Vol. 17, No.2 April 1993

A "Missionary Pope" and Other Thetnes

few weeks ago our editor personally presented a copy personal account of his "Pilgrimage in Mission" and Graham A of the 1989-1992 bound volume of this journal to Fr. Kings's "sampler" from the private family letters of Canon Max Willi Henkel, O.M.L, director of the Pontifical Missionary Li­ Warren. brary in Rome. A year earlier, following another visit to Rome, By the way, whether you are new to the INTERNATIONAL the editor returned to New Haven with the announcement that BULLETIN or a well-established reader, you may want to consider he had discovered a new and in some ways unexpected candi­ investing in the last four years' worth. Details for purchase of the date for the INTERNATIONAL BULLETIN'S "Legacy" series: Pope Pius latest bound volume, which includes the sixteen issues of 1989­ XI.The present issue includes Vatican archivist Josef Metzler's 1992, will be found in the advertisement on page 84. documentation of Pius Xl's vigorous and creative contributions to the cause of the Christian world mission. Readers will be aware that in recent years this journal has featured a number of major contributions by and about Roman On Page Catholic missions. For instance, two years ago we carried exten­ 50 Defining Syncretism: An Interim Report sive excerpts from John Paul II's encyclical Redemptoris Missio Robert J. Schreiter, C.PP.S. (April 1991), followed a year later by the Vatican's important statement "Dialogue and Proclamation" (Apri11992). And in 54 Max Warren: Candid Comments on Mission April 1990 appeared Miikka Ruokanen's foundational study from His Personal Letters "Catholic Teaching on Non-Christian Religions at the Second Graham Kings Vatican Council." A review of the four-year cumulative index in 59 My Pilgrimage in Mission the newbound volume of the INTERNATIONAL BULLETIN reveals that John V. Taylor one out of every seven articles has dealt with Roman Catholic missiology or mission history. 62 The Legacy of Pius XI Another recurring theme in these pages is the Christian Josef Metzler, O.M.I. witness to the Jewish people. A further contribution will be 66 The Legacy of Jacob jocz found in this issue: Arthur Glasser's account of the life and Arthur F. Glasser ministry of Jacob [ocz, The issue of syncretism is still another concern familiar to 72 Themes of Pentecostal Expansion in Latin BULLETIN readers. Having presented Peter Schineller's case for America dropping the term from the missiological vocabulary (April Karl- Wilhelm Westmeier 1992), the editors now present a strong case for retaining the 74 Noteworthy term: "Defining Syncretism: An Interim Report," by Robert J. Schreiter, C.PP.S. 79 Book Reviews We also offer yet another study of Latin American Pentecostalism, by Karl-Wilhelm Westmeier, a Christian and 94 Dissertation Notices Missionary Alliance missionarywithtwenty-oneyears of service 96 Book Notes in Colombia. Finally, we consider it a privilege to publishJohn V.Taylor's of Research Defining Syncretism: An Interim Report

Robert J. Schreiter, C.PP.S.

n the twentieth century, syncretism has been under­ century conscientious but ultimately misdirected. The tradi­ I stood as a negative force in Christianity in general and in tional concern over syncretism, they maintain, obscures the missiology in particular. Starting with Adolf von Harnack and cultural process while imposing theological criteria in a way continuing on with Barth, Kraemer, and others, syncretism has unrelated to those cultural processes. To the extent that the been viewed as a distorted form of the Christianfaith, skewed by criteria do not relate to the actual situation, they leave the cultural and religious forces in the environment into which resultant cultural formation largely unaffected by theological Christianity has come. The roots of this negative attitude go deep judgments. The consequence is that the syncretism discussion into Christian history and its early encounter with the variform does notadvance; instead, the processes of syncretism are largely map of religiosity in the Mediterranean basin. Theological asser­ obscured and thus allowed to develop without appropriate tions of the uniqueness of Christianity among the world's faith dialogue with the Christian tradition. traditions have served to sustain a negative view of syncretism. Last year, in the pages of this journal,J. PeterSchineller tried Whatever the protestations to the contrary, Christianity has to mediate some of these differences and ended with the pro­ absorbed a considerable amount, both in form and in content, posal that missiologists abandon the term "syncretism" and call from its environment. This is so much so the case that adherents it something else, mainly because the term carries so much of some of the twenty thousand forms of Christianity alive on the negative weight.' I would argue that this is not a fruitful way to planet today would likely not feel comfortable in some of their proceed, since it not only does not clarify the issue but ignores cobelievers' worship of the same God. How would a U.S. Con­ important dynamics now present in the Christian church world­ gregationalist feel standing outside an Ethiopian church while wide. We need to keep the term, come to grips with its history, the priests celebrated the Divine Liturgy inside? How do and work toward a new definition. Pentecostalists feel among Quakers? When one takes this kind of a reading diachronically through Christian history, the varia­ Why We Need to Redefine Syncretism tions can be seen to be even wider. Some faithful Christians would aver that many, if not most, of these forms represent a It is tempting to dropa termthatseems to have takenon too much genuine discipleship; others aiming at a similar fidelity would history, but to do so neither clears the ground for new thinking beg to differ. No one can deny the great variety of cultural nor advances us into the thicket of contemporary theological accretions; how to judge them, however, divides us. discussion. Three major factors suggest that we continue to grapple with the term. Should We Continue to Speak of Syncretism? First, the fact that some missiologists may agree to abandon the term does not guarantee its passing out of our vocabulary. Not only does the syncretism problem not go away, it has once The term may simply become the sole property of a more again become the object of an increasingly lively discussion. The conservative missiology, with two negative results: (1) it will focus of the debate is shifting along with this new interest. In an work to arrest the larger discussion on in culturation, and (2)it earlier part of the twentieth century, syncretism was addressed primarily in terms of its theological consequences. Today, how­ ever, it is being discussed especially in light of its relation to the Missiology has not yet inculturation process-that is, its role in the development of a response to the Gospel that is rooted in a specific time and place. recovered from Barth's The recent resurgence of literature on the topic is indicative distinction between faith that we are entering a new stage in this discussion.' New forays into the field are most evident in the Netherlands and the and religion. German-speaking countries." They note the term's checkered history, and each offer's will work as an obstacle for missiologists in conservative tradi­ some suggestions about new directions that we might take. All dwell, in one form or another, on the largely negative use of the tions who are trying to help their colleagues understand cultural processes in the proclaiming of the Gospel. term "syncretism" in Christian theology and offer constructive Second, to substitute "inculturation" or some other term for suggestions about how we might proceed in the future. "syncretism" can obscure the very neuralgic point that syncre­ Along with these new attempts, there is another approach, tism raises-namely, the relation between theological develop­ found largely in the Americas, that takes its cue from the social ment and cultural processes. Missiology has not yet recovered sciences' use of the term "syncretism," viewing that usage as a from Barth's distinction between faith and religion, a distinction lens to refocus the discussion within Christian theology.' Many that can make some sense in a monoreligious situation but is less of these authors find the earlier discussion of syncretism in this useful elsewhere. We need to come to an understanding of culture and the Christian faith that is responsible to both. The Robert J. Schreiter, C.PP.S., is Professor of Theology at Catholic Theological syncretism discussion, both past and present, occurs at the very Union in Chicago. An earlier version of this article was presented at the juncture of culture and Christian faith. To let go of either results International Association for Mission Studiesmeetingin Honolulu in 1992. in an uncritical treatment of both-naiveunderstandings of how Hismostrecent book isReconciliation: Mission and Ministry in Changing cultures work and cultural identities are formed, and naive Social Contexts (Maryknoll, N.Y.: OrbisBooks, 1992). understandings of how the Gospel is transmitted faithfully from

50 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCI-: generation to generation and from culture to culture. International Bulletin Third, we are clearly in a time of considerable change within Christianity. This is so not only because of where and how of Missionary Research Christian faith is taking root but also because of both general Established 1950 by R. Pierce Beaver as Occasional Bulletin from the globalization and acute particularization of the world's cultures. Missionary Research Library. Named Occasional Bulletin of Missionary We seem truly to be coming into the age of the world church, to Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH borrow Karl Rahner's much-quoted phrase." If so, we will see 1981. interactions of faith and culture that will be more varied and more acute at the same time. At least five implications come Published quarterly in January, April, July, and October by immediately to mind: Overseas Ministries Study Center 1. As never before, we are consciously moving into intense 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. and complex patterns of interculturalcommunication."The com­ Telephone: (203) 624-6672 pressing of time and space in the globalization process makes Fax: (203) 865-2857 these junctures even more lively. Intercultural communication is not a new phenomenon in Christianity. We have a long history Editor: Associate Editor: Assistant Editor: of it, often with poor outcomes (witness the reception of the Gerald H. Anderson James M. Phillips Robert T. Coote Council of Chalcedon).? We are in a unique learning situation in Contributing Editors which to explore the impact of modes of cultural communication Catalino G. Arevalo, S.J. Dana L. Robert on the proclamation and reception of Christian faith. David B. Barrett Lamin Sanneh 2. The commemoration of the quincentenary of Columbus's Samuel Escobar Wilbert R. Shenk arrival in the Americas has prompted a call for a deeper evange­ Barbara Hendricks, M.M. Thomas F. Stransky, C.S.P. lization of the Americas, on the one hand, and a series of studies Norman A. Horner Charles R. Taber on how Christian faith has been transmitted and preserved, on Graham Kings Ruth A. Tucker the other," A question missiologists have to ask is, Whydo certain Gary B. McGee Desmond Tutu expressions of Christian faith endure in certain allegedly syncre­ Mary Motte, F.M.M. Andrew F. Walls tistic forms, despite the best efforts of evangelization? Put more Lesslie Newbigin Anastasios Yannoulatos formally, what do these persisting signifiers (symbols and prac­ C. Rene Padilla tices) teach us about the signified (the religious meaning) behind them? In other words, do so-called syncretistic processes have Books for review and correspondence regarding editorial matters should be something to teach us about Christian faith? addressed to the editors. Manuscripts unaccompanied by a self-addressed, 3. If indeed we are coming into a new age of Christianity stamped envelope (or international postal coupons) will not be returned. (Rahner's third age of a world church, or Visser 't Hooft's fifth wave), then we need to look for new forms and configurations. Subscriptions: $18 for one year, $33 for two years, and $49 for three years, This quest includes not only burgeoning new forms such as postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ pentecostal Christianity but also new forms of universal dis­ scribers should send payment by bank draft in U.S. funds on a U.S. bank or by international money order in U.S. funds. Individual copies are $6.00; course that will allow these particular communities to speak to bulk rates upon request. Correspondence regarding subscriptions and one another. The quest for new universalisms is made acute by address changes should be sent to: INTERNATIONAL BULLETIN OF MISSIONARY the explosion of particularisms.? RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. 4. Studying the changes going on in the world church may help us locate more clearly the variety of ways that people are Advertising: thinking theologically. Sociologist Andrew Greeley has been Ruth E. Taylor exploring the use of the analogical and dialectical imaginations, 11 Graffam Road, South Portland, Maine 04106, U.S.A. based on the work of David Tracy." Although theologians are Telephone: (207) 799-4387 prone to believe that everyone does or should think the way they do, the recent appearance of so many works in practical theology Articles appearing in this journal are abstracted and indexed in: is expanding our understandings here." Bibliografia Missionaria 5. Attending to these new encounters of faith and culture Christian Periodical Index also will help us develop new categories for understanding the Guide to People in Periodical Literature relation of faith and culture. Weberian categories of moderniza­ Guide to Social Science and Religion in Periodical Literature tion and secularization have worked fairly well for Europe but Missionalia have not explained religion and modernity as well in North Religion and Theological Abstracts Religion IndexOne: Periodicals America and certainly not the modernization now going on in East and Southeast Asia." Even German sociology is turning to Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors fresh approaches."Studyingfaith and cultureencounters should and not necessarily of the Overseas Ministries Study Center. help us see why religion endures, even when it was supposed to have disappeared. Copyright © 1993by Overseas Ministries Study Center. All rights reserved. Put simply, we need to be able to engage those processes Second-class postage paid at New Haven, Connecticut. whereby Christians are forging their identity in faith amid con­ POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF texts of cultural change. This is more thana practical or a pastoral MISSIONARY RESEARCH, P.O. Box 3000, Denville, New Jersey 07834, U.S.A. problem. It touches at its very heart the way Christians live faithfully in their particular histories. It will reveal also the new ISSN 0272-6122 modes of universal or connecting discourse appropriate to a world church that will likely be as distinct from its Eurocentric

April1993 51 predecessor as was the Hellenistic church from its Semitic fore­ also seems to be a long and subtle process. Studying conversion bear. helps answer the question of just how religious identities are formed and changed. Steps Toward a New Definition There are instances of communities absorbing and embrac­ ing successive religious encounters. An example would be Viet­ These reflections on syncretism in contemporary missiological nam, where local traditions had to deal with two thousand years discussion are intended as an interim report, assessing in a of Chinese hegemony with its attendant Confucian ethic, the general fashion where we have come, the challenges of the introduction of Theravada Buddhism, and, most recently, Chris­ current situations, and the next steps that will have to be taken if tianity. All four traditions are often present together in contem­ we are to come to a definition of syncretism that will sustain us porary Vietnamese people. How is such a mix negotiated into a in a new time and place. Some of the next steps, methodologi­ religious identity? cally, might be the following: New religious movements have always been in formation, Close readings of people living in multiple worlds. This step but the twentieth century has been particularly fertile in this would involve studying devout Christians who negotiate mul­ respect. What do those of Africa, for example, teach us about tiple boundaries within their particular communities. In the reception of Christianity? Or those in Japan of Buddhism? UnitedStates, there is already an academic tradition of congrega- Theoretical considerations ofa newdefinition. A new definition of syncretism will prompt some new reflection on the categories we use to frame the discussion. Four areas will have to come under special scrutiny: Christianity as a religion, theories of Studying encounters of culture, perspectives, and truth claims. faith and culture helps us As noted above, the discussion of Christianity as a religion has beendominated by a Barthian point of view and perhaps less see why religion endures, so (though still significantly) by H. Richard Niebuhr's categories even when it was supposed of Christand culture. As definitions of religion evolve, so too will our perspectives on Christianity.IS Most important here will be to have disappeared. Christianity's relationship to the cultures it encounters. Some recent theorists of culture have been moving toward tionaI studies. This needs to be broadened to include not only more loosely imagined views of culture, away from seeing Christian communities undergoing transformation in their own culture as a system to culture as a conversation or a tool kit by faith but those who find themselves negotiating more than one means of which one negotiates one's day-to-day existence." The religious tradition. Some of the 1992 studies in the Americas relationship between religion and culture has been defined in mentioned above would address that issue. But there are other many ways: epiphenomenal, emblematic, projective, and so on. intriguing examples as well. The largest Japanese community As religion is considered in these new ways vis-a-vis culture, we outside Japan lives in Brazil. The New Religions (Shinko shukyo) may see new models for understanding the formation of reli­ are also present there. Interestingly, non-Japanese are members gious identity. of some of these religions, often nationalistic ones, and in some Studies in race, gender, and class-and the social construc­ instances constitute the majority of the membership. What is tion of each of these-revealdifferent types of identity formation going on here in the minds of those people? How might it help in the same culture. These too will need to be taken into consid­ illumine Christian formations of identity? eration. Study of how globalization is both straining and stimulating The study of syncretism is not just phenomenological, al­ religious identity.The concern for particularismis partially driven though that is an important element. The ultimate issue is truth. by globalization and its attendant pressure on the identity of cultures. This factor is likely to cause both cultural revitalization and cultural collapse. Eastern Europe has already provided Missiology's concern about examples of both. Concern here is for what will be the avenues of universal butnonhegemonic discourse in a world church. Is such crossing boundaries is now possible? If so, how? Some forms of what we identify as syncre­ becoming a central concern tism are responses to colonization." The universalizing mode is the necessary counterpart to the syncretistic formations found in in theology. particularity. Identification of texts of encounter. We need to locate specific kinds of texts across cultures to help to discern useful categories. What constitutes Christian fidelity, authenticity, identity? From We need both diachronic studies of cultural texts to sharpen our the angle explored here, we still are in early stages, since we still critical skills and synchronic ones for their heuristic value. I but dimly perceive how cultural identity is formed and how would suggest that there are four kinds of cultural texts that those processes shape how we construe 'authentic identity (in­ provide privileged entry into worldview and formation of reli­ cluding religious identity). We see the latter point reflected in gious identity-those that concern healing, conversion, multiple individualist and collectivist understandings of what it means to religious encounters, and new religions movements. be a Christian. We need to look at our ideal frame of Christianity Whatever people perceive as putting them out of joint with as a cultural fact-namely, whatdoesChristianitylook like when their world, and what it will take to realign them, probably says it is lived out truly, and how is that affecting our definitions of more about what they believe and hope for than any direct identity now? attempt at articulating worldview and identity. Aims ofanewdefinition ofsyncretism. This point brings us full Conversion may have a sudden, identifiable moment, but it circle in this interim report. Just why do we want to have a new

52 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH definition of syncretism? Three reasons come to mind. The first Finally, the aim is missiological. Missiology has undergone is theological. We seek to find a newcommunion in the particulari­ something of an identity crisis as the meaning of mission has ties of the expression of Christian faith. In a world where that been rethought in the postcolonial period. What we are now particularity is often accompanied by conflict, we seek fidelity seeing is a "deterritorialization" of the globe as persons and both to the Gospel and to the justice of God. We hope to forge cultures intermingle and interpenetrate as never before. thereby a new form of universal discourse that does not colonize Missiology's longtimeconcernaboutcrossingboundaries is now peoples but allows their voice to join those of other Christians becoming a central concern in theology as a whole. In this regard and persons of good will. theology is becoming missiology. Missiology needs to take the The second is cultural. We need to find a universal discourse lead, and a key area is the formation of religious identity in new that is genuinely dialogic and nonviolent, in which the particu­ circumstances. That is why, it seems to me, we must continue to larities and forms of life that nourish and sustain persons and speak of syncretism. We cannot ban its troubled history; we cultures will be respected while at the same time linking commu­ must, rather, come to terms with that pastso as to understand the nities into the larger sphere. present. Notes------­ 1. Jerald D. Gort, Hendrik M. Vroom, Rein Femhout, and Anton 8. Among them, Ramon Gutierrez, WhenJesus Came, theCorn Mothers Wessels, eds., Dialogue and Syncretism: An Interdisciplinary Approach Went Away (Stanford: Stanford Univ. Press, 1991); and Manuel (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1989); Marzal, ed., Elrostro indiodeDios(Lima: Universidad Catolica, 1991). Hermann P. Siller, ed., Suchbewegungen: Synkretismus-Kulturelle 9. On the reciprocity of globalization and localization, see Roland Identitiit-Kirchliches Bekenntnis (Darmstadt: Wissenschaftliches Robertson, Globalization: Social Theory and Global Culture (Newbury Buchgessellschaft, 1991); Peter Schineller, "Inculturation and Syn­ Park, Calif.: Sage, 1992). cretism: What Is the Real Issue?" International Bulletin ofMissionary 10. AndrewM. Greeley, "TheologyandSociology: OnValidatingDavid Research 16 (1992):50-53. Tracy," Journal oftheAmerican Academyof Religion 59 (1991):643-52. 2. Gort et al., Dialogue and Syncretism; Siller, Suchbewegungen. Cf. also 11. Cf., e.g., Don S. Browning, Toward a Fundamental Practical Theology Evangelische Theologie 52, no. 3 (1992), devoted to syncretism and (Minneapolis: Fortress, 1991); Edmund Arens, Christopraxis: inculturation, edited by Theo Sundermeier. Grundziige theologischer Handlungstheorie (Freiburg: Herder, 1992). 3. Leonardo Boff, Church: Charism and Power (New York: Crossroad, 12. See William H. Swatos, [r., A Futurefor Religion? New Paradigms for 1989);Jeffrey Carlson, "The Syncretic Self," Council on the Scientific Social Analysis (Newbury Park, Calif.: Sage, 1992). Study of Religion Bulletin 20 (1991): 17-19; Robert J. Schreiter, Con­ 13. Cf. Ulrich Beck, Risk Society: Towards a New Modernity (Newbury structingLocal Theologies (Maryknoll, N.Y.: Orbis Books, 1985). Park,Calif.: Sage, 1992);andGerhardSchulze,DieErlebnisgesellschaft: 4. Schineller, "Inculturation and Syncretism." Zur Kultursoziologie derGegenwart (Frankfurt: Campus, 1992). 5. Karl Rahner, "Toward a Fundamental Interpretation of Vatican II," 14. One of the best studies remains Serge Gruzinski, La colonisation de Theological Studies 40 (1989):716-27. l'imaginaire (Paris: Gallimard, 1988). 6. I explore this development in Robert J. Schreiter, "Multicultural 15. Cf. Swatos, Futurefor Religion? Ministry: Theory, Practice, Theology," NewTheology Review5 (1992): 16. E.g., the qualitative methods such as those of the team that wrote 6-19;idem, "Contextualization from a World Perspective," Associa­ Robert Bellah et al., Habits oftheHeart (Berkeley: Univ. of California tionof Theological Schools Occasional Papers, no. 1 (forthcoming). Press, 1985);and idem, TheGood Society (Berkeley: Univ. of California 7. Alois Grillmeier, Jesus Christus im Glauben der Kirche (Freiburg: Press, 1991). Herder, 1964- ), has designed the second volume of his magnum opus (three of four parts have appeared thus far) with a communica­ tions and contextualization paradigm in mind (cf. II/I, 9f£.).

