views when they suggest that perhaps it is not God's will that all peoples Bibliografia Missionaria enter the Christian fold; perhaps "religious pluralism is the will of Christian Periodical Index God for humanity." This implies that the other religions and Guide to Social Science and Religion in Periodical Literature Christiantiy may be parallel paths to salvation, with any final con­ Missionalia vergence reserved for the eschaton.P In this view, the accepted im­ Religion Index One: Periodicals age of the church as the "Sacrament of salvation" means that the Religious and Theological Abstracts primary mission of the church is not to bring redemption but "epiphany," not to win conversions to the church as the necessary Opinions expressed in the International Bulletin are those of the au­ means of salvation but to help build the broader kingdom of God thors and not necessarily of the Overseas Ministries Study Center. as it takes shape within history. Furthering the kingdom might well mean making Buddhists better Buddhists.l! Copyright © 1984 by Overseas Ministries Study Center. All rights Another aspect of this new shift among Catholic theologians reserved. is seen in their approach to dialogue. They suggest that Christians should speak with other believers not only to reveal points of Second-class postage paid at Atlantic City, New Jersey. agreement or conflict, not only to understand more profoundly POSTMASTER: Send address changes to International Bulletin of what they (Christians) already have in Christ, but also to discover Missionary Research, P.O. Box 1308-E, Fort Lee, New Jersey genuinely new pieces of the mosaic of God's universal revela­ 07024. tion.!" Such a view implies that God has more to say than what ISSN 0272-6122 was said in the Christian word. As Peter Schineller has pointed out, implicit in this new atti-

April 1984 51 tude toward other religions is a move away from understanding presses the distinction between the Christ (Logos) and the his tori­ Christ as "the constitutive, unique ... mediator of salvation for all cal Jesus. Christ/Logos is the universal bond between humanity/ mankind." Just as Rahner no longer tied universal saving grace to world and God-the self-communicating, unifying outreach of the the church, many Roman Catholic theologians no longer tie it to Ultimate. As to the relation between Christ and Jesus, Panikkar Christ. Therefore they feel no pressing need to identify other be­ states succinctly: "Christ the Savior is ... not to be restricted to the lievers as anonymous Christians or to usher them into the church. merely historical figure of Jesus of Nazareth.... Though a Chris­ Yet despite this Christological shift and its intent to let the reli­ tian believes that 'Jesus is the Christ' ... this sentence is not iden­ gions stand on their own, all the theologians exploring this new tical to 'the Christ is Jesus'...." From his own Christian and direction continue to affirm Jesus Christ as God's normative reve­ interreligious experience, Panikkar holds that Christians can allow lation. Jesus and the gospel remain the "superior or ideal type, for other historical names and manifestations of the Christ, with­ which can function to measure, correct, and judge others by its out lessening their personal commitment to Jesus as the Christ or own standards."16 to the urgency of making him known to all.20 With such an ap­ So Kung, after denouncing common. Christian attitudes to­ proach, Christian mission consists both in witnessing and in being ward other believers as "arrogant domination . . . [and] absolut­ witnessed to. ism," himself proclaims Christ as "ultimately decisive [and] 2. Another clear call for revisions in traditional views of definitive" and as providing the "critical catalyst" without which Christ and other religions is sounded by Catholic theologians engaged in the religions cannot really adjust to the modern world. For Kung, the dialogue withJudaism: Gregory Baum, Monika Hellwig, John Paw­ other believers may not be anonymous but they are potential likowski, Rosemary Ruether. While their particular perspectives Christians.!? Other theologians (H. R. Schlette, Bernard Lonergan, differ, they are unanimous in insisting that insofar as Christian understanding of Christ has led to a "supersessionist," subordinat­ ing approach to Judaism, "our traditional Christology is severely inadequate" and must be "significantly rethought."21 In different IIGod has more to say than ways, all of them appeal to Christians to modify their understand­ ing of Christ as the final Messiah, that is, as he who has brought what was said in the about the final, normative realization of the kingdom. Christian word." Baum argues that until the last days are upon us, all absolute, final assertions about Christ should be avoided.P Hellwig points out that all Christian talk about Christ is religious, existential lan­ guage that should not be turned into absolute, ontological claims William Thompson, and more recently Walbert Biihlmann and for all peoples and times.P Ruether proposes that the death and Arnulf Camps), who call for a greater recognition of the indepen­ resurrection of Jesus be seen as a salvific paradigm of hope and dent validity of other faiths, continue to affirm Jesus Christ as transforming praxis that exists alongside other salvific para­ bearing an "absolute quality," as "God's definitive manifestation," digms.P' Pawlikowski wants to safeguard the uniqueness of the as "unsurpassable."18 This recognition of the independent validity Christ-event, which, he feels, Judaism would do well to recognize; of other religions, together with the continued affirmation of but he also admits the uniqueness of Judaism, which must comple­ Christ/Christianity's normativeness, makes up what might be ment and complete Christianity.25 Again, all of these theologians called a growing common opinion among Catholic theologians. hold that a relativizing of Jesus' finality does not lessen his univer­ sal relevance. In their minds, Christian commitment to and witness of Jesus remain robust. Dialogical Theocentrism: Many ReligionsI 3. Some of the boldest proposals for a revision of approaches Partners in God (A Minority View) to other religions are sounded by Third World mission theologians such as Ignace Puthiadam, Henri Maurier, and Aloysius Pieris. All three Another group of Catholic thinkers, still a minority, detect a ten­ give painful witness to how traditional Christian claims of having sion, even a contradiction, between the previous view's more posi­ a "normative, complete, definitive" revelation in Christ have made tive approach to other faiths and its insistence on the Christian dialogue with other faiths an encounter "between the cat normativeness of Chirst. In trying to resolve this tension, these mi­ and the mouse."26 Pieris reduces all given Christian approaches to nority theologians epitomize the "great deal more ferment" that other faiths to two models: either the "Christ-against-religion" Gerald H. Anderson predicted in Catholic mission theology. These model (neo-orthodox, evangelical, as well as Latin American liber­ theologians, all of whom are veterans in the actual arena of inter­ ation theologies) or the "Christ-of-religions" model (Catholicism's religious dialogue, try to show how Christians can encounter other anonymous-Christian theory as well as India's and the World believers with a clear affirmation of Christ's universal salvific role Council of Churches' cosmic Christology). Both approaches con­ without having to claim his normativeness and finality. In some­ ceal a "crypto-colonialist theology of religions ... that keeps our what greater detail, let us consider three examples of this new fer­ revolutionary rhetoric from resonating in the hearts of the Third ment. World non-Christian majorities."27 All three theologians, there­ 1. Raimundo Panikkar is one of the most learned and experi­ fore, suggest that Christians, under the pressure of a more effec­ enced advocates of a revised understanding of Christ and religions. Within tive witness to other believers, examine how they have falsely the "ecumenical ecumenism" that he has promoted over the past absolutized Christ. two and a half decades, he has revised his earlier view that Chris­ Puthiadam and Maurier propose a model for mission and dia­ tianity is "the end and plenitude of every religion." In the com­ logue that recognizes unique, universally meaningful truth in each pletely revised 1981 edition of his The Unknown Christ of Hinduism religion (and each "savior"); yet each "unique" religion or revealer and in statements since the early I970s, he affirms that no religion is not excluded or relativized by the other, but essentially related can enter the dialogue with claims of final or absolute normative­ to the other. All religions, in their real differences and otherness, ness.'? He now advocates "an authentically universal Christol­ are related to each other as a "coincidence of opposites"; they are ogy," which makes use of traditional Logos Christology and in need of each other in order to carryon, together, their common

52 International Bulletin of Missionary Research pilgrimage toward the Divine Mystery, the "Source and Goal" that from ecclesiocentrism to Christocentrism and, most recently, to animates them all. The primary goal of mission, then, is not con­ theocentrism. The central question for Catholics and all Christians version (though that is not excluded), but mutual witnessing.P is whether this evolution has been toward more abundant life or, For Pieris the basis and framework for Christian mission and at any point in its unfolding, it has arrived at dead ends. This religious encounter should not be Christology (presupposing question applies especially to the new, theocentric approach. At Christ to be either against or already within other religions) or the­ stake is the integrity of the gospel, the quality of Christian com­ ology (exploring whether/how other religions recognize. God). Rather, Christian approaches to other faiths should be grounded in soteriology, in the "ineffable mystery of salvation," which for Pieris is the divine urge and impulse to liberate and generate "a "One detects a certain new humanity." All religions, including those of the East, share in and contribute to this liberating mystery, which is the only real evolution from "absolute" in religious encounter. Mission and dialogue should be ecclesiocentrism to based on collaboration with other believers in this mystery. Theo­ logical clarifications about the uniqueness of Jesus can follow. 29 Christocentrism and, most This most recent shift in Roman Catholic theology of religions recently, to theocentrism." incorporates a clearly theocentric perspective. It is both distant from and yet continuous with the ecclesiocentrism and Christocentrism of earlier Catholic views. While continuing to affirm Jesus as a savior for all peoples of all times, together with the church as the com­ mitment, and the vitality of Christian mission. To discern whether munity by which Jesus' presence and message is embodied the evolution we have studied is life-giving, Catholic theologies of through time, these Third World theologians see all religions as religions need to be tested agaist three criteria: Do they enable partners in a salvific dialogue in which not the church or Jesus, but Christians to hear more adequately the witness of Scripture? Do God, the "mystery of salvation", is the final ground and goal and they lead the Christian faithful to a deeper commitment to Christ norm. and the gospel? And especially, do they inspire Christians to carry out more effectively their essential mission of advancing God's Conclusion: kingdom by witnessing to God's Christ? To carry out this task of discernment, Catholic theologians need support and criticism from In tracing the radical changes throughout the history of Catholic their brothers and sisters in other churches. The intent of this attitudes toward other religions, one detects a certain evolution study is to promote that kind of inner-Christian dialogue.

Notes

1. Gerald H. Anderson, in Christ's Lordship and Religious Pluralism, ed. Gerald 12. Kling, On Being a Christian (New York: Doubleday, 1976), pp. 97-98; H. Anderson and Thomas F. Stransky (Maryknoll, N.Y.: Orbis Books, "The World Religions in God's Plan of Salvation," in Christian Revelation 1981), p. 110. and World Religions, ed. Joseph Neuner- (London: Burns & Oates, 1967), 2. Augustine, Enchiridion, 107. Aquinas. Summa Theologica, II, II, q. 2, art. 5, pp. 31-37, 51-53; H. R. Schlette, Towards a Theology of Religions (New ad 1; III, q. 61, art. 1; II, q. 2, art. 7. York: Herder & Herder, 1965), pp. 80-81. 3. H. Denzinger, Enchiridion Symbolorum Definiiionum et Declarationum, sects. 13. Gregory Baum, "Christianity and Other Religions," Cross Currents- 16 ed. 33 by A. Schonmetzer (Freiburg i. Br.: Herder, 1965), sect. 1351. (1966): 461; Piet Schoonenberg, "The Church and Non-Christian Reli­ 4. Ibid., 1524, 1542. gions," in TheEvolving Church, ed. D. Flanagan (Staten Island, N.Y.: Alba 5. Maurice Eminyan, The Theology of Salvation (Boston: St. Paul Editions, House, 1966), pp. 97-99; Eugene Hillman, The Wider Ecumenism (New 1960), pp. 167-81. York: Herder & Herder, 1968), pp. 60-61; Ignace Puthiadam, "Christian 6. Notable exceptions to this disregard of the possible value of other reli­ Faith and Life in a World of Religious Pluralism," Concilium, 135 (1980); gions were Nicholas of Cusa (1464), Matteo Ricci (1610), Robert de No­ 105-6. bili (1656), and more recently, Otto Karrer in his Religions of Mankind 14. Schlette, Towards a Theology of Religions, pp. 83-93; Hillman, The Wider (New York: Sheed & Ward, 1936). Ecumenism, pp. 81-158; Roger Haight, "Mission: The Symbol for Under­ 7. Lumen Gentium, 14, 16; UnitatisRedintegratio, 3. standing the Church Today," Theological Studies, 37 (1976): 620-48. 8. Nostra Aetate, 2. 15. Schoonenberg, TheChurch andNon-Christian Religions, pp. 100-107; Kling, 9. Karl Rahner, Theological Investigations, 14 vols. (New York: Crossroad, On Being a Christian, pp. 112-16. 1964), vol. 5, pp. 121-30; Foundations of Christian Faith (New York: Cross­ 16. J. Peter Schineller, "Christ and the Church: A Spectrum of Views," road, 1978), pp. 315-16, 40-41. Theological Studies 37 (1976): 555-57. 10. Rahner, Theological Investigations, vol. 5, pp. 118, 122, 131-34; vol. 6, pp. 17. Kling, On Being a Christian, pp. 106-15, 123-24; "The World Religions," 390-95; vol. 12, pp. 161-78. pp.57-66. 11. Schillebeeckx, "The Church and Mankind," Concilium, 1 (1965); pp. 36, 18. Schlette, Towards a Theology of Religions, pp. 93-96; Lonergan, Method in 43-47; Rossano, "Christ's Lordship and Religious Pluralism in Roman Theology (New York: Seabury Press, 1972), pp. 112-13, 119; Biihlmann, Catholic Perspective," in Christ's Lordship, ed. Anderson and Stransky, The Chosen People (Maryknoll, N.Y.: Orbis Books, 1983), pp. 207, 219-22; pp. 96-110; Dulles, Models of Revelation (New York: Doubleday, 1983), Camps, Partners in Dialogue: Christianity and Other World Religions (Mary­ pp. 189-92; McBrien, Catholicism (Oak Grove, Minn.: Winston Press, knoll, N.Y.: Orbis Books 1983), pp. 33-34, 48, 54, 113, 155; Thompson, 1981), pp. 269-71, 290; Ursula King, "Religion and the Future: Teilhard "The Risen Christ, Transcultural Consciousness and the Encounter of de Chardin's Analysis of Religion as a Contribution to Inter-Religious the World Religions," Theological Studies 37 (1976): 381-409. Dialogue," Religious Studies 7 (1971): 307-23.

April 1984 53 19. Panikkar, The'Trinity and the Religious Experience of Man (Maryknoll, N.Y.: 24. Ruether, Faith and Fratricide, pp. 249, 256; To Change the World: Christology Orbis Books 1973), p. 55; The Unknown Christ of Hinduism (Maryknoll, and Cultural Change (New York: Crossroad Publishing Co., 1981), pp. N.Y.: Orbis Books, 1981), pp. 75-96; "The Category of Growth in 42-43. Comparative Religions," Harvard Theological Review 66 (1973): 113-40; 25. Pawlikowski, Christ in the Light, pp. 113-18, 121-25, 149. "Christianity and World Religions," in Christianity (Patiala, India: Pun­ 26. Puthiadam, "Christian Faith and Life," pp. 103-5, 110-11; Maurier, jab Univ., 1969), pp. 78-127. "The Christian Theology of the Non-Christian Religions," Lumen Vitae 20. Panikkar, Salvation in Christ (Santa Barbara, Calif.: privately published, 21 (1976): 60. 1972), pp. 51-62, 71-72; The Trinity, pp. 53-54; The Unknown Christ, pp. 27. Pieris, "The Place of Non-Christian Religions and Cultures in the Evo­ 8-9, 14, 27, 48. lution of Third World Theology," in Irruption of the Third World: Challenge 21. John Pawlikowski, Christin the Lightof the Christian-Jewish Dialogue (New to Theology,ed. Virginia Fabella and Sergio Torres (Maryknoll, N.Y.: York: Paulist Press, 1982), p. 7. Orbis Books 1983), pp. 114-22; "Speaking of the Son of God in Non­ 22. Baum, "Introduction" to R. Ruether, Faith and Fratricide: The Theological Christian Cultures, e.g. in Asia," Concilium 153 (1982): 66-67. Roots of Anti-Semitism (New York: Seabury Press, 1974). 28. Puthiadam, "Christian Faith and Life," pp. 107-11; Maurier, "The 23. Hellwig, "Christian Theology and the Covenant of Israel," Journal of Christian Theology," pp. 71-74. Ecumenical Studies 7 (1970): 49. 29. Pieris, "The Place," pp. 133-34; "Speaking," pp. 67-68.

Christianity and Judaism: Continuity and Discontinuity

vv: s Campbell

he relationship between Christianity and Judaism is a made at the exodus, is that the Lord will put his law within them: T vast theme. Some of the most significant developments "I will write it upon their hearts." If Jesus did actually use the affecting the relationship have originated from historical events phrase "new covenant," probably he had this prophecy in mind. such as the Jewish-Roman war and the eventual destruction of Jerusalem; the Holocaust is a more recent example. In this study "Covenant" in Hebrews we shall confine ourselves to theological issues in three key topics: covenant, Paul's conversion-call, and the use of the title "Israel." This epistle cites the Jeremiah passage in full (from the Septuagint) The aim is to demonstrate that continuity as well as discontinuity in Hebrews 8:8-12. The author has more than one meaning for the between Christianity and Judaism is basic to the New Testament word diatheke; he can use it as meaning a "testament," associated understanding of all three. with the death of the testator (9:16f.). Hebrews offers a clear con­ trast between the old and the new, but, unlike Paul or Jeremiah, its New Covenant or Renewed Covenant? author finds the essence of the two diathikai in the cui tic aspect. This approach is doubtless to be understood in light of the purpose The ambiguity concerning the understanding of "covenant" in the and the audience for which the document was originally written. New Testament is illustrated by the variation both in the meaning The interpretation of Hebrews will differ depending on whether and in the frequency of the term. Of the thirty-three occurrences, the author is seen as contrasting Christian faith with Judaism or eight are in the undisputed letters of Paul, seventeen are in He­ with some Jewish-Gnostic heresy. brews, with four occurrences in Luke/Acts, and one each in Mark, In his recent Introduction to the New Testament, H. Koester sug­ Matthew, Ephesians, and Revelation. gests that the author of Hebrews, addressing the whole Christian Paul first uses the adjective new (/caine) in connection with church, enters into a critical theological controversy with Gnosti­ covenant (diatheke) in the reference in 1 Corinthians 11:25 to the cism by refuting the Gnostic understanding of both the redeemer institution of the Lord's Supper. Mark simply refers to "my blood and the process of salvation by means of a Christological and ec­ of the covenent" (14:24). In the earliest and best manuscripts of clesiological interpretation of Scripture." In his commentary on Matthew and Mark, "new" is not included. Luke 22:17-20 includes Hebrews, Robert Jewett notes the close parallels between Colos­ two traditions-a shorter one that does not mention "covenant" at sians and Hebrews; the key argument in both is that Christ has all, and a longer one that mentions "the new covenant." The sole overcome the elemental forces of the universe. He takes up the reference to "the old covenant" is found in 2 Corinthians 3:14 proposal of Charles P. Anderson that the lost Laodicean letter, where Paul speaks of reading the old covenant. It is probable that written probably by Epaphras, is in fact the Epistle to the Hebrews behind the references to "new covenant" in the New Testament is (cf. Col. 4:16).2 the passage in Jeremiah 31:31-34 where the prophet says, "Behold, The fact that the most recent scholarship considers the pur­ the days are coming, says the Lord, when I will make a new cove­ pose of Hebrews as being essentially to oppose a Jewish-Gnostic nant with the house of Israel and the house of Judah." The signifi­ type of heresy means that we must be extremely careful not to cant feature of this covenant, which will distinguish it from that read this letter simply as a stark contrast between Judaism ("the old") and Christianity (lithe new") as symbolized by two distinct covenants. Koester in fact warns that parts of Hebrews may be w S. Campbell, a minister of the United Reformed Church, studied at Edinburgh and completely misunderstood if the letter is interpreted as a criticism Tubingen universities where his research wason Paul's Letter totheRomans, particularly of the Jewish cult. He states: "To be sure, the material and tempo­ chapters 9-11. He is presently Head of Religious and Theological Studies at Westhill ral limitations of the sacrificial cult are pointed out (9:9-10), but College, Selly Oak Colleges, Birmingham, U.K. the actual point of the argument as a whole is to prove that the

54 International Bulletin of Missionary Research heavenly reality of the path that the redeemer took led through his Dieter Georgi? hold that Paul may have a polemical intention in death; only for that reason does the new covenant stand (9:15-17). this passage, which may be directed against Jewish or Jewish­ The author does not argue against Judaism, but against the gnostic Christian opponents. C. K. Barrett considers that these opponents denial of the salvatory significance of Jesus' death."3 regarded themselves as preeminent Christian apostles. They car­ ried letters of authority from Jerusalem but they refused to recog­ The Particularity of the Pauline Epistles nize Paul's apostolic status. They also accommodated themselves to the Hellenistic or gnosticizing criteria employed by the Gentile To interpret Paul's letters as abstract and timeless theological trea­ Christians in Corinth." tises, as if they had originated in a historical vacuum, is entirely to Moreover, there is a real possibility that Paul is here making misunderstand them. It is clear that the major and undisputed let­ use of his opponents' slogans and reversing their opinion that spir­ ters are addressed to individual churches about specific problems it and letter are directly linked in the interpretation of the Old encountered at a particular period in their history. The genius of Testament. Perhaps this is one reason why Paul takes up a pre­ Paul is that he was able to write coherent and consistent theology Pauline midrash on Exodus 34:30.9 For a clear understanding of 2 while translating it into the contingent particularities of each local Corinthians 3-4, we require a more precise knowledge of the be­ church. liefs of Paul's opponents and also of the first-century midrashic Thus the theology of the cross, Paul's unique apocalyptic in­ understanding of Exodus 34. Only then can we base important terpretation of the death and resurrection of Jesus, constitutes the doctrines upon it. In any case we cannot agree with Kasemann's dogmatic center and core of his gospel." But this is continuously conclusion in his essay "The Spirit and the Letter," that "the phe­ reinterpreted and restated to relate to differing local problems. To nomenon of the true Jew is eschatologically realized in the Chris­ understand Paul aright is not merely to take note of what he has tian who has freed himself from Iudaism.r"? written but to interpret his written words in the context out of Kasemann does warn against any absolute identification of which they arise and to which they are addressed. Thus in ac­ the Old Testament as letter or any simplistic depreciation of the knowledging Paul to be a consistent theologian, we still insist on law simply because it was written down. He points out that be­ distinguishing him from the systematic theologian. Often the fail­ hind the reference to "written ... with the Spirit ... on tablets of ure to interpret Paul historically as well as theologically has result­ human hearts" lies an assertion of the fulfillment of Jeremiah ed in gross exaggeration of Paul's views, especially on the theme of 31:33, and that Paul has in mind here both the reference to stone Judaism. tablets and the contrast of Ezekiel 11:9 and 36:26 where Israel's stony heart is to be replaced by a heart of flesh. The implication is "Covenant" in Paul that the new covenant of which Jeremiah speaks has become a re­ ality. Kasemann, however, sees here two contrasting covenants so Paul, as we have already noted, refers to "the new covenant" in 1 that Paul "has to decide between the old and the new covenants, Corinthians 11:25. In 2 Corinthians 3:6 he also refers to apostles instead of seeing both as a historical continuity in the light of the being qualified "to be ministers of a new covenant, not in a writ­ concept of the renewed covenant."ll ten code but in the Spirit." There is a reference to two covenants in Galatians, but the references in Romans-"to them belong ... the covenants" (9:4) and "this will be my covenant with them" (11:27)-present a more positive understanding of God's covenan­ Announcing tal relationship with Israel. The problem with most of these refer­ ences is that very often they are incidental or secondary to the The next meeting of the International Association for Mission main theme in hand. Nowhere do we have as a central theme in Studies will be held at the University of Zimbabwe, in Harare, any of Paul's letters a stark contrast between Christianity and Ju­ January 8-14, 1985, on the theme "Christian Mission and Hu­ daism in terms of old and new covenant. Paul does not think so man Transformation." Further details about the program will much in terms of static abrogation-of the replacement of one be sent to members in the near future. Inquiries about member­ covenant by another-but rather, in terms of dynamic transforma­ ship and activities of the Association may be sent to the General tion. Thus Christ is the telos, or goal, of the law rather than its ter­ Secretary of lAMS, Rapenburg 61, 2311 GJ Leiden, The Nether­ mination (Rom. 10:4).5 It would seem unwarranted therefore to lands. make the allegorical reference to two covenants in Galatians the basis for an important New Testament doctrine. In any case Paul does not use the terms "old" .and "new" here. This is doubtless because both covenants are in fact traced back to the figure of Despite the fact that, in his recent book Paul and Palestinian Abraham. Again the reference in 1 Corinthians 11:25, though Judaism, E. P. Sanders deplores the implicit anti-Judaism in much unambiguous, has no immediate contrast with Judaism in its con­ German Pauline scholarship earlier in this century, he himself text. concludes that Paul's religion is far removed from the covenantal The unique reference to "the old covenant" in 2 Corinthians nomism that essentially constituted Palestinian Judaism. He con­ 3:14 is more problematical. But the actual theme is a contrast be­ cludes that the idea of the covenant was not a central one for Paul, tween forms of ministry, which itself originates from a reference for whom "participation in Christ," a way of salvation that by def­ to the Corinthians as Paul's letter of recommendation, "a letter inition excludes all others, was basic.P Sanders goes on to argue from Christ ... written not with ink but with the Spirit of the liv­ that "Paul in fact explicitly denies that the Jewish covenant can be ing God, not on tablets of stone but on tablets of human hearts" (2 effective for salvation." In an essay on "Paul and Covenantal No­ Cor. 3:3). This contrast reminds us of a basic contrast that Paul mism," Morna Hooker points out that Sanders is correct only if by sometimes uses, between the"outward" and "inward" Jew (Rom. "Jewish covenant" he means the covenant on Mount Sinai, which 2:28f.), and between the spirit and the letter (Rom. 7:6). Paul regards as an interim measure until the promises are fulfilled. Part of the problem of 2 Corinthians is that we are unclear While allowing that it may be pure chance that Paul never de­ as to the identity of Paul's opponents. Both Ernst Kasernann" and scribes God's promise to Abraham as a "covenant," Hooker sug­

April 1984 55 gests that this may be because Paul prefers to speak of it in terms conscience. Instead of speaking of Paul's conversion, Stendahl pre­ of promise, and to use the term "covenant" for what happens in fers to regard him as someone who did not abandon his [ewishness Christ."? God's promises to Abraham relate to the future and it is for a new religion but, rather, as a Jew who was given a new voca­ only in Christ that the promised blessing becomes effective. tion in service of the Gentiles."? W. D. Davies has drawn attention to the fact that the word R. P. Martin agrees that Paul as a Jew was probably not con­ "new" can be used both of Jeremiah's new covenant and also of sumed with guilt and inner conflicts. But Martin takes issue with the new moon. He writes: Stendahl because Stendahl fails to note that the intermediate term between Paul the persecutor and Paul the apostle is Christ himself. The ministry of the old covenant, and by implication the old cov­ "The central link acting as a hinge to connect the old and the new enant itself, had its glory (2 Cor. 3:7). Moreover, just as the new for Paul, was a revelation of Christ in his glory as the image of God." It is covenant conceived by Jeremiah, Jubilees and the sectarians at the Christological dimension of Paul's conversion, strangely miss­ Qumran did not unambiguously envisage a radical break with the ing from Stendahl's exposition, which for Martin turns out to be Sinaitic covenant but a re-interpretation, so Paul's new covenant. the indispensable factor in explaining it. 18 We believe that Martin Thus jer. 31:33 does not look forward to a new law but to "my law," God's sure law, being given and comprehended in a new way. The is correct in this emphasis and that Paul's attitude to the law is more intelligible in the light of it. Paul's reassessment of the law adjective 1/~adasah" in [er. 31:33, translated "kaine" by Paul, can be applied to the new moon, which is simply the old moon in a new resulted from the revelation of Jesus Christ. As Davies notes, "To light. The new covenant of Paul, as of Jeremiah, finally offers re­ isolate the criticism of the Law from the total messianic situation, interpretation of the 01d.14 as Paul conceived it, is both to exaggerate and emasculate it. The criticism of the Law was derivative, a consequence of the ultimate This conclusion concerning the meaning of covenant in Paul place Paul ascribed to Jesus as Messiah."19 should not be regarded as confusing Judaism and Christianity. We E. P. Sanders has recently drawn attention to the fact that, are not advocating any theory of two covenants-whether it is one since the Reformation, there has been a tendency to read back the in absolute contrast to the other, as Kasemann suggests, or two struggles of the sixteenth century into Paul's experience and theol­ covenants for two distinct peoples, as some modern scholars pro­ ogy. He deplores the tendency to caricature Judaism as a "religion pose. Rather, the object of our study has been to emphasize that of works." We agree with him and with W. D. Davies that the there is real continuity between Judaism and Christianity. precedence of grace over law in Israelite religion persisted, despite If we minimize the differences between these, we fail to ac­ some neglect, in [udaism.P? In deference to Sanders it should be ac­ count adequately for the origin of Christianity, though we do knowledged that the boasting that Paul opposes is perhaps better thereby acknowledge God's revelation of himself in Judaism. Al­ understood as the making of claims rather than as the achievement ternatively, if we exaggerate the element of discontinuity, we can of good works. This making of claims consisted in regarding the then stress the uniqueness of the Christian revelation at the ex­ mere possession of the law as a badge of election. But for Paul the pense of calling into question the faithfulness of God. For if one recognition of Jesus as Messiah, and its corollary-the admission covenant can fail, so too can another; moreover, if Christianity of Gentiles as Gentiles-means that such a view of the law is pre­ cluded. Yet even the assertion that Jesus is Messiah was not for Paul tantamount to a rejection of Judaism, or the founding of an entire­ "If one covenant can fail, so ly new religion but, rather, expressed the profound conviction that the final expression and intent of Judaism had been born. For this too can another." reason we believe that it is inadequate to speak only in terms of Paul's conversion-as if he were moving from one religion to an­ other; and likewise only in terms of his call-as if he were con­ claims to be an absolutely new revelation of God, how then do we tinuing in an unaltered faith. The conversion-call combination see ourselves in relation to Islam, or to any subsequent religion ap­ emphasizes both continuity and change. pearing on the stage of history? Kasemann claims that whereas Abraham is, for Paul, a proto­ type of the Christ, Moses is the antitype.P If we accept this desig­ Paul and the Israel of God (Gal. 6:16) nation, it would appear that in relation to Moses and Sinai, Paul would speakof a new covenant. But if Abraham is a true prototype, Peter Richardson has maintained that the designation of the then surely we must speak in terms of a "renewed" covenant, in church as "the new Israel" did not occur until the time of Justin. It terms of fulfillment and affirmation, rather than purely in terms of was only by A.D. 160 that the church was identified with the "Israel stark contrast. of God."21 His thesis has yet to be disproved. Though there may be signs in the New Testament of an implicit adaption and appli­ Paul's Conversion-Call cation of titles and roles that point already in the direction of this identification, there is not so much explicit evidence as one might W. D. Davies has long insisted that a proper understanding of expect. Thus in Hebrews, even though the concept of Christians as Paul's attitude to the law is attained only in the light of his under­ the "Israel of God" underlies much in the letter, yet this is never standing of Jesus as Messiah.l" Whatever else is in dispute con­ actuallyexplicitly expressed. cerning Paul's Damascus experience, one thing is clear: it involved We need to distinguish clearly between those features that a messianic or Christological content. Krister Stendahl argues that point to Gentile Christians as elect or as now being included with­ a proper interpretation of Romans 7 shows.that Paul, as a loyal in the people of God, and those that might tend toward the idea of Jew, had experienced no struggle or guilt feelings that would have the displacement of Israel by the Christian church. Galatians 6:16 led him, through dissatisfaction with the law, to turn to Christ. might possibly qualify as an explicit identification of the church Paul's concern, as distinct from that of Luther, was not "How can I with "the Israel of God." The Revised Standard version renders it: find a gracious God?" Neither did he suffer from an introspective "Peace and mercy be upon all who walk by this rule, upon the Is­

