Vol. 21, No.1 nternatlona• January 1997 etln• Contextualization: Mission in the Balance

u st when the coming of A.D. 2000, with its latent verted to Christianity out of Buddhism, I became so aggressive triumphalism, stirs talk of fulfilling the Great Commis­ and felt forced to turn my back on my Buddhist family and sion,J here we are bringing up the nettlesome issue of denounce my culture. Now I realize ... that I can practice a contextualization. In the lead article of this issue, Darrell cherished value of meekness, affirm much of my Thai culture, Whiteman recalls a student at Asbury Seminary who had and follow Jesus in the Thai way." wrestled with feelings of alienation toward her Thai family and In our pursuit of authentic contextualization we may be culture. Is she typical of converts in Buddhist lands? Does a lack privileged to discover in other cultures a foretaste of the trea­ of contextualization help to account for the fact that after four sures that will strengthen and guide us for faithfulness in the centuries of Catholic mission and a century and a half of Protes­ kingdom. tant mission, barely one percent of the population of Thailand has been attracted to the Christian Gospel? G. C. Oosthuizen follows Whiteman with a detailed account of the runaway appeal of the Zionist churches among South On Page African blacks. Soon, reports Oosthuizen, half of the population 2 Contextualization: The Theory, the Gap, the of Christian blacks will be members of Zionist-type African Challenge Independent Churches. Meanwhile, according to the SouthAfri­ Darrell L. Whiteman canChristian Handbook, Western-oriented churches in South Af­ 8 Indigenous Christianity and the Future of the rica attract a significantly smaller portion of the Christian popu­ Church in South Africa lation than they did three decades ago. The losses from the G. C. Oosthuizen mainline churches are mostly turning up in African Independent Churches, of which the Zionists account for about 80 percent. 13 Missions and the Magic Lantern Western-style Christianity among South African blacks-how­ Donald Simpson ever effective it may have appeared in the past-has not been 15 My Pilgrimage in Mission able to relate authentically to the taproot of African traditional Clayton L. ("Mike") Berg, Jr. religion. But the Zionist churches have. 16 Noteworthy The contextualization issue came to mind when we read a report last year from the Evangelical Missions Information Ser­ 20 The Legacy of Robert Mackie vice about the state of the Christian community of Waorani Nansie Blackie Indians of Ecuador. The evangelical world remembers them as 24 Annual Statistical Table on Global Mission: Aucas, the people for whom Jim Elliot and his four companions 1997 gave their lives in 1956. After stirring stories of sacrifice and DavidB. Barrett spiritual breakthroughs over the last forty years, the Waorani church today is seen to be in danger of succumbing to the 26 The Legacy of John Copley Winslow encroachments of secular culture. For various reasons, "no self­ William W. Emilsen reliant church emerged among the Waorani," states the report. 31 Book Reviews Are contextualizationissues at the root of this tenuous situation? 33 Fifteen Outstanding Books of 1996 for Mission The good news is that when individuals like Whiteman's Studies Thai student hear about the principles of contextualization, they often experience a spiritual and cultural breakthrough. In her 46 Dissertation Notices own words, "It always seemed strange to me that after I con­ 48 Book Notes of issionaryResearch Contextualization: The Theory, the Gap, the Challenge Darrell L. Whiteman

ontextualization may be one of the most important Buddhist." The notion that one could be bothThai and Christian Cissues in mission today. Unlike the "Death of God" was an oxymoron to many. My student at Asbury went on to movementin theology,contextualizationis no meremissiological confide, "It always seemed strange to me that after I converted to fad that will fade whenanother "hottopic" catches ourattention. Christianity out of Buddhism, I became so aggressive and felt Concern over issues of contextualization has been a part of the forced to turn my back on my Buddhist family and denounce my Christian church from its inception, even though the vocabulary culture. Now I realize through the insights of contextualization of contextualization dates back only to the early 1970s. It is a that I can practice a cherished value of meekness, affirm much of perennial challenge-one that Christians have faced every time my Thai culture, and follow Jesus in the Thai way." they have communicated the Gospel across language and cul­ Contextualization was the key that unlocked the door in her tural boundaries. The church has struggled with this problem understanding that had kept Christianity bound up in a West­ through the ages as it has evolved from one era to another. ernized room. But now, with this new insight, a burstof sunshine Essentially, contextualization is concerned with how the Gospel has come into her room that affirmed Buddhist teaching on and culture relate to one another across geographic space and meekness and reinforced her love and respect for her family, down through time. while at the same time strengtheningherlove for God as revealed Contextualization captures in method and perspective the in Jesus Christ. She is now working on a dissertation entitled challenge of relating the Gospel to culture. In this sense the "The WayofMeekness: Being ChristianandThai in the Thai Way." concern of contextualization is ancient-going back to the early church as it struggled to break loose from its Jewish cultural Three Functions of Contextualization trappings and enter the Greco-Roman world of the Gentiles. At the same time, it is something new. Ever since the word emerged This storyof myThaistudentsets the stagefor discussing the first in the 1970s, there has been almost an explosion of writing, function of contextualization in mission. Contextualization at­ thinking, and talking about contextualization.' tempts tocommunicate theGospel inwordanddeed andtoestablish the Contextualization is part of an evolving stream of thought church in ways that make sense to people within their local cultural that relates the Gospel and church to a local context. In the past context,presenting Christianity in such a way that it meets people's we have used words such as "adaptation," "accommodation," deepest needs and penetrates theirworldview, thus allowing them to and "indigenization" to describe this relationship between Gos­ follow Christand remain within theirown culture. pel, church, and culture, but "contextualization," introduced in This function seems at first to be self-evident, but it is clear 1971,and a companion term "inculturation" that emerged in the we have not always done mission in this mode. Why, then, this literaturein 1974,are deeper, more dynamic, and more adequate sudden burst of energy and excitement, at least in the academy, terms to describe what we are about in mission today.' So I about this notion of contextualization? I believe the answer lies believe we are making some progress in our understanding of partly in the postcolonial discovery that much of our under­ the relationship between Gospel, church, and culture, but we standing and practice of faith has been shaped by our own have a long way to go in everyday practice. culture and context, and yetweoftenassumed thatourculturally Contextualization is not something we pursue motivated by conditioned interpretation of the Gospel wasthe Gospel. We are an agenda of pragmatic efficiency.' Rather, it must be followed now beginning to realize that we have often confused the two because of our faithfulness to God, who sent God's son as a and have inadvertently equated our culturally conditioned ver­ servant to die so that we all may live. As Peter Schineller says, sions of the Gospel with the kingdom of God. "We have the obligation to search continually for ways in which As we have become more critical in a postmodern world, we the good newscan be more deeplylived,celebratedand shared."! have discovered how urgent the task of contextualization is In this essayIwill discussthreefunctions of contextualization everywhere in the world, including-or should I say espe­ in mission today. I will then look at the gap that exists between cially-inNorthAmerica. An exampleof contextualizationis the the theory and the practice of contextualization, and then I will WillowCreekCommunityChurchin suburbanChicago,Illinois, discuss two areas of resistance to contextualization. which discovered the need to contextualize the Gospel and the Last year one of our students at Asbury Seminary, studying church in order to reach a particular subculture of American with us from Thailand, said to me, "Now that I have been society in this location." studying contextualizationand have discovered how the Gospel My concern over why the mission of the church so often relates to culture, I am realizing that I can be both Christian and required people to abandon their culture is the main reason I Thai." On a recent sabbatical in Southeast Asia, I probed the trained as an anthropologist in preparation for cross-cultural question of how the Gospel was being proclaimed and lived out ministry. I initially expected my research and ministry in in a contextualized manner, and, frankly, I was disappointed. In Melanesia to help primarily expatriate missionaries figure out Thailand I heard over and over again, "T0 be Thai is to be the complex and diverse Melanesian cultural context. But it did not take me long to discover that when I talked about Darrell L. Whiteman is Professor of CulturalAnthropology in the E. contextualization with Melanesians, they became very excited Stanley Jones School of World Mission and Evangelism at Asbury about the possibility of being Christian and Melanesian without Theological Seminary, Wilmore, Kentucky. He has mission and re­first having to become Australian, German, American, or what­ search experience in central Africa,Melanesia, andAsiaand is Editor ever the cultural origin was of the missionaries with whom they of Missiology. identified.

2 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Ona furlough assignmentIremembersharingwithchurches International Bulletin in the United States about my mission work in Melanesia and driving home the idea that my work was not to encourage of Missionary Research Melanesian Christians to become like Americans but rather to Established 1950 by R. Pierce Beaver as Occasional Bulletin from the enable Melanesians to become better Melanesians by becoming Missionary Research Library. Named Occasional Bulletin of Missionary Christian. This was a brand new idea for many congregations Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH with whom I spoke. I remember the enthusiasm of one elderly 1981. Published quarterly in January, April, July, and October by parishioner when she asked, "Did you invent this way of mis­ Overseas Ministries Study Center sionary work? I've never heard anyone talk like this." "No," I 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. replied, "I can't take credit for it. It's not my invention." Being a Tel: (203) 624-6672 • Fax: (203) 865-2857 good Methodist, she figured this must have been John Wesley's E-mail: [email protected] • Web: http://www.OMSC.org invention. And although he wascertainlyontarget, creditfor this Editor: Associate Editor: Assistant Editor: approach to mission must go back to the early church as it broke Gerald H. Anderson James M. Phillips Robert T. Coote free from its Jewish cultural trappings and made the important decision at the Jerusalem Council that one could follow Christ Contributing Editors without first becoming culturally a Jew (Acts 15). Catalino G. Arevalo, S.J. David A. Kerr Lamin Sanneh Present-day discussions of contextualization are getting us David B. Barrett Graham Kings Charles R. Taber back in touch with this principle, for at nearly every era of the Stephen B.Bevans, S.V.D. Gary B. McGee Tite Tienou Samuel Escobar Wilbert R. Shenk Ruth A. Tucker church's history, Christians have had to relearn this important Barbara Hendricks, M.M. Mary Motte, F.M.M. Desmond Tutu principle. Contextualization is a fine balancing act between Paul G. Hiebert Lesslie Newbigin Andrew F. Walls necessary involvement in the culture, being in the situation, and Norman A. Horner C. Rene Padilla Anastasios Yannoulatos also maintaining an outside, critical perspective that is also Sebastian Karotemprel, S.D.B. Dana L. Robert needed. In anthropology, we would call this holding in tension emic and etic perspectives-the insider's deep understanding Books for review and correspondence regarding editorial matters should be with the outsider's critique. addressed to the editors. Manuscripts unaccompanied by a self-addressed, stamped envelope (or international postal coupons) will not be returned. Good Contextualization Offends Subscriptions: $18 for one year, $33 for two years, and $49 for three years, postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ Another function of contextualization in mission is to of­ scribers must pay in U.S. funds only. Use check drawn on a U.S. bank, fend-but only for the right reasons, not the wrong ones. Good Visa, MasterCard, or International Money Order in U.S. funds. Individual contextualization offends people for the right reasons. Bad copies are $6.00; bulk rates upon request. Correspondence regarding sub­ contextualization,or the lackof it altogether, offends themfor the scriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF wrong reasons. When the Gospel is presented in word and deed, MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. and the fellowship of believers we call the church is organized Advertising: along appropriate cultural patterns, then people will more likely Ruth E. Taylor be confronted with the offense of the Gospel, exposing their own 11 Graffam Road, South Portland, Maine 04106, U.S.A. sinfulness and the tendency toward evil, oppressive structures Telephone: (207) 799-4387 and behavior patterns within their culture. It could certainly be argued that the genius of the Wesleyan revival in Articles appearing in this journal are abstracted and indexed in: eighteenth-century England was precisely that through preach­ Bibliografia Missionaria IBZ (International Bibliography of ing, music, and social organization in a society undergoing rapid Christian Periodical Index Periodical Literature) and significant social and economic change, John and Charles Guideto People in Periodical Literature Missionalia Wesley contextualized Christianity so well that the power of the Guideto Social Science and Religion in Periodica Islamica Gospel transformed personal lives and reformed a nation." Periodical Literature Religious andTheological Abstracts IBR (International Bibliography of Religion Index One: Periodicals Andrew Walls said it so clearly years ago in contrasting the Book Reviews) indigenizing and the pilgrim principles, which we must always strive to hold in balance. He notes: Index, abstracts, and full text of this journal are available on databases Along with the indigenising principle which makes his faith a providedby EBSCO,H. W. Wilson Company,InformationAccess Company, place to feel at home, the Christian inherits the pilgrim principle, and UniversityMicrofilms. Also consultInfoTracdatabaseat manyacademic which whispers to him that he has no abiding city and warns him and public libraries. For more information, contact your online service. that to be faithful to Christ will puthim out of step withhis society; for that society never existed, in East or West, ancient time or Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors modern, which could absorb the word of Christ painlesslyinto its and not necessarily of the Overseas Ministries Study Center. system. Jesus within Jewish culture, Paul within Hellenistic cul­ ture, take it for granted that there will be rubs and friction-not Copyright© 1997byOverseasMinistriesStudyCenter.All rightsreserved. from the adoption of a new culture, but from the transformation 7 Second-class postage paid at New Haven, Connecticut. of the mind towards that of Christ. POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF Unfortunately, when Christianity is not contextualized or is MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. contextualizedpoorly,thenpeopleare culturallyoffended,turned ISSN 0272-6122 off to inquiring more about who Jesus is, or view missionaries and their small band of converts with suspicion as cultural misfits and aliens. When people are offended for the wrong

January 1997 3 reason, the garment of Christianity gets stamped with the label we can learn more about the mystery and transcendence of God; "Made in America and Proud of It," and so it is easily dismissed from Oceania we can recover the notion of the body of Christ as as a "foreign religion" and hence irrelevant to their culture. community; from Africa we can discover the nature of celebra­ When this happens, potential converts never experience the tionandthe healingpowerof thechurch;andfrom LatinAmerica offense of the Gospel because they have first encountered the we are learning about the role of the church in the work for cultural offense of the missionary or Westernized Christians. justice. Contextualization need not prohibit the prophetic role in In his well-known book The Primal Vision (1963), which mission as some fear it will. Paul Hiebert's landmark article reflects on his studyof the growthof the churchin Buganda,John "CriticalContextualization" is a wonderful tool for applying this v. Taylorhelps us realize thevalue of learning from and listening propheticdimensionandcritiquingfunctionofcontextualization.8 to other voices of Christian faith. He notes: A third function of contextualization in mission is to develop The question is, rather, whether in Buganda, and elsewhere in contextualized expressions oftheGospel sothattheGospel itselfwillbe Africa, the Church will be enabled by God's grace to discover a understood in ways the universal church has neither experienced nor new synthesis between a saving Gospel and a total, unbroken understood before, thus expanding our understanding of thekingdom unity of society. For there are many who feel that the spiritual of God. In this sense contextualization is a form of mission in sickness of the West, which reveals itself in the divorce of the reverse, where we will learn from other cultures how to be more sacred from the secular, of the cerebralfrom the instinctive, and in Christian in our own context. the loneliness and homelessness of individualism, may be healed This is an importantfunction of contextualizationin mission througha recoveryof the wisdomwhichAfrica has notyet thrown because it connects the particular with the universal. The chal­ away. The world church awaits something new outof Africa. The lenge is creating a community that is both Christian and true to church in Buganda, and in many other parts of the continent, by obedient response to God's calling, for all its sinfulness and its own cultural heritage. Peter Schineller points out in addition bewilderment,mayyet becomethe agent through whomthe Holy that "every local Christian community must maintain its links Spirit will teach his people everywhere how to be in Christ with other communities in the present around the world, and without ceasing to be involved in mankind.'! with communities of the past, through an understanding of Christian tradition."? When I think about this function of contextualization in expanding the universal church's understanding of God, I am reminded of the picture we are given in Revelation 7:9 of people from every ethnolinguistic group surrounding the throne of Contextualization forces us God, notworshipingGodin English, or evenEnglishas a second to have a more adequate language, but in their own language shaped by their own worldview and culture. We can count on hearing about 6,280 view of God as the God of languages. The view we get of the kingdom is a multicultural all persons. view, not one of ethnic uniformity. One of the things we admire mostabouttheGospelis its abilityto speakwithinthe worldview of every culture. To me, this feature is the empirical proof of the I have experienced this connection many times where two Gospel's authenticity. Christians from very different cultures have much more in Perhaps one of the most important functions of common than do their respective cultures. This is because the contextualization in mission is to remind us that we do not have commonbond thatunites themand bridges thechasmcreatedby a privileged position when it comes to understanding and prac­ language and cultural differences is the Holy Spirit, who knows ticing Christianity. It cannotbe the exclusive propertyof anyone no boundaries of race, class, gender, or social location. culture, for it refuses to be culture bound; it continually bursts Encounters with Christians from other cultural contexts free from the chains of bondage to cultural tradition. Kosuke expand our understanding of God, for no longer are we satisfied Koyama reminded us that there is "nohandle" on the cross," and with our own limited perception and experience. For example, I Lamin Sanneh has persuasively argued that Christianity de­ learned very little about the church functioning as a community mands to be "translated" from one cultural context to another." and body of believers growing up in the United States, where faith is so privatized and individual. I had to learn this important The Gap Between Our Talk and Our Practice biblical principle of the community nature of the church from livingwithChristiansin a Melanesianvillage. Contextualization, Recently I had breakfast with the president of a large Protestant therefore, forces us to have a wider loyalty that "corresponds to denominational mission board in the United States. In our con­ an enlarged and more adequate view of God as the God of all versation he said, "I have come to realize that the cutting edge of persons, male and female, and as a God who especially hears the missiology and our most urgent need in mission today is cry of the poor. God can no longer simply be the god of myself, contextualization. Unless we present the Gospel locally in ways my family, my community, my nation; such a god is ultimately that connect to peoples' language, culture, and worldview, we an idol or false god, one made according to my narrow and will fail in our efforts at world evangelization." I nodded my limited image and perspective.?" head in hearty agreement, cheered him on, and affirmed his In this sense the anthropologists are correct-humanbeings insight. I said that this approach to cross-cultural ministry repre­ have a tendency to create God in their own image, but we must sented the best thinking in missiology today and was clearly always counter this observation with the biblical view that God anchored in the biblical model of our Lord in his incarnation. But has created all human beings in God's image. Stretching our then this mission executive went on to say, "The problem I face understanding of God through contextualization will enable us in trying to move our mission toward a more contextualized to gain insights from around the world, which we need to inform approach is that I am held accountable to a board of trustees, and each other and certainly the church in North America. FromAsia they don't understand anything about contextualization. They

4 INTERNATIONAL·BULLETIN OF MISSIONARY RESEARCH are interestedonlyin extendingourdenominationacross the face turnto non-Christiansyncretisticexplanations,follow nonbiblical of the globe, sincerelybelieving thatthis is thebestwayto winthe lifestyles, and engage in magical rituals. This is because a world for Christ." It was obvious that he was stuck between a noncontextualized Christianity seldom engages people at the theological rock and an ecclesiastical hard place. I urged him to level of their deepest needs and aspirations, and so we end up push ahead in leading his mission to become more contextualized with what Jesuit Jaime Bulatao in the Philippines calls a in its approach. With confidence, I boldly stated that if his "split-level" Christianity." mission chose the contextualization route, in the end they would But the news on the contextualization front is not all bad. In have more churches planted and connected to their denomina­ fact, there is a lot of good news. We havemade some progress." tion than if they continued in their present noncontextual ap­ proach, even though these churches wouldn't necessarily re­ semble the same kinds of churches his board of trustee members Non-contextualized attended every Sunday. This conversation illustrates the fact that there still remains Christianity seldom an enormous gulf between the models of contextualization that engages people at the level we missiologists discuss and teach in our seminary classes and the practice of contextualized mission by North American and of their deepest needs. European missionaries, both Protestant and Roman Catholic. Contextualization and denominational extension are two very different agendas, but if most of us are committed intellectually Where has it been? In worship styles? church social organization to the former, we frequently draw our paycheck from the later, and structures? in contextual theology? We can celebrate the and this creates the problem. It must also be noted that this is not incremental progress that has occurred over the past twenty-five just a problem for Western missionaries. For example, Korean years, but there is still a gap-and at times an enormous gap-­ missionaries, as well as other non-Western missionaries, have between our scholarly books and articles on models of the same struggle of disentangling their culture from their un­ contextualization that we write to one another and the actual derstanding and practice of Christianity." practice around the world, where in far too many corners of the Anotherillustrationof this tensionbetweencontextualization globe, Christianity is still identified as a Western religion and and denominational extension comes from my mission work in where for various reasons people have missed the universal Melanesia. I was asked to lead a weeklong workshop on appeal of Jesus. Melanesian culture and religion for Catholic missionaries work­ There are notable exceptions, but they tend to occur in ing in the southern highlands of Papua New Guinea. They were places where Western missionaries or Western-trained national wanting to pioneer a new pastoral approach called Basic Chris­ church leaders are not in controL In fact, if we look around the tian Communities. As we know, this concept originated in Latin world to see what has happened in the past twenty-five years America, and for this Catholic order it had spread to Tanzania since the terms "contextualization" and "inculturation" came and was now being brought to Papua New Guinea. As an into missiological discussions, we will discover that some of the anthropologist, I led them through the process of understanding arguments about contextualization have passed us by as the the social structures, economic patterns, values, and worldviews Christian church's center of gravity has shifted from the North of Melanesian communities. We had a wonderful week together and West to the South and East." as we got deeperinto understanding thingsMelanesian. Then we A notable exception to this lack of contextualization are came to the final session. I recalled howwe had discussed in great some of the African Independent Churches." The documentary detail the nature of basic Melanesian communities, and I sug­ film Rise Up and Walk profiles five of these churches, and it gested that if they would begin their new pastoral approach in knocks the theological and ecclesiastical socks off my students this Melanesian context and let it take on a Melanesian face and every time I showit. Ecclesiastical hegemony-a carryoverfrom be expressed in Melanesian ways, and if they would infuse this colonial and political domination, and a close cousin of eco­ Melanesian world with Gospel values, then their pastoral plan, nomic domination today-is one of the major obstacles to I predicted, would be successfuL These basic Christian commu­ contextualization. Let me illustrate what I mean. nities would be both Melanesian and Christian. "But," I warned A friend ofmine inaschool thatwasaboutto introducea Ph.D. them, "if you approach these communities with a prepackaged program in intercultural studies complained that such a program plan and lay that heavy burden on the shoulders of these was not needed. His reasoning was that non-Western church Melanesian communities, I fear your approach will fail, because leaders who would be attracted to the program would be people it will not be rooted in Melanesian soiL" who already understood their culture and context. He mused, A veteran missioner at the back of the room jumped up and, "What could they possibly learn from a Ph.D. in intercultural with anger in his voice, said, "Nowyou have gone too far! We are studies that they don't already know because they were born in a here first as-{and he named his order), and there are certain non-Western context? What they really need," he argued, "is a distinctive features of our Catholic order on which we must Ph.D. in systematic theology and biblical studies so that they can insist. We cannot forfeit those in order to adapt to the Melanesian return to their countries and teach and preachthe truth"-whichto context." him meant his particular denominational theological system. My heart sank and my blood pressure rose. After pouring Little does my systematic theologian colleague realize that myself out for a week to help them understand how these until non-Western Christians learn how to exegete their own communities could be both Christian and Melanesian, they still cultural context as well as they exegete the biblical text, no did not get it. They were fearful that contextualization would number of Ph.D. students trained in standard Western theologi­ lead to at best a weak church or at worst to syncretism. In fact, it cal and biblical studies will automatically enable and encourage is just the opposite. Whenwe fail to contextualize,we run a much church leaders to plant and grow indigenous, contextualized, greater risk of establishing weak churches, whose members will churches.

January 1997 5 Points of Resistance without becoming Westernized in the process. This is the old Judaizer problem in a new guise. Then Mao Tse-tung came to What are the points of resistance to contextualization? I limit my power, and the Western missionaries were forced to leave China. discussion to two primary sources. One source of resistance And many thought the church would now die without their comes from the mission-sending organizations themselves. I presence. But it didn't. In fact it has flourished, with a rough have often observed the enthusiasm with which missionary estimate of 30-40 million Christians today. Now what is the candidates train for cross-cultural ministry. It is thrilling to see missiologicallesson to be learned here? Kick out the missionaries them acquire skills to begin distinguishing the universalizing and the church grows? Perhaps, but I do not think so. Gospel from their parochial culture. They come to realize the The lesson to be learned is that the Chinese discovered that value of their cross-cultural training and the need to express the the Gospel could be contextualized in their own contemporary Gospel in ways that are appropriate to the local context of their Chinese experience, as oppressive as it often was. They discov­ host's society. But then they arrive in their host country and are ered they could follow Jesus and remain Chinese. In otherwords, sometimes surprised, and certainly disappointed, when they they discovered the important principle hammered out in the discover that their mission organization is very intent on repro­ Jerusalem Council as recorded in Acts 15. Gentiles did not have ducing the church "over there" to look like the church back to becomeJews culturally in order to follow Christ. And Chinese home. I have observed that this problem occurs equally with do not have to become Westernized, acquiring white, middle­ independent "faith missions," denominational mission boards, class values to be Christian. One of the most precious items out and Catholic mission orders. In other words, we are all guilty. of China thatI have held in my hands is a two-inch-thick Chinese The first point of resistance to contextualization often comes hymnal printed on thin rice paper, containing 1,000 hymns-all from mission executives and denominational leaders, who fre­ created during the turbulent period following 1949. It is a beau­ quently do not think missiologically about these issues. They tiful symbol and vivid reminder of the importance and fruit of nevertheless hold positions of power and influence that shape contextualization. the patterns of mission work. The second source of resistance to contextualization, and Conclusion sometimes the dominant one, comes from the leaders of the very churches the missions created several generations previously. Although we can see the obvious need for contextualization, the This resistance can certainly catch new missionaries by surprise. actual practice of it is not easy. Blinded by our own ethnocen­ They wonder, "Why would these people be so hesitant and trism and ecclesiastical hegemony, we find it is very difficult to cautious about connecting the Gospel to their own context in cultivate the art of listening and learning from those different ways that are both relevant and challenging?" I believe the from ourselves. But in a spirit of humility this is a fundamental primary cause is that as non-Western Christians have learned a requirement for contextualization. non-contextualized Christianity from their missionary teachers The challenge that contextualization brings to us is, How do and have adopted it at a formal, behavioral level, it still has not we carry out the Great Commission and live out the Great yet penetrated the deeper levels of their worldview. It has not Commandment in a world of cultural diversity with a Gospel connected with their social structure or addressed the critical that is both truly Christian in content and culturally significantin questions arising from their political and economic situations. form? When this happens, after several generations it is not unusual for The function of contextualization in mission leaves us with the church to be plagued with nominalism. But there is security three challenges: in familiar ways of doing things, and so any newfangled talk 1. Contextualization changes and transforms the context­ about contextualization canbe both frightening and threatening, this is the challenge. especially to those persons who are in positions of power. prophetic 2. Contextualization expands our understanding of theGos­ I believe the only way through this maze is to discover the tools and perspectives of contextualization and then have the pel because we now see the Gospel through a different courage to implement them. We must work at closing the gap cultural lens-this is the hermeneutic challenge. between our discussions about contextualization, the training of 3. Contextualization changes the missionaries because they cross-cultural witnesses and church leaders, and their actual will not be the same once they have become part of the practice of contextualization around the world. body of Christ in a context different from their own-this Why, for example, does Christianity continue to be viewed is the personal challenge. as a foreign religion in much of Asia and Southeast Asia? The In our discussion and practice of contextualization, we must answer? Because frequently that is how it is practiced. For take our cues from the incarnation. In the same way that Jesus example, in China before 1949 there were about 10,000 mission­ emptied himself and dwelt among us, we must be willing to do aries and 1.5 million Christians. A common phrase at the time likewise as we enter another culture with the Gospel. The incar­ was, "One more Christian, one less Chinese," or "Gain a convert, nationis ourmodelfor contextualization,for as J.D. Gordononce lose a citizen." A common, if not implicit, perception by both said, "Jesus is God spelled out in language human beings can missionaries and Chinese was that one could not follow Christ understand"-Iwould add, "in every culture, in every context."