April 1993 53 lei Max Warren: Candid Comments on Mission fo from His Personal Letters th I( pr

Graham Kings ra m ax Warren was the major British missiologist of the side of the developing dialogue). They have kindly given permis- ca Mmid-twentieth century.' He influenced mission world- sion and much encouragement for this project. The following w. wide through his twenty-one years as general secretary of the extracts from Warren's letters give some indication of their Xi Church Missionary Society from 1942 to 1963 and through his significance as a window into the mind of this magisterial irr later ministry as canon and subdean of Westminster Abbey for a missiologist.? Tl further ten years, 1963-73. He died in 1977 at the age of seventy- three.' Letter 1, February 9, 1965 - From 1965 to 1977 he wrote a total of 617 personal letters to Aim of the Letters his daughter, Pat, and son-in-law, Roger Hooker, who were CMS missionaries in India.' Roger's ministry was primarily teaching Dear Roger: at Bareilly Theological College, and then as a student of Sanskrit I am planning to do a sort of diary letter, adding to it bit by at the Sanskrit University, Banaras (Varanasi), which also in- bit as occasion offers and sending off the results from time to volved dialogue and witness.' time. How long this bright idea will last I don't know but we'll Warren seemed to be using the discipline of weekly letter see. Sometimes it will be addressed to you and sometimes to Pat, writing as a continuation of his monthly CMS News-Letters, but the presumption is that you'll both read it-you for the which had had a worldwide circulation of about 14,000. He kept -of contents and Pat for the spelling!! . Pat and Roger in touch with life and thought in Britain, sent th cuttings from The Times and The Economist, gave short book Letter 4,March 3, 1965 ge reviews, and worked on a theology of other faiths in dialogue 101 Consultant at Cambridge with Roger. th These letters were alternately addressed to Pat and Roger re Last Friday [Feb. 26] I went up to Cambridge to meet with three and were usually between three and five pages long, sometimes Divinity Professors to plan the 3rd Part of the Theological Tripos. hl written over a period of days. Most of Roger's side of the It was fun and I confess to having got quite a kick out of moving en correspondence is missing for their first tour in India (1965-70) in such exalted circles and even being listened to with what to but available for their second tour (1972-78). appeared to be respect. There's a bit of me which would have Various themes tend to reappear in the letters, such as God been very content to spend my life in the Groves of Academe, but at work outside the covenant, thinking historically, interfaith I'm sure it would have been very bad for me. But an occasional worship, idolatry, mission through personal friendships, race sip at the Pierian fountain does one good!" and immigration, the sickness of British society, ministry at It] an Letter 114, May 31, 1967 fel "Theology is either escapist Prophetic Word and Indigenization kn ag We got back just in time to hear the 6.0 pm news all about the or complacent over the de tension in the Middle East. Here surely is an issue to tax far more ha dilemmas of contemporary than the wit of man .... Meanwhile the Christian Church hasn't Ca really got much to say, indeed what can it say at the moment? history." Ik This poses a question to which I think much more thought fie needs to be given by theologians. It seems to me that theology is "n Westminster Abbey, comments and reviews of past and contem- either escapist or complacent over the dilemmas of contempo- ci rary history. Either it hands the future "over to God" and says porary theologians, and comments on British and world politics. gif that nothing it can do is effective: or it accepts the world as it is. When I read Max Warren's I Believe in the Great Commission ac I speak more of theology not of individual Christians. Individu- as a young student, I was fascinated by his reference in the thl als in their action are often courageous. They refuse to accept a introduction to this correspondence," In 1984, while training as a I'v non possumus and abdicate and at the same time refuse to accept CMS missionary in Birmingham, I met Roger and we discussed WI the letters." One of the first telephone calls I made on returning the status quo. But theology tends to compromise. And so when we see a situation like this in the Middle East (including all that from Kenya at the end of 1991 was to Roger and Pat to discuss the Le has led up to it) or the situation in Nigeria, there is no word .... possibility of publishing a book of selections from the correspon- Gl dence (including extracts from Roger's letters to give the other I wonder if Alan Booth means anything to you and Roger? He's a friend of mine of many years standing and is the London By secretary of the c.c.I.A. [Commission of the Churches on Inter- ph national Affairs, World Council of Churches]. He's a very knowl- Graham Kings, a contributing editor, is Henry Martyn Lecturer in Missiology mt edgeable person and a shrewd judge of what is happening. I in the Cambridge Federation of Theological Colleges, England. He previously 10\ wrote to him recently asking if he could give an estimate of how served as a CMS missionary in Kenya for seven years and as vice principal of St. Ch things were moving in your part of the sub-continent. I had in Andrew's Institute Kabare. He is editing a book of selected letters from Max tht Warren to Roger Hooker (his son-in-law who was in India). mind the recent developments about which Roger wrote in his

54 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Ap l letter describing being driven across Agra in a V.J.P. car. What lifetime, all of them giants, besides whom most other men have follows is a most interesting commentby Alan. I will putan X for been pygmies-and that goes largely for the State as well as the the name of the country and N stands for a very notable person," Church. Winston and Smuts were giants. But in this country I I can't imagine anyone ploughing through this letter, but this cannot think of anyone but Winston. And in the Old Common­ procedure seems sensible. wealthI thinkonlySmutswill still be reckoned a giantin 50years Alan wrote "I entirely agree withyourcommentaboutX.Or time. At one time I thoughtNehru mightbe of his status. But I am rather I should say that there are a number of factors of estrange­ less sanguine the more I read of him. However I am open to ment becoming prominent against a background of almost ines­ conversion. capable cultural attraction (very shrewd! MACW). No doubt the How very few really great men there have been in this whole political scene in X is entering into the first phase of real century, men whose names will still be on men's lips in the year Xisation, after the dominance of the very English N. I have the 2000. impression that much of the thinking of people like M. M. John R. Mott, yes and J.H. Oldham, and Visser 't Hooft, and Thomas, which concerned itself with the Parliamentary system Soderblom, these + my three are all I can muster from the Christian angle. Perhaps Kagawa ought to be included. Of World statesmen who will be gratefully remembered­ #1 knew my calling-to how very very few! Gandhi, yes, [omo Kenyatta and Kenneth Kaunda (possibles), Hammarskjold and Winston-any others? I help folk set forth the would like to get a considered list out of you and Roger. Gospel and serve the Letter 199, January 18, 1969 Christian Mission." Idolatry

You'll be amused to hear that the Swedish missionary society of government as over against the authoritarian, will now be have asked me for a paper on 'Christians and Other Faiths' and thought to be couched in very western terms and that the next as they gave me a month's notice, I have told them I can only let generationof Xian thinkers,Christianandotherwise,will tend to them have a reduced Kelham paper." As the Kelham paper was look more for clues in Asian thought and life for the solution of 6,000 words and the Swedish allowance is 3,500 it is a consider­ the immense political problems of the X sub Continent. In this able reduction, but privately, and just between you and me, and respect I think that the day of a fairly sophisticated liberal, the door of your study, I am rather thrilled that some folk on the humanist, secular democracy in X is probable passing and what continentare interested in my views on this subject. The originof emergeshas yet to be seen. The pointis thatthe newthingis likely their curiosity is my introduction to the 'Christian Presence to be a good deal less British." Series' which, so it appears, are very widely read in Scandinavia. This brings me to Isaiah 44:5-13. I do not find that this Letter 119, July 9, 1967 passage in any way conflicts with my thesis. I am wholly at one Academic Calling? with the prophet in denying any validity to idols. Idols are the false concretions of spiritual insights. What I am concerned with I think I can understand exactly how you are feeling. "Busy here are the 'insights'. When someone is wrestling with the mystery and there" and what is there to show for it? That is part of the of creation, I am not primarily interested in his translation of this feeling. Again there is the awareness of such vast ranges of symbolically into a phallus. That is simply a rather crude and knowledge even in those fields in which one is undaunted: yet oversimplified analogy drawn from an accurate biological fact again life is short. All this I know full well in experience. Deep but when a man is concerned with the mystery of creation, then down in me there has always been a longing to be a Don! And I his mind is being moved by the Creator's Spirit. Not for one had the opportunityonce wheninvitedto be ChaplainofQueens' momentdo I want to claimthatHindu or otherinterpretations of Cambridgewiththe Deanshipanda Fellowshipa few yearslater. this mystery are in themselves inspired. What is inspired is the IknowIcouldhave donesomethingworthwhilein the academic recognition of mystery. Once a man ceases to be preoccupied field if I had concentrated. But I knew my 'calling' was to "mankind"-to help folk to set forth the Gospel and to serve the Christian Mission. And in this 'calling' such potential academic #50 far as the insights of gifts as I possessed have not been wholly wasted. I suppose that a certain ability to see the wood and not be wholly obsessed with other religions are true, the trees, was dueto my real interestin historyandtheology. And they come from the God of I've tried in a small way to get this across in such things that I've written. truth."

Letter 168,June 30, 1968 Great People of the Twentieth Century with the material he is moving in the realm of the spiritual and in that realm he is, wittingly or unwittingly being moved by the By the way Dillistone is going to write Charles Raven's biogra­ Logos, the Creator Spirit, the 'uncovenanted Christ'. That man phy. Sometime or other 'Dilly' wants me to tape-record my goes sadly awry when he comes to interpreting his experience as memories of Charles. I've already had one session with him. I sadly true. Here is the signature of the Fall. loved Charles. With William Temple, and Bell of Chichester, You see, I am not equating the insights of Hinduism with Charles was one of my three main heroes.' I shall always reckon those of Judaism and Christianity. All I'm claiming is that in so they were far and away the three greatest Anglicans of my far as the insights are true, they come from the God of truth. As

April1993 55 I see it, this is it, this is a genuine bridge which enables us to talk Letter 305, October 17, 1971 with and listen to the other man for we have both been touched Universalism and Modern Baals by the grace of God. Is that not a reasonable view? But let us continuethe debate. Ifit servesno otherpurposethanto makeme I am always grateful for being challenged on 'universalism'. But a little more coherent the energy expended is not wasted!! with you I believe in paradox. I'm sure that two mutually inconsistent ideas may have to be held in tension in this our 'time Letter 245, November, 4, 1969 of ignorance.' I wholly agree that God only wants the free Influencing the Queen's Christmas Message response of man and that must involve the possibility of a free rejection. Yet I find myself increasingly perplexed as to what to While I was sitting at lunch, all by myself in the sunlight (it really do with the multitudes, an ever increasing number who are not was pouring in through the window), who should come in but free to reject because they know of no one to accept. Isn't this one the Dean of Windsor, the Very Rev Robin Woods, a friend from of the vastest problems of today. It isn't that 'God is dead'. It is long ago. I had written to himwonderingif he could gentlyinsert that he is unknown as God. Here is our problem with the vast the idea into the head of his Royal Mistress that when she writes secularist mood of our time. You know the phrase "A God­ her Christmas Message for the Press she should say something shaped blank" in the mind of modern man. I'm not sure that is nice about our fellow-citizens in this country who are black or adequate. I wish there was a sure consciousness of a blank to be brown. Robin has many opportunities of slipping in a word filled. Where there is such it is being filled with all kinds of 'false edgeways. He came to talk about this. But he added that on Christmas Day the Queen is coming to Church in Windsor Chapel. The service is to be televised and he, Robin, has to preach for 12 minutes. The upshot of all this was a request that I should "The problem of today is putdownthe mainheadingsfor his sermon!! Thatis whatImeant not that JGod is dead' but by saying that one never knows what odd job will come one's way. that he is unknown as God." Letter 286b, July 9, 1971 Bonhoeffer and Mission

I must share with you two passages from the Life of Bonhoeffer. gods' and here is where the OT becomes so important. We are What follows is Eberhard Bethege/s interpretation not wrestling with the same issues as the OT prophets. The modern Bonhoeffer's actual words. 'Baals' do exist in the minds of their worshippers, indeed in ... Bonhoeffer's theme involves a setting out to discover the altogether too many professing Christians-hence another rel­ presence of Christ in the world of today: not a discovery of the evance of the OT. modern world, nor the discovery of him outside the modern I am now thinking aloud. I wish I had put more of this into world, butdiscovering HIM in this world. BONHOEFFERasked the article I've done for the College of Preachers' Bulletin. But our the simplest of questions, from which it is impossible to emerge researchgroup is going to grapple withthis to-morrow when one unchanged: "Who are YOU?", and that is why he also mentions of our members is going to introduce a discussion of how to prayer right at the beginning of his essay. preach about God today. There is a lot there to chew over. It seems to me to be a real This, so it seems to me, givesa dimension of depth to all one's insight into what you and Pat are engaged upon in India, what in thinking about 'UNIVERSALISM' and the ultimate destiny of a very poor and dim way some of us are trying to do in England. man and the meaning of anakephalaiosis. Now while you may not I wish I had read that passage before editing the "Christian yet be up against quite so much secularist thinking as we are at Presence" series. I'd have made it the text of my Introduction! this end, you are in continuing touch with those who are devo­ tees of a God they do not know, "The Unknown Christ" who is Letter 292, August 5, 1971, veiled within all their best thinking. Here I am not suggesting Interfaith Worship at the Abbey that all Hindu philosophy is a 'veiling'. I expect some of it is as perverse in leading to nihilism as is much western philosophy. Now here is a message very specially for Roger. Edward Carpen­ Indeed with you I would expect that "Bhakti" Hinduism and ter, on behalf of the World Congress of Faiths, has set up a even the sheer animistic superstition of the unlettered conceal working group on "Inter-Faith Worship". He has asked me to be more of the real Christ than the elegant sophistication of learned a 'consultant member', which will not involve lots of meetings. minds. It has always taken 'the childlike in heart' to knowGod in In accepting I advanced the suggestion that there was a real a vital way. weakness in trying to get a service in which half-a-dozen Faiths So you see what a long chase your paragraph on 'UNIVER­ were represented. This results in eachchoosing the mostedifying SALISM' has taken me. Keep up this challenge-youare, as Isaid passages from their sacred scriptures. There is no sensewhatever in my last letter, the only person with whom a regular conversa­ of corporate worship. Isaid thatI thought it would be much more tion is possible. sensible for each Faith in turn to have an ordinarynormal service of their own, to which others would be invited as guests, but Letter 307, October 26, 1971 would not be expected to contribute (except, no doubt in private Dialogue and Semitic Background prayer). I added that I fully realized that even this meant being 'spectators' and thus making for unreality. But at least the I was very interested in your report of the conversation with experiment was worth making. I knew that Edward goes every Dube about the Satsang. The extract from your diary is making a year to the sedar with a liberal Jewish family on the Eve of point of enormous importance, though it will call for the contin­ Passover. I then cited Roger's going to the Saisang," ued pursuit of a coherent way of expressing what in your

56 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH previous letter you so rightly called the 'paradox' at the heart of throwing up Muhammed no less than Amos and John the Bap­ the ChristianFaith-theCosmicChristandthe Jesus of Nazareth. tist. The Universaland the particular-butthe particularanchored in Now my whole approach to dialogue is profoundly influ­ secular history. enced by my mind being settled in this particular groove. In Of course dialogue implies a recognised distinction of "I" relationto all my experiencesofdialoguethe mustsofde Corneille and "Thou" horizontally as well as vertically. are valid. I think you are almost certainly right when you say that I most fully recognise that this does not apply to you. For me while you are experiencing Dialogue you doubt if the other man one of the enormously enriching experiences of Pat's inspired (Hindu)is.Haveyou thoughtoftakingthis upwithAkishiparanda choice of a husband is that my assumptions are always being or with Klaus Klostermeier? It would be very useful to get their very properly challenged by the reminder that there is another minds on this point. If you see Raymond Panikkar this coming "universe of discourse" where they cannotbe applied simpliciter. weekend (we'd got your dates wrong) I doubt if you'd get time In a very small way, in my first essay in A Theology of to tackle so vast a subject. But the point you make is vital,though Attention,I've gone as far as intuitioncan take me though at least it in no way relieves you of the effort! ... with a Hindu or a BuddhistI would have to listen and try to hear Now here is a point where in our discussions (you with me) what he was saying-not imagine that the words we used meant we need to be clear how very great are my limitations. I know a to him what they meant to me. little about Islam and Judaism and Western Agnosticism (secu­ larismifyoulike). IknownothingaboutHinduismor Buddhism. Letter 396a, April 26, 1973 In meetingwitha Muslimor a Jew or a Western Agnostic Iam John Taylor and Episcopacy? meeting with three persons who to a real extent argue from the same premises [for example, the] Muslim, Jew and I all revere I have a strong hunch that we'll not have [John Taylor] much Abraham and for precisely the same reasons, faith-obedience to longer in C.M.S. (This is for you and Roger alone). He's already God. We all three reckonthathistoryis supremelyimportant. We turned down two bishoprics, but the pressures on him are all see God acting in history-in all history-we all believe in mounting. He is head and shoulders spiritually and mentally Transcendence and whatever our different views of immanence above any of his contemporaries and is one of the few Anglicans they are always related to Revelation of the Transcendent. And witha capacityfor seeing6feet in front of his nose and thena little the Western Agnostic, though he is often unaware of it, has had more. What is more he doesn't possess the peculiar Anglican all his mental processes formed from this marrying of Hellenic Ecclesiastical squint which gets virtually every important issue and Semitic thought. What we have to recognise as the real out of focus. So perhaps one ought not to grudge him to the dividing line is that, whatever the degrees of "differences" of the Episcopate. If one does it is because there is so much grim three monotheistic religions all have a "westward look". The evidence of what 'elevation' does in the way of paralysing marriage really was between Greece and Judea with the Desert creative thinking and creative action. I am full of foreboding." Notes------­ 1. This essay was presented originally at the eighth conference of the there, see Roger Hooker, "Ministry in Multi-Faith Britain," Interna­ International Association for Mission Studies, in Honolulu, Hawaii, tional Bulletin ofMissionary Research 13, no. 3 (1989):128-30.See also August 3-11, 1992. Roger Hooker and Christopher Lamb, Love theStranger: Ministry in 2. For Warren's influence, major books, and articles, see the articles by Multi-Faith Areas (London: SPCK, 1986). F. W. Dillistone, "The Legacy of Max Warren," International Bulletin 7. The extracts are from the first 400 of the 617 letters. The titles are my ofMissionary Research 5, no. 3 (1981):114-17;TimYates, "Evangelical­ own; the letters were numbered by Roger Hooker later; the spelling ism Without Hyphens: Max Warren, the Tradition and Theology of and punctuation are left as in the original. Mission," Anvil 2, no. 3 (1985): 231-45; idem, "Anglican Evangelical 8. Warren gave two series of lectures in the Cambridge University Missiology, 1922-1984," Missiology 14, no. 2 (1986):147-57, as well as Divinity School, which were published as TheMissionary Movement Warren's autobiography, Crowded Canvas: Some Experiences ofa Life­ from Britain in Modern History(London: SCM Press, 1965) and Social time (London: Hodder and Stoughton, 1974), and his biography, F. Historyand Christian Mission (London: SCM Press, 1967). W. Dillistone, IntoAll theWorld: A Biography ofMax Warren (London: 9. Warren here is using X to meanIndia and N to meanNehru. His next Hodder and Stoughton, 1980). Three theses have been written on his sentenceimplieshe had the possibilityof censorshipin mind, though missiologicalthought,by P. G. C. Meiring (Pretoria,1968),F.E.Furey the code is rather obvious. (Louvain, 1974), and O. Haaramaki (Helsinki, 1982, which has an 10. When the paper on which this article is based was presented at the excellent, full bibliographyas wellas a shortEnglishsummaryof the International Association for Mission Studies conference in Hawaii Finnish thesis). See also O. Haaramaki, "Mission and Unity in the (see n. 1), Prof. Carl Hallencreutz, who was present in the meeting, MissionaryTheology of Max Warren," International ReviewofMission announced that he was the one who had invited Warren to write that 72, no. 286 (1983): 267-72. paper. He also added that Gustav Warneck had had a significant 3. Warren's parents were CMS missionaries in India, where he spent regular correspondence with his son in Indonesia. the first eight years of his life. 11. A weekly meeting when a Hindu family and a few neighbors recited 4. For his accounts of, and reflections on, this ministry, see the follow­ and listened to expositions of the Ramcaritamanas of Tulsi Das and ingbooks by Roger Hooker: Uncharted Journey (London: CMS, 1973); the Bhagavadgita. Journey into Varanasi (London: CMS, 1978); Voices of Varanasi (Lon­ 12. In fact John V. Taylor did have a creative period as bishop of don: CMS, 1979); Themes in HinduismandChristianity: A Comparative Winchester. During this time he wrote a prophetic book on ecology, Study (Frankfurt: Peter Lang, 1989). Enough Is Enough (London: SCM Press, 1975); chaired the Church of 5. Max Warren, I Believe in theGreat Commission (London: Hodder and England's Doctrine Commission, which produced Believing in the Stoughton; Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976). Church: The Corporate Nature of Faith (London: SPCK, 1981); and 6. Roger and Pat Hooker are currently missionaries among Asians in directed the premier production of a modern opera of Jesus' passion Smethwick near Birmingham. For a description of their ministry in the cathedral at Winchester.