56 International Bulletin of Missionary Research rael of God." This might be taken to mean that the latter phrase is 2. That God is arbitrary or unjust: he is both free and compas­ simply in opposition to the former and that Paul's benediction is sionate (9:15). applied to all those Christians, who, like him, regard circumcision 3. That God has rejected his own people: Paul and the remnant as unessential. This would also mean that Paul, already at this pe­ prove this not so (11:1-5). riod in history, identifies the Christian church as "the Israel of 4. That God has destined Israel to ultimate rejection: God over­ God" in opposition to the historical people Israel. This interpreta­ ruled their unbelief for the good of the Gentiles and Israel re­ tion is unlikely for several reasons. Although Paul does distinguish mains central in God's plan (11:11-16). between Abraham's two sons-one is born "according to the d) What Paul warns against: flesh" and the other "through promise" (Gal. 4:22f.)-his main aim 1. Gentile Christians must not boast over unbelieving Jews is not to show a contrast between the Israel of God and fleshly Is­ (11:17f.). rael (Israel kala sarka). He writes to discourage Gentile Christians 2. Gentile Christians must not forget that it is the (Jewish) root from accepting circumcision and (possibly) the bondage of keeping that supports them; branches of themselves are not a tree­ the whole law. Paul asserts that Jesus became accursed so that "in they share the richness of the olive tree (11:17£.). Christ Jesus" the blessing of Abraham might come upon the Gen­ tiles (3:14). But there is no suggestion that the inclusion of Gentiles necessarily involves the exclusion of Jews. Moreover, since apart from Galatians 6:16 there is no other evidence until A.D. 160 for the "Gentile Christianity can explicit identification of the church as "the true Israel," this isolat­ ed instance would be hard to explain by itself. Why was it that no never be complete by itself." one in the next hundred years used this verse to identify the church as "the new Israel" if it was accepted that Paul had in fact already done so? It is better to take Peter Richardson's translation 3. Gentile Christians must not become proud or presumptuous as indicating the proper sense in which this verse should be under­ but must "Stand in faith and awe (11:20). stood: "May God give peace to all who will walk according to this 4. Gentile Christians must not presume to know the mind of criterion, and mercy also to his faithful people Israel."22 Thus the Lord; they are not to become "wise in their own con­ Paul's benediction also includes the faithful in Israel, although this ceits", since Israel's hardening is only partial and temporary group is not coextensive with "all IsraeL" The New English Bible (11:25£.). translation offers a similar understanding: "whoever they are who e) What Paul hopes for: take this principle for their guide, peace and mercy be upon them, 1. That the success of his ministry among Gentiles will lead to and upon the whole Israel of God." Our approach to Galatians 6:16 some Jews being saved (11:14). has naturally been colored by the meaning of "Israel" in Romans 2. That the eventual outcome of the Gentile mission will be 9-11 and it is to this that we must now turn. that the Jews will be provoked to obedience, so that"all Israel will be saved" (11:11, 25f.). Paul and Israel in Romans 9-11: Paul Opposes Anti­ 3. That Gentile Christians, Jewish Christians, and Jews will re­ Judaism within the Christian Community alize that they are inseparably linked through God's saving In the interests of clarity and brevity, we shall set out in note form purpose for the world (11:28-32). the main emphases of these chapters. From this review we can see that Paul opposed the proud a) What Paul acknowledges: Gentile Christians by refusing to allow any absolute separation be­ 1. The continuing rejection of the gospel by the majority of tween the church and Israel.v' This is not surprising because it is Jews (9:30-10:3). unlikely that the church existed as a completely separate entity be;.. 2. The influx of a large number of believing Gentiles (9:30). fore A.D. 70. Gentile Christianity can never be complete by itself: 3. The reason for Israel's failure-an unenlightened zeal (10:2). Paul describes it as a branch dependent on the Jewish Christian Christ, or possibly the law itself,23 has become a stumbling root. By this he hoped to prevent the dissociation of Gentile Chris­ stone to the Jews (9:33). tians from their Jewish roots, and possibly also from Jerusalem to b) What Paul affirms: which he was about to set out with the collection; this collection 1. His deep personal concern for his fellow Jews (9:1-3; 10:1). was intended to help bind together the two wings of the church. 2. The abiding election privileges of the Jews-"they are Israel­ It is likely that Paul wanted the Roman Gentile Christians to ites ... to them belong the sonship," etc. (9:4-5). see both the ministry of Christ and his own ministry as examples 3. The freedom of God in election-it depends only upon God's for them to follow. In Romans 15:8 Paul states that Christ has be­ mercy (9:15); God is free to admit Gentiles and to retain Jews come (gegeneslhai) a servant (diakonos) to the Jewish people. J. Koenig wi thin his purpose as he wills. suggests that the natural and proper meaning of this perfect-tense 4. No one, and especially not the Jews, is beyond the reach of verb is that Christ has become, and still is, a servant or minister to the gospel call (10:12). the Jewish people, namely, that Paul has the ongoing postresurrec­ 5. God has the power to graft in again those now disobedient tion effect of Christ's servanthood in mind and is not merely (11:23). thinking of his life and death.P The Gentile Christians may have 6. The unbelieving Jews, though now "enemies of God as re­ concluded wrongly that Paul's Gentile mission signified that he gards the Gospel," are still beloved by him for the sake of the had given up hope for Israel. Koenig argues that Paul is really still patriarchs (11:28). aiming to influence Israel by making them jealous (11:11f.). This 7. The gifts and call of God are irrevocable (11:29). means that both Paul's ministry and that of Jesus may be described c) What Paul denies: as having Jews and Gentiles in view; cf. 15:8 where Christ is de­ 1. That the word, i.e., promises of God, has failed: there is a scribed as a minister of the circumcision to confirm the promises to remnant chosen by grace although not all descended from Jews, and that Gentiles might glorify God for his mercy. If Paul Israel belong to Israel (9:6). and Jesus desired the salvation of both Jew and Gentile, then it

April 1984 57 would follow that the Roman Christians should not see their sal­ (11:14). The reference to "the deliverer" in 11:26 can legitimately vation as separate from the destiny of Israel. The solidarity of both be taken to refer to Christ. Also the form of argument of 11:12-24 Jew and Gentile in salvation is what Paul intends to stress. This can most naturally be located within the normal scope of Pauline emphasis is relevant to our contemporary scene and it is to this eschatology, that is, the "how much more" is based on the sur ... that we must now turn. passing grace of Christ's redemptive work. Even the concluding doxology is implicitly Christological.27 The Relationship between Christians and Jews We oppose any view of Christianity and Judaism that pro­ Today poses a theory of purely separate development. If we have read Paul aright, he has stressed the continuity of divine revelation and We have found from our study of covenant, Paul's conversion­ the resulting need for solidarity even when, because of disobedi­ call, and the title "Israel" in the New Testament that there is evi­ ence on either side, there may be wide differences between Chris­ dence of both continuity and discontinuity between Christianity tians and Jews. The problem of leaving "the salvation of all Israel" and Judaism. We have suggested that in the past there has some­ until the final consummation of human history is that this view times existed a tendency among New Testament scholars to de­ suggests that in the meantime Jews and Christians can lead a sepa­ preciate Judaism. Although we do not wish to promote an rate existence. exaggerated reaction in the contrary direction, we believe that it is We agree with Thomas Torrance that the relation of the now time for a balanced but positive appreciation of Christianity's Christian church and its mission to Israel must be quite unlike that continuing debt to Judaism, and for an end to all implicit anti­ to any other people or religion. But we are unhappy when he Judaism within Christianity. claims that "the gospel can hardly be brought to Israel, for it de­ This will not mean that Christians will cease to witness to rives from Israel. ... Jews cannot be treated by Christians as un­ Jews. Witness and dialogue are demanded not because Jews are believers but only as brother believers with whom they are either similar to Christians or differ radically from them, but be­ privileged to share a common faith in God and the same promises cause it is the Christian's duty to witness to all persons simply be­ of salvation."28 Torrance stresses so much the commonality of our cause this is of the essence of being in Christ. Any serious-minded heritage-the continuity between Christianity and Judaism-that Christian will seek to know and understand those with whom we he has omitted the element of discontinuity and so slurs the genu­ are in dialogue-but especially our Jewish neighbors with whom ine distinction that actually exists between them. Because of the we have a special bond in a shared history and Scripture. In this element of discontinuity between Christianity and Judaism, there we disagree with Stendahl's view that it dawned on Paul that the will inevitably be some tension between them. But it is part. of Jesus movement is to be "a Gentile movement-God being al­ genuine Christian witness to ensure that there is no more tension lowed to establish Israel in his own time and place!" Stendahl than our theological differences demand. Above all we shall wit­ finds it significant that Paul omits the name of Jesus Christ from ness remembering with sadness those shameful events of Christian the whole section of Romans 10:17-11:36.26 We think Stendahl history in relation to Jews from which none of us can entirely ex­ makes too much of this argument from silence. Paul does speak of culpate ourselves. seeking to save some of the Jews through his Gentile mission

Notes

1. H. Koester, Introduction to the New Testament, 2 vols.; vol. 2, History and Lit­ 15. Cf. Kasemann, "Paul and Israel," in New Testament Questions of Today erature of Early Christianity (Philadelphia: Fortress Press, 1982), pp. 274f. (London: SCM, 1969), p. 185. 2. R. Jewett, Lefler to Pilgrims (New York: Pilgrim Press, 1981)', pp. 5-8. 16. Cf. W. D. Davies, "Paul and the Law," in Paul and Paulinism, ed. Hooker 3. H. Koester, Early Christianity, pp. 274f. and Wilson, pp. 7f. 4. Cf. J. C. Beker, Paul the Apostle (Philadelphia: Fortress Press, 1980), pp. 17. Stendahl, Paul among Jews and Gentiles (Philadelphia: Fortress Press, 1977), 178f.,208. pp. 4f., 132. 5. See Paul Meyer's criticism of Kasernann's inconsistency in not keeping 18. Martin, Reconciliation: A Study of Paul's Theology (Atlanta: John Knox to his own"dialectical" interpretation of Paul: "Rom. 10:4 and the End Press, 1981), pp. 26f. of the Law," in TheDivine Helmsman, ed. J. L. Crenshaw and S. Sandmel 19. Davies, "Paul and the Law," p. 7. (New York: Ktav, 1980) pp. 59f. 20. Ibid., p. 5. 6. Cf. Kasemann, "The Spirit and the Letter," in Perspectives on Paul (Lon­ 21. Richardson, Israel and the Apostolic Church (Cambridge: Cambridge Univ. don: SCM, 1971), p. 151. Press, 1969). 7. Georgi, Die Gegner des Paulus im 2 Koriniherbrief (Neukirchen: Neukir­ 22. Ibid., p. 84. chener Verlag, 1964), pp. 252f. 23. Cf. Paul Meyer, "Rom. 10:4," pp. 64f. 8. Barrett, "A Commentary on the Second Epistle to the Corinthians (London: 24. Cf. W. S. Campbell, "The Freedom and the Faithfulness of God in Re­ SPCK, 1973), pp. 28f. lation to Israel," Journal for theStudy of the New Testament 13 (1981): 27-45. 9. Cf. Georgi, Die Gegner des Paulus, pp. 268-72. 25. Koenig, "The [ewishness of the Gospel," Journal of Ecumenical Studies 19 10. Kasemann, "The Spirit and the Letter," p. 146. (1982): 66. 11. Ibid., p. 154. 26. Stendahl, Paul among Jews and Gentiles, p. 4. 12. Sanders, Pauland Palestinian Judaism (London: SCM, 1977); see especially 27. On this, see W. S. Campbell, "Salvation for Jews and Gentiles: K. Sten­ pp. 511-15, 543f. Unfortunately, Sanders' most recent work, Paul, the dahl and Paul's Letter to the Romans," in Studia Biblica III (1978), Journal Law, and theJewish People (Philadelphia: Fortress Press, 1983), in which he for the Study of the New Testament, Supplement Series 3 (Sheffield, 1980), elaborates some of the points referred to in the present article, was not pp.65-72. available until after this article was written. 28. Thomas Torrance, in The Witness of the Jews to God, ed. David W. Tor­ 13. Hooker, in Paul and Paulinism: Essays in Honour of C.·K. Barrefl, ed. M. D. rance (Edinburgh: Handsel Press, 1982), pp. 139-40. Hooker and S. G. Wilson (London: SPCK, 1982), pp. 47-56. 14. W. D. Davies, "Paul and the People of Israel," New Testament Studies 24 (1978): 11.

58 International Bulletin of Missionary Research Eastern Orthodox Mission Theology

James Stamoolis

hen Protestants and Roman Catholics look at the Eastern veals better the relation between the Church as fullness and the W Orthodox Church's mission history, they are often puz­ Church as mission than the Eucharist, the central act of the zled. They find some missionaries to admire." some practices to Church's leifurgia, ... The Eucharist is always the End, the sacra­ question.? and much that is difficult to comprehend. The general ment of the parousia, and, yet, it is always the beginning, the start­ viewpoint seems to be that the Orthodox mission experience "is a ing point: now the mission begins."? chapter in the history of the expansion of the faith, but is of little relevance today. Since the late 1950s, however, there has been con­ Three Theological Principles siderable rethinking about mission within the Orthodox church.P It is the purpose of this study to show that Orthodox missiology There are abundant references to the centrality of the incarnation has more than historical interest, and that there are valuable in the Orthodox faith. The liturgical witness and the local commu­ contributions to be gained from an understanding of Orthodox nity as the key elements in the missionary witness of Orthodoxy mission theory and practice." are themes that have been stressed in recent reflections on the sub­ ject." As these three concepts are studied in the context of Ortho-' Orthodox Theological Perspective dox thought, fresh insights can be gained for the church's missiological task. Historians conveniently use A.D. 1054 to mark the schism between the East and the West, but the separation started as early as the Incarnation and Theosis fourth or fifth century. The developing distance in theological frameworks was ap­ The obvious connection between the theme of union with God parent in two contemporaries, John Chrysostom and Augustine, and mission is that God desires all humankind to be in union with who were both interpreters of St. Paul. Chrysostom looked to Paul himself through Christ. This theme is worked out by Orthodox for directions in living; Augustine drew out of Paul a theology of theologians in their discussions on motives for missionary work.? grace. While these positions are obviously complementary to each God's love for humankind forms the strongest motive for mission, other, they are also in their extreme development foreign to each since it was God's love that mandated the incarnation. other. The Orthodox understanding of the incarnation does have a The different biblical emphases appear with the development feature that was unique to missionary thinking in the earliest peri­ of the Pauline concept of justification in what might be. termed od of the church: the Orthodox maintained that each race, each Roman legal terminology. Whereas the doctrine of justification oc­ culture, each identifiable group had the right to receive the gospel cupied the West, the East found a theological center in the idea of in its own language. As Christ became incarnate in the word of union with God. The great theme was the incarnation and the con­ humanity in order to bring God's Word to the human condition, so sequences of this event for the believers. "God became man, that must the Word of God be translated into every language to be­ man might become Cod.?" First found in Irenaeus, this concept is come incarnate in the lives of the people. The stress on communi­ repeated in Athanasius, Gregory of Nyssa, and many other patris­ cation of the divine message so that the people could understand tic authors. This theme at once encompasses redemption and goes beyond it as it is often understood in the West. What is in view is not only humankind's standing before God with regard to its sinfulness, but humankind's ultimate standing before God in the heavenly "The Orthodox maintained places. Christ's descent makes possible humanity's ascent into that each race, each culture, God's presence. However, it is not solely the work of the Second Person of the Godhead that secures the ascent. In the present age each identifiable group had the ascent to God's presence is the work of the Holy Spirit. the right to receive the The full realization of being partakers of the divine nature (2 Pet. 1:4), or iheosis as it is properly called in Orthodox theology, gospel in its own language." must await the final consummation of all things in Christ. Never­ theless, through the mediation of the Holy Spirit, this ascent into God's presence is the experience of the church at worship." While it would appear that worship does not pertain directly to mission, and participate is a direct result of the Orthodox theological yet in this joining of incarnation (and its consequent fheosis), litur­ framework. By way of contrast, the Latin missionaries refused to gy, and the church, we have the three major elements of Orthodox use the vernacular. Their theological system did not depend on an missiology. In the words of Alexander Schmemann: "Nothing re- incarnational model of relationships but on juridical justification before God's law, even if the one being justified was ignorant of the exact terms of release. In Moravia, where the Byzantine broth­ ers Cyril and Methodius were working among the Slavs, the Latin James ! Stamoolis, Theological Students' Secretary for the International Fellowship of missionaries so opposed the use of the vernacular that they even­ Evangelical Students, toorks as a consultant to the 100 national movements and fellow­ tually forced the missionaries who were using it out of the coun­ shipsthat comprise IFES. He wasformerly a missionary in the Republic ofSouth Africa. try.!?

April 1984 59 Orthodox theology counts of utmost importance the real par­ a method of mission. However, it does see a use for the non­ ticipation of the believer. For real participation to take place, the Eucharistic elements of the Liturgy to be used in evangelism. fundamentals of the faith, and especially the worship services, These "non-Eucharistic liturgical expressions, non-Eucharist litur­ must be intelligible to the congregation. Thus in historical and gical prayers, liturgical Bible readings, icons, hymnology, etc. can contemporary practice, great efforts have been expended on the and should be also used for proclaiming the Gospel and confessing translation and explanation of the Liturgy. Modern Greek mis­ Christ to the world."20 In point of fact, one wonders if the con­ sionaries have diligently worked on translations into the languages sultation's recommendations are really only a recognition of what in which they are ministering.11 Commentaries are also prepared Orthodox missionaries had been doing. Nicholas Kasatkin for the nominal Orthodox so that they can understand and partici­ (1836-1912)-in Japan, better known as Father Nicolai-had his pate in the services they have been attending.P evangelists teaching the creed and the Lord's Prayer to the inquir­ ers (both of which are in the Liturgyj.s! Stephen of Pern (1340-96) attracted the Zyrians with the beauty of the church he built.22 Ma­ The Liturgy carius Gloukharev (1792-1847) insisted on a long period of prebap­ tismal instructions for his converts, during which time he taught It seems strange that an event for the believing community, an the fundamentals of the faith.23 Many other names could be added event from which the unbaptized were excluded in the early to this list. Perhaps it is in the liturgical elements that the appeal of church (the present form of the Liturgy continues the form of the the Liturgy to the unconverted lies. The liturgical witness is not exclusion, without its being practicedj.P should be an element of only talk about God, it is also talking with God. The method and missionary theology. the message become one. However, in contemporary Orthodox writings the Liturgy functions exactly in this way. There are two aspects to the missio­ The Church logical function of the Liturgy, the internal and the external. The internal aspect pertains to the life and sustenance of the church. The local liturgical community has long been regarded as the cen­ During the Ottoman period, i'it was the Holy Liturgy which kept ter of the Orthodox religious experience.s" The communal aspect Orthodoxy alive."14 Likewise, this identification with the language of the Orthodox church is evident in its soteriology: "We know was part of the indigenization of the faith. As Ion Bria points out, that when anyone of us falls, he falls alone; but no one is saved this led to the "transfiguration" of the culture and history by the alone. He who is saved is saved in the Church, as a member of her, gospel.P Paradoxically, this close identification of culture and and in unity with all her other members."25 faith has prevented the Orthodox diaspora from reaching out in This concept of community is in accordance with the move­ mission.l? This failing does not reflect so much a flaw in Orthodox ment toward unity with God. In other words, the corporate nature theology as a tendency not to look beyond one's own racial or cul­ of salvation is a direct result of the doctrine of iheosis. If the ulti­ tural boundaries. mate goal is for man to be like God (fheosis), then this goal must Orthodox missiologists increasingly see the Liturgy as a moti­ include the unity of all who profess the same purpose, since there vating factor for mission by providing both the context and the can be no disunity in the Godhead. Indeed, N. M. Zernov can see content of mission. The context is the return from the presence of division between Christians as a violation of the bond of love and God to the ~eed of the world. The contrast between the state of the inevitable separation from the Holy Spirit, which ultimately humankind as God intends it to be and the state of humankind as endangers one's salvation.P it demonstrates the need of mission. The message from God gives It follows, then, from the close identification of soteriology the content of mission, the message that states God in Christ has with ecclesiology that the church should playa central role in the come among us so that we may come to be with God. "It is impos­ missiology of Orthodoxy. Recent studies have focused on "the im­ sible to participate in Christian worship without reference to the portance of the local liturgical communiy as the basis of mission world mission, and it is impossible to engage in real Orthodox and evangelization."27 The stress, however, does not lie in the or­ mission without a living participation in Holy Communion," ganization and structure of the church. For it is not structure, but writes Anastasios Yannoulatos."? nature and essence that are crucial. The local church is the visible Since the Orthodox church is primarily a worshiping commu­ and concrete expression of God's redeeming work in the world. nity, it is not difficult to see that worship is central to Orthodox Therefore, to be true to its nature, the local congregation must be mission. It is of the esse of the church. But it is harder to under­ active in mission and evangelism.P Anything less is a denial of the stand how the Liturgy can be a method of mission. Some help gospel. comes from the traditional story of the conversion of Prince Vladi­ In the development of the Orthodox idea of the local congre­ mir of Russia. The Liturgy in Constantinople so impressed Vladi­ gation, however, there is little concept of the foreign missionary mir's envoys that they recommended Orthodoxy to him.l" Is it so who goes to areas where there is no established congregation. Be­ far removed from present experience not to expect the worship of cause the picture of the corporate nature of the church is drawn so God to produce awe, appreciation, and ultimately conversion? strongly, it excludes the pioneer missionary. Ultimately there At the 1974 Bucharest consultation on "Confessing Christ To­ should be no conflict, since the missionary's role 'is precisely that day," the question of whether or not the Liturgy is a suitable form of establishing local congregations. of witness was discussed. The main thrust was the witness of the While the emphasis on the corporate nature of the church liturgical community in the world after that community has par­ may be seen as a welcome corrective to what the Orthodox term ticipated in worship. This is often referred to as the liturgy after the excessive individualism of the West,29 the real value of Ortho­ the Liturgy. The actual witness of the Eucharist itself was also dox ecclesiology lies in the concept of the worshiping community noted: "Conversions still take place through the magnetic attrac­ as the goal of mission. The work of evangelism is not accom­ tion of the Eucharistic service. The casual visitor slowly becomes a plished until a worshiping, witnessing community has been es­ regular attendant and then studies the faith of the Church and tablished. Here Orthodox ecclesiology returns full circle. The asks for baptism."19 congregation is the focus of mission work and witnesses to the The consultation stops short of recommending the Liturgy as gospel both in its own locale and through its representatives to the

60 International Bulletin of Missionary Research wider world. Its representatives, or missionaries, endeavor to es­ some rural sections of Greece where the schoolteacher may be tablish other local congregations that can repeat the process. Mis­ more educated in theology than the priest.P? Or, the priest can read sion does not end until the whole world is praising the Lord of all a homily prepared for him by the bishop. This is not to imply that creation. the Orthodox church places a low value on theological education, since this is not the case. Well-trained clergy have been a hallmark Three Elements of Mission Practice of the church, and promising candidates were often sent from the mission church back to the "homeland" for training.v' The point is In looking at the history of Orthodox missions, one can isolate that there are levels of clerical training in Orthodoxy which permit three distinct elements of mission practice, present since early Byz­ converts, relatively untrained in theology, to minister the sacra­ antine times.:'? All three derive from the theological understanding ments. This system does not correspond to a lay-minister program of the Orthodox church. All three account for the success of Or­ but, rather, has full, recognized priests serving the developing mis­ thodox missions in transmitting the faith to an ever-increasing sion work. number of linguistic and cultural groups. The Selfhood of the Church Use of the Vernacular The third characteristic of Orthodox missions was the selfhood of the mission church. The supposed goal of all Orthodox mission All Orthodox missions that have in any way been successful in es­ work was the creation of an autocephalous church that could run tablishing a church have translated the Liturgy and the Scriptures its own affairs.v' This was in keeping with the other two elements into the vernacular. This, more than any other aspect of Ortho­ just discussed, because it signified a church that spoke one lan­ doxy, accounts for the deep penetration that the Orthodox church guage, spanned one culture, and was the incarnation of the gospel has made into diverse cultures.P! In dealing with nonliterate cul­ tures, Orthodox missionaries first devised an alphabet. Language study was and still is the key element on the missionary's agen­ da. 32 "The theoretical base and It is misleading to give the impression that all Orthodox mis­ sionaries were interested in translation, however. The use of the vision can be found both Christianity to "Russify" the non-Russian peoples of the eastern in the history of Orthodox regions of the Czarist empire is by no means a highpoint in the history of Orthodox mission.P Mass baptisms in the absence of missions and in J any serious Christian instruction were the order of the day. As might be expected, so were mass apostasies. contemporary missiological Not all the advances in vernacular translations were made by writings by Orthodox." pioneer missionaries. The most notable corrective to the return to Islam of the baptized Tartars was made by the linguist Nicholas Ilminski. Working at the Ecclesiastical Academy at Kazan, Ilminski discovered that the literary language of the Tartars was not their message to one people. Therefore, while these national churches common language, but the language of Islam. The only Tartars usually corresponded to political boundaries, in their conception who understood the literary language were those educated in Is­ they were first of all cultural and linguistic entities. National lamic schools. Ilminski severed the link with Islam by translating churches were to share the common tradition and faith of Ortho­ the Liturgy and the Scriptures into the vernacular, and in the pro­ doxy while maintaining ecclesiastical independence. cess raising it to a written language.P" It was in this third element that Orthodox missions most often failed. The creation of autocephalous churches had political Indigenous Clergy overtones that often prevented the appointment of native bishops. The close connection between the church and the state during Generally Orthodox missions operated with very few "foreign" both the Byzantine and the Russian periods of missionary work personnel. There was a great reliance placed on the converts early often prevented the natural transition of authority. Even today the in each missionary enterprise. In some cases, funds to pay the na­ issue of supposed suppression of emerging national churches is tional workers came from the missionary's home base. Possibly the keenly debated within Orthodox circles.V reliance on indigenous clergy was necessary because it was diffi­ The historical inability to follow through on all elements of cult to obtain missionary recruits for some areas.V but the use of Orthodox theology should not detract from the total scope of Or­ national workers fits in very well with the incarnation of the gos­ thodox missiology. The fact remains that the theoretical base and pel. Even today it is regarded as a matter of policy that clergy be the vision can be found both in the history of Orthodox missions nationals.P" In the Russian Orthodox mission to Japan, several and in contemporary missiological writings by Orthodox.P Per­ benefits of this policy can be seen. The church survived the Russo­ haps the Orthodox are in a better position now, since the church, Japanese War because only three of the thirty-nine clergy were both in the diaspora and in Greece, is not linked to any colonial Russian.V The adaptation of Orthodoxy to Japanese customs is power. It can fulfill what it sees to be its calling by God, that of further testified to by the experiences of a convert in 1880, who having Orthodoxy, "the right praise" of God, fill the whole earth. saw Orthodoxy as a new fulfillment to Japanese tradition.:" Part of the reason that indigenization of the clergy succeeds at Implications an early stage of church development arises from the Orthodox view of clerical duties. The priest is primarily responsible for the When the elements of Orthodox missiology are viewed in isola­ liturgical services. If these are in the vernacular, then the priest tion, it is possible to draw parallels to a number of concepts in only needs to be able to read the various offices. The homily can Western theology. But it must be noted that parallels do not exist be given by another member of the congregation, as is the case in at every point, nor do they match precisely. However, to regard

Apri11984 61 the aspects of Orthodox missiology as independent points is to Thus, if one is to understand and learn from Orthodox missi­ miss the congruity of the theological position, for it is in its whole­ ology, it is imperative to begin with a holistic approach to Ortho­ ness that Orthodox missiology makes an impact on the study of dox theology. The framework of Orthodoxy provides the starting missions. The framework of the approach is as important as the point for mission. The richness of the Orthodox tradition, ob­ approach. There is a cohesiveness inherent in Orthodox theology scured from the West by long centuries of theological isolation and that leads to mission work. It is being recognized that to deny mis­ historical separation, offers a vital contribution to Christian sion is to deny Orthodoxy.44 knowledge.