Notes ------­ 1. See,for example,CharlesR.Taber, "Contextualization," in Exploring Word Publishing, 1989); Robert J. Schreiter, Constructing Local The­ Church Growth, ed. Wilbert R. Shenk (Grand Rapids: Eerdmans, ologies (Maryknoll, N.Y.: Orbis Books, 1985); Stephen B. Bevans, 1983), pp. 117-31; Harvie M. Conn, "Contextualization: Where Do Models of Contextual Theology (Maryknoll, N.Y.: Orbis Books,1992); We Begin?" in Evangelism andLiberation, ed. Carl Armerding(Nutley, Justin S. Ukpong, "What Is Contextualization?" Neue Zeitschrift [iir N.J.: Presbyterian & Reformed, 1977); Dean S. Gilliland, ed., The Missionswissenschaft 43,no. 3 (1987):161-68, and "Contextualization: Word Among Us: Contextualizing Theology forMission Today (Dallas: A Historical Survey," African Ecclesial Review 29, no. 5 (October

6 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 1987):278-86. For a conservative evangelical perspective, see Bruce 9. Schineller, Handbook on Inculturation, p. 72. C. E. Fleming, Contextualization of Theology: An Evangelical Assess­ 10. Ibid., p. 116. ment (Pasadena, Calif.: William Carey Library, 1980); David J. 11. John V. Taylor, The Primal Vision: Christian Presence amid African Hesselgrave and Edward Rommen, Contextualization: Meanings, Religion (London: SCM Press, 1963), p. 108. Methods, andModels (Grand Rapids: Baker, 1989). 12. Kosuke Koyama, No Handle on the Cross (Maryknoll, N.Y.: Orbis 2. The term "inculturation" first appeared in Roman Catholic circles in Books, 1977). item 12 in the Final Statement of the First Plenary Assembly of the 13. Lamin Sanneh, Translating the Message: The Missionary Impact on Federationof Asian Bishops' Conference (Taipei, April 22-27, 1974), Culture (Maryknoll, N.Y.: Orbis Books, 1989). where the Asian bishops noted, "The local church is a church 14. Two recent doctoral dissertations attempt to close the gap between incarnate in a people, a church indigenous and inculturated" (His theory and practice. See Tereso C. Casino, "The Text in Context: An Gospel toOur Peoples, vol. 2 [Manila: Cardinal Bea Institute, 1976], p. Evangelical Approach to the Foundations of Contextualization" 332). The Society of Jesus at their Thirty-Second General Congrega­ (Ph.D. diss., Asia Center for TheologicalStudies and Mission, Seoul, tion in late 1974 to early 1975 focused on fostering the task of the 1996); Hyun Mo Lee, "A Missiological Appraisal of the Korean inculturation of Christianity. For a history of the term, see Gerald A. Churchin Lightof TheologicalContextualization"(Ph.D. diss., South­ Arbuckle, "Inculturation and Evangelisation: Realism or Romanti­ western Baptist Theological Seminary, Fort Worth, Tex., 1992). cism?" in Missionaries, Anthropologists,andCultural Change,ed. Darrell 15. Jaime Bulatao,S.J.,Split-Level Christianity(Manila: Ateneo de Manila L. Whiteman, Studies in Third World Societies No. 25 (1985), pp. Univ.,1966). 171-214; Ary A. Roest-Crollius, S.J., "What Is New About 16. Discussion of inculturation (contextualization) at the grassroots Inculturation?" Gregorianum 59, no. 4 (1978): 721-38, and also his level in South Africa has been the subject of articles and letters in article on inculturation in Dizionario dimissiologia (Bologna: Edizioni Challenge: Church and People, published by Contextual Publications, Dehoniane, 1993), pp. 281-86. See also Peter Schineller, S.J., A Johannesburg. See no. 26 (November1994), no. 28 (February/March Handbook onInculturation (NewYork: PaulistPress,1990).The fullest 1995),no. 30 (June/July1995),no. 32 (October/November1995),and treatment of the term to date is Aylward Shorter, Toward a Theology no. 34 (February /March 1996). A very practical guide to ofInculturation (Maryknoll, N.Y.: Orbis Books, 1992). contextualization (inculturation) is Gerald A. Arbuckle, Earthing the 3. For a discussion of contextualization as a method in contrast to Gospel: An Inculturation Handbook for Pastoral Workers (London: church growth strategy, see Taber, "Contextualization." Geoffrey Chapman; Maryknoll, N.Y.: Orbis Books, 1990). See also 4. Schineller, Handbook on Inculturation, p. 3. Schineller, Handbook on Inculturation. 5. See George Hunter's discussion of the Willow Creek Community 17. See, for example, Walbert Biihlmann, TheComingoftheThirdChurch Church in Church for the Unchurched (Nashville: Abingdon Press, (Maryknoll, N.Y.: Orbis Books, 1978). 1996). 18. See David B. Barrett, Schism and Renewal in Africa(Nairobi: Oxford 6. See ]. Wesley Bready's classic study England: Before andAfter Wesley; Univ. Press, 1968); Harold Turner, History ofan AfricanIndependent theEvangelical RevivalandSocial Reform (London: Hodder& Stoughton, Church: Church oftheLord(Aladura), 2vols. (Oxford: ClarendonPress, 1938). Cf. Leon O. Hynson, To Reform the Nation (Grand Rapids: 1967), and Bibliography ofNew Religious MovementsinPrimalSocieties: Zondervan/Francis Asbury Press, 1984). Vol. 1, Black Africa (Boston: G. K. Hall, 1977); M. L. Daneel, Old and 7. Andrew Walls, "The Gospel as the Prisoner and Liberator of Cul­ New in Southern Shona Independent Churches, 3 vols. (vols, 1-2, The ture," Missionalia 10, no. 3 (November 1982): 98-99. Hague: Mouton, 1971-74; vol. 3, Gweru, Zimbabwe: Mambo Press, 8. Paul Hiebert, "Critical Contextualization," International Bulletin of 1988). Missionary Research 11, no. 3 (July 1987): 104-12.

January 1997 7 Indigenous Christianity and the Future of the Church in South Africa G. C. Oosthuizen

he value of other people's perspectives can be destroyed churches, these features are poorly represented or missing alto­ Tby ignorance. The movement known as African Inde­ gether. It is not surprising, therefore, that many South African pendentChurches (AIC) in South Africa provides a case in point. Christians in the mainline churches attend AIC healing and Initially-from about 1890 to 1920-the movement received exorcism sessions and that they are reappraising the traditional considerable attention, but it was largely ignored in succeeding approaches. Both the theology and the structure of mainline decades. It is past time to revisit the AIC to see what there is to churches have become progressively more suspect.' learn from the indigenous Christianity of South Africa. There are two major strands within the AIC movement of In recent decades the AIC movement has grown into the South Africa, designated by the terms "independent"-and "in­ most dynamic church movement in South Africa. It is proliferat­ digenous." Churches that split off from Western-oriented ing among black South Africans, attracting adherents of tradi­ churches are referred to as independent; churches that were tional African religions, and drawing into its fold many former initiated by Africans themselves, never having had ties to West­ members of mainline churches (i.e., churches that trace their ern missions, are referred to as indigenous. The former tend to origins to Western churches and missions). In 1950,fully 75 to 80 selectively retain certain features of the churches from which percent of all black South African Christians were members of they seceded, while the latter are more oriented to traditional mainline churches; only 12 to 14 percent were members of the African religions. As is common in discussions of these two AICs. By 1980 the mainline share of the black Christian popula­ strands, in this article both will be embraced by the abbreviation tion had dropped to 52 percent, while the AICs had increased to AIC-African Independent Churches. 27 percent; by 1991 the figures were 41 percent and 36 percent. The movementis also characterized by three types. Ethiopian This dramatic shift has occurred despite the apparent absence of churches wereinspiredby Ethiopian-typechurchesin the United any kind of AIC missionizing program. It would appear that States at the turn of the century, especially the African Methodist traditional religionists and mainline church members flock to Episcopal Church.' South African Ethiopian churches reacted AIC churches simply for what they are and what they do. If strongly at the end of the last century to ecclesiastical colonial­ present trends continue, by early nextcentury most black South ism; they also played a part in the formation of the African African Christians will be members of AIC congregations. liberation movement. A second type is known as Zionist. The There are some 6,000 denominations within the South Afri­ Zionist movement resulted from contacts with the Christian can AIC movement (many consisting of a single congregation). Catholic Church, based in Zion City, Illinois. Zion City was founded around the turn of the century by John Alexander Dowie as a Christian "restorationist" community where faith If present trends continue, healing was practiced.' The third category is known as Apostolic. The Apostolic AIC churches resulted from the initiative of John early in the next century Lake and Thomas Hezmalhalch of the Apostolic Faith Move­ most black South African ment in the United States. Arriving in South Africa in 1908, they established the Apostolic Faith Mission (AFM) and broughtwith Christians will be in them the Pentecostal Christianity exemplified by the Azusa independent churches. Street Mission of Los Angeles.' Of these three movements, the Ethiopian is the smallest, and it remains ecclesiastically closest to the mainline churches, while They range theologically from evangelical to syncretistic; some the Zionist and Apostolic movements have assimilated more of groups mix Christian beliefs with ancestor reverence and other traditional African culture and religion. The word "Zion" ap­ animistic practices. Almost uniformly, however, a Christian pears in 80 percent of AIC names; most of the churches influ­ sense of sharing and caring is their distinguishing mark. Many enced by the AFM added "Zion" and "of South Africa" to their congregations gather in houses, shacks, shelters made from names. Those who omit "Zion" from their name indicate thereby woodenboxes, or in open spaces in the cities and towns. Here the that they wish to avoid association with certain Zionist churches spirit of the traditional extended family finds expression in an that have become indigenized to the point of losing significant ecclesiastical context, along with the basic aspects of traditional elements of Christianity. culture and religion. The venue is not important as long as there is fellowship, spontaneity in worship, mutual discussion of Reassessing Traditional Culture problems, healing services that provide spiritual and physical refreshment, and empowerment rituals that deal with malevo­ The growing appeal of the AIC churches focuses the issue of the lent social and spiritual forces. In most mainline South African importance of African traditional culture. Western ideology and scholarship often undervalue African cultural heritages. Things From 1984 to1994 G. C. Oosthuizen wasdirector oftheResearch UnitforNew African are seen as lacking significance. African thinking is Religions and Independent/Indigenous Churches, University of Zululand, perceived as "prelogical" because it does not fit the secular sponsored by the Human Sciences Research Council of South Africa. He is intellectualist approach. The former is seen as "primitive" and Professor Emeritus in theDepartment of Science ofReligion at theUniversity "traditional," the latter as "civilized" and "modern." Likewise, of Durban-Westville, SouthAfrica.

8 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH for many years the typical missionaryand anthropological litera­ ing as understood in the traditional African context, do not find ture has presented African religion in a negative manner, charac­ much expression in modern Western churches. This goes far to terizingit as pervaded with irrational beliefs in magic, fetishes, explain the drain of members from the mainline churches to the spirits, ancestors, and so forth. Indigenousvaluesand sociomoral AICs. injunctions based on African cultural and religious inheritances In the AICs-again, a reflection of ATR-reality is not found have been underestimated and misrepresented. In this intellec­ in solitary being but in human relationships. More relationships tual climate, it is little wonder that Western theological con­ mean "more power and transcendence, for powerflows through structs and ecclesiastical models were imposed on South African relationship.:" The more intense and numerous are one's rela- Christians. As a result, the positive contributions of traditional African culture were smothered. But a process of reassessment is taking place. In 1994a major article in the New York Times Magazine on AICs characterized In many parts of the world, them-as the "surprising silent majority in South Africa." The it is not change that editors wrote, "The Zion Church's millions work hard, abhor predominates, but the past violence and respect authority. They are more likely than revo­ lutionaries to shape the future.:" As is characteristic in many that endures. parts of the world today, it is notchange that predominates. More and more it is the past that endures. The spiritualities of the past have a way of reappearing in the religions of the present. Intellec­ tionships, the more one's own spirituality is enhanced. It is tual rationalizations of religion and philosophical and theologi­ essential, therefore, to enter into networks of solidarity. This cal fashions do notlast. In contrast, deep spiritualthemes reassert principle finds expression in the thousands of small AIC single­ themselves. congregationfellowships, especiallyin urbanandinformalsettle­ African Traditional Religion (ATR) runs deeper than the ment areas, that act as fully fledged denominations. The empha­ empirical Christianity of the West. Utility is an all-important sis is on being part of the cosmic web that holds all things and aspect of religion, most especially of ATR. It is not the outward beings together. form of a religion that makes a lasting impact but its essence. In African societies, where the self is composite and not unitary, Bringing Two Worlds Together open to its surrounding environment and not closed in upon itself.s relationship is the essence of life and religion. The most The juxtaposition of the world of modern industrialism with the prominentfeatures of ATR include a strong sense of community, world of traditional disposition and orientation often leads to a of sharing and caring, anchored in the extended-family patterns new dualism that "causes a kind of mental and ethical schizo­ of ruralAfrica. African traditional moral systems have the inter­ phrenia in some spheres of conduct."? When black Africans ests of the human community at heart. As Sogolo states, "An embraced Western Christianity, crises of identity were often action [is] judged right or wrong depending on the extent to experienced-crises still apparent among members of mainline which it promotelsl well-being, mutual understanding and so­ black churches. Within the AICs the secular onslaught against cial harmony."? the wisdom of centuries is counteracted calmly and strongly. The preservation of social harmony and timeless axiomatic Social, psychological, religious, political, and cultural aspects are themes is precisely what the AICs have achieved. The AICs interwoven with the religious and the secular. Because the AICs reflect the traditional African outlook-the metaphysical world have solved the dualism between empirical Western-oriented with its spiritual beings and forces, its view of the nature of truth Christianityand African traditional culture and religion, they are and of cause and effect, its emphasis on mutuality and commu­ able to help those who have come to them from the mainline nity life, and its understanding of quality-of-life issues. A careful churches. The AICs have taken on a reconstructive mission in reassessment of the AIC movement will make this claim abun­ which the fundamental principle of traditional African religion dantly clear. has been analyzed and interpreted in the Christian context and applied in an urban, secularized world. AIC Christianity Versus Individualism In ATR thinking, everything must be subjected to the good of society, as this constitutes the divine order." Reconciliation, The AICs are protective of what they consider to be the basic therefore, is a continuous activity in the AICs. Evil forces that are aspects of their indigenous culture. The most prominent feature apprehensible are not as severe a threat as hidden anger; attacks of ATR that is preserved in AIC churches is the strong sense of resulting from such anger are destructive to individuals and fellowship, of sharing and caring, and of being part of a dynamic society. In the AICs these evil forces, not Satan, receive the community bound together by mutual assistance. In times of greater attention. They destroy harmony where societal har­ need, one is not individualized by AIC churches in the Western mony is a primary concern. Many of these evil forces are pro­ manner. On the contrary, members receive assistance on the jected sociopolitical problems. To remove the effects of such basis of mutuality within the extended family. This approach forces, exorcism-the most prominent ritual of AIC-is applied. contrasts sharply with the mainline churches, where, typically, In the AIC perspective, the cosmic order-not merely the indi­ special committees-which often function poorly-are formed vidual-benefits from such services of exorcism. to assistthe poor. Recipients of assistancefind themselves singled Secular politics, which implies struggle, disharmony, and out as individuals, disconnected from the larger community of animosity, is avoided because the AIC's holistic self-help ap­ believers. The sense of community and mutuality is lost. This proach has proved more effective. This avoidance of political individualizing of the human being is seen by the AICs as a involvement has sometimes given rise to the charge that the AICs negative, un-Christian development, and it is foreign to their are irrelevant in South African society. This is a simplistic and very essence. Fellowship and mutual support, caring and shar­ unfair analysis of the desperate situation in which members of

January 1997 9 AIC churches find themselves." "While the AICs have turned ized poor. Here the poor help the poor, a theme basic to tradi­ away from public causes, they have been strongly involved on tional African humanity but lost to much of Westernized Chris­ their own ground [with] urban poverty.v" They have replicated tianity." In the informal settlements and in the urban areas, the AICs have constructed "a caring enclave in an impersonal urban world." By means of their vibrant form of worship, in which healing, music, and hand clapping bring back the traditional In African perspective, the atmosphere of the rural areas, the AICs have created for the cosmic order-not merely alienated urban poor "an urban family idiom.r?' the individual-benefits The rapid growth of AIC adherents and numbers of AIC denominations after the mid-1970s, at a time when influx from from exorcism services. rural and semirural areas reached tremendous proportions, sug­ gests a close relationship. The rural-born population in the informal settlements around Durban is about 70 percent of the and preserved the equality and mutuality of the traditional total population.F and figures are probably comparablefor other extended family system in the urban and settlement areas, along urban areas. In this context the grassroots structures of the AICs, with other advantageous social practices of an earlier rural their intimate extended-family type relationships, their empha­ generation. A spiritual, communitarian approach is the chosen sis on mutual aid, and their practical help in seeking and obtain­ means of problem solving, not secular politics. The AICs are ing work for urban immigrants give them a special place in the more than a "silent majority"; they are South Africa's silent South African context. Their money-saving clubs, small busi­ source of power. Christianity began as a religion of the down­ nesses, and skills training have much to offer prospective trodden, the underprivileged, the outcast. The AICs ensure that congregants. Meanwhile, local government agencies designated it survives in such a context. to assist in the settlement process hardly exist, and nongovern­ mental organizationsarefew and far between. Researchsuggests Traditional Healing Procedures that the AICs are the only popular institutions mediating the urbansettlementandemploymentprocessof in-migratinghouse­ A substantial number of Africans seek the traditional healing holds. approach rooted in ATR.13 ATR gives attention to culturally Our studies have highlighted the role of household and conditioned diseases that Western-trained doctors and psychia­ personal networks in facilitating the settlement process." The trists are unable to handle. Many activities of the traditional AICs are voluntary organizations consisting of networks of healer are psychotherapeutic, providing human warmth, empa­ people deeply involved with the poor, in spite of (or because of) thy, and integrity that bring more comfort to the patient than the themselves being poor. They offer "a portable community" and clinical, often impersonal Western approach." The healing pro­ "unitethe disadvantaged in stable alliances ... quick and reliable cess is humanized; a deep relationship is established with the networks in unfamiliar areas."?' Those who enter the network as patient," who is never a mere object to be cured. strangers have immediate support through a community "as­ The AICs typically adapt forms of traditional African heal­ sembled round an ideologyof mutualsupport,which operatesin ing. In theAIC perspective,diseaseis notjusta physicalor mental a Christian framework directly related to poverty.?" In this way conditionbutalso a religious matter."Sicknessimplies an imbal­ mission activities take place without any mission programs or ance between the metaphysical and the human world that is special mission funds. Mainline churches spend millions on disturbing the flow of life force (numinous power). The proph­ mission activities, through proclamation of the Gospel, medical ets I prayer healers in the AICs treat therapy-resistant cases of institutions, and so forth, with less impact on the masses. But culture-bound syndromes in African patients. In effect, the AIC people flock to the AICs for the feeling of what true humanity healers become health care providers. They also often become implies and what it does. healers of society by creating harmonious relationships. This cannot usually be said of Western-trained psychologists and Overcoming Ethnic Divisions physicians. CooperationbetweentraditionalhealersandWestern-trained Further, AICs are examples of inter- and intra-ethnic harmony. professionals is becoming increasingly acceptable in Africa." The Ethiopian church movement has served as a catalyst among The impact of the AICs is due to their holistic stance toward the AICs for more openness of ethnic groups toward each other. healing. They have become to their adherents true hospitals and The historic mission churches directed their work largely to social welfare institutions," which explains why many mainline specific ethnic groups, while the Ethiopians, Zionists, and Christians attend AIC night healing sessions." In addition to the Apostolics directed their evangelizing activities on an intereth­ primary benefits associated with AIC healing services, they find nic basis. The Zion Christian Church, the largest AIC in South that they can save themselves the cost of Western medicine. Africa, operates amongthe southernand northernSotho, among Zulu and Xhosa speakers in urban areas, and an10ng the people Countering Secular Depersonalization of Zimbabwe. The St. Johns Apostolic Church, founded by MaNku (a woman), in the 1930s, also works among the northern A major consequence of nearly half a century of apartheid was and southern Sotho, Zulu, and Xhosa. In greater Durban, where the partial collapse of the rural areas, especially the the membership is predominantly Zulu speakers, the leading underindustrialized homelands. This fact led to massive migra­ minister is a Sotho. Every announcement and sermon is simulta­ tion to urban areas, with most people settling in informal areas neously translated. In the largest AIC in KwaZulu/Natal, the with little hope of employment or decent living conditions. In iBanla lamaNazaretha (The church of the Nazarites), with a this situation the AICs, with their numerous house congrega­ membership and adherents of about 400,000, the singing is from tions, have provided reception networks for the newly urban­ a Zuluhymnalcomposedby thechurch'sfounder,lsaiahShembe,

10 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ill iola's School of Intercultural Studies field "Thesefieldcourses have had a uniqueadvantage: coursework gives you the advantage to earn a applying the bestof classroom insightsand degree while you minister! Enroll in one of principles to my immediate needs and these cross cultural ministrycourses while current problems on the field ." you're in the field: joanne Shetler ~ SocialOrganization Wycliffe translatorin Manila ~ Urban Research and Earncredit toward these degrees: Development ~ M.A.in Intercultural Studies ~ Dynamics of Religious Experience ~ Doctor of Education ~ Crosscultural Leadership ~ M.Div. in Missions ~ Urban Research and Devel opment ~ Doctor of Missiology ~ Principles of Church Planting ~ M.A. in InterculturalStudies ~ Applied Anthropologyfor and International Business Christian Workers

800.992.4652 School of I nte rcult u ral Studies Fax: 310 .903.4851 E-Mail: [email protected] ola.edu 13800 Bi ola Avenue LaMirada, California 90639-000 1 and his son Johannes Galilee Shembe. The Xhosa and Swazi, who had come from different parts of the country. Networking is thus comprise about a quarter of the church, have no problem with an important aspect of the survival of the women and their this Zulu hymnal. At baptismaland healing meetings of this AIC, children in the informal settlements. it is not uncommon for a Xhosa minister to take the lead. Within the AICs youth have their own sphere of activity. They tend to be more literate and educated than their parents, Women and Youth in the AICs despite tremendous crises in their education that left most of them undereducated." Young people have played an important Women play key roles in the AICs. Two-thirds of all healers in the role in the anti-apartheid struggle since 1976. School boycotts AICs are women, which makes them a significant force in the and other actions have brought about a high degree of awareness movement. Women are also influential in small businesses, in and organization among the youth. They were pressured to take various fund-raising activities such as sewing, cake baking, and sides in the political struggle, contrary to the AIC pattern of so forth. Women are drawn into the formal and informal eco- avoiding political confrontation."But many have remained with the AICs, in spite of the charge of being apolitical. To their youth the AICs offer a vision of a strong, dedicated society based on The independent churches self-reliance, as wellas a structured relation to whatis considered have created for their to be the source of inner strength and stability. African members IIa caring Conclusion enclave in an impersonal In South African society, where the major lines of cleavage have urban world." often been ethnically drawn, the strong AIC record of ethnic reconciliation and harmony will greatly benefit the peaceful development of this multiethnic nation. In spite of the power of nomic sectors. Many act as heads of households. Men are often secularization and the continued Western-oriented character of away seeking employment, or the women are widowed, di­ the mainline churches, African traditional spirituality and vorced, abandoned, or separated. They come from various rural worldview will not be destroyed but will continue to make their areas. In one sample of seventy households headed by women, influence felt. The AIC churches demonstrate the power of onlyfifteen were headed by local women; fifty-five of the women worship and community life that is existential and holistic.

Notes ------1. P. P. Ekeh, Colonialism and Social Structure(lbadan, Nigeria: Ibadan African Context," in Religion Alive:Studies in theNew Movements and Univ. Press, 1983). Indigenous Churches in Southern Africa,ed. G. C. Oosthuizen (Cape 2. E. Kamphausen, Anftinge derKirchlichen Unabhiingigkeitsbewegung in Town: Hodder & Stoughton, 1986), pp. 90-96; D. Farrand, "Choice Siidafri1al: Geschichte und Theologie derAthiopischen Bewegung, 1872­ and Perception of Healers Among Black Psychiatric Patients," in 1912 (Frankfurt: Peter Lang, 1976). ibid., pp. 97-104; M. V. Biihrmann, Livingin Two Worlds: Communi­ 3. G. C. Oosthuizen, The Birth of Christian Zionism in South Africa cation Between a WhiteHealer andHerBlack Counterparts (Cape Town: (KwaDlangezwa: Univ. of Zululand PublicationSeries F4,1987);W. Human & Rousseau, 1984). J. Hollenweger, ThePentecostals (Minneapolis: Augsburg Publishing 14. H. Ngubane, Bodyand Mind in Zulu Medicine (London: Academic House, 1972). Press, 1977), p. 28. 4. Hollenweger, ThePentecostals, pp. 22-24. 15. I. M. Mkhwanazi, "An Investigation of the Therapeutic Methods of 5. B. Keller, "A Surprising Silent Majority in South Africa," New York Zulu Diviners" (M.A. thesis, Univ. of South Africa, 1986.) Times Magazine, April 17, 1994. 16. J. Mbiti, Introduction toAfricanReligion (London: Heinemann, 1975), 6. J. Beattie, "Representations of the Self in Traditional Africa," Africa, p.134. 1980, pp. 313-20. 17. R.D. Schweitzer, "IndigenousTherapyin SouthernAfrica," Bulletin 7. G. Sogolo, "The Task of African Philosophy in a Changing World" of the British Psychological Society, 1978, pp. 278-81. (paper read at the University of Zululand, KwaDlangezwa, May 23, 18. M. Stovall, Indigenous Churches in Southern Africa (Bloomington: 1994). Indiana Univ. Press, 1976), p. 20; P. Makhubu, Who Are theIndepen­ 8. E. M. Zuesse, "Perseverance and Transmutation in African Tradi­ dent Churches? (Johannesburg: Skotaville Publishers, 1988). tional Religions," in African Traditional Religions in Contemporary 19. G. C. Oosthuizen, "Interpretation of Demonic Powers in South Society, ed. J. K. Olupona (New York: Paragon, 1991), p. 173. African Independent Churches," Missiology 16,no. 1 (January 1988): 9. K. Wiredu, Philosophy and African Culture (Cambridge: Cambridge 3-22. Univ. Press, 1980), p. 23. 20. P. M. Zulu and G. C. Oosthuizen, "Religion and World Outlook," in 10. Zuesse, "Perseverance," p. 180. Afro-Christian Religion at the Grassroots in Southern Africa, ed. G. C. 11. C. Cross, G.C. Oosthuizen,S.Bekker, andJ. Evans, RiseUpandWalk: Oosthuizen and I. Hexham (Lewiston, N.Y.: Edwin Mellen Press, Development andtheAfrican Independent/Indigenous Churches inDurban 1991), p. 13. (Durban: Report by Rural Urban Studies Unit and Nermic, 1992). 21. Cross et al., Shelter from the Storm,p. 31. 12. C. Cross, G. C. Oosthuizen, and C. Clark, Shelter from the Storm: The 22. Ibid., p. 5. AfricanIndependent Churches and Youth Urbanization in Metropolitan 23. Ibid., pp. 26-37. Natal (Durban: A report for the co-operative program on the youth 24. Ibid., pp. 41-42. in South Africa, 1993), pp. 31-35. 25. Ibid., p. 42. 13. J. A. Cheetham and J. A. Griffiths, "The Traditional Healer/Diviner 26. Cross et al., RiseUpand Walk. as a Psychotherapist and a Schematic Presentation," in Afro-Chris­27. M. Mohr, "Negotiating the Boundary: The Response of KwaMashu tianReligion andHealing in Southern Africa, ed. G.C. Oosthuizen,S.D. Zionists to a Volatile Political Climate" (Ph.D. diss., Univ. of Natal, Edwards et al. (Lewiston, N.Y.:Edwin Mellen Press, 1989),pp. 297­ Durban, 1993). 303; S. D. Edwards, "Attitudes to Disease and Healing in a South

12 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Missions and the Magic Lantern Donald Simpson

n May 1895the Ch urch I Missionary Society (eMS) sent out a partyof new missionaries to Uga nda, in re­ sponse to an ap pea l from the Right Reverend Alfred Rob­ ert Tucker, Anglican bishop of Eastern Equatorial Africa . The five wo men in the group we re the first CMS women to besent to Uga nda, where they becam e engaged chie fly in educational work at Mengo (jus t south of Kampala).' CMS headquart ers arra nged for two photos of the party:a stu­ dio pose in Eng land on the eve of their May 18 depar­ ture, an d a no ther in Mombasa, where they arrived on July 9, this time in less forma l dress.' Tucker (in full beard, cen ter of the middle row, Mombasa photo) and another CMS missionar y, Dr. Edward J. Baxter (directly .... Arrival in Mombasa, Uganda, July 1895. ". Farewell photo, England, May 1895. behind Tucker), had come to Backroto. stunding,left toright:Jane Elizabeth Chadwick, Backrow,left toright:Dr. Peter Rattray, Henry Frederick Momba sa to welcome th e Thomas Richard Buckley, Dr. Edward J. Baxter (who, Wright, Martin John Hall, Thomas Richar d Buckley, with Bisho p Tucke r, met the par ty upon their arrivalat Allen Wilson, and John Bremner Purvis. Fron t row: newcomers; Tucke r would Mombasa), Dr. Peter Rattray, and Henry Fred erick Eleano r E. Brow ne, Jane Elizabe th Chadwick, Edi th accompa ny them inland to Wright. Middlerow:Eleanor E.Browne, EdithMarkham Markham Furley, Eliza Lou ise Pilgrim, and Mary their stations in Uganda.' Furley, Bishop Alfred Robert Tucker, Mary Susannah Susannah Thom sett. After a farewell service in St. Most British mission sup­ Thomsett, and Eliza Louise Pilgri m. Front row: Allen Paul' s Church, Southampton, the party saile d on the porters who viewed these two Wilson, Martin John Hall (drow ned in 1900), and John Guelph on May 18, 1895, for the seven weeks' journey pictures around the turn of Bremner Purvis. The photographers of the two pic­ aro und the Cape to East Africa. the century saw them not in tures are unknown . the form of prints or pub­ lished photographs but as "magic lantern" slides projected on a screen. A century ago magic lantern shows we re wide ly used by mission age ncies, both in their ove rsea s work and in the pr omo­ tion of missions at home. The pictures accompany ing this article were rep roduced from the original glass slides. They are part of a trove of 621 missionary lant ern slides transferred from CMS archives in 1988 to the Royal Commo nwealth Society Library (now partof the Cambridge University collections), thanks to the good offices of Rosem ary Keen, CMS archivist. Mission Origins of Magic Lantern