58 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH My Pilgrimage in Mission

John ~ Taylor

here exists a very positive theology of Christian mission I am a devotee of Jesus before I am a believer in Christianity .... T based upon the unmistakable mandate of the New Tes­ I was told the stories of Jesus and taught to speak to him as an tament. Yet I doubt whether anyone has derived the inner invisible but very real companion and Lord. So there was never imperative, the itch of mission, from theological reflection alone. any distinction between the historical figure in the Gospels and It is a much more complex impulse than that, and the pilgrimage the Christof experience ....Thatearly relationship withJesus was naive and unquestioning. But it didn't stay naive .... About many ofanyonewhois drivenby it consists to a largeextentof a gradual things I am confused and many hopes have been disappointed. purification of motives in the fire of reality. But I cannot escape from my enchantment with Jesus. His hold over me grows stronger with the years. Fascination of Geography and Culture That childish attachment, coupled with the romantic mis­ In my own case the crude beginnings of this impulse were sionary biographies that were included among the books I de­ composed largely of romantic curiosity. Born in 1914,I was four voured from eleven years old and up, dictated the purpose of my years old when my father, a young evangelical clergyman of the "going elsewhere," however vaguely understood. I wanted to Church of England, became headmaster of a small "public" share and I wanted to help, and this relationship with a living (independent) school on the coast north of Dover. Visitors from Jesus was somehow central to the sharing. Perhaps because I many partsof the world, invited to lectureor preachin the school, knew myself to be a very defective disciple, the aspiration was a stayed for a night or two in our home. Thus I discovered at an lot less priggish thanit sounds. Bythe time IwassixteenIfelt sure early age that Indian, Chinese, or African guests' were fun, and thatI should prepare myselffor Christianservice abroad, though this, combined with the almost daily sight of the sea and its in what capacity I was not clear. The subsequent decision to seek horizon, created for me the image of a beckoning world beyond ordination was taken with that aim in view. my immediate rather flat and colorless surroundings. Ten years later, married and into my second curacy in the The romantic fascination of geography is not to be despised northof England,Isawtheissuein rather morerealisticandmore as a spark to ignite a sense of vocation. For mission means being confusing terms. Through evangelistic work among young sent, and you can be sent only from where you are to somewhere people, I had known the satisfaction of seeing others make the else. If you stay where you were before, you have not been sent, discovery of a relationship with the living Jesus. I had learned or at least, you have not gone. Mission is a going elsewhere. It also the necessity of the living church for the nurture of that may not be a geographic elsewhere; it may be a cultural else­ relationship. And I had tasted the joys of exploring a cultural where, a going to people who speak with a different accent and "elsewhere" in the back streets of London's West End. So the have a different background. However it is applied, the image of difference between a ministry at home or abroad seemed far less a journey is always a valid metaphor of mission, and the first significant. We were ready to go, but no further call was given, crucial step is out of one's own shoes into the shoes of another nor could I imagine what kind of signal I was waiting for. By a person, or, even more significantly, outof one's ownears into the happy chance I was able to put my absurd problem to Dr. Max ears of the person one is talking to, so as to hear one's own words Warren, who had just been appointed general secretary of the as the other hears them. Church Missionary Society. "Tell me," he said, "where your My germinal "yonderlust" might just as well have led me interests lie and what skills you think you have to offer, and I'll toward the colonial service or into social anthropology or even let you know if there's a post in Africa or Asia that I think you psychiatry, were it not for the religious motivation that my might fill." Thus another small heap of unreality was swept parents gently and consistently imparted to me throughout my away. I confessed that I had wondered about work in a theologi­ childhood. I attempted to analyze this influence in a radio talk I cal college in Britain; five months later, after I had declined an was asked to broadcast in 1974. incumbency in North London, Max asked us if we would go to Bishop Tucker College, Mukono, in Uganda. Lessons Learned in Bishop Tucker College John V. Taylor graduated in English literature and history at Cambridge, England, and in theology at Oxford. He also took a diploma in education at Probably the most profound and lasting lesson of our ten years London University. Aftertwocuracies in Britain hespentten years aswarden there came to me through having to teach biblical studies and oftheBishop Tucker Memorial College (atheological seminary) in Uganda. He general theology in a language devoid of genuine abstract terms. then spentfour years as research assistant for the International Missionary In Kenya Archbishop Beecher argued persuasively that Swahili, Council, after which hebecame Africa secretary andlater general secretary ofthe Church Missionary Society. Duringthistimeheserved asvice-chairman ofthe with its vocabulary derived from Arabic and ultimately from Theological Education Fundof the World Council of Churches. From 1975 to Hebrewand Greek roots, was best suited to become the theologi­ 1985 hewasbishop ofWinchester. Taylor's best-known book isThe GoBetween cal lingua franca of East Africa, as Latin had been in Europe. This God, which continues tosellin its twentieth year. Anothervolume in thesame would have been unacceptable in Uganda at that time, and I am genre, The Christlike God, waspublished, also bytheSCM Press, in October thankful that I was forced by the intractable concreteness of 1992. His other writings include The Primal Vision-Christian Presence Luganda to ask myself time and time again what I really meant amid African Religion and Enough Is Enough, a critique of theconsumer by a theological term. This exercise instilled in me the realization society.

April1993 59 that every abstract idea, including our idea of God, is derived them in any real sense at all." The place of social and political from experience, and all revelation is given through things that action in the Christianmission is a question that has never ceased happen. True theology has to be incarnational. to dog my pilgrimage, especially during the years of closer Without my fully realizing it at the time, it was this insight association with the World Council of Churches. The witness of that added the "Catholic" dimension of the Christian view of the Bible patently takes full account of the perverse, catastrophic things to the "evangelical" dimension in which my faith was element in human nature, yet it forbids us to abandon this world formed. In order that its reality may be communicated to those either to the devil or to the secular processes. I find I have not who are not nurtured in a Christian family, the individual's radically departed from what I wrote in that book in 1956. "We experience of the presence of Christ needs to be embodied in the shall not build the Kingdom of Heaven in this world; neverthe­ family of the church. The church is itself part of the Gospel it less God will give it to us. And all our planning and patience, our proclaims: the mediumis the message. The damaging and unreal fighting and faithfulness, our longing and loss, will be related to separation of these essentially complementary dimensions was the coming of His Kingdom, not as the builder's effort is related starkly demonstrated in the early history of Christianity in to the finished cathedral, but as the caterpillar's slow struggle for Uganda as described by Father J. P. Thoonen of the Mill Hill existence is related to the butterfly." Mission in his book Black Martyrs (Sheed and Ward, 1942): "Mackay's method, somewhat puzzling to Catholics, is in accor­ End of the "Hero" Image dance with the strictly Protestant idea of conversion, the essence of which is a psychological act of trust, or even an emotional crisis, on the part of the candidate. Conversion in the Catholic, Then came, for me, the final breaking of the romantic image. For missiological sense consists in the incorporation of the candidate inescapable family reasons we had to return to Britain. I had in the visible Church." loved Uganda and expected to spend my working life there; I It was clear in any case that my pastoral role, and that of thought that was what good missionaries did. The inner misery almost all expatriate missionaries, was not to evangelize but to of the year 1954-55,withno newjobin prospectand an obligation contribute to the servicing and enlivening of the church. As to address audiences overand overagain abouta calling thatwas mission history came to be more thoroughly researched, it was no longer mine, brought me to realize at last that my childish revealed that in fact the evangelization of untouched people had vision of the missionary as the top-grade Christian had been my always and everywhere been carried forward mainly by indig­ idol. From that time, whenever I have caught myself trying to be enous Christians in a context of church renewal. the stuff of which heroes are made, I have known what is going Though I had not consciously identified them, those two on. principles-grounding all concepts in experience, and embody­ At the end of the year I was invited to join the research ing the Gospel in the life of the church-induced me to concen­ section of the International Missionary Council to carry out the trate on three spheres of experimentin the training of men for the first of a series of studies in the processes of growth in local ministry. The first I called community. We built a "Village" of churches and to undertake the exploratory setting up of further twelve separate houses for the married ordinands and their studies. It was an interdisciplinary task lying in the no-man's­ families, and gradually more and more of the formal curriculum land between sociology and theology, and it taught me to value was related to the daily life, relationships, and tensions of that listening rather than speaking. The historical side of the research small theocracy. God's method of teaching theology to his an­ helped me to recognize the praeparatio evangelii that has preceded cient people, Israel, seemed a good model for the training of the planting of any local church. I saw that, before ever the first spiritual leaders for rural communities. Christian witnesses arrived, the sociological and psychological The second sphere of experiment was in the whole area of foundations of the future church were already laid, and only if creativity-the development of drama, indigenous music, and that church, when it was built, conformed to those foundations handicrafts. Our motive was explained in a paper I read to the would it be strong. Churches that have been kept too long in Uganda Teachers' Association in 1953, in which I said, among missionary leading-strings, or shaped too rigidly to a universal other things: "Those who have been educated to imitate, whose model, do not relate responsibly to their own encompassing thought is second-hand and who speak in cliches, whose skill situation. After all, what do the ancient centers of Christianity consists in repeating the movements and the processes of others, know about being a third-generation church in the twentieth may attain a high proficiency and usefulness as professional century? technicians, but as persons they remain deeply unfulfilled and In fact they have shown singularly little interest in knowing. resentful." We had hoped that, when the fifteen in-depth studies of local The third area of experiment, introduced toward the end of churches in every continent had been completed, they would our time at Mukono as Uganda entered the final run-up toward provide a corpus of practical evidence that systematic theolo­ its national independence, was that of political consciousness. This gians would be glad to take into account in their understanding required onlya more deliberate reference to currentaffairs in our of the nature of the church. But several abortive attempts to get routine study of the Old Testament prophets and the back­ some of them to appraise the material in conference showed that ground to the Gospels. In retrospect it appears that this last they considered it relevant to no one but missiologists. Theologi­ experimentwasinitiatedat leastten years too late to be of any use cal truths were apparently independent of experience. In the in equipping the Church of Uganda for what was to come. long term the project had been a failure. Though we missed the bus, we had to make the attempt because In the fall of 1959 I was called to the headquarters staff of the ideasare unrealunlesstheyare groundedin experience. As I said Church Missionary Society. For the next fifteen years, first as in a small book written for Penguins in 1956 entitled Christianity Africa secretary and then as general secretary, the task was to andPolitics inAfrica, "If people feel that God cares nothing for the occupyand to shape all my thinking. It was a period in which one things which vitally affect their daily lives and stir their deepest country after another in Africa and southern Asia achieved its emotions they will not easily be persuaded that such a God loves independence, only to have its high hopes torn to shreds by civil

60 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH war, as in the Sudan, Zaire, Nigeria, Vietnam, Burma, Angola, distinction between home and abroad had no significance. Still and Mozambique. All this strife wasin some degree related to the convinced that the Gospel has to be conveyed and grasped in the cold war between the two great powers. At the same time new terms of Everyman's mundane experiences, I searched on for a dioceses-Anglican, Catholic, and Lutheran-proliferated, al­ synthesis of the great Pauline categories and the world's agenda. most all under indigenous bishops. Except in India, Pakistan, In 1968 I wrote: and the Pacific, burgeoning schemes of church union were aborted, and confessional blocs such as the Anglican Commun­ The language of salvation-sin and judgement, repentance and ion and the Lutheran World Federation became more self-aware faith, reconciliation and new birth-is not meant to describe and significant. events in a separate or inner world of "spiritual realities." ... The These developments heightened my concern and perplexity self that experiences God, and the self that works and worries and over the right structures and relationships of mission that the quarrels and belongs to the here and now, are not separate selves but one indivisible person. That person is continually responding IMC studies had already brought home to me. With the emer­ to others and affecting others, growing more human or less gence of a new consciousness of mutuality between the indepen­ human, turning towards life or towards death, being shaped for dent, national provinces, autonomous missionary societies were salvation or for damnation through everyday choices and deci­ coming under attack. Mission, it was argued, should be a church­ sions, his own and other people's .... The life of the world, then, to-church partnership, and missionaries should feel that they its network of human relations and its processes of change, is the milieu, the element, in whichJesus Christ is at work to make men whole.

Mission is not what one The new religious pluralism of British society brought other church does for another but pressing questions-how to dispel insular prejudices, how to what churches do together help the churches to recognize and aid fellow God-fearers in a materialist culture, and how to interpret the familiar concepts of for the world. mission in the light of these unfamiliar experiences of people of other faiths. Some of the theologians who had hitherto ignored missiology as strictly extracurricular now leaped into this field belonged and were individually answerable only, on the one with confident new brooms. But the people whose guidance I hand, to the church that recruited and supported them and, on could trust were those who had already enjoyed years of close the other, to the church to which they were transferred. Now, the friendship withJews, Muslims, Hindus,or Buddhists. Fromsuch policy of the CMS from Henry Venn onward, notwithstanding spiritual proximity they had learned notto compare systems and those missionaries who dragged their feet, had been to integrate dogmasbut to discover what those things mean in experience. In every local mission fully into the authority-structure of a respon­ dialogue people of different faiths find much common ground sible indigenous church. The IMC research studies had revealed andalso confrontan impenetrable"otherness." At whichpoint­ the debilitating effect of prolonged missionary paternalism, and and few have gone beyond it-each can only bear witness to that at Mukono I had taken exception to the Standing Committee of "face" of God to which his or her own religion bears its most the Uganda Mission for deciding issues that should have been characteristic witness. The Christian has to affirm that, whatever the business of the church itself. Then what made me take my else God may be, God is Christlike-and such a statement stands stand in defense of the society principle? or falls according to the life-style of the speaker. In this day of Was it loyalty to my mentor and predecessor, Max Warren, pluralism the testimony of one faith to another is more than ever who also believed in it? To some extent, perhaps. I do not think dependent upon the conduct of its adherents as a community. it was a mere refusal to sawoff the branchI happened to be sitting That challenge to a church on trial has become my main on. We were resisting what we saw as a fallacious model of the preoccupation during ten years as a diocesan bishop and seven church that we did not wish to see exported to the newly more in retirement. Does ourChristianitymake any difference to independentprovinces, namely, the modelof a unitaryhomoge­ ourcitizenship in the secularworld? Is Christ equally a reality for neous organization. From the beginning the church has always us at both ends of the commuter line? Is the local church a been a composite body-one whole, certainly, but made up, like worship club with a paid secretary, or is it a means of equipping the creation itself, of lesser, self-determining wholes that are its members to live Christianly in the neighborhood and the themselves made up of still lesser wholes. "Suppose the ear were workplace? The honest answers to such questions are discourag­ to say, 'Because I am not an eye, I do not belong to the body,' it ing, not because we are wrongly organized, but because, as a belongs to the body nonetheless. If the body were all eye, how church, we are no longer really convinced. And our loss of could it hear?" Different individuals and differentgroups within conviction stems from the fact that the things we say we believe the body of the church are fired by different enthusiasms and are so little descriptive of the things we commonly experience. equipped with different gifts. All vocation is vicarious. That has Making the connection betweendoctrine and normal experience always been the justification of the religious orders in all their has become for me the most urgent task of mission. Perhaps the variety, and a missionary society is very like an order of men and only connection that can now be unmistakably brought home to women whose special commitment is toturn theeyes ofthechurch our Western civilization in its affluent meaninglessness is that to theworld beyond thechurch. Such a society offers to put at the between its own experience of decline and the theology of total disposal of any church those who, as its members, are judgment. For the focal point, the spotlit area, of Christian valued for that particular commitment. For mission is not what vitality is moving elsewhere, as it had done three or four times one church does for another, but what churches do together for before in the history of the Gospel. There are no grounds for the world. gloom in this prognostication, however, for the mission is not The aspects of mission, however, that increasingly claimed ours but God's. "The grass withers, the flowers fade, but the my thought during the years with CMS were ones for which the Word of our God endures for ever."