Notes

1. See, e.g., Bishop Tucker's judgment that Nicholas Kasatkin was "the ca, 1973), p. 259. Some Orthodox churches repeat the prayer for the outstanding missionary of the nineteenth century" (Henry St. George catechumens and their subsequent dismissal audibly before the congre­ Tucker, The History of the Episcopal Church in japan [New York: Charles gation while in some other churches these prayers are repeated inaudi­ Scribner's Sons, 1938], p. 103). Cf. the similar sentiments found in bly by the priest at the altar. Richard Henry Drummond, A History of Christianity in japan (Grand Rap­ 14. Timothy Ware, The Orthodox Church (Baltimore: Penguin, 1963), p. 111. ids, Mich.: W. B. Eerdmans Publishing Co., 1971), p. 354. 15. Bria, in Martyria/Mission, ed. Ion Bria (Geneva: World Council of 2. It was not uncommon for Russian missionaries to dispense baptism as a Churches, 1980), p. 10. mere legal formality without any Christian instruction, to bribe poten­ 16. The attitude is shown in the multiplicity of ethnic jurisdictions that are tial converts with gifts, and even on occasion to resort to the use of common in the non-Orthodox countries to which the Orthodox emi­ physical violence. See Nikita Struve, "The Orthodox Church and Mis­ grated. This ecclesiastical coexistence (which is contrary to the church sion," in History's Lessons for Tomorrow's Missions (Geneva: World's Stu­ canons) "is considered by an overwhelming majority of the Orthodox dent Christian Federation, 1960), pp. 109-11. people as something perfectly normal, as expressive of the very essence 3. The historical circumstances of Orthodoxy, for the Greek church since of that diaspora whose main vocation, as everyone knows and proudly the Ottoman oppression and for the Russian church since the Commu­ proclaims, is the preservation of the various'cultural heritages' proper nist revolution, have made the questions of pastoral care and survival to each 'Orthodox world'" (Schmemann, Church, World, Mission [Crest­ more urgent than missionary expansion. However, there is a growing wood, N.Y.: St. Vladimir's Seminary Press, 1979], p. 13). The first chap­ interest in missionary work. Parefihendes was for a decade (1959-69) the ter of Schmemann's book is an excellent introduction to the problems publication of the Inter-Orthodox Missionary Centre in Athens. The facing Orthodoxy today. Apostoliki Diakonia of the Church of Greece commenced publishing in 17. Anastasios Yannoulatos, "Orthodox Mission and Holy Communion," 1982 Panta Ta Ethni, a quarterly missionary magazine to provide infor­ Porejthendes 6 (1964): 58. This article is a transcript of a draft contribu­

mation IIon Orthodox missionary efforts throughout the world." The tion presented during the discussion in Section IV (The Witness of the editor is Anastasios Yannoulatos, who had served as the director of Por­ Christian Church across National and Confessional Boundaries) at the ejthendes. For information on Panta Ta Ethni, write to Apostoliki Dia­ Commission on World Mission and Evangelism, Mexico City, 1963. konia, 14 10. Gennadiou St., Athens (140), Greece. 18. "Vladimir Christianizes Russia," in Medieval Russia's Epics, Chronicles and 4. See Stamoolis, annotated survey of Orthodox missiology, "A Selected Tales, ed. and trans. Serge A. Zenkovsky (New York: E. P. Dutton, Bibliography of Eastern Orthodox Mission Theology," Occasional Bulle­ 1974), pp. 65-71. tin of Missionary Research I, no. 3 (1977):24-27. A more comprehensive 19. Ion Bria, "Confessing Christ Today: An Orthodox Consultation," IRM bibliography appears in Stamoolis, "An Examination of Contemporary 64 (1975): 69. Eastern Orthodox Missiology" (D. Theol. dissertation, University of 20. "Confessing Christ Today: Reports of Groups at a Consultation of Stellenbosch, South Africa, 1980), pp. 276-308. Orthodox Theologians," IRM 64 (1975): 85. 5. Vladimir Lossky, In the Image and Likeness of God (London: 'Mowbrays, 21. Otis Cary, A History of Christianity in japan, 2 vols.; vol. 1: Roman Catholic 1975), p. 97. Lossky's entire essay on "Redemption and Deification" and Greek Orthodox Missions (New York: Fleming H. Revell Co., 1909), (pp. 97-110) clearly contrasts the Orthodox view of theosis with the pp.383-84. Western preoccupation with justification. 22. George P. Fedotov, The Russian Religious Mind (II): The Middle Ages, the 6. "Through the sacrament of the Eucharist, human nature enters into 13th to the 15th Centuries (Belmont, Mass.: Nordland, 1975), p. 236. Fedo­ union with the divine nature of Christ" (Demetrios J. Constantelos, tov has the best available description in English of Stephen's life and Understanding the Greek Orthodox Church [New York: Seabury Press, 1982], work. p.65). 23. Nikita Struve, "Macaire Gloukharev, A Prophet of Orthodox Mis­ 7. Alexander Schmemann, "The Missionary Imperative in the Orthodox sion," IRM 54 (1965): 312. The period of instruction varied with each Tradition," in The Theology of Christian Mission, ed. Gerald H. Anderson case. (New York: McGraw-Hill, and London: SCM, 1961), p. 255. 24. Various studies by Orthodox theologians have appeared. In addition to 8. Ion Bria, "On Orthodox Witness," International Review of Mission [cited the ones cited below, cf. George Florovsky, "The Church: Her Nature subseq~~ntly as IRMj 69 (October 1980-January 1981): 527-28. and Task," in The Universal Church in God's Design (New York Harper & 9. Cf. Anastasios Yannoulatos, "The Purpose and Motive of Mission," Brothers, 1948), pp. 43-58; Vladimir Lossky, "Concerning the Third IRM 54 (1965): 281-97. Mark of the Church: Catholicity," in his In the Image and Likeness of God, 10. Francis Dvornik, Byzantine Missions among the Slavs (New Brunswick, pp. 179-81; and N. A. Nissiotis, "The Ecclesiological Foundation of N.j.: Rutgers Univ. Press, 1970), pp. 115, 129-30. Mission from the Orthodox Point of View," Greek Orthodox Theological 11. See The FirstFive Years of Porefthendes, Activity Report 1961-1966 (Athens: Review 7 (1961-62): 22-52. Inter-Orthodox Missionary Centre, [1966]), p. 20. 25. Alexy Stepanovich Khomiakov, The Church Is One (London: Fellowship 12. Some examples are Nicon D. Patrinacos, The Orthodox Liturgy (Garwood, of St. Alban and St. Sergius, 1968), p. 38. The Russian original was N.J.: Graphic Arts Press, 1976); Stanley S. Harakas, Living the Liturgy written around 1850. (Minneapolis: Light and Life, 1974); and George Mastrantonis, The Di­ 26. N. M. Zernov, "The Church and the Confessions," in TheChurch of God, vineLiturgy ofSt. john Chrysostom (St. Louis: Logos, 1966). The last-named an Anglo-Russian Symposium, ed. E. L. Mascall (London: SPCK, 1934), p. book contains a pictorial commentary on the liturgical text to enable 214. the reader better to follow and understand the action. 27. Bria, "On Orthodox Witness," p. 527. 13. See ThePriest's Service Book (New York: The Orthodox Church in Ameri­ 28. Cf. M. A. Siotis, "Thoughts of an Orthodox Theologian on 'The Mis­

62 International Bulletin of Missionary Research sionary Structure of the Congregation' " Concept 3 (1963):1. Acceptance, Individual Response to the Missionary Impact 1550-1950 (London: 29. See Zernov, "The Church and the Confessions," pp. 215-18, for a most Oxford Univ. Press, 1972), pp. 142-51. enlightening perspective on Western individualism. 39. See Mario Rinvolucri, Anatomy of a Church, Creek Orthodoxy Today (Lon­ 30. See, e.g., Serge Bolshakoff, "Orthodox Missions Today," IRM 42 don: Burns & Oates, 1966), pp. 13-44. (1953): 275; Nectarios Hadjimichalis, "Orthodox Monasticism and Ex­ 40. Most of the training these days takes place at the theological faculties ternal Mission," Porefihendes 4 (1962): 13:12-15; and Anastasios Yannou­ of the universities of Athens and Saloniki, though some candidates latos, Monks and Mission in the Eastern Church during the 4th Century have trained at St. Vladimir's Theological Seminary in Crestwood, (Athens: Porefthendes, 1966). New York, and Holy Cross School of Theology in Boston. 31. "The greatest contribution which the Orthodox Church can make to 41. In Orthodoxy, an autocephalous church is one that selects its own head the African Churches is the Holy Liturgy .... Not only for the Greek and is therefore independent from the control of another church. Orthodox, but also for the African Orthodox, the Liturgy is the stron­ 42. John Meyendorff discusses the attempts at the Hellenization of the gest appeal of the Church" (D. E. Wentink, "The Orthodox Church in Bulgarian Orthodox Church (The Orthodox Church: Its Pastand Its Rolein East Africa," TheEcumenical Review 20 [1968]: 42-43). the World Today, trans. John Chapin [London: Darton, Longman & 32. Anastasios Yannoulatos, "Initial Thoughts toward an Orthodox For­ Todd, 1962], p. 169). Demetrios}. Constantelos maintains that had Hel­ eign Mission," Portfthendes 10 (1968): 19-23; Elias Voulgarakis, "Lan­ lenization been the aim, the Greek church could have used many op­ guage and Mission," Pcrefthendes 4 (1962): 42-43. portunities, especially during the Ottoman period, but chose the path 33. See Glazik, Die russisch-orthodoxe Heidenmission seii Peter dem Crossen (Mun­ of toleration and diversity (Understanding the CreekOrthodox Church [New ster: Aschendorffsche Verlagsbuch Handlung, 1954), passim. York: Seabury Press, 1982], pp. 86-87). 34. Eugene Smirnoff, A Short Account of the Historical Development and Present 43. Anastasios Yannoulatos.TThe Purpose and Motive of Mission," IRM Position of Russian Orthodox Missions (London: Rivingtons, 1903), pp. 30ff. 54 (1965): 281-97. A fuller revision of this article with very complete 35. See, e.g., the story of how John Veniaminov at first declined, as did all notes appears under the same title in Porefthendes 9 (1967): 2-10, 34-36. the other clergy in the diocese, the call to mission work in Alaska (Paul 44. "Can a Church that for centuries now has had no catechumens, but D. Garrett, St. Innocent, Apostle to America [Crestwood, N.Y.: St. Vladi­ jealously guards the treasure of faith for itself, totally indifferent to mir's Seminary Press, 1979], pp. 32-36. whether other people are being born, breathe, live and die, within the 36. Chrysostomos Konstantinidis, "New Orthodox Insights in Evange­ Lie-which therefore is alien to the feelings of world love and justice­ lism," in Martyria/Mission, pp. 14-15. be really 'Orthodox'?" (Anastasios Yannoulatos, "Orthodox Spiritual­ 37. Serge Bolshakoff, TheForeign Missionsof the Russian Orthodox Church (Lon­ ity and External Mission," IRM 52 [1963]: 300). For a review of recent don: SPCK, 1943), p. 78. mission work, see Alexander Veronis, "Orthodox Concepts of Evange­ 38. See the story of Sergei Seodzi in Martin [arrett-Kerr, Pafferns of Christian lism and Mission," CreekOrthodox Theological Review 27 (1982): 44-57.

Pioneers in Mission: Zinzendorf and the Moravians

David A. Schattschneider

he haphazard attempts of Protestants to undertake cross­ the reformation begun by Luther, who had reformed theology and T cultural missionary activity received their first infusion of church structure. What remained for the Pietists to develop was form and content from Zinzendorf and the Moravians. The milieu the needed emphasis upon religious experience and Christian eth­ in which they affected the formation of Protestant missionary zeal ics. The development of foreign missions was one of the practical was the seventeenth-century movement for reform and renewal, expressions of Christian love that the Pietists favored. Pietism, fathered within German Lutheranism by Philipp Jakob Pietist ideals found expression in several groups led by indi­ Spener. In his 1675 manifesto ". . . Heartfelt Desire for a God­ viduals, often of very different temperament. No story is more pleasing Reform of the True Evangelical Church ... ," Spener laid dramatic, or more important for the missionary enterprise of the out the program. He called for a renewed emphasis on Bible read­ whole church, than that which unfolded when Zinzendorf gave ing, especially in meetings of small groups, and the establishment what he thought was to be temporary refuge on his land to a group and exercise, by the laity, of their "spiritual priesthood"; true of refugee Protestants from nearby Bohemia and Moravia. Christianity was not knowledge alone, but "Christianity consists rather of practice." Spener insisted that in religious controversy, love should seek to win the heart of the unbeliever rather than The Pietist Count words, which achieve only an intellectual victory. He favored higher standards for theological students and faculty and proposed Nikolaus Ludwig von Zinzendorf was the model of an eighteenth­ that "sermons be so prepared by all that their purpose (faith and century German Pietist aristocrat-at least in his early years. At its fruits) may be achieved in the hearers to the greatest possible Zinzendorf's baptism on May 26, 1700, Spener became his god­ degree."! father and the electress of Saxony his godmother. His first formal The Pietist movement as led by Spener and later by August schooling, from. 1710 to 1716, was as a boarder at Francke's famous Hermann Francke had a profound and far-reaching effect on Euro­ Paedagogium, in the city of Halle, the veritable nerve center of the pean church life in the eighteenth century. They intended to finish Pietist movement. Here the young count met Bartholomew Zie­ genbalg and Henry Pliitschau,.. two Pietist Lutherans who had been sent from Halle in 1705 to Tranquebar, a small Danish colony on DavidA. Schattschneider is Associate Professor ofHistorical Theology and WorldChris­ the coast of India. At the behest of King Frederick IV they were tianity at Moravian Theological Seminary, Bethlehem, Pennsylvania. This article is organizing a mission to the Indians.

adapted from his address at theJanuary 1982 "Seminars forSeminary Students, r r heldat In 1716 Zinzendorf transferred to the University of Witten­ the Overseas MinistriesStudy Center in Ventnor, New Jersey. berg to study law. In this center of orthodox Lutheranism, which

April 1984 63 was suspicious of the Pietists, the count had his problems. But the societies within established churches, a procedure known within experience was beneficial, as he carne to respect the divergence of the Moravian church as the Diaspora. opion that always seems to exist among dedicated Christians. Zinzendorf completed his formal education with the tradi­ tional year-long Grand Tour, visiting the capitals of European life The Call to Mission and culture. Although the trip was a pleasant experience that gave him lasting friendships, it did not dampen his interest in religious If the founding and development of Herrnhut can be said to have matters. As his biographer John Weinlick suggests, this experience had its surprises, so too can the Moravian call to foreign missions. "was hardly to lead him toward the goal his travels were suppose In 1731 Zinzendorf traveled to Copenhagen for the coronation of to achieve; namely, to round him off as a man of the world."2 King Christian IV and in the course of his visit met Anthony, a His first employment, as a lawyer at the court of Elector Au­ black West Indian slave. What ultimately impressed the count was gust the Strong in Dresden, began in October 1721. Other do­ not royal pomp, but Anthony's plea for Christians to present the mestic arrangements followed; he purchased land from his gospel to his people in the Caribbean islands. Anthony's subse­ grandmother to form his estate. In 1722 he married Countess Erd­ quent visit to Herrnhut gave rise to community prayer and discus­ muth Dorothea Reuss, a young woman of Pietist persuasion. Al­ sion, which culminated, in 1732, in the departure of two Brethren though outwardly conforming to class expectations, the count for the island of St. Thomas in the West Indies. The next year oth­ really yearned for some sort of full-time religious service, an idea ers from the community went to Greenland. An unending proces­ opposed by his family. To compensate for this denial, Zinzendorf sion had begun. Zinzendorf himself visited the mission in the planned to follow the example of Francke. The Pietist leader had West Indies (1738-39) and in America (1741-43). By the time of organized a variety of charitable institutions in Halle; schools, dis­ Zinzendorf's death in 1760, the Moravians, after twenty-eight pensaries, a printing house, and an orphanage. Zinzendorf thought years of activity, had sent out 226 missionaries.:' In the year 1760 he could organize similar institutions on his estate northeast of there were forty-nine brothers and seventeen sisters serving in Dresden. thirteen stations in Greenland, North and Central America, and Whatever Zinzendorf's plans were, they were not to be real­ the West Indies, with responsibility for about 6,125 souls. ized. It was just about this time that he had his encounter with the The departure in 1732 of the first Moravian missionaries from group that would become known as the Moravians. In June 1722 a their German homeland for the West Indies marked the first time group of these refugees crossed the border and were given refuge in Protestantism that missionaries went forth with the full support on Zinzendorf's land by its manager. The count did not meet them of the entire community that sent them. Their journey introduced until the following December. The story they had to tell, and the into Protestantism the concept of "the whole church as mission." needs that had to be met, provided the count the opportunity to Their journey also marked, within Protestantism, the escape from exercise the Christian service and leadership that he sought. the territorial view of the church, with its idea that the responsi­ bility for mission was carried out if the church was legally estab­ The Refugees Settle lished in any given area. From then on, even foreign outposts of European colonial powers could become starting places for new The refugees were members of a pre-Reformation church that missionary enterprises. The mission thrust was no longer re­ traced its beginning to the Bohemian martyr John Hus. After Hus's strained by traditional parochial boundaries. execution by order of the Council of Constance in 1415, his fol­ lowers coalesced into several groups. By 1457 the Unifas Frafrum, or Unity of the Brethren, had been formed and it became the reli­ gious home of a sizable portion of the Czech people. Friendly rela­ Zinzendorf's Ideas and Methods: Radical tions with Luther, Calvin, and other Reformers brought it into the Simplicity in the Spirit traditional Protestant pattern during the sixteenth and early sev­ enteenth centuries. Composition of hymns, Bible translation, The call to missions in the early eighteenth century presented the schools, and many congregations, marked its institutional life. All Moravians with a new challenge; their efforts in meeting this chal­ that, however, came to an end in the Thirty Years' War, after 1618, lenge were formulated mainly by Zinzendorf. The count was a cre­ with the reemergence of Roman Catholicism in Bohemia and ative thinker whose interests covered a broad range of subjects; he Moravia. was widely read and fluent in several languages. He studied theol­ The Unity members went into exile or established an under­ ogy "on his own," and was ordained a Lutheran pastor and Mora­ ground network and tried to carryon as best they could. In the vian bishop without ever receiving an academic degree in that border areas, frequent exchanges with neighboring Protestant con­ subject. gregations helped to bolster the faith. Periodically people left, ref­ Like many creative people, however, he never got around to ugees in search of freer religious expression. producing a systematic or even well-organized presentation of his The people who arrived on Zinzendorf's estate formed the important ideas. His thoughts on the subject of missions are found core population of the town later called Herrnhut. It took about scattered throughout his writings. five years, until 1727, to unify the community internally. The The basic thread uniting these ideas is what we may call"rad­ count abandoned his legal career, became the de-facto pastor as ical simplicity in the Spirit." Zinzendorf took very seriously the well as noble lord of the community, and for the rest of his life abiding presence of Christ in the world through the Spirit. This became one with the cause of Herrnhut. The summer of 1727 was enabled him and the eighteenth-century Moravians, nicknamed marked by a number of intense spiritual experiences, highlighted "the Saviour's happy people," to enjoy a radical simplicity and a by a service of Holy Communion on August 13. radical freedom and to accomplish wondrous things. Simple, heartfelt emphasis upon Christian experience, deep It is possible to isolate three simple questions that allow us to spirituality, and unique living arrangements to facilitate all this uncover some of his central ideas: (1) To whom is the missionary characterized Herrnhut. While the community continued to attract sent? (2) What does the missionary preach? (3) How does the mis­ newcomers, it also was soon sending out persons to form Pietist sionary live in a new culture?

64 International Bulletin of Missionary Research To Whom Is the Missionary Sent? three parallel elements in these stories, which illustrate Zinzen­ dorf's understanding. First, Cornelius and the Ethiopian were The missionary is sent because he or she is a participant in God's seeking after religious truth on their own. Or so it may seem to us. divine plan for humanity. The Scripture revealed, for Zinzendorf, But that was actually the Holy Spirit at work within them. "As the the progressive recognition by humanity of God's love in Christ. occasion requires, the heart is grieved at its misery and rejoices at "One has only to compare the first sermons of the apostles with the grace, at the peace, at the blessedness which it feels, not know­ the subsequent ones," he wrote, or contrast Paul's letters written ing how it came about.... They felt this joy, and they tasted this early in his career with those that came later, or look at John's let­ blessedness; but they did not know what name to give it."lo ters and then the later Gospel and "one will see how the apostles' Second, the Holy Spirit directed the missionaries to those who faith itself evolved, how the solid ideas of God the creator as a hu­ needed them. In each case the missionaries named the name of man being successively develop."4 Jesus and in their witness they fulfilled the search for religious Count Zinzendorf was Lutheran enough to regard Scripture as truth by the two seekers. Third, both converts were baptized. The the first witness to the Word, but that Word was Christ himself. count noted, "it did not take several weeks of preparation first; One does not return to a printed confession of faith, to a book, not there was no need to memorize a book; there was no need for an- even to the Bible to meet the Christ whose activity is recorded there. Christ continues to meet persons where they are, at all times. Thus Christ's command to preach the gospel to all the world cannot be frozen into a particular period of history. Zinzendorf "Zinzendorf argued that the wanted what he called "the Saviour's own teaching method"5 to be remembered and followed. This "method" was direct and un­ true fellowship of Christian conditional. Zinzendorf declared: "Preach the gospel to all crea­ believers was first formed tures, all nations ... no nation excepted, no people has preference here, no place in which they were born, not their language nor sex. by those gathered at the foot There what Paul said goes, 'there is no Jew, no Scythian, no Greek but all and Christ in all, the atonement sacrifice of the world not of the cross." for our sins but for the whole world's.' "6 The church participates in this command throughout its his­ tory. Missionary activity is a part of the divine plan of God as he swering twenty-four or thirty questions."ll The converts simply uses persons working through the Holy Spirit. In ecclesiology, had to give a joyful answer to the questions: " 'Who will prevent Zinzendorf argued that the true fellowship of Christian believers you from being baptized? Do you believe? Is that man important was first formed by those gathered at the foot of the cross. It has to you? Do you believe all the good said about Him and believe it persisted and grown in history but its membership has never been gladly?' 'Oh yes, with all my heart.' Then everything was well, confined to any particular denomination. The Holy Spirit finds the and the blood of the covenant was poured over him."12 souls whom Christ selects for membership in the community, and At another point Zinzendorf expanded the criteria for baptism these persons respond to the preaching of the missionary. to include"a simple grasp of God become man through a miracle" In one sense the Holy Spirit is the only missionary. Human and the meaning of the incarnation, a recognition of the difference beings are agents of the Spirit. They are sent to the people whom between evil and good in broad terms, and "a grasp that baptism the Spirit has already prepared to hear the message. aligns one with the blood of Christ, washes clean by God's order The Spirit operates in an objective way (from our point of the nature of man of all sin, as a newly-born child." His advice to view) and quite independent of attempts to arrange its schedule. It . the missionaries: "these concepts must abide with the baptized in a . operates in the same fashion whether in a German parish church or moved, bowed and sincere heart. The secrets of Holy Communion at the edge of a West Indian sugarcane field. "And even though it and all other secrets remain unspoken to them until they, as our happens in that very moment, it is never the responsibility of the people, grow to understanding."13 preacher that one is awakened, but rather the Holy Spirit acted at Two observations are now in order. The early Moravian activ­ least a minute, an instant, before a word touched me, before words ity was not one long success story. There were a number of false fall into my heart, before a sentence, a paragraph, a conclusion, a starts in mission under the count's direction but presumably both proposition becomes my text, my principle, upon which I can he and the missionaries could find comfort in the theological un­ rely," said Zinzendorf.? "To one this happens distinctly, to another derstanding of their task. If there were no signs among the people indistinctly."8 of this preawakening activity, then the time for these persons in Christ is the Lord of the mission and rules over it. The church God's plan had not yet come and one moved on elsewhere. "The follows after Christ and does not have a mission of its own. It fol­ blessed work goes on forever and remains in the Spirit's hand, in lows the Savior in bringing the gospel to those whom the Savior His disposition. We have no need to be anxious about it."14 through the Spirit has already prepared to hear it. The preawaken­ At the other extreme, in many places the response was very ing activity of the Spirit is all-important. One preaches not out of great-far exceeding the small expected number of "first fruits." fear for the fate of the unconverted but because one wishes to fol­ Zinzendorf himself had his doubts about his understanding of the low after Christ. The selected souls who respond to the mission­ number of converts to expect and soon after his death this part of ary's preaching were called by Zinzendorf "the first fruits," or "the his theory was formally abandoned without, however, denying the bundles of the living," "a lodge in the vineyard," or "a holy begin­ role of the Holy Spirit in the whole process. ning."9 The count believed that two biblical episodes illustrated how the firstfruits would be identified and how they would react. The What Does the Missionary Preach? first is the account of the Roman centurion Cornelius and his en­ counter with Peter (Acts 10:1-48) and the second is the encounter For Zinzendorf, the good news of the gospel was Christ, and ev­ between the Ethiopian eunuch and Philip (Acts 8:26:....39). There are erything depended upon Christ. The count's heavy, some would

April 1984 65 say extreme, Christocentricity has been documented by historians about missionary behavior. Too many specific rules would be re­ of doctrine. To summarize: Zinzendorf argued not only that God strictive; rules too vague would be useless. Zinzendorf tried to find reveals himself as love through Christ and can be known only a position somewhere between the two extremes. There were the through Christ, but that our relationship with Christ is a relation­ usual admonitions to the workers to persevere and not to be dis­ ship with God himself. The central event in Christ's life is his cru­ couraged by the lack of apparent results. They were to lead a mor­ cifixion. Here the Savior not only carries the sin of the world but, ally blameless life and fight against loneliness and frustration. It by spilling his blood, ransoms all believers from guilt and punish­ was suggested that they not criticize their superiors and they were ment. This "blood-theology," as Zinzendorf called it, was the core to avoid easy shortcuts such as concentrating their efforts upon the of his understanding of all Christian theology. He could write that rich and powerful. There was also the piece of advice uttered by the "Old Testament witnesses to Christ, when it used the word mission administrators in all eras: "when something will not pro­ Jehovah" and that "the world was created by the Son, not through gress, then it is not always a bad sign: just have patience."19 the Son."lS Whenever people call God "Father" before the incar­ Missionaries were encouraged to learn the languages of the people whom they served. Many did and soon began translating Scripture and hymns for local use. When it came to relations with local customs and traditions, and even to colonial authorities, the "Zinzendorf hoped that the workers were encouraged to maintain a low profile. traditional denominations Zinzendorf hoped that the traditional denominations would simply not be transplanted in new areas of the Christian world. would simply not be These structures played their historical role in Europe where he viewed them as expressions of the diverse way in which God transplanted in new areas of works. But for the world of the missions he hoped for something the Christian world." new and he was involved in several ecumenical experiments. Un­ der no circumstances were the missionaries to proselytize from other Christian groups. "It pains me very much," the count wrote, se~ nation, it is really the Son to whom they are referring, so that "that I must that the heathen become sectarians again, that Christ is experienced as the Father of humanity. The Trinity func­ people polish up their churches and ask them of what Christian re­ tions as a unity, not merely as three individuals, so there is a close ligion they are."20 The goal was, rather, an indigenous church, functional relationship between Father and Son. Christ is the orig­ fully and completely in the hands of the local people. As the count inator of creation, not the agent. Christ was present in the life of warned, "Do not measure souls according to the Herrnhut yard­ ancient Israel so that some of the faithful might be preserved until stick"21-according to the way things are done back home at head­ his incarnation. "The Divine Person, through whom one relates to quarters. the rest of the Trinity, on whom all things depend and to whom all Moravian missions continued to develop in a variety of ways things tend and who is always in the world, is Jesus, the Lamb, the after the count's death, sometimes true to his theories, other times Saviour."16 not. But it was Zinzendorf who had developed the initial impetus In light of these views, it is not surprising that Zinzendorf behind this significant transitional movement in the history of the urged the missionaries to take the traditional method of preaching universal church. He took as his model the work of the apostle Paul. Because of his acquaintance with the work of the Holy Spirit and turn it upside down. and his firm relationship to Christ, Zinzendorf was able to keep 1can never wonder enough at the blindness and ignorance of those other aspects of the mission program in their proper perspective. people who are supposed to handle the divine word and convert Different customs and traditions were not the determining factors men ... who think that if they have them memorize the catechism in the way the work was to be done. Some of the count's ideas or get a book of sermons into their heads or, at the most, present all may sound enlightened for an eighteenth-century German Pietist, sorts of well-reasoned demonstrations concerning the divine being but in reality they reflect his admirable ability to judge what is .fi­ and attributes, thus funneling the truths and knowledge into their nally important in the Christian life. His ideas show his profound head that this is the sovereign means to their conversion.F desire to accept the manifold ways in which the sovereign God chooses to deal with his creation. The missionaries were not to let themselves "be blinded by reason as if people had to, in order, first learn to believe in God, and after that in Jesus. It is wrong because that God exists is obvious to Zinzendorf and the Future them. They must be instructed of the Son; there is salvation in no other."18 The news about Jesus is what is really new. If the mis­ If the world mission of the church has been forced to redefine it­ sionarybegan in the traditional way with a discussion of the con­ self in recent years, are there any lessons from the thought of Zin­ cept of God, the creation, the fall, and so on and eventually came zendorf and the work of the early Moravians that might apply to to speak about Jesus, by that time the listeners would be utterly the future? As a way to redefine the concept "missionary," it bored and in no mood to hear the 'good news. Instead, talk about would be helpful to reconsider Zinzendorf's insight that the Holy Jesus, and this will lead naturally to a discussion of God and to the Spirit is the only true missionary. In a recent article Waldron Scott whole unfolding narrative of the history of salvation. But the time surveys the scene and reports that Christians are still fostering the for that fuller story is after the listener has first of all experienced church/mission dichotomy.F Some wish to say that what Scott the reality of Christ's love in his or her own heart. calls the "prime agent of evangelization" is the cross-cultural mis­ sionary agency, while others wish to say that it is the church- ev­ How Does the Missionary Live in a New Culture? ery local church in every local setting. The count might be suggesting that for once we can have it both ways, if we are will­ Since Count Zinzendorf and the Moravians were embarking upon ing to respond in obedience to the one and only missionary, and a new undertaking, he tried to be careful in giving instructions do not insist on trying to create the mission ourselves.