The magic lantern-a translation of the Latin Laterna magica­ wa s probabl y devised in the 1640s by Jesu it scholar and missions advocate Atha nasi us Kircher."A professor of Oriental lan gu ages in the Rom an College of the Jesuits (now the Gregorian Univer-

Dona ld Simpson, now retiredin Hampton, Middlesex, England, waslibrarian sity in Rome), he is best kn own for his wo rk in deciphering of the Royal Commonwealth Society (1956-87). He was chairman of the Egyptian hierglyphics, for his research into the life and faith of Standing Conferenceon Library Materials on Africa (1964-68 and 1973- 77), Coptic Christians, and for a comprehensive survey of Europ ean president oftheAfrican Studies Associationofthe United Kingdom (1977- 78), and mission ary contacts with China. While the first use of magic and originator of the David Livingstone Documentation Project (1973). lanterns was religious, the techn ology was such as to stir the

January 1997 13 viewer to wonder, if not apprehension. An English observer, sively in the open air when he visited the Makololo and Balonda writing in 1696, described it as follows: "A Magic Lanthorn, a in 1853-54. It had Old Testament scenes such as Abraham and certainsmallOpticalMacheen, that shows by a gloomyLight upon Isaac, and Moses before Pharaoh, which he would explain and a whiteWall, SpectresandMonstersso hideous,thathe whoknows comment on. He described it as "a good means of arresting the not the Secret, believes it to be performed by Magic Art." attention, andconveyingimportantfacts .... It wasthe onlymode During the nineteenth century the magic lantern developed of instruction I was ever pressed to repeat." remarkably. Starting with hand-painted colored pictures on However, lantern slides sometimes produced alarm among strips of glass, by mid-century the slides were produced on 31;4­ the viewers. Livingstone, in describing a scene of Abraham and inch glass squares, using photographs (often hand-colored), Isaac, recorded, "The ladies listened with silent awe; but, when chromolithographs, or transfers. Each slide consisted of two I moved the slide, the uplifted dagger moving towards them, pieces of glass; one carried the image, and the other was a plain they thought it was to be sheathed in their bodies instead of piece protecting the illustrated surface. Magic lantern programs Isaac's. 'Mother! mother!' all shoutedat once, and off they rushed were largely the province of traveling showmen-religious, helter-skelter, tumbling pell-mell over each other, and over the comical, or anecdotal. Their presentation ranged from the highly little idol-huts and tobacco-bushes: we could not get one of them professional, in which triple-lensed projectors could produce back again." Livingstone recounted that one chief, perhaps con­ remarkable effects of dissolving views, to amateur productions cerned lest this should be repeated, "politely put off this myste­ in a church hall and domestic showing for the family circle. rious affair by saying he would see [the slides] when we re­ Before the days of electric power, illumination was provided by turned.:" anoil lamp, whichwas silentbutsmoky, or, more elaborately,by A CMS correspondent in the mission field listed some of the gas jets playing on a carbon pencil. The latter gave a better light benefits of using slides: the aid to the audience's concentration than the lamp but emitted a hissing noise. It required the user to resulting from the showing of pictures in darkness; the use of the carryaround gas cylinders, which were heavy and cumbersome, eye as well as the earin teaching; the solemn silence; the possibil­ and with the lantern itself and heavy slides to carry, volunteers ity of two or three hours of connected teaching and singing; and or family members were pressed into service for transport. The the fact that such occasions were popular, so that missionaries size of an audience was limited by the quality of the light source. were invited to present them." Another missionary commented Churches and small halls were often used for shows, but pro­ to the Society for the Propagation of the Gospel, "No more grams could also be presented out of doors, using the wall of a effectual wayof propagating the Gospel ... canbe imagined than building or a white sheet as a projection screen. by means of these lantern exhibitions.':" The range of topics was extremely wide. Religious subjects, including the words of hymns, sometimes with accompanying Livingstone the Subject of Lantern Slides pictures; moral tales, particularly in the cause of temperance (in England, photographic slides on the topic of temperance, made In due course Livingstone's own life was to be the subject of sets by the firm of Joseph Bamforth of Holmfirth, Yorkshire, were of slides." As a popular mediumof educationand instruction, the particularly prominent); as well as educational topics, travel, magic lantern obviously reflected the social interests of the humor, art, children's stories, novels, and poemswereamongthe period and also the missionary impulse. Societies recorded their subjects offered. In the absence of the modern sound track, one own activities on lantern slides for use in lectures advocating their causes. The CMS set up its Lantern and Loan Departmentin 1881; in 1898 there were nearly 3,000 requests for use of sets of "N0 more effectual way of slides; in 1914, there were 2,64810ans.9 When the magic lantern became obsolete, glass slides, easily propagating the Gospel ... liable to damage in any case, tended to be discarded by the body can be imagined than by that owned them. It is fortunate that among those that have survived are the 621 slides of the Church Missionary Society. In means of these lantern view of the extent of the CMS loans noted above, there must have exhibitions." been a much larger collection originally. Of the surviving total, some two-thirds relate to Africa, including forty-seven from the Reverend A. B. Fisher's service in Uganda, 1892-1914. Some could have a narrator comment on the action or tell a story. One appear to be the sole surviving copies of the picture concerned. might also employ a singer to render a popular ballad to a series An example is one showing the Reverend Alexander Fraser and of illustrative pictures, and the words of the chorus could be the Reverend J. E. K. Aggrey, first principal and vice-principal projected onto the screenfor all to join in. Longbeforethe cinema, respectivelyof Achimota Collegein theGold Coast(nowGhana). magic lantern operators, by manipulating two or more slides, The setting appears to be English, a fact that leads one to conjec­ could give movement to the images projected on the screen. ture that the original photo mayhavebeen taken in January 1924, By the end of World War I, the cinema had effectively killed when J. H. Oldham arranged the interview between Fraser and the wider entertainment aspect of the lantern show, but the use Aggrey that led to their becoming the founding leaders of of slides for educational lectures and religious purposes contin­ Achimota College. The photo may have been the only one ued a few more years. (The author recalls a Good Friday "lantern showing Fraser and Aggrey together (although other photos service" from about 1930.) Finally, the clumsy and fragile glass show them as part of larger groups); the CMS glass slide is now slide was superseded by the filmstrip and the 35mm slide, all too the sole form in which the photo survives." familiar to those who have had to endure their friends' holiday It is not difficult to imagine CMS supporters in England pictures. Thesein turnhave yielded to theubiquitous camcorder. viewing the two slides shown here. In 1900 most of the group In its heyday, however, the magic lantern was employed in returned on leave to England, where no doubt these and other many places. David Livingstone had one, which he used exten­ slides helped them report on their missionary work and travels.

14 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH They surely pointed out Martin Hall (center, foreground of in 1896.12 The two photos of the group were presumably shown Mombasa photo), who, in August of that year, had drowned in together, contrasting the formality of the English photo studio Lake Victoria.11 Peter Rattray, a medical doctor appointed only to with the frontier look of actual missionary service. accompany the caravan on the inland journey to Uganda, may Then, as now, visual images helped bring to life the chal­ have been the first to use the slides, for he was back in England lenge of the Christian world mission.

Notes 1. The women are listed in ], D.Mullins, TheWonderful StoryofUganda Livingstone, MissionaryTravels and Researches in South Africa(Lon­ (London:CMS,1908), p. 233. don: John Murray, 1857), pp. 230, 278, 298-99; 1. Schapera, ed., 2. For details of the journey, see F. Eleanor R. Hall, "In Full and Glad Family Letters, 1841-1856/ David Livingstone (London: Chatto & Surrender" (London: Hodder & Stoughton, 1905), pp. 151-52. The Windus, 1959), 1: 149, 220, 240, and 2: 8; and 1. Schapera, ed., identification of the individuals in the Mombasa photograph ap­ Livingstone'sAfricanJournal, 1853-1856(London:Chatto & Windus, pears in Martin J. Hall, Through My Spectacles in Uganda (London: 1963). CMS, 1898), p. 24. The identifications in the earlier, more formal 6. Eugene Stock, History of the Church Missionary Society: Its Environ­ photo have been determined by comparison with the photo taken in ment, Its Men, and Its Work, vol. 3 (London: Church Missionary Mombasa; they have also been confirmed independently by the Society,1899), pp. 262-63. penciled notations of H. B. Thomas, former director of surveys in 7. C. F.Pascoe,TwoHundredYears oftheSociety forthePropagation ofthe Uganda and an authority on that country. Seethe published version Gospel (London: The Society,1901), p. 646d. of the group, facing p. 156 of the Royal Commonwealth Society's 8. One popular lantern slide program was "The Life and Work of copy of "In Fulland Glad Surrender." David Livingstone," a series of forty colored slides produced by the 3. Alfred R. Tucker, Eighteen Years in Uganda and EastAfrica(London: London Missionary Societyabout 1900. It was recently shown in the E. Arnold, 1908),2: Tl l ff. exhibition mentioned under note 5 above. 4. Accountsofthe history ofthe magiclantern are found in OliveCook, 9. Stock,History, pp. 65,693, and vol. 4 (1916), p. 503. Movement in Two Dimensions (London: Hutchinson, 1963); David 10. D.H. Simpson, "Aggrey and Fraser:A Unique Photograph," African Francis,"Pictures on the Christmas Wall,"CountryLife, December 7, Affairs94 (1995): 87-89. 1967, pp. 1454-58;D. H. Simpson, "The Magic Lantern and Imperi­ 11. Church Missionary Intelligencer 52 (1901): 13. For Hall's life as a alism," RCS Library Notes,no. 191(May 1973). missionary, see Hall, "In Fulland Glad Surrender." 5. Livingstone referred to the magic lantern as "the oxyhydrogen 12. Church Missionary Intelligencer 46 (1895): 408. light of civilization." The actual lantern used by him is now in the David Livingstone Centre in Blantyre, Zimbabwe. It was exhibited Photos on page 13 are from the Royal Commonwealth Society in "David Livingstone and the Victorian Encounter with Africa" in Collection, Cambridge University Library; used by permission of the National Portrait Gallery, London, March-July 1996.SeeDavid the Syndics of Cambridge University Library.

My Pilgrimage in Mission Clayton L. ("Mike") Berg, Jr.

y lifelong experience has been a series of surprises. I was a member of my church, a public school teacher, and for a M frequently find myself thinking, "This is not what I short while, my Sunday school teacher. She spoke fluent Spanish expected." and had worked closely with Henrietta Mears in Sunday school I was born in Drumright, Oklahoma, in 1928, but my parents curriculum development at Hollywood's First Presbyterian moved to California in 1930. My mother was one of twelve Church. Now she was leaving a vital ministry to go far away to children of Irish-Cherokee tenant cotton farmers in Oklahoma work in Costa Rica with the Latin America Mission (LAM). and Texas. My father, born of Norwegian immigrant parents, I had begun the study of the Spanish language in schooL A grew up on a wheat farm in Minnesota and was employed for short time before she left, Lucille gave me a Spanish New thirty-five years by a California oil company as a pipeline ma­ Testament. In it she wrote, "To Clayton Berg, 2 Timothy 2:15. chinist superintendent. Lovingly, Lucille Allen." She presented it to me with the words, In a real sense, I started on the road to Latin America in 1944, "I'll see you in Costa Rica someday." Although I muttered under while still a sophomore in a southern California high schooL It my breath, "In a pig's eye you will" (my major interest was was Lucille Allen that God used to launch me on my way. She sports, and I had a secret desire to be sports editor someday of the Los Angeles Times), I never forgot her brief words. In Costa Rica, Lucille carried out a remarkable ministry in L. Clayton ("Mike") Berg, [r.,recently retired from theLatinAmerica Mission the brief 2~-year period she was there. She taught Christian afteralmostforty years ofservice. He isa recipient ofan honorary L.H.D.from education at the Seminario Biblico Latinoamericano in San Jose Eastern College. Recentpublications includetwoco-authored books about Latin America's church. Heandhiswife,[oAnn, make theirhome in PenneyFarms, and initiated the adaptation and publishing inSpanish of several Florida, and areactivemembers of Grace Episcopal Church of Orange Park. grades of Sundayschool materials. On a brief furlough to Califor­ "LatinAmerica's FifthWaveofProtestant Churches," co-authored by Berg and nia, she died following surgery. Paul E. Pretiz, appeared in the October 1996 issue of the INTERNATIONAL Many years later-after completing high school, college, BULLETIN OF MISSIONARY RESEARCH. seminary, graduate school, pastoral work, and language stud­

January 1997 15 ies-Ifound myselfin Costa Rica teaching Christianeducation in Further focus on Latin America came from the on-campus the same seminary and working with the LAM's publishing ministry at Dallas of R. Kenneth Strachan, director of LAM. Both house in a revision and expansion of the curriculum that Lucille in 1953 and 1954, we were greatly challenged by Strachan's had begun twenty years before. It was not what I expected. But direct, serious, honest, quiet, winsome presentation of the great Lucille's brief words and her interest in me as a person as well as needs in Latin America and his vision of partnership with Latin her Christian example had pointed me in the right direction. America's struggling church. These encounters, after studying The road to Latin America was characterized further by a other mission boards' programs, led us to apply to LAM, which dozen other similar, though varied, influences. I lived until my accepted us. twelfth year in central California's strongly Roman Catholic San It was at this point that the unexpected occurred. The logical Luis Obispo, which dates back to the Spanish Franciscan settle­ next step for us-witha Th.M., ordination, and sufficient interest ment in 1772. I enjoyed warm friendships with Mexican Ameri­ cans throughout my childhood and youth. Spiritual nudges toward ministry overseas came from pastors, visiting missionar­ While life was fraught with ies, summer camping programs, Youth for Christ rallies, InterVarsity Christian Fellowship's on-campus ministry, chapel surprises and not always services, and retreats in college and seminary, among other easy, we were blessed with influences. All of this occurred primarily in a nonhistoric, inter­ denominational church background with Presbyterian influ­ the assurance of God's ences. direction. By my senior year of high school (1945-46), my vocation had been chosen-and it no longer involved pursuing a university journalism scholarship. The previous summer God had spoken and support by U.S. friends-would have been to go directly to clearly about entering the ministry, with possible service over­ Costa Rica and language studies. This is what the mission and seas. Also in my senior year I met [o Ann Schell of Presbyterian our supporting churches anticipated, but it did not happen. stockfromSanJose, California,at a privateschoolin Los Angeles. Rather, we took a two-year detour with the conviction that We were married almost five years later in 1950at Christmastime it was what we were to do. I lacked advanced studies in religious after she had completed her nurses training and I had graduated education and ministry in an urban church. Both were combined from Westmont College in Santa Barbara and had begun the first with great profit in the Chicago area in a master's program at of four years at Dallas Theological Seminary. WheatonGraduateSchoolandat WesternSpringsVillageChurch There was never any question that God was leading and where I served as youth minister. Before we were finished, empowering us in our studies, our service, the beginnings of our however, our three-year old son, Stephen, contracted poliomy­ family, and even consideration of our ultimate place of work. elitis. While life was fraught with surprises and not always easy, we With treatment and rehabilitation underway, we prepared were blessed with the assurance of God's direction. to leave for Costa Rica onAugust I, 1956,less than a monthbefore Noteworthy Personalia The INTERNATIONAL BULLETIN is pleased to announce the University in Rome. A member of the Salesians of Don Bosco, appointment of three new contributing editors. Stephen he has a doctorate from the Pontifical Gregorian University in Bevans, S.V.D. is Professor of Doctrinal Theology at Catholic Rome, and was the founder-editor of the Indian Missiological Theological Union in Chicago, and Director of the Chicago Review (1979-1992). He is a member of the International Center for Global Ministries. A member of the Society of the Theological Commission, a consultor of the Congregation for Divine Word, he was a missionary in the Philippines from the Evangelization of Peoples, and a member of the Joint 1972 to 1981. He has a licentiate from the Pontifical Gregorian Working Group between the World Council of Churches and University in Rome and a Ph.D. from University of Notre the Roman Catholic Church. We welcome these colleagues Dame, and is a member of St. Edmund's College, Cambridge, and look forward to their contributions to our journal. England. Paul G. Hiebert is Associate Dean of Academic Samuel Escobar, from Peru, a contributing editor of the Doctoral Studies, Chair of the Department of Mission and INTERNATIONAL BULLETIN and professor of missiology at Eastern Evangelism, and Professor of Mission and Anthropology at Baptist Theological Seminary, Philadelphia, has been elected Trinity Evangelical Divinity School (a part of Trinity president of the United BibleSocieties. He will hold this office International University), Deerfield, Illinois. He has a Ph.D. in until 2004. In 1995 the UBS worldwide fellowship of 135 anthropology from the University of Minnesota. An ordained national Biblesocieties distributed more than29 million Bibles minister of the Mennonite Brethren Church, he was the .and New Testaments, and 535 million Scripture portions and principal of Bethany BibleSchool, Andhra Pradesh, India, for selections in some 600 languages around the world. sixyears, andhas taughtat Kansas State University,University Columbia Biblical Seminary and Graduate School of of Washington, Osmania University (India), and Fuller Missions, part of Columbia International University in Theological Seminary. Sebastian Karotemprel, S.D.B., from Columbia, South Carolina, has appointed Warren Larson as India, is Professor of Missiology at the Pontifical Urban director of a new Muslim Studies program leading to a master

16 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH the projected birth of our third child. Then, we learned of the Twenty years later, beginning my service as LAM president, need of surgery for Steve, which was not recommended until at I rediscovered Santa Teresa. This time her writings showed me least one year following the onset of polio. We were confronted that she was faced with most of the basic challenges that con­ again with a tough decision. The natural thing to do was to stay fronted me in my work-unending correspondence and reports, in California until after the surgery. urgently needed fund-raising, supervision and oversight of pro­ Again, however, we opted for the unexpected course. We fessional religious workers, incessant travel, basic administra­ finally decided to accept thegraciousinvitationof J0's physician­ tion, communication with the constituency (myboard of trustees brother and family to have Steve live with them through the corresponded to her spiritual order), and spiritual vision and surgery period. This made it possible for us to leave before the pastoral direction. imminent birth of our second daughter and in time for the beginning of the fall term of language school. With this painful The Joy of Teaching decision, our departure for Latin America produced a bitter­ sweet experience until Steve joined us six months later. I began teaching at the Seminario Biblico Latinoamericano in Costa Rica in 1958. Involvement in this scholarly theological Life among Latin Americans seminary, which embraced a broad range of denominations, was a heady experience. It provided an exhilarating context in which The vital contextualization process began vigorously with one to serve with students, many of them denominational leaders, year of Spanish language studies in SanJose, Costa Rica. Another from everySpanish-speakingcountry,andwitha greatvarietyof surprise was that few North American missionaries speak im­ churches sending students, from Anglican to Pentecostal. We peccable Spanish. All too many muddle along at an elementary also (after1962andVaticanII) engagedin cautiousdialoguewith level. The acquisition of the language and the excitement of Roman Catholic priests and pursued a determined course to understanding the Latinbeat, along withcontinuous exposure to further "latinamericanize" the seminary's leadership and fac­ and involvement in the Costa Rican church, transformed us ulty. steadily, if slowly, to be able to relate in some measure to Latin Eleven fruitful years passed as I reveled in the joy of teaching Americans. on campus and in several other countries. I also thoroughly The writings of sixteenth-century Roman Catholic Spanish enjoyed various administrative responsibilities, bothin the semi­ mystics, and especially Santa Teresa de Avila, helped me greatly nary and, later, heading up the broader Education Division of in the early days to comprehend the Spanish mind-set. She soon LAM. became "theotherwomanin mylife." Herexampleof meditation But I began to feel restless. This was partly because of a and prayercoupled witha life of poverty spoke to me eloquently. nagging suspicion that although our seminary was a superior Her passion to knowJesus Christ and her vision of our wounded international graduate school, it was not doing as good a job as Christ awakened my mind and soul to the mystery of our faith as it shouldof developingparishpriestsandlocal pastors. Iwasalso wellas the nonlinear, deeply personal nature of my Latin friends' concerned by the growing concentration of missionaries, LAM faith. and others, in tiny Costa Rica.

of arts degree. Larson has a Ph.D. from Fuller Theological published "Mission as Seen from Geneva: A Conversation Seminary, and was a missionary in Pakistan for twenty-three with Eugene L. Stockwell" in July 1987, and his years. autobiographical reflections, "My Pilgrimage in Mission," in April 1990. Died. Eugene L. Stockwell, 73, Methodist missionary and ecumenical leader, on October 8, 1996, in Atlanta, Georgia. Announcing After service as a Methodist missionary in Uruguay from 1953 A total of 4,402 Korean Protestant missionaries were to 1962,he served as Latin America area secretary and later as workingin 138countries inJune 1996,accordingto a handbook assistant general secretary of the Methodist Board of Global publishedby the Korea Research Institutefor Missions. Half of Ministries in New York City. From 1972 to 1984 he was them were working in other Asian countries, with 498 in the associate general secretaryofthe NationalCouncil ofChurches Philippines, 413 in China, 339 in Russia, 334 in Japan, 137 in in the U.S.A.,leading its division of overseas ministries. From Indonesia, and 126 in Thailand. 1984 to 1989 he directed the Commission on World Mission The Teylers Godgeleerd Genootschap, whichis the oldest and Evangelism of the World Council of Churches in Geneva, theological society in the Netherlands, has announced an

and was also editorofthe International ReviewofMission.When essay competition on the theme IIAn Inquiry into the Place of .he retired from the council, he first served as a senior mission BiblicalIsraelin CurrentChristianTheologyinAsia."Essays scholar in residence at the Overseas Ministries StudyCenterin should be about 100-150 pages in manuscript, ready for New Haven, Connecticut. Then in 1990 he went to Buenos publication. The deadline is May 1, 1998, and 10,000 Dutch Aires, Argentina, to head the Union Theological Seminary Guilders will be awarded to the winners. For further (known by its Spanish acronym ISEDET) which was founded information,write to:Directors ofTeylers Stichting, Damstraat by his father, B.Foster Stockwell. The INTERNATIONAL BULLETIN 21, 2011 HA Haarlem, The Netherlands.

January 1997 17 The Making of Books CLAME assume responsibility for everything, to operating as a clearing house, transmitting monies overseas with a tiny staff. About then, a surprise call came for me to assume the direction But it became apparent that in addition to the above, there of the mission's Spanish-language publishing house, Editorial was a continuing catalytic work in partnership ministry for the Caribe. I seized the opportunity enthusiastically. Actually, I had mission. It was essential that this begin with a direct ministry by been actively involved in the development of curriculum for five LAM in the United States. The first area was among the Hispan­ yearswiththepublisher. Therefore,Iwassomewhatknowledge­ ics, which was carried outwith uneven effectiveness. The second able in the process of "making books." was imparting to the North American church the realities of By 1969, when I became president of Editorial Caribe, it had Latin America in its society and its church. This was accom­ served the Latin American church well for twenty years. With plished through on-campus seminars, weekend sessions in local dual offices in Costa Rica and Miami, Florida, it was a great churches, and on-site seminars for North American Christian privilege to continue in this tradition with a Christian education leaders in Latin America. These activities constituted a renewal curriculum, an exhaustive Bible concordance, an original Bible of LAM's direct ministry. dictionary, and several other large volumes. A unique opportu­ Somewhat later-after CLAME had fulfilled its essential, nity was to have a part in moving the publishing house to an fraternal function and dissolved its operations (it served from autonomous status with its own international board-in line 1971 to 1983)-LAMbegan a new evangelistic venture. I became with the LAM's decentralization, beginning in 1971. increasingly burdened about the great physical and spiritual After eight years of publishing books, I again became rest­ needs in the huge Mexican and South American cities in the late less, believing that the institution was firmly established in 1970s. Urbanologist Ray Bakke influenced my thinking greatly governance, financial stability, and publishing and distributing as we roomed together at the Pattaya Conferenceof the Lausanne significant titles, and with skilled Latin leadership on board to movement in Thailand in 1980. God used his contagious enthu­ replace me. As I left this ministry, however, I continued to be siasm and down-to-earth approach to understanding a city to burdened for the crying need for many more works to be written make me look at Latin America from an urbanologist's perspec­ by Latin Americans for Latin America. tive and to move LAM's emphasis in that direction. The Board of Trustees responded positively. They soon grasped the idea that Kicked Upstairs LAM's original calling to evangelism and its current capacities were together impelling reasons for the mission to reach out in Yet another surprise was in store for us, even greater than the partnership with Latin churches and other agencies to the mush­ ones before. In the summer of 1976, LAM head Horace L. (Dit) rooming needs and spiritual blackout of Latin America's great Fenton, [r., made it clear, as he had said before, that he wished to cities. It was agreed that the program should be holistic and that retire. In the fall of 1976, then, I was named the fifth president of weshouldbe carefulto incorporate an adequate research compo- the LAM, in which position I served through 1989. I accepted the job painfully aware of my weaknesses, barely aware of any strengths I mighthave, butheartenedby the pledgedpartnership of colleagues, especially W. Dayton Roberts in the crucial early I became increasingly years. burdened about the great Personally conscious of my penchant for serving for a spe­ cific period of time and moving on to another challenge, the physical and spiritual LAM's board of trustees and its new president came to a general needs in the huge Mexican understanding that unless the president was fired beforehand, and South American cities he would serve for a maximum of ten years. (As it turned out, it took the board an eleventh year to realize I was serious about in the late 19708. passing the baton on to someone else, and then a twelfth and a portion of the thirteenth to find my replacement.) My predecessor Dit Fenton had guided the mission in a most nent, seeking to apply any lessons learned from the shortcom­ pastoral mannerthroughthe overwhelming taskof decentraliza­ ings of LAM's previous Evangelism-in-Depth (1960-74). It was tion during the early years of the 1970s. For Fenton this had named Christ for the City (CFC). entailed passing over the reins of command from the then New During the 1970s and 1980s, three important factors began Jersey-based LAM to a variety of ministries located primarily in impacting the LAM and its evangelistic outreach in a new way. Colombia and Costa Rica, but also including broad ministries in These factors can best be described as characterizing the climate other republics. Each of the ministries, including support enti­ in which CFC has developed its ministry and which have influ­ ties, LAM-US and LAM-Canada, was a member in CLAME enced the entire growthof the Christian churchin Latin America. (Latin America Community of Evangelical Ministries), a com­ These are 1) the charismatic renewal, 2) the great urban migra­ mon, fraternal organization with its base in Costa Rica. Each tion, and 3) the sudden surge of missionary interest among Latin entity had its own governing board and operation. LAM mis­ American Christians. sionaries were seconded to the various ministries, receiving their In line with a more proactive approach of the new adminis­ marching orders from the Latin leadership. tration, a restructuring of the board of trustees and the headquar­ By 1976 LAM's role had become essentially one of recruiting ters' staff took place in the fall of 1976. This entailed creating a personnel according to the expressed requests from the entities completely outside board with specific terms of service before of service and raising funds for these same groups. It became our rotating off and one that had national and Latin American responsibility as a new administration to examine the mission of representation. Formerly, the board was composed of staffmem­ the mission and recognize what our role should be. A number of bers and trustees from the general New York City vicinity. The options were considered, from closing up shop and letting new board's functions were restricted to policy-making matters,

18 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH but with a concerted effort on the part of the president to ability in every aspect of administration and ministry in relation maintain constant communication with them by monthly re­ to God, to missionaries, to churches in the Latin and Anglo ports and personal contact. The staffwas reorganized by depart­ worlds, to individual constituents, and to cooperating organiza­ ments, and a large measure of accountability was assured with tions. Responsible stewardship exercises scrupulous accounting the use of objectives and review. procedures, respect for the use of designated funds, honesty in It was also agreed at the outset that LAM's headquarters reporting, and maintenance at appropriate levels of monies used would be relocated from New Jersey to Miami, Florida. Consid­ for the promotional and administrative aspects of the work. erable discussion had been generated some years before about Fifth-Io and behold!-see the grace of God at work. The such a possibility. The chief reasons for this radical change were context of my period of service in Latin America was as a storm the continuous acceleration of costs for operations in the New that came and has almost passed. Things were well-defined York City area as well as the need to be closer to Latin America. whenwebegan working in 1956. All Protestants were"evangeli­ The move was effected over a period of several months in 1977­ cal," including mainline denominational people. All Roman 78. Catholics were the enemy. Pentecostals were on the fringe of In the years since stepping aside as president and with things and were beyond our concern. retirement from the mission at the end of 1995, I have been Then came Vatican II, the Protestant explosion, and the actively and fruitfully involved in short-term teaching stints in tremendous social upheaval, when we feared that all of the Latin Latin American seminaries, in writing projects, and in process­ worldwouldbe swallowedupbythesocialist/communistcamp. ing the mission's archives from 1971 through 1989 (the 1921-70 Allende, Castro, guerrillas, liberation theologies, and revolu­ period having already been completed)-all of which has given tions in Central America were followed by oppressive military me great fulfillment. dictatorships in most Latin republics. Now much of this is past, with the overwhelming exception Reflections about Latin America of the great social revolution that rolls on in diverse forms in Latin America as it has since the beginnings of this century. Also, As I ponder life in Latin America these past thirty-nine years, the although relations with the Roman Catholic Church in some following thoughts come to the surface. These are through the places have reverted to an adversarial position, at least now we eyes of a North American missionary practitioner who had the recognize that many Catholics are believers. Now we cooperate privilege of giving his granitodearena (grain of sand) to the work. First, the impactof theunity ofthebody ofChristis a wonderful and marvelous thing to behold. It makes possible recognition of one another, love shown toward each other, and cooperation in We feel satisfaction from common efforts to reach out with the Gospel. This kind of unity our minor involvement in transcends ecclesiastical relationships and nonessential distinc­ something that has changed tiveness. Second, evangelism assumes primacy as to the mission of the the course of history. church as it is carried out through mobilization of believers and other resources. It is also essential in the work of the church that Christian love be demonstrated and that its social responsibility with Pentecostals. And we are endued with the realization of be fulfilled. This has become particularly apparent as many of us how privileged we were to live through this storm. have become more directly involved with the workof the church In the midst of it all, the Latin Protestant church exploded in in the "Two-Thirds World." growth and missionary zeal. A great satisfaction wells up as we Third, cultural awareness is an indispensable need in doing contemplate our minor involvement in something that has the work of the Lord. For North American missions and person­ changed the course of history and as we have witnessed the nel ministering in Latin America, this means at least a continued, growth of the Latin church within our lifetime of service. Not conscious effort to encourage, develop, and involve national every missionary in other parts of the world has had this oppor­ leadership for the ministry of the Gospel and to respond to any tunity. invitation from them to join in cooperative projects. Contextual It is not as if we had very much to do with it. The thriving, sensitivity also normally produces flexibility in strategy based mushrooming autochthonous or grassroots churches attest to on biblical principles. this. But there is a tremendous source of joy in having partici­ Fourth, administrative integrity is of great importance in pated in a small way in making a great spiritual impact by God's doing mission in Latin America. Being members of the body of mercy and grace. "For the grace of God that brings salvation has Christ in submission to him and to each other calls for account­ appeared to all men" (Titus 2:11).