April1993 61 The Legacy of Pius XI

Josef Metzler, O.M.!.

ope Pius XI was born Achille Ratti, May 31, 1857, in Lateran Pact and the concordat with Italy, whereby after nearly P Desio near Milan. Growing up in the milieu of the sixty years the "Roman Question" was finally solved, clarified aspiring industrial middle class of Lombardi, he felt the impact and underlined the church's spiritual role. The religious and of the modern rush for social and economic prosperity.' After pastoral tasks of the papacy manifestly came to the foreground, excelling in his course in the humanities at Milan's state college its temporal and political interests faded into the background, and completing two years in the Milan seminary, at twenty-two and the roman Curia enjoyed as never before a universal moral years of age he entered the Lombard College in Rome. For three esteem.' years he studied church history, theology, and philosophy and received his degree in all three. On December 20, 1879, he was Pius XI and Mission Science ordained priest in the Lateran Basilica. Modern scholarly study of missions owes its foundations to Early Years in Parish and Academic Ministry GustavWarneck(1834-1910), who in 1874founded the Allgemeine Missionszeitschrift and in 1896 became the first professor of mis­ In 1882he returned to Milan. After serving for a short time as the sions in Halle. His activities and publications in mission studies administrator of a parish, he was assigned to teach "sacred wielded their influence and became the norm for the founding of eloquence" (homiletics) and a dogma course in the major semi­ a Catholic science of missions. In his 1919 encyclical Maximum nary. After teaching for five years, he joined the staff of the illud, Benedict XV had outlined a concept of missionary forma­ Ambrosian Library and from that time onward was engaged in tion in sacred and profane sciences, and he asked that a center of intensive academic research and writing. He published Guida mission studies be established in the Collegio Urbano in Rome." sommaria perilvisitatore della Biblioteca Ambrosiana edelle collezioni Cardinal Willem van Rossum, prefect of the Sacred Congrega­ annesse [Brief Visitor's Guide to the Ambrosian Library and Its tion "de Propaganda Fide" (1918-32),immediately went to work Related Collections] (Milan, 1907) and numerous works on the to establish an academic chair for mission studies. historyof the churchin Milanas well as on CharlesBorromeoand Pius XI took up these ideas right from the outset of his othersubjects.'In 1907he was appointeddirectorofthe Ambrosian pontificate. Adopting the motto "Pax Christi in Regno Christi," Library and also papal domestic prelate. the pope proclaimed 1925,1929,and 1933Holy Years. His lively When Franz Ehrle, S.J.,resigned his postin 1911as prefect of concern for missions, and his bent for speedy execution, became the Vatican Library, Pius X appointed Achille Ratti as vice­ evident when he gave orders that a missions exhibit, featuring a prefect; and, in 1914, as prefect. Monsignor Ratti was uprooted missions library, be organized in the Vatican for the 1925 Holy from his scholarlylibraryroutineon April25,1918,whenBenedict Year." He selected a splendid location for the exhibit, the great XV appointed him apostolic visitor to Poland.' This new courtyard of the Pigna, adjacent to the newwing of the museums. ecclesiastico-political and diplomatic task he performed skill­ Vicars and prefects apostolic were asked to send mission books fully and tactfully. Because of his knowledge of languages (Ger­ and maps to the exhibit? man, French, Spanish, English) and his repeated journeys into Close to 30,000 volumes, in all languages, arrived in Rome Germany, Switzerland, and England, he was well prepared for for the Vatican Missionary Exhibition, and experts from all over this new assignment. His apostolic travels and visits took him the world were invited to Rome to assist in its preparation. through the whole of Poland and the Baltic States. After Poland Among them was Father Robert Streit, O.M.I., already known in achieved politicalindependencein 1919,the popeappointedhim Rome for the publication of the first volumes of the monumental apostolic nuncio and titular archbishop. However, his additional Bibliotheca Missionum. No one seemed better prepared to orga­ appointment as head commissioner for Silesia, East and West nize the library section, which was meant to display the literary Prussia put him into diplomatic conflict both with Poland and and scholarly work of Catholic missionaries and missiologists. with Germany. The pope freed him from this delicate situation The pope followed Streit's work with special interest. When he by appointing him archbishop of Milan, and he raised him to visited the exhibition for the first time, he went directly to the membership in the College of Cardinals on June 13, 1921. His library, where he paused to examine the collections grouped tenure as chief shepherd in Milan lasted for only a few months. according to the origin of the volumes. When he came to open Benedict XV died on January 22, 1922, and on February 6, Ratti other pavilions, he stopped again in the libraryto inspect the new emerged from the conclave as Pius XI. collections and documents that had recently arrived. "Whenever Besides the traditional measures taken as pope for the pro­ he would come to the exhibition in the quiet hours," recalls motion of the Gospel, his international relationships with states Father Streit, "he would never fail to come to the library to see and peoples are of particular significance. The concluding of the how the work was progressing.liB "The importance," he said on the day of inauguration, "given to the scientific and literary section proclaims that even in holiness, hardships and sacrifices are not sufficient; neither is empiricism, but knowledge is necessary in order that fruit may JosefMetzler,aGerman Oblate ofMaryImmaculate, taughtmissionhistoryfor be gathered from these hardships and sacrifices. Just as today in more than thirty years at the Papal University Urbaniana, Rome,and was industry, commerce, and the more material occupations of life archivist of Propaganda Fide. Since 1984 he has been Prefect of the Vatican there is a search for scientific guidelines, so these must not be Archives. lacking in the missionary field."?

62 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH At the close of the Missionary Exhibition, which the pope number of catechists too ought to be increased. The encyclical compared to "a vast book," Pius XIexpressed the desire that this concludes with some practical advice concerning the external "book" might always be open in Rome, "where the real center of organizationof thechurchin missionlandsand the development propulsion and diffusion of all the missions is ... where it will be of schools of higher learning. everavailable to all." Thuswasfounded theMissionaryMuseum Pius Xl's missionary program thus embraced the whole at the Lateran (now in the Vatican Museum). With the same work of the evangelization of peoples, including the faithful of purpose in mind, he also decided that the literary section of the the established churches and the new churches. The pope re­ exhibition should remain in Rome as the Pontifical Missionary minded all the faithful, especially clergy and bishops, of their Library in order to make it a center for missiological research on duty to collaborate and cooperate effectively in the world's the very site of the offices of Propaganda Fide. Father Robert evangelization, for all are responsible for the missions. Pius XI Streit was named the first head librarian.'? especiallyinsisted thatbishops were responsible for the mission­ That was a decisive step on the way to carrying out the ary activity of the entire church. mission science plans of the pope. Because of the prodding of In spite of the centuries-old tradition of the church and Benedict XVfrom 1920onward,missionaryscience courseswere repeated reminders from the pontiffs and the decrees and in­ given in the theology faculty of the Athenaeum (today Univer­ structions of Propaganda Fide, the problem of native clergy was sity) Urbanianum of Propaganda Fide. Finally, in 1933 Pius XI far from solved. Pius XI tackled this problem and asked for an established in the same Athenaeum the Institutum Missionale energetic and radical solution. He was aware that the contempo­ Scientificum. The previous year the Jesuits had expanded their rary world was moving at a rapid pace and that if the church Gregorian University in Rome with a faculty of mission sciences. failed to solve the problem of native clergy, it would be left behind. From the very outset Propaganda Fide had struggled The Mission Program of Pius XI against the interference of the colonial powers in mission affairs and had done its best to encourage the development of autono­ The missionary encyclical Rerum Ecclesiae of February 28, 1926,11 mous local churches. Now, after the First World War, the era of is of the greatest importance in Pius Xl's missionary program. In political colonialismwas winding down, even though not all the it are expressed in all its fullness "his broad outlook, his creative powers were convinced of that. Pius XI, a far-seeing man, was energy, the nobility of his heart burning with love for Christ/"" preparingthe future of the church in the new countries thatwere In the modern missionary literature, Rerum Ecclesiae must be nearing their time of independence. numbered among the church's basic documents. "Converting the pagans is an obligation of charity toward God and neighbor Carrying Out the Mission Program and binds all the faithful, especially the clergy and ecclesiastical superiors.r" The pope thus strongly admonished the faithful to Alreadyin1926,theyearthemissionencyclicalappeared, PiusXI be more fruitful in their missionary activity. They were sum­ took the first steps to achieve the missionary aims he had set for moned to moreinsistentandconstantprayerfor missionsandfor himself. HewrotetheapostolicletterAbipsis pontificatus primordiis missionary vocations. The bishops were exhorted to promote onJune 15, 1926, which was addressed to the vicars and prefects apostolic of the missionary church in China." In it the pope condemned missionary involvement in political activities, refer­ Rerum Ecclesiae reflects ring to recent dreadful consequences, and stressed the purely spiritualcharacterof missions. Healsowarnedagainst settingup Pius Xl's whole missionary barriers between the foreign and native clergies. He expressed doctrine and is among the joy that it had been possible in a short while to hand over several mission territories to the Chinese clergy and hinted that soon church's basic documents. some Chinese priests would be ordained bishops. The pope also spoke about the French Protectorate in China. He stressed that if the church tolerated the exercise by foreign powers of a certain missionary vocations and not to fear a lessening of priestly protectorate over the church in a foreign land, it was only vocations for their dioceses. The Pontifical Works for the Propa­ inasmuch as it recognized the right of each state to protect its gation of the Faith were recommended. To vicars and prefects citizens all over the world. apostolic, the pope strongly recommended the formation of an The indication of an imminent ordination of Chinese bish­ indigenous clergy and the establishment of new diocesan semi­ opsbroughtgreat joy in the whole Catholic world, butespecially naries. Local priests were not to be employed in subordinate in China. The actual deed was not long in coming. Cardinal van services only but ought to be educated to assume the direction of Rossum informed the pope that a Chinese priest had just been the missions so that the foreign missionaries could devote them­ named to the post of vicar apostolic, with all the episcopal selves to new tasks in other territories. Formation of local clergy dignity. Pius XI was not only pleased but also immediately was indispensable both because indigenous leaders know better declared himself ready to ordain personally the first Chinese the languagesandcustomsof missionareas andbecausetheyrun bishop in the modern era. The episcopal ordination was to take lessdangerof beingexpelledin case of waror internalupheavals. place in the autumn of 1926. The pope then asked that native persons of both sexes be The pope's readiness to ordain personally the first Chinese admitted into the already-existing religious congregations and bishop prompted a flurry of activity both in Rome and in China. that they be helped to found new ones in conformity with local Not one but several Chinese episcopal candidates were to be conditions and with the way native peoples think. The contem­ presented to the pope. plative life must especially be furthered in missions, both be­ TwoChineseprefectsapostolicalreadyin office werenamed cause of its intrinsic value and because it corresponds to the bishops, and three new vicariates apostolic with Chinese ordi­ natural dispositions of various peoples in mission lands. The naries were established. Thereby six Chinese bishops were at

April 1993 63 hand for the solemn consecration in Rome on October 28, 1926. Pius XI emphasized that these decisions should be given due Pius XI had chosen this date because he himself had received publicity throughout the whole of China. The result, as antici- episcopal ordination on October 28 in 1919.15 pated and desired by the pope, was that one after the other of the This event caused a sensation across the world. Celso vicars apostolic in China reported to Rome that Christians were Costantini, the apostolic delegate to China who had come to no longer attributing any religious significance to the Chinese Rome with these bishops, compared it to an electric current that rites. Therefore, they asked, could the same measures allowed in aroused the missions in China to new life and a new direction. Manchukuo be granted in other areas as well? Such requests A year later in Rome, on October 3D, 1927, on the feast of were granted. Finally, on December 8, 1939, the pope authorized Christ the King, Pius XI ordained the first Japanese bishop; and Propaganda Fide to provide the following principles for the onJune II, 1933, the first Vietnamese bishop. He would also have whole of China: liked to ordain the first bishops from Africa in the modern era. This privilege, however, was reserved for his successor. 1. Catholics are allowed to take part in expressions of honor In the mid-1930s Pius XI addressed another exceptionally made before images and plaques of Confucius in Confucian important item, namely, the inculturation of the Christian mes- memorial places or in schools. sage. This was 'particularly urgent in C~i~a in order to counter 2. It is permissible in Catholic schools to put up the picture of Confucius, or a plaque bearing his name, and to greet it with a bow of one's head. 3. Catholic teachers and students, who are ordered thereto, may Ordination of the first take part in public ceremonies in honor of Confucius, insofar as such ceremonies can be considered purely civil. Chinese bishops was 4. Bowing the head and other civil signs of honor before the dead likened to an electric or their images or tombplates bearing only the inscription of current that aroused the name are allowed and permissible.'? missions to new life. Conclusion

By means of all these historic measures, Pius XI gave testimony the accusation that Christianity was a foreign religion, serving to his conviction that spreading Christ's message and the evan- only to spread Western culture and a Western mentality. Inevi- gelizing of peoples was to be the first and highest aim of his tably, the issue of inculturation revived the "Chinese rites" pontificate. Other measures and decisions in regard to this aim question. were also taken; they can only be listed here. The first step in this regard was taken in 1935 in Manchukuo. In the first year of his pontificate, in regard to the three The vicars apostolic of this new state, which had been established hundredth anniversary of the establishing of Propaganda Fide out of five Chinese provinces in 1932 by Japan against China's and the one hundredth anniversary of the founding of the will, witnessed a revival of the old Confucius cult. Pondering (French) Society for the Propagation ofthe Faith (Lyons, 1822), he earlier Roman decisions against the Chinese rites which honored took advantage of the occasion to summon all Catholics to Confucius and the ancestors, they alerted Rome about this mat- zealous missionary cooperation along with prayer and sacrifice. ter. In a letter of December 3, 1934, Cardinal Pietro Fumasoni- In the same year he declared that the Society for the Propagation Biondi, prefect of Propaganda Fide since 1933, encouraged them of the Faith, the Society of Saint Peter the Apostle (to provide to study this delicate question and to submit concrete criteria that spiritual and material assistance for the clergy in mission coun- would enable Propaganda Fide to come up with practical guide- tries), and the Society of the Holy Childhood (Catholic children lines. helping children in the mission countries) were now pontifical On March 25, 1935, the vicars apostolic submitted the re- quested data. They had consulted local authorities about the contemporary meaning of the Confucius cult. The Manchukuo government's reply was unmistakably clear: it was only a matter Pius XI sought to make the of a civil honor with no religious significance. Thereupon, with spreading of Christ's Pius Xl's authorization, Propoganda Fide addressed the famous letter of May 28,1935, to the bishops of Manchukuo." It contains message the highest aim of the following determinations: Missionaries should take care that his pontificate. the government's declaration regarding the civil character of the Confucius cult become known among the people. It was permis- sible in Catholic schools to display Confucius's picture and to pay him the state-prescribed homage. Because of the danger of societies." By this measure he gave new impulse to the mission- confusion with religious devotion, Christian believers should ary cooperation of the faithful on the home front. not set up altars or burn candles before this image. Material The pope promoted the training of a native clergy and contributions in honor of Confucius, but no "offerings," could be requested foreign mission superiors to prepare native priests to tolerated. Christians could also contribute money for the build- take over the leadership of the church. He expressed his special ing and renovation of Confucian temples if this was included in good will to the native seminarians in the Collegio Urbano in the common taxes levied by the state. It was also permitted that Rome. He provided the college with a new location on the Christians could participate in local burial ceremonies conducted Janiculum, and in 1931 he established the Ethiopian College in as an expression of honor and gratitude toward the deceased the Vatican. In 1927 the Agenzia Internazionale Fides was founded person. to inform the faithful on the home front about mission activities."

64 INTERNATIONAL BULLETINOFMISSIONARY RESEARCH World Mission Sunday was also established." In 1937 Pius XI ish East and West Africa (1930), and Italian East Africa (1937). laid plans for an exhibit of religious art from missions. Delayed A rich literature on Pius XI as pope of missions underlines by the Second World War, it became a reality only during the among other things the importance of this pope for missions on 1950 Holy Year. the home front, for missionary science and research, and for the An important step in carrying out his mission program was promotion of the spread of the faith in all parts of the world. The also the setting up of apostolic delegations in the mission coun- fact that during his pontificate some 200 new mission sees were tries. They were meant to help bring uniformity into missionary established and that 40 of these were given over to native methods; later they were changed into nunciatures with diplo- ecclesiastical superiors speaks eloquently of the missionary legacy matic status. This happened in China in 1922, where the French of Pius XI. He died on February 10, 1939, after a pontificate of Protectorate was to be terminated, as well as in South Africa seventeen years, which was fruitful for the entire church and (1922), French Indochina (1925), the Belgian Congo (1929), Brit- especially for the Christian world mission.

Notes------1. Josef Schmidlin, Papstgeschichte der neuesten Zeit, vol. 4: Papsttum and 10. Since 1972 Willi Henkel, O.M.L, has been head librarian. In 1979 the Pdpsie im xx. Jahrhundert. Pius XI. (1922-1939) (New York, 1939), pp. Missionary Library was unified with the Urbanian University Li- 5-6. brary, and Henkel became head librarian of both. 2. Ibid., p. 9. 11. Acta Apostolicae Sedis (1926), pp. 65-83. 3. Ct. Ottavio Cavalleri, "L' Archivio di Mons. Achille Ratti.Visitatore 12. Johannes Dindinger,O.M.L, in Guida del/e Missioni Cattoliche (Rome, Apostolico eNunzioa Varsavia (1918-1921). Inventario." In Appendice 1934), p. 19. Ie Istruzioni e la Relazione finale (Vatican City, 1990). 13. Rerum Ecc/esiae (Feb. 26, 1928), par. 5. 4. Karl Bihlmeyer and Hermann Tuchle, Kirchengeschichte, pt. 3: Die 14. Acta Apostolicae Sedis (1926), pp. 303-7. Neuzeit und die neueste Zeit (Paderborn, 1956), p. 493. 15. Ibid., pp. 432-33. 5. Acta Apostolicae Sedis (1919), p. 448. 16. Sylloge praecipuorum documentorum recentium Summorum Pontificum 6. Ct. Josef Metzler, O.M.L,"The Pontifical Missionary Library 'De et S. Congregation is de Propaganda Fide (Typis Polyglottis Vaticanis, Propaganda Fide,' " in De Archivis et Bibliothecis Missionibus atque 1939), pp. 479-82. Scientiae Missionum inservientibus (Rome, 1968), pp. 347-60. 17. Acta Apostolicae Sedis (1940), pp. 24-26. For other publications, see 7. "Norrne per l'invio dei libri destinati all'Esposizione Missionaria Bibliotheca Missionum 14, no. 3 (1960): 336-37. Vaticana dell'Anno Santo 1925," Esposizione Missionaria del/'Anno Santo 1925. Bollettino Ufficiale (Rome) I, no. 1 (February 1924): 375. 18. Sylloge, pp. 672-82 ("Romanorum Pontificum"). 8. Robert Streit, O.M.I.,"Papst Pius XI. und die Missionswissenschaft," 19. Ibid., pp. 717-18. Die kaiholischen Missionen (M. Gladbach) 57 (1929): 215. 20. A Sunday dedicated to the idea of mission, with prayers for the 9. Cronistoria del/'Anno Santo 1925 (Rome, 1928), pp. 117-18. success of the missionary effort.

Bibliography

Bierbaum, Max. Das Papsttum: Leben und Werk Pius XI. Cologne, 1937. See Lima Vidal, Joao Evangelista de. "A Obra da Propagacao de Fe e 0 Santo esp. "Die katholische Weltrnission," pp. 125-62. Padre Pio XI." Anais de Propagacdo de Fe (Lisbon) 6 (1935): 246-55. Brou, Alexandre, S.J."L' oeuvre missionnaire de 5.5. Pie XI (1922-1929)." Martindale, Cyril C, S.J. The Call of the Missions. London, 1939. See esp. Etudes Tom. (Paris) 201 (1929): 202-15. "Pius XI-Pope of the Missions," pp. 10-20. Bruehl, C. "Pius XI and the Missions." Homiletic and Pastoral Review (New Olichon, Armand. Pie XI et les Missions. Paris, 1928. York) 39 (1939): 1257-67. Ortiz de Urbina, Ignacio. "Pio Xl.Ias Misiones y la Uni6n de las iglesias." Burke, Francis J., 5.]. Pius XI, Pope of the Missions. New York, 1929. Raz6n y Fe (Madrid) 87 (1929): 42-53. Carminati, Franco. L'Opera di Pio XI per Ie Missioni. Rome, 1929. Peters, Joseph. "Die Neuordnung des Missionshilfswesens durch Pius Curpide,Pablo. "Pio XI, el Pontifice de las Misiones y del Oriente." XI." Die katholischen Missionen (M. Gladbach) 59 (1931): 40-44, 126-31, Illuminare (Vitoria) 9 (1931): 151-57; 10 (1932): 33-37,209-16; 11 (1933): 212-18,246-51,274-79,344-49. 41-45. Pinedo, Ignacio F. de, S.J."Pio XI y las Misiones." EI Siglo de las Misiones Hughes, Philip. Pope Pius the Eleventh. London, 1938. See esp. "The (Bilbao) 21 (1934): 36-39, 65-69. Foreign Missions," pp. 150-62. Streit, Robert, O.M.L "Unser Missionspapst Pius XL" Priester und Mission Lavarenne, J. L'oeuvre missionnaire de Pie XI. Lyons, 1935. (Aachen) 13 (1929): 7-16. Ledrus, Michel,S.]. "La doctrine missionnaire de 5.5. Pie XL" Nouvel/e Tragella, Giovanni Battista, P.LM.E. Pio XI, Papa Missionario. Milan, 1930. Revue Theologique (Paris and Tournai) 56 (1929): 481-94.