66 International Bulletin of Missionary Research Zinzendorf's Christocentric emphasis, particularly as he in­ Zinzendorf called for the establishment of an indigenous sists that the news of Jesus is what people want and need to hear, church fully and completely in the hands of the local people. Can is helpful in an era marked by the resurgence of non-Christian re­ we accept the implications of that, particularly those of us who ligions. Consider the extension of this concept as presented by the serve in ministry in America? It has been observed that sometimes Roman Catholic missiologist Walbert Biihlmann, He argues for a Christians act if they did not expect their prayers to be answered "moratorium on our 'Christology-from-above' approach to people or their goals met. But here is a prayer answered and a goal met. of other faiths.... it is necessary to begin now with a Christology And now churches overseas are themselves sending their workers from below with the historical Jesus, who appeared as a great around the world to wherever there is a need to proclaim the gos­ prophet and who still fascinates people of all religions with his pel. teachings and deeds. We leave the rest with the Spirit, to deter­ mine how and when we shall openly manifest the deeper myster­ ies of our faith in Christ."23

Notes

1. P. J. Spener, Pia Desideria, trans., ed., and introduced by T. G. Tappert vol. 8: Budingische Sammlung, Band 2-Eine Heyden-Boten Instruction nach Ori­ (Philadelphia: Fortress Press, 1964), p. 76. ent (Instructions for Missionaries to the East) (Hildesheim: Georg alms 2. John R. Weinlick, CountZinzendorf(NashviUe, Tenn.: Abingdon, 1956) p. Verlagsbuchhandlung, 1965), pp. 635-36. 42. 14. Zinzendorf, Nine Public Lectures, p. 30. 3. J. E. Hutton, A History of Moravian Missions (London: Moravian Publica­ 15. Quoted by Laurids K. Stampe, "The Moravian Missions at the Time of tion Office, 1922), p. 520. Zinzendorf: Principles and Practice" (unpublished S.T.M. thesis, Union 4. N. L. Count von Zinzendorf, Nine Public Lectures on Important Subjects in Re­ Theological Seminary, New York, 1947), pp. 75-77. ligion, Preached in Fetter Lane Chapel in London in the l'ear 1746, trans. and ed. 16. E. Beyreuther and G. Meyer, eds., Nikolaus Ludwig von Zinzendorf Ergi/n­ George W. Forell (Iowa City: Univ. of Iowa Press, 1973), p. 39. zungsbsnde, vol. 9: Budingische Sammlung, Band 3-Methodus der Wilden Be­ 5. E. Beyreuther and G. Meyer, eds., Nikolaus Ludwig von Zinzendorf kehrung (Method for the Conversion of the Heathen) (1966), pp. 90-91. Hauptschrifien, vol. 3: Zeisler Reden--;-J(om Grund-Plane Llnserer Heiden-Mis­ 17. Zinzendorf, Nine Public Lectures, p. 35. sionen (Foundation of Our Mission to the Heathen) (Hildesheim: Georg 18. Beyreuther and Meyer, eds., Zinzendorf's Eine Heyden-Boten Instruction alms Verlagsbuchhandlung, 1963), p. 190. nach Orient, pp. 632-33. 6. Ibid. 19. E. Beyreuther and G. Meyer, eds., Nikolaus Ludwig von Zinzendor]: Ergan­ 7. Zinzendorf, Nine Public Lectures, p. 51. zungsbande: vol. 7; Budingische Sammlung, Band I-Instruction an aile Heyden­ 8. Ibid., p. 29. Boren (Instructions to all Missionaries to the Heathen) (1965), p. 676. 9. S. Baudert, "Zinzendorf's Thought on Missions Related to His View of 20. E. Beyreuther and G. Meyer, eds., Nikolaus Ludwig von Zinzendor/ Ergiin­ the World," International Review of Missions, 21, no. 83 (July 1932): 399. zungsbande: vol. 9: Budingische Sammlung, Band 3-Extract-Schreibens nach These terms were chosen from the Bible (e.g., Rev. 14:4 and 1 Sam. N (Letter to a Missionary of the English Society) (1966), p. 809. 25:29). 21. Beyreuther and Meyer, eds., Zinzendorf's Eine Heyden-Boten Instruction 10. Zinzendorf, Nine Public Lectures, p. 53. nach Orient, p. 634. 11. Ibid. 22. Waldron Scott, "Mission in the 1980s: Two Viewpoints, II," Occasional 12. Ibid. Bulletin of Missionary Research 4, no. 2 (July 1980); 101. 13. E. Beyreuther and G. Meyer, eds., Nikolaus Ludwig von Zinzendorf: Ergsn­ 23. Walbert Biihlmann, "Mission in the 1980s: Two Viewpoints, I," zungsbiinde zu den Hauptschriften (Supplement to the Principal Writings); Occasional Bulletin of Missionary Research 4, no. 2 (July 1980); 99.

April 1984 67 Missionary Repatriation: An Introduction to the Literature

Clyde N. Austin andJohn Beyer

issionary families returning to their home country often single missionary family or group of missionaries. Such longitudi­ M undergo a stressful reentry period. Nida (1967) wrote: nal studies are urgently needed. "Much is said and written about the need of missionaries to adjust Most of the existing studies on reentry have dealt with mis­ to the field.... But the corresponding problems of readjustment sionary children. In the positive adjustment of missionary children and reintegration have been largely overlooked" (p. 116). Problems in transitional processes, Harrell (1977) proposed guidelines that of reentry affect persons of any group or class of returnees: the we recommend to all readers. The areas covered are self-image, families of missionaries, military personnel, corporate executives, trust-bond relationships, educational preparation, motivation, ad­ educators and diplomats, Peace Corps volunteers; or foreign uni­ justment, and bicultural experience. In terms of a knowledge of the versity-level students. In an incisive review of reentry, Werkman literature on the missionary child, Dr. Ruth Useem, Michigan State (1980) observed: "The task of readapting to the United States after University (MSU), has few peers. Her bibliography (1971) on the living overseas is, for many, the most difficult hurdle in the cycle missionary child was a landmark achievement. Van Rooy, Bowell, of international life" (p. 223). and Hoffer (1981) have also given scholars a remarkable bibliogra­ The purpose of this survey article is to introduce pertinent phy. The bibliography in Herrmann's dissertation (1977) is proba­ materials that contribute to an understanding of reverse culture bly the most complete of any dissertation on missionary children. shock and continuing reentry stress. Observations will be made The classic works of Harper (1972), Fleming (1947a, 1947b), about glaring deficiencies in the literature. Furlough reentry is not and Parker (1936) about Woodstock, a boarding school for mis­ sionary children in India, make good reading. Useem and her col­ leagues at MSU have spawned a brilliant series of dissertations (Krajewski, 1969; Gleason, 1970; Downie, 1976; and Shepard, 1976) "Missionary families on "overseas experienced youth." One of the strengths of the se­ returning to their home ries is its comparison of Third Culture Kids (TCKs) from five fam­ ily categories: (1) Department of Defense, (2) Federal Civilian, (3) country often undergo a Missionary, (4) Business, and (5) Other, a residual category. All stressful reentry period." but Downie used the Internationally Mobile Students Question­ naire as one research instrument. In his concluding chapter, Shep­ ard developed a cogent description of the overseas student. With episodic life histories, Downie developed a conceptualization of being considered. To the best of the authors' knowledge, no book the identity-formation process of TCKs. If the researcher combines now exists that annotates research resources on the return of mis­ Downie's findings with those of Herrmann (1977), an in-depth sionary families. Clyde N. Austin is now in the process of prepar­ view of the child's identity-formation process is crystallized. ing an annotated bibliography to be published in book form. There Kines (1971) gave an overview of Southern Baptist efforts to are no scholarly books or single chapters of books that deal solely assist missionary children. The key to their efforts, in the judg­ and specifically with missionary reentry. ment of the author, was the appointment of Truman Smith as mis­ Lamentably, there are only a few careful studies dealing with sionary family consultant. Among other responsibilities, Smith the reentry of missionary parents. Notable are the studies of coordinates the effort of student personnel administrators in Moore (1981) and Bwatwa, Ringenberg, Wolde, and Mishler Southern Baptist higher education. One forward-looking example (1972). Lichti (1982) studied the reentry of Mennonite volunteers of an effective orientation program for Baptist missionary children according to the reentry coping modes of Adler (1980). Although is found in the work of Cleveland (1979) on the Samford Universi­ Adler's investigation was conducted with Canadian International ty campus. Viser (1978) is one of the few researchers to use stan­ Development Agency employees, the model Adler proposed is em­ dardized psychological tests to evaluate the emotional well-being inently worthy of application in missionary studies. of returnees as he analyzes students from Baylor University and Madsen (1977) and Sellars (1971) present the most definitive Dallas Baptist College. As compared to national normative popula­ materials on returned missionaries of the Church of Jesus Christ of tions, missionary children were statistically normal. Ellers (1980), the Latter-Day Saints (LOS). Clawson's article (1936) is represen­ although using different tests, obtained comparable results on re­ tative of some of the early statistical reports by LOS officials. A turnees at Abilene Christian University. practical pamphlet, by the LOS, The Returned Missionary (1981), could be adapted for use with any single returnee. Tyler and Coon Among the supplementary materials, there are ideas too rich (1980) have edited a splendid Infogram series. Publications of to be excluded, even though most of the articles are not religious Brigham Young University on the international cycle are models of in nature. Even the most casual reader can see opportunities for excellence. There seems to be no serious longitudinal study on any appropriating valuable insights. Brislin (1974) lucidly discussed the plight of foreign students who found it difficult to return home. Louis Harris and Associates (1969) and Winslow (1978) have pro­ vided the most complete follow-up surveys on the psychological Clyde N Austin is a professor in the Department of Psychology of Abilene Christian aspects of the reentry of Peace Corps volunteers. Young (1980) University, Abilene, Texas. He was a missionary in Buenos Aires, Argentina, summarized the considerable difficulties experienced by adoles­ 1970-71. John Beyer is a studentmajoring in psychology at Abilene Christian Univer­ cents of the Canada World Youth program. Strikingly enough, sity. these young people were overseas for less than one year. Blohm

68 International Bulletin of Missionary Research and Mercil (1982), Razak (1981), and Campus Crusade for Christ perhaps most representative in terms of vivid depictions of rela­ (1980) have dealt with up-to-date, proved ideas for developing a tionships and problems that touch the heart. Scores of other de­ smooth transitional process. Werkman's chapter (1980) "crowns" scriptive journal and magazine articles also discuss the missionary the entire topic of reentry. It would be difficult to find a more con­ child. cise summary on reentry. Further bibliographic references to his The increased awareness of church leaders, mission board ex­ research come in the conclusion of Werkman's chapter. ecutives, and missionaries regarding reentry, plus additional relat­ Stamps (1975), from the viewpoint of a missionary father, and ed research, provide a promising forecast for those expatriates Johnson (1970), taking the perspective of a missionary child, are involved in the international cycle.

Bibliography

Doctoral Dissertations and Master's Theses Cassady, M. S. 1971. "Overseas missionary children's adjustment." Un­ Viser, W. C. 1978. "A psychological profile of missionary children in col­ published master's thesis, University of Tennessee at Knoxville. lege and the relationship of intense group therapy in the treatment of Cleveland, E. T. 1979. "A program of orientation for 'missionary kids' en­ personality problems as reflected by the Minnesota Multiphasic Per­ rolled at Samford University." Unpublished D.Min. dissertation, sonality Inventory.".Unpublished doctoral dissertation, Southwestern Southern Baptist Theological Seminary. Baptist Theological Seminary. Downie, R. D. 1976. "Re-entry experiences and identity Formation.of third culture experienced dependent American youth: An exploratory Bibliographies, Journal Articles, and Unpublished Manuscripts study." Doctoral dissertation, Michigan State University. Dissertation Albrecht, J. 1971, "Adjustments of missionaries' children on the mission Abstracts International, 1976, 37, 3493A. (University Microfilms No. field and upon return to America." Unpublished manuscript (available 76-27,089). from Association of Baptists for World Evangelism, 1720 Springdale Ellers, T. A. 1980. "Personality characteristics of the children of missionar­ Road, Cherry Hill, N.J. 08034). ies and non-missionaries." Unpublished master's thesis, Abilene Bretsch, H. S. 1954. "A study of intercultural adjustment problems of mis­ Christian University. sionary children." Journal of Educational Research, 1954, 47, 609-616. .Enns, K. A. 1954. "Problems of adjustment of missionaries' children from Brummit, D. B. 1954. "The fate of missionaries' children." The Missionary Central School in the Congo." Unpublished master's thesis, the Bibli­ Review of the World, January 1934, pp. 37-38. cal Seminary in New York. Bwatwa, J., R. Ringenberg, N. Wolde, and J. Mishler. 1972. "A study ofthe Fleming, R. L. 1947a. "Adjustment of India missionaries' children in Amer­ adjustment of missions and service personnel returning from overseas ica." Unpublished doctoral dissertation, University of Chicago. assignments" (Methods of Social Research, Sociology 412). Unpub­ Gleason, T. P. 1970. "Social adjustment patterns and manifestations of lished manuscript, Goshen College. worldmindedness of overseas-experienced American youth." Doctoral Fleming, R. L. 1974b. "The adjustment of missionaries' children in Ameri­ dissertation, Michigan State University. Dissertation Abstracts Internation­ ca." Educational Administration and Supervision, October 1947, pp. 349-60. ­ al, 1970, 31, 2494A. (University Microfilms No. 70-20, 460). Gleason, T. P. 1973. "The overseas-experienced American adolescent and Herrmann, C. B. 1977. "Foundation factors of trust and autonomy influ­ patterns of worldmindedness." Adolescence, 1973, 8(32), 481-90. encing the identity-formation of the multicultural life-styled MK." Harper, E. S. 1972. "Post-school adjustment of Woodstock School gradu-­ Doctoral dissertation, Northwestern University. Dissertation Abstracts In­ ates: A guidance survey, classes of 1964-68." Unpublished manuscript ternational, 1977, 38, 5373A. (University Microfilms No. 78-00, 710). (available from Woodstock School, Mussoorie, U.P. 248179, India). Krajewski, F. R. 1969. "A study of the relationship of an overseas-experi­ Lichti, J. M. 1982. "A follow-up study of former Mennonite Central Com­ enced population based on sponsorship of parents and subsequent ac­ mittee volunteers to Third World Countries." Unpublished manu­ ademic adjustment to college in the U.S." Doctoral dissertation, script, Wilfred Laurier University. Michigan State University. Dissertation Abstracts International, 1969, 31, Nida, E. A. 1967. "Readjustment-an even greater problem." Practical An­ 1372A-1373A. (University Microfilms No. 70-15,068). thropology, 1967, 14, 114-17. Madsen, J. M. 1?77. "Church activities of LDS returned missionaries." Taylor, M. H. 1976. "Personality development in the children of mission­ Doctoral dissertation, Brigham Young University. Dissertation Abstracts ary parents." Japan Christian Quarterly, 1976, 42 (2), 72-79. International, 1978, 38, 6622A. (University Microfilms No. 78-07,091). Useem, R. H. 1971. "Education of third culture children: An annotated bib­ Moore, L. A. 1981. "A study of reverse culture shock in North American liography." Studies of ThirdCultures: A Continuing Series (No.1).: East Lan­ Church of Christ missionaries." Master's thesis, Abilene Christian sing, Michigan. Institute for International Studies in Education, University. Masters Abstracts, 1982,20, 306. (University Microfilms No. Van Rooy, S. D. Bowell, and D. Hoffer. 1981. "A working 'MK' bibliogra­ 13-18,268). phy." Emissary, November 1981, pp. 1-14. Olson, B. E. 1967. "A follow-up study of the children of American and Ca­ nadian Seventh-Day Adventist missionaries serving in countries of Far Bulletin and Magazine Articles East and Latin America." Doctoral dissertation, University of Nebras­ Austin, C. N. 1982. "Psychological well-being of the missionary." Strategy, ka-Lincoln. Dissertation Abstracts International, 1968, 29, 491A. (Univer­ 10 Abilene (Texas) Christian University. July-September 1982. sity Microfilms No. 68-11,586). Campus Crusade for Christ, Training Department of International Re­ Parker, A. E. 1936. "An analysis of the factors in the personality develop­ sources. 1980. A guidefor reentry: Field testcopy. San Bernadino, California. ment of children of missionaries." Unpublished master's thesis, Uni­ The Church of Jesus Christ of the Latter-Day Saints. 1981. The returned mis­ versity of Chicago. sionary. Salt Lake City, Utah. Sellars, M. L. 1971. "Mental health of proselyting missionaires." Doctoral Clawson, R. 1936. "The returned missionary: A statistical survey." The Im­ dissertation, University of Utah. Dissertation Abstracts International, 1971, provement Era, October, 1936, pp. 590-94 (available from Church of Je­ 32, 2213A. (University Microfilms No. 71-24,498). sus Christ of the Latter-Day Saints, Salt Lake City, Utah). Shepard, F. G., Jr. 1976. "An analysis of variables of self-perception and Harrell, B. 1977. "Practical guidelines in the positive adjustment of mis­ personal ambition in overseas-experienced American teenagers: Impli­ sionary children" (Summer Institute of Linguistics Training Program). cation for curricular planning." Doctoral dissertation, Michigan State Unpublished manuscript, University of Oklahoma. University. Dissertation Abstracts International, 1977, 37, 5735A. (Universi­ Johnson, J. 1970. "We grew up together." Eternity. 21, November 1970, pp. ty Microfilms· No. 77-5887). 8-10, 45-47.

April 1984 69 Kines, L. B. 1971. B. "The shock of coming home." The Commission, 34, Au­ Louis Harris and Associates. 1969. A survey of returned Peace Corps volunteers gust 1971, pp. 12-13. (Study No. 1929). New York: Louis Harris and Associates. Stamps, S. D. 1975. "M.K. roots." The Commission, 38, January 1975, pp. 3-6. Razak, B. 1981. Peace Corps close ofservice workshop: Trainer guidelines and workshop Tyler, V. L., and D. Coon, eds. 1980. Infogram: "Coming home again: Ab­ materials. Washington, D.C.: Peace Corps Office of Programming and sorbing return shock." Brigham Young University Language Center, Training Coordination. Provo, Utah. Werkman, S. L. 1980. "Coming home: Adjustment of Americans to the United States after living abroad." In G. V. Coelho and P. I. Ahmed Supplementary Materials eds., Uprooting and development: Dilemmas of coping with modernization. New Adler, N. J. 1980. "Re-entry: A study of the dynamic coping processes used York: Plenum Press. by repatriated employees to enhance effectiveness in the organization Winslow, E. A. 1978. A survey of returned Peace Corps volunteers, Office of Spe­ and personal learning during the transition back into the home coun­ cial Services, ACTION/PEACE CORPS, May 1978. (ACTION Pamph­ try." Doctoral dissertation, University of California at Los Angeles. let No. 4200.26). Dissertation Abstracts International, 1980, 41, 1679A. (University Micro­ Young, W. 1980. Youth and development: A follow-up study of former participants of films No. 80-23,379). the Canada World ¥ruth program (3 vols. and summary). Edmonton, Al­ Blohm, J. M., and M. C. Mercil. 1982. Planningand conducting reentry orienta­ berta: Canada World Youth. tions. Washington, D.C.: Youth for Understanding. Brislin, R. W. 1974. "Can they go home again?" International Educational and CulturalExchange, 1974, 9 (4), 19-24.

The Legacy of H. P. S. Schreuder

Olav Guttarm Myklebust

hen in 1882 H. P. S. Schreuder died in Natal, South Africa, ferent things-a fact described by a competent missiologist as "one W Josiah Tyler, the veteran American missionary, in an arti­ of the great calamities of missionary history."6 cle in the leading paper of the colony, hailed him as "the most re­ Schreuder's treatise aroused considerable interest, and as a re­ markable missionary we have had in South Africa."l Tyler was not sult there was set up in Christiania a committee to enable him, in the only one among Schreuder's colleagues and contemporaries to accordance with a call he had long felt, to go as a missionary to speak of him in such generous terms. Thus John W. Colenso, the South Africa. When later in the same year (1842) the Norwegian Anglican bishop, called him "one of the most experienced, devoted Missionary Society was founded in Stavanger, Schreuder became and learned missionaries among the Kafirs."2 Similar descriptions, its first missionary. On New Year's Day 1844 he arrived at Port by representatives of different churches, could be quoted.P In the Natal (Durban). Acting on the advice of Robert Moffat, he made light of appraisals such as these it is somewhat surprising that his way northward into the country and became the pioneer of the most works on the history of missions have little, if anything, to Christian mission north of the Tugela River much in the same say about the man whose legacy is the subject of this article." manner as Moffat had become the pioneer of the Christian mission north of the Orange River. The two had much in common. To mention only one thing, both won to an amazing degree thees­ teem of the people among whom they served. Schreuder's friend­ Born in 1817 in Sogndal, Norway, Hans Paludan Smith Schreuder, ship with Mpande, the Zulu chief, was an event just as remarkable the son of a solicitor, passed his theological examinations at the as Moffat's friendship with Mzilikazi, the Matabele chief. University of Christiania (now Oslo) with highest distinction. In a Schreuder was, to all intents and purposes, the prime minister of treatise bearing the significant title"A Few Words to the Church King Mpande until the latter's death? of Norway on Christian Obligation to be Concerned about the Sal­ While not the first messenger of the gospel to enter Kwa Zulu vation of Non-Christian Fellow Men," he gave a closely reasoned (Zululand), Schreuder was the first permanent resident missionary exposition of the biblical basis of the missionary enterprise." Be­ in that area. After two unsuccessful attempts to obtain from the cause the churches in Europe had largely become static and intro­ king permission to settle in his country, and after an abortive at­ verted bodies, and also because of the individualistic and tempt to establish a mission in Hong Kong, Schreuder founded in undenominational character of the evangelical awakening (to the British colony of Natal, as a base for future operations in Kwa which th~ 'modern missionary movement is so deeply indebted), Zulu, the first station, Umpumulo (1850). As a result of lithe friends of missions" could express their concern only by Schreuder's skill in healing the king, who had asked his help in a forming independent organizations for the purpose. Schreuder saw case of illness, access to the land was at last secured. In the early clearly the danger of a separation between "church" and "mis­ 1850s stations were founded at Empangeni and Entumeni. In the sion." In the course of events, however, the two came to mean dif- following decades, thanks to the arrival of new missionaries, there were established, under Schreuder's leadership, ten more stations. Due to a variety of causes-political unrest, the king's refusal to allow his people to become Christians, and so' forth-s-progress for many years was very slow. Not until 1858 did the first baptism Olav Guttorm Myklebust, Professor Emeritus ofMissiology in the Free Faculty of Theol­ take place. In Schreuder's lifetime the number of converts never ogy, Oslo, served from 1931-39 with the Norwegian MissionarySociety in South Afri­ ca. His publications include the centenary history of the Norwegian Mission Society in exceeded 300. South Africa (1949), an introduction to missiologlj (1976), and H. P. S. Schreuder, Schreuder also introduced two more Lutheran missions in Kirke og misjon (1980). Kwa Zulu, the (German) Hermannsburg Mission and the Church

70 International Bulletin of Missionary Research of Sweden Mission. After his consecration in 1866 as "Bishop of futility of further resistance. Schreuder supported Zulu indepen­ the Mission Field of the Church of Norway," Schreuder became dence, but he also saw clearly that in the new situation this could the founder of the Norwegian mission in Madagascar. In 1873, be­ not be maintained.IS cause of a controversy with the home board over new administra­ Schreuder was by no means an "imperialist." Unlike the En­ tive measures, he severed his connection with the Norwegian glish missionaries, who had entered Kwa Zulu at the recommen­ Missionary Society. Supported by a new agency named "The dation of the Natal government, he consistently acted on the Church of Norway Mission established by Schreuder," he carried principle that missionary work should be carried out without the on the work at Entumeni, the piece of land presented to him in the support of secular authorities. Not until the dramatic events just early 1850s by King Mpande in recognition of his services. He also referred to did he make use of the letters of recommendation with began a new mission at Untunjambili in Natal. which Lord Stanley, then secretary of state for the colonies, in Schreuder is the author of the first complete grammar of the 1843 had furnished him-letters to the governors of Her Majesty's Zulu language." According to C. M. Doke, "the treatment of the colonies in South Africa requesting them to "lend their aid toward various phenomena in this work is masterful." The work "bears an object, in which all Christian nations have a common interest." the mark of real pioneer achievement."9 Like other students of Schreuder's sole object in making use of these documents was to Bantu languages in the middle decades of the nineteenth century, Schreuder had learned from W. B. Boyce's Grammar of the Kafir Lan­ guage. 10 However, Schreuder's own Grammar is the fruit of original and independent research. His phonetical approach to the lan­ "Schreuder supported Zulu guage was much more detailed. In the numbering of noun classes he created his own method by distinguishing between no less than independence, but he also thirteen classes (a method later followed by Bleek and Meinhof for saw clearly that in the new their comparative work). In his orthography he was far in advance of his time, for instance, by inventing special symbols for special situation this could not be sounds. Bishop Colenso, too, himself a linguist of no mean order, maintained.' had a high opinion of Schreuder's Grammar, which he describes as "the work of an excellent missionary and an able philologist."ll Schreuder translated parts of the New Testament and of the secure for the missions, in connection with the reorganization of Psalms into Zulu, but, sadly enough, he never had the opportunity the administration of the country in 1879, their freedom and integ­ to concentrate on the task of Bible translation. "It has been a mat­ rity. In these efforts, however, he was bitterly disappointed.l" It is ter of regret," writes J. Tyler, "that he did not devote his thorough evident that Sir Garnet was willing to accept help from Schreuder scholarship and superior knowledge of the Isizulu to a translation only if by such help he could achieve his own purposes: "Bishop of the Scriptures into that language."12 Mention should also be Schreuder left this morning.... I am glad to get rid of him: he was made of his translation of Luther's Small Catechism and of the order of no use and I distrusted his judgment."17 of service as used in the Church of Norway. In contrast to the traditional presentation of him as a self-cen­ Throughout his missionary career Schreuder was a keen stu­ tered and autocratic churchman, Schreuder can best be described dent of the religion, history, institutions, and customs of the Zulu as a simple, sincere believer and a humble servant of the Lord. He people as well as of the plant and animal life of their country. Due combined the strength of the giant with the tenderness of the to the fact that he wrote in Norwegian, his research on these sub­ child. He was essentially an evangelist, and as such he also took jects, like that on the language, did not receive the attention it de­ seriously the social and political realities of the milieu in which he served. worked. Genuine piety, moral integrity, independent judgment, Because of Schreuder's friendship with King Mpande, and rare intellectual gifts, a very high standard of consecration, and also because of the trust placed in him by the British, Schreuder unswerving loyalty to the missionary cause-these were his chief was able on several occasions to remove misunderstandings and to characteristics. prevent clashes between the two races.P Under Cetshwayo, In 1858 Schreuder married Emilie Loventhal, who for twenty Mpande's son and successor, relations became more strained. It years, under conditions both primitive and insecure, shared his toil was his wish, Cetshwayo declared, that the missionaries should and zeal. Mention should also be made of their faithful fellow leave the country. On the other hand, he had the ambition of ob­ laborer [ohanne Vedeler, who, two years before Bishop taining from the British recognition of himself as the rightful lead­ Schreuder's death, became his second wife. Of neither marriage er of his people. He therefore sought the advice of Schreuder, who were there any children. agreed to approach the government of Natal in the matter. As a re­ sult Theophilus Shepstone, the secretary for native affairs, in 1873 II formally installed Cetshwayo as king of the Zulus. An important part of the ceremony was the full assent given by the king to the Schreuder's missionary thinking is dominated by what for lack of introduction of new laws, the first of which was that the indis­ a better term may be called "the concept of wholeness." Of the to­ criminate shedding of blood should cease."! tal reality of the Christian faith, to which this concept refers, four In the difficult years following the installation, Schreuder act­ aspects can be distinguished, though of necessity the distinction is ed as an intermediary between the Zulu king and the British au­ for the purpose of analysis only.P thorities in Natal. In the war that eventually broke out he offered 1. The Finality of the Gospel: To be a Christian is, in Schreuder's his services, in the interest of peace, to Zulus and British alike. But words, "to love the Lord and the gospel of his grace, which is to be when Sir Garnet Wolseley, the commander in chief of the British proclaimed throughout the whole world." By faith in Christ we forces, wanted him to act as a spy, Schreuder flatly refused. What are called to be witnesses of his redemptive purpose for all people. he wished, he said, was the destruction, not of Cetshwayo's per­ The Christian mission is participation in the mission of Christ. son, but of his reign of terror only. He offered to go himself to the More specifically, the source and secret of mission is the stu­ king and, through a personal interview, to make him realize the pendous fact that God was in Christ reconciling the world unto

Apri11984 71 himself (2 Cor. 5:20). The obligation to make God as revealed in only that, but as a missionary he himself successively served with Christ known everywhere corresponds closely with the unique­ "independent" agencies-at first with a committee, then with a ness of the event. Message and mission are indissolubly connected. society, and again with a committee. Fully identifying himself with the biblical and historic Chris­ 3. The Catholicity of the Faith: Although a Lutheran churchman tian faith, Schreuder necessarily became a fearless opponent of of strong convictions, Schreuder placed his own work as a mis­ Bishop Colenso. Along with the vast majority of churchmen and sionary in its true context of the entire church's obedience to mis­ missionaries of his day he was unable to accept Colenso's interpre­ sion. Far from absolutizing his own confession he emphasized the tation of Christianity as a true exposition of the authentic Chris­ need for cultivating in all churches, on the basis of the authority of tian faith.l? Colenso's approach was essentially that of the the Scriptures, a sense of oneness. As a "good" Lutheran he looked scientist. In his theology, however, one misses the emphasis on the upon the Lutheran church, not as a separate entity, but as a con­ uniqueness and urgency of the apostolic message of God's saving fessional movement within the total body of Christ. He prayed for the blessing of God upon his people and his work "in every area where the church is established." He rejoiced in the fact of ecume­ "Mission is not a specialized nicity: "to have fellowship with God's children near and far­ away." activity, but, in Schreuder's Schreuder strictly adhered to the apostolic principle "not to build on foundations laid by others" (Rom. 15:20), and he expect­ own words, 'a duty ed others to act likewise. The mission is, primarily and fundamen­ incumbent upon the Church tally, the mission of the church of Christ. Missionaries should seek not their own glory, but the glory of God. They should gather not and so upon its individual for themselves, but for God. The task is "first to further the King­ dom of God; second, to extend our own church and mission." members.' " Itis to be regretted that Schreuder's comprehensive and well­ thought-out plan for the evangelization of Kwa Zulu, through the combined efforts of Lutheran and Anglican forces, was rejected. acts in Christ for sinful people. The cardinal doctrine of the gospel, His plea for comity and cooperation, too, fell on deaf ears. In Kwa he maintained, is lithe Fatherly Relation to us of the Faithful Cre­ Zulu, as elsewhere, the absence of consultation among the mis­ ator."20 sions led to proselytism and confusion. Even among missions be­ 2. The Centrality ofthe Church: The church, Schreuder insisted, is longing to the same church family, the sense of mutual no mere addendum to individual Christians. On the contrary, it is responsibility was, to say the least, very weak. In particular, rela­ the element in which the Christian lives and moves and has his be­ tions between the Norwegian mission and the English mission be­ ing. In his own words, "the individual exists only as part of the came strained. Not only did the latter establish itself at a place at whole, and he is called to labour for and along with the whole." which Schreuder already had obtained from the king permission to The Great Commission, as understood by Schreuder, is the settle, but the English mission also maintained that it was not in a unshakeable and unalterable basis, not primarily of the preaching position to regard efforts on its part as superfluous, because the of the gospel throughout the world, but of the ministry of preach­ Church of Norway, in its judgment, had no genuine episcopate.P ing as such.F' The church communicates through the means of grace entrusted to it by the Lord of the church, Christ's salvation It was Schreuder's wish, as he put it in a letter to Bishop Co­ both among its members and to those outside. lenso, to see Kwa Zulu "filled with the preaching of the pure Gos­ Schreuder was not able to endorse the commonly held view pel," but he did not believe that this could' be accomplished "by that mission is essentially a voluntary activity, and that, accord­ promiscuously intermixing stations of different societies." He ingly, the society is its proper agent. Mission, he maintained, is a hoped that new missions, before establishing themselves in the concern not of a group of interested individuals only, but of the land, "first had tried to come to some friendly understanding church. It is a task in which the total membership of the church with" the Norwegian Missionary Society, which had had "the ar­ shares. Mission is not a specialized activity, but, in Schreuder's duous task of opening, under God's good providence, this country own words, "a duty incumbent upon the Church and so upon its for Christian missionaries."23 individual members." 4. The Totality of the Task: The urgency and vastness of the "ask That the missionary enterprise can have no autonomous exis­ that the church faces in the unevangelized regions of the world tence apart from the church does not necessarily mean that, in­ was, of course, fully appreciated by Schreuder. "Expansiveness," stitutionally speaking, the church must be its own missionary his own word, is of the essence of the mission. Yet he refused to society. The Church of Norway of Schreuder's day, a state church restrict the missionary enterprise to Africa and Asia. "Foreign mis­ of the most rigorous kind, did not possess the organs needed for sions" comprise but a part of the church's total missionary respon­ identifying itself with the task of world evangelization as one sibility. By its very nature Christian witness is directed both to .the church through one missionary agency. What Schreuder advocat­ immediate environment and to the world at large. ed, and insisted on, was lithe manifestation of the missionary en­ According to Schreuder, the point of departure for the Chris­ terprise in toto as belonging to the entire Norwegian Lutheran tian mission is not the geographical area in which the church exer­ Church, i.e. both as regards doctrine and order." cises its ministry of reconciliation, but that ministry itself, which is There is no objection to the church's fulfilling its missionary the proclamation of the gospel. The strengthening of faith in the obedience through an ad-hoc organization, provided this organiza­ countries of the Christian West is in itself a task of primary impor­ tion conceives of its task as a task of the church. Schreuder's view tance, but it is also of immense relevance to the missionary cause can best be.described as churchly mission. While consistently re­ among the peoples of non-Christian continents. garding himself as a representative of the Church of Norway, he "As Christians," Schreuder writes, '''we should confidently welcomed the establishment of missionary associations and spoke praise, exalt and commend the wonderful works of this glorious eloquently of the enthusiasm of "the friends of missions." Not Gospel among the children of men, among those who are far away