January 1997 19 The Legacy of Robert Mackie Nansie Blackie

,'It is dangerous to become an evangelist because it is so enabling skills repeatedly paid tribute to the peculiar appropri­ apt to putone beyond the reach of salvation!" So wrote ateness of his precise form of "missionary service abroad." Robert Mackie in 1935.1 Often he said, "I have few pretentions to When he joined the SCM as a student, the movement was be a missionary expert." This, however, is the man who was learning in the aftermath of war that any previous division invited on different occasions to join the staff of the International between mission and social concern was irrelevant, and any MissionaryCouncil (IMC) butcould notdoso becauseof particu­ distinction between an "internationalist" and a "foreign mis­ larities of time and circumstance. As it happened, he was to be, sion" approach unfruitful: peace, poverty, racism, and injustice first, the prime mover in the cooperation between the World's at home and overseas were seen to belong together. Writing in Student Christian Federation (WSCF) and the IMC; next, a sig­ 1982, he indicated two specific ways in which world affairs nificant figure in a similar cooperation with the World Council of impinged on Glasgow University in 1919. First, the presence of Churches (WCC); and, finally, a continuing influence toward the numerous overseas students: "We realized suddenly the limits full integration of the IMC into the WCC at the New Delhi of our experience and the weakness of our judgements. We had assembly in 1961.2 so much to learn." The need to listen and the capacity to learn Robert Mackie, in his life and person, embodied an inte­ characterized his attitude to others from the start, and his inter­ grated concept of the Gospel as both word and action, producing cultural sensitivity was commended by no less an expert than a church for the world. Speaking at his funeral in Edinburgh in former WCC president Philip Potter. These qualities became the January 1984, Jean Fraser, a WCC colleague, included a phrase foundation of his approach to any type of missionary activity. from their revision of the"Aim and Basis" of the British Student Second, "The immediate world concern that really affected Christian Movement (SCM) in the early 1930s: '''We seek the my generation was the discovery that our European fellow Kingdom of God, the recreation of all mankind into one family without distinction of race or nation, class or capacity.' This was Robert's vision of a world community without divisive distinc­ Robert Mackie envisioned a tions and of theChurchUniversal as a foretaste of the Kingdom." Consequently, he saw the church itself as being mission. world community without divisive distinctions and Early Influences for Christian Mission the Church Universal as a This unityof churchand missionstarted earlyfor Mackie. He was foretaste of the Kingdom. born in 1899 in Bothwell, a small town about ten miles from Scotland's largest industrial city, Glasgow, where his father was the minister of the United Presbyterian congregation. His students-in Russia, in Eastern Europe and in Germany-were schoolfellows envied him for the "church in his garden." From in deeppovertyanddistress. There was a crowded meetingin the his bedroom window he "could see through the trees the gaunt [university] Union to decide whether we would take part in half-deserted tenement in which David Livingston had been European Student Relief. There was opposition, but a majority born." The local congregation was from the beginning always decision to do so. This was a challenge which it was not easy to seen in the context of the world church. Robert remembered, meet after the bitterness of war. Gradually there arose a new "There was an enormous respect and affection for missionaries sense of solidarity with our fellow students." Typically, even in myhome. No money would ever be spent in our congregation then, Mackie operated on several levels at once, from theological on any facility we needed-and we had almost none!-if it convictions about reconciliation to the simplest practical per­ would detractfrom ourmissionarygiving. And it wasnotjustthe sonal action: "We went round business premises asking for ... missionaries of our own church. Chalmers of New Guinea and surplus clothing. To the Glasgow 1921 [SCM] Conference we Mackay of Uganda belonged to us too because they had given each brought an extra pair of shoes to send to ... European their lives for the one cause that mattered."? Student Relief."! With such a background, it was entirely natural for him­ returned from service in World War I to Glasgow University­ bothto join theSCM and also to become a StudentVolunteerwith New Perspectives from a Visit to India the promise, "It is my purpose, if God permit, to devote my life His first visit to a non-European country came about when he to missionary service abroad." Occasionally in the future he was responded to a letter in a church magazine in 1924 asking for to wonder as to his fidelity to that promise, as he never in fact someone to go out to the Jharia coalfield in India for four months filled a professional missionary post. Instead, he was to accept to experimentwiththe idea of a coalfield chaplaincy: "TheIndian appointments in the Scottish and British SCMs, then move to the visit did much more to prepare me for my life-work than my WSCF and the WCC. All round the world, however, leaders in three years at a Theological College."? In the 1920s the issues church and society who had found their calling through his surrounding the struggle for Indian independence seem to have NansieBlackie, formerly onthestaffoftheBritishStudent Christian Movement occupied the place in British student thinking that apartheid and andmorerecentlywith theChurch ofScotland's missionary trainingcollege, St. South Africa assumed in the decades after World War II, with Calm's,Edinburgh, is theauthorof In Love and in Laughter: A Portrait of Gandhi the Mandela of his day. In the SCM, attitudes were Robert Mackie (Edinburgh: Saint Andrew Press, 1995). further radicalized by a deep unease overthe ambiguous associa­

20 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH tion between colonialism and past missionary endeavor. It is all and State, some overseas visitors were surprised to find that the more remarkable, then, that Mackie's letters home reveal an Mackie had elected to remain at SCM's Annandale (London) attitude both nonideological and nonjudgmental. "I shall know headquarters to allow others to attend the major event. more about India when I return, but I shall be less willing to give It could be claimed, on the evidence, that the British SCM of an opinion.:" the 1930s was living through its most successful period of out­ Travelingroundremotevillages,he wasimmediatelydrawn reach. Excluding an extensive fringe, the official membership to the Santals: "One felt the sacredness of the whole scheme of reached 11,500 out of a total student population of 72,000. A. D. life." At the same time, he appreciated the efforts of many of the Lindsay, the distinguished master of Balliol, considered that it mine managers to behave with fairness and concern. Attending was the SCM that was responsible for a sense of student commu­ a debate on the future of Europeans in India, he was impressed nity quite new for British universities. by an Indian civil servant's quoting "the words of Jesus as the Mackie himself, however, would never have made such a rule for India: 'He that is greatest among you shall be the servant claim to success. His annual reports reveal a questing and ques­ of all.' ... He was cheered but I am afraid that only a small tioning spirit on the subject; for example, "Thesuddenoutcrop of percentage agreed." Among those who agreed was the agent in college missions ... tend not to reachoutsidersbutstrengthen the charge of several collieries, who believed it "to the hilt and is not faithful, ... a very interesting sign of the times.... What exactly afraid to say so. I never saw a man so fierce for justice and truth. it betokens I don't know. Is it a movement of the Spiritwhich will ... S.C.M. folk don't do our simple, self-educated, hard-headed finally burstforth in a fresh turning of studentlife to God, or does countrymen justice." Hewas full of admiration for "the hard and it indicate a rather fevered condition in Student Movement very often dull work of a missionary's life [done] well and gladly" but was clear that it was the total witness of the church in the situation that was of greatest significance. "It is the love in a man's heart that counts."? He admired the hard and His youthful reactions to the brief visit in India foreshadow very often dull work of a his later development. He often found it difficult to take sides, missionary's life done well still more to be convinced that he was then right. His peculiar capacity was to understand why people hold different opinions and gladly. and act in diverse ways; he never underestimated their sincerity. In the world of students and church leadership it was a rare characteristic, and possiblyless valued thana prophetic bent;but branches which know they are doing their job badly and want it was at the heart of Mackie's outstanding pastoral gifts. It was something to happen to relieve their consciences? I am in grave frequently to keep him silent in debate but made him "the doubts about this."? world's best chairman.:" About the Gospel he had no doubts at He remained convinced that, as the primary vocation of the all. Bishop Lesslie Newbigin said at the London memorial ser­ student was study, so the appropriate methodology for any vice, "I think of Robert as the best example I have known of what student movement was the study group. "Right action springs Luther called 'the freedom of the Christian man.' Because he had from true thinking," he wrote, "and it is one of our principal a confidence in God too deep to be shaken by any passing winds, concerns to reset study in the centre of our work as the primary he could be completely free, flexible, human." organised means whereby our evangelistic task is carried out.":" He therefore supported the transformation into a study confer­ The SCM Years, 1925-1938 ence of one of the two large annual summer conferences at Swanwick by the addition of library facilities and a longer, more Mackie led the Scottish, then the British SCM very much as a reflective program. Similarly, he encouraged the developmentin missionary calling. His first task was to chair the 1925 Manches­ the WSCF at large of what came to be called after the war "the terQuadrennialConferenceon the theme "TheWorld Task of the University concern," that is, the Christian obligation to take Christian Church," with T. Z. Koo speaking on China and J. H. seriously the university, its values and purposes, for its own sake Oldhamon race. There was always a minority of "senior friends" and not merely for its role as contact for individual evangelism who feared that the overseas emphasis was diminishing, but the and pastoring. This theological approach has had wider implica­ change was rather one of language and perspective. From the tions for the relationship between church and society and for first, Mackie spoke of missionaries going "not as fathers but as missiology itself. brothers and friends." It is perhaps important to record that Mackie-whose back­ In the SCM he laid claim to only two innovations, which ground, convictions, and temperamentcould never be described together provide clues to his missionary approach. The first was as other than "evangelical" in the traditional and wide sense of to underminepervasiveBritishinsularityby introducinga greater that abused word-was deeply concerned by the division of the stress on membership in the WSCF; this led to a strong sense of original student movement marked by the foundation in 1928 of solidaritywith students in distress, as in Hitler's Germanyand in the InterVarsity Fellowship. He never gave up attempts at recon­ a China invaded by Japan. The second was the encouragement of ciliation at the national and international levels but remained a new Industrial Department devoted to a better understanding convinced that it was not the function of the SCM, which was not of the economic dimensions of society. In establishing this de­ a church, to apply doctrinal tests to its membership, speakers, partment, Mackie insisted as usual that others provided the and program. original ideas, but these same others confessed how much they depended on his support. Convinced of the enablingcharacter of The WSCF Years, 1938-1949 all Christian leadership, he was at pains to discern the potentiali­ ties of the young and to provide opportunities for their develop­ In 1938 Mackie succeeded W. A. Visser 't Hooft as general ment. At the 1937 Oxford Conference on Church, Community, secretary of the World's Student Christian Federation. During

January 1997 21 the next eleven years he was based first in Geneva then, for most mission in the creation and later resurgence of a truly indigenous of the war years, in Toronto. This assignment allowed him to Christian movement in China. Visiting "free," "international," travel and fulfill his role as interpreter across national barriers and "occupied" China, Korea, and also Japan, he was most and battlefronts; he earned the trust of individuals and move­ impressed by the concern for each other shown by Christians ments on a global scale and, as editor, made Student World a placed in such diverse situations; indeed, on occasion he found significant instrument for the purpose. He emphasized that the a greater mutual appreciation of their dilemmas from Chinese WSCF magazine must, in wartime, take the place of the personal and Japanese than from some missionaries whose sympathetic encounters the WSCF had done so much to promote. The very identification with one side of the conflict led them to apply existence of the federation and the sharing of resources demon­ inappropriate pressure to the IMC. On the World Day of Prayer strated by studentrelief were themselves both proclamation and in Shanghai, "our service was in the German Church.... It was incarnation of the Gospel. His maintenance of communications typical that on this first occasion when there was no S.C.M. in in spite of the delays and hazards of war brought news of Germany ... Chinese students, many of them refugees, should suffering,resistance, andsolidarity. The Dutchmovement, which lead our singing beside a Holy Table with the inscription 'Ein chose to close rather than obey the Aryans-only legislation, Feste Burg ist unser Gott.'" The very same words were sung by actually expanded during the German occupation. His travels in the crowd of German church folk barred by police from theSCM South America scattered seeds more fruitfully than he knew; on service in Darmstadt. As he left Shanghai, he was givengreetings both sides prisoners welcomed books and visits. Often in his to take to the YMCA in Japan "in the name of our Redeemer."12 person he was able to embody the message: to Czech SCM students in Prague in the months after Munich who "knew you Providing the wee with a Heart would come"; to refugee medical and engineering students on their way in a cattle truck to three displaced Chinese universities In 1948 Visser't Hooft, general secretary of the fledgling WCC, at Kunming; to a Japanese customs officer belonging to the recruited Mackie for the dual post of associate general secretary of the WCC and director of Inter-Church Aid, the WCC's post­ war recovery program. Mackie moved to Geneva in 1949, and Mackie's communications here his outstandingadministrative skills came to the fore. It was of the first importance that the wide diversity of bodies that had in spite of the delays and composed the missionary and ecumenical movement of the hazards of war brought nineteenth and early twentieth centuries should be brought into cooperation and commitment to the common task under the news of suffering, umbrella of the WCC. Strengthof conviction, loyalty to tradition, resistance, and solidarity. and respect for sacrificial predecessors all have their reverse qualities. Every historic institution, whetherdenomination, mis­ sion board, or idealistic autonomous fellowship, has its own YMCA who admitted him to occupied China; to a Russian SCM goals, perspective, and methods. With patience, understanding, member on the French/Spanish border, waiting to distribute a and humor Mackie initiated, convened, and guided the people trainload of American relief while Mackie was exploring a way and agencies involved. Stringent self-discipline was required, to take his family across the Atlantic. for Mackie was drawn much more strongly to the life of preacher Unhappy with his absence from Britain when invasion and pastorthanto administration. Formercolleague Eric Duncan threatened, Mackie was attracted by the offer of a job with the wrote, "Once in Geneva Visser 't Hooft said to me in some IMC based in London but concluded he must stay at his post at astonishment, 'Robert says he doesn't like administration! That the WSCF. His wife wrote, "I don't believe for one minute that is absurd! It's like Rembrandt saying he doesn't like painting!' I any-one else can hold that particular position, and the fact that it think Robert's secret was his utter and complete dedication of all is a continual struggle and pain to you may be just the reflex side his talents in a simplicityof spiritwhichwasitselfGod'swonder­ of a definite contribution God asks of you to the work of the ful gift to him and through him a blessing to US."13 Christian Church now and hereafter. Peace of mind can be As WCC associate general secretary, Mackie exercised an purchased too dearly.... We were led out into a far country for exemplaryand complementarypartnershipwithVisser't Hooft. a reason." The welfare of German SCM leaders such as Hanns He was commonly seen to be the humanizing influence, helping Lilje remained a constant concern, and she added, "You must to "providethe ecumenicalmovementwitha heart."14 But he was never forget that in doing your present job you are doing some­ also expert in the conduct of meetings in different national and thing for him and these invisible brothers which you could not international contexts, an outstanding example being his chair­ really do in your own country.... I feel that if the news should ing of a second Beirut consultation in 1956 on the Arab refugee reach him that you had left the W.S.C.F. he would feel that situation. Although he retired from the WCC in 1955, Mackie something had slipped in the outside world.... Because he continued as chairman of Inter-Church Aid until 1961; thus, his knows you and trusts you he knows that you are perfectly true role in the Beirut consultation of 1956. This involved the WCC, to him and his."!' the IMC, and the United Nations Refugee Agency. Moreover, as Having been part of the WSCF delegation to the 1938 IMC Inter-Church Aid was responsible for relief programs in Europe, meeting in Tambaram, Mackie pursued his wartime activities in and the IMC responsible outside of Europe, muchof his time was close association with the worldwide missionary movement at taken by coordination. He strove to persuade the separate both organizational and personal levels. Preaching to an open­ churches to fulfill their commitment to action on an ecumenical air audience of a thousand at Kunming, he was heartened to basis; the spirit was one of equal partnership, where the category discover that the tiny minority of Christian students was con­ of receiver or donor was of merely local and temporary signifi­ tinuing to run "Religion and Life" weeks in that context. It may cance. Mindful of the situation of the Orthodox churches in never be possible to gauge the part played by this fidelity to Eastern Europe, he exhorted: "Any failure on the part of a

22 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH national inter-church committee to be fair in its allocations; any Dusen. Bishop G. Bromley Oxnam expressed gratitude for "a tendency of a church outside Europe to help its co-religionists spirit so winsome as to be convincing ... good humour ... out of all proportion to their comparative needs; any attempt to patience ... tolerance ... the song that has always been in your encourage confessional loyalty through the distribution of aid; heart."17 any refusal to establish proper clearances, and above all any Back home in Scotland Mackie began-and for thirty years spirit of competition, cuts at the heart of Inter-Church Aid and continued-exercising a very similar kind of leadership but saps the foundation of the World Council of Churches [instead based in one small country-his own. For a while he held the of] building up not only individual churches, but the whole part-time position of adviser for ecumenical work in Scotland, Church of Christ in Europe."ls Otto Dibelius, bishop in Berlin, with the Scottish Churches' Ecumenical Committee (later to be spoke for his Evangelical Church in 1955: "Inter-ChurchAid and theScottishChurchesCounciland,currently, Actionof Churches Service to the Refugees-those words have become signs of a Together in Scotland); most of his activity, however, was honor­ mutual covenant and a common rededication to the Divine ary and on his own initiative. Diverse ecumenical groups used Healer of all our wounds.... Whether one member suffers, all him as chairman and adviser, and he was largely successful in members suffer with it, or one member be honoured, all the coordinating their efforts. His concept of mission remained both members rejoice. So our Aid is more than an emergency opera­ extensive and intensive. An example was his chairing of the first tion: it is of the very essence of the Church Universal."16 Visser't KirkWeek in Aberdeen, whichattempted to affirm the whole life Hooft in his memoirs concluded, "Only with regard to inter­ of a city, includingits workand worship, its civic and community church aid is ourrecord perhaps somewhatcomparable to that of culture, its arts and leisure. All projects were inadequate if not the early church." ecumenical. In a broadcast at the time he said, "Christian unity is Mackie wrote in Student World in 1946, "Missions may be not just a case of joining up broken places of the Church. Unity regarded as the way in which the whole Church shares its has to do with the well-being of the total life of the community. resources.... The world Christian mission and the Federationare And anything which prevents the churches helping-like their not only compatible, they are inseparable." Again, "The ecu­ disunity-must go." He was the moving spirit, but always in the menical movement only has meaning in relation to the mission­ background,behindthecreationof theScottishChurches' House, ary movement." still today a potent symbol of such unity. At the United Kingdom level he was entrusted with the Faithful Through the Home Stretch difficult task of chairing the International Department of the British Council of Churches during the late 1950s, when there True to his convictions about the nature of Christian leader­ were painful divisions over nuclear disarmament, the Suez ship-interchanging,enabling, corporate-in1955Mackie relin­ crisis, and the short-lived Hungarian revolution. He was the quished his WCC postand returned to Scotland. "Peoplehave no known and trusted emissary for the WCC throughout Europe notion of the importance of change at the right time," he wrote to and beyond. his wife. There was a spontaneous outburst of sorrow and even Eric Duncan wrote: "Robert, more than anyone else I have dismay from church leaders around the world, many of whom ever known, emerged triumphantly from all the conferences, had found their vocation through his example and pastoral committees, minute drafting, project initiating, clarifying of oth­ concern. They included Archbishop Athenagoras of the Greek ers' muddled thoughts-at all of which he was such a master­ Orthodox; Bishops Bell of Chichester, Berggrav of Oslo, German emerged as a sensitive, profoundly understanding human be­ of the Serbian Orthodox, and Lilje of Hanover; D. T. Niles of ing."18 Another former colleague from the British SCM, Kay Ceylon; and from the United States Charles Arbuthnot, Samuel Fenn, found perhaps the best words of all to describe him: "He Cavert, Douglas Horton, Henry Leiper, and Henry Pitney Van went through the world expecting the Son of God to pass."19 Notes ------­ 1. Student Movement, May 1935. 10. Ibid. 2. Conversation between Lesslie Newbigin and Steven Mackie, Sep­ 11. Letters, April 1943, Mackie Papers. tember 1996. 12. Notes on Chinese visit, February 1939, WSCF Archives, Geneva. 3. "Growing up in the Church," Mackie Papers, Edinburgh. 13. Letteron theoccasionof Mackie's eightiethbirthday,MackiePapers. 4. "One Man's Experience of the S.C.M.," Mackie Papers. 14. Tributes on retirement from the WCC, 1955, Mackie Papers. 5. Ibid. 15. Robert Mackie, "Inter-Church Aid in Europe: End or Beginning?" 6. Letters from India, 1924 and 1925, Mackie Papers. Ecumenical Review 2, no. 2 (1949): 183. 7. Ibid. 16. Tributes, 1955. 8. ArchieCragg,first generalsecretaryof the BritishCouncilof Churches. 17. Ibid. This remark was often repeated in ecumenical circles. 18. Letter for eightieth birthday. 9. 1937 Annual Report, SCM Archives, Selly Oak Colleges Library, .19. Conversation between Kay Fenn and writer, 1991. Birmingham.

Bibliography Works by Robert Mackie 1965 Layman Extraordinary: John R. Matt. London: Hodder and Numerous articles appeared in such publications as Student Movement, Stoughton. Student World, and Ecumenical Review. Reports are to be found in the SCM, WSCF, and WCC archives. Sermons, letters, Scottish materials, Works About Robert Mackie and broadcast items are cataloged in the Mackie Papers, held by Steven Blackie, Nansie. In Love and in Laughter: A Portrait of Robert Mackie. Mackie, Edinburgh. Edinburgh: Saint Andrew Press, 1995. 1963 Editor with Charles C. West, "The Sufficiency of God": Essays in Bouman,Pieter. "Tearsand Rejoicing." Ph.D. diss., UniversityTheological Honour of w. A. Visser't Hooft. London: SCM Press. Faculty, Brussels, 1983 (an account of Inter-Church Aid, 1922-56).

January 1997 23 Annual Statistical Table on Global Mission: 1997 David B. Barrett

he table opposite is the thirteenth in an annual series and so on. But these achievements mustbe interpreted in the total Tdescribing statistics and trends in world mission. Since global context. To illustrate: the world's library catalogs list 34 1985,these summary reports have been designed to monitor and million distinct book titles, in 360 languages; meanwhile, some to track the progress of the Christian world mission. How well is 900,000 new books are published each year. In this context, the this mission doing? 65,571 books about Jesus number only 0.2 percent. And 73 percent of the non-Christian world (70 percent of World B, and Measuring the Christian Impact 90 percent of World A) is adults or children who cannot read; another 15percent can read butwill never get a chance to read the Many lines on the table demonstrate the enormous size of the 0.2 percent of books dealing with Jesus. Christian impact on the world. Think of the magnitude of one particular achievement. In 1996 the distribution of scriptures Locating the Christian Impact across theglobe totaled 1.8billion (line 59).Ourresearch this past yearuncovered anotherstartling statistic. We counted the total of Another dose of realism emerges when we ask whothe beneficia­ all book titles in the world's libraries with Jesus as their main ries are of all this Christianimpact. The surprising and disturbing subject. It comes to 65,571books (53,094of which have "Jesus" in answer is that other Christians including ourselves (i.e.,the Chris­ their titles), of which 25,077 have been published since 1970. In tian world, World C) are the focus of 97 percent of all Christian 1996alone 1,500new "Jesus" titles cameoff thepress(foura day). ministry in the world. The remaining 3 percent is focused on those Shades of John 21:25! non-Christians we are already in contact with (World B).World A, by definition, is not impacted at all (line 69). An example can be Sizing up the Non-Christian World found in a revealing sentencein a recent surveyby the United Bible Societies describing progress toward their stated goal of reaching The table opposite also allows us to examine the world that has with the Scriptures all unreached peoples in the world by A.D. 2000. not been impacted by the Christian world mission. The non­ After detailing what populations are now receiving the huge total Christian world, termed "Worlds A and B" (lines 21, 69), pro­ of nearly 600 million scriptures distributed annually by UBS, the vides the global context of Christian mission. (World B is that report laments, "We are doing a better job in reaching out to portion of the non-Christian world that benefits from Christian Christians than we are to non-Christians. Most of our effort is contact and witness. World A consists of population blocs and actually therefore to the people who have been reached by the people groups that as yet lack any contact with Christians and gospel already!" have no knowledge of anything Christian.) A vast amountis now This failure to impact the non-Christian world has several known about the contemporary situation of the non-Christian causes. Chief an10ng them are (1) the older foreign mission world, including its demography, languages, peoples, and cities boards and societies of Europe and America no longer place (as in lines 64, 65). Non-Christians in mid-1997 number 3,897 missionaries among unevangelized peoples without an invita­ million. Each year their number grows by 47 million, an increase tion to do so, having decided to engage in mission only in of 129,000a day. In theyear1900theynumbered 1,062million. By cooperation with their overseas partner churches; and (2) these A.D. 2000 non-Christians will number just over 4 billion; and 25 agencies and their overseas partners respond, in most cases years later, around 5.2 billion. exclusively, to formal requests for foreign mission resources Eighty-one percent of the world's individuals profess to submitted by church leaders, missionaries, or local Christians. follow a religion. Lines 12, 14, 15, 17, 18, 19,20 describe the seven But among World A individuals there are no churches and no major non-Christian world religious blocs. An additional 1,110 persons who are likely to request mission resources or church million persons are atheists or nonreligious (lines 13, 16). The planters, so none get assigned to World A contexts. biggest surprise is the religious diversity of the non-Christian world. Our research has identified well over 15,000 distinct, Toward a Solution separate, and different religions and religious movements. Two orthree entirelynewnon-Christian religions are begun onearth every What has gone wrong is that most Christian activity does not day.This hardly seems commensurate with a successful program impact the non-Christian world at all. To remedy this, here is a of global Christian mission. suggested solution. Christians today employ 5,151,000 full-time workers (lines 44, 45). What about setting as a goal the assigning Placing Achievements in Global Context by A.D. 2000 of one worker, preferably a foreign or cross-cultural missionary, or one missionary couple or pair, to everyone of the Year after year Christians and their organizations publicize 4,000 unevangelized ethnolinguistic peoples on earth, and an­ startlingly large Christian events-huge meetings, mass bap­ other worker to everyoneof the 15,000 non-Christian religions on tisms, massive church growth, TVsuccesses,vast Bible printings, the face of the globe? That's less than 0.4 percent of our present workforce. DavidB. Barrett, a contributing editor, isResearch Professor ofMissiometrics Until we deliberately establish direct, comprehensive, per­ at RegentUniversity, Virginia Beach, Virginia. Sources anddefinitions areas sonal contactwitheverydistinct non-Christianpopulationacross givenin INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 18, no.l (January the globe, Christians will continue to be irrelevant to the lives, 1994): 24. Themissiological concept of Worlds A, B, and C wasintroduced in hopes, and fears of those 4 billion non-Christians. this columnin theJanuary 1991 issue.