April 1993 65 The Legacy of Jakob Jocz

Arthur F. Glasser

lmost uni~uely among the~logians and missiologists of sought the help of the same physician who had earlier helped A the twentieth century, Jakob Jocz approached the mis- Hannah. It was through Dr. Frohwein that Bazyli came to faith in sionary task from the perspective of the church in encounter with Jesus. But he told no one. He continued his studies at the yeshiva the synagogue. Like the apostle Paul, he saw himself as "a Jewish and, as was the custom, learned a trade also. He became a rather Christian, standing between the Jewish people and the Church, successful cabinetmaker, but his deepening relationship with belonging to both ... and ... owing a debt to both."! Only in this Jesus made him begin to ponder the future. When he shared his encounter, [ocz argues, doe~ the church really become aware of faith with Hannah, she disclosed her similar secret. Not unnatu- its true nature, for it is thereby obliged to acknowledge its Jewish rally, their common faith in Jesus drew them together, and the roots and face the acid test of its loyalty to its Lord. Will it in way eventually opened for them to marry. Jakob, their first child, obedience to him seek to evangelize the Jewish people? was born in 1906. Jakob [ocz's long career involved a sequence of ministries World War Ibrought great distress, particularly to Lithuanian that began in Eastern Europe before World War II, then took him Jews, caught as they were between Polish Catholic and Russian to Jewish evangelism in England along with parish ministry in an Anglican congregation in London. The culmination was a pro- fessorship of systematic theology in Wycliffe College connected Jocz uniquely approached with the University of Toronto. He was a missionary, a theolo- gian, and a missiologist-an outstanding Jewish Christian of the the missionary task from twentieth century. the perspective of the His Life and Times church in encounter with the synagogue. We would not know many of the details of Jocz' s family history had he not written a somewhat disguised autobiography.' In it we find his Lithuanian Jewish roots clearly delineated along with Orthodox anti-Semitism. The [ocz family did not escape, even the record of the family's first encounter with the Christian though they were confessing Christians. On one occasion a nun Gospel. This took place in 1900 in the isolated shtetl of Zelse near denied young Jakob relief food, simply because he was Jewish- Vilnius, Lithuania, where his maternal grandfather, Johanan and she told him so in no uncertain terms. Don, was a local milkman, married to Sarah and blessed with During those difficult years Jakob did not receive much Hannah, a fourteen-year-old daughter. It was while Johanan was formal education, but through parental instruction he came to seeking medical assistance for Hannah, who had earlier sus- Christian faith. He early showed remarkable ability as a linguist. tained a fall that threatened to leave her permanently crippled, Over the years he became fluent in Russian, German, Polish, and that he reluctantly went to the Lutheran Medical Mission clinic English, in addition to his native Yiddish. in Vilnius for assistance.Reluctantly, because he had been warned By 1920 Bazyli became associated with the Church's Mission that Dr. Paul Frohwein, the doctor in charge, was "kind of a Jew, to Jews (CMJ-Anglican) as an evangelist. Jakob was drafted for and yet not a Jew." Actually, he found Dr. Frohwein's welcome army service in postwar Poland. Following demobilization he most disarming. While waiting in the anteroom, Johanan's curi- also offered himself for evangelistic service with the CMJ and osity was aroused by a small black book on the table--a Hebrew was enrolled in its newly formed training center in Warsaw. New Testament. Upon opening it, he encountered almost imme- Three years of study coupled with missionary service in Poland diately something that he had not heard before, that Jesus was were followed by two years of study at the German Methodist "the son of David, the son of Abraham." When Dr. Frohwein seminary in Frankfurt am Main. Because he showed unusual reappeared and noticed his interest, the doctor encouraged him promise, the CMJ sent him to England, where he completed to take the book home with him. training for Anglican ordination at St. Aidan's College in In the weeks that followed, [ohanan secretly studied the Birkenhead. During this period he met his future wife, Joan Celia Gospels and eventually became a believer in Jesus. Baptism Gapp, an Anglican missionary volunteer. They were married in followed, to the disgust of his wife, Sarah. But Hannah believed 1935 and assigned to CMJ ministry in Poland. This involved soon afterward, to his great delight. itinerant evangelism ranging into the Polish countryside and [ohanan died while still relatively young. Sarah moved the assuming responsibility for the Yiddish-speaking messianic con- family to Vilnius and to make ends meet rented a room to Bazyli gregation in Warsaw. Jocz, a young rabbinical student from the yeshiva of the Vilno Ministry in Poland prior to the Nazi assault was very fruit- Caon. One day while Bazyli was reading the Book of Isaiah, ful. Although opposition at times was quite intense, the reports questions arose that he could not answer. Upon asking his Jocz and others submitted contain instances of unprecedented teacher, he was rebuked with such startling vehemence that he Jewish interest in their evangelical witness to Jesus. One report by Jocz states: Before we started, the church was filled and a bigger crowd was sent home than the one which was inside .... We had before us a Arthur F. Glasser is Dean Emeritus, School of World Mission, Fuller Theologi- crowd of good-looking and well-behaved young men and women, cal Seminary, Pasadena, California. who did not come out of curiosity, but who really sought some-

66 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH thing which could fill their lives. Mr. Wolfin addressed them in circled, spelling errors underlined, awkward syntax exposed, Yiddish,and 1spoke in Polish on the text,"I am the way." It was faulty argument disclosed, false information denounced (and, indeeda veryinspiring meeting;sometimes we forgotthatwe had on occasion) a gentle request to rewrite the entire paper because Jews before us. The stillness and the attentive faces made us 'You really are capable of much better work than this.' "7 almost believe that we were speaking to Christian people.' Over the years [ocz accepted lectureships and conference engagements and wrote constantly. Following retirement in This unprecedented receptivity was confirmed by Nicholas 1976, he continued at a heavy pace for seven more years. He died Berdyaev: "We live in a time not only of bestial anti-Semitism, in 1983 after a brief illness. butof increasing Jewish conversions to Christ."! And [ocz added: 'We missionaries know the full truth of these words-today when the cross is being twisted into a swastika. When thousands Literary Work of gentiles refuse to acknowledge the sovereignty of Christ, Jewish men and women flock into the mission halls to hear and Early in his missionary career in Poland, Jocz produced The to learn about the wonderful Savior."> Essence of Faith (1936). For some years he edited the Yiddish Then came an unexpected deliverance. Joan had returned to journal Der Weg and encouraged outstanding Hebrew Christians England in late May 1939 to await the arrival of their first child to contribute. This publication ceased to exist with the fall of and to ensure its British citizenship. Jakob remained in Warsaw. Poland in September 1939. The suffering of his own people A minor crisis in England-the illness of the key speaker for the prompted a second book, an appeal to the churches: Is It Nothing Church Missionary Society Summer Conference-resulted in an to You? (1940). As the anguish of the European Jewry deepened, urgent phone call to leave Warsaw immediately and fill this he revised and greatly enlarged this publication in 1941. assignment. How providential this proved to be! Had [ocz re- His essays and book reviews increasingly appeared in such mained in Warsaw, he no doubt would have been destroyed journals as The International Review of Missions, Jewish Missionary along with the hundreds, even thousands of Jews who had Intelligence, Life of Faith, Christian, World Christian Digest, [udaica, believed, and the hundreds of thousands of other Jews whom the Hebrew Christian, and Church of England Newspaper. He wrote as Nazis also liquidated. After the war he learned that his father had an advocate of the Jewish people but against Zionist ideology been betrayed to the Gestapo and shot, and that other members and always on behalf of missions to Jews. He was adamant in his of the family had perished in Hitler's death camps. conviction that there are not two ways to God, not two cov- Meanwhile [ocz had been appointed to head CMJ's work in enants-one for Jews (Sinai) and the other for Gentiles (Golgotha). London. Somehow he managed to include graduate studies at "I see my people from within and also have the spiritual discern- the University of Edinburgh. In 1947 his ministry was enlarged ment of the Christian believer." Hence, with respect to his to include serving a small Anglican congregation in Hampstead. literary output he wrote: "It has been my endeavor to treat a His literary career took on prophetic dimensions with the publi- difficult subject in a scholarly manner, though I have not tried to cation of his doctoral dissertation, The Jewish People and Jesus hide my own convictions regarding Jesus Christ."! Christ (1949). This was the first of six major works and marked the Then came his second major book, A Theology of Election beginning of his lifelong theological struggle for Jewish evange- (1958), quickly followed by The Spiritual History ofIsrael (1961) i in lism. 1968 The Covenant: A Theology of Human Destiny appeared. The Ever since Warsaw days [ocz had been involved in the work climax of his major writings was The Jewish People and Jesus Christ of the International Hebrew Christian Alliance. In 1957 he be- After Auschwitz (1981). This brought up to date his comprehen- came its president and in that capacity traveled widely. An sive grasp of the age-long controversy between church and earlier invitation to take charge of a rather large Jewish evange- synagogue. It is a tragedy that most of these books are currently lism center in Toronto proved irresistible, and in 1956 the family out of print. left England. Strangely, his service at the Toronto Nathanael His most popular publication was Christians and Jews: En- Institute proved frustrating. Fortunately, he was rescued by an counter and Mission (1966), originally delivered as three lectures invitation to join the faculty of Wycliffe College, the local Angli- at Princeton Theological Seminary (1964). This book was trans- can theological seminary. From 1960 onward he occupied its lated into German and Norwegian, but it was bitterly attacked chair of systematic theology. because it dared to challenge the theological absurdity that Jesus It was in this post that [ocz truly came into his own. He was Christ is without salvific significance to the Jewish people. Mention should be made of locz' s unpublished titles: "Mod- ern Judaism and Jesus Christ," "Religion, and the Christian Faith," "Jews in the Bible," and "Evil and Sin." He also wrote [ocz wrote as an advocate of "Guide to Family Worship," a libretto to a four-act opera entitled the Jewish people but "David the King," "God's Quarrel with Religion," and a some- what autobiographical novel,'War Without Peace: The Life and against Zionist ideology Times of Moishe Litvak." and always on behalf of Because of his knowledge of German, [ocz was able to introduce fellow theologians to the insights of Karl Barth's missions to Jews. theological revolt long before Barth's writings had been trans- lated into English. But he never uncritically adopted all the theses of the "biblical theology" movement that resulted from Barth's known for "taking the glibness out of theology by showing vigorous assault on philosophical and religious liberalism. Jocz students how to think theologically, as well as how to preach and was wary of Barth's overemphasis on election to the neglect of live theologically.?" All spoke of his personal warmth and spiri- the need for personal repentance and faith. Just because Israel tual insight. Students who submitted papers to him encountered was an elect nation was no guarantee that all Israelites were exacting standards. "Back the essays came, punctuation errors salvifically related to God. [ocz unapologetically accepted the

April 1993 67 thesis of the apostle Paul: "Not all who are descended from Israel "Christian" Anti-Semitism belong to Israel, and not all are children of Abraham" (Rom. 9:6, 7).9 Inevitably, [ocz devoted much study to Christian origins and found himself repeatedly "driven to the conclusion that the Jocz's Legacy: Its Distinctives church never tried to separa te herself from the synagogue .... She was forced out of the Jewish community for reasons which made coexistence impossible.v " And yet, Jocz never forgets the long Many subjects dominated the thought of Jak6b [ocz during his history of anti-Semitic hate and contempt that was nourished by long years of missionary obedience, pastoral concern, and theo- the clergy. He repeatedly speaks of their inexcusable crimes logical reflection.Admittedly, it is impossible to subject his against his people. For this reason, although he asks searching literary legacy to brief statements, but what follows is an at- questions of the rabbis, he never allows a spirit of Christian tempted distillation of his thought on themes very germane to triumphalism to dominate his encounter with them." missiological debate today. Although Jocz's arguments are never forced or trivial, he The Rabbinic Conception of Humankind tends to intimidate the reader by the incredible breadth of his learning. He writes as a systematic theologian, not as a biblical What particularly troubled [ocz was that Jewish scholars had scholar, although all his writings reflect the heart and mind of a successfully persuaded most Christian writers of two things: devout Christian who had the utmost confidence in the integrity first, that there is an unbroken line of development between the and authority of Scripture. He disavows "scientific detachment," Old Testament and later rabbinism; second, that Pharisaic Juda- stands squarely within the context of faith, is scrupulously fair in ism was the religion in which Jesus was reared and that was handling material with which he disagrees, but writes as a congenial to him. [ocz rejects these theses. Furthermore, he partisan with burning conviction. refuses to concede that the rabbis' conception of humankind has biblical support. The Synagogue The synagogue, in Jocz' s critique, misstates the divine image in people, promotes an idealistic and optimistic humanism, and Jocz's lifelong concern was that synagogue and church should downplays the Fall. It rejects human depravity and the conse- engage in continuing dialogue. Both have much to learn from the quent inability of people to make themselves fit for the presence other. Stereotypes need to be confessed and repudiated. Com- and acceptance of God. For any person to claim relationship with mon roots need to be reexamined as well as all aspects of their God without the substitutionary atonement embodied in the parting of the ways in the first century and the two thousand cross is to overlook the mortal disease of sin. To [ocz, this is an act years of mutual hostility that have followed. of supreme presumption. In contrast, the rabbis teach that, [ocz's constant theme is that only in Judaism does the church although people sin, they are not sinful in essence. People are not meet its equal. Both share the same ethical code, the same social estranged from God by the Fall. Evil is but an acquired defi- vision, the same spiritual tradition, and the same cultural stan- ciency, not an inherent characteristic of human nature. Hence dards. As far as human religions go, [ocz contends that Judaism Judaism's confidence in human ability to approach God without has no peer. Its unitarian monotheism is philosophically and the need for a mediator or savior. metaphysically more palatable to modern men and women than Trinitarianism. Its ethics appear better adjusted to practical Judaism and the Prophetic Tradition living. Its freedom from cumbersome dogma calls for no wres- tling over the intellectual paradoxes one encounters in Christian [ocz frequently speaks of the tragedy of rabbinic Judaism. He theology. Judaism is this-worldly, but not overindulgent. It evaluates in various ways the fateful efforts of the synagogue in affirms human dignity and self-reliance and can boast high the first and second centuries to cope with two awesome realities: moral achievements in Jewish personal and family life. In Jocz's the growing vigor of Hebrew Christianity in its midst, and the eyes Judaism has all the advantages of an intelligent religion, implications of the A.D. 70 destruction of the second temple. [ocz representing an integration between religion, race, and culture is at his best when he explores the manner in which the syna- unequaled in history. And in this day of widespread religious gogue removed a central aspect of religious life from the Jewish pluralism, Judaism is tolerant, sensing no compunction to pros- people and reoriented its approach to God away from a sacrificial elytize beyond its ethnic group.'? and substitutionary approach to something direct and immedi- ate-shifting from the sacrificial cult to a preoccupation with the The Synagogue and Jesus Christ study of the law. When the priestly dimension of Old Testament [ocz frequently admits that synagogue and church possess no religion disappeared in rabbinic Judaism, the prophetic aspects common denominator that could form the basis of a ''bridge of biblical faith also largely faded away. This meant that all Jews theology between them." Indeed,"the synagogue perpetuates by virtue of their birth could automatically assume acceptance her existence in the continued negation, and the church in her into convenantal relationship with God, whether or not they continued affirmation of the claims which Jesus made."!' It is an were religiously observant. offense to all forms of Judaism that the church persists in confess- The prophets of ancient Israel spoke otherwise. The indi- ing his authority, uniqueness, and sinlessness. Biblically in- vidual Jew was never free to take his or her Jewishness for formed Christians have always believed that Jesus, declared to granted. To be a Jew is not a static condition; it is a calling and a be the Son of God by his resurrection from the dead (Rom. 1:4), responsibility. This becomes clear when full weight is given to was able to do and say all that the Evangelists recorded. The New the prophetic tradition and the literally hundreds of occasions Testament bears no evidence of any debate on Christo logy; the when the prophets called the descendants of Abraham to turn apostle Paul taught nothing on the person and work of Jesus that back to God and seek personal relationship with him (Hag. 2:17; is out of character with the way he is portrayed in the Gospels. Zech. 1:3; etc.),

68 INTERNATIONAL BULLETINOF MISSIONARY RESEARCH NEW from WILLIAM CAREY LIBRARY

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HOME GROWN LEADERS, by Edgar J. Elliston, 1992, 192 pages, paperback. What do churches around the world have in common? The selection and development of local church leaders! While the forms TOORDER ... of leadership development vary, the need demands attention Send check or money order (in U.S. funds) to: wherever the church is. The needs for vision, guidance, motivation, WILLIAM CAREY LmRARY coordination, and encouragement exist whenever Christians gather. P.O. Box 40129 Dr. Elliston, associate professor of leadership and development at Pasadena, California 91114 the Fuller School of World Missions, writes on understanding leadership, values for Christian leaders, and patterns of spiritual Add $1.00 for handling. California residents add 7.25% for leadership development. tax, L.A. County add $8.25%. To place your order using WCL236-0, Retail $9.95x MASTER CARD or VISA phone TOLL FREE Special postpaid discount - $7.75 1·800·MISSION (647.7466) Available November 1992 FAX 818·794-0477 PRICES ARE SUBJECT TO CHANGE WITHOUT NOTICE An unbroken and intimate link exists between this prophetic concludes: "Had religion been able to save people, Christ need tradition and the New Testament faith. Indeed, first-century not have come. Had the most perfect religion been able to save Hebrew Christianity has its roots in the pious, prophetic circles the Jewish people, Christ need not have been born a [ew.?" within Jewry that derived inspiration from the prophetic mes- sage and put their hope not in the meticulous observance of the Zionism and the State of Israel law-although they were a law-abiding people-but in the prophetic vision of the messianic age that Jesus had inaugurated. It was inevitable that religious editors would turn to Jocz for Both the priestly and prophetic aspects of Old Testament religion commentary, both political and theological, upon events in the were fused into the redemptive work of Jesus the Christ, the Middle East. Toward the end of 1948 he responded with a short Mediator between God and humankind in both the prophetic article, "Jews and Palestine: The Background to the Struggle for and priestly sense. Hence, Jocz asks why the synagogue elevates a Jewish State." He began with a review of anti-Semitism in the engrossment in the study of Torah as having precedence over twentieth century, then sought to evaluate the secular philoso- every other segment of biblical revelation. In contrast, he notes phy of the Zionist movement. When Zionists contended that the that Jewish and Gentile followers of Jesus were concerned to Jewish people would find freedom only in the context of a free, develop a personal, spiritually energized relationship with God independent state, [ocz disagreed. Zionism, he argued, cannot through him. solve Israel's underlying problems, rather, it only transfers them to the Middle East. True and lasting freedom for the Jewish Hebrew Prophetism and the Nations people can be found only beneath the cross. It is only there that Jews and Gentiles can together attain the sort of unity that will Furthermore, Jocz stands against the rabbis who seek to safe- transcend their cultural and ethnic diversity. [ocz grants that guard Israel's separate existence from the Gentiles. He follows God can use Zionism for his own inscrutable purposes, but [ocz the apostle Paul in contending that the messianic theme of the remains convinced that the nationalism promoted by Zionism Old Testament not only points to God's ultimate triumph in will not enhance Israel's spiritual development. Israel but that this triumph will extend to all the nations of the world. They too will join with Israel in the worship of the one true Mission to Jews God. Hence, messianism in the Old Testament promises the vindication of God within history. Through the worldwide wit- Throughout his life Jocz was an indefatigable advocate of evan- ness of Hebrew and Gentile Christians, Hebrew prophetism has gelizing the Jewish people. He wrote extensively on this theme, already had a significant impact on world history. It promises yet invariably beginning with the reminder that mission to the Jews greater things for Israel and the nations in the Last Day. began when Jesus preached the kingdom of God to his own When Jocz writes of the prophetic vision of a new world and people. The primitive church continued this witness out of a united humanity, he can only lament what he called Judaism's penchant for tribalism, sensing no duty toward the nations and remaining passive with no message of salvation for the outside world. Nothing is more foreign to rabbinic Judaism than Isaiah's "If the church has no cry, "Turn to me and be saved, all the ends of the earth. For I am Gospel for the Jews, it has God, and there is no other" (Isa. 45:22). When the synagogue no Gospel for the world." turned so completely from the universal character of the Old Testament prophetic message, it could not but alienate the fol- lowers of Jesus-Jews and Gentiles-who read the Scriptures so differently. loyalty to him and out of profound concern for the Jewish people. It is the acid test of the church's submission to Christ's lordship God's Quarrel with Religion that it continue in efforts to call the Jewish people to Jesus Christ. For the church to leave them out of its evangelistic effort is tragic Some of Jocz's most controversial writings are concerned with evidence thatit has lost faith in the miracle of conversion to Christ what he calls God's quarrel with religion. He regards the Bible as by the Holy Spirit. Jews, as well as Gentiles, must experience a long historic record of the clash between human religions and rebirth by the Holy Spirit if they would enter the kingdom of God the revelation of God's good news for sinful people. This clash (John 3:1-10). reaches its climax in the crucifixion ofJesus Christ and reveals the One of [ocz's memorable statements frequently quoted to- Gospel as the opposite of religion-not of false religion, but of all day bears repeating: "If the Church has no Gospel for the Jews, religion. Seen in this light, "Religion reveals itself as man's word it has no Gospel for the world.r" In this connection [ocz laments about God-whereas the Gospel is God's word to man."!' what has happened to the synagogue: "A faith which confines [ocz laments what is seldom recognized: "Religion is always itself to one people is not the faith of the Old Testament prophets. the most bitter opponent to the Gospel."lS It represents the self- By its lack-of a world mission, Judaism separates itself from the assertive universal human impulse to secure protection from the rest of humanity, and also from the Bible.?"? unknown and to achieve harmony with the universe. "The religious man tries to take hold of God and use him for his own Hebrew Christianity ends.Not God, but himself, is in the center; and everything else is subservient to his needs.v" Religion rejects the biblical witness Jak6b Jocz regarded the current emergence of Hebrew Christian- that all people are rebels: fugitives from God, defiled by sin, and ity as the most remarkable sign of our times. He rejoiced that the given to evil. Hence, to [ocz the synagogue is the epitome of Jewish people today are able to hear the message of Jesus Christ religion, since Judaism requires no salvation. Pious Jews are from Jewish lips in a Jewish idiom and in the context of Jewish confident that forgiveness can be secured by earning it. [ocz life. To him Hebrew Christians stand as a reminder that there can