72 International Bulletin of Missionary Research and among those who are near at hand." And again: "God's true Schreuder's theology of mission is surprisingly "modern." Its friends of mission do not neglect the home, i.e. the home of the basic ideas, notably what we have called "the concept of whole­ heart, the home of the house, the home of the village, the home of ness," are largely identical with the views held by leading missio­ the town-for the home of the heathen outer-world. Such neglect logists and mission administrators in the second third of the is in itself a negation of the life of faith. It is contrary to God's or­ twentieth century. The agreement. is the more remarkable since, in dinance and so excluded from his blessing." this period, the biblical and theological basis of the mission has had more attention paid to it than ever before.24

Notes

The following abbreviations are used in the Notes and the Bibliography

ABCFM American Board of Commissioners for Foreign Missions CNMS Church of Norway Mission established by Schreuder NMS Norwegian Missionary Society

1. Natal Mercury (Durban), Feb. 17, 1882. Cf. ibid. Feb. 1, 1882: "In memo­ of the ABCFM Feb. 20, 1850 (ABCFM archives). For a recent assess­ riam." The Natal Witness (Pietermaritzburg), too, bore "high testimony ment by an expert on African languages and African Bible translations, to the heroic work which that devoted missionary accomplished during see E. Dammann, "Zum Todestage des evangelischen Missionsbischofs the years he sojourned here" (Feb. 4, 1882). See also letters to the secre­ H. P. S. Schreuder," in Zeitschrift fur Missionsuiissenschafi und Religions­ tary of the ABCFM: by J. Tyler, Sept. 12, 1866; by N. Adams, May 24, uiissenschaft (1982), pp. 220-25, especially p. 224. E. Dammann, "Die 1845; and by A. Grout, Feb. 20, 1850 (ABCFM archives). Bedeutung von H. P. S. Schreuder fiir die afrikanistische Sprachwis­ 2. W. H. I. Bleek, on behalf of Bishop Colenso, to Schreuder, Jan. 19, 1856 senschaft" (manuscript). (NMS archives). J. W. Colenso, Ten vtkeks in Natal (Cambridge, 13. See note 7, above. England: Macmillan & Co, 1855), p. 15. 14. Schreuder to Sir Evelyn Wood, Her Majesty's High Commissioner for 3. E.g., J. Stewart: Dawn in the Dark Continent, 2nd ed. (Edinburgh: Oli­ Southeast Africa, July 30, 1881 (CNMS archives), trans. Missionsblad phant, Anderson & Ferrier, 1906), p. 260. (CNMS, Christiania), 1881, pp. 161-84. Accounts and Papers (12), Col­ 4. In Stephen Neill, A History of Christian Missions (Hanmondsworth, En­ onies and British Possessions, 1875, vol. 53, C 1137 (British Museum, gland: Penguin Books, 1964), the name of Schreuder is conspicuous by London). its absence. A notable exception is C. P. Groves, ThePlanting of Christian­15. N. Etherington, Preachers, Peasants and Politics, pp. 34f.; cf. N. Etherington, ity in Africa, 4 vols. (London: Lutterworth Press, 1954), vol. 2, pp. 144ff., "Social Theory and the Study of Christian Missions in Africa: A South 265ff. The presentation of Schreuder, and of the Norwegian mission in African Case Study," Africa, (1977), p. 36. South Africa as a whole, is based upon a summary in English, prepared 16. Schreuder to Sir Evelyn Wood, July 30, 1881 (CNMS archives). Ac ... at Groves's request, by the present writer. counts and Papers (12), Colonies and British Possessions, 1878-79, vol. 5. Schreuder, Nogle Ord til Norges Kirke. As a vindication of the missionary 53, C 2308, 2316 (British Museum, London). J. W. Colenso, Digest upon cause, this treatise, published in Christiania in February 1842, holds a Zulu Affairs 1879-83 (Bishopstowe, Natal, 1879-83), vol. 1, pp. 361ff., unique place within the Lutheran family of churches. In contrast to W. 642ff. Important materials including correspondence between Carey's Enquiry, the approach is not historical and practical, but biblical Schreuder and Sir Garnet Wolseley in CNMS archives. Sir Garnet Wolse­ and theological. ley's South African Diaries (Natal) 1879-80, both edited by A. Preston 6. Lesslie Newbigln: One Body, One Gospel, One World (London and New (Cape Town: A. A. Balkema, 1971, 1973), refer to Schreuder in uncom... ' York: International Missionary Council, 1958), p. 26. Cf. S. Neill, A His­plimentary terms. This is not surprising, however, as the general was a toryof Christian Missions, p. 512. man rather difficult to deal with. According to the editor, his manner 7. J. Tyler in Natal Mercury, Feb. 17, 1882. N. Etherington, Preachers, Peasants of business was autocratic and arbitrary, and his assessment of individ­ and Politics in Southeast Africa 1835-1880 (London: Royal Historical Soci­ uals uniformly uncharitable (Diaries, pp. 15ff.; Journal, p. 8). ety, 1978), pp. 75f., 77, 86. 17. Wolseley 's Journal, p. 98. 8. Schreuder. Grammatik for Zulu-Sproget, a publication of the University of 18. The precis of Schreuder's theology of mission that follows is drawn Christiania. from his published writings, but chiefly from his letters, reports, ser­ 9. C. M. Doke, for many years professor of Bantu languages in Witwa­ mons, etc., in the NMS and CNMS archives. tersrand University, Johannesburg, South Africa, in a Norsk Tidsskrift for 19. Schreuder to H. Knolleke (London), March 27, 1863 (NMS archives). Misjon (Oslo), article on Schreuder's contribution to Zulu grammar Colenso's gospel being deprived of its real content, his mission, conse­ (1950; pp. 222-26). The references are to the author's English manu­ quently was only a "quasi-mission" (Schreuder's own description). script. The phrases used are largely those of the author. 20. On Colenso as a "teacher of the modern school," see his "On Missions 10. The first edition of this work appeared in 1834. The term "Kafir," as to the Zulus in Natal and Zululand" (reprinted from the Social Science used here, denotes "Xhosa." Review, London, 1865, for private circulation). G. W. Cox, The Lif, of 11. Colenso, Ten Weeks in Natal, p. 15. Cf. Colenso's An Elementary Grammar Bishop Colenso, 2 vols. (London: W. Ridgway, 1888), vol. 1, pp. 156, of the Zulu-Kafir Language (London, 1855), p. 39. Schreuder's elementary 280ff. C. Gray, ed., Life of Robert Gray, 2 vols. (London: Rivingtons, reading book, too, was much appreciated by Colenso. (W. H. I. Bleek, 1876), vol. 2, pp. 93ff., 104, 395. For a fresh appraisal, from a liberal on behalf of Bishop Colenso, to Schreuder, Pietermaritzburg, Jan. 19, pointof view, see B. P. Hinchliff, John Williams Colenso (London and Ed­ 1856; NMS archives). inburgh: Th. Nelson & Sons, 1964). 12. J. Tyler in Natal Mercurv, Feb. 17, 1882. A. Grout, too, was greatly im­ 21. Nogle Ord til Norges Kirke, pp. 13f. pressed by Schreuder's linguistic abilities; see his letter to the secretary 22. Colonial Church Chronicle and MissionaryJournal (London, 1868), pp. 74ff.

April 1984 73 23. Schreuder to John W. Colenso, Oct. 10, 1859 (NMS archives). The En­ Bishop Schreuder and the Norwegian Missionary Society). Stavanger: glish is Schreuder's own. L. C. Kielland, 1876. 24. For our purpose here it is sufficient to mention the names of Kraemer, Bereining om Missionsprtest Schreuders Ordination til Biskop over den Norske Kirkes Andersen, Newbigin, and Vicedom, and the reports of the conferences Missionsmark (Report on Mission Priest Schreuder's Consecration as at Tambaram, Whitby, Willingen, Ghana, and New Delhi. Bishop of the Mission Field of the Church of Norway). Stavanger: NMS,1868. Bibliography Myklebust, O. G. H P. S. Schreuder: Kirke og misjon (H. P. S Schreuder: Church and Mission). Oslo: Gyldendal Norsk Forlag, 1980. The study, Works by H. P. S. Schreuder a reevaluation of Schreuder's work and thought, draws extensively Nogle Ord til Norges Kirke (A Few Words to the Church of Norway). Christi­ from unpublished letters, reports, etc., in the NMS and CNMS ar­ ania: Guldberg & Dzwonkowski, 1842. chives. Lasebog i Zulu-Sproget (A Zulu-Language Reader). Cape Town, 1848. ---. "Det norske misjonsselskaps historie i Ser-Afrika" (History of. the Grammatik for Zulu-Sproget (A Zulu-Language Grammar). Christiania: W. C. Norwegian Missionary Society in South Africa), in Deinorske misjonssels­ Fabritius, 1850. leaps hisiorie i hundre ar (Centenary History of the NMS). Stavanger: Psalmebog i Zulu-Sproget (A Zulu-Language Psalter). Umpumulo, Natal, 1860. NMS/Dreyer, 1949. Vol. 3, pp. 5-187. Udtog a] Alter-Bogen (Selections from the Service Book). Translated into Nome, J., Demringstid: Fra misjonsinieresse til misjonsselskap (Demring's Time' Zulu. Umpumulo, Natal, 1871. From Missionary Interest to Missionary Society). Stavanger: NMS, Alter-Bogen: Collecter, Epistler ogEuangelier (The Service Book: Collects, Epistles 1942. and Gospels». Translated into Zulu. Umpumulo, Natal, 1872. ---. "Det norske misjonsselskaps historie i norsk kirkeliv" (History of Dr. M. Luihers Lille Kaiekisme. (Dr. M. Luther's Little Catechism). Translated the Norwegian Missionary Society in Norwegian Church Life), in Det into Zulu. Umpumulo, Natal, 1874. norske misjonsselskaps historie i hundredr (Centenary History of the NMS). Stavanger: Dreyer, 1943. Vols. 1 and 2. Works about H. P. S. Schreuder Statement of the Right of the Norwegian Church Mission established by Schreuder to the Aktstylekertil Belysning af Forholdei mellem BiskopSchreuder og de! NorskeMissions­ Eniumeni Station in the Zulu Reserve. Christiania: A. W. Bragger, 1886. selskab, (Documents Throwing Light on the Relationship between

The Legacy of J. Hudson Taylor

I. Herbert Kane

ne of the greatest names in mission among evangelical In 1853 Taylor sailed for China under the auspices of the Chi­ O circles is that of Hudson Taylor. He was a spiritual giant nese Evangelization Society (CES), whose leading missionary, Karl who built an enduring enterprise by faith and prayer." He believed Gutzlaff, had created something of a sensation in Europe by his in influencing people through God by prayer alone, and demon­ widespread travels along the coast of China. His influence on strated to the Christian world that it is no vain thing to trust in the Hudson Taylor was profound. "Gutzlaff's courage, originality, ad­ living God. The secret of Hudson Taylor's life and ministry may be venturousness, adaptability to Chinese customs, his principles and summed up in four simple propositions: "There is a living God. He methods left a deep impression on the young man who was to has spoken in His Word. He means what he says. And He is will­ follow him. When Hudson Taylor reached China, his actions and ing and able to perform what He has promised.r" attitudes suggest that he was emulating Gutzlaff, albeit subcon­ Hudson Taylor was born into a devout Methodist family in sciously."4 Barnsley, Yorkshire, England, on May 21, 1832. Even before his Hudson Taylor's early years in Shanghai and Ningpo were birth, his parents dedicated him to the Lord. While still a youth he marked by difficulty and distress, much of it occasioned by his decided he wanted to be a missionary to China. At seventeen years own mission, described by Stephen Neill as "curiously incompe­ of age he experienced a quiet but rather unusual conversion, not tent.?" When the CES failed to meet his meager support of $400 a unlike that of John Wesley, which resulted in a full assurance of year, he was obliged, from time to time, to depend on the hospital­ salvation that never left him.? ity of others-a very humiliating experience for such a sensitive, To prepare himself for missionary service, Taylor studied conscientious person. In addition, from the beginning his manner medicine and surgery in Hull and later in London. Upon moving to and lifestyle led others to think of him as brash, venturesome, and London, he chose to "live by faith" in modest quarters in a run­ something of a maverick. His decision to shave his head, grow a down part of town, subsisting on brown bread and apples, reason­ pigtail, and wear Chinese dress scandalized the foreign communi­ ing that if he could not "eat bitterness" in London he would not ty.6Even some of hi'S fellow missionaries considered him a crack­ survive in China. In his spare time he devoured everything he pot. In 1857, after much soul-searching, he resigned from the CES could find on China, studied the Chinese language, brushed up on so that, in his words, he could "live by Faith."? his Latin, and tackled Hebrew and Greek. After several years of arduous toil in Ningpo, Taylor suffered a breakdown in health. He returned to England in 1860, shortly af­ ter the Treaties of Tientsin opened inland China to Western mer­ f Herbert Kane is Professor Emeritus of Missions, Trinity Evangelical Divinity School, chants and missionaries. During his six-year stay in England, he Deerfield, Illinois. He was a missionary to China under the China Inland Mission, became increasingly burdened for the eleven provinces of inland 1935-50. China that were without a single missionary. He offered his ser­

74 International Bulletin of Missionary Research vices to several mission boards, but none of them had the nec­ for a thousand workers for China in the next five years. In Europe essary resources to support such an uncertain venture. and North America he moved freely in ecumenical circles, attend­ Consequently, he had to launch out on his own. ing the great missionary conferences in London and New York, On a Sunday in June 1865, unable to bear the sight of hun­ where his powerful ministry was always appreciated. In the Unit­ dreds of smug Christians in Brighton enjoying the consolation of a ed States he shared the platform with such ecumenical leaders as Sunday morning service while 400 million people were perishing Dwight L. Moody, A. T. Pierson, John R. Mott, Robert Wilder and in China, he left the service and made his way to a deserted beach. Robert Speer among others. There, in an agony of soul, he surrendered to the will of God, and the China Inland Mission (CIM) was born. On the flyleaf of his Bible he wrote: "Prayed for twenty-four willing, skillful laborers at Brighton, June 25, 1865."8 "Everyone predicted When Hudson Taylor arrived in China in 1866 with a group disaster; but it did not of inexperienced missionaries, with no denomination behind them and no visible means of support, his closest friends questioned his happen." sanity. When these raw recruits, including single women, were sent upcountry far beyond the protection of the foreign gunboats, where they faced the hostility of the superstitious peasantry egged One of Hudson Taylor's outstanding characteristics was his on by the scholar/gentry class, the incredulity knew no bounds. humility. He had no desire to build an empire or to make a name Everyone predicted disaster; but it did not happen. With no weap­ for himself. Indeed, he was constantly bemoaning his own lack of on but truth and no banner but love, those young workers, two by faith, hardness of heart, and general unfitness for the enormous two, penetrated the interior of China against incredible hardship task thrust upon him. It grieved him deeply whe~ people spoke of and opposition. him as a "great leader." His one ambition was to be well pleasing By 1882 all but three of the eleven closed provinces had resi­ to God. On one occasion in a large Presbyterian church in Mel­ dent missionaries. From time to time special calls went out for bourne he was introduced as "our illustrious guest." Taylor quietly more workers: 70 in 1881; 100 in 1888; and 200 in the depth of the began his address by saying: "Dear friends, I am the little servant depression in 1931-32. In each instance the goal was reached. of an illustrious Master."13 Sherwood Eddy, who heard him speak Eventually the CIM grew to be the largest mission in China, with at the Detroit Convention of the Student Volunteer Movement in almost 1,400 Western workers and a church membership of over 1894, said: "He was one of the purest, humblest, most sensitive 100,000.9 All of this was the result, under God, of one man's vision souls I ever knew, fervent in prayer, mighty in faith, his whole life and passion. Kenneth Scott Latourette wrote: "Hudson Taylor dedicated to the single object of doing the will of God. I felt myself was, if measured by the movement which he called into being, one in the presence of a man who had received a Kingdom which could of the greatest missionaries of all time, and was certainly, judged not be shaken, without or within."14 by the results of his efforts, one of the four or five most influential Hudson Taylor was also marked by a broad and generous foreigners who came to China in the nineteenth century for any spirit. His first concern, naturally, was for the welfare of his own purpose, religious or secular.r'I? workers; but he was more interested in the evangelization of China The influence of Hudson Taylor went far beyond China and than in the growth of his own mission. He eschewed rivalry and the CIM. He is widely regarded as the father of the faith-mission deplored competition. Deliberately avoiding the "occupied" cities movement.I! which today embraces over 30,000 missionaries in near the coast, he sent his workers to the "unoccupied" regions of well over 500 mission societies in all parts of the world. Many of inland China. the so-called faith missions based in England and North America Even though China was Taylor's first love-on one occasion adopted the principles and policies laid down by Taylor. To the he said that if he had a thousand lives he would give them all to present they are popularly known as "faith" missions, though they China-he was equally glad when workers were called to other themselves would be the first to deny that they have any monopo­ parts of the world. In his thoughts and prayers he embraced the lyon faith. In North America eighty-five of these missions are .whole household of faith. He knew what it was to rejoice with members of the Interdenominational Foreign Mission Association those who rejoice and to weep with those who weep. He was gen­ with headquarters in Wheaton, Illinois. An even larger number of uinely interested in the success of others, and was pleased when faith missions remain completely independent, without member­ their work prospered. One reason he refused to appeal for money ship in any association.F was his concern that in so doing he might siphon off funds from Taylor's periodic visits to the homelands included-besides the established missions and thereby hurt their work. Not without England-Canada, the United States, Australia, Scandinavia, and reason has Ralph Winter described the CIM as "the most coopera­ several European countries. Everywhere he was in great demand as tive servant organization yet to appear."IS speaker and missionary statesman. His message was always the Nowhere was Taylor's generous spirit more clearly seen than same: the speedy evangelization of the most populous nation on in his handling of the Boxer indemnities. Following the Boxer Re­ earth. bellion in 1900 the Western powers forced a prostrate China to Faith missions have sometimes been dismissed as "sects." But compensate the missions for their losses. Although the CIM suf­ Hudson Taylor was anything but sectarian. On his world tours he fered heavier losses than any other Protestant mission, Hudson appealed to missionary-minded people in all denominations and Taylor refused to submit any claims or to accept any compensa­ urged them to support more actively their own programs, with tion.l" He considered such demands contrary to the spirit of love their gifts and especially with their prayers. In China he managed as exemplified in the gospel of Christ. to hold together hundreds of workers from most of the ma.jor de­ In many respects Hudson Taylor was a man far ahead of his nominations. The first bishop of West China, W. W. Cassels, was time. Nowhere was the unholy alliance between the gospel and the a member of the CIM. Hudson Taylor attended and addressed the gunboat closer than in China; yet in the heyday of Western impe­ General Missionary Conference in Shanghai in 1890, which called rialism, when others were waving the flag and demanding the pro­

April 1984 75 tection guaranteed to them by the "unequal treaties," Taylor saw souls." Schools and hospitals were opened and maintained; but the evils of the colonial system and instructed his workers to look they were of secondary importance. He believed that 400 million to their Heavenly Father, not to the foreign gunboats, for protec­ Chinese were lost in sin and darkness and would perish eternally tion. CIM workers were expected to take joyfully the despoiling of without a saving knowledge of Christ. To this end he gave all his their goods (Heb 10:34) and not to seek compensation. When riots time, thought, energy, and prayer. His burden for the spiritual broke out, as frequently they did upcountry, the missionaries welfare of the Middle Kingdom was expressed eloquently and pas­ could request protection from the local authorities, but not from sionately in his book China: Its Spiritual Need and Claims, which did the foreign consuls. for China what William Carey's Inquiry did for the world. When Hudson Taylor and a group of CIM workers were al­ Taylor was not greatly concerned about the kind of churches most killed in a riot in Yangchow in 1868, the British authorities in raised up. Each pioneer missionary was free to establish denomi­ China, looking for an excuse to settle old scores, dispatched a flo­ national polity-Congregational, Presbyterian, or Episcopal; but tilla of gunboats up the Yangtze River to Nanking and a company once established, denominational policy could not be changed by of marines to Yangchow-all against the expressed principles of later missionaries-only by the churches themselves.P He had no Hudson Taylor. To make matters worse, the whole ugly affair was desire to build another denomination; consequently the churches debated in the House of Commons and reported in The Times (Lon­ were never organized into a national body. This was perhaps his don), resulting in a clamor for punitive action against China, on greatest weakness. the one hand, and the recall of the missionaries, on the other. Another unique feature of the CIM was the fact that head­ Though he was helpless to do anything about the situation, Taylor quarters was located in China, not in the homeland. It made sense was sick at heart over the developments. to Hudson Taylor to have the directorate as close as possible to the Nor was Hudson Taylor content to remain silent about the in­ scene of action, rather than having the work directed by remote famous opium trade. As editor for many years of China's Millions, control from London, Philadelphia, or Toronto. Moreover, the he carried on a running battle with his own government over the members of the directorate were all missionaries with several dec­ evils of the nefarious trade. Closely allied with Taylor in this cru­ ades of service behind them. Missionary work in inland China in sade was Benjamin Broomhall, general secretary of the CIM, a co­ the nineteenth-century was a difficult and delicate operation and founder with James L. Maxwell of the Christian Union for the required the oversight of men with experience as well as wisdom. Severance of the Connection of the British Empire with the Opium A weakness of this arrangement was the failure to recruit Chinese Traffic. For years, Broomhall was editor of National Righteousness, leaders to serve on the directorate; but the CIM was not alone in the official organ of the antiopium campaig~. this. Very few missions in those early days had national figures in Realizing the vast untapped potential in the churches at home, positions of leadership. Hudson Taylor appealed for recuits having "little formal educa­ The fact that the CIM had all its work and workers in one tion." What China needed, in the mid-nineteenth century he be­ country made it comparatively easy to locate the directorate over­ lieved, was evangelists, not scholars and theologians. Later on, seas. However, the practice was continued when, following the when the Bible school movement got under way in the 1880s, mass evacuation of China, the mission branched out into ten coun­ many of the recuits came from that source. For many years humble tries of Asia in the early 1950s. Since then international headquar­ Bible school graduates formed the backbone of the mission. Many ters has been located in Singapore. of them made excellent missionaries, learning to read, write, and In the mainline denominations married women were not re­ speak Chinese with commendable fluency and accuracy.'? The quired to function as missionaries, though some of them did. They women, as well as the men, were required to enroll in the stiff lan­ were primarily homemakers for their husbands; and when children guage course prescribed by the mission. came along, they assumed responsibility for their education at As might be expected, these men and women were most ef­ home. Not so with the CIM. All women, married and single, were fective in reaching members of the lower classes. As a result, the missionaries in their own right, were required to learn the lan­ CIM-related churches were composed mostly of the peasants and guage, and were expected, within reason, to carry their share of the artisans found in such large numbers in inland China. The mission work. To make this possible Hudson Taylor in 1881 established a supported a number of Bible schools, but no colleges or seminaries. school in the coastal city of Chefoo. All parents were required to The mission did, however, have some outstanding linguists. F. W. send their children to the Chefoo School for twelve years of edu­ Baller's Primer and R. H. Mathews's Chinese-English Dictionary were cation. Children went home to be with their parents over the long used far beyond the boundaries of the CIM.18 Moreover, the mis­ Christmas vacation. Parents spent their summer vacations in Che­ sion had its own Chinese hymnal and two language schools for foo. In this way they .managed to keep in touch with their chil­ new workers-one for women, in Yangchow, and the other for dren. Missionaries working on the borders of Tibet and other men, in Anking. remote areas were able to see their children only once every 'three years. Through the years the mission has been blessed with a goodly number of fine writers: Mrs. Howard Taylor."? Marshall Broom­ TheChefoo School grew to be the largest and most sought­ hall, Isabel Kuhn, Phyllis Thompson, Leslie T. Lyall, A. J. Broom­ after school of its kind in China. The curriculum, based on the hall, Henry W. Frost, Robert H. Glover, J. Oswald Sanders, and British system, was heavily weighted in favor of classical courses others. China's Millions, first published in 1875 and for many years designed to prepare the graduates for entrance into Oxford or edited by Hudson Taylor, is oneof the oldest house organs of its Cambridge University. A large number of graduates went on to kind.j? Altogether the mission has produced 550 books, scores of college in the various home countries. Business people and mem­ booklets, film strips, field reports, and one full-length film on bers of the diplomatic corps vied with one another for the few va­ Hudson Taylor. 21 cancies at Chefoo. The most illustrious graduate was Henry R. Hudson Taylor never claimed to be a missionary statesman; Luce, co-founder of Time newsmagazine.P but he was a good administrator, ran a tight ship, and almost CIM missionaries were a very diverse .group, Hudson Taylor single-handedly opened inland China to the gospel. From first to drew his recuits not only from all the major denominations in last he was an evangelist, primarily interested in the "salvation of Great Britain but also from the other English-speaking countries as

76 International Bulletin of Missionary Research well as from Germany, Switzerland, and Scandinavia. Workers point of despair. Writing to his sister he said: "My mind has been from continental Europe were members of a dozen associate mis­ greatly exercised for six or eight months past, feeling the need per­ sions, each with its own home council, support base, and recruiting sonally and for our Mission of more holiness, life, power in our system. In China they were all part of the large CIM family, work­ souls. I prayed, agonized, fasted, strove, made resolutions, read the ing under the direction of CIM superintendents. For all practical Word more diligently, sought more time for meditation-but all purposes they were considered Cllvlers. That this large, interna­ without avail."25 About that time (1875) as Hudson Taylor reports tional, heterogeneous group of active, strong-minded missionaries could achieve and maintain a high degree of harmony over a long period of time was a tribute to the wise, gentle, but forceful lead­ ership of Hudson Taylor. Taylor was a firm believer in the faithfulness of God. Indeed, "Taylor adamantly refused it was the cornerstone of his whole theology. Accordingly, he in­ to go into debt even when sisted on living by faith, which to him meant looking to God alone to furnish the personnel and the money needed to maintain the funds were low." operation. On more than one occasion he said that God's work car­ ried on in God's way would never lack God's supply. CIM workers were exhorted to look to God, not the mission, to meet their daily needs. it, a sentence in a letter from a fellow missionary was "used to re­ Taylor adamantly refused to go into debt even when funds move the scales from my eyes and the Spirit revealed to me the were low. He argued that if his ways pleased the Lord, God would truth of our oneness withJesus as I had never known it before."26 Lat­ meet all his needs according to His promise in Philippians 4:19. If er, when recounting the experience to a friend, Taylor exclaimed, funds were withheld, that was a sign of God's disapproval. In that "God has made me a new man!"27 case, the project was delayed or canceled. Available funds were This experience, as life-changing as his earlier conversion, en­ used first to pay outstanding bills; the missionaries shared what abled Taylor for another thirty years to bear the enormous bur­ was left over. During times when funds were low, all felt the pinch dens of a rapidly growing mission by casting them on the Lord (1 from the latest recruit to the general director. This practice not Pet. 5:7). Never again was he in danger of giving way to despair. only kept the missionaries on their knees, it also made for a strong Even the horrendous losses of the Boxer Year of 1900 failed to rob esprit de corps in the entire Cllvl family. To this day the mission him of his peace of mind. He had learned to trust God. adheres to this twofold policy-no indebtedness and no solicita­ Arthur F. Glasser, for many years a member of the CIM, said tion of funds.P of Hudson Taylor: "He was ambitious without being proud.... He It would be a mistake to imagine that Hudson Taylor was a was biblical without being bigoted... .. He was Catholic without spiritual giant whose inner life was completely free of conflict. being superficial. ... He was charismatic without being selfish."28 Following the Yangchow riot, funds fell off, opposition increased, By all odds, Hudson Taylor was one of the truly great missionaries and difficulties multiplied until Taylor was discouraged to the of the nineteenth-century.