24 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Status of Global Mission, 1997, in Context of 20th and 21st Centuries

Year: 1900 1970 mid-1997 2000 2025 WORLD POPULATION 1. Total population 1,619,886,800 3,697,141,000 5,892,480,000 6,158,051,000 8,294,341,000 2. Urban dwellers (urbanites) 232,694,900 1,352,784,000 2,716,806,000 2,926,306,000 5,065,354,000 3. Rural dwellers 1,387,191,900 2,344,357,000 3,175,674,000 3,231,745,000 3,228,987,000 4. Adult population (over 15s) 1,025,938,000 2,310,713,000 4,059,801,000 4,242,897,000 6,229,050,000 5. Literates 286,705,000 1,479,697,000 2,685,031,000 3,003,971,000 5,093,494,000 6. Nonliterates 739,233,000 831,016,000 1,374,770,000 1,238,926,000 1,135,556,000 WORLDWIDE EXPANSION OF CITIES 7. Metropolises (over 100,000 population) 300 2,400 3,960 4,200 6,800 8. Megacities (over 1 million population) 20 161 400 433 650 9. Urban poor 100 million 650 million 1,782 million 2,000 million 3,050 million 10. Urban slumdwellers 20 million 260 million 1,043 million 1,300 million 2,100 million WORLD POPULATION BY RELIGION 11. Christians (total all kinds) (=World C) 558,056,300 1,245,934,000 1,995,026,000 2,119,342,000 3,058,229,000 12. Muslims 200,102,200 564,212,000 1,154,302,000 1,240,258,000 1,957,019,000 13. Nonreligious 2,923,300 556,169,000 886,104,000 915,714,000 1,112,191,000 14. Hindus 203,033,300 477,024,000 806,099,000 846,467,000 1,118,447,000 15. Buddhists 127,159,000 237,262,000 328,233,000 334,852,000 385,818,000 16. Atheists 225,600 169,277,000 224,489,000 231,515,000 300,878,000 17. New-Religionists 5,910,000 78,288,000 124,835,000 130,352,000 148,266,000 18. Tribal religionists 106,339,600 90,203,000 100,137,000 100,862,000 114,204,000 19. Sikhs 2,960,600 10,868,000 20,159,000 21,774,000 37,347,000 20. Jews 12,269,800 13,605,000 14,180,000 15,192,000 17,158,000 21. Non-Christians (=Worlds A and B) 1,061,830,500 2,451,207,000 3,897,454,000 4,038,709,000 5,236,112,000 GLOBAL CHRISTIANITY 22. Total Christians as % of world (=World C) 34.4 33.7 33.9 34.4 36.9 23. Affiliated church members 521,563,200 1,159,119,000 1,808,278,000 1,888,270,000 2,589,206,000 24. Practicing Christians 469,259,800 905,352,000 1,315,693,000 1,356,513,000 2,280,000,000 25. Pentecostals/ Charismatics 3,700,000 74,352,000 497,423,000 554,157,000 1,140,000,000 26. Great Commission Christians (active) 50 million 300 million 759,275,000 859,985,000 1,166,500,000 27. Average Christian martyrs per year 35,600 230,000 160,000 165,000 300,000 MEMBERSHIP BY ECCLESIASTICAL BLOC 28. Anglicans 30,573,700 48,705,000 54,381,000 55,344,000 71,498,000 29. Catholics (non-Roman) 276,000 3,210,000 6,385,000 6,688,000 9,635,000 30. Marginal Protestants 927,600 11,092,000 34,513,000 40,155,000 90,056,000 31. Nonwhite indigenous Christians 7,743,100 60,118,000 197,022,000 212,405,000 360,938,000 32. Orthodox 115,897,700 146,863,000 214,692,000 219,592,000 261,839,000 33. Protestants 103,056,700 239,056,000 381,147,000 404,892,000 640,342,000 34. Roman Catholics 266,419,400 688,542,000 992,295,000 1,030,637,000 1,303,507,000 MEMBERSHIP BY CONTINENT 35. Africa 8,756,400 118,721,000 309,639,000 338,285,000 669,510,000 36. Asia (new UN definition) 20,110,000 90,003,000 299,170,000 323,192,000 521,534,000 37. Europe (new UN definition) 368,790,600 493,691,000 526,572,000 527,576,000 512,626,000 38. Latin America and the Caribbean 60,025,100 268,350,000 450,543,000 471,855,000 618,389,000 39. Northern America 59,569,700 173,331,000 202,843,000 207,251,000 241,519,000 40. Oceania 4,311,400 15,023,000 19,512,000 20,111,000 25,628,000 CHRISTIAN ORGANIZATIONS 41. Service agencies 1,500 14,100 23,400 24,000 40,000 42. Foreign-mission sending agencies 600 2,200 4,600 4,800 8,500 43. Stand-alone global monoliths 35 62 100 120 5,000 CHRISTIAN WORKERS 44. Nationals (all denominations) 1,050,000 2,350,000 4,748,000 5,104,000 6,500,000 45. Aliens (foreign missionaries) 62,000 240,000 403,000 420,000 550,000 CHRISTIAN FINANCE (in U.S. $, per year) 46. Personal income of church members, $ 270 billion 4,100 billion 11,500 billion 12,700 billion 26,000 billion 47. Personal income of Pentecostals/Charismatics, $ 250,000,000 157 billion 1,373 billion 1,550 billion 9,500 billion 48. Giving to Christian causes, $ 8 billion 70 billion 200 billion 220 billion 870 billion 49. Churches' income, $ 7 billion 50 billion 95 billion 100 billion 300 billion 50. Parachurch and institutional income, $ 1 billion 20 billion 105 billion 120 billion 570 billion 51. Ecclesiastical crime, $ 300,000 5,000,000 10.4 billion 13.2 billion 65 billion 52. Income of global foreign missions, $ 200,000,000 3.0 billion 10.9 billion 12 billion 60 billion 53. Computers in Christian use (total numbers) 0 1,000 315,000,000 400,000,000 2,500,000,000 CHRISTIAN LITERATURE 54. New commercial book titles per year 2,200 17,100 24,400 25,000 70,000 55. Christian periodicals 3,500 23,000 31,300 35,000 100,000 56. New books/articles on evangelization per year 500 3,100 14,100 16,000 80,000 SCRIPTURE DISTRIBUTION (all sources) 57. Bibles per year 5,452,600 25,000,000 64,094,000 70,000,000 180,000,000 58. New Testaments per year 7,300,000 45,000,000 99,385,000 110,000,000 250,000,000 59. Scriptures including gospels, selections 20 million 281 million 1,833 million 2,050 million 4,000 million CHRISTIAN BROADCASTING 60. Christian radio/TV stations 0 1,230 3,400 4,000 10,000 61. Total monthly listeners/viewers 0 750,000,000 1,896,176,000 2,150,000,000 3,800,000,000 62. for Christian stations 0 150,000,000 553,139,000 600,000,000 1,300,000,000 63. for secular stations 0 650,000,000 1,597,226,000 1,810,000,000 2,800,000,000 CHRISTIAN URBAN MISSION 64. Non-Christian megacities 5 65 185 202 280 65. New non-Christian urban dwellers per day 5,200 51,100 127,000 140,000 360,000 66. Urban Christians 159,600,000 660,800,000 1,299,820,000 1,393,700,000 2,448,800,000 CHRffiTIANEVANGEUSM 67. Evangelism-hours per year 10 billion 99 billion 432 billion 480 billion 4,250 billion 68. Disciple-opportunities per capita per year 6 27 73 77 500 WORLD EVANGELIZATION 69. Unevangelized population (=World A) 788,159,000 1,391,956,000 1,100,484,000 1,038,819,000 600,000,000 70. Unevangelized as % of world 48.7 37.6 18.7 16.6 7.1 71. World evangelization plans since A.D. 30 250 510 1,240 1,400 3,000

January 1997 25 The Legacy of John Copley Winslow

William W Emilsen

.C. Winslow is listed by mission historian Eric Sharpe as Marathi." Then, from 1915 to 1919, he served as principal of the deserving special attention for a fuller understanding of Mission High School in Ahmednagar, where he began a close missionsJ in India during the turbulent interwar period.' During friendship withthe distinguished IndianChristianpoetNarayan a twenty-year missionary career (1914-1934), Winslow forged a Vaman Tilak. In his biography of Tilak in the Builders of Modern new type of contact between religions and was variously ac­ India series, Winslow testified to Tilak's influence. Tilak's life claimed as a "Catholic-minded Sadhu Sundar Singh,'? a "great and example, he indicated, persuaded him of the importance of Indo-Anglican mystic," and a pioneer of indigenization. Yet, Indian ways and Indian ideals for Christian mission. From Tilak with the exception of two unpublished works on Christa Seva he learned the value of bhakti(loving devotion) and the singing Sangh, the ashram community founded by Winslow, there is of bhajans (Indian devotional songs) for Christian worship and surprisingly little written about him.' Like many missionaries of evangelism? It was also through Tilak's influence that he real­ the period, Winslow is in danger of becoming, in John K. ized the valuable contribution the church in India had to offer to Fairbank's haunting phrase, an "invisible man.?" the world." Winslow was fond of quoting Tilak's prophecy:

Early Career in England Yea, at the end of pregnant strife, Enthroned as Guru of the earth, John "Jack" Copley Winslow (1882-1974), the son of an Anglican This land of Hind shall teach the worth clergyman, was raised in a comfortable country rectory in the Of Christian faith and Christian life." village of Hanworthin Middlesex, England. Hecamefrom a long evangelical tradition. One of his great-grandmothers was Mary Toward the end of his time at Ahmednagar, Winslow be­ Winslow, whose LifeandLetterswas a household favorite among came convinced that Indian Christians needed a Eucharistic evangelicals of the nineteenth century. His parents, too, imbued liturgy thatwas more Indianin form and spirit than the Anglican him with a strict sense of religious discipline and evangelical liturgy of the Book of Common Prayer. His conviction was piety. Winslow was educated at Eton and then proceeded to Balliol College, Oxford (1902-5), where he came under the influ­ ence of the neo-Hegelian philosopher Edward Caird and the Winslow wanted a liturgy Anglo-Catholic scholars Charles Gore, editor of the influential Lux Mundi, and Edwin James Palmer, the chaplain of Balliol and more Indian in form and later bishop of Bombay (1908-29). The "fulfillment" theology spirit than the Anglican that Winslow's ashram community would later embody may be traced back to Gore's and Caird's direct influence." liturgy and Book of After graduating in 1905, and still preparing for ordination, Common Prayer. Winslow visited India. In Delhi and Calcutta he was particularly impressed by the attempts of the Anglican missionary brother­ hoods to present Christianity in terms of Hindu culture to shared by E. C. Ratcliff, a liturgical scholar, who had studied the Western-educated elites through a lifestyle of austerity and good Syriac liturgy of 51. James as used for centuries by the Syrian works. In Delhi he also met C. F. Andrews of the Cambridge Christiansin Travancore."Together,theyshortened andadapted Mission to Delhi, who later became his close friend and guru. the Syriac liturgy for Indian conditions and in several places Winslow's friendship with Andrews was decisive for his future supplemented it from other Eastern and Western liturgies." The work, particularly in regard to developing the ashram ideal. new Indian liturgy was published in 1920 with a long preface by Returning to England, Winslow spenta year at Wells Theological BishopPalmerand introductory essaysbyWinslow, Ratcliff, and College, Salisbury, and then worked for four years in the parish Major J. E. G. Festing of the Royal Engineers, under the title The of Wimbledon. He was made a deacon in 1907 and was ordained Eucharist in India. The liturgy, according to Palmer, was revolu­ a priestin 1908.FromWimbledonhe proceededto 51. Augustine's tionary and important: revolutionary in the sense thatthe liturgy College, Canterbury, where he spent three years as a lecturer was framed on Oriental models; important in the sense that preparing candidates for ordination and overseas service. Winslow and the others had taken a first step toward encourag­ ing Indians to develop their own forms of worship." One of Missionary in India Winslow's most creative writings, the liturgy was subsequently approved by the Liturgical Committee of the Lambeth Confer­ In 1914 Winslow returned to India as a missionary with the ence in 1920, sanctioned by the Episcopal Synod of India for use Society for the Propagation of the Gospel. At first he was sent by in any diocese of the Indian church with the bishop's approval, Bishop Palmer to Dapoli in the Konkan, 100 miles south of and later used by the compilers of the liturgies for the Church in Bombay, where he devoted much of his time to the study of Sri Lanka and the Church of South India. Meanwhile,on furloughin Englandin August1919,Winslow WilliamW.Emilsenlectures inchurchhistoryandworldreligions attheUnited had "one of those mysterious experiences" that he described in Theological College, North Parramatta, Sydney, Australia.He haswritten on his autobiography as "divine guidance" or "revelation," which Christianity in India and published The India of My Dreams: Samuel forcibly implanted upon his mind the importance of ashrams for Stoke's Challenge to Christian Missions (ISPCK, 1995). the Indian church. Three factors helped to shape this conviction.

26 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The first was the inspiration he had received from Andrews, and Europeans could live together in Indian style and spend half Sundar Singh, Tilak, and the Thomas Christians in Kerala. They the year in study and training at a central ashram and the other had kindled within him a desire to enter more deeply into the half in touring for evangelistic work. The name Christa Seva spirit of India and to identify with its people." As well, Winslow Sangh was interpreted in two ways: "The Fellowship of the was sensitive to the new stirrings of Indian nationalism and was Servants of Christ," and "The Christian Fellowship of Service." conscious that a church exclusive and remote could never win The first translation was in line with the first two aims of the the heart of India. The Indian church, in Winslow's view, had to society, which were bhakti (devotion) and the study of sacred show that it welcomed the "desirable things" of Indian religions texts. The second translation was in keeping with two further and culture so that its message might be heard and its invitation aims: service, especiallyfor the sick and suffering, and evangelis- accepted. Above all, however, was the impact of the Jallianwalla Bagh massacre in Amritsar in April 1919. The massacre, in Winslow's view, "gathered into one blazing point all the smoul­ Indians and Europeans dering resentment awakened by a hundred lesser acts of cold superciliousness and cynical contempt, of callous indifference would live together in on the part of Englishmen to Indian susceptibilities."14 Indian style and spend half The Launching of Christa Seva Sangh the year in study and half in evangelistic work. Faced with the question as to how missionaries could proceed after Amritsar, Winslow decided to establish a Christian ashram and to become a Christian sannyasi in order "to try to contribute tic work, based on the conviction that the Gospel of Jesus Christ something towards the healing of inter-racial strife."ls He saw it has in it the secret of upliftand re-creation. The final aim, seenby as an act of reparation for the racial arrogance among missionar­ Winslow as the most distinctive mark of the fellowship, was ies. As Winslow commented: "I had been trifling with my fancy unpaid work and the sharing of a common fund." for an Anglo-Indian ashram before Amritsar. Amritsar sealed it During the early years of Christa Seva Sangh, Winslow for ever. I ... [saw] it as an answer to Amritsar. It's the opposite wrote three small books exploring Indian and Christian mysti­ of Amritsar. An ashram where British and Indians live side by cism. In 1923 he published Christian Yoga, containing four devo­ side, unconscious of race or colour, master or servant, Brahman tional addresses first delivered in England. In 1924 he published or untouchable."16 [agadguru; or, The World-Significance of Jesus Christ, a reprint of In 1920 Winslow published the details of his vision for an nine articles previously published in the Guardian (Calcutta). Indian church in the International Reviewof Missions. He envis­ Finallyin October 1926 he wrote TheIndian Mystic:Some Thoughts aged an Indian church with community ministers. The natural on India's Contribution to Christianity, published by the Student leader of a community, without relinquishing his profession, Christian Movement. Each work was written out of a conviction was to act as an elder or minister and be commissioned to about the immense value to the West of Indian ascetic and dispense the sacraments. In other matters, such as discipline and mystical practices. As he observed in Christian Yoga, he had "a administration, the leader would act in consultation with a vision of India ... helping powerfully in the task of bringing back panchayat (court) that had the confidence of the people. Over a to a West grown dry and thirsty in the deserts of a barren widerarea, a similarsystemof churchgovernmentwas to prevail materialism the refreshing streams of a living faith in God and in with a bishop or overseer as head." Winslow's proposed model the supremacy of spiritual values.'?' for a Christian community was to be truly Indian. The commu­ By June 1926 there were serious fears that the original nity must be patriotic and eager to promote India's freedom. Its community of Christa Seva Sanghwould collapse, and Winslow communal life was to be stronger than castebutnotisolated from used the opportunity of a furlough in England to recruit new other Indians. It must distinguish itself among its neighbors by blood. At a Student Christian Movement (SCM) conference in its high standards of living and thinking. The educationof young Swanwick,WinslowmetWilliamStrawanRobertson(laterknown children, Winslow envisaged, would follow a pattern similar to as Father Algy), an SCM traveling secretary who had worked thatin RabindranathTagore's ashramat Bolpurin Bengal,where withW. E.S.Hollandat St. Paul'sCollege,Calcutta, andwhowas children learned from the example of a revered guru. For wor­ interested in returning to work in India." Robertson, an Anglo­ ship, bhajans and other Indian devotional songs would be sung Catholic, was able to persuade two SCM friends, Verrier Elwin with Indian musical instruments." In terms of architecture, and Oliver Fielding-Clarke from Oxford, and several laymen to churches should follow the design of Hindu temples. On their join Winslow in what was soon to be lauded as "the English walls would be frescoes of exemplary figures of different reli­ Church's newest missionary venture abroad.r?" gious traditions: Isaiah in the temple; Gautama beneath the bo At a public meeting in Trevelyan Hall, Westminster, on tree; Sita, the type of wifely faithfulness; and Ruth the Moabite, October 11, 1927, held to publicize the venture, Bishop S1. Clair a pattern of self-sacrificing affection. Donaldson of Salisbury, chairman of the Missionary Council of On his return to India in 1920, Winslow began to realize his theChurchof England, delineated the "three great things" about vision. He gathered together a small group of Indian Christians Christa Seva Sangh that had captured his imagination: the fact at Ahmednagar to form the nucleus of the ashram community that it stood for reconciliation between race and race, nation and called Christa Seva Sangh (initially composed of Indians and nation, class and class; that it stood for revolt against a great Winslow). After an experimental year of living together, Bishop abuse in missionary work; and that it was a venture of faith. At Palmerof Bombaycommissioned thefirst membersof theChrista about the same time, Verrier Elwin offered the Church Times his Seva Sanghon June 11, 1922. Detailsof the earlyhistoryof Christa own understanding of the venture. Christa Seva Sangh, accord­ Seva Sangh need not concern US,19 except to note that the object ing to Elwin, represented a brotherhood, transcending the dis­ of the ashram was to provide a small fellowship where Indians tinctions of race, caste, and class; it offered a living demonstra­

January 1997 27 tionofTagore's maximthat "humanity is oneat the core. East and In his poem "Hail to the Mother," written during the civil West are but alternate beats of the same heart.r?' Later, reflecting disobedience campaign of 1930-31, Winslow is quite lyrical on his motivation in joining Winslow's missionary experiment, about the nationalist movement: and using language that might as readily have come from Wil­ liam Wilberforce or Albert Schweitzer, Elwin returned to India, my India! Mother beloved! Winslow's theme of atonement and reparation: "I joined the Shatter the chains of thy thraldom past! Christa Seva Sangh because I understood that its main interests Ransom thy captives and raise thy fallen! were scholarship, mysticism [and] reparation.":" Fold to thy bosom thy sons outcast! Rise in the might of thine ancient splendour! Breaking New Ground in the Context Shout for thy great Release, at last!" of Indian Nationalism Winslow left India in 1934, troubled by conflict within the The arrival in November 1927 of Winslow's new recruits from ashram and strongly attracted by the Oxford Group movement Oxford, Cambridge, and elsewhere marked the beginning of the (later called Moral Rearmament). He returned to England and most creative phase of Christa Seva Sangh's existence. Previ­ took up parish work, broadcasting, and writing. Later he became ously, the community had devoted itself to prayer, study, evan­ chaplain of Bryanstone School. From 1948 to 1962 he served as gelism, and the care of the sick. Now, with Bishop Palmer's the first chaplain to the great evangelistic center at Lee Abbey in encouragement, it sought to break new ground by undertaking North Devon. He died May 29, 1974, at the age of 92. literary and educational work among the intelligentsia of Poona, Winslow's legacy has been variously assessed. Archbishop an important center of Hindu scholarship and educational re­ William Temple, who wrote the foreword to The Dawn ofIndian form." Winslow at this time saw his and the ashram's role as an interpreter of "theancientChristianChurchto India, and of India to the Christian Churches of the West.":" This interpretive role Winslow saw his ashram's placed a new emphasis upon the ashram's "works": giving role as interpreter of "the lectures in the city, holding retreats, publishing a scholarly review, supporting social reform, running a student hostel, and ancient Christian church to building up the Poona branch of the Federation of International India, and of India to the Fellowship. The fellowship had recently been established for the purposeof bringing together groups of Hindus, Muslims, Chris­ Christian churches of the tians, and other religious groups for prayer and discussion of West." social, economic, and political problems facing the country." Unlike the bulk of missionaries working in India at the time, Winslow was sympathetic with Gandhi and other leaders of the Freedom, and who took a close interest in Winslow's work, saw Indian, nationalist movement. He took on the Indian name him as a great interpreter of the Indian mind to England." Devadatta. He worekhadi(homespun), a potentsymbol of Indian Andrew Webb describes him as an "erratic genius" who never­ nationalism, and hosted lectures at the ashram on Gandhi's theless best enshrined the fulfillment theology of the period." philosophy of nonviolence. Winslow was not as committed to Winslow, however, always saw himself as an evangelist. Al­ the nationalist movement as some of the other members of the though he was ahead of his time in his attitude to Hinduism and ashram were, and at times he had difficulty defending them although he played a major part in the development of the before officials of the India Office and the Bombay government. Christian ashram movementand indigenous expressions of faith Nevertheless, in his final work written in India, The Dawn of and worship, he argued that he did so as an evangelist. It is in this Indian Freedom, coauthored with Elwin, he opposed the light that we best understand Winslow's frequent quotation government's bullying tactics of missionaries," he sang the from Dean Inge describing the ideal missionary: "What we most praises of Gandhi's satyagraha campaign, and he went as far as need in all our missionary work is a few saints, a few men who to depict Christ as the fulfillment of India's national aspirations.30 are really living such a life as apostles of Christ ought to live."

Notes------­

1. Eric J. Sharpe, Not to Destroy but to Fulfil: The Contribution of J. N. 4. John K. Fairbank, "Assignment for the '70's," American Historical Farquhar toProtestant Missionary ThoughtinIndiaBefore 1914(Uppsala: Review 74 (1969): 876-79. Gleerup, 1965),p. 360.In additionto Winslow,Sharpelists E.Stanley 5. Webb, "Origin," pp. 2, 11. Jones, W. S. Urquhart, John McKenzie, H. W. Schomerus, E. C. 6. In December 1914 Winslow passed the first examination in Marathi Dewick, H. A. Popley, and Karl Hartenstein. with the highest marks of any candidate. See Proceedings of a 2. R.Tribe, "The ReligiousCommunityas a MissionaryInstrument," in meeting of the Bombay Diocese Committee, SPG, held on Tuesday, Essays Catholic and Missionary, ed. E. R. Morgan (London: SPCK, 8 December 1914, United Society for the Propagation of the Gospel 1928), pp. 304-5; Cyril Modak, "Impressions of the Christa Seva archives (hereafter USPG), CLR/8. Sangh Ashram," Bombay Diocesan Magazine 10, no. 2 (September 7. J. C. Winslow, Narayan VamanTilak: TheChristian PoetofMaharashtra 1928): 90; "Christa Seva Sangh: The New Venture for Christ in (Calcutta: Association Press, 1928), pp. 34-37. India," Church Times, October 14, 1927, p. 423. 8. J.C. Winslow, TheEyelids oftheDawn(London: Hodder & Stoughton, 3. A. D. Webb, "The Origin, Aims, and Development of the Christa 1954), p. 67. Seva Sangh Ashram, 1922-34" (M.A. thesis, School of Oriental and 9. J. C. Winslow, TheIndianMystic (London: Student Christian Move­ African Studies, Univ. of London, 1977);Barbara Noreen, Crossroads ment, 1926), p. 70. of the Spirit (Delhi: ISPCK, 1994). 10. Winslow and Ratcliff were assisted by an Indian colleague, Dinkar

28 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH E. S T A NL EY J O N E S SCH OOL OF WO RL D M ISS I ON AN D EV A N GE L IS M

Is This Effective

GELISM?

We Don't Think So. After All, Sharing the Gospel Shouldn't Endanger Your Neighbor's Dental Work.

e live in an instan t society. Microwaves, remote words, images and forms of "church" that make sense to controls and the Internet give us what we want in people. Whether it's overseas, overlooking Times Square or Wseconds. So it's not surprising that many Christians over a picket fence, ESJ students are prepared to demonstrate long for instant conversions, too. But this instant mentality and comm unicate the life-changing power of Jesus Christ. can lead to insensitive encounters that may look more like So if you are interested in Christ-centered, incamational drive-by shoo tings than heavenly ap pointments. evangelism (and keeping your neighbor 's teeth intact) call In our post-Christian, post-modem age, sharing the gospel the ad missions office today at 1-800-2-ASBURY or e-mail us takes time, ingen uity and incam ationallove. at "[email protected]" . Asbury Seminary: This means living the way Jesus lived, forging authentic where sharing the gospel means sharing your life. relationships and speaking the lan­ Degree Programs: M.A. and guage of the culture. Students in the Th.M. in World Mission and E. Stanley Jones School of World Evangelism; Doctor of Missiology, Mission and Evangelism are Doctor of Ministry and Doctor of equipped to do just that. They learn Philosophy in Intercultural Studies. to not only exegete the text, but exegete the context. By understand­ ASBURY ing the original message and the THEOLOGICAL contemporary situation, ESJ students SEMINARY translate the unchanging gospel into 204 N . Lexington Ave. • Wilmore, KY 40390 web sire: htrp :llwww.ats.wilmore .ky.us

WH ERE S H A RI N G T HE G 0 S P E L M E A N S S H A R I N G Y OU R L I F E Athavale, and Major J. E. G. Festing of the Royal Engineers. (Westminster: SPG House, 1923), pp. 4-5. For other works dealing 11. Some of the changes included a greater emphasis upon contempla­ with mysticism, see E. C. Gregory, "The Message of the Christian tion and adoration, reverence for the saints, and the sacrificialaspect Mystics for India," The Eastand the West, 13 (October 1915): 386; E. of the Eucharist. A large place was also given to ceremony, color, Underhill, "Christianity and the Claims of Other Religions," in movement, and gesture. Essays Catholic and Missionary, ed. E. R. Morgan (London: SPCK, 12. J.C. Winslow, TheEucharist in India: A Plea foraDistinctiveLiturgyfor 1928), p. 38. theIndianChurch, with a Suggested Form (London: Longmans, Green, 22. A not entirely satisfactory biography of Robertson is that of Father 1920), pp. xiii-xiv. Denis, Father Algy (London: Hodder & Stoughton, 1964). 13. Winslow, The Eyelids of the Dawn, pp. 74-78. 23. "ChristaSeva Sangh," p. 423;R. Tribe, "The Religious Community," 14. TheIndian Social Reformer 30, no. 24 (February 15, 1920):377-78; see pp. 304-5; Sir Francis Younghusband, "Foreign Missions" (address also "Christian Missionaries and the Jhallianwala Massacre," Indian given at Coversham, November 27, 1927, p. 5; India Office Library Social Reformer 30, no. 25 (February 22, 1920): 394. and Records, MSS. Eur. F. 197/389). 15. J. C. Winslow, Christa Seva Sangh (Westminster: SPG, 1930), p. 11. 24. "Christa Seva Sangh," p. 423. Winslow never married; he took a vow of celibacy in April 1928. 25. V.Elwin, TheTribal World ofVerrierElwin (Delhi: Oxford Univ. Press, 16. Ernest Raymond, Under Wedgery Down (London: Cassell, 1974), p. 1989), pp. 36,96. 191. Part 3 of Raymond's semihistorical novel deals with Christa 26. See J. C. Winslow's article "Intelligentsia," in The Christian Task in Seva Sangh and accurately captures Winslow's concerns. India, ed. John McKenzie (London, Macmillian, 1929), pp. 10-26; 17. J.C. Winslow, "A Vision of the Indian Church," International Review idem, "The Approach to the Intelligentsia," ChurchOverseas 4, no. 13 of Missions 9 (April 1920): 247-48. The whole system, according to (January 1931): 10-19. Winslow, was "not unlike a Presbyterian system, crowned by a 27. "Christa Seva Sangh," ServantofChrist,no. I, Feast of the Perfection, constitutional Episcopate." 1928, C. 210, CSS Logbook, voL 1. 18. Ibid., pp. 248-249. 28. "Christ Seva Sangh," Bombay Diocesan Magazine9, no. 12 (July 1928): 19. They are given in Winslow, Christa SevaSangh,pp. 18-33; idem, "The 430-31. Early Days of Christa Seva Sangh," Ashram Review 12, no. 51 (July 29. Winslow opposed the government's actions in extracting pledges 1947):3-8. More recent accounts of Christa Seva Sangh are Webb's from non-British missionaries not to engage in political matters, and thesis, "Origins"; idem, "The Christa Seva Sangh Ashram, 1922­ in bringing pressure upon British missionaries who took an inde­ 1934," South Asia Research, no. 1 (May 1981): 37-52; Noreen, Cross­pendent line. roads ofthe Spirit; W. Lash, "Monastic Experiment in India" (unpub­ 30. J. C. Winslow and V. Elwin, The Dawn of Indian Freedom (London: lished ms., Hilfield Friary, Dorset, ca. 1974), p. 1. George Allen & Unwin, 1931), pp. 14, 17, and chap. 1. 20. "Report of the Rev. J. C. Winslow, Missionary at Ahmednagar, 31. Winslow, The Eyelids of the Dawn, p. 50. Diocese of Bombay. For the Year Ending Dec. 31, 1922," USPG, 32. Winslow, Dawn of Indian Freedom, p. 9. CLR/9. 33. Webb, "The Christa Seva Sangh Ashram," p. 45. 21. J. C. Winslow, Christian Yoga; or,TheThreefold PathofUnionwith God