70 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH be no collective decision for God, only a personal one. The Jewish ing the unconverted in the name of Jesus. This follows because community rejects them, for it makes no allowance for such a Messianic Jews have come to faith not by birth but by costly decision. This rejection indicates that its priorities have shifted decision. They are a reminder that neither synagogues nor from God to nationhood as the ultimate loyalty. As a result, churches can take themselves for granted. If historic Israel failed, Hebrew Christians (or Messianic Jews) find themselves in a despite her privileges, so can the churches fail. Indeed, Messianic prophetic role, not by choice but from necessity, even though this Jews are a sign of the utter spiritual need of the human race and isolates them from their community and marks them as rebels. the unsearchable riches of God's grace. They pose profound questions to their fellow Jews: Why do you accept the rabbinic tradition about the crucifixion of Jesus? Why Conclusion have you uncritically adopted the decision against Jesus made long ago by a minority of our people-the religious establish- Out of loyalty to Jesus Christ, Jak6b [ocz stood against the ment? Should you not examine the Gospels personally, and not syncretistic tendencies both within the synagogue and the church. automatically follow the decisi?_~of those who have perpetuated He could not endorse a rabbinic Judaism that saw fit to downplay this tragedy? the central event in ancient Israel's worship-represented by the The only issue on which all Jews agree is their rejection of temple-with its single focus on the need for expiation and Jesus Christ. Some-charge that for any Jews to speak otherwise is atonement. He could not agree with the rabbinic denial of the to destroy Jewry. When challenged, they invariably reply, "But need for any mediatorial priesthood between a holy God and isn't the survival of our people a good ultimate goal?" Jocz would sinful people, much less for the need of a prophetic order to call answer that the higher scriptural goal is the unity of the human people to repentance and faith. Nor could Iocz endorse a largely race in the Messiah. Gentile church that tolerates "Christian" anti-Semitism, racism, Messianic Jews are also an anomaly to the average Christian, and sentimental religiosity instead of the rigorous demands of for they remind the church that God is still the God of Israel. The historic, biblical Christianity. When the synagogue asks in all Jewish people still have a future role in the divine purpose. God seriousness: "Yes, you Christians have Jesus, but where is the will be faithful to the covenant and promises made with them. redeemed world, the kingdom he reputedly inaugurated?" [ocz But Jewish believers are also a rebuke to the compromises many then turns to the church and says, "You owe the synagogue an Gentile Christians continually make with the world. They chal- answer; where is the evidence of God's grace to be seen in this lenge the church's nominality, its baptizing, marrying, and bury- generation?"

Notes------1. [ocz, The Jewish People and Jesus Christ (1979 ed.), Preface. In writing 9. [ocz, The Jewish People and Jesus Christ After Auschwitz (1981), p. 121. this essay, I found very helpful the annotated bibliography in Eliza- 10. [ocz, Christians and Jews (1966), pp. 36, 37. beth Louise Myers, "The Literary Legacy of Jak6b Jocz" (M.A. thesis, Fuller Theological Seminary, 1989). 11. [ocz, Jewish People and Jesus Christ (1949), p. 264. 2. [ocz, "War Without Peace: The Life and Times of Moishe Litvak" 12. [ocz, Christians and Jews, p. 40. (unpublished, 1973). 13. [ocz, Jewish People and Jesus Christ After Auschwitz, pp. 186-92. 3. [ocz, "The Gospel in the Little Towns of Poland," Jewish Missionary 14. [ocz,"Religion and the Gospel," Victoria Institute 84 (1952): 79. Intelligence 28, no. 8 (August 1937): 88. 15. Ibid., p. 80. 4. Quoted by [ocz in "The People of the Cross," Jewish Missionary 16. Ibid., p. 86. Intelligence 31, no. 2 (February 1940): 13. 17. Ibid., p. 99. 5. Ibid., p. 13. 18. [ocz, Christians and Jews, p. 48. 6. Cap and Gown, no. 53 (1976): 7. 19. [ocz, Spiritual History of Israel (1961), p. 160. 7. Ibid., p. 25. 8. [ocz, Jewish People and Jesus Christ, Preface.

Bibliography

Major Works by Jacob Jocz 1949 The Jewish People and Jesus Christ. London: SPCK. 1968 The Covenant: A Theology of Human Destiny. Grand Rapids: 1958 A Theology of Election: Israel and the Church. London: SPCK. Wm. B. Eerdmans Publishing Co. 1961 The Spiritual History ofIsrael.London: Eyre and Spottiswoode. 1981 The Jewish People and Jesus Christ After Auschwitz. Grand 1966 Christians and Jews: Encounter and Mission. London:SPCK. Rapids: Baker Book House.

April 1993 71 Themes of Pentecostal Expansion in Latin America

Karl- Wilhelm Westmeier

e have argued elsewhere that it is increasingly difficult that relegates the poor to inner city slums and shanty towns, the W to distinguish clearly between Latin American Pentecostals endow their followers with a sense of identity and Pentecostalism and the other Protestant denominations of Latin dignity and give them hope for tomorrow." In surveying a America.' As early as 1961 Eugene Nida noticed that the charac- Brazilian slum, it became clear that, after a few years, the believ- teristics of Latin American Pentecostalism are in reality expres- ers had achieved real, if modest, improvement in their social sions of indigenous Christianity. This Christianity, according to conditions through sacrifice and hard work." Nida, manifests itself in an intense emotional spirituality. On an More extensive social work has been carried out where individual level it climaxes-in the experience of Spirit fullness Pentecostals have had access to power and money. They built and glossolalia, and on a communal level in group prayer and the hospitals and provided health care instruction for the commu- cultivation of varied charismata of healing. The indigenous Latin nity." In one place in Guatemala, Roman Catholic neo-Pentecos- churches follow holiness doctrines and hold to literal biblicism. tals launched an extensive community development effort in- Although originally the consequence of North American mis- volving road construction and housing programs," sionary activity, these phenomena have "effectively 'connected' Pentecostal believers have also participated in such grass with Latin American folk" religiosity (see last section of this root revolutionary activities as an invasi6n-an occupation of study).' Therefore, in this study, the terms "Pentecostal,""char- largely unoccupied lands by landless peasants and homeless city ismatic," "evangelical" teuangelico), "believer," and "Protestant" dwellers. They try to force the authorities to cede lots to them to are used interchangeably. The term "neo-Pentecostal" usually build houses for themselves and their families. During theinvasi6n designates Pentecostalism in the more traditional denomina- tions. But Pentecostals within the Roman Catholic Church have also been referred to as Roman Catholic Pentecostals. Pentecostals endow their In perusing some of the recent publications on the expansion of Latin American Pentecostalism, both popular and scholarly, I followers with identity, note that several themes emerge. They gravitate around the way dignity, and hope for Pentecostals experience the working of the Holy Spirit in the world in which they live-a world of poverty, injustice, and tomorrow. power politics; a world of Roman Catholicism, primal folk reli- giosity, and multiple Protestant church bodies. In this essay the sociopolitical dimensions of Pentecostalism are discussed in the described by Starr Bowen, several of the members staked out sections entitled "The Holy Spirit and the Poor" and "The Holy lots. They argued that landowners who had more land than they Spirit and the Seduction of Power" (politics). The relationship needed were obligated by the Gospel to share it with others." Our between Pentecostals and the World Council of Churches, espe- own experience during a land invasion in Monteria, Colombia, cially as it appears in the periodical literature, is dealt with in the was similar. Not only did members stake out lots for themselves, section "The Holy Spirit and the Churches," and the way they had even set out a plot of land on which a church should be Pentecostalism relates to Latin American folk religiosity, in "The built. Holy Spirit and Religion." Catholic author Jose Valderrey nevertheless feels that "Pentecostalism constitutes a major handicap to the liberation of The Holy Spirit and the Poor the peoples" because Pentecostals do not usually support the political and structural approach of social action promoted by Initially, Pentecostalism in Latin America took hold among the liberation theologians. 10 However, Mexican Pentecostalist Manuel poor and oppressed. Charity work among their own faithful Gaxiola contends that it is "unfair to demand from them what no began early. Today, as John P. Medcraft observes, Pentecostal church seems to be capable of achieving, namely radical struc- social assistance programs are often extensive." In Brazil's largest tural changes in society."!' For Pentecostals, liberation is essen- Pentecostal church, the Congregacao Christa no Brasil, this com- tiallya spiritual affair. Although very aware of and sensitive to passionate outreach is firmly anchored in the organizational the wretched circumstances in which so many live, they feel that structure of the local congregation. All church expenditures are social activity must be embedded in prayer and directed by the determined by the deacons of charity (obra da piedade, the depart- Spirit." The end result of this Spirit-regulated social work is ment of charitable activities)." In other words, Pentecostals are extremely practical. To the hungry at their doorsteps they give concerned with providing immediate help for people in need. food and drink, and the naked are clothed. They believe that to However, the desire of Pentecostals to ease present suffering those who come to the Lord, the Spirit will give power and hope goes beyond the urgency of the moment. In the midst of a society in the daily struggle of life. According to a recent publication by CEDI (a Brazilian center of ecumenical documentation and information), libera- tion theology's "base community members in that country are Karl-Wi/helm Westmeier, a German citizen, is Professor of Missiology and joining Pentecostal churches in large numbers.rPCould it be that Theology at the Alliance Theological Seminary of Nyack, New York (Puerto the religious needs of the people in the base communities would Rican Extension). He served for twenty-one years as a missionary of the be more effectively met in a Pentecostal church? Christian and Missionary Alliance in Colombia, South America. In a study entitled "The Gods of the People" (as Deuses do

72 INTERNATIONAL BULLETIN OF MISSIONARY REsEARCH Povo), Marxist sociologist Carlos Rodrigues- Brando makes simi- presidents. President George Bush, for example, stated, "We lar observations about Pentecostalism. He concludes that their have whipped the world with our culture.r" David Stoll points religious beliefs can no longer be understood in terms of a flight out that the White House has encouraged foreign missions "to from reality. Instead, their religious beliefs are a source of hope promote the U.S. government's agenda in Latin America."?' The in a "final struggle that will recreate the social order."!' Samuel ideological setting is, then, the equation of the enemies of God Palma and Hugo Villela argue similarly: the immense growth of and those of Washington. In this context, the evangelization of Latin American Pentecostalism during the past twenty years the world becomes possible because of the potent United States. shows that the movement is not an escape from social responsi- In order to spread the Christian message, God has even ordained bilities in the here and now; rather, Pentecostalism appears to the U.S. military machine; even, "developing nuclear weapons create a new reality for the masses of Latin American people." was a part of God's plan."2s An evangelical believer involved in Pentecostals would assert that their social awareness is Spirit- the Contra-aid activities observed, "You can make a strong case driven. Is it because of this that Pentecostal social work cannot be for saying the American way is synonymous with Christian- structured by church policies? It has been remarked that "Pente- ity."26 costals don't have a social policy, they are a social policy."16 Could A similar kind of thinking is present in the way many this Pentecostal "social spontaneity" be one of the reasons why eoangelicos have related to their own Latin American govern- so many deprived Latin Americans become Pentecostal believ- ments: as long as these governments were not hostile to their ers? churches, evangelicals have supported them. Just as Latin Ameri- can Roman Catholics had associated national identity with Ro- The Holy Spirit and the Seduction of Power man Catholicism, evangelicals were now establishing a similar equation along their own lines. Their support for the interests of The tightly wrought fabric that allied the Roman Catholic Church the United States and local governments (including the military with Latin American governments proved painful for Pentecos- dictatorships of President Augusto Pinochet Ugarte in Chile and tal churches. It denied their right to existence. They were told that the government of E. Rios Montt in Guatemala)" was not deter- they prepared the way for anarchy and atheism and that those mined by questions of morality, but whether the government who separated from the one and only church separated from favored the interests of their church." more than just Roman Catholicism: "a Brazilian Protestant was Obviously, then, Pentecostals do not necessarily support the not really a Brazilian and conversion to a Protestant church was status quo. Rather, Pentecostals support the status quo and either equivalent to a betrayal of the cultural heritage of the country."17 traditional or revolutionary governments to the extent that these They were equa ted with insurgents to be imprisoned and killed." governments permit "breathing space" for their churches. Latin The creyentes pentecostales (Pentecostal believers) found that the American Pentecostals are looking for what David Martin calls a Roman Catholic Church acted in unison with any kind of secular "free social space" where, undisturbed by either right or left, they government that backed up the Catholic interests-even the can develop and spread their message. While at times wrapped most shady dictatorships: The condition for the collaboration up in the imperialist overtures of North America, their essential between church and state was not based on moral considerations message runs counter to the dynamics of violence in their own but on whether the government acted firmly on behalf of Roman society and also counter to what their North American teachers Catholicism." It should not be surprising that some Latin Ameri- have brought them." The Latin American eoangelicos have can Pentecostals came to view the alliance between the state and "shift[ed] outside of the system of violence" of the surrounding the Roman Catholic Church as demonic. society and are appalled by "anything that involves the shedding Pentecostals countered these threatening religiopolitical of blood.r?" Guillermo Cook, paraphrasing Stoll, observes that forces with a peculiar kind of political spirituality. They firsttried "evangelical conversion may have become for the masses a more to understand the political situation of the countries from which peaceful outlet for revolutionary fervor than the political message their missionary teachers had come. There, their coreligionists of liberation."!' Martin detects the commonality between these were not persecuted. They were respected and could even run for office. That meant that en el norte (in the northern countries) the euangelicos had the power that placed into their hands the very Pentecostals support those means the Roman Catholic Church in Latin America was using governments that permit so skillfully against them. Luis Palau, the well-known evangeli- cal leader from Argentina, expressed what many Pentecostals "breathing space" for their felt:"The American has such a good political systerri/?" And churches." North American missionaries were usually eager to confirm this perception. Jose Valderrey explains that the early period of Protestant eoangelicos and primitive Christianity. Like the early Christians, expansion in Latin America must be understood in conjunction he notes, "They have a deeply pacifistic view of the world."32 In with the prevailing sense of manifest destiny in the United States fact, there are remarkable parallels between the pacifist at that time."The expansion of the United States was considered ecclesiology of the Anabaptists and Latin American a divine calling linked with the obligation to spread the advance- Pentecostalism." It is not incidental, therefore, that Jose Vicente ments of U'S. democracy with its spiritual motivator, the Gospel Salazar concludes his study on the neo-Pentecostal community of Jesus Christ. of La Uni6n with a section indicating that now "machetes are It is in this context that the more recent involvement of some only for work" -the Spirit-seized believers of La Uni6n have U.S. missionaries with the Central Intelligence Agency must be turned from the violence of the bloody quarrels and machete cuts understood." The manifest destiny mentality of the United States of their former life to the Prince of Peace." has never really died. It lives in the minds of many missionaries The final aim of Pentecostal preaching is the creation of a and has also surfaced in pronouncements of contemporary U.S. sociopolitical order structured along the lines of the new world

April 1993 73 of biblical prophecy-where there will be no more wars, where Pentecostals were frightened by the conciliar developments that all will have plenty, and where sickness and suffering have followed the 1910 Edinburgh missionary conference. To them eternally ceased. the International Missionary Council (!MC, organized in 1921) What makes Pentecostalism so attractive to the masses of was a cesspool of liberals and syncretism that distorted the Latin America is that it is a religion of nonconformity with this essence of the Christian faith. When the World Council of world of suffering and death-a kind of messianic protest3s- Churches was formed in 1948, after the turmoil of the Second constantly attempting to restructure that which is into what ought World War, Pentecostals saw an affinity between this body and to be. The mundo nuevo of Latin American Pentecostalism is the IMC. They were not surprised when the IMC and WCC accessed through conversion, mediated by Christ's vicarious merged in 1961. To them the "ecumenical movement, as repre- work." sented by the World Council of Churches and the National Council of Churches," exhibited "both open and pronounced The Holy Spirit and the Churches trends toward apostasy from the historic Christian faith.":" 'We hold that this position is based upon the clear teaching of the The conservative, biblicist convictions of Pentecostalism were Scriptures./?" It is not surprising, then, that part of the message shaped during the fundamentalist-modernist controversies in of Pentecostal missionaries was to warn their overseas converts the early decades of this century. Like other conservative groups, against the WCC and those who were affiliated with it. Noteworthy

Announcing

The Research Enablemerit Program, administered by the Over- Robin M. Wright, Campinas, S.P., Brazil: "Indigenous seas Ministries Study Center in New Haven, Connecticut, has Religions and Christianity in Brazil: AStudy in Compara- awarded twenty grants totaling $247,000 to scholars from eleven tive Religion and Ethnology." countries. This program is devoted to the advancement of schol- arship in studies of Christian Mission and World Christianity. Missiological Consultations The grants, funded by the Pew Charitable Trusts, support both younger scholars engaged in dissertation-related field research Juan Samuel Escobar,Philadelphia, Pennsylvania: "Inter- and established scholars engaged in major writing and research American Networking for Stimulating Evangelical Mission projects dealing with mission and Third World Christianity. The Scholarship in Latin America." following are the grantees, listed by category (some project titles Adrian Hastings, Leeds, England: "Role of Christian Churches in Africa's Recent Democratisation." have been condensed):

Dissertation Field Research English Translations Kofi Asimpi, Boston University: "Christian Mission and Race Rene B. Javellana, Manila, Philippines: Historia de las islas e indios de Visayas, by Ignacio Alzina. (This 1668 work Relations in Ghana, 1825-1965." Paul Gossman, Trinity Evangelical Divinity School:"Casual provides ethnographic, sociological, anthropological, and Thinking in the Prayer Practices of Traditional and Christian historical data that informed mission work of the seven- Spiritual Leaders of the Kankanaey (Philippines)." teenth century.) Carlos Mondragon-Conzalez, Universidad Nacional de G. Stewart McIntosh, Lima, Peru: De Procuranda Indorum 1540-1600, Mexico: "History of Protestant Ideas in Latin America, 1920- Salute, by Jose de Acosta. (De Acosta, provides one of the earliest accounts of missionary theory and 1960." practice in Latin America.) Douglas P. Petersen, Oxford Centre for Mission Studies: "A Pentecostal Theology of Social Concern in Central America." Titus Presler, Boston University: "Interaction of Christian Oral History Projects Gospel and Shona Spirit Religion Among Manicaland Mark R. Mullins, Tokyo, Japan: Reception of Christianity by Christians in Zimbabwe." independent, indigenous groups in Japan. Mingteh Tsou, Michigan State University: "Christian Mission- Garry W. Trompf, Sydney, Australia: Research for biographies ary as Confucian Intellectual: Gilbert Reid in China, 1882- of two major Papua New Guinea religious leaders: Tapei 1927." Martin, converted gang leader, and Sir Percy Chatterton, PNG missionary-statesman. Postdoctoral Book Research and Writing Jonathan J. Bonk, Winnipeg, Manitoba: "Theory and Practice Planning Grants for Major Interdisciplinary Projects of Mission-State Relations, 1792-1992." Pablo A. Deiros, Buenos Aires, Argentina: "Latin American Rosalind I. J. Hackett, Knoxville, Tennessee: "New Christian Missiological Dictionary." Identities in Africa: Pentecostal/Charismatic Revisioning of Frederick W. Norris, Johnson City, Tennessee: "Christianity in the World." Its Religious Contexts." (An eight-volume work is projected, Samuel H. Moffett, Princeton, New Jersey: "History of dealing with Christian approaches to other faiths and the Christianity in Asia, vol. 2: 1500 to the Present." reactions of other faith communities to Christians.) Yusufu Turaki,[os, Nigeria:"Historical and Social Study of the [ean-Paul Wiest, Maryknoll, New York: Consultation to plan Role of the Sudan Interior Mission in Northern Nigeria, major interdisciplinary projects for new Mission Research 1893-1976." Center.