Notes

1. Hudson Taylor's life bears comparison with that of George Muller, his 11. There were faith missions before the CIM, but none of them had the lifelong friend. Taylor learned much concerning the life of faith from growth and impact of the CIM. Muller; and Muller, in spite of vast responsibilities of his own, gave 12. Some of these, such as Wycliffe Bible Translators, New Tribes Mis­ periodically and generously to the work of the China Inland Mission. sion, Christian Missions in Many Lands, and Baptist Mid-Missions, 2. Leslie T. Lyall, A 'Passion for the Impossible (London: Hodder and Stough­ have thousands of members on their rolls. ton, 1965), Preface. 13. Dr. and Mrs. Howard Taylor, Hudson Taylor and the China Inland Mission: 3. While his mother was in another city praying for his conversion, Hud­ The Growth of a Work of God (London: China Inland Mission, 1918), p. son Taylor picked up a tract, thinking to read the story and skip the 493. moral, and was struck by the phrase "the finished work of Christ," 14. Sherwood Eddy, Pathfinders of the World Missionary Crusade (New York: which came home to him in full force and with new meaning. Abingdon-Cokesbury, 1945), p. 194. 4. Marshall Broomhall, Barbarians at the Gates (London: Hodder and 15. Ralph D. Winter and Steven C. Hawthorne, Perspectives on the World Stoughton, 1981), p. 180. Christian Movement (Pasadena, Calif.: William Carey Library, 1981), p. 5. Stephen Neill, Christian Missions (Baltimore: Penguin Books, 1964), p. 172. 333. 16. The CIM lost fifty-eight adults and twenty-one children at the hands 6. The pigtail worn by Chinese men was a sign of the Chinese subjuga­ of the Boxers. tion to the Manchus over a period of 300 years, which ended with Sun 17. In the author's China days (1935-50) Ray Frame was the best Chinese Yat-sen's revolution of 1911. speaker in the mission. He was a graduate of Prairie Bible Institute, 7. Taylor left the CES without any bitterness on his part. Three Hills, Alberta. 8. Taylor wanted two missionaries for each of the eleven closed provinces 18. During World War II, when the United States was preparing to send and two for Mongolia. GIs to the China theater of the war, Harvard University republished 9. Following the mass evacuation of China in the early 1950s, the mem­ Mathews's Dictionary for use in its crash course in Chinese. bership dropped to around 250. As one by one other countries of East 19. Dr. and Mrs. Howard Taylor's two volumes on the life and ministry of Asia were entered, the membership climbed back to 950, where it Hudson Taylor constitute the "official" biography of Taylor. The vol­ stands today. umes went through eighteen editions and appeared in many European 10. Kenneth Scott Latourette, History of Christian Missions in China (New and other languages, but are now out of print. A one-volume conden­ York: Macmillan, 1929), p. 259. sation, by Phyllis Thompson, was published by Moody Press in 1965.

April 1984 77 The title is Hudson Taylor: God's Man in China. Materials Written about Taylor 20. Since the CIM is no longer working in China, the name of the maga­ Armerding, Hudson T. "China Inland Mission and Some Aspects of Its zine was changed to EastAsia's Millions, to reflect the wider outreach of Work." Ph.D. Dissertation, University of Chicago, 1948. the mission. In 1965 the name of the mission was changed to the Over­ Bacon, Daniel W. "The Influence of Hudson Taylor on the Faith Mission seas Missionary Fellowship. Movement." D. Miss. Dissertation, Trinity Evangelical Divinity 21. The film was granted the 1981 Film of the Year Award by the Christian School, Deerfield, Illinois, 1983. Film Distributors Association. Broomhall, A. J. Hudson Taylor & China's Open Century. Book 1: Barbarians at 22. Missionaries from the same denominational background were usually the Gates (1981). Book 2: Over the Treaty Wall (1982). Book 3: If I Had a placed together in the same province. The Anglicans were sent to Thousand Lives (1982). All published by London: Hodder and Stough­ Szechuan in West China where the CIM-related churches were part of ton, and Overseas Missionary Fellowship. (Three more volume are yet the worldwide Anglican Communion. to come to complete a monumental study of the life and times of Hud­ 23. To commemorate the school's centennial, the mission published a book son Taylor.) by Sheila Miller, Pigtails, Petticoats and the Old School Tie (London: China Broomhall, Marshall. Hudson Taylor: The Man Who Believed God. London: Inland Mission, 1981). Hodder and Stoughton, 1929. 24. This practice, regarded by many as archaic, still appears to be effective. ---. Hudson Taylor's Legacy. London: Hodder and Stoughton, 1931. The total income received in 1981 amounted to $7.6 million in U.S. cur­ ---. The Jubilee Story of the China Inland Mission. London: Morgan and ency-without a single appeal. Proving God (London: China Inland Mis­ Scott, 1915. sion, 1956), by Phyllis Thompson, traces the financial experiences of ---, ed. In Memoriam-f Hudson Taylor. London: Morgan and Scott, 1905. the mission over a period of ninety years. Hudson Taylor. Film produced by Ken Anderson Films, Warsaw, Indiana, 25. Mrs. Howard Taylor, Hudson Taylor's SpiritualSecret (London: China In­ 1981. land Mission, 1932), p. 113. Lyall, Leslie T. A Passion for the Impossible: The Continuing Story of the Mission 26. Ibid., p. 114. Hudson Taylor Began. London: Hodder and Stoughton, 1965. 27. Ibid., p. 110. Poll0 ck:\ John. Hudson Taylor and Maria: Pioneers in China. New York: 28. Thompson, Hudson Taylor: God's Man in China, Preface. McGraw-Hill Book Company, 1962. Taylor, Dr. and Mrs. Howard. Hudson Taylor in Early Years: The Growth of a Selected Bibliography Soul. London: China Inland Mission and Religious Tract Society, 1911. ---. Hudson Taylor and the China Inland Mission: The Growth of a Work of Materials Written by Taylor God. London: China Inland Mission and Religious Tract Society, 1918. After Thirty Years. London: Morgan & Scott and China Inland Mission, 1895. Taylor, Mrs. Howard. Hudson Taylor's Spiritual Secret. London: China Inland China: Its Spiritual Needand Claims. London: China Inland Mission, 1865. Mission, 1932. A Retrospect. London: China Inland Mission, 1875.

Book Reviews

Catholics in Apartheid Society.

Edited by Andrew Prior. Cape Town and Lon­ don: David Phillip, 1982. Pp. x, 197. Paper­ back RSA $12.00.

This symposium of essays describes ops toward the state. latter, especially in defending persons the apartheid society that is the Sitz im Alfred Nolan gives a frightening against oppression and injustice. Leben of the Roman Catholic Church in description of the evolution of South The late Trevor Verryn, an Angli­ South Africa. It discusses how the Africa into a national security state ala can, traces the evolution of the atti­ church has reacted and should react in Latin America, with a particularly lucid tudes of the Catholic bishops toward that situation. It is impressive to read account of the origin and development apartheid as evidenced by their various the brutally frank assessments by of the racist national capitalistic ideolo­ statements, starting with a cautious Catholics of how their church (like gies in South Africa. Archbishop Hur­ and paternalistic statement in 1952 and many another denomination) has been ley, the courageous president of the becoming more trenchant with the pas­ compromised by apartheid; for exam­ South African Catholic Bishops' Con­ sage of time and the remorseless prog­ ple, until fairly recently its private ference, discusses Catholic social ress of apartheid. schools were for whites only, and the teaching. He is particularly impressed John de Gruchy, a Congregational­ church had both a black and a white with the record of the church in Latin ist, considers the relationships between seminary. Andrew Prior in his intro­ America, with its basic communities, Catholicism and Afrikaner Calvinism. duction gives a thumbnail sketch of the and the realization that the church ex­ He points out that Afrikaner national­ history of Catholicism in South Africa, ists to save and serve the world. iSIJl has distorted Calvinism, which, culminating in an ever more critical at­ [abulani Nxumalo deals with the like 'Catholicism, would regard apart­ titude on the part of the Catholic bish- perennial question of whether or not heid as unchristian. Sister Brigid Flana­ the church should be involved in poli­ gan describes the evolution of Catholic tics. He uses the distinction between education policy and practice from the Bishop Desmond Tutu, a contributingeditor, is Gen­ "party politics" and "politics." The days when racially segregated church eral Secretary of the South African Council of church should not engage in the former schools were countenanced to the time Churches, Johannesburg, South Africa. and it cannot but be involved with the when the Catholic bishops courageous-

78 International Bulletin of Missionary Research ly declared their white schools open to The Compassionate God. pupils of all races. James Kiernan writes about reli­ By C. S. Song. Maryknoll, N. Y': Orbis gious separation, and why the Roman Books, 1982. Pp. xiii, 284. Paperback Catholic Church has not been prey to $12.95. sectarian splits as much as other churches. He speaks about two Catho­ C. S. Song's latest work carries forward theologians in Asia is to show "how lic churches-the black mission church the kind of theologizing that he be­ God is involved in the life and history and the white church. He believes that lieves Asians should be doing. of the nations beyond the orbit of the this has caused a fundamental dichoto­ Song's central themes and preoc­ Christian Church" (p. 83; cf. more my in the church's attitude to sociopo­ cupations reappear here, among them fully, p. 160). litical issues. his rejection of "salvation history the­ Thus The Compassionate God moves The late Bishop Mandlankosi ology" ("a straight-line God and a through demonstration of the"disrup­ Zwane writes perceptively of the dif­ straight-line theology"); his advocacy tion/dispersion principle" in the his­ ferent kinds of black Catholics and of the "disruption/dispersion princi­ tory of Israel, through the cross and warns that unless the Roman Catholic ple" in God's savings design, with its resurrection of Jesus as God going "out Church is more clearly involved on the insistence on discontinuity (vs. a tradi­ of the Holy of Holies" away from all side of the oppressed for justice many tion that passes through and within local or religious centrism, into the life­ black Catholics will become disillu­ Judeo-Christian history); his basic stream of all peoples and into the secu­ sioned and disaffected. Ken [ubber project, restated here as "transposition­ lar oikoumene, thus grounding the deals with the growing militancy of al theology" ("from the point-nosed to transpositional theology (of Part 3), black Catholic priests and their desire the flat-nosed Christ"); his reiterated which attempts to show "how some to see the leadership structure of their conviction that the task of Christian historical and human experiences in church reflecting more realistically the Asia disclose to us the heart of God in racial composition of that community, agony and compassion" (p. 17). which is 80 percent black. By now it is well known that Bernard Connor attempts to pro­ C. G. Arevalo, S.f, a contributing editor, is Profes­ Song's writing is generally eloquent ject what the future I holds for the sorof Ecclesiology and Mission, former president and and insightful, searching and exciting; church and describes what he regards dean of Loyola School of Theology, Ateneo de Ma­ one meets passages that, by turns, as significant events in recent times nila University, Quezon City, Philippines. Since charm, question and disturb, or move that have helped to shape the future, 1970 he has served as theological adviser to the Fed­ the heart. The Compassionate God, as one for example, Vatican Council II and eration of Asian Bishops I Conferences. might expect, moves on several regis- Latin American liberation theology. He believes that the future Roman Catho­ lic Church will be less clergy-oriented and more lay-oriented. It will move from a white-led church to a black­ STEPHEN NEILL majority church, and from a passive stance to a more active church. A History ofChristianity inIndia An "outsider," Adrian Hastings, The Beginnings to A.D. 1707 has the final word. He answers the question why the church in South Af­ rica matters. He gives cogent reasons A comprehensive history of India's major Chris­ why the world must be concerned tian groups: the Roman Catholics, Protestants, about the South African situation in the face of persistent arguments that andThomas Christians (Syrians). Thisisthe first this smacks of the pernicious evil of of three projected volumes that will carry the double standards. He claims that the world is facing a spiritual and moral study up to 1947. struggle in which South Africa and its image bear what he believes to be a de­ The narration is non-technical and a carefully cisive role. South Africa is a microcosm selected bibliography will guide those who wish of the global scenario. The church in such a situation must demonstrate to pursue the subject in greater detail. This book three attributes: that it really is a koin­ will interest students of church history and will onia that transcends all kinds of barri­ ers; that it identifies with its poorer also prove fascinating to all concerned with both and oppressed members; and that its leadership in a power institution re­ the development of Christianity as a world re­ flects the realities of its composition. ligion and with the dialogue among different Although there is a great deal of chaff in the church, there is even more forms of faith. $79.50 wheat waiting to be harvested. Ulti­ mately it is the church, albeit feeble and beset with human frailty, that will be the saving of South Africa. Against this church not even the gates of hell Cambridge University Press (let alone apartheid) can prevail. 32 East 51th Street, New York, N~. 10022 -Desmond Tutu

April 1984 79 Stephen Neill: ters and rang es widely; its unity de­ just two positions possible. The issue is "How My rives from certain key perspectives and so crucial for the interreligious dialogue Mind controlling insights rather than a clear­ today that it calls for more thorough­ ly defined and unyielding method. But going and tenacious exploration and Has Changed it is always rewarding reading. discussion. And the " absence of eccle ­ about In July 1977 the Occasional Bulletin of siology" in Song's theology needs more Mission" M issionary Research asked two theolo­ probing, beyond " many of us .. . do gians to review and respond to some of not quite know what to do with the Song's earlier work. Perhaps now th at Church" (Occasional Bulletin, July 1977, A week with the senior missiologistof Christian worldwide witness. March 27-30, at two more of his books have been pub­ p.14), Ventnor, New Jersey. Join us for walks by the lished, the dialogue then begun should We are deeply in Song's debt for sea, inspiration for mission, worship and be resumed . Perha ps it would not be the questions he ha s already asked so fellowship. Space limited, apply early. invidious (and uncomprehending!) also compellingly, the po sitions he has tak­ Registration $30. to ask Son g to provide the additional en (often sketched and expressed so service of more exact conce ptua l defi­ disarmingly in ways other than the for medical nition , at least of hi s basi c terms and systematic exposition of " Western the­ personnel, his major po sitions. The discontinuity olo gy"), above all for the prophetic missionaries principle he espouses, for ins ta nce, and role , never an easy one, that he has and other over­which is fundamental in his thought: been humble enough and brave enough seas workers­its pre cise contours and implications to assume. But genuine esteem for his led by Drs. escape the reader, at least of this book. work would seem to call also for what Jean and James Formulations of the transposition pro­ he has himself welcomed as construc­ Morehead ject (in th e Introduction) seem to de­ tiv e criticism : some hard-nosed and de ­ mand much more th an Part 3 manding questions and discussion (to The Church's Role in Healing: " pe rforms." Preman Niles in the Occa­which Song is certainly no stranger) Challenges and Opportunitiesin Conununity sional Bulletin (July 1977, p. 8) has carried out, one hopes, with " flat­ Based Primary Health Care, April 2-6, 1984. already sugges ted that in salvation­ no sed" equanimity. Co-sponsored by American Leprosy Missions, hist ory theology, th ere are more th an -c. G. Arevalo, S.l. BMMF Int'l, Christian Medical Society, OMSC, and World Concern. Registration $45

Contemporary Theologies of Mission.

By A rlhur F. Glasser and Donald A. M cGavran. Grand Rapids, M ich.: Baker Book House, 1983. Pp. 251. Paperback $12.95.

Will we never leave the 1960s? Unre­ the reformation of society" (pp . 47-48). solved issues from that tragic decade Then th ings becam e unglued and we ,oi:s\ seem to plague mu ch of contemporary have arrived in .the mid-1980s with Two full weeks-come either or both weeks life , especially for missiologist s, ac­ four major theologies of mission: the The Gospel and Urbanization: cording to Arthur Gla sser and Don ald evangelical (or "classical mission"), the • April 23-27-Contemporary Issues in Urban McGavran. Both authors are affi liated conciliar (following the 1961 Assembly Evangelization-a Global Perspective with th e School of World Mi ssion, of the World Council of Churches), the • April 3D- May 4-Your Ministry as Pastor, Fuller Theological Seminary, where Roman Catholic (i.e., Vatican II docu­ Evangelist and Catalyst for Change Glasser is dean emeritus and senior ments, "The De cree on the Mi ssionary Leaders:April 23-27, Raymond Bakke and profe ssor of th eology and East Asian Activity of the Church" and "The Raymond Fung. April 3D- May 4, Roger studies, while McGavran is senior pro­ Dogmatic Constitution on the Greenway. Samuel Escobar, and Michael fessor of church grow th and South Church") , and liberalion (following the Haynes. Asian studies. 1968 Medellin Conference of Latin Co-sponsored by: Inter-Varsity Evangelism, The writers claim that th e book is American Roman Catholic Bishops). Latin America Mission, Overseas Ministries Study Center, Theological Students Fellowship, " the first atte mpt to describe accurate­ For th e authors, the central issue World Evangelical Fellowship, and World VISion. ly th e var ious theories and theologies in all thi s is a view of the Bible, Registration, $45 per week. Includes pre-seminar of mission which dominat e th e last " w hether [it] is regard ed as God's one workbook/ syllabus. third of the tw entieth cen tury" (p. 13). authoritative revelation-at the same '.~ . ~ 'OVERSEAS MINISTRIES Desp ite mu ch vari ety of activi ty and time 'God's Word' and 'voiced by hu­ ~~11. STUDY CENTER or ganizat ion , until the 1960s mis sionar­ mans'-or as sim ply one of many 'rev­ ~...... Box 2057. Ventnor, Nj 08406 ies " all were un ited in a common beli ef elations of God ' or th e religious Please send more information: th at th e great goal was to win men and insights of humans. One's definition of o How My Mind Has Changed abo ut Mission. wom en in faith in Jesu s Chri st with mission and theology of mission will March 27-30. Stephen Neill conse que nt forgiven ess of sins, th e gift be formed in accordance with th e con­ o The Church's Role in Healing. April 2-6. jean of ete rna l life, and gradua lly th ereafter victions held on this point. Conciliar and james Morehead DThe Gospe l and Urbanization . April 23-27. and liberat ionist th eologies of mission April 30-Ma y 4. Bakke, Greenway, et al. are on one side of the watershed. Evan­ David A. Schattschneider is A ssociate Professor of gelical and Roman Catholic theologies Name Hislorical Theology and World Christianity al of mission are on th e othe r side" (pp. Addr ess M oravian Theological Seminary. Bethlehem, Penn­9-10). sylvania. Glasser writes fiv e cha pters de al-

80 International Bulletin of Missionary Research ing with the biblical base for mission Beyers Naude, who, through their pecially the inner circle of the CI, did and the historical development of the growing encounter with the aspirations not all start at th e same point, but all four approaches. McG avran contrib­ and agonies of bla cks under apartheid, had to learn the same costly lesson . utes eight chapters discussing the the­ discover some of the more radi cal im ­ From seeing reality th rough white, ology of the movements. Each peratives of biblical faith. The personal usually liberal, and often paternalistic contributes a final chapter on an issue journey of Naude pro vides the para­ eyes, they began to perceive it through of particular importance to evangeli­ digm for the CI as a whole. A member increasingly radi cal black eyes. As a re­ cals: interreligious dialogue (Glasser) of Afrikanerdorn's elit e, Naude sacri­ sult, their understanding of Christian and religious freedom (McGavran). A ficed an established career within th e commitment ine vit abl y led to confron­ helpful bibliography is included. Dutch Reformed Church, and po ssibly tation with th e state, and as the state The historical review provided by within Afrikaner politics, when he be­ refused to change course the moment Glasser is very helpful in attempting to gan to place th e demands of the gos pel came when the CI could no longer be "make sense" out of missiological de­ above the claims of his own cultur e. tol erated. velopments of the last twenty years. Those who rallied to his leadership, es­ Perh aps th e title of th e book The whole book, pleasantly free of sexist language, still needs a much firmer editorial hand to sharpen the fo­ cus at many points, particularly in the McGavran chapters. Gla sser carefully documents his account from appropri­ ate sources and so do es McGavran in his discus sion of Vatican II. However, McGavran's cavalier dismissal of the "Over the years I need to cite particular sour ces in his learned that what discussion of conciliar theology (pp . helps new writers is 64-65) severely we akens hi s argument. Through style and tone writers of­ to have a ten convey visual images that hover sympathetic around their words. McGavran stands frienci with whom high on the ramparts of the castle they can enjoy a " classical miss ion ," intent upon awak­ special kind oj ening and rallying the troops within. Glasser has studied both the troops jellowship around a within and the " hosts camped round Writing project." about," thrown down the drawbridge, -Joyce Chaplin and is willing to ride out for a chat. Ma ybe that is the way missiologists will leave the 1960s. -David A. Schattschneider WRITERS, MY FRIENDS Church versus State in South Africa: The Case of the Christian by Joyce Chaplin Institute. A new handbook that describes one editor's approach to By Peler Walshe. Maryknoll, N. Y : Orbis Books; and London: C. Hurst Co., 1983. Pp. encouraging Chrtsttan writers in Africa and Asia. A xvi, 234. $1 9.95." personal account. • Practical ways to give encouragement to writers This is an exceptionally lucid chronicle • How publishers can find new and potential writers of the Christ ian Institute (CI) from its birth in 1963 to its banning in 1977. in their own country During these short fourteen years of its • Working with the writer on a manuscript existence, the CI had an impact on • Training ideas for successful writers' workshops church and society in South Africa far greater th an might be thought pos sible WRITERS , MY FRIENDS is part of a new monograph given its small membership and the series for communication workers. Paperback, 155 power of its political and ecclesiast ical pages, regularly U.S. $8.95. opposition . But size notwithstanding, it is difficult to understand church-state SPECIAL INTRODUCTORY OFFER: $5 with this relations and political developments in general during the past two decades in advertisement and check or money order. South Afri ca without some knowledge Deadline: June I, 1984. of the story th at Walshe tells so well. The story is, in essenc e, that of a group of white Christian s, led by Dr. ~ David C. Cook Foundation ttl Cook Square, Elgin, IL 60120, USA John de Gruchy is Associate Professor of Religious Studies, University of Cape Town, South Africa .

April 1984 81 should be Christians (rather than product of black con scio usness an d New Religious Movements. Church) versus State in South A frica. Of theology, and in some ways acted as a course, the members of the CI were midwife at its birth. Edited by John Coleman and Gregory Baum . members of th e church, but one of th e There are a few min or errors in the New YorK: Seabury Press, 1983. Pp. 83. themes of Wa lshe's treatment is the in ­ text, some of fact and others typo­ Paperback $6.95. tran sigence of the white Du tch Re­ graphical. But these de tra ct very little formed Church, and the indifference or from a discussion that is historically In thi s volume of the Concilium series impotence of the multiraci'al churches, grounded, theologicall y sharp, and pas­ the editors provide us with tw elve in the struggle for justi ce in South Af­ sionately written. th ou ght-provoking articles, all of them rica , In the end, the CI identified itself - John de Gruchy by emine nt scholars, on the daunting with the emerging black ch urc h, th e subject: new religious movements. It is obvious th at a venture of th is nature can cover only certain fea tures of a vast and diverse phenomenon, which is cur­ rently estimated to span some 96 mil ­ lion adherents and w hich includes the fast-growing: (1) neo-orthodox or neo­ fundamentalist versions of Christianity - and Judaism ; (2) neo-Oriental move­ L11~~~ ments in Europe an d the United States; LIve and (3) various hum an pot en tial move­ ments, for example, Werner Erhardt's EST. ~and Learn All three of these sectors are dealt with. The article s of C. O'Donnell and C. R. D'Epinay, for ins tance, provide at the insights into neo -Pentecost alism in Overseas Ministries Europe and America, and in Chile, re­ Study Center spectively, while C. Dillon-Malone contributes an excellent survey of Afri ­ Ventnor, New Jersey can Independent Churches. The lirnita­ For sixty years mi ssionaries on tion s of brevity, ine vi tably imposed on furl ough have been drawn to OMSC th e contributo rs, becomes manifest in for spiritual and vocational renewal. the latter article. Dillon-Malone's ty­ Students of mission and overseas pology of secession and spirit ch urc hes church lea ders fin d OMSC ideal for could prove mislead ing to the un in ­ sa b ba ticals and stu dy leaves. Each formed, insofar as it crea tes the impres­ yea r a score of specialists bring their sion th at secession fro m the established expertise an d cou nsel to OMSC mission ch urches predominates in the residents in an outstanding p rogram nonprophetic and not in th e spirit- ty pe of nonformal continuing ed ucation in movem en ts. Nevertheless, his positive th e Christian world mi ssion. and accurate evalua tion of the African Continuing Education Units (CEUs) Independent Churches as "viable so­ and Certificate in Mission Studies are cio-religious communities in which available. millions of individua ls can find securi­ ty, identity and a sense of belonging " (p. 59), can on ly be commended. Ideal Facilities The major focus, however, is on nco-Oriental new religions, an empha­ for Families sis that stimulates renewed con sider­ Fully fu rn ished apartmen ts . ati on of Christi anity's dialogue with _ _~ h,, ~~~ Supervised p rogram of recreatio n emergent religious movements. D. f ,.":::"- - .. ·_,,, for children and teens. O ne block O 'Hanlon 's sy mpathetic approach pro ­ ...._ ~ -- vid es significant insights into th e rea­ - - , ...... fro m sandy beach es of the , ~ , ;~, Atlantic Ocean. Come. Be sons wh y Westerners join ashra ms and _A ) re newed in th e warm and mon asteries in the East , while R. l ~ .. ~ affirming Christian atmosp here of Ellwo od 's hist orical account of neo­ OMSCs interdenominational, Orientalism in Am erica, and th e treat ­ in ternational community. ment by B. Hardin and R. Hummel of Asian religions in Euro pe add interest ­ ing perspectives in both width and ------, depth, which, amo ng other things, con- Overseas Ministries Please send me complete information about the residential faci lities Study Center and study program . Ventn or, NJ 08406 Na me _ ~.~ I' ~ , Gerald H. M . L. Danee!. Professor of M issiology at the Uni­ ~ Address , : ..... Ander son , versity ofSouth A frica. Pretoria. since 1981. is from ~ DIrector Ci ty State Zip _ , .Jo. Zimbabwe. His publications include the two-volume Publishers of the Country , work, O ld and New in Sou thern Shan a Ind e­ International Bulletin of Missionary Research pend ent Churches .

82 Int ernational Bulletin of Missionary Research firm th at we are not confronted here credits all sacrame ntality , rejects th e not on on tology but on th e tran sforma­ wi th a marginal or tran sit ory ph en om ­ historical prin ciple and, with its em ­ tive power of med itati on and th e chal­ eno n. To th e th eologian th e atte mpts phasis on experien ce as th e final crite ­ len ge it poses to Chr istia nity . One can of R. Bergeron and J. Co lema n to eva l­ rion of truth, is fiercely antidogma tic. only concl ude th at th e div ersit y, origi­ uat e new religiou s movem ents is of The latter, by way of con trast, suggests nality, and cha llenge contai ned in th ese specia l interest. The former, on th e ba­ the use of a historical com parative articles make thi s volume of Co ncilium sis of a typ ological method, cha racte r­ method , whic h searches for " analogous a valua ble contri butio n to all scho lars izes these movements as nco-gnosticism: depths" between Christi anity and of religion-be th ey th2 J,0gian s, soci ­ incompatible with and hostil e to Ch ris­ Asian religion s and urges a shift fro m ologists, or religiou s scie ntis ts . tianity, becau se th e new gnosis dis­ anathema to dialo gue. Here th e focus is - M . L. Dan eel

Evangelizing Neo-Pagan North America.

By Alfred C. Krass. Scottdale, Pa: Herald Press, 1982. Pp. 252. Paperback $9.95.

Alfred Krass has done it aga in. In his But evangelism, for Krass, is no t he seeks for an und erstanding of th e earlier work, Five Lanterns at Sunset, he merely a matter of cas ting out th ese church's age nda in th e 1980s. His to pics put evan gelism in an escha tological mod ern de mo ns . It is also a matter of range from defin iti on s of th e gos pel setting sha ped by the biblical story of seeing people made who le in commu­ vis -a-vis th e kingd om motif to th e re­ ten virgins and th e sociological insights nit y; the naked person is clo thed, re­ lat ionship bet ween tran scenden ce and of Emil Durk he im. Tha t volume, cov ered from alon en ess and aliena tio n im manence of Go d an d th e influe nce though not easy read in g du e to its and brou ght hom e. And th e cos t of of th ese views on evange lism. In his as­ sty le, proved ve ry useful to th ose of us such ministry? Persecution at th e ser tio n th at th e kingdo m belon gs to the who teach evange lism. hands of th e pro fiteers. Then discipl e­ poor, Krass joins th e global debat e In th is work Krass aga in borrows shi p is inextricabl y bound to justice, abo ut th e relat ion ship between ev an­ from th e social sciences, mergin g th ese and for Krass th at is kingdom busi ness. gelis m and justi ce and th e call for th e insights with th eological refl ection s Evan gelism " is th e work of God's king ­ ch urch to recog nize th e eme rging lead ­ based in th e Gospels to mak e his case. dom ." ership of th e "Two-Thi rds" world. An His social science thi s time is psycholo­ Read ers will find Krass helpful as explicatio n of th ese item s would be gy . Borrowing from th e 1978 work of Ch ristopher Lasch , Krass posit ion s the churc h's eva ngelistic tas k in the con­ text of a society turned narcissistic. Lasch, historian and socia l critic, sees No rth Ame rica as deeply narcissisti c in its particular orienta tion and th erap eu ­ tic in its cultural ethos . Krass agrees and sets ab out to ex plain th e implica­ tion s of th is for th e churc h's evangelis­ Now tic task. Krass's theological persp ective Available... comes from an in cident in Mark's Gos­ pel, th e casting of the dem on s fro m th e The Future of World Evangelization Gerasen e madman into th e herd of Unreached Peoples '84 swi ne and th eir subsequent destruction in the sea. Krass sees in th is a mod ern offers a ret rospect and a prospect application for th e church's ministry, in 19 provocative essays Th e book deta ils developm ents in world eva nge lism as a kind of exo rcism. And Un reac h ed Peoples the dem on s of modern society? The eva nge li zatio n since the inception usu al list on e would expect from pil­ of the Lau sanne Movemen t in 1974. '84 grims like Krass whose ex per ience in Co ntrib uto rs assess the pot ential Ed ward R. Da }1 0n for co mpletio n of the task of w orld Sam uel ,,"'ilson society raises a different set of ques­ Edit ors tion s abo ut th e nature of min istry in eva ngelization du ring the next th e wo rld. The dem on s range from lust decade . for power on the part of mega- con gre­ An addi tio nal featur e of the book is gatio ns and Ame rica's un qu esti on ing the expa nsion of the familiar regis­ commitment to th e military, to th e " lit­ try of the unreached to inc lude new tle" fru st rat ion s of ordina ry peopl e information about people groups. their lan gua ges and the ava ilabi lity of scrip ­ when th eir expec ta tio ns fail to mat eri­ ture po rtio ns in their languages. alize. It is a stifling mood , called by 717 pp . Paper. $12.00 prepaid. Californ ia resid ents add 6 V,% sales tax. Lasch " the wo rld view of th e re­ signed ." Order from: MARC (Missions Ad van ced Research and Co mm unication Cente r) 919 W Hunt in gt on Drive. Monrovia. CA 91016 MARC William E. Pan nell is Professor of Evangelism at Fuller Theological Seminary, Pasadena, California.