Selected Bibliography

Material Written by Winslow 1932 "Is Reconciliation Possible?" C.S.S. Review 2, no. 4 (April): 105-7. 1920 The Eucharist in India: A Plea fora Distinctive Liturgy for the Indian 1932 "S.Barnabas andChristSevaSangha." C.S.S.Review2,no. 6 (June): Church, with a Suggested Form. London: Longmans, Green. 161-64. 1920 "A Vision of the Indian Church." International ReviewofMissions 1932 "A Great Spiritual Autobiography." C.S.S. Review 2, no. 9 (Sep­ 9 (April): 247-51. tember): 254-58. 1923 "A Christian Fellowship for Hindus." Mission Field 68 (March): 1932 "Christians and the Communal Award." C.S.S. Review 2, no. 11 63-65. (November): 317-19. 1923 "The Problem of Self-Support in the Mission Field." The Eastand 1932 "The Poona Christian Conference." C.S.S. Review 2, no. 12 (De­ the West 21 (April): 112-19. cember): 356-57. 1923 "Not Leaders, but Saints and Servants." International Review of 1933 "Re-Thinking Missions." C.S.S. Review3, no. 5 (May): 149-51. Missions 12 (July): 434-40. 1947 "The Early Days of Christa Seva Sangha." Ashram Review12, no. 1923 Christian Yoga; or,TheThreefold PathofUnionwith God. Westminster: 51 (July): 3-8. SPG House. 1954 The Eyelids of the Dawn:Memories, Reflections, and Hopes. London: 1923 Narayan Vaman Tilak: The Christian Poetof Maharashtra. Calcutta: Hodder & Stoughton. Association Press. 1958 TheChristian Approach totheHindu. Guildford: Lutterworth Press. 1924 "Indian Ashrams." Church MissionaryReview85 (March): 27-34. 1974 A Testamentof Thanksgiving. London: Hodder & Stoughton. 1925 "An Indian Christian Ashram." MissionField 70 (December): 270­ 72. Materials Written About Winslow 1926 "Evangelization and Proselytism." Young Men of India 28, no. 6 1934 Edwards,J.F. "JohnCopleyWinslow'sChristianMessage." C.S.S. (June): 388-94. Review4, no. 1 (July): 17-19. 1926 "ChristianApproach to Non-Christian Religions." TheEastandthe 1977 Webb, A. D. "The Origins, Aims, and Development of the Christa West 24 (October): 313-16. Seva SanghAshram, 1922-34." M.A. thesis, School of Oriental and 1926 The Indian Mystic: SomeThoughts on India's Contribution to Chris­African Studies, Univ. of London. tianity. London: Student Christian Movement. 1981 Webb, A. D. "The Christa Seva Sangh Ashram, 1922-1934." South 1927 Introduction to Gilbert Shaw's Prayers and Meditations for the Asia Research, no. 1 (May): 37-52. Lovers of Jesus (Founded on the Early English Treatise Entitled A 1994 Emilsen, William W. Violence andAtonement:TheMissionaryExpe­ Talkynge of the Loveof God). London: A. R. Mowbray. riences ofMohandas Gandhi,SamuelStokes andVerrier Elwinin India 1929 "The Intelligentsia." In The Christian Task in India, ed. John before 1935. Frankfurt am Main: Peter Lang. McKenzie, pp. 10-26. London: Macmillan. 1994 Noreen, Barbara. Crossroads oftheSpirit. Delhi: ISPCK. An earlier, 1931 Christa Seva Sangha. Westminster: SPG. expanded versionwas privately printed in 1986under the title"A 1931 "Indian Swaraj and the Christian Church." Mission Field 76 (De­ Wheat Grain Sown in India." cember): pp. 275-77.

30 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Book Reviews Missiology: An Ecumenical Introduction. Texts and Contexts of Global Christianity.

Edited byF.J. Verstraelen (gen.ed.i.A. Camps, L. A. Hoedemaker, and Marc R. Spindler. Grand Rapids, Mich.: Eerdmans, 1995. Pp. vii, 498. Paperback $24.99.

The Dutch have always had a particular ship between God and the world" (p, 4). the time of Columbus and Vasco da Gama genius for missiology. This ecumenical Both the mission of God and the sentness (1492) to the twentieth century. Ecumeni­ introduction, an updated and revised En­ of the church must be examined in close cal mission begins with the IMC integra­ glish translation of the 1988 Dutch origi­ relation to biblical and systematic theol­ tion into the WCC (1961) and Ecumenical nal, demonstrates our continuing indebt­ ogy. An "ecumenical" approach recog­ CouncilVatican II (1962-65). "Missionary edness to ground-breaking contributions nizes the plurality of faith perspectives vitality" is shown by newer contextual by Dutch missiologists. An integrated held by missiologists as well as the diver­ theologies in Africaand Asia, and by Latin missiological handbook could probably sity of geographic, cultural, religious, and American liberation theology. American have been produced only in the Nether­ other missionary contexts. We cannot yet Protestant missions and current evange­ lands, where Reformed and Catholic speak of an "ecumenical missiology" (p. listic efforts in Russia are examined. missiologists have closely collaborated for 437), but the authors hope for a "shared The conclusion outlines the genesis decades. The result is a systematic work of conversion to the essentials" of a common of a common missiology in the Nether­ Continentalscholarship-comprehensive, missiology. lands and reviews currenttrends. Today's balanced, and analytic-which offers The survey opens with sketches of leading missiological options are said to correctives to the more pragmatic and the"experience of Christianity" in several be church growth, theology of dialogue, results-oriented efforts of North Ameri­ geographicregions: the MiddleEast, Neth­ and liberation theology. Catholic, ecu­ can missiologists. erlands, China, Ghana, Indonesia, and menical Protestant, and evangelical mis­ An opening query about the mean­ Brazil. These demonstrate the polycentric sion movements are analyzed. ing of missiology first evokes an unquali­ diversity of global Christianity and the With the rise of polycentric global fied negative answer-it is not the study unique forms, problems, and yearnings Christianity, missiology has the task of of Christian expansion from the West­ peculiar to each region. Six essays explore fostering cross-cultural communication then a more tentative reply. It is a disci­ the meaning of unity and diversity occa­ and of beingthe "initiatorand mediatorin pline "searching for a new working self­ sioned by "appeal to one holy scripture as dealing with the new challenge that theol­ definition" (p. 2). Missiology examines the focus of unity in a complex and di­ ogy will face on every side" (p. 467). the multiplicity of processes in which verse Christianity" (p. 121). Missiology Missiology's contribution toward main­ Christianity is involved globally, both must re-examine the biblical foundations taining the unity of global Christianity planned and unplanned. It studies the for the why, how, and what of mission; will lie in making sense of Christian plu­ "movement of Christianity," using in­ address questions ofbiblicalhermeneutics ralism. Readers will be challenged by sights from church history, cultural an­ in various interpretive contexts; and de­ many propositions put forward here. thropology, religious studies, or sociol­ velop a theological model for the Chris­ -James A. Scherer ogy, but always from a "faith perspec­ tian approach to people of other faiths. tive." A historical sectiontraces missionary James A. Scherer is Professor Emeritus, Lutheran "Mission is ... the dynamic relation- motives, methods, and relationships from School of Theology at Chicago.

Arab and Christian? Christians in ture and economic theory rather than for the Middle East. the spirit of the risen Christ. Even when Protestant missionaries worked hard at By Anton Wessels. Kampen: KokPharos Pub­ conversion, they found that members of lishingHouse,1995. Pp. 255. Paperback DFI ancient Christian communities (e.g., Ar­ 59. menian and Greek Orthodox) were more open to their evangelical invitations than It is clear that AntonWessels is a historian. Arab and Christian? also is a study of either Muslims or Jews. Even when he deals with the future of the mission, for Wessels looks carefully at The translation of Wessels's book is church in the Middle East, he approaches efforts to spread the Gospel in the lands sometimes awkward and ambiguous. It is the question with a scholarly look at the where the Good News first was preached. such an important work that one hopes the past. He shows, for example, that the de­ Throughout the book he looks at mission rough places will be made plain English in cline of the church in the Middle East strategies that failed largely because they later editions. This excellent book is made predates the rise of Islam; in large parts of were long on enthusiasm and short on even more helpful by thorough endnotes the region the decline occurred because understanding. And he demonstrates that and a full index and by a very extensive Christianity was essentially Roman and the enthusiasm of the nineteenth-century bibliography of works published in En­ failed to become indigenous. missionaries often was for Western cul­ glish, French, German, Dutch, and Arabic.

January 1997 31 In a time when Christians in Europe to the building of a more humane world. A Christian Theology of Religions: and North America as well as advocates Then, says Wessels, "one will be able to The Rainbow of Faiths. for the Gospel in other lands must deal speak in the third millennium of both with Islam and Judaism, this volume pro­ Arab and Christian." By John Hick. Louisville, Ky.: Westminster/ vides a thoughtful analysis of the interac­ -J. Martin Bailey John KnoxPress, 1995. Pp.x, 160.Paperback tions among the Abrahamic faiths in the $14.99. Middle East. The author's careful treat­ J. MartinBailey, a volunteer in mission serving the ment of the rise of fundamentalism in all Middle East Council ofChurches underappointment One Earth Many Religions: three faiths is especially noteworthy. oftheCommon Mission Board oftheUnited Church Multifaith Dialogue and Global In the end,Wessels iscautiouslyhope­ ofChrist andtheDisciples ofChrist, works primarily Responsibility. ful. If the church becomes what Jean withtheArabChristian community inPalestine and Corbon calls "the community of God and Israel. Healso serves ascommunication consultant By Paul F. Knitter. Maryknoll, N.Y.: Orbis Arabs," it will make a unique contribution to churches throughout theMiddle East. Books, 1995. Pp. xiv, 218. Paperback $16.95.

Both of these books represent what has come to be known as the pluralist position regarding Christianity's relation to other religions. Both are lucid and respond to various criticisms made of the pluralist THE PEW CHARITABLE TRUSTS approach. They are also similar in eventu­ ally arguing that the truth of a religion is known by its ethical fruits. However (like Research Advancement Grants for Projects good pluralists), they are dissimilar in on Christian Mission and World Christianity their route to this common goal: Hick via a Kantian-type philosophical framework and Knitter via a ecopolitical-liberationist The Religion Program of The Pew Charitable Trusts invites route. The commonality in their dissimi­ proposals for large-scale projects that will enhance team lar routes lies in their highly problematic research and publication in studies of Christian Mission and (to this reviewer), non-Trinitarian non-Western Christianity. Grants will be made on a Christologies and reductive ecclesiology. Hick's book opens with an excellent competitive basis for two- to three-year collaborative projects summary of what he calls his pluralist that will contribute significantly to the advancement of hypothesis, developed in his magisterial scholarship on cross-cultural mission and/or the development Interpretation of Religion (1989). The fol­ of Christianity in the southern and eastern continents. Grants lowing four chapters are written in a dia­ will range from $50,000 to $100,000 (U.S.) per year. logue form, with Hick being questioned philosophically (by "Phil") and theologi­ cally (by "Grace"). One might say that Projects should be directedby one or more established scholars, Hick, while being respectful to Phil and have access to appropriate research facilities, involve scholars Grace, overcomes both-and Grace is a from two or more regions of the world, and contribute to the more subdued figure than I would have preferred. Footnotes indicate the real-life intellectual and cross-cultural vitality of the global Christian critics, and the main text deals with issues. movement. Projects that are interdenominational and The four main contentious topics are interdisciplinary and that elicit significant contributions from postmodern critiques and truth claims, the non-Western world are particularly welcome. Two or three the knowability of the Real, Christology (note the ordering), and mission and dia­ grants will be awarded at the end of 1997, subject to the quality logue. ofproposals received and the availability offunds. I would register two responses. First, this book is useful for a summary of Hick The deadline for receiving initial proposals (maximum four and for highlighting key issues in the de­ pages) for 1997 Research AdvancementGrants is May 1, 1997. bate. Second, Hick's position still seems driven by a problematic epistemology, For further information and instructions please contact: which means that "revelation" is always controlled by philosophical presupposi­ Geoffrey A. Little, Coordinator tions (basically agnostic Kantianism), Research Advancement Grants Hence, not only Christians but "ortho­ Overseas Ministries Study Center dox" members of other traditions might 490 Prospect Street well find his global interpretation of all religions yet one more particular vantage New Haven, Connecticut 06511-2196 point claiming priorityoverall other truth U.S.A. claims. Perhaps pluralism conceals an Tel: (203) 865-1827 exclusivism! Fax: (203) 865-2857 Knitter's book is part 1 of a two-vol­ E-mail: [email protected] ume study. It is prefaced by a moving and interesting autobiography in which Knit­ ter plots his conversion from exclusivism to inclusivism to pluralism. The latter is also charted from theocentricism (in No

32 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH OtherName? 1985), where God was seen as the center of all religions, to what Knit­ Fifteen Outstanding Books of 1996 ter calls a "multi-normed, soteriocentric" approach (p. 17). The latter position is for Mission Studies based on two maininfluences: (1)Knitter's reading of liberation theology, whereby The editors of the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH have selected the the alleviation of the suffering of the following books publishedin 1996for specialrecognitionof theircontributionto mission marginalized is the norm for salvation studies. We have limited our selection to books in English, since it would be impossible (from whereverit comes), and (2)ecologi­ to consider fairly the books in many other languages that are not readily available to us. cal theology, which posits that redemp­ We commend the authors, editors, and publishers represented herefor theircontribution tion must also foster and sustain the to the advancementof scholarshipin studiesof Christianmissionand worldChristianity. interconnectedness of all created life. Itisdifficult not to agreewithKnitter's Bickers, Robert A., and Rosemary Seton,eds. sentiments, but the basis for these senti­ Missionary Encounters: Sources and Issues. ments and their utilization in his argu­ Richmond, Surrey, England: Curzon Press. Paperback £19.95. ment are theologically problematic. "Al­ Bays,Daniel H., ed. leviation of suffering" is unquestionably Christianity in China: From the Eighteenth Century to the Present. important, but what constitutes "suffer­ Stanford, California: Stanford Univ. Press. $55. ing" and its "alleviation" are exactly what is at stake, and here the genuine plurality Hiebert, Paul G., and Eloise Hiebert Meneses. of definitions and practice shows no clear Incarnational Ministry: Planting Churches in Band, Tribal, Peasant and consensus. Nor do they show, contrary to Urban Societies. Knitter's claim, that when one gets down Grand Rapids, Mich.: Baker Books. Paperback $19.99. to suffering and its alleviation, experience is only thinly mediated by interpretation. Hunsberger, George R., and Craig Van Gelder, eds. Alleviatingsufferingis no straightforward The Church between Gospel and Culture: The Emerging Mission in North task! Knitter is also curiously Pelagian in America. failing to consider the problem of action Grand Rapids, Mich.: Eerdmans Publishing Co. Paperback $26.00. being the determinative criteria of salva­ Irvin, Dale T., and Akintunde E. Akinade,eds. tion, not least because all "action" is al­ The Agitated Mind of God: The Theology of Kosuke Koyama. ways theory laden. Second, Knitter's use Maryknoll, N.Y.: Orbis Books. Paperback $20. of the earth (this time mediated by sci­ ence, not the religions), as proclaiming a Karotemprel, Sebastian, et al., eds. salvific interrelatedness, has the effect of Following Christ in Mission: A Foundational Course in Missiology. defining salvation prior to any religious Boston, Mass.: Pauline Books and Media. Paperback $19.95. mediation. This is surely questionable. The gaia hypothesis is precisely that: a Kraft, Charles H. hypothesis; and whether science ought to Anthropology for Christian Witness. dictate what theologians think is also con­ Maryknoll, N.Y.: Orbis Books. Paperback $25. troversiaL Interrelatedness as a mark of Krummel, John W., ed. salvation is more properly a Trinitarian A Biographical Dictionary of Methodist Missionaries to Japan: 1873-1993. insight and one that could then creatively Tokyo: Kyo Bun Kwan. Available from Cokesbury, P.O. Box 801, Nashville, interact with various scientific hypoth­ Tenn. $85. eses. Knitter seems to run the arguments the wrong way round. Miguez Bonino, Jose. A playful critic might suggest that Faces of Latin American Protestantism. Knitter is simply a modern liberal-leftist Grand Rapids, Mich.: Eerdmans Publishing Co. Paperback $16. "pagan" with universalist leanings! And without the second volume, which prom­ Newbigin, Lesslie. ises to deal with Christology, it is difficult Truth and Authority in Modernity. to respond to this comment. But this pre­ ValleyForge, Pa.: Trinity Press International. Paperback $8. cise methodologicalorderingof his project Saayman, Willem, and Klippies Kritzinger, eds. fuels my concern. The logic of the present Mission in Bold Humility: David Bosch's Work Considered. book is that one can arrive at such radical Maryknoll, N.Y.: Orbis Books. Paperback $25. conclusions from within Christianity and then subsequently move to examine Sanneh, Lamin. Christology (and no doubt find Piety and Power: Muslims and Christians in West Africa. Christological endorsement for already Maryknoll, N.Y.: Orbis Books. $25. established conclusions). Another case of philosophicalpresuppositionscontrolling Van Engen, Charles. theology? Mission on the Way: Issues in Mission Theology. -Gavin D'Costa Grand Rapids, Mich.: Baker Books. Paperback $24.99. Walls, Andrew F. GavinD'Costa, Senior Lecturer in Theology, Uni­The Missionary Movement in Christian History. versityofBristol, England, isadviser tothebishops Maryknoll, N.Y.: Orbis Books. Paperback $20. of the Roman Catholic Church and the Anglican Church in the United Kingdom on theology and Woodberry, J. Dudley,Charles Van Engen, and Edgar J. Elliston, eds. otherfaiths. He is currentlywriting a book on the Missiological Education for the Twenty-first Century. Trinity andotherreligions. Maryknoll, N.Y.: OrbisBooks. Paperback $15.

January 1997 33 Concise Dictionary of Religion. of discipleship, or will they become in­ By IrvingHexham. Downers Grove, Ill.,and creasinglycultic? Finally, will olderChris­ Leicester, England: InterVarsityPress, 1993. tian movements be able to move into posi­ Pp.245. Paperback $16.99. tive relationships with such churches in orderthateach mightlearnfrom the other? In searching for a criterion or two appro­ MacLaine (lithe Madame Blavatsky of the This bookis significantand shouldbe priate for the review of this dictionary, I late twentieth century," p. 141) but not studied by all who long to see churches on became acutely aware of the importance Gustavo Gutierrez or Louis Farrakhan? every continent reach those outside their of perspective. Hexham is quite open about There are actuallysomereal surprises, traditional boundaries. his own(1)undergraduate religious stud­ despite one's respect for Hexham's per­ -Paul E. Pierson ies, (2) Christian orientation, and (3) con­ spective. The article on Roman Catholi­ servative outlook (e.g., lithe old liberal cism is so distorted as to be embarrassing, Paul E. Pierson, Dean Emeritus and Professor of approachis an anachronism," p. 241). And and the one on racism makes no allusion no doubt that perspective accounts for at all to its effects in the United States. HistoryandMissionandLatinAmerican Studiesat some (to me) curious dimensions of his Teilhard de Chardin, with all respect to the School of World Mission of Fuller Theological choices about what to include among the Hexham, is more worthy of note for his Seminary, Pasadena, California, served as a mis­ sionary in Brazil (1956-70) andinPortugal (1971­ more than two thousand entries covering vision of the universe (a la Col. 1:15-20 73). all the world's great religions and much and Eph. 1:3-14) than for his relation to more. (My own perspective is that of a Piltdown Man or his alleged pro-Fascist liberal, Catholic,]esuit priestwithdecades sympathies! Contrary to Hexham, the Ro­ ofseminary,refugee,and missionarywork man Catholic Church claims Jesus Christ, in the Middle East and Africa.) not Peter, as its founder. There is no doubt that Hexham has Some of my remarks may be quib­ admirably accomplished what he set out bling, others perhaps not. But they illus­ Historiography of the Chinese to do. The book is a genuinely handy trate that the value and utility of this com­ Catholic Church: Nineteenth and quick-reference tool for young students pendium do indeed depend on one's ba­ Twentieth Centuries. often woefully ignorant of their own reli­ sic perspective. gion, let alone the religions of others -Simon E. Smith, S.]. Edited by [eroom Heyndrickx, C.I.C.M. throughout the world. One admires his Louvain: Ferdinand Verbiest Foundation, discipline while wondering, sometimes 1994. Pp.510. BF1,400. bemusedly, at his criteria for inclusion. Simon E. Smith S.J., is currentlystaffingRefugee Immigration Ministry in Boston, which provides For example, why is Hans Kling included With this volume the Ferdinand Verbiest pastoral andsocial services to detainees of the U.S. but not]ohn Paul II (or PaulVI or any Pius Foundation, located at the Flemish-lan­ Immigration Service. but IX)?Why George Orwell and Shirley guage segment of what was once Louvain University in Belgium, has grandly launched its series LouvainChineseStud­ ies. The foundation's research program focuses on lithe history of relations be­ tween the Low Countries and China" and, Spontaneous Combustion: Grass within that scope, focuses on the mission­ Roots Christianity, Latin America ary enterprise in China (p. 5). This book Style. ranges morewidely,however. It publishes papers from a conference of 1990 and re­ By Clayton L. (Mike) Berg and Paul Pretiz. ports on projects touching Catholic mis­ Pasadena, Calif.: William Carey Library, 1996. sionaries from several European coun­ Pp. 296. Paperback $9.95. tries as well as North America. It also calls for more work presenting the circum­ This important book by two veteran mis­ styles of leadership and worship are dif­ stancesand perspectivesofChineseCatho­ sionaries of the Latin America Mission ferent from typical Protestant churches. lics and manages to include some ex­ describes the new family of churches Most affirm all the biblical gifts of the amples. (Francoise Aubin shows, in her emerging in Latin America, which are Spirit but differ from traditional Pente­ fascinating account of Catholic practice now a worldwide phenomenon. Such costals. Some relate positively to the from the point of view of Chinese believ­ churches constitutethe most rapidlygrow­ broader Protestant movement, and some ers, what can be gleaned anthropologi­ ing Christian communities in most parts are extremely sectarian and exploitative. cally from European ecclesiastical ar­ of the world. While classification cannot There are both positive lessons and chives.) be precise, the authors suggest the follow­ dangers in these movements. The book Merely to list the fifty articles of the ing: those that have no history of being a raises manyissues thatrequiremorestudy. volume would tax the space limits of this product of a missionary organization or One is the question of spirits in a continent review. Perhaps the book is best consid­ an established foreign denomination, where various forms of spiritism consti­ ered a sort of encyclopedia on its topic, those that have become decidedly free of tute the most widely practiced religion. At offering capsule histories of the modern foreign influence and have adopted au­ whatpointdoes contextualizationbecome mission experience in China of a number thentic national characteristics, and those syncretism? A second is that of leader­ of Catholic missionary orders and societ­ plantedby missionariesfrom anotherLatin ship. As the founding, often authoritarian ies, as well as selected topical essays on American country. leaders pass from the scene, who will take the experience of some Chinese Catholics. They range from churches among the their places? How will they be selected In addition, the articles report usefully on very poor,meetingin warehouses, to those and trained? Third, will those churches projects under way all over the world, on among middle-class professionals. Most move into the mainstream of evangelical previously published work, and on ar­ flourish in growing urban centers. Their Christianity and a deeper understanding chives of use to future researchers. The

34 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH book, however, is not intende d to be com­ for King George's War includes discus ­ vania, and Herrnhut, Germany. He is also pr ehensive. Not only are major compo­ sion of the natu re of wa rfare according to well acquainted with the appropri ate sec­ nents of the Catholic mission en ter prisein Europea n and Native American under­ onda ry material. China in the nineteenth and twenti eth standings, the meth ods of wa rfa re ofboth Westmeier's book is a valua ble con­ centur ies not well represented, but the peoples, and Moravian pacifist atti tudes. tributio n to the field of Moravian mission contributors to the volume arekeenl y con­ Althoug h at times a cumbe rsome device, stu d ies and to th e w ider a re a of scious of th e scholarly road still to be this approach do es provide a more thor­ missio logica l research. traveled . ough understan d ing of the mission effort - Dav id A. Scha ttschneider In a collectio n of essa ys of such diver­ than a trad itional historical account alone. sity, it is striking how prominent in the Westmeier, who teaches at the Alli­ David A. Schattschneidcr is Dean and Professor of historiography are the religiou s orders ance TheologicalSemi nary in Pue rto'Rico, theHistory ofChristiallity at Ivumniia n Theological and missionary societies as boundaries of has mad e extensive use of Morav ian ar­ Seminaru, Bethlehem, Pennsuioania. research and thereby bar riers to a general chiva l materials in Bethlehem , Pennsyl­ view. These d ivisions in Ca tholicism ap­ pear as difficult for scholars to breac h as Protestant denom inations, perhap s more so.The turn to study of the Chinese Ca tho­ lics has some potent ial for ove rcoming the blinder of the orders.The effects on schol­ ars of the provin cialism of the orders might also be tackled from quite the other end . THE FOUNDATIONS Robert Carbo nnea u points to the puzzle of the Vatica n, that "a grea t contribution O F to th e hi storiography of th e Ca tholic Churc h in China wo uld be the unravelin g HISTORICAL of the 'Roman mentalit y' rr (p. 78). -Ernest P. Young UNDERSTAN DINC

Ernest P. Young is ProfessorofHistory, Uniuersitv Robert Eric Fryk enberg of Michigall, Alln Arbor, Michigall.