74 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH In their experience, Pentecostals felt their position was veri- at all to ecumenism and even to the World Council of Ch.urches fied in multiple ways. Often conciliar people treated them as an is a miracle. The Free Pentecostal Church of Chile, the Pentecostal embarrassment'? and labeled their "soul winning" work as Church of Chile, and the Pentecostal Mission Church of Chile are proselytism." Du Plessis reminds us that some non-Pentecostal now all member churches of the WCe. Christians went even further and attributed the Pentecostals' I do not mean to imply that Latin American Pentecostals "supernatural experience ... to the devil."!' The relationship of have become conciliar. In fact, when the Chilean Pentecostal Pentecostals to Roman Catholicism was even more precarious. churches were accepted into the WCC, the Pentecostal media The Roman Catholic Church was already a global superchurch first seemed bewildered and then responded with condemna- similar to what the WCC wanted to become and was excluding tion." Pentecostals, however, in fact have participated in ecu- everything that did not fit into its understanding of church." To menical and large interdenominational encounters and work Roman Catholics the Pentecostals were a sect that had to be groups. Their contributions have been substantial. What Pente- eliminated. They suffered harassment and were met with vio- costals are offering to the ecumenical movement is a spirituality Ience." On the basis of his vast statistical work, David B. Barrett of ecumenism-a universal rediscovery of the Spirit for all observes that Pentecostal "members are more harassed, perse- Christian denominations and an emphasis on the experience of cuted, suffering, martyred than perhaps any other Christian the Holy Spirit and God's presence and work wherever the Spirit tradition in recent history.":" That Pentecostals have opened up wishes." "All those who have been born of the Spirit and seized

In addition to these mission research grants, the Pew Chari- Lutheran Society for Missiology, with the first issue due to appear in table Trusts have announced the awarding of grants to support the spring of 1993. Those wishing to join the society and receive two major projects of collaborative missiological research. An the journal should write to the Lutheran Society for Missiology, "African Proverbs" project, with Stan Nussbaum (INTERACT, P.O. Box 5734,Fort Wayne, Indiana 46895. Selly Oak Colleges, Birmingham, U.K.) as its international coordi- The 1993 annual meeting of the American Society of Missiology nator, has been awarded $295,000 over three years, through the will be held June 18-20 at Techny Towers, Techny, Illinois (near United Church Board for World Ministries, New York. The "Chris- Chicago). The theme for the meeting will be "North America- tianity in Modern China: From Western Missions to a Chinese Peoples and Their Cultures in Transition: Toward a Missiology Identity" project, headed by Daniel H. Bays (University of Kan- for a New Era."The Association of Professors of Mission will sas), has been awarded $281,000 over three years. The members of meet june 17-18 at the same place in conjunction with the ASM. the Review and Selection Committee for the 1992 round of The theme of their meeting will be "The Role of North American grantmaking in this field of collaborative research were Joel A. Seminaries in Preparing Third World Theological Educators." For Carpenter (PCT religion director), Lamin Sanneh (Yale Univer- further information and registration for both meetings, contact: sity Divinity School), Wilbert Shenk (Associated Mennonite Bib- George R. Hunsberger, Western Theological Seminary, 86 East lical Seminaries), and A. Christopher Smith (PCT religion pro- 12th Street, Holland, Michigan 49423. gram officer). In still another major initiative, the Pew Charitable Trusts have Personalia launched a program to foster the building of a community of Christian scholars, researchers, and trainers in sub-Saharan Af- Tite Tienou, Professor of Theology and Missions, Alliance Theo- rica. The African Theological Initiative is to be funded by a three- logical Seminary, Nyack, New York, has been appointed dean of year, $1.969 million grantto M.A.P. International, an organization the faculty at the Theological Seminary of the Christian and that works with indigenous church and national mission boards Missionary Alliance, a graduate-level theological school for French- to develop programs that improve the lives of people through speaking Africa, in Abidjan, Cote d'Ivoire. The school is expected better health practices. The project's administrative offices will be to open in October 1993. Tienou is widely known and respected on headquartered at the Theological Seminary of the Christian and the African continent for his past service as executive secretary of Missionary Alliance, in Abidjan, Cote d'Ivoire, and directed by the Theological Commission of the Association of Evangelicals in the school's dean of the faculty, Tite Tienou (see Personalia Africa and Madagascar, and for his continuing work as chairman below). The initiative will be structured to serve the needs of of the Accrediting Council for Theological Education in Africa. French-speaking Africa, English-speaking Africa, and the rest of The school will be the first evangelical institution to offer gradu- sub-Saharan Africa. ate-level theological training in West Africa. The Pew Charitable Trusts, a national and international phi- World Vision International in Monrovia, California, has ap- lanthropy with a special commitment to Philadelphia, supports pointed Saphir Athyal as director of mission and evangelism. nonprofit activities in the areas of conservation and the environ- Athyal, founder and former director of the Asia Theological ment, culture, education, health and human services, public policy, Association, recently retired as president of Union Biblical Semi- and religion. Through their grantrnaking, the trusts seek to en- nary in Pune, India. courage individual development and personal achievement, cross- Howard W. Ferrin, founder of the former Providence (RI.) disciplinary problem solving, and innovative, practical approaches Bible Institute, which became Barrington College, where he was to meet the changing needs of society. presidentfrom 1925 to 1965, died January 12,1993. He was 94 and was chancellor emeritus of the United College of Gordon and A new mission society has been formed, serving Lutherans Barrington of Wenham, Massachusetts. He also served as presi- from around the world. Incorporated in October 1992, it is known dent of Africa Inland Mission for ten years and had a radio as the Lutheran Society for Missiology, with Robert J. Scudieri ministry, "The Mountain Top Hour," on the Yankee Radio Net- as chair. The society will publish Missio Apostolica: Journal of the work for over fifty years.

April 1993 75 by his power are already one," the Pentecostals would say. without end. It is the place where all vices run rampant, the place Doubtless, this kind of ecclesial unity has a magnetic draw for the of danger and crime. people of the region who are wary of the inefficiency of institu- The conversion experience makes it possible for the Pente- tionalized religion. But this is an ecumenism, the final outcome costal believer to break out of "the world" (this world) into a new of which would be "the pentecostalization of the [entire] church.":" life. The church becomes the new home with power to transform the old. The church also becomes the place where meaningful The Holy Spiritand Religion existence for others can be realized. It gives the believer the identity and worth that could not be found in his or her lugar del It is not surprising that superficial observers of Latin American trabajo (place of work). Thus the church turns into the locus from Pentecostalism have charged the movement with being nothing which the world (street) can be effectively evangelized. The but an import from the United States. But, argues David Stoll,"If Pentecostal creyente turns del mundo al mundo (from the world to evangelical churches were really built on [the] handouts [of the worldi." The religious sphere and the way Pentecostal churches in Latin America are organized grow out of and are fed by their immediate environment." In folk religion Virgilio Elizondo sees expressions of the For the Pentecostal, the people's soul that depict their actual religious needs. But it is a religiosity that is not necessarily sanctioned by the official church.P church becomes the new Palma and Villela go still further, contending that official Roman home with power to Catholicism actually runs counter to the religious feeling of the transform the old. Latin American masses." Pentecostalism, in contrast, has effectively "connected" with Latin American folk religion. The occasional and unprepared North American or European visitor to Cali, Colombia, for North American missionaries] ... then they would be spiritless example, might be appalled by an exorcism session that is patronage structures, not the vital expression that so many of carried out in a separate room of a local church building. "But," them are.":" Palma and Villela point out that what really hap- a resident pastor explains, "what happens here is very similar to pened is the exact opposite-the movement developed in the the way a local curandero (healer) might deal withthe oppressive context of folk culture and in defiance of the customs and life- forces of the spirit world. It is a familiar religious context." In his style of those sectors of society that were eager to identify with analysis of a Brazilian conversion story, Walter Hollenweger northern industrialized civilization." comes to the conclusion that this "was not a decision for a certain The Pentecostal imagery of turning "from the world to the type of theology, namely the Pentecostal. It was more a decision vida nueva" as delineating a believer's spiritual journey is deeply for a type of Christianity within which ... [the convert] could rooted in the day-to-day experience of the working classes- operate without having to give up his own oral [folk religious) namely, in their home, in their work, and in the street. These are tradition.T" Making reference to our own studies on Bogota, all experienced negatively. The home is crowded, with no pri- Colombia, Stoll finds that Pentecostalism functions to "rechannel vacy; frequently the most essential things of life are lacking. [the] popular religiosity of folk Catholicism" into a more truly Instead of being the sphere where one can realize a meaningful Christian framework.P But it is a biblical framework of high and life for others, the place of work turns into a locus of subjection rigorous moral standards. That is to say, Pentecostalism con- and exploitation. Worse, work often cannot even be found. The verts the morally neutral folk religion of the masses into a context worker (or would-be worker) feels superfluous and useless. The of ethical responsibility, in effect becoming a protest against "the street is the place of the perpetual search for work-a road moral perplexity of our times."56

Notes------1. Karl-Wilhelm Westmeier, Reconciling Heaven and Earth: The Transcen- 10. Jose Valderrey,"Sects in Central America: A Pastoral Problem," Pro dental Enthusiasm and Growth of an Urban Protestant Community, Mundi Vita Bulletin 100 (1985): 34. Bogota, Colombia (New York: Peter Lang, 1986), pp. 376-78. 11. Quoted in Ahron Sapezian,"Ministry with the Poor: An Introduc- 2. Eugene Nida, "The Indigenous Churches in Latin America," Practi- tion," International Review of Mission 66 (January 1977): 11. cal Anthropology 8 (1961): 97-105. 12. Cf. Gaxiola, "Pentecostal Ministry," p. 61. 3. John P. Medcraft,"The Roots and Fruits ofBrazilian Pentecostalism," 13. Guillermo Cook, "The Evangelical Groundswell in Latin America," Vox Evangelica 17 (1987): 88. Christian Century, December 12, 1990, p. 1175. 4. Reed E. Nelson,"Five Principles of Indigenous Church Organiza- 14. Ibid., p. 1178. tion: Lessons from a Brazilian Pentecostal Church," Missiology: An 15. Samuel Palma and Hugo Villela,"Die Pfingstbewegung als International Review 17, no. 1 (January 1989): 46. Volksreligion des lateinamerikanischen Protestantismus: Einige 5. Medcraft, "Roots and Fruits," pp. 67-93. Elemente zum Verstandnis der Dynamic der Pfingstkirchen in 6. In Arnold Bittlinger, ed., The Church Is Charismatic (Geneva: World Lateinamerika," Zeitschrift fur Mission 16, no. 1 (1990): 25. Council of Churches, 1981), p. 190. Cf. Manuel J. Gaxiola, "The 16. In P.A. Hardiment, ed., "Confessing the Apostolic Faith from the Pentecostal Ministry," International Review of Mission 66 (January Perspective of the Pentecostal Churches," One in Christ 23, no. 1-2 1977): 58. (1987): 68. 7. In Bittlinger, Church Is Charismatic, p. 192. 17. Medcraft,"Roots and Fruits," p. 67. 8. Ibid. 18. Everett A. Wilson,"Sanguine Saints: Pentecostalism in El Salvador," 9. Starr Bowen, "Land Invasion and the Gospel," Christian Century, Church History 52 (June 1983): 190-94. September 11-18, 1985, pp. 800-802. 19. Cf. David Stoll, Is Latin America Turning Protestant? The Politics of

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Articles guage, but four tribal languages and volumes blend testimonies, eyewitness range from biblical and theological top- French. You'll meet George's first accounts, meeting minutes, sermons, ics to denominational histories, faith Kasena convert-a witch doctor. You'll and magazine articles to provide the healing, foreign missions, Black enjoy seeing how Stella so heroically most comprehensive history on the Pentecostalism, the role of women, the served as a wife, a mother, a leader, and Movement to date. Includes photo- leaders of the movements, andmuch a teacher. And you'll come to realize graphs and index. Kivar. more. Hard. '03UD1350 Volume one (1914to 1959) how travels in Mrica were filledwith Reg. $29.95, Special offer $19.95! 02UD0511 $9.95 perils most of us don't experience: Volume two (1959to 1989) Call toLlfree or write: Hungry lions, thieves, and ...norestroomst 02UD0673 $12.95 GOSPEL PUBLlSmNG HOUSE This is a true missions book, filled Two-volume set 02UD0675 $19.95 1445 Boonville Avenue with dozens of photos, which gives you ~ Springfield, MO 65802-1894 Call toll free Add postage and handling charges, Less than S 10.00. 15%; the feel of the missions field like few $10.00-$49.99. 10%; $50.00-$99.99. 8%; $100.00 or more. 7%. Add state sales tax: CA. 7.25%; MO, 5.975%. For shipments out- other works can. So take some time and 1-800-641-4310 side the U,S .. actual postage costs are billed. Prices are subject to change without notice. MasterCard and VISA accepted. Please evangelicalism, see Dennis Renewal in the Holy Spirit, with Its Goal of World Evangelization," Hollinger, Individualism and Social Ethics: An Evangelical Syncretism International Bulletin of Missionary Research 12, no. 3 (1988): 119. (Lanham, Md.: Univ. Press of America, 1983). 45. So Walter Hollenweger in Marta Palma, "A Pentecostal Church in 30. So David Martin in Tim Stafford,"The Hidden Fire," Christianity the Ecumenical Movement," Ecumenical Review 37, no. 2 (April 1985): Today, May 14, 1990, pp. 24, 26. - 228. 31. Cook,"Evangelical Croundswell," pp. 1174-75 (emphasis mine). 46. Cf. in Hardiment, "Confessing the Apostolic Faith," p. 67. 32. Martin in Stafford, "Hidden Fire," pp. 23-26. 47. Russell P. Spittler, "Implicit Values of Pentecostal Missions," 33. So Juan Sepulveda, "Pentecostal Theology in the Context of the Missiology: An International Review 16, no. 4 (October 1988): 421. Struggle for Life," in ed., D. Faith Born in the Struggle for Life, 48. Stoll, Is Latin America Turning Protestant? p. 12. Kirkpatrick (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1988), p. 305. 49. Palma and Villela, "Pfingstbewegung," p. 25. 34. Jose Vicente Salazar,"La renovacion carismatica y su proyeccion 50. Ibid., pp. 29-30. social en La Union, Zapaca: Un municipio que hace honor a su 51. Cf. Nelson, "Five Principles," p. 41. nombre," Estudios teol6gicos 7, no. 14 (1980): 230. 52. In John A. McCoy, "Popular Religion in Latin America," America 159, 35. See also Walter J. Hollenweger, "Charismatic Renewal in the Third no. 20 (December 31, 1988): 534. World: Implications for Mission," Occasional Bulletin of Missionary 53. Palma and Villela,"Pfingstbewegung," p. 27. Research 4 (April 1980): 69-70. 36. Palma and Villela ("Pfingstbewegung," p. 28) state that the conver- 54. Hollenweger,"Charismatic Renewal," p. 70. sion experience is the essential center of the Pentecostal message. 55. Stoll, Is Latin America Turning Protestant? p. 113. 37. Missionary Handbook for Overseas Ministries (Nyack, N.Y.: Division of 56. So Hollenweger as cited in Medcraft, "Roots and Fruits," p. 83.

78 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Book Reviews

Mission in the 1990s.

Edited by Gerald H. Anderson, James M. Phillips, Robert T. Coote. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co.; New Haven, Conn.; Overseas Ministries Study Center, 1991. Pp. 80. Paperback $10.95.