April 1984 83 wo rth th e book's pr ice, altho ugh the velop a true king do m th eology ade­ th ose so urces tha t have sha ped his her­ author does not attempt an exha us tive qua te to our eva nge list ic task. His plea men eutic approach. These ran ge from h andling of th ose themes. fo r " another herm en eutic" is forceful his ow n expe rie nce as a missionary in Kra ss is at his best , and his most and sh ou ld delight the cultura l anth ro ­ Africa to scho lars such as John Howa rd controversial for man y, w he n he as ­ pologists amo ng us w ho have for yea rs Yoder, Brevard Childs, Jua n Luis Se­ serts th at the hindran ce to th e church's arg ue d for a mo re cultura lly spec ific gundo, and Walter Hollen weger. Krass successful execu tio n of its age nda is its hermen eutic for bib lical stu dies and has developed into a true ecu menis t captivity to Western mo des of bibl ical mission s. Thus Krass positions h imself and is clea rly at hom e wi thi n th e broad th eology. Krass sees th is as a near squa rely in th e deb at e-and probably bod y of Christ worldwide. But this hop eless exercise in imposi ng on th e th e next big controversy in eva ngelical does not mean an easy or uncrit ical ac­ text of Scripture a rigid Western aca­ circles-over th e relat ion ship bet ween cep ta nce of all dict ums issue d fro m ev­ dem ic approac h an d a "faith in a tech ­ th e gos pe l and culture. ery source. He is clear abo ut nology of scie ntific study." This One of the streng ths of thi s book evangelism and its costliness to those rigidi ty fru strat es any attempt to de­ lies in Krass's free ack nowledg me nt of who practice it. To Krass, eva ngelism is pr oclaiming Christ as Lord, and the kingdo m of Go d as th e ob ject of good new s. He allows no mush y liberalism , old school or new , to cloud hi s vision. " The most impo rtant thing Christia ns know abo u t th e ki ngdom is th at Christ is the key to it," h e claims . Christ, then , is th e churc h's mod el for doi ng evangelism, and th e church ignores his exa mple to its det riment. The book is strong in its blending of the social scie nces and th eology to produce an understanding of th e social d contex t in whic h eva nge lism is prac­ ticed . At th is point th e book serves as a fine mod el of how th ese sciences can ~fi&')~fi®rn ~ltt1ncdlfi®~ serve to illumi nate th e ch urch's task today. The au thor's selection of th e cen­ tral sta tements on evangelism from the Summer School 1984 major bodies of th e church since 1970, incl uded at the end of the vo lu me , are International, intercultural series of weekly seminars, at new alone worth th e price of th e book. Su ch mission study center-located in the midst of historic colleges at a collectio n is a firs t in a book on eva n­ Ox ford , England-to envision, explore, and empower the church gelism and provides a fine so urce for in mission. use in congregatio na l studies as well as in the semina ry classroom. This re­ July 22-28 Lecturers include: viewer has used this material to a great Ways of Witness Michael Nazir Ali ex te nt in on-campus situations and Among People of Other Gerald Anderson wi th lay persons off campus . By all cri teria, thi s is one of the Faiths Raymond Bakke fines t studies on evangelism writte n in Simon Barrington­ years. I comme nd it to the prayerful July 29-August 4 Ward and th ou ghtfu l concern of th e Mission and Social Ed Dayton churches. Transformation Paul Hiebert -Willia m E. Pannell Stephen Neill August 5-12 Rene Padilla New Frontiers in Mission Vinay Samuel Ronald Sider

$250 per week estimated total cost for registration, roo m and meals

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84 Internat ional Bulletin of Missiona ry Research Worship and Politics. The Lord's Prayer: The Prayer of Henry Venn-Missionary States­ Integral Liberation. man. By Rafael Avila. Translated from the Spanish by Alan Neely. Maryknoll, NY: Orbis By Leonardo Boff Maryknoll, N Y: Orbis By Wilbert R. Shenk. Maryknoll, N. Y: Books, 1981. Pp. xoii, 124. Paperback $6.95. Books, 1983. Pp. iv, 140. Paperback $6.95. Orbis Books, 1983, Pp. xvi, 175. Paperback $9.95. Rafael Avila has two theses in this This work by the well-known Brazilian book: first, that the way we celebrate Catholic theologian may come as a sur­ Doubters that, in mid-Victorian the Eucharist reflects our political prise to those who have dismissed Lat­ England, Henry Venn was identified stance, whatever that stance may be; in American theology as an extreme with the Church Missionary Society second, that the Eucharist is true to its example of IIsecular", theology. It (CMS), and vice versa, will certainly be nature only if it celebrates the commit­ should also serve to restore some bal­ persuaded of its truth by even a super­ ment of the church to radical reorder­ ance to "progressive" Protestants who ficial reading of this fascinating study ing of society in favor of the poor. have often seemed to overreact against of the man. Wilbert Shenk, a North Avila lays a double foundation for the "spiritual" dimension of Christian American Mennonite mission adminis­ these theses, one biblical, tracing a witness. trator, shows himself to be in control gradual purification of the concept of Boff has divided his reflections of his wide-ranging and multiple worship in the Bible, the other in into eleven brief chapters. Two intro­ sources. From Venn's own correspon­ church history, showing how as the ductory chapters situate the Lord's dence, writings, minutes of meetings, centuries went by, eucharistic celebra­ Prayer sociologically and exegetically. and missionary instructions, the author tion became more and more turned in Before the closing "Amen" there are draws the portrait of a Victorian evan­ on itself and separated from the politi­ sections on each of the eight supplica­ gelical clergyman who is a giant among cal context of the community. The ar­ tions in the prayer. many others of that period. gument of history is sometimes weak, "Prayer," says Boff, "is not the mainly because Avila tries to cover too first thing that a person does. Before much ground: one section of ten pages praying, one experiences an existential Lawrence Nemer, S. VD., Associate Professor of has the unreal title "From the First shock. Only then does prayer pour Church History and Acting Director of the World Centuries to Vatican II." forth" (p. 10). Involvement in struggles Mission Program at Catholic Theological Union in But Avila is persuasive when he against injustice can provide the Chicago, did his own doctoral research on the puts forward his own position. He "shock" that forces us to our knees. Church Missionary Society. He has served for brief makes no attempt to hide that he Properly understood, the Lord's Prayer periods in the Philippines, and for the past fifteen writes from a specific context. In a spe­ can help us to maintain the religious yearshas been involved in the personal and academic cial Foreword to this English transla­ and political dimensions of our faith in formation of missionaries. tion he reminds readers that he is in creative tension, avoiding deadening Colombia, the year is 1977, and he is reductionisms. concerned with"the general critique of This prayer is also a source of religion addressed by Camillo Torres to hope. In a "fatherless world" (p. 31), the Christian world." the invocation "Our Father" becomes This explicit contextualization is truly meaningful if we can also pray "A basic, reliable, and helpful as it invites us to work out our "Thy Kingdom come." thus affirming stimulating survey of A"BRIEF HISTORY the history of Ameri­ OF THE own conclusions. I think we would that "utopia is more real than the PRESBYTERIANS can Presbyterianism." 'llh.M""ll'hap.rr~Geo'1l"lMrcIH... have to give more consideration to weight of facts" (p. 31). Similarly, - The Churchman Fourth Edition facts such as the repeated failure to ef­ "Give us this day our daily bread" has "Commended without fect social change or the need to accept both structural and personal connota­ reservation for pastors compromises that we may have found tions. "Heavenly bread," Boff reminds for their personal use, necessary. We would also need to pay us, "deprived of earthly bread, is in­ and for their use with more attention to the value of the Eu­ comprehensible" (p. 82). In a world of appropriate study Lefferts A. Loetscher charist as sacred space and the nature institutionalized injustice, the plea groups."- Dialog of the church as a community within "Forgive us the wrong we have done" A BRIEF HISTORY OF the .state and having its own dynamic. (p. 90) acquires a very specific-and THE PRESBYTERIANS But in working out our own theology uncomfortable-meaning. Fourth Edition by Lefferts A. Loetscher of the Eucharist we shall certainly be Boff has demonstrated once again With a new chapter by George Laird Hunt helped by Avila's well-argued and pas­ his mastery of biblical scholarship and After 122 years of separation, The sionately written piece of sacramental his commitment to the Jesus Christ of United Presbyterian Church in the U.S.A. and the Presbyterian Church theology. We must be grateful to Alan Scripture. This IIdevotional" book is Neely for having made it available to U.S. ended the division that had not an ivory-tower exercise. It is the existed since the Civil 'War, and the English-speaking public. fruit of a life of dedicated witness to formed a truly national church, the -Michel de Verteuil the totality of the gospel. My only ob­ Presbyterian Church (U.S.A.). In up­ jection is to Boff's sometimes overly dating this widely-used book, George free use of redaction criticism, which, I Laird Hunt puts into perspective the believe, does a disservice to his subject. issues thatplayed a part in the re­ union, as well as the questions that re­ -Guillermo Cook Michel de Verteuil, native of Trinidad in the West main before the church. Paper, $4.95 Indies, is a Roman Catholic priest. A former mis­ Available now at your local sionary in Nigeria, he is currently Director of the bookstore or direct from the Guillermo Cook is the General Director of CELEP, Archdiocesan Pastoral Centre in Trinidad. publisher (include $1.00 per book with headquarters in San Jose, Costa Rica. He has for postage and handling). written extensively on the base ecclesial community THE WESTMINSTER PRESS movement. Iml1 925 Chestnut Street Philadelphia, PA 19107

April 1984 85 Shenk briefly describes Venn's with great clarity how Venn came to suasion, compromise, and consensus, evangelical background, early years in refine the goal of the mission: the de­ although some critics found him at ministry, and early connection with velopment of indigenous churches un­ times brusque and authoritarian. Shenk CMS. However, the author wisely con­ der indigenous leadership, which also examines Venn's dealings with centrates on Venn's years as honorary would lead to a "euthanasia of mis­ Africa, India, and New Zealand. clerical secretary of the Church Mis­ sion." The appendices on "Native sionary Society between 1846 and 1872. This mission theory and strategy Churches" and "Politics and Missions" He sees Venn as a perceptive mission informed the many decisions Venn are sure to stimulate a more frequent theorist in an age when theory was just made as an administrator. Shenk right­ return to Venn's writings. The bibliog­ developing, one who came to his in­ ly points out that Venn's leadership raphy is certain to remain the best on sights by studying the New Testament was never questioned although struc­ Venn for some time to come. church of Antioch and letters from turally he had no power over other sec­ -Lawrence Nemer, S.V.D. contemporary missionaries. He also de­ retaries and would always oppose such scribes Venn as a strategist, showing a structure. He relied, rather, on per­

Planning Strategies for World across the boundaries that separate the Evangelization. thousands of unevangelized "people­ groups" from the Christian churches. By Edward R. Dayton and David A. Fraser. There will be those who feel that Grand Rapids, Mich.: Wm. B. Eerdmans the Holy Spirit can manage the church Publishing Company, 1980. Pp. xxi, 537. No perfectly well without the help of hu­ price indicated. man management consultants. Yet there are few mission agencies that re­ Edward Dayton, director of the Evan­ about the large numbers of people who fuse all planning. The methods advo­ gelism and Research Division, World have not heard the gospel. They dis­ cated in this book are flexible and Vision International, and David Fraser, miss many of the debates that current­ stress the need constantly to see what research consultant for the Mission ly divide missiologists as peripheral to has been achieved and how one's goals Training and Resource Center in Nash­ the work of mission, and apply the in­ need to be rethought. ville, have together written what might sights of sociology, anthropology, and The book is well written with be described as a do-it-yourself hand­ modern business methods to the task many practical illustrations. There is book for mission agencies concerned of preaching the gospel meaningfully much sensitive wisdom and not a little Reader's Response

To the Editors: show as the major earner of foreign exchange for Sier­ ra Leone, are not indicated for that country at all. In the October 1983 issue of the International Bulletin of Unfortunately, problems are not limited to the Missionary Research, Ward L. Kaiser, Senior Editor and map. The textbook, Journey ofStruggle, Journey in Hope, be­ Executive Director of Friendship Press, wonders why gins with an introduction obviously intended to help his publications sell no better than they do, given an the reader overcome the unfortunate stereotypes many apparent automatic constituency of millions. "Are the Americans have about Africa. Yet the cover picture churches guilty of malpractice?" he asks. Perhaps they seems chosen to reinforce the stereotype of the Afri­ are, but part of the problem is certainly the publica­ can as primitive and exotic. Beginning to read, how tions Friendship Press is giving us. The materials for can the reader be convinced by the argument in the in­ this year's Africa study will not convince anyone to troduction when on page ii the following statement use them who is accustomed to the standards of com­ appears: "Africa was the cradle of the world's civiliza­ mercial publishers. Let me give a few specific exam­ tion along the banks of the Tigris and Euphrates Riv­ ples of the problems. ers"? In the first twenty-six pages, a cursory reading Granted that the names of countries in Africa shows thirteen errors in punctuation, spelling, and have changed frequently in recent years, the omission grammar. For example, on page 5 we read: "By 1925 of a major boundary of a country in which many the heavy hand colonialism has sorted out all United States churches have a strong interest is diffi­ that...." No doubt what is meant is "The heavy hand cult to explain. In "Maps 'n Facts," the ma.jor map re­ of colonialism had sorted out all that." The statement

source, the boundary between Zaire and Congo is on page 27 that IIall history books on the continent be­ omitted altogether on the large map, and Congo does gin with the coming of the colonial 'powers and/or not exist on the map as a country. Why, then is "Con­ missionaries" is simply not true today. The excellent go" used for the name of the river rather than "Zaire"? pictures of African art are not bound between the The Gambia, one of the smallest countries in Africa same pages in all copies of the books, a minor point, when the map was produced, (now part of Senegam­ perhaps, but another annoyance to a group leader ask­ .bia) is indicted by typeface larger than that used for ing participants to turn to them to share an apprecia­ 'Nigeria. On the supplementary map "Precolonial Em­ tion of the great accomplishments of African artists pires," Axum is in the wrong country; tea, a major and artisans. The errors in fact, grammar, and punctu­ crop in some countries, is not even listed as a commer­ ation as well as unfortunate problems in production cial crop. Diamonds, which most statistical reports make this book an embarrassment. It contains ideas I

86 International Bulletin of Missionary Research implicit criticism of the cultural arro­ Into All the World: A Biography gance that has characterized much mis­ of Max Warren. sion work in the past and still characterizes some. There are insights By F. W Dillistone. London: Hodder and drawn from evangelical and ecumenical Stoughton, 1980. Pp. 251. £8.25. sources and a refusal to define people out of the kingdom. The concept of Writing about Max Warren was an act deathly ill, seemingly a broken man. "people-groups," which will already be of homage, the author confesses: "I re­ Part 2 is devoted to Max Warren familiar to many, will help others who gard him as the greatest all-round the missionary leader, for Warren re­ have got stuck with the concept of the Christian leader of my own genera­ covered and in 1942 was invited to "national church" and become diffi­ tion.... I have often heard warnings steer, as general secretary, the Church dent about taking initiatives. about the perils of hagiography. I can Missionary Society (CMS) through the Recommended as a tonic for jaded only say that this man came nearer to difficult war years and postwar period. mission executives, this book needs to my own conception of what constitutes For twenty-one years Warren had to be read with care. It just could bring a saint than any other I have known" lead the large missionary society into a about a painful reappraisal of what (p. 6). As one reads through Dilli­ new age. Decisions had to be made, vi­ some organizations are doing in the stone's book, it is not difficult to detect sions to be opened to the many mem­ light of the imperative given by the why he holds Max Warren in such bers of the CMS, as well as to the gospel. high esteem. Part 1 of the biography Christian community worldwide. A se­ -Graeme C. Jackson introduces the young man, Max War­ ries of books and pamphlets, and espe­ ren, to the reader,' his family back­ cially the CMS Newsletter, written ground, his school days, the glorious during these years were eagerly read, years at Cambridge where he not only the advice followed, by church and developed his love for both theology missionary leaders at home as well as Graeme C. Jackson is Secretary forAsia and the Pa­ and a study of history, but especially, abroad. cific of the Methodist Church Overseas Division, met Mary-his future bride. Warren's London. Previously he served for ten years with the story, even at this early stage, had all Methodist Church in Sr{ Lanka, and then for nine the elements of tragic drama. Less than Piet Meiring is a pastor of the Dutch Reformed years as Asia secretary for the Division of Inter­ one year after boarding the Apapa in Church in Pretoria, and is lecturer in Missiology at Church Aid, World Council of Churches. Liverpool on his way to Nigeria where the University of South Africa. His doctoral disser­ he proposed to spend his life in service tation (1968) was devoted to Max Warren's contri­ of his Lord, he was back in Plymouth, bution as missionary theologian.

would like to share with friends outside the Friend­ Author replies: ship Press consitu tency, but I am ashamed to do so. The otherwise excellent study guide, Joining the The sin of pride is a terrible thing. On occasion God Journey, contains so many errors that the author has seemingly sends a messenger to restore a proper hu­ mimeographed several pages of corrections to pass out mility. Ms. Maclin's letter serves well that divine to leaders who are using the book. These are no doubt function, and I am grateful for it. still available from Dr. Megill. Friendship Press strives for high standards of ac­ Church members who buy or choose not to buy curacy, responsibility and editorial quality. Clearly we Friendship Press materials are consumers who buy failed to achieve these in the instances cited. We have from others as well. They ask, "Why should webuy a been painfully aware of this fact, which reflects a par­ map that is incorrect?" They may also assume that the ticularly pressured work situation that we are acting to ideas presented are as false as some of the facts. I do correct. not believe that most of the material is in error by any Having experience also in other publishing set­ means, but a study leader's task should not be made tings, including commercial enterprises, I would more difficult by having to correct some of the materi­ strongly reaffirm that Friendship Press typically exer­ als and then defend the credibility of the rest of them. cises very careful editorial quality control. At the same Having taught the study nine times since July, time, I recognize that a long record of reliability is of 1983, I speak from some experience with the materials. little use to persons who are called upon to use ma teri­ Although I present the materials in a positive way and als that without a doubt fall short. urge participants to buy and read them, I do feel So to our sincere apologies to Ms. Maclin for the obliged to point out factual errors in them and I am problems that have resulted from our inadequate edit­ disturbed by the necessity of doing this. ing I would add: Please bear with us; I firmly believe we will again achieve standards of excellence that will Alice Maclin support the high expectations that thousands have of Atlanta, Georgia Friendship Press. That, surely, will be legitimate pride!

The writer was a United Methodist missionary in Africa for Ward L. Kaiser nearly twenty years. Currently she is coordinator of ESL composi­ Executive Director tion courses at De Kalb Community College, Clarkston, Georgia. Friendship Press

April 1984 87 When Warren retired from th e Dillistone's book was carefully Revolutionary Clergy : The CMS in 1963 he did not sto p writing planned and is a well-written story. He Filipino Clergy and the and refl ecting on mission . He was ap­ combined a lifetime of friendsh ip and Nationalist Movement, pointed cano n and subdea n of West ­ ex tensive research with access to War ­ 1850-1903. minster Abbey, but, th e au thor ren 's person al diar ies, to pr ovide-with ma intain s in Part 3, " he stea df astly the help of Mar y Warren w ho opene d By John N. Schumacher, S.j. Quezon City: pursu ed his aim of brin ging th e mis­ to him her treasure trove of person al Ateneo de M anila Univ. Press, 1981. Pp. sionar y mov em ent face to face with th e memories and letters-an outs ta ndi ng viii, 298. No price indicated. rea lities of th e seco nd half of th e twen ­ biography. The author does tend to ha­ tieth cen tury" (p. 193). Like his hero giog raphy, in spite of wh at he himself This is th e story of clergy who serve d th e Old Tes ta me n t prophet Habakkuk said . A critical not e on what Warren the cause of Philippine nati on alism about whom Warren w rot e so elo­ did an d said is seldo m heard . He also fro m its firs t bourgeoise artic ulation in qu ently in his ea rly book , The Truth of does not undertak e a critica l ana lysi s of th e 1850s to its last defen se as a lost Vision, Warren pressed himself to be Wa rren 's th eology of mission. But Dil ­ cause aga ins t American imperialism in faithful to his calling, to mount his listone does succeed in introducing to 1903, told by th e lead ing authori ty on wat ch-tow er and give an hon est rep ort th e reader, cha rmingly, one of th e mis­ the devel opment of the Philippin e in ­ conce rning wh at he saw. sionary giants of our tim e. dep enden ce mov em ent, Jesu it John -Piet Meir ing Sch umacher of the Ateneo de Man ila Un iversit y, a naturalized Filipino citi ­ zen . The cover design pictures five of th e major prot agon ist s. Pedro Palaez Missionarg Gold was a Spani sh Creo le who first awak­ It's like gold to a ny th eological library or exploring scholar in mission ened the Filip ino clergy to oppos ition studies -- thi s volume with all 16 issu es of th e Occasional Bulletin of to th eir subordina tion to fore ign friars. Missionary Research, 1977-1980, bound in red buckram, with vellum Jose Burgos, an acade micia n with eigh t finish a nd embossed gold lettering. uni versity degrees, imbued a yo unge r :z.o Limited edition: Only.25O" bound generation with a sense of th e moral, volumes are av ailable. Each volume legal, and racia l injus tice of colonial is individually numbered and signed dominat ion , and was exec u ted on personally by t he editor a nd associate trumped -up ch arges for his efforts . Pe­ edi tor. No additiona l complete se ts dro Dandan was a former political exile of a ll th e printed issu es will be avail­ who supported th e revolut ion when it a ble when th ese are gone. broke out in 1896, and disappeared into Includes: th e hill s with retreat ing Filipino forces . • 240 contributo rs (a virtual Gr egorio Aglipay was a subversive co­ " W ho's Wh o" of contem­ ad juto r who was appointed vicar gen ­ porary missiology) eral of th e revolution ary fo rces in 1898, • 210 book reviews led a resistan ce movem ent in llocos in • 245 doctoral dissertation 1900, and acce pted the lead ership of a noti ces schisma tic church, wh ich broke with • cu mulative ind ex Rom e in 1902. Ma riano Sevill a was a Special price: $46.95 th eologian who served the sho rt- live d Orders outside th e U.S.A; ad d republic loyally, but would not follow $3.00 for postage a nd handling. nat ion alism into schism and influe nced Pay ment must acco mp any all man y othe r Filipino priest s to submit orders . to foreign prelat es newl y ap poi nted fro m Rom e in 1903. This is a lon g book with 300 tight­ ly packed pages, exha ustive ly re­ _~o~ r~e::. ~e~h.:... ~pon~el o~ _ sea rched, volumi no usly ano ta ted, well Mail to: edi ted, and print ed on inexpensive pa­ Publicat ions Office per. It contains more in format ion on Overseas Ministries St udy Center nin eteenth-century Filipino clergy th an P.O. Box 2057 Vent nor, New J ersey 08406, U.S.A. all othe r sources available, supersedes all previou s stu dies of th e Philippine Send me __ bound volume(s) of t he Occasional Bu lletin of Missionary Indep endent Churc h, and is wr itten Research, 1977-1980. witho u t passion or polem ic. Father Schumach er sees th e Filipino clergy as Na me _ a th read through th e amassed data un i­ Address _ fying th e revolut ion ary efforts of dis­ parat e socia l classes with mixed or

W illiam Henry Scott is an A merican lay mission­ ary of the Episcopal Church with thirty years ' ex­ $ En closed is my check in t he amount of mad e out to " Occasional prience teaching history in China and the Bulleti n of Missionary Research" . Ord ers outside U.S.A. add $3.00 for postage a nd handling. Paym ent mu st acco mpany all orders. Allow 5 weeks for delivery Philippines. presently assigned to the Mi ssionary with in th e U.S .A . Diocese of the Northern Philippines. in Sagada, M ountain Province.

88 Intern ati on al Bull et in of M issionary Res earch conflicting motives . It is a th in thread , on European Partitioning of A frica, ard, the section's coo rdinating editor/ wh ich might ha ve been strengthene d 1880- 1920. In this, her second publica­ con tri butor. He help s to clarify the by a dem on stration that the clergy in­ tion, she has brou ght together the copi­ mi ssionary role and impact of Tu ske ­ fluenced th eir revol utionary relati ves ou sly resear ch ed papers of eight other gee Institute and educat ors Booker T. and classmates rather th an vice-versa, historian s. Washingt on and Rob ert R. Moton. or that th ey respo nde d as a class with The book's first eleven chapters Howard is ass ociate professor of his­ greate r enthusi asm or unanim ity th an are orga nized into four sections w ith tory at Virginia Polyt echnic Institute the laity. As Father Schumacher unrav­ the following topi cal headings: and Sta te Un iversit y. els th e thread , it runs directl y from "Section I-Mission Ideolo gy" (2 " Section III-The M issionary: Bur gos to Sevill a: " Sevilla clearly cha pters). M ethods, Int erests and Act ivities" (4 sta nds as th e legitimat e heir of Palaez "S ection II-The Mi ssion : Moti va­ cha pters). The introductory essay for and Bur gos in the real lead ership of th e tions, Objecti ves and Results" (4 chap ­ th is sec tion is writt en by Walt er L. Filipino clergy" (p. 280). Those who ters). This section is introduced with a W illiam s, author of Black A mericans and rea d or pur ch ase th e book for its titl e de scriptive essay by Thom as C. How­ the Evangelization of A frica, 18 77-1900 will be di sappointed that its fina l acco­ lad e is given to a man di stin gui sh ed for his " obedience and respect for his ec­ clesiastical superiors " rather th an to one who defied authority, took to th e field of battle, suffered excommunica ­ tion , and head ed a Filipino ch urch that was nothing if not revolutiona ry. -William Henry Scott

Black Americans and the Building on the Great Commission, Asbury Theological Missionary Movement in Africa. Responding Seminary's new E. StanleyJones SC hool of Evangelism and World Mission now responds to the world 's needs the through the development of competent graduates pre­ Edited by Sy lvia M . Jacobs. Westport, Conn.: to pared for apostolic achievement. Beginning in Fall. 1983, Greenwood Press, 1982. Pp. xii, 255. graduate students will be able to concentrate in one to $27.50. World several of the follow ing areas: · Th eologyof Mission . Spiritual Formation This is an ethno his torical antho logy · Mission History . Personal Evangelism th at presents a new cha pter in mission­ · Mission Anthropology . Preaching Evangelism ary historiography. Generally speaking, · Church Growth . Revival and Church th e field of Christia n missiol ogy ha s · Communication of the Renewal been we ll documented in th e vo lumi ­ Gospel . Executive Skills for Developm ~nt nou s works of Kenneth Scott Lat ou ­ · of Mi ssion Leadership Congrega.tl.ons, Lead ers, .Wesleyan Evangelization rette and Stephen Cha rles Neill. Communtttes, and However, th e pau cit y of in form at ion Indigenous Institutions and identificati on of particip ati on by The curriculum wiII feature masters and Afro-American s in th e mi ssion ary en­ doctoral degrees. "" , 11 11 1111 111 111111111 11 11",'" ", ..." III' 1 terp rise during th e nin et eenth and 1I111l11111111111ll1l1l11l1l11l111l11IJl 11 1111 II II t twentieth-centuries suggests that this ~ II 1 11 , """,",",""""""I' ",;,:;;:;,","",""I' : ' :: :: : :: ;1"1'11'1 111' II 11 11 II!! 111 1111 111111 1,11111 !!!!!I!!Ii iI I[:I[!::!;I:II!:I!I!I!i!!!II': '1 1111111 ' publicati on fills a signi ficant void in , 11 ,'01 1., 11 " II" ""'."" 1 I1 I, 1' 1 . I I, ".,' mission ideology. With its 12 compact ,1" 1~ , ~ : ": ' ' ' I I·" , I' ,. " . -u., : ,,1:",," " " , "' , 'III"'''''' chapters, 455 not es, nam e and sub ject III , I l 'il;1 ' ' i!!,," '" :,' :, '; ' ,II "111 111 1111 ind ex, and a 9- page bibliographical es­ 11111 I iii:::,:: :, .:' ::;:!!"'.··.,' . 11 111 ,1,11,11 ,1,1 say , th is book is an impress ive piece of II' · . i!I!!j'll l research . M issiologist s owe a debt of II III I , II 11,:11 ,11,:llilill::;I!llii!!liliii: gra titude to a gro up of non church his­ torian s for an invalua ble resou rce for 1111111 1111111 1111 111 ':::1111111111 1111111111111111111Iliii:' . .• ,'::!'.':!":"I. mission hist ory courses. Edi to r Sylvia M . Jacob s, professor . 1t:11; : "III'llllllllllllilliilliililliiil :i lli::i:j of histor y at North Carolina Central Universi ty, Durha m, came to the atten ­ Forfurther information contact: tion of stude n ts of h istory in 1981 with Dr, George G. Hunter III, Dean th e publication of her first book, The E, Stanley Jones SChool of Evangelism and World Mission A frican Nexus: Black American Perspectives Asbury Theological Seminary Wilmore, KY 40390 . 606/858-3581

Pearl L. M cNeil, an anthropologist, is Professor of Missions and Global Christianity, School of Theolo­ gy, Virginia Union University in Richmond, Vir­ ginia. She is a past chairman of the Board of M anagers of the A merican Baptist Foreign M ission Society and immediate past ecumenical office r of the American Baptist Churchesin the U.S.A.