'T h is is a thou gh tful treat ise in the rea lm between histo ry and philoso phy, the product o f mature reflecti o n on The Evacuation of Shekomeko and the part o f a histori an who has him self the Early Moravian Missions to struggled for decad es with the issues Native North Americans. o f histo rical under standing and wr iting By Kl7r l-Wilhelm Westmeier. Leiois ion, N .Y.: hon est history. . .. T his book reinfor ces eloq ue ntly the trut h that deep ­ Edunnb/iellen Press,1994. Pp.ix444. $109.95; seated religiou s or ideol ogical bel iefs inform th e very co nce ptua liza tio n paperback $89.95. o f h istory and are inext ricably int ertwined wit h hi storica l un derstanding." In 1740 Moravian mission aries began a - DANIEL H . BAYS work amo ng Native Americans in south­ wes tern colonialNe w York atShekomeko. "T h is imp o rtant new work provides a pe net ratin g guide to histori cal This effor t was beset by a host of difficul­ knowledge and its str uc ture and limits.. .. [It] g ives us o ne o f the best ties from its inception until it was finally int rod uct ion s that we have to the relat ionship bet ween know led ge, be lief, given up in 1746. Westmeier has written and faith in histo rical stud y, help ing to elucidat e th e historical gro unding the most compre hensive study of thiswo rk ever to appear and has don e so from a of belief and search for meaning." un iqu e perspective. -STANLEY C. PAY NE The difficulties the Morav ian s en­ countered were in relation ship to var iou s "Build ing up on four decad es o f his ow n sc holarl y work in the field o f local civil au thorities. Westmeier has iso­ history, Frykenberg presents a no tab le ach ievemen t for clarifyin g the lated eight specific incid ents of this typ e rich overlap between facts and theo ry, evide nce and belief, histo ry and and uses them to form the fra mework of the book. He approaches his task with a religion, East and West. H e deserves to be commend ed." method he labels "missiological .. . that is, - LAM IN SANN EH research from the persp ective of the inter­ cultural communication of the Christian faith " (p. iv), Thus while tellin g the his­ ISBN 0 -8028 -0739-9 • 383 pages • Paperb ack • $27.00 tory, he also ut ilizes extensive material of At your bookstore, or call 800 -253-7521 • Fax 6 16-459-6540 an anthropologica l and sociological na­ ture to provide helpful contextualiza tion for the events he is describing. So, for 60431~ WM. B. EERDMANS PUBLISHING CO. example, the description of the conflict 255 JEFFERSON AVE. S.E. / GRAND RAPIDS, MICH IGAN 49503 provoked over British recruiting efforts _ I'"

January 1997 35 Winds of Change: Rapidly Growing Religious Groups in the religious groups are growing while the Pacific Islands. mainline churches are declining. Ernst believes that the appeal of these new reli­ ByManfredErnst. Suva, Fiji: Pacific Confer­ gious groups "seems to lie in meeting the enceof Churches, 1994. Pp. xvii, 357. Paper­ very fundamental needs of individuals in back $15. rapidly changing societies" (p. 248). It is also noteworthy that without exception, In this comprehensive study Manfred New Zealand, and Hawaii. He surveys as far as his research is concerned, all the Ernst, a social scientist with wide experi­ four categories of religious movements: new religious groups have their basis and ence in research and writing and field­ (1) the most widespread and well-estab­ majority of adherents in the urban areas. work in the Caribbean and Latin America lished new religious groups (the Assem­ This well-written book is especially during the 1980s,documents the invasion blies of God, the Baha'i faith, the Mor­ useful because of the inclusion of many of new religious movements into the Pa­ mons, the Jehovah's Witnesses, and the tables, maps, charts, section summaries, cific region, primarily in the last thirty Seventh-day Adventists); (2) the most re­ statistical appendices, glossaries, and an years, and discusses their affect on the cent arrivals (nine churches discussed); index. It should serve as a standard refer­ established "mainline" churches. The pat­ (3) breakaway new religious groups (six ence work for many years to come, and I tern is clear: the percentage of Pacific Is­ churches studied); and (4) evangelical­ commend it highly. land Christians in the historic mainline fundamentalist parachurchorganizations -Darrell L. Whiteman churches has dramatically declined dur­ (eight organizations analyzed). ing the past two decades, while some of Following this excellent descriptive the newreligious groupsare growingrap­ survey, Ernst presents case studies of six Darrell L. Whiteman, Professor ofCulturalAnthro­ idly. Pacific Island nations, documenting how pology in the E. Stanley Jones School of World Ernst's three-year study sponsored the new religious groups are interacting MissionandEvangelism atAsbury Theology Semi­ by the Pacific Conference of Churches with and affecting the historic mainline nary in Wilmore, Kentucky, has had mission and spans the Pacific, excluding Papua New churches. Part 3 of the book attempts a research experience incentral AfricaandMelanesia. Guinea,the MarianaIslandsin Micronesia, sociological analysis of why these new

Bamboo Stone: The Evolution of a hospitals throughout China, especially in Chinese Medical Elite. the field of dentistry. Bamboo Stoneis a valuable addition to By Karen Minden. Toronto, Ontario: Univer­ the history of missionaryactivityin China, sityofToronto Press,1994. Pp.xio,201.$45. a tribute to the fortitude of the "medical elite," and an acknowledgmentof the need My heart skips a beat! A history of "my" themselves upon an unwilling Sichuan for deep roots to counterinevitablestorms. university-butwhata strangetitle. Open­ Province in the early years of the twenti­ -William W. Small ing the book, I find it is the name of a Qing eth century-and faced the first of many dynasty poem: "Cleavingto the mountain storms. The idealistic pioneers eventually never letting go / Roots sunk deeply in succeed in attracting youth from a conser­ jagged stone / Still standing strong and vative, Confucian society to a Western­ firm after many storms / No matter what ized Christian campus community pro­ direction the wind blows." My mind moting science and technology. The Mainline Church's Funding flashes back to the eleven years I worked Japanese occupation drives four Crisis: Issues and Possibilities. at the West ChinaUnionUniversity (1941­ more-advanced universities to seek ref­ 52) and to my eight visits since 1973;Bam­ uge on the West China campus. Competi­ By Ronald E. Vallet and Charles E. Zech. boo Stone is indeed a suitable title. tion is intensebuteventuallyenhances the Grand Rapids, Mich.: Eerdmans, 1996. Pp. The author's extensive research and status of the university. The moderate xxv, 170. Paperback $16. understanding of Chinese history enable winds of change after 1949 are followed her to reflect with candor and insight on by hurricanes; doctors and dentists be­ "Ron Vallet and Charles Zech tell us what the many storms affecting the life of the come pariahs for many years until the we in the mainline church have been re­ university. Bamboo Stone goes beyond in­ wind shifts its direction yet again when luctant to admit. The numbers do not lie," teresting facts and figures; in it, history the "medical elite" receives official bless­ says William Willimon in the foreword of comes to life, paradoxes and conflicts are ing. The Mainline Church's Funding Crisis. In­ graphically portrayed. Assessing the outcome at the end of a deed, the authors bring the kind of cre­ Uninvited, zealous American, Brit­ storm-plagued era, Minden reflects on dentials to this study that encourage the ish, and Canadian missionaries thrust failure and success. The missionaries' vi­ reader to focus on the issues without sus­ sion of meeting the medical needs of the pectingthatbiases or self-servingassump­ William W. Small is the retired Vice-President, then ten million people of the Sichuan tions dictate the outcomes. YorkUniversity,Toronto, Canada. A missionary of plain was not realized. However, eventu­ Vallet offers a description of the mis­ the United Church of Canada, appointed by the ally the university was named one of the sion-funding crisis, including evidence UnitedBoard forChristian Colleges in China, New six key medical universities (out of 112)in drawn from surveys and reports from York, he was bursar of the West China Union China. Its alumni have served on policy­ churchsources as well as secular and pub­ University (1941-51) and lecturer in English and making bodies, given leadership in col­ lic media. Zech looks at the funding crisis instructorin physical education (1951-52). leges andinstitutes,andprovidedstafffor through the lens of theories based in social

36 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH science, follo wed by a focu s on the issu es Joseph Prem are, S.)., and the substantial However, it should be noted that none of that are germa ne to the crisis. Vallet con­ u npublished writings of Antoin e d e the articles provides much informationon cludes the study with sections on the life Beauvollier, S.J., reveal the complex na­ the ada ptation of Christian beliefs and of the church in mod ernity and on the ture of the Rites Contro ve rsy . pr actices by ord ina ry Chinese to indig­ future of church an d denominati on in a Special mention must be ma de ofErik enous popular culture. pos trnodem wo rld. Zurcher's rem arkabl e contribut ion, for it Most of the essays are very well re­ In their su m mary the authors ac­ is one the very few cha pters that conside rs sea rched and provide muchnew informa­ knowledge that the crisis is real, but the the essentially European Rites Controversy tion on and new insights int o a brief but socia l science theories did not yield any from a Chinese persp ective. Zurcher pr e­ highl y significant episode ofthe protracted clear-c ut causes or solu tions . Nonethe­ sents a fascina ting int erpretation of early Chinese Rites and TermCont roversy.Since less,both authors claim hop e for the church Chinese Christianity as an "indigenous there is as yet no definitive or com prehen­ if "it takes serious ly the assumptions and margin al religion," a hyb rid crea ted by sive history, this scholarly w ork affo rds a household rul es of the Bible and theologi­ converted Chinese lower-fringe literati. useful introduction to the tragic struggle, cal reflection," ar ticu lated in the last chap­ ter. That hop e, how ever, is based on imagi­ nation that faces the future instead of nos­ talgia that backs into the future. Mea nwhile, in the tran sition to the future, congregations will fare better than denominations. Ha ving said that, the au­ thors believe denom inations will remain, Special Price: $59.95 although they give no suggestions as to The Fifth Bound Volume of what a viable denom inati onal struc ture wo uld look like in the futu re. Pastors, lay lead ers, and missions-relat ed personnel SSIONARY would he we ll served to struggle honestly with the rea lities revealed through thi s GOLD study . It is more than an antidote for ei­ INTERNATIONAL B ULLETIN OF ther myopia or denial. It is a call to re­ MISSIONARY R ESEARCH. 1993- 96 newal of a bibli cal kingd om agenda for Limited edi tion . 274 Contributors the church in the twenty-first century. Only 300 bou nd volumes 299 Book Reviews -William R. O'Brien available . Each volume ·175 Doctoral Dissertations is indi vidua lly numb ered and signed personally William R. O'Brien is the Director of the Global by the editors . Center of Samford University's Beeson Divinity ere is more gold for every theolog­ Sehoul, Birmingham, Alaba ma.He is aformermis­ H ical library and exploring scholar of sionary in Indonesia. mission studies- with all 16 issues of 1993- 1996- bound in red buckram. with vellum finish and embossed in gold lettering. It matches the earlier bound volumes of the Occasional Bulletin ofMissionary Research, 1977-1980 (sold out), and the International Bulletin ofMissionary Research, 1981-1984 (sold out), 1985- 1988 (sold out). and 1989- 1992 (a few copies left). At your fingertips, in one volume : David Barrett's Annual Statistical Table of Global The Chinese Rites Controversy: Its Mission, the Editors ' annual selection of Fifteen Outstanding Books, and the History and Meaning. four-year cumulative index.

DE Mungello.Neiteial:SteylerVerlag,1994. Special Price: $59.95 until WHILE THEY LAST Pp. .r , 356. $40, OM 60. December 31, 1997 1989-92 volume $64.95 after J anuary 1, 1998 for $54.95 The essilys in this volume were first pr e­ Send me bound volume(s) of the International Bulletin of Missionary sented in 1992 by Chinese and Western Research, 1993-96 at $59.95 and bound volume(s) of 1989-92 at $54. 95. scho lars at a symposium coinciding with Orders outside the U.S.A. add $7.00 per volume for postage and handling. the three hu nd red th anniversary of the Payment must accompany all orders. Pay in U.S. dollars only by check drawn Kan gxi emperor's Edic t of Toleration for on a U.S. bank, International Money Order, or VISA/MasterC ard. Allow 5 Chri stia nity. They inclu de a superbana ly­ weeks for delivery within the U.S .A . sis of th e repercu ssions of C ha rles • Enclosed is my check in the amount of $ made out to "International Maigrot's fate fu l man dat e ag ains t th e Bulletin of Missio nary Research." Chinese rites of 1693, which forma lly in­ • Charge $ to my VISA or Mas terCard : aug urated the most dram at ic phase of the long -simmering controversy between the Ca rd # Expire s _ jesuits and their mainly mendicantadver­ Signature _ saries over the accom modation between Christianity and Con fucian ism, Chinese • Name religion, and the worship of ances tors. Addres s Another valuable contribution sheds new light on the "fa tal clas h of wills" in 1706­ 7between Rom e's pleni potentiary,Ca rdi­ Mai l to: Publications Office, Ove rseas Ministries Study Center, 490 Prospect Street, New Haven. CT 065 11 U.S.A . nal de Tournon,and the Chinese em peror. The two essays on the Figurist ideas of

January 1997 37 which agitated the church for several cen­ Now you can visit OMSC on the World Wide Web! turies. D. E. Mungello of Baylor Univer­ sity, an expert on early mod ernSino-West­ http://www.OMSC.org ern cultural exchange, is to be congratu­ o Our 1996-97 Study Program lated for a well-edited volume . - R. G. Tiede ma nn o International Bulletin of Missionary Research o Doane Missionary Scholarships o Senior Mission Scholars R. G. Tiedemann teaches modem Chinesehistoryat theSchoolofOrientaland African Studies, Univer­ Overseas Ministries Study Center sity of London. He is currently engaged in research 490 Prospect St., New Haven, L:T 06511 leading towarda history of the Chinese Christian Church.

Charismatic Christianity as a Global Culture.

Edited by Karla Poewe.Columbia:University of South Carolina Press, 1994. Pp. xiv, 300. $34.95. > ~ T oW theverybestofth~ ...... The worldwide growth of Pent ecosta l! charism atic Christianity has long merited 0i i !Jtr~!~!~;~s :~~;r~~ extensive research and analysis.Yet infor­ · c mation has usu all y co me only from ...· tive, durabl~hardbackfrom Orbis . .• Euramerican mission agencies through publications that report on successes and B6okk. lricl\lded are the founders .. assure hom e constituencies that related ··•.••· ~ rid 1l16~ t p~o m i nent i~ aders of t:h e ..•.•. overseas churches conform to their doc­ Christianmission~u J' inovemen t: .. .. trinal and ecclesias tical standards. Unfor­ tunately, this limitation has the effect of fr6 mth ei~ t:e 1 8 th c erifury to the .. presenting charisma tic Christianity as a .• presellt:] Jhri R. Mott, PopePi~sXI ; monolithic movem ent. Karla Poewe, pro­ fessor of anthropology at the Unive rsity . >RuthRouse, William Carey, Francis of Calgar y, and the other contributors ·....·.·. X. Ford; Roland Allen, I-Iendiik · . challenge this portrayal. · ···· Kraem er; S ~ephe n Neill ; E; Siariley ..•... Hardly unifor m, Pentecostal and charis matic Christianity transcends eth­ .•.... Jones,Joseph Schlllidlin, Wilhelm .. nic, racial, and class boundaries to consti­ •. •.••••..•••Schmidt, Alan R 1:'ippett,Max . tute a "global culture:' produced by its . " '-: :::':, >:,:."::::.:,':-<-::,:-:::-::::>::::::":.:,:::":.;:::>:.'::->.--­.. :" ::"':" . . "experiential, idealistic, biblical, and op­ Gerald H.>Anderson . . Warren, Helen Barnett . positional" dimensions (p. xii). Although -:, ,':'.'." ...- . .-" ... ' , ,' , ' ,,' ,' ,' , , . -, . ' ... ' ..'. RobertT.Coote .. .. Montgomery, Lucy Waterbu ry .. it lacks a sing le integrating sys tem of the­ Phi~p,David ology and liturgy, prominent features in­ · · · · · · / Nor~ aIl A. Horner · .. ·. Peabody,John .•.•...• . clud e a believer's person al relationship . " ." " " , . Sim~on;al1d • James M. Phillips •. Livingstone, Charles .••... with God, love of one's neighbor, and . many more.AuthJrs ofthesebio­ holistic religious experience.To study the . editors magnitude of this culture, Poewe gath­ .•...... > ·i ••. graphic ~lsketchesare a verit: ~ble ered experts in socio logy, anthropo logy, history,and religious studies to share their 0~88344.,.964: ..':who's wbo"ofcburchhistorians; .ISBN 1 insights; am ong them were such well­ $36.50 Cloth ... · .... inc1uditigDana R6bert,]ohri C. . known scholars as Walter Hollenweger, ....•..... Bennett, Karl Muller, SVD, Lesslie David Martin, and Russell P. Spittler. tions, Turning Oralit y into Literary Na r­ theological library and on theb6o~ •.• rativ e-the Making of Pent ecostal and Holy Spirit Hi story, and Charismati c shelf of e~erystu4ent ()fWorld .• Christian Thought. .. Christiariityarid fuission. • . The emphasis on the seemingly un ­ ending diversity ofcharisma tic Christian­

38 I NTERNATIONAL B ULLEl IN OF MISSIONARY R ESEARCH ity loads the term "charismatic" with so much assorted baggage that it fails to rec­ ognize adequately the unity of millions of Pentecostalsand charismaticsin theircon­ World Mission fession of evangelical faith. While much work remains to be done, Poewe's in­ sightful volume nevertheless is a signifi­ Rethink your understanding of mission. Prepare to work in other cant contribution to the study of global cultures or at the very edges of your own. Earn a degree or spend Christianity. a productive sabbatical. Study with the imaginative and resourceful ---Gary B. McGee missionaries and missiologists on Catholic Theological Union's faculty.

GaryB.McGee, a contributing editor, is Professor Claude-Marie Barbour John Kaserow, MM of Church Historyat the Assemblies of GodTheo­ logical Seminary, Springfield, Missouri. He co­ Stephen Bevans, SVD James Okoye, CSSp edited theDictionary of Pentecostal and Charis­ Eleanor Doidge, LoB Jamie Phelps, OP matic Movements (1988). Gary Riebe-Estrella, SVD Ana Maria Pineda, RSM Archimedes Fornasari, MCCJ Robert Schreiter, CPpS Anthony Gittins, CSSp Roger Schroeder, SVD

Transforming Health: Christian CONTACT: Eleanor Doidge, LoB Approaches to Healing and 5401 South Cornell Avenue, Chicago, Illinois 60615 USA Wholeness. 312.753.5332 or FAX 312.324.4360 Edited by EricRam.Monrovia,Calif. MARC Publications, World Vision International, 1995.Pp. 344. Paperback $21.95. Catholic Theological Union This book is a collection of twenty-three essays contributed by Christian health Member ofthe Chicago Center for Global Ministries workers from around the world. Its pur­ pose is to describe and promote a holistic view of health from the Christian perspec­ tive. An introduction by the book's editor, Eric Ram, director of Global Health Pro­ grams of World Vision International, pro­ MARYKNOLL LANGUAGE INSTITUTE vides the reader with an overview of the RESPONDING TO THE CHALLENGES OF MISSION IN THE 90s material organized in four sections. The five essays in part 1, "Healing The basic aim of the Maryknoll Language Institute is and Wholeness," provide the basic bibli­ to assist Church personnel in the acquisition of cal and conceptual background for holis­ communicative proficiency in language skills in the tic health care. To achieve true wholeness context of mission. and health, we must learn from the ex­ ample of Christ and treat not only the • Basic Courses: Spanish, Quechua, Aymara body but also the mind and spirit, not only 22 weeks starting every January and July. the individual but also the community in • Intermediate/Advanced Courses: which he or she lives. Sickness is a result of 6 weeks six times a year. microbes, but it is also a result of social • On-going Orientation Program: Pastoral vision poverty, mental ignorance, moral weak­ ofChurch documents ofCELAM: Latin American ness, and spiritualemptiness. Part2,"Mak­ history, culture; basic Christian communities; ing Health a Reality," is a collection of role ofwomen in Latin America. nine essays that describe practical efforts • Rich Liturgical Life. by Christians in large and small projects to • Pastoral Theological Reflection Groups; transform individuals and communities .~ pastoral situations; involvement with local people: in a holistic fashion. Part 3, "Building orphans, street children, homeless women in Healing Communities," focuses on the Cochabamba. importance to health of an individual's • Professional Staffwith mission experience; well trained Bolivian instructors. sense of community and provides ex­ • Living QuartersIHousing with Bolivian families or local religious communitiesin amples of supportive Christian commu­ which target languages are spoken. nities. Part 4, "Breaking New Ground," presents Christian perspectives on con­ LOCATION: COCHABAMBA, BOLIVIA IN THE HEART OF LATIN AMERICA troversial forms of treatment suchas those For further information and a brochure write to: based on African traditional medicine, Registrar herbal cures, pranic healing [from prana, Instituto de idiomas Sanskrit for "vital principle"], and home­ Casilla 550 opathy. As one would expect, not all of the Cochabamba, BOLIVIA essays in the book will awaken the same Tel. (011) 591-42-41521 level of interest in the reader, nor do they Fax (011) 591-42-41187

January 1997 39 all fit neatly under thei r assig ned sections. Christianity and the Religions: A But in Transforming Health, Dr. Eric Ram Biblical Theology of World has put together a very useful, theoretical, Religions. and practical overview of holistic medi ­ cine from a Christian standpoint. Edited by Edward Rommen and Harold - Tom Frist Netland. Pasadena, Calif.: WilliamCarey Li­ brary, 1995. Pp. 274. Paperback $9.95. TomFrist,PresidentoftheInternational Federation of Anti-Leprosy Associations (ILEP), worked for "They have Hindus as their neighbors, probl ems and concern which face any eighteenyears in Brazil, Tanzania, India ,andViet­ their childre n go to school with Muslims. Christian" (p.10).So Gordon T.Smithsets namwith UN, university,andmissionary associa­ Religious pluralism is a fact of their lives, the scene for this welcome volume by tions in disability, health, refugee,and educational and these people seem to be dece nt, ordi­ memb ers of the Evangelical Missiological activities. nary people who wrestle with the same Society. The first section consists of essays from biblical schola rs. They provid e rich material for discussion, but there are un ­ resolved herm eneuti cal issues. The reli­ gious pluralism that the biblical writers ate knew is hardl y the pluralism that Gordon rch at Smith describes, yet we get here only a biblical theology of the religions of the d."* ancient world. 1wonder how helpful that is to contem porary American laypeople. Missionaries have a betterappreciation of what it felt like to be Paul in Athens, Corinth, or Ephesus than do purely bibli­ cal scho lars. See, for example, Don Howell's brilliant discussion of Paul's at­ titudes from within a Japan ese context. A less helpful sectio n entit led "Historica l and Doctrinal Perspec tives" contains nev ­ ertheless a stimulating essay by Charles Van Engen, "The Uniq ueness of Christ in Missio n Theology." Some serio us editorialomissions mar he list of suggested readings add this book's usefulness. There is no index f the twenty-eight essays is the and no indication of who the contribu tors are. There are errors and omissions in the lWmi,bliography of current viewpoi bibliographies. A word-processing pro b­ missions that I have seen , and lem has peppered some pages with intru ­ enough to recommend the bo sive hyphens. Gordon Smith sums up one of the , and anyone else wh book's abiding themes. He writes, "dia­ ns regard their glo logu e can also includedebate, when this is , " -SAMUEL HUGH MOFF und erstood in the broad sense of gra­ cious, reasoned contention-conversation that enables people to think clearly , and wrestle with the human predicament" (p. 20).Not only is this helpful to understand­ ing interreligious activi ty, it could also 21st Centu presage a new dialogue bet w een eva ngelicals and ecumenicals on the the­ ology of religion. an Mission - Kenn eth Cracknell Kenneth Cracknell,a BritishMethodist, is Research SM. PHilLIPS • ROBERT T. COOTE • Professorin Theology andMissionat BriteDivinity School, Fort Worth , Texas. Heserved forfive years as a missionary in Nigeria . ISBN 0-8028-0638-4 Paper, $24.99

t your bookstore, or call 800-253-7521 FAX 616-459-6540 331 I~WM. B. EERDMANS PUBLISHING CO. _ 255 JEFFERSON AVE. 5.E. I GRAND RAPIDS. MICHIGAN 49503

40 INTERNATIONAL BU LLETIN OF MISSIONARY R ESEARCH Recognize the Spiritual Bonds wide variety of themes: history of Mus­ Which Unite Us: Sixteen Years of lim-Christiandialogue,early pioneers,role Christian-Muslim Dialogue. of the popes, the Pontifical Council for Interreligious Dialogue, youth, dialogue Edited by Thomas Michel and Michael in the church's mission, praying together, Fitzgerald. Vatican City: Pontifical Council worldwide dialogue initiatives, and dia­ for Interreligious Dialogue, 1994. Pp.142.No logue in the Abrahamic tradition. The price given. reader thus develops a sensitivity and solid appreciation of the central impor­ The attractive, colored cover of this book original documents, biographical vi­ tanceof dialoguein today's worldchurch. clearly signals its central theme: Muslim­ gnettes, plus colored (over 100)and black­ The book is thoroughly helpful in Christianinterfaithdialogue. Two pictures and-white photographs. providing a panoramic perspective of dia­ appear on the cover: the painting of the The title of this volume is selected logue in its many forms. Readers will have sixteen-century Islam emperor Akbar from a reflection by John Paul II in An­ their appetites whetted to explore in (shown presiding over an interreligious kara, Turkey, in 1979, when the pope greater depth the role that dialogue with discussion among Catholic priests and asked: "I wonder whether it is not urgent all religious traditionsnecessarilywill play Muslim scholars) and a 1992 photo of .... to recognize and develop the spiritual in the Christian church of the third millen­ Muslim leaders and Pope John Paul II in bonds which unite us" (p. 15). Similarly, nium. dialogue in a mosque in Dakar, Senegal. on a 1980 African visit the pope declared -James H. Kroeger, M.M. Edited by two Islamic experts of the in Nairobi, Kenya: "On my part I wish to Vatican's Pontifical Council for Interreli­ do everything possible to help develop gious Dialogue, this volume highlights the spiritual bonds between Christians James H. Kroeger served asa Maryknoll missioner in the Philippines and Bangladesh for over two the numerousinitiativesofMuslim-Chris­ and Muslims" (p. 18). Clearly, mutual tian dialogue from 1978 (the year of John spiritual convictions lie at the root of all decades; he is now the Asia-Pacific AreaAssistant Paul II's election) until 1994. An inviting Muslim-Christian dialogue, and this faith on the Maryknoll General Council. Orbis Books format of presentation is employed; each perspective repeatedly emerges in the recently published hislatestwork,Living Mission. chapterconsists ofa narrative, generously book. interspersed with selected quotes from Individual chapters invitingly treat a

Mill Hill Fathers in West nia, Los Angeles, and is currently a pro­ Cameroon: Education, Health, and fessor at the University of Ottawa in Development, 1884-1970. Ontario, Canada. It is unfortunate that the author was By Bernard F.Booth. Bethesda, Md.:Interna­ unable to revisit the Cameroon in order to tional Scholars Publications, 1995. Pp. xvi, update his work. His book might also 284. $64.95; paperback $44.95. have benefited by reference to more re­ cent studies of Cameroon. The title is a bit Bernard Booth has written a well-re­ tion, health care, and development. misleading in using the dates 1884-1970. searched study of the contribution made The book's more impressive contri­ The first Catholic Pallotine missionaries by the St. Joseph's Missionary Society of bution, aside from the author's many im­ arrived only in 1890, Mill Hill Missionar­ Mill Hill to the people of Cameroon, espe­ portant insights gained during his field ies in 1922. cially' the English-speaking former West research for a Ph.D. twenty-fiveyears ago, -Robert J. O'Neil, M.H.M. Cameroon. His sources include records at are the individuals he interviewed. With­ Rhodes House, Oxford, and the mission out Booth's fieldwork the oral testimony archives at Mill Hill, and in Cameroon at of Fathers Staats, Jacobs, Woodman, the archives of the Buea Diocese in Soppo. Nielen, andNabbenandofMotherCamilla To these he has added splendid oral and and many others would be lost. For ex­ Trailblazers for Translators: The written testimony to argue that, despite ample, Simon Staats developed into one Chichicastenango Twelve. their flaws, Mill Hill missionaries deserve of best education administrators the great credit for their service to the West church had in Nigeria and the Cameroons By Anna Marie Dahlquist. Pasadena, Calif.: Cameroon before independence and for between 1935 and independence. William Carey Library, 1995. Pp. x, 159. the decade after. In his opinion, they had James Nielen, the "idealist" of St. Paperback $8. a major role in preparing the Cameroon Augustine's College, is still in Cameroon. people for entry into the English-speak­ He wrote me in December 1995 that he is Today's generation of missionaries, ing world because of their work in educa- living at Njinikom, "just being a priest." trained to think in terms of Booth's story of the beginnings of St. contextualization and "unreached Augustine's shows how conflicts among peoples," may find it difficult to imagine Robert J. O'Neil, a priest and member of the Mill church people and between the church a time whenconventionalmissionarystrat­ Hill Missionaries, worked for fifteen years in and the state arise and are often resolved. egy called for the assimilation of tribal Cameroon. He is the author of Mission to the The founder of the Mill Hill Mission­ peoples into national languages and cul­ British Cameroons (1992)andCardinal Herbert aries in 1866was HerbertVaughan. When tures in order to facilitate their evangeli­ Vaughan (1995).Currentlyheisanassistant atSt. he was bishop of Salford, he began St. zation. Mary'sChurch, New York'slower eastside, andis Bede's College, Manchester (Bernard This book focuses on a three-day preparing a book on Mill Hill Missionaries in Booth's own school). Booth went on to meeting held in 1921 that challenged and Uganda. earn a Ph.D. at the University of Califor­ ultimately led to the reversal of that strat­

January 1997 41 egy. Gathered in an obscure mountain The prefaceand twoappendixes merit village located in the mountains of Guate­ special mention. The preface traces the mala, twelve young men laid the ground­ pre-Chichicastenango roots of the Bible work for a seismic shift in missiological translation movement which include the thinking: tribal languages are to be taken Bible societies, the Student Volunteer seriously as crucial to mission efforts, and Movement, and the victorious life move­ C E N T R 0 people groups, rather than geographic ment. The first appendix contains the re­ areas, are to be the focus of mission effort. cently rediscovered minutes of the his­ KA.I RC=>S Anna Marie Dahlquist, author of this toric meeting, and the second an analysis study, is the granddaughter of Paul Bur­ of the discussion with commentsby Ralph gess, the dominant figure at the D. Winter. A suggested list for further Kairo~ Chichicastenangomeeting. Anothermem­ reading adds to the value of this thin The (enter ber of the group, William Cameron volume. Di~ciple~hip Mi~~ion Townsend, wasdestined to buildthe ideas This important book should be read for and growing out of this seemingly insignifi­ by anyone teaching the history of mis­ (Bueno~ Aire~) cantgatheringintoa global enterprise, the sions. Bible translators and mission strat­ Wycliffe Bible Translators. egists would benefit by it. It belongs in the In ten readable chapters, this book library of all schools with more than a chronicles the birth and early develop­ casual commitment to the global mission announces its seventh annual ment of the Bible translation and of the church. Well written, it makes fasci­ Latin America Seminar "unreached peoples" movements. nating reading for anyone interested in Dahlquist introduces the participants of knowing more about missions. the Chichicastenangoconference,explores -Kenneth B. Mulholland its significance, describes the various or­ PARTNER~"IP ganizations that developed out of it, and Kenneth B. Mulholland is Dean and Professor of IN traces howthe missionagencies thenwork­ Missions atColumbia Biblical Seminary andGradu­ ing in Guatemala came to incorporate its ate School of Missions of Columbia International MI~~ION vision into their strategy. University,Columbia, South Carolina. 21 July -14 Augmt 1qq7

For church leaders, mission personnel, community work­ Cardinal Herbert Vaughan. ers, university students, teach­ ByRobert O'Neil.Tunbridge Wells: Burns& ers and other professionals Oates, 1995. Pp. viii, 520. No price given.