This remarkably stimulating and thought-provoking collection on current tative breadth. They are from Asia: M. embraces one-third of humanity, evokes issues in Christian mission for the 1990s Amaladoss, S.J. (India), and C. G. excitement and gratitude. Yet, the abid- was compiled by the editors of the INTER- Arevalo.S]. (Philippines); Africa: D. Tutu ing mission covenant through Jesus NATIONALBULLETINOFMISSIONARYREsEARCH and D. Bosch (South Africa); South Christ and with the triune God produces (IBMR). The authors focus on "the cur- America: R.Padilla (Argentina), N. Itioka sobering humility in the face of what rent status and strategy of the Christian (Brazil), and E. Castro (Uruguay); Eu- God has accomplished, despite our hu- world mission." The articles appeared rope: D. Barrett and L. Newbigin (Brit- man frailities. during 1989 and 1990 in the IBMR, and ain), A. M. Aagaard (Denmark); Bishop This book's large, two-columnIBMR enthusiastic reader response elicited the Anastasios (Greece), and J.Verkuyl (Hol- format would equal a 200-page paper- book. land); and North America: A. Glasser, B. back and includes one bibliography of IBMR readers will know the names Hendricks, M.M., G. McClung, Jr., M. 175 books on mission and religious plu- of almost all the contributors, and a brief Motte, F.M.M., and R. Winter (U.S.). ralism and another of 150 mission study listing here may convey their represen- Overall there are four Roman Catholics, entries published 1980-89. It could pro- one Orthodox, and twelve Protestants/ vide a basic reference and outline for a William Richey Hogg, a missionary in India, Anglicans. Four are women. seminary or college seminar. It should 1952-55, is Professor Emeritus of World Chris- To thumb through this book, view- appeal to concerned church members, tianity, Southern Methodist University, Perkins ing names and pictures, reflecting on the ministers, missionaries, students, and School of Theology, Dallas, Texas. global reality of today's church, which professors of mission. -William Richey Hogg

My Ecumenical Journey, 1947-1975. combat racism, and its change of general By M. M. Thomas. Geneva. Switzerland: secretaries. World Council of Churches, 1991. Pp. 468. Despite the length of the book, all Paperback $19.50/SFr29.50/£11.95. these events go by at breakneck speed. This book is a record, not a memoir. It is This is the story of the life of M. M. drama of postwar confrontations be- a careful record (despite many mis- Thomas=-or at least a large part of it. It is tween Europeans and Asians, radicals spelled names and places) that often the chronicle of where he went and what and conservatives, theologians and la- throws new light on what actually tran- he did from the moment in 1947when he ity, out of which both the WSCF and the spired in the activities where Thomas was called out of the youth service of his World Council of Churches took their was involved. To find the critical, con- own Mar Thoma Church in India to be- shape and found their mission. We fol- structive mind of the author in dialogue come the first non-Euro-American sec- low the development of ecumenical so- with the people and about the issues, retary of the World Student Christian cial study and action, both on the world which in this chronicle he only men- Federation, to the day in Nairobi 1975, scene and in Asia, for Thomas was, at tions, we must turn to his other writings. when at the Fourth Assembly of the one and the same time, chairman of the M. M. Thomas needs a biographer. World Council of Churches, he com- World Council of Churches Committee In.this record of a large part of his life, he pleted his term as chairman of its Cen- on Church and Society, director of the has given us basic material on which to tral Committee. In the course of it, the Indian Christian Institute for the Study work. It needs to be combined with the whole history of the ecumenical move- of Religion and Society, and convener of power of hisideas and the spirit of the ment during those formative years comes the East Asia Christian Conference's man at work on the ecumenical stage. to life once again through the eyes of one Commission on the church's witness in Only when that is well and carefully of its major actors. We live through the the midst of social change. Finally, we done will future generations be able to are led through the events of the World appreciate the meaning of M. M. Tho- Council of Churches in early maturity mas for the church in the twentieth cen- Charles C. West is professor emeritus of Christian from Uppsala 1968 to Nairobi 1975, its tury. ethics at Princeton Theological Seminary. He has relations with Roman Catholicism, its -Charles C. West also served as associate director of the Ecumenical struggles over a proper relationship to Institute, Bossey, of the World Council of Churches, churches and Communist politics in and as a consultant to the Working Committee on Eastern Europe, its growing involvement Church and Society of the World Council. with ecological problems, its program to

April 1993 79 God's Missionary People: Rethink- NEW=- ing the Purpose ofthe Local Church. By Charles Van Engen. Grand Rapids, Mich.: BtJDK5= Baker Book House, 1991. Pp. 223. Paperback $14.95.

BREAD FOR Charles Van Engen leads us through a in the classroom as evidenced in the se- THE.JOURNEY review of the missiological discussion of ries of cumulative charts that helpfully The Mission of Transformation the local church's mission in the last illustrate his integration of the four and the Transformation thirty years, reflected in the writing of Nicene attributes of the church with the of Mission those who are "committed to the Reformation "notes" (Word, sacrament, by ANTHONY J. GITTENS American Society of Missiology Series Church's historic, biblical faith" (p. 14, discipline), all centered in Jesus Christ paper $18.95 in Arthur Glasser's preface). The survey and built on missio Dei as its is thorough and ecumenical, as the the- ecclesiological premise. The result is a AFRICAN THEOLOGY matic bibliographies throughout the dynamically missional theology of the Inculturation and Liberation book document. Van Engen, assistant church into which he then integrates the by EMMANUEL MARTEY professor of the theology of mission, dominant twentieth-century mission paper $18.95 School of World Mission, Fuller Theo- paradigms. logical Seminary, combines the The "impact ofmodern ecclesiology ASIAN FACES missionary's concern for praxis with the on the local church" (pp. 35ff.)is that the OF.JESUS academic theologian's commitment to local congregation is to be understood as Faith and Cultures Series scholarly rigor. His own missionary ac- "God's missionary people." The remain- Edited by R.S. SUGIRTHARAJAH tivity (theological education by exten- der of the book develops this conclusion, paper $19.95 sion in Mexico) and the methodology of addressing "a new vision of God's mis- his book reveal that he is an able teacher. sionary people" (pp. 133ff.). The more THE GOOD NEWS Van Engen's approach could serve well practical chapters are brief surveys ofthe OF THE KINGDOM issues, inviting further study. Written Mission Theology for Darrel L. Guder is the William A. Benfield Jr. accessibly, the book orients the reader the Third Millemum Professor of Evangelism and Global Mission at quickly to a vital missiological discus- Edited by CHARLES VAN ENGEN, Louisville Presbyterian Theological Seminary, sion today, seen primarily from a West- DEAN GILLILAND, and Louisville, Ky. He holds the Ph.D. from the Uni- ern perspective and building on Van PAUL PIERSON versity of Hamburg, ministered and taught in Engen's own theological validation of Essays in honor of Arthur F. Glasser Germany, served as the director of the Institute of the importance of "yearning for numeri- paper $18.95 Youth Ministries (Fuller Seminary and Young cal growth" (pp. 81ff.).Subjectand scrip- Life), and published Be My Witnesses: The tural indexes contribute to the book's PASTORAL Church's Mission, Message, and Messengers usefulness. COUNSELING IN THE (1985). -Darrel L. Guder GLOBAL CHURCH Voices from the Field Edited byROBERT J. WICKS and BARRY K. ESTADf paper $16.95 Friday Morning Reflections at the World Bank: Essays on Values and MODELS OF Development. CONTEXFUAL THEOLOGY By David Beckmann etal. Washington D.C.: by STEPHEN B. BEVANS Seven Locks Press, 1991. Pp. xiii, 80. Paper- paper $18.95 back. No price given.

MISSION & MINISTRY For more than a decade, personnel of the An Indian economist, Ramgopal IN THE GUJBAL World Bank (and a few outsiders) have Agarwala, offers a "Harmonist Mani- gathered on Friday mornings for coffee festo," emphasizing a "needs-based" CHURCH and conversations about values and eco- by ANTHONY BELLAGAMBA ap}?roach to development in place of a paper $18.95 nomic development. An extraordinary "wants-based" approach. "Harmonics," variety of religious and cultural tradi- he says, is the study of the well-being of UNIOUENESS tions have been represented in these con- societies. Agarwala's paradoxical (in- Problem or Paradox in Jewish versations. credible?) strategy is to combine "the and Christian Traditions David Beckmann-longtime staffer market mechanism of Adam Smith and by GABRIEL MORAN at the bank, Lutheran pastor, and re- the value system of Mahatma Gandhi," Faith Meets Faith Series cently installed president of Bread for which he ventures to call the Adam paper $18.95,cloth $39.95 the World-was a founder of the Friday Gandhi philosophy. group. Joined by three other authors, Humanist Sven Burmester, a Dane Beckmann has pulled together four es- and deputy secretary of the bank, argues says that draw on the group's discus- that rich countries must strictly econo- sions of the ethical and spiritual dimen- mize on resource exploitation, avoid ir- sions of poverty and development. His reversible pollution, assist poor coun- ORBISBOOKS own testimony is that "the power of the tries in slowing popula tion growth, curb Maryknoll, NY 10545 Spirit in a secular bureaucracy is real consumption, and provide more sub- 1-800-258-5838 and powerful." stantial economic assistance, perhaps In NY Collect 914-941-7687

80 INTERNATIONAL BULLETINOF MISSIONARY REsEARCH through a global tax. Burmester pleads This book is not an overview of Protestants and Catholics. The other four for a revival of the practice of fasting, for Christianity in the Pacific, nor does it include Catholics on the island of Pulap "fasting can enhance feasting" and help claim to be representative of Oceania. in Truk State, Micronesia; Mormons in prevent "the Twilight of the Gods." Rather, it draws on what anthropolo- Tonga; Methodists in Fiji;and the Maoris Ismail Sera geld in, an Egyptian gists do best, namely, ethnographic de- in New Zealand. Muslim and technical specialist on Afri- scription, and presents ten case studies Barker's excellent introductory es- can economies, acknowledges a "dual of Christianity in local communities. Six say and Charles Forman's cogent review skepticism" about the market's "invis- of the communities studied are in Papua of extant studies and suggestions for ible hand" (contra Adam Smith) and the New Guinea, divided equally between future investigations set the stage for the "heavy hand" of central planning. Draw- ing inspiration from the Qur'an, Serageldin is equally reproachful of gross economic inequities and "the absolute lack of an ethical dimension in the ideol- ogy of nationalism." The particular ideas in this small THE PEW CHARITABLE TRUSTS volume range from the startling to the platitudinous. Both the volume itself and the conversations that generated it offer Research Projects in Mission models well worth emulation in other governmental and intergovernmental Studies and bureaucracies. Non-Western Christianity -Alan Geyer The Religion Program of The Pew Charitable Alan Geyer is Professor of Political Ethics and Ecumenics, Wesley Theological Seminary, Wash- Trusts invites proposals for projects that will ington, D.C. enhance team research and publication in the fields of mission studies and non-Western Christianity. Awards for two- to three-year Christianity in Oceania: Ethno- collaborative projects with costs ranging from graphic Perspectives. $50,000-$100,000 (U.S.) per year will be made on a competitive basis for work that will Edited by John Barker. Lanham, Md.: Univ. Press of America, 1990. (Association for significantly advance understanding of cross- Social Anthropology in Oceania Monograph cultural Christian mission or the development of No. 12.) Pp. x,319. $46.75;paperback$29.75. Christianity in the non-Western world. Projects Anthropologist John Barker has done a should be directed by one or more established superb job in collecting an important scholars, have access to appropriate research and unusual set of essays focusing on facilities, involve scholars from non-Western Christianity among South Pacific Island- cultures and contribute to the intellectual and ers. This book is important to missiology because we have so few ethnographic cross-cultural vitality of the world Christian studies of Christianity in the Pacific, movement. Projects that are international and which is purported to be the most Chris- interdisciplinary and that elicit significant tianized part of the globe. It is also an unusual collection because anthropolo- contributions from the Two-Thirds World are gists have, for the most part, ignored particularly welcome. Two or three awards will studying Christianity and instead have be made at the end of 1993, subject to the quality limited their comments to anecdotal re- marks and bemoaned how missionaries of proposals received and the availability of and their Christianity have often de- funds. stroyed traditional cultures. This book takes quite a different tack. The anthropologists writing here, •••. 1. who make no claims to being Send letters of inquiry (no more than three pages) missiologists, have chosen to take Chris- outlining the main purpose, components and cost tianity seriously as an important ele- of the intended project by June 1, 1993 to: ment that now shapes islanders' world views and influences their social and cultural patterns of interaction. The Dr. A. Christopher Smith, Religion Program power of this ethnographic perspective The Pew Charitable Trusts is that it enables outsiders to gain a glimpse of how Pacific Islanders have 2005 Market Street, Suite 1700 come to see Christianity no longer as a Philadelphia, PA 19103-7017 foreign intrusion but as an integral part of their indigenous life and cultural iden- tity.

April 1993 81 case studies that follow. The dominant of careful ethnography with more gen- New Twentieth-Century Encyclo- theme in these studies is that Pacific eralized anthropological theory, biblical pedia of Religious Knowledge. Islanders have taken Christianity and critique, and missiological encounter. made it their own. They have used it to -Darrell Whiteman Edited by J. D. Douglas. 2d ed. Grand Rap- reinforce traditional values, and it has ids, Mich.: Baker Book House, 1991. Pp. xv, played an important role in their cul- 896. $39.95. tural identity and interaction with the Darrell Whiteman was a United Methodist mis- sionary in Melanesia and now serves as Professor wider world beyond their village. This is a revised edition of the Twentieth- The strength of the book is its good of Cultural Anthropology in the E. Stanley Jones Century Encyclopedia of Religious Knowl- ethnographic description. Its limitations School of World Mission and Evangelism at Asbury edge, compiled and edited by Lefferts A. are self-imposed, so we will have to wait Theological Seminary, Wilmore, Kentucky. Loetscher in 1955, which was itself an for another book that combines this kind update and supplement to the Schaff- Herzog Encyclopedia of Religious Know- ledge (1886). The publisher claims on the book jacket that approximately two- thirds of the 2,100 articles "are new, and the bibliographies and articles retained from the 1955 edition have been up- dated and supplemented." Not only is the emphasis and perspective predomi- nantly on Christianity, it is also "more consistently and intentionally evangeli- cal in viewpoint and interests than was the 1955 edition, although the word 'evangelical' is here used in a broad sense, and not all the contributors consider themselves evangelical"(preface). Within the defined scope limited to the twentieth century, the volume is manifestly rich in its coverage of theol- ogy and ethics, biblical studies, church history, ministry, religious and interna- tional movements, philosophical trends, denominations and world confessional bodies, ecclesiastical terms and titles, 'The list of suggested readings added to eadl comparative religion, and Christianity in the non-Western world. Many articles f the twenty-eight essays is the best concise include bibliography, but no photo- bibliography of current viewpoi ts in Christian graphs, maps, or illustrations are in- missions that Ihave seen, and WQ.tiJd be cluded. There is much of interest and value enough to recommend the bo kto teachers. here for mission scholars, including ar- aden ,and anyone else wh wants to know ticles on EFMA, IFMA, Lausanne Com- ow Chn tit!ns regard their global role in mittee, interfaith relations, International Missionary Council and its conferences oday's war "-SAMUEL HUGH MOFFeTT* at Jerusalem (1928) and Tambaram ss, (1938), promotion of missions, missions to North American Indians, missions to Jews and Muslims, universalism, and the World Council of Churches. The large 21st Centufr number of short biographical articles (including many from the 1955 edition) is particularly useful for reference. At an Mission $39.95 for 900 pages with 2,100 articles covering the field of "religious know- ledge," this is definitely a "best buy" for the library of an active scholar or a local church. -Gerald H. Anderson ISBN 0-8028-0638-4 Paper. $24.99 Gerald H. Anderson is Director of the Overseas Ministries Study Center, New Haven, Connecti-

t your bookstore, or caD 800·253·7521 FAX 616-459·6540 cut.and Editor of the INTERNATIONAL BULLETINOF MISSIONARY RESEARCH. WM. B.BERDMANS PUBLISHING CO. ~ 155 JEFFERSON AVE. S.E. I GRAND RAPIDS, MICHIGAN 49503

82 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Mission Impossible: The Unreached Nosu on China's Fron- tier. "Developing leaders By Ralph Covell. Pasadena, Calif.: Hope is the church's Publishing House, 1990. Pp. x, 309. Paper- back $10.95. urgent priority Ralph R. Covell, retired academic dean and professor of world mission at Den- make it yours t ver Conservative Baptist Seminary, was Dr. Douglas McConnell a missionary in China and Taiwan from Missions/Intercultural a 1946 to 1966 and for several years was Evangelism faculty mem editor of Missiology. Billed as providing "tentative answers to pressing ques- tions," this book yields insights both about the church in China and about missiology. It is based on reflections about missionary activity in the 1940s amid severe political change among the small Nosu minority community in what was then eastern Tibet and China. The book moves beyond boundaries of time, geography, and culture. Covell urges avoiding the ever-present danger of equating one's own culture with the deeper realities of the Gospel. In mission there is but one "Middle Kingdom"- the sovereign reign of God. , Admissions Director Mission Impossible is particularly /- WHEATON COLLEGE GRADUATE SCHOOL helpful for persons preparing for mis- Wheaton, Illinois 60187-5593 Phone: 708-752-5195 sionary service. Covell reminds us that Wheaton College complies with federal and state requirements for nondiscrimination on the basis of handicap. sex, race, weakness and vulnerability are still more color, national or ethnic origin in admissions and access to its programs and activities. attuned to the Gospel than are power, prestige, and wealth (p. 67). He also warns against using culturally rooted theological convictions as steppingstones to condemn Christian faith practices rooted in differing cultures (p. 66). Mis- Partnership is... sion is faithfulness, not triumphalism. Covell neatly blends issues of cul- o A fashionable new style of doing missions tural adjustment, language study, and interpersonal relations with insight into o A biblical imperative China amid revolution and liberation. o A necessity for increasingly effective missions Mission Impossible speaks directly to our time when questions of relationship be- rr All of the above tween church and state, Gospel and cul- ture, and faith and political ideology Manychurchandmissionleaderstodaybelievethatgenuinepartnership continue to command our attention and is the onlywaytotakeadvantageofthe opportunitiesthatthetwenty-first concern. Although written before centurywillpresent.Explorewithprominentinternationalmissionleadersthe China's turbulent events of June 1989 possibilitiesofpartnershipin theBillyGrahamCenter'snewestmonograph-· and ensuing changes in Eastern Europe, the book speaks with relevance and thor- Partners in the Gospel: oughness to how the church lives the The Strategic Role of Partnership Gospel in any society. in World Evangelization -Ewing W. Carroll Jr. James H. Kraakevik & Dotsey Welliver, Editors Authorsinclude Issuesinclude Ewing W. Carroll, Jr., Indochina and China Re- • Dr.LuisBush • Currenttrendsin partnership lated Area Secretary for the United Methodist • Rev.PanyaBaba • Characteristicsofhealthyteams General Board of Global Ministries, New York • Dr.MyungKim •Commonvisionvs. individual City, was a missionary in Taiwan and Hong Kong • Dr.MetCastillo ministry from 1966 to 1986. For information on this and other monographs on mission and ministry write to the Editorial Coordinator at the Billy Graham Center or call (708)752-5157. BIllY GlWIAM CENTER Wheaton College' Wheaton, Illinois 60187-5593 Nathan Soderblom and the Study comprehensive work on the history of of Religion. comparative religion (1975).The beauti- ful style and sound judgment of the ear- By Eric J. Sharpe. Chapel Hill: Univ. of lier volume characterize also the present North Carolina Press, 1990. Pp. xxiii, 258. book. Sharpe has achieved a very ex- $39.95. haustive, reliable, and creative account of Soderblom's intellectual contributions This excellent presentation of Nathan of religions. And yet, Soderblom opened and the growth of his scholarly visions. Soderblom, historian of religions, ecu- up the paths in this discipline in both Against the background of the suc- menical theologian, and archbishop of Sweden and Germany. cessive periods in Soderblom's life-his Sweden, is a timely publication. It con- The author, Eric Sharpe, professor time as professor, and then his time as centrates on the scholarly achievements of religious studies at the University of archbishop (during the latter hewas only of this remarkable man, who is known Sydney (and formerly professor of the partly concerned with religio-historical toda y more for his practical clerical work history of religions at the University of writing)-the author notes that theol- than for his contributions to the history Uppsala), is well known for his splendid ogy and scientific study overlap in his work and that it is arbitrary to isolate the one from the other. Soderblom never lost sight of the dominant issue in all religious experience: a human being's relation to the divine, to the "holy." In underlining this connection, he claimed a theological position that many of his successors have avoided-mostly, it seems, in order to follow intrinsic hu- manistic criteria. -Ake Hultkrantz

Ake Hultkrantz is professor emeritus in the his- tory of religion at the University of Stockholm, Sweden.

Trends in Mission: Toward the Third Millennium.

MISSIONARY GOLD Edited by William Jenkinson and Helene INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, 1989-92 O'Sullivan. Maryknoll, N.Y.: Orbis Books, 257 Contributors • 260 Book Reviews • 175 Doctoral Dissertations 1991. Pp. xx, 419. Paperback $26.95. Here is more gold for every theological library and exploring scholar of mission studies-with all 16 issues of 1989-1992-bound in red In the world of mission studies Servizio buckram, with vellum finish and embossed in gold lettering. It matches di Documentazione e Studi (SEDOS) in the earlier bound volumes of the Occasional Bulletin of Missionary Rome is a well-respected institute. Es- Research, 1977-1980 (sorry, sold out), the International Bulletin of tablished as a study and documentation Missionary Research, 1981-1984 (sold out), and 1985-1988 (a few center at the service of mission societies copies left). At your fingertips, in one volume: David Barrett's Annual during the closing sessions of the Sec- Statistical Status of Global Mission, the