April 1984 89 (1982) and associate professor of his­ about some social and political reforms Slaves and Missionaries: The tory at the Universit y of Cincinnati. in African society. Moreover, " . . . a Disintegration of Jamaican Slave ''' Section IV-The Mi ssion Move­ greater Pan-African alliance between Society, 1787-1834. ment" is th e concluding one-ch apter Afro-Americans and Africa" (p. 225) overview by Sylvia Jacobs entitled came into being. By M ary Turner. Urbana, Ill.: Uni v. of Illi­ " The Impact of Black Am erican Mis­ The most enduring va lue of this nois Press, ] 982. Pp. 223. $25.95. sionaries in Africa." She points out th at volume resides in the careful documen­ the sin gular impact might be elusive tat ion , much of it from hitherto unused M ary Turner, who teaches at Dalhou­ but bla ck American mission aries did primary sources . M issiolo gists and sie Un iversity in Nova Scotia, has giv­ help to dispel some myths and negative sem inarians will find the book infor­ en a clear and concise accoun t of the stereoty pes about Africa, its peopl e and ma tive and provocative . common life of slaves and mi ssionaries their culture; and they did help to br ing -Pearl L. McNeil in colonial Jam aica from 1787-1834. In seven ch apters she narrates the contri­ butions and contradictions of mi ssion­ aries as they related religion to the su ffe ring and abuse of slavery . The Overseas Mini strie s Study Center­ 1984, our 62nd year of service Although the book ostensibly fo­ in the Christian world mission cus es on forty-seven year s (1787-1834), Turner also relates the w ork to the contributio n of th e Moravian s who be ­ gan missionary work on th e island in 1754, and the black Ameri can Baptists who arrive d in 1783. It is not clear, then , w hy Turner chose 1787 as the point of departure for reflection on the rol e of slaves and mi ssionaries in colo­ nial Jamaica. A more appropriate start­ ing point would have been 1754 . The particul ar merit of Turner's book is its combination of integrity wi th insight as she relates the world of the missionary to that of the planter and calls atte ntion to the dilemma of the mi ssionary . On the one hand, mis­ sio nari es were the servants of the planter class and had to reflect the lat­ ter's interes t, while on the other hand, they were enga ged in efforts to make life more human for black people. Ac­ cordi ng to Turner, "The circumstances in which the mis sionaries established a place for themselve s in Jam aican soci­ September 17-21 October 30-November 2 December 3-7 ety mad e them more responsive to the The Kingdom of God: History's Lessons for Understanding Yourself as influenc e of their patrons . . . The Mi s­ Person, Partner and Recovering a Biblical Tomorrow's Mission. siona ries, therefore, as reformers of the Dr. Samuel Moffett, Parent." Vision of Mission.* slave sys te m, found themselves allied Dr. Arthur F. Glasser, Princeton Seminary. Dr. john Powell. Fuller Theological Seminary. Cosponsored by Princeton Michigan State University. w ith the planters who soug ht only to Seminary Center for pr eserve it" (p . 30). September 24-28 Continuing Education. The high point of the book is Spiritual Growth Through Mission in Community.* November 5-9 cha pter 6, " Th e Baptist War." Turner Sr. Maria Rieckleman, M.M., When Faith Meets Faiths : points out that as a result of th eir read­ and Rev. Thomas Clarke, S.j. Christian Witness in .• ' I' . , Publishers of the ing th e Bible for th em selves, the native Today's Pluralistic ~~ Int ernationa l Bulletin Cosponsored by Maryknoll ~ .A. of Missiona ry Research Baptists conclude d that God wanted Mission Institute. Societies." them to dest roy the cruel system of Rev. Patrick Sookhdeo, Overseas Ministries October 2-5 London; member of Study Center slavery. Led by " D addy Sharp," a rebel Effective Communication Lausanne Study Group on Ventnor. NJ 08406 U.S.A. lead er of th e group, the slav es burned with the Folks Back Home. Witness to Muslims. Ge rald H. Anderson, Director esta tes in their attempt to overthrow Robert Coote, OMSC staff. James M. Phillips , Associate Director November 13-16 In an ins piring setting by the sea , we the sys te m of slavery . The Baptist War October 16-19 Evangelicals and Roman offer highly relevant courses of study of 1831 was an important instrument Crucial Issues in Mission for cross-cultural and internationa l Catholics in Mission: ministries, and acco mmodations wit h for ema nci pation, which came in 1834. Today. Convergences and a famil y atm osphere. -Noel Leo Erskine Dr. Gerald Anderson, Divergences. Registration: $30/$45 per course, OMSC director. plus room and meals. Registration Rev. Thomas Stransky, wai ved for OMSC residents. (Courses October 22-26 The Paulists. with' are $45 .) The Future of World November 26-30 o Send application and more Evangelization: Scenarios, information Noel Leo Erskine, a Baptist pastor from Jamaica, The Advance of the Gospel teaches on the faculty of Candler School of Theology, Strategies, Resources.* Among Primal Peoples: Name _ Emory University, Atlanta, Georgia. He is the au­ Dr. David Barrell, editor, Lessons for Wider Address _ World Christian Encyclopedia. thorof In 1983- 84 he Witness.* City _ Decolonizing Theology. wasa Visiting Professor at the University of lfe, Ni­ Dr. Andrew Walls, Slate Zip _ University of Aberdeen. geria.

90 International Bulletin of Missionary Research Reaching Our Generation. kno wledge and understanding on th e Edited by Wade T Coggins and Edwin L. part of all groups engaged in any way Frizen, Jr. Pasadena, Calif : William Carey in mission ary acti vit y in Ru ssia and Library, 1982. Pp. iv, 132. Paperback $5.95. Eastern Euro pe, and a willingness to listen to th ose on the " firing line ." If yo u want to know wha t conse rva tive ticles in th at th ey call for important They suggest that th is kind of listening evangelical mission leaders are th ink­ cha nges in attitude within th e con ser­ has not alwa ys been evident. ing abo ut and involved in th ese days, vati ve evangelical community itself. The issues raised by th ese and Reaching Our Generalion is not a bad McKinney pro vid es a careful study of other ar ticles in th e compend ium de­ place to find out. The book is a com­ Theological Edu cat ion by Exten sion serve consi de ratio n not only by conse r­ pendium of th e major addresses of a and Residence Program s for Theologi­ vativ e evan gelicals but by all th ose joint meeting of the Evangelical For­ cal Edu cation in th e Third Wo rld, and involved in th e mission ary movem ent eign Missio ns Association (EFMA) and insists th at both are in need of rad ical of "our generation." th e Int ern ational Fore ign Mi ssion As­ renewal. The Deyn ekas appeal for -Malcolm J. McVeigh socia tion (IFMA) held September 28 to O ctober 2, 1981, at O verl and Park, Kan sas. The editors, Wade T. Coggins and Edwin L. Frizen , [r ., are th e exec u­ tive dir ectors of EFMA and IFMA , re­ spectively. Th e th eme and focu s on " our gen­ eration" is carried through by all under th e following headings: "S ervin g Our Generati on ," by J. T. Seamands; " Un­ derstanding Our Generation ," by J. R. McQuilkin; "Strateg y for our Gen era­ tion ," by J. A. Thompson ; " Perso nnel for our Generation," by M . Pocock; " New Con cepts in Training Our Gen ­ eratio n," by L. McKinney;"D imen sion s in Reaching Our Generat ion ," by W. W. Webster; " Issues Facing Our Gen­ In 1900 . six-sevenths of the We offer to inner city True or world's population wa s pastors in the United era tio n," by P. Deyneka, Jr. and A. ru ral. By 19 75, 24 % of the Deyneka; and " Att itudes for Serving State s and to overseas world's peo ple lived in workers­ Our Gen eration ," by W. E. Davies. False? cities of 100 ,000 or more. The eight arti cles include an amaz­ By 2000, th e Un ited Na­ • three spe cialize d ing and some times bewildering variety lion s pred icts the world degree programs in of materials and ideas, but it is possible "We live in will have 4 14 cities of over Urban Missions (M,A. with some stretchi ng and overlapping one million people . Mexico Miss. , MAR., D.M in .) to gro up th em aro und three principal a global City will have over 3 1 • internship in urban, foci : th e necessity and cha llenge of m illion peop le. Calcutta cross-cultu ral w ill have 19 mill ion, Cairo churches for those mission , by Seamands and Davies; th e village." over 16 m illion The world without field strategy of mission , by Thompson , currently spa w ns a new Webster, and th e Deynekas; and per ­ Chicago every mon th or so. exp erience sonnel for mission, by McQuilkin, Answer: • inner city campus Pocock , and McK inney. combining learning If you 're a Jonah in It is clear that much of th e ferment False. on th e street and in sea rch of a Nin eveh or of current missiological debate is bein g the classroom a Pau l on his way to followed closely and taken seriously by • extension materials to Rome, join us in the eva ngelical mission leaders. Such issues We live in accel erate doctoral Urban Missions Pro­ as th e need for contextualiza tion, con­ studies without gram at cern for " hidden peopl es," th e possib il­ a global leaving your place of ities of " tentrnaking" ministries, th e m inistry impor tance of statistics and research, city. Westminster and others appea r th rou ghout. Theological McK inney and the De yn ekas pre­ sent perh ap s the most controversia l ar- Seminary Box 2 7009 Philadelphia , PA 19118

M alcolm j. M cVeigh is Professor of the Theology of M ission and A frican Christianity in the E. Stan ley Jones School of Evangelism and W orld M ission of A sbury Thelogiral Seminary, W ilmore. Kentucky. URBfI"Ri 1 He was a United M ethodist missionary for nineteen Serving Christ years, serving in A ngola, Zaire, and Kenya, and in the city, was for five years a leclurer in the Department of ~~~ for the city Philosophy and Religious Studies at the University MISSIO" f1IJJ of N airobi.

April 1984 91 Pauline Theology and Mission himself in both areas, having for twen­ Practice. ty-one years been a mis sionary in Ni ­ geria, earned a do ctoral degree in By Dean S. Gilliland. Grand Rapids, M ich.: mis sion studies, and is now teaching in Baker Book House, 1983. Pp. 309. Paperback th at field at Fuller Theolo gical Semi­ $ 12.95. nary. After a beginning section on Paul's Students of th e Christian miSSIOn are lical theology of mission (Ha hn, Blauw, theological conce pts, the book treat s in aware of volumes de aling with th e bib­ Kan e, Peters, and others) and, of detail four main areas of mis sionary course, with Roland Allen 's M issionary concern: Conversion, New Life, th e M ethods: 51. Paul's or Ours. But rarely, if Church, and th e M issionary . In each [ames H. Pvke, Professor Emeritus. Wesley Theolog­ev er, ha s anyone combined a treatment case the author is careful to base his ical Seminary. Washington. D.C.. had missionary of Paul's th eol ogy and mission practice discussion s on thorough expository experience in China for eleven years. and in Indone­in one volume. The author th rou gh his treatments of th e relevant portion s of sia for two years. ow n profession al career has qu alifi ed Act s and th e Pauline corpus, and in the pro cess brings in personal observations INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH and appropriate con temporary missio­ logical material. The sectio n on Con­ ver sion , for example, ha s many helpful insights on th e phenom en ology, the re­ ality , th e experience, and the process of conversion, and every missionary will feel with Dr. Gilliland as he tell s of th e excitement with which animistic peo ­ Take Some of ples resp ond to the gospel. More nota­ bly he ide n tifies a small group of Muslims in northern Nigeri a who, =====the Guessing through an interesting sequence of Join with the 9,000 subscribers events, gradua lly accepted th e Lord ­ worldwide who keep up-to-date on outof What is ship of Christ . the latest developments in world Som e read ers, however, will be mission through quarterly reports in Happemngln- - disappointed that th ere is no atte m pt the International Bulletin. Here's a to relate Paul 's experience theologically sampling of what you'll find: to the pre sent-day discussion as to the the Christian validity or nonvalidity of conversion • Reports from significant mission among th e ma jor religion s, eve r since conferences th e Ho cking-K raemer debate an im ­ • Update on mission issues in all World Mission... portant issu e in th e conciliar-evangeli­ 6 continents cal di alogue . This problem, however, • Profiles of missionary leaders Discover how vital the International inherent as it is in any att empt to make • Book reviews and current book Bulletin is to your mission. Stay mean ing ful application to our day the notes informed. Subscribe today! exp erien ce and pr actice of an earli er • Checklists of mission periodicals ------' time, does not significantly detract • Dissertation notices rMake check payable and mail to: fro m th e value of th e book. This re­ • Bibliographies INTERNATIONAL BULLETIN viewe r would strongly recommend it, OF MISSIONARY RESEARCH espec ially to teachers, strategis ts, and Circulation Department practitioners of mission. "Essential for documentation and P.O. Box 1308-E -James H. Pyke interpretation of mission." Fort Lee, New Jersey 07024-9958 US.A. -Ralph D. Winter, Director o Yes, I want to stay informed about U.S. CenterforWorld Mission world mission. Begin my subscription Irruption of the Third World: Challenge to Theology (Papers ", . . sets a new standard for to IBMR for the term indicated. One year, 4 issues $14 from the Fifth International excellence in mission studies." o o Two years, 8 issues $26 Conference of the Ecumenical - Waldro n Scott, President o Three years, 12 issues $37 Association of Third World American Leprosy Missions Please allow 4 to 6 weeks for delivery offirst issue. Theologians, August 17-29, 1981, New Delhi, India). "By far the most stimulating journal I FREE POSTAGE WORLDWIDE in the field." 0 Edited by Virginia Fa bella and Sergio Torres. - Charles R Tab er I New subscription I 0 Renewal M aryknoll, N. Y. : Orbis Books, 1981. Pp. Emmanuel School of Religion I 0 Payment enclosed .tr, 280. Paperback $ ] 0.95. "The most informative and I 0 Bill me (US.A. only) This volume contains th e pap ers and comprehensive journal in its sphere." I PLEASE PRINT -David B. Barrett, Editor rep orts from the New Delhi 1981 con ­ I Name ------­ fer en ce of the Ecum en ical Associat ion World Christian Encyclopedia I Address _ of Third World Theolo gian s. The edi­ tors are Virginia Fab ella, a Maryknoll "Indispensable to those who need the I City I best in world mission research ." Sister from th e Philippines, and Ser gio IState/ Zip I Torres, a Chilean priest , executive sec­ - Anthony Bellagamba, fMC L~~try U.S. Catholic Mission Assn. J ret ary of th e Ecumenical Association.

92 Int ernati onal Bulletin of Mi ssionary Research Sergio Torres, in h is introductory stress ing the absolutely cruci al role -of mak es social and economic qu est ion s essay on th e th eme, sug ges ts th at th e th e Euch arist ic experience in the eva n­ th e fina l criterion of our love of Jesu s" mo st significant factor is "The irrup­ gelistic task of th e church . hits th e mark. He points out th at th e tion of th e poor" (p. 3). But he does not A reader's reaction s to th ese pieces need s th at Jesu s list s for the least of hi s ignore th e en counter of Christianity will reflect one's own tr adition and be brethren are all bodil y need s. One w ith world religions (p. 10). Part 2 tempered by one 's ecumenical expo­ might suppose that Jesu s 'tried to drive deals with "Emerging Theologies in sure. Several pieces reminded this re­ that po int hom e by givi ng bread and Third World Co ntex ts." These theolo­ viewer of the Eastern Orth odox wine (body and bloo d, food and dr in k) gies have to be different according to emphasis in rece nt years on " the litur­ to confirm his ab iding presen ce among cultural and religiou s contex ts. In Part gy after the liturgy." Laksh man Wi ck­ us . 3, "Commo n Elements of Thi rd World rernesingh e, for exa mple, in "T he T he exuberance of th e fina l test i­ Theologies," th e paper of Aloysius Euc ha rist and th e Struggle" (pp. 33­ mon y, M ichael O leksa's " Over­ Pieris on 'The Place of Non -Christi an 36), says th at " prayer must be acco m ­ whe lme d by Joy" (pp. 69-76), is a Religion s and Cultures in th e Evolu tio n pani ed by actio n," th at " we have to go fitting conclus ion to this compila tio n, of Third World Theology," relates th e out after this service." And Alan wi th its rem ind er th at "a Ch ristian is condi tio n of th e poor to th eir religion s Neely, in " Th e Eucharist-Mission ary one w ho sees Ch rist w he rever he looks becau se " the vas t m ajority of God 's M edium" (pp. 60-66), stat es that the and rejoices in him ." poor perceiv e their ultim at e concern Euchari st is " the Kerygm a of th e These sho rt pieces, from one to and symbo lize their struggle for lib era­ Christian Story." He reminds us th at seve n pages in len gth, are excellen t tion in th e idiom of non-Christian reli­ " Comm union w ith Go d in Christ and stimuli for th ou ght and action. Ind ivid ­ gions and cultures. . . . Hence we need community w ith Go d's people are two uals or gro ups see king to relat e th e Eu­ a th eology of reli gion s th at will ex pa nd aspec ts of th e one sac rament." cha rist to witness and mi ssion th e existing boundaries of or tho doxy Sev eral pieces ponder th e divisive­ endeavors will find th em helpful for as we enter into the lib erative streams ness of the Lord 's Table. Ind eed , on e meditati on , to provok e discussion , or of othe r religion s and cultures" (pp. might wonder if it is th e Lord's Tabl e as calls to action. 113-14). Part s 4, 5, and 6 deal with or " your" tabl e and " my" tabl e, with - Di mitrios Co uc he ll "Persona l Expe riences and Litu rgy," th e arrog ance and pride th at th ese im­ " Fina l Stat em ent," and " Evaluation ply , wh ich divides. and Int erpret ati on ." Ar thur C. Coc hrane 's assertio n in The Rev. Fr. Dimitrios Couchell is Director of the - Yves Ragu in, S.J. " As You Do It to One of th e Leas t of 51. Photios Foundation and the Nat ional Greek These . .." (pp. 31-32) th at "Jesus Orthodox Shrine in St. /lugusiine, Florida.

Yves Ragui n, s.f., born in France in 1912, arrived in Shangh ai in 194 9. He worked four years in mainland China, then five years in Vietnam, and /wenty -five years in Taiwan, where he is presently Director of the Ricci Institute for Chinese St udies in Helpful Books From Taipei. WILLIAM CAREY LIBRARY

Sharing One Bread, Sharing One DR. SNEED OF IRAN, By Mission: The Eucharist as Mis­ Jay M. Rasooli and Cady H. sionary Event. Allen The story of th e beloved physician of Edited by Jean Strom berg. (W CC M ission Se­ Iran, his co nversion to Christ and ries No. 3.) Geneva: World Council of the subsequent struggles and tri­ Churches, ]983. Pp. viii, 79. Paperback umphs of his life and witness. $3 .95. 192 pages. Paperback. $6.95

"The mission ar y importan ce of th e Eu­ A CHRISTIAN APPROACH charist," rep eat edl y affi rme d at th e TO MUSLIMS: Reflections Wo rld Con feren ce on M ission and From West Africa, by James Evange lism held in Me lbo urne in May P. Dretke 1980, is th e cen tra l th em e an d focus of This book is a mu st for eve ryone th e tw enty-on e reflec tio ns, stories, concerned abo ut resp on sible Chris­ poem s, person al testi mon ies, and medi­ tian pr esen ce a nd witn ess among tat ion s offered in this book. Complied Muslims . and edi ted by Jean Stromberg, secre­ 262 pages. Paperback $3.95 tary for publicat ion s of the Wo rld Council of Churc hes' Co mmis sion on World Mission and Evangelism, its contributing autho rs ran ge fro m a Ser ­ O rd er from : bian Orthod ox bishop in Yugoslav ia to WILLIAM CAREY LIBRARY an eco no mis t from Ivor y Coast. Publishers and Distributors Int erspersed through out its tw o sec tions-one en titled " Sharing One P.O. Box 40129 Bread ," and th e other "Sha ring One Pasadena. California 91104 Mi ssion "-are portion s of th e Mel­ bourne report, 'T hy Kin gd om Co me, "

April 1984 93 Are Southern Baptists "Evangeli­ cals?" Dissertation Notices By James Leo Garrett, Jr., E. Glenn Hinson, from the United States and James E. Tull. Macon, Ga.: Mercer Univ. Press, 1983. Pp. vii, 239. $14.95.

This question may seem trivial, but it Brown, Joanne Elizabeth. Landers, John Monroe. has urgency for many Southern Bap­ "jennie Fowler Willing (1834-1916): IJEric Alfred Nelson: The First tists. Garrett (Southwestern Baptist Methodist Church Woman and Baptist Missionary on the Amazon, Seminary) takes the affirmative, while Reformer." 1891-1939." Hinson (Southern Baptist Seminary) Ph.D. Boston: Boston Univ., 1983. Ph.D. Fort Worth: Texas Christian Univ., argues with "more passion . . . than a 1982. historian's objectivity should allow" Darmaputera, Eka. (p. 131) that a proper distance should "Pancasila and the Search for Najarian, Nishan! be maintained. Identity and Modernity in IJA Symbolic Interactionist Approach In an opening chapter, Tull Indonesian Society." to the Religious Stranger Concept: (Southeastern Baptist Seminary) poses "The Shape of the Question." Survey­ Ph.D. Boston: Boston College, 1982. Protestant Missionaries in China, ing the history of the term "evangeli­ 1845-1900." cal," he finds that a certain party of Diffley, Patrick Joseph. Ph.D. Madison, N!: Drew Univ., 1982. evangelicals today would deny the "The Dilemma of the Roman right to that designation to any who do Catholic Church's Evangelization Nam, [ae H not accept the inerrancy of Scriptures. Mission to World Hunger." IJThe Socio- Political Ideology of the "Our problem then boils down to this: Ph.D. New York: New York Univ., 1981. Park Regime: A Political-Ethical and are we going to accept the broad, his­ Theological Study." torical use of the term . . . or the more Earley, Glenn David. Ph.D. Atlanta: Emory Univ., 1982. restrictive definition(s) which the Fun­ "[udaism in the Theology of Paul damentalists and New Evangelicals would like to impose upon us?" Tillich." Strongin, Jonathan David. Garrett, after careful delineation of Ph.D. Philadelphia: Temple Univ., 1983. "Machiguenga, Medicine, and "evangelicals" and of "baptists," rec­ Missionaries: The Introduction of ognizes a core of mutal concerns. While Elliston, Edgar James. Western Health Aids Among a Southern Baptists have not thought of "Curriculum Foundations for Native Population of Southeastern themselves as part of the evangelical Leadership Education in the Peru." movement, he thinks it desirable to Samburu Christian Community." Ph.D. New York: Columbia Univ., 1982. find ways of making common cause in Ph.D. East Lansing: Michigan State Univ., Christian witness and avoiding "the 1982. Taylor, Mark Kline. danger of succumbing to a cultural or sociological or ecclesiastical captivity" "Religious Dimensions in Cultural (p. 126). Heininger, Janet Elaine. Anthropology: The Religious in the Convinced that "evangelicals" are IJThe American Board in China: The Cross-Cultural Hermeneutics of commonly perceived as fundamental­ Missionaries' Experiences and Claude Levi-Strauss and Marvin ists, Professor Hinson would maintain Attitudes, 1911-1952." Harris." clear distinctions between them and Ph.D. Madison: Univ. of Wisconsin, 1981. Ph.D. Chicago: Univ. of Chicago, 1982. the Southern Baptists: "Make no mis­ take about it, we come from different Kuhl, Paul E. Thompson, Jesse Glen. wombs. Evangelicals are the descen­ "Protestant Missionary Activity and "Factors Related to Retention of dants of the late sixteenth and early Freedom of Religion in Ecuador, Teaching and Missionary Personnel seventeenth century Protestant Scho­ Peru, and Bolivia." in Overseas Work Environments." lasticism. They are the children of English and American Millenarians and Ph.D. Carbondale: Southern Illinois Univ., Ed.D. Houston: Univ. of Houston, 1982. Fundamentalists.... Baptists, by con­ 1982. trast, are the descendants of the perse­ Wensell, Egil Haakon. cuted and harassed dissenters of the "River Plate College: An Historical seventeenth century who came forth Study of a Missionary Institution, from the womb crying for liberty" (p. 1898-1951." 166). Southern Baptists, whose identity Ed.D. Berrien Springs, Mich.: Andrews incorporates a tension between polari­ Llnio., 1982. ties of "voluntarism" and evangelistic concern, need clarity about identity for the sake of an effective witness and ministry. -Norman H. Maring

Norman H Maring is Emeritus Professor of Church History, Eastern Baptist Theological Seminary, Philadelphia, Pennsylvania.

94 International Bulletin of Missionary Research Exploring Critical Issues in Third World Countries

The Religious Roots of Rebellion Third World Resource Directory Christians in Central American Revolutions A Guide to Organizations and Publications by Phillip Berryman Edited by Thoma s P Fenlon and Mary J. Heffron Berryman provides the best historical acc ount of what the This comprehensive guide lists and describes hund reds churc hes have do ne in Central Amer ica in the past twenty of resources for educators, committed church and polit i­ years. " ... the author itative stateme nt aga inst which all cal activists, and other concerned Americans interested other accounts will be judged." - GARY MacEOIN in Third World issues . Resources include organ izations , "This is a pro vocative and impo rtant co ntribution to books, periodicals, pamphlets and articles, films , slide unde rstand ing the role of Catholicism in the struggle for shows, videotapes, and simula tion games. Chapters are justice in Central America. Phillip Berryman writes with dedicated to the Third World in General: Africa ; Asia and the sensitivity and passion of a Chr istian who has lived the the Pacific ; Latin America and the Caribbean; the Middle biblical option for the poor. " - PENNY LERNOUX East; Food , Hunger, Agr ibusiness; Human Rights; Mili­ With extens ive notes and bibliography. tarism, Peace, and Disarmament:Transnational Corpora­ 464 pages Paper $14.95 until 10/31/84 ; tions; and Women. Comprehensively cross-referenced $19.95 thereafter and indexed. 320 pages $12 .95 until 7131/84; $17 .95 thereafter

The Gospel in Art by the Peasants of Solentiname Edited by Philip and Sally Scharper Thirty-one stunn ing , full-color prints of Nicarag uan peasants' depictions of the Gospe l stories. The texts fac­ ing each painting are com mentaries of the peasants on the Gospel passage relating to that painting No other time or place offers us such a detailed and com prehen­ sive record of what " ordinary" Christians made of the Gospel in the con text of their ow n lives. Large format 72 pages Cloth $9 .95

Going Forth Missionary Consciousness in Third World Catholic Churches by Omer Oegrijse, Ct.C M. "The churches of the Third World are becoming the most dy nam ic wing of the universal church Their dynamis m IS Churches in Contestation evident in the rise of their missionary co nsciousness as Asian Christian Social Protest we ll as in their commitment to the c hurc h's mission ad ex­ by Parig Digan tra. Fr. Degrijse's book has the great merit of prese nting " Parig Digan has written a pioneering book on a major the facts and figures of this new emer ging situation in subject : the possibility of Christianity making a positive Africa, Asia, and Latin America." con tribut ion to socia l cha nge in Asia, home of more than - ARCHBISHOP JEAN JADOT half the human race . He never loses sig ht of the larger Vatican Secretarial for Non-Christian Religions Asian context and of the interlocking worldwide strug gle " 'It is surely a fortunate and hopef ul sign that from now on for power and is always soc iolog ically shrewd in discuss­ evangelization will be borne by all the chu rches .' This is ing both chu rche s and governments. This is a sop histi­ the ce ntral thesis of this we ll-documented book, which cated analysis which shou ld be read by students of co n­ gives life to the often repeated saying that mission as a temporary Asia and by anyon e interested in Chr istian one-way action has come to Its end ." socia l protest." -JOSEPHCUNNEEN, Cross Currents - MSGR. WILHELM WISSING, Mlssio, Aachen 224 pages Paper $10.95 112 pag es Pape r $6 .95

ORBIS BOOKS At bookstores or from the publisher Write for catalog of new boo ks. o Maryknoll, NY 10545 Book Notes In Coming

Braybrooke. Marcus. Issues Inter-Faith Organizations, 1893-1979: An Historical Directory. New York: Edwin Mellen Press, 1980. Pp. xiii, 213. Paperback $29.95. From Base Communities to Established Churches: The Bellagamba, Anthony, ed. Protestant Predicament in Brazil Baltimore '83: Experiences and Reflections on Mission. Guillermo Cook Washington, D.C.: U.S. Catholic Mission Association, 1983. Pp. vi, 94. Paperback $2.50. A Paradigm Shift in the Theology Browneye, Ray. of Mission: Two Roman Catholic Through African Skies: Adventures of Bush Flying in Missions of Mercy. Perspectives GrandRapids, Mich.: Baker Book House, 1983. Pp. 132. Paperback $5.95. James! Ferguson, C.S. C.

Doraisamy, Theodore R. The Protestant Endeavor in What Hath God Wrought: Motives of Mission in Methodism from Wesley to Chinese Society, 1890-1950: Thoburn. Gleanings from the Manuscripts Singapore: Methodist Book Room, 1983. Pp. xix, 132. $10.00. of M. Searle Bates Cynthia McLean Dyrness, William A. Let the Earth Rejoice! A Biblical Theology of Holistic Mission. The Prophet Muhammad in Westchester, Ill.: Crossway Books, 1983. Pp. 216. Paperback $6.95. Christian Theological Perspective David Kerr Neckebrouck, Va leer. Le Peuple Afflige: Les Determinants de la Fissiparite dans un Nouveau Checklist of Third World Mouvement Religieux au Kenya Central. Theological Journals Immensee, Switzerland: Neue Zeitschrifi fur Missionstoissenschaft, 1983. Pp. xliii, 501. Gerald H Anderson Paperback sFr 72.00. In our Series on the Legacy of Parshall, Phi/. Outstanding Missionary Figures Bridges to Islam: A Christian Perspective on Folk Islam. of the Nineteenth and Twentieth GrandRapids, Mich.: Baker Book House, 1983. Pp. 163. Paperback $6.95. Centuries, articles about Roland Allen Rasooli, Jam M, and Cady HAllen. C. F. Andrews The Life Story of Dr. Sa'eed of Iran. S. V. Azariah Pasadena, Calif: William Carey Library, 1983. Pp. 189. Paperback $6.95. Charles H. Brent Karl Hartenstein Reed, James. John Alexander Mackay The Missionary Mind and American East Asia Policy, 1911-1915. D. T. Niles Cambridge, Mass.: Harvard Univ. Press, 1983. Pp. xi», 258. $20.00. Arthur T. Pierson Samuel M. Zwemer Sitompul, Adelbert A. (edited by Lothar Schreiner). Die Ordnung der Batakkirche (H.K.B.P.) von 1972. Wuppertal, West Germany: Verlag der Vereinigten Eoangelischen Mission, 1983. Pp. 87. Paperback. No price indicated.

United Reformed Church, U.K. Christians and Jews in Britain. London: United Reformed Church, 1983. Pp. 96. Paperback £1.35.

Van der Bent, Ans ]. Six Hundred Ecumenical Consultations, 1948-1982. Geneva: World Council of Churches, 1983. Pp. xi, 246. Paperback $8.75.

White, Jerry. The Church & the Parachurch: An Uneasy Marriage. Portland, Ore.: Multnomah Press, 1983. Pp. 192. No price indicated.