A skillful, critical historian and a Mill Hill undertake the conversion of Africa. Later, The program include~ lecture~, vi~it~ to Missionary, Robert O'Neil has written a in 1889, Vaughan appealed to Cardinal project~, interview~ thoroughly convincing, rounded account Gibbons that American Catholics should community with men of the achievements, limitations, and es­ take the lead in foreign missions, and his and women from different church sential greatness of the founder of his example and admonition were recalled society. He shows first how Vaughan's when Maryknoll was founded. Vaughan background~ and walk~ of life, and aone­ missionary vocation was rooted in his was unable to devote single-mindedly his re~idential native soil on the borders of England and talentsto his missionarysociety. As bishop week field trip to the interior Wales. Through three centuries of dis­ of Salford and then cardinalarchbishop of of Argentina. crimination and persecution, his family of Westminster, he was called to the conver­ landownershad retainedits Catholicfaith. sion of England, and this study embraces The church was central to their identity, his many activities. It uses many unpub­ Advice is also available and mission was an integral part of the lished sources, thoughit could be enriched regarding further travel and church's life, generations of children be­ andextendedby consultingthe documents ing offered in its service. Vaughan wanted in the Vatican and at Propaganda Fide. volunteer opportunities. to become a missioner to Wales; instead, Yet it admirably succeeds in revealing the after ordination he found himself soon spirituality and humanity of a priest who For further information write to: called by Wiseman and Manning to serve sometimes appeared to contemporaries the church in England. Vaughan still saw as intolerably grim and narrow. foreign missions as vital for the church. In -Richard Gray The Kairos (ommunity 1863 he visited California and Latin America to collect funds for a missionary JoseMarm61 1734 college at Mill Hill, and the author brings Richard Grayis Professor Emeritus ofAfricanHis­ (1602)Florida, out clearly how Vaughan repaid this debt. toryat the School of Oriental and AfricanStudies, Buenos Aires The first work undertaken by ordinands Universityof London. Argentina from the college was among Afro-Ameri­ Tel/Fax (54-1 )796-3306 cans. Vaughan and his missionaries chal­ e-mail: [email protected] lenged the racial antagonisms of that ep­ och and hoped thatAfro-Americans might

42 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Spiritual Power and Missions: Rais­ ing them, it will hop efully lead to an ongo­ ing the Issues. ing d iscussion that can help churc hes and missionar ies deal wi th Satan and sin within Editedby Edward Rommen. Pasadena, Calif.: the larger message of Go d establishing his WilliamCarey Library, 1995. Pp.163. Paper­ reign over all crea tion. back$7.95. - Paul G. Hiebert

Much has been wri tten in th e pas t few the place of sp iritual wa rfare in mission Paul G. Hiebert is Associate Dean of Academic years in eva nge lical missiologica l circles outreac h. Wha t is not at question for any Doctoral Studies and ProfessorofMissionAnthro­ on the subject of spiritual power and min­ of the wr iters is the rea lity of Sata n, d e­ pology and South Asian Studies, Trinity Evangeli­ istries such as exorcisms, spiritual wa r­ mons, and evil in the wo rld . This book cal Divinity School, Deerfield, Illinois. fare, and dealing with territorial spirits, does not solve these qu esti ons, but in rai s- most of it by practitioners in the field. There havebeen few carefulstudieson the subject on the basis of theological or em­ pirical ana lysis . This volume raises key questions that must be answered and pro­ vides a preliminary response to the cri­ Get the tique . In an exten ded cha pter, Robert Pries t and his associates raise critical bibli cal, Research Advantage ontologica l, an d practical issu es regard­ for world mission ing the current movement, citing wide ly from the curre nt literature in the field . They are concerne d that the movem ent Get the International Bulletin of Missionary Research can become a form of Ch ristian animis m based on pragm atism , noting that too of­ "Fo r anyone interested in mission ten practitioners in spiritual warfare do studies, the IBMR is a must. " not distingu ish between ph enomenologi­ - Jocelyn Murray cal reali ties reported by people and onto­ East African Revival historian logical reality as defined by a biblical "Essential for documenta tion and wo rldview. Priest, raise d in the Bolivian interpretation ofmission. " Amazon, where his parents were mission ­ - Ralph Winter aries, and trained as an anthropologist in U.S. Center for World Mission traditional religions, is deepl y aware of "I have been inspired and instructed persisting animistic practices in young by the International Bulletin. " - Bishop James M. Ault (ret.) churches aro und the wo rld and of the United Methodist Church transfo rming power of the Gosp el that delivers peopl e from the spirits. "The most distinguished journal in its field. " In response, Cha rles Kraft describes - George G. Hunter III his discovery of the importance of spiri­ Asbury Theological Seminary tual warfare in Scriptures and Chr istian "Keeps me abreast with missions minist ry and defends his explorations in throughout the world. " the areas of exorcism and exercising the - Bishop Theophilus Sekondi authority Chris t gives us. Kraft, a profes­ Ghana sor at Michigan State and later at Fuller "It's the journal I read first. " Theologica l Seminary, is aware of the su­ - Paul E. Pierson pernatural / natural dualism that has secu­ Fuller Theological Seminary larized mu ch of everyday life in ma ny "The best source for research on North Ame rican Christians and is con­ mission issues. " cerne d that missionariesbe able to pr esent - Joan Chatfie ld, M.M. the Gospel wi th power to overcome the Chaminade University, Honolu lu attacks of Satan and his followers. r------, In a third cha pter, Patrick Johnston e Yes! Please enter my order for a subscription to the International Bulletin of : calls for careful reflection and mod erati on Missionary Research. I in the areas of spiritual wa rfare and calls o One year, 4 issues $18 0 Two years, 8 issues $33 0 Three years, 12 issues $49 : missionaries and the church back to prayer o New 0 Renewal 0 Payment enclosed 0 Charge my VISA or MasterCard : as the greatest power that they can exer­ Card # Expires: cise in the global outreach of the church. Signature : Several importantissuesemerge from Name : the debate: the bibli cal teachings regard­ Address : ing evil spirits and their powers over ------: people, including committed Christians; I the relationship between human phenom­ Make check payable and mail to: INTERNATIONAL BULLETIN, Subscription Dept., :

P.O Box 3000, Denville, NJ 07834 U.S.A. ~I enologica l rep orts and ontological reali­ L ties; the relationsh ip of human experience Visit our web site at hUp:/Iwww.OMSC.org to divin e revelation;the Christian resp onse to dem ons and demon possession; and

Januar y 1997 43 TeachinginWartime China:A Photo­ teacher, learned of the intricacies and Memoir, 1937-1939. subtleties of Chinese society in his two years' teaching at Yali.Those interested in By Edward V. Gulick. Amherst: Univ. of other American mission schools abroad, Massachusetts Press, 1995. Pp. xiv, 281. for example in the Middle East, can read $29.95. this discussion with profit. Of interest to China historians is This memoir of a young Yale graduate observations and insights are useful in Gulick's description of the wartime con­ teaching at Yali, the Yale-in-China boys' two areas. As part of his discussion of the text. His first year of teaching was at the middle school in central China, at the school, its curriculum and activities, he regular campus, with the Japanese invad­ outset of the war withJapan is both enter­ depictsfrankly the tepidreligiosityin what ers coming closer; in the fall of 1938, the taining and insightful. It entertains be­ had become an academically top-flight schoolmovedseveralhundred miles west. cause it truly is a "photo-memoir." The middleschool. In this school founded soon We get here a rare detailed account of one young Gulick (who later became a re­ after 1900 by evangelicals of the Student institution's experience in this great exo­ spected diplomatic historian at Wellesley Volunteer Movement, Gulick and his col­ dus. Finally, this volume lacks an index. College), who was an excellent photogra­ leagues were "agnostics with a religious -Daniel H. Bays pher, returned from China in 1939 with temperament" (p. 212);yet he viewed it as over 1,000prints; about 150 appear inthis still a distinctly "Christian" school. More volume. The photos themselves consti­ important (because more unique among Daniel H. Bays is Professor and Chairman of the tute a perceptive and shrewd set of obser­ such memoirs), Gulick describes the Sino­ Department ofHistoryat theUniversityofKansas, vations on the school, Gulick's American foreign dynamics of the school, including Lawrence, Kansas. Heiseditorofavolumeoftwenty and Chinese colleagues, the students, and relationships among faculty and between essays, Christianity in China: The Eighteenth life around them. foreign faculty and Chinese students. He Centuryto the Present(Stanford University Press, For students of missiology, Gulick's shares frankly what he, a novice foreign 1996).

Touching the Soul of Islam: Sharing Crusaders Against Opium: Protes­ the Gospel in Muslim Cultures. tant Missionaries in China, 1874­ 1917. By BillA. Musk. Crowborough, EastSussex, U.K.: MARC Monarch Publications, 1995. By Kathleen L. Lodwick. Lexington: Univ. Pp. 256. Paperback £8.99. Press of Kentucky,1996. Pp. xi, 218. $29.95.

Written against the background of many formation of Muslim cultural patterns to­ The export of opium from British India to years' Christian service in Arab cultures day. Insisting that missionaries "need de­ China, forced on China under military of the Middle East, with several mission liberately to leave to the Holy Spirit the duress in the mid-nineteenth century, be­ agencies andthe Anglicanchurchin Egypt, prerogative of deciding where each [cul­ came a great obstacle to Christian mis­ this bookmarks BillMusk's mostinterest­ tural] circle might be broken open" (p. sionarywork in the country, bothbecause ing contribution to evangelical literature 208), he appeals for greater intercultural all foreigners were tainted in Chinese eyes on Islam. His image of "the soul of Islam" sensitivity, particularly on the part of by association with the iniquitous trade, is gleaned from the cultural patterns of Westerners living in Muslim societies. and because opium addicts-who num­ Muslimpeoplesandsocieties in the Middle Musk offers the vision of a Christian rela­ beredin the millions-wereputeffectively East. In ten chapters he selects a variety of tionship with Arab Muslims that is bibli­ out of reach of conversion by the habit. cultural factors that contribute to tradi­ cally inspired by the Semitic character of It is not surprising, therefore, that tional Arab societies. These range from Christian and Muslim (and Jewish) tradi­ missionaries became active in agitating gender and family relationships to issues tions of faith. In this regard Musk recog­ against British involvement in the opium of honor, hospitality, time, language, nizes that Western Christians have much trade. In this book, Kathleen Lodwick, brotherhood, and resignation, each of to learn from Arab Christians. professor of history at Pennsylvania State which Musk discusses in terms of what he Challenging as Musk's vision is, it University, traces the development of sees to be its tension with competitive needs to be set in a more radicalanalysis of opposition to the trade, first among the values: for example, the tension between the internaldynamicsof change, which, in missionary body in China, then among female and male, between individual and the estimation of this reviewer, make con­ churchmen in Britain. Medical missionar­ family, between violence and hospitality. temporary Arab societies more diffusely ies in China played a particularly crucial He wends his way through these cultural and dangerously complex than Musk's role by accumulating the first systematic variables by personal observation and occasionallysentimentaldescriptions sug­ medical evidence on the damaging effects anecdotes, backed up by Arab proverbs, gest. of drug addiction. In Britain the Society excerpts from various genres of Arab -David A. Kerr for the Suppression of the Opium Trade, imaginative literature in English transla­ founded in 1874 and made up chiefly of tion, and some scholarly anthropology. members of the nonconformist churches, On the premise that "the Bible comes DavidKerris Professor ofChristianityin theNon­ worked with China missionaries to publi­ Western World in the Faculty of Divinity at the to us in the guiseofSemitic thought-forms" cize the facts about Britain's role in the (p. 152), Musk finds biblical equivalents UniversityofEdinburgh, where hedirects theCen­ opium trade and the harm wrought by it Western for each of his contemporary subjects and trefortheStudy ofChristianity in theNon- in China. offers brief interpretations of the biblical World. Hewasformerly professor ofIslamic studies As Lodwick shows, however, the and Christian-Muslim relations at Hartford Semi­ cases as suggestions of how God's action opium trade was supported by powerful nary,Hartford, Connecticut. might be discerned in the inward trans­ interests in Britain, in India, and among

44 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH nonmissionary foreigners in China. In Opium Trade disbanded in 1917. U.e and Learn Britain, missionaries and their supporters Based mostly on published sources at the labored against a popular perception that in English, Crusaders Against Opium is an they were sensationalists whose reports informative and readable book on a fasci­ of the numbers and degradation of Chi­ nating topic. A considerable portion of it OYerseas Ministries nese opium addicts were exaggerated. focuses more on Britain than on China, Nevertheless, by the 1900s they had suc­ and it could be a useful basis for further Stud, center ceeded in swaying public opinion in Brit­ work on such issues as the impact of mis­ ain, including Parliament, against the sionaries on their home societies and the trade. The new climate of opinion in Brit­ place of the anti-opium movement in ain coincided with the emergence of a Christiansocial activism in Victorian Brit­ strong public consensus within China ain. against the opium habit, sparked not by -Ryan Dunch missionary reform efforts butby develop­ ing Chinese nationalism. The British gov­ Ryan Dunchrecently completed aPh.D.in modern ernment officially terminated the export Chinese historyat YaleUniversity. He teaches East of opium from India to China in 1913,and Asian Historyat Calvin College in Grand Rapids, -and find renewal for the Society for the Suppression of the Michigan. world mission Fully furnished apartments and Continuing Education Missionary Encounters: Sources and program of weekly seminars Issues. Write for Study Program and Edited by Robert A. Bickers and Rosemary Application for Residence Seton. London: Curzon Press, 1996. Pp. vi, Overseas Ministries 255. Paperback £19.95. Distributed in the UnitedStatesby UniversityofHawaiiPress, Study Center Honolulu. 490 Prospect Street New Haven, Connecticut 06511 This bookis a collection of ten papersfrom and education in South Africa; and Rose­ the Workshop on Missionary Archives maryFitzgerald, howwomenwhotrained sponsored by the School of Oriental and to be missionary doctors led the way for African Studies, London, in July 1992.Jus­ British women generally to receive medi­ CIRCULATION STATEMENT tin Willis's paper is republished from Past cal training. Statement required by the act of August 12, 1970, section and Present, and Rosemary Seton's "Ar­ Chaptersby J. D.Y.Peel, PaulJenkins, 3685. Title 39, United States Code, showing ownership, chival Sources in Britain for the Study of Dick Kooiman, Geoffrey A. Oddie, and management, and circulation of INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH. Published 4 times per year at 490 Mission History" (INTERNATIONAL BULLETIN Robert A. Bickers address the importance Prospect Street, New Haven, Connecticut 06511. OF MISSIONARY RESEARCH, April 1994) is an ofmissionaryarchivesfor anthropologists, Publisher: Gerald H. Anderson, Overseas Ministries Study appendix. The authors all have firsthand missionary attitudes toward the indig­ Center,490 Prospect Street, New Haven, Connecticut06511. knowledge of missionary archives and enouspeoples,the impactofmission-spon­ Editor:Gerald H.Anderson, Overseas Ministries Study Center, 490 Prospect Street, New Haven, Connecticut 06511. demonstrate both the potential and limi­ sored education, missionaries as social Managing Editor: James M. Phillips, Overseas Ministries tations of these sources. StephenMaughan commentators, and missionary photogra­ Study Center, 490 Prospect Street, New Haven, Connecticut, 06511. The owner is Overseas Ministries Study Center, 490 shows how English denominational mis­ phy in the nineteenth century. Prospect Street, New Haven, Connecticut 06511. sionary societies organized to raise funds The approach to mission history a The known bondholders, mortgagees, and other security for their work in the nineteenth century. century ago by Eugene Stock and Richard holders owning or holding one percent or more of total Brian Stanley recounts his recent experi­ Lovett has been superseded by a more amounts of bonds, mortgages or other securities are: None. ence of writing a major one-volumebicen­ critical approach. Ifanything,this requires tennial history of the British Baptist Mis­ even closer attention to the original Average no. Actual no. of sionary Society, including problems of sources. As these essays show, thesources of copies copies of each issue single issue controland preservation of archival mate­ are rich and plenteous. during pre- published rials in Africa and Asia. -Wilbert R. Shenk ceding 12 nearest to Several chapters treat aspects of the months filing date experience of women missionaries: Rose­ Wilbert R. Shenk is Professor of Mission History Total no. copies printed 7,255 7,650 mary Seton, the reasons women applied and Contemporary Culture, School of World Mis­ Paid circulation: sales to London Missionary Society between sion,Fuller Theological Seminary, Pasadena, Cali­ through dealers, carriers, street vendors, and 1875and 1914;DeborahGaitskell, women fornia. counter sales 0 0 Mail subscriptions 6,278 6,327 Total paid circulation 6,278 6,327 Free distribution 460 460 Total distribution 6,738 6,787 Copies not distributed: 517 863 office use, left over, unaccounted, spoiled after printing Returns from news agents 0 0 Total 7,255 7,650 Percent Paid and/or Requested Circulation 93% 93%

I certify that the statements made by me above are correct and complete. (signed) Gerald H. Anderson

January 1997 45 Dissertation Notices

Asimpi, Kofi. Malone, Kelly Scott. "European Christian Missions and "The Kingdom of God and the Mission Race Relations in Ghana, 1828-1970." of the Church in Contemporary Ph.D. Boston: Boston Unio., 1996. Evangelical Thought: George Eldon Ladd, Donald George Bloesch, and Bennett, Christi-All Clifford. Howard Albert Snyder." "The Development of the Idea of Ph.D. Fort Worth, Tex.:Southwestern Mission in British Wesleyan Thought, Baptist Theological Seminary, 1995. 1784-1914." PhD. Ivum chester, England: Unio. of Nyajeka, Tumani S. Mutasa. Manchester, 1995. "A Meeting of Two Female Worlds: American Women Missionaries and Bennett, Stephen john. Shona Women at Old Mutare "Th e Abrahamic Covenant and the [Zimbabwe], and the Founding of Idea of Mission." Rukwadzano." PhD. Mallchester, England: Univ. of PhD . Evanston, Ill.: Garrett Evangelical Manchester, 1995. Seminary and Northwestern Univ., 1996.

Hup, Chung Lian. Nyquist, john W. "Innocen t Pioneers and Their "Th e Uses of the New Te stament as Triumphs in a Foreign Land: A Critical Illustrated in Missiological Themes Look at th e Work of the American Within Selected Documents of the Baptist Mi ssion in the Chin Hills Second Vatican Council." (1899-1966) in Burma from a Ph.D. Deerfield, Ill.: Trinity Evangelical This publication is Missiological Perspective ." Divinity School, 1991. available from UMI in ThD . Chicago: Lutheran School of one or more of the Theology, 1993. Pitya, Philip. following formats: "History of Western Christian • In Microform--from our collection of over Larson, Warren Fredrick. Evangelism in the Sudan: 1898-1964." 18,000 period icalsand 7,000 newspapers "I slamic Fun damen talism in Pakistan: PhD. Boston: Boston Unio., 1996. Its Implications for Conversion to • In Paper --by the articl e or full issues t hrough UMI Article Clearinghouse Christianity." Singleton, james M.,Jr. PhD. Pasadena, Calif.: Fuller Theological "The Changing Place and Priority of • Elect ronically, on CD-ROM , online , and/or Semi/wry, 1996. Evangelism in the Southern magnetic tape--a broad range of ProQu est Presbyterian Church, 1861-1961." databases available, including abstract-and­ Lee, Chull. Ph.D. Boston: Boston Univ., 1996. index,ASCII full-text, and innovative full­ image format "Social Sources of the Rapid Growth of the Christian Church in Northwest Taase, EliaTitiimaea. Call to ll-free 800 -521-0600, ext . 2888, Korea, 1895-1910." "The Congregational Christian Church for more inform ation, or fill out the coupon PhD . Boston: Boston Unio., 1996. in Samoa: The Origin and below : Development of an Indigeneous ~ Iame _ LeMolld, [ohn Gary. Church, 1830-1961." Title _ "A Hi story of Lutheran Theological PhD. Pasadena, Calif.: Fuller Theological Seminary, Hong Kong, 1913-1933: Seminary, 1996. Com pany/Institution _ From Isolation to Ecumenicity ." Address _ PhD. Princeton, N.j.: Princeton Theological Thomas, f. Matthew. City/State/Zip _ Seminary, 1996. "The Centrality of Christ and Inter­ religious Dialogue in the Theology of Phone ( Liacopulos, GeorgePeter. Lesslie Newbigin." I'm interested in the follow ing title{s): _ "A Comparative Study of Selected PhD. Toronto: Toronto School of Theology, Orthodox Missiological Approaches 1996.

UMI Which Have Emerged in Response to A Bell & Howell Co mpany the Phenomenon of Modernization in Box 78 American Society." 300 Nor th Zeeb Road Ann Arb or, MI 48106 Ph.D. Princeton, N.j.: Princeton Theological 800-5 21-0600 toll-free Seminary, 1996. 313-761 -1203 fax U·MI

46 I NTERNATIO NAL B ULLETIN OF M ISSIONAR Y R ESEARCH We.re Glad We Came to

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Ted Ward Jan. 20-24, 1997 strategies for evangelizing in today's urban metropolises. Cultural and Biblical Issues in Leadership Education. How to Cosponsored by Church of the Nazarene, World Mission gain credibility as cross-cultural educators of indigenous church Division. Eight sessions. $95 leaders . Cosponsoredby MAP Internationaland Mennonite Board of Missions. Eight sessions. $95. Adrian Bastings Apr. 14-18 The Africanization of Christianity Today. Case studies reveal Peter Kuzmic Jan. 27-31 the unique character of African Christianity. Eight sessions. $95 Christian Mission in Eastern Europe. Guidelines for Western workers . Cosponsored by Mennonite Central Committee and Tite Tienou Apr. 21-25 World Evangelical Fellowship. Eight sessions. $95 Theology and Mission in the African Church. The role of African Christians in theological studies and mission outreach. Jose Miguez Bonino Feb. 10-13 Cosponsored by Africa Inland Mission International and SIM Memory and Destiny: Prospects for Protestantism in Latin International. Eight sessions. $95 America. Cosponsored by United Methodist Board of Global Ministries. Concludes Thurs. Eight sessions. $95 Attend both seminars on Africa , April 14-25, for $130. David A. Kerr Feb. 17-21 Christian Presence and Witness Among Muslims: African and SpecialWorkshops May 1-3 : MichaeIO'Rear-Researching Asian Perspectives. Cosponsored by Christian Reformed World Mission in the New Information Age. How-to workshop Missions, F.M.M. Mission Resource Center, OC International, sponsored by Global Mapping International. Five sessions. $85 United Church Board for World Ministries and United Methodist Q May 5-7: David E. Schroeder-Strategic Planning for Church Board of Global Ministries. Eight sessions. $95. Effective Mission. How to prepare for new mission outreach. Cosponsored by Latin America Mission. Four sessions. $75 Q Duane Elmer Feb . 26-Mar. 1 May 7-9 : Rob Martin-How to Write Grant Proposals. Helps Conflict Resolution: When Relationships are Tested in Cross­ you develop effective funding proposals for overseas mission Cultural Mission. A workshop to strengthen interpersonal skills. projects. Cosponsoredby Latin America Mission. Four sessions. Cosponsored by Samford University Global Center, Southern $75 Baptist Woman's Missionary Union, and World Relief International. Seven sessions. $95 Attend May 1-9, $175; May 5-9, $110 . Paul Hiebert Mar. 10-14 May 12-16: Missions and Leadership in Latin America. In Evangelization Today: Distinctions Between Tribal, Peasant, Quito, Ecuador. $75. For more information, tel: 593-2-452373; and Urban Societies. Anthropological insights for mission. fax: 593-2-435500; e-mail: [email protected] .ec Cosponsored by Eastern MennoniteBoard of Missions, Mennonite Central Committee, and Wycliffe Bible Translators. Eight ~ sessions. $95 r------, Stephen B. Bevans Mar. 17-21 The Unforeseen Challenges of Inculturation. The spiritual and Send me more information about these seminars : personal implications for missionaries . Cosponsored by Maryknoll Mission Institute, at Maryknoll, NY. Eight sessions. $120

Saphir Athyal Mar. 31-Apr. 4 NAME Asian Christian Leadership Training Amid Religious Pluralism. Leadership training in a pluralistic world. Eight ADDRESS sessions. $95 Overseas Ministries Study Center 490 Prospect St., New Haven, CT 06511 Tom Houston Apr. 7-11 Tel: (203) 624-6672 Fax: (203) 865-2857 The Effects of Globalization on Christian Mission. OMSC E-mail: [email protected] Website: hllp://www.OMSC.or g Senior Mission Scholar and Lausanne Minister-at-Large explores

Publishersofthe INTERNATIONAL BULLEIlN OF MISSIONARY RESEARCH Book Notes In Corning Cote, Richard G. Re-Visioning Mission: The Catholic Church and Culture in Postmodern Issues America. Mahwah, New Jersey: PaulistPress, 1996. Pp. vi, 191. Paperback $14.95. Becoming All Things to All People: Cunningham, Hilary. Assimilation and Protest in the God and Caesar at the Rio Grande: Sanctuary and the Politics of Religion. Early Moravian Missions to Native Minneapolis, Minnesota: Univ.ofMinnesota Press, 1995. Pp. xxiii,264. Paperback $19.95. North Americans Karl- Wilhelm Westmeier Healey, Joseph, and Donald Sybertz. Towards an African Narrative Theology. Jonathan Edwards: Missionary Nairobi, Kenya: Paulines Publications, 1996. Pp.400. Paperback. No price given. Theologian and Advocate Ronald E. Davies Henkel, Willi,ed. Bibliographia Missionaria, LIX-1995. World War I, the Western Allies, Vatican City:Pontifical Urban Univ., 1996. Pp. 411. Paperback. No price given. and German Protestant Missions Richard V. Pierard Mroso, AgapitJ. The Church in Africa and the New Evangelisation: A Theologico-Pastoral The Building of the Protestant Study of the Orientations of John Paul II. Church in Shandong, China Rome: Editrice Pontificia Univ. Gregoriana, 1995. Pp.456. Paperback US$29. Norman Cliff

Olesen, Gisela Wernicke and Arne B. Samuelsen, eds. German Centers of Mission Missio Nordica: Bibliography of Nordic Mission Literature. Research Uppsala, Sweden: Nordic Institute forMissionary and Ecumenical Research, 1996. Pp. Willi Henkel, O.M.I. xx, 282. Paperback SEK 112. In our Series on the Legacy of Nunez C./ Emilio Antonio and William DavidTaylor. Outstanding Missionary Figures of Crisis and Hope in Latin America: An Evangelical Perspective. the Nineteenth and Twentieth Pasadena, Calif.: William Carey Library, 1996. Rev. ed. Pp. xvi, 528. Paperback $15.95. Centuries, articles about Norman Anderson Pittman, Don A., Ruben L.F. Habito, and Terry C. Muck, eds. Robert Arthington Ministry and Theology in Global Perspective: Contemporary Challenges for Rowland V. Bingham the Church. George Brown Grand Rapids, Mich.: Eerdmans Publishing Co., 1996. Pp. xvii, 524. Paperback $35. Thomas Chalmers John Considine, M.M. Rauma.lim. Francois E. Daubanton Marching to a Different Drummer: Rediscovering Missions in an Age of G. Sherwood Eddy Affluence and Self-Interest. George Grenfell F?rt Washington, Pa.: Christian Literature Crusade, 1996. Pp.216. Paperback. No price Melvin Hodges gIven. James Johnson Adoniram Judson Russell, William P. Hannah Kilham Contextualization: Origins, Meaning and Implications: A Study of What the Johann Ludwig Krapf Theological Education Fund of the World Council of Churches Originally Vincent Lebbe Understood by the Term "Contextualization." James Legge Rome: Pontifical Univ. St. Thomas, 1995. Pp. 515. Paperback US$20. Jean de Menasce Robert Morrison Saliba, John A. Constance E. Padwick Understanding New Religious Movements. Timothy Richard Grand Rapids, Mich.: Eerdmans Publishing Co., 1996. Pp. x, 240.Paperback $18. Mary Josephine Rogers Bengt Sundkler Shorter, Aylward. William Cameron Townsend Christianity and the African Imagination: After the African Synod. Franz Michael Zahn Nairobi, Kenya: Paulines Publications, 1996. Pp. 128. Paperback. No price given.

Stogre, Michael. That the World May Believe: The Development of Papal Social Thought on Aboriginal Rights. Montreal, Quebec: Editions Paulines, 1992. Pp. 279. Paperback $16.95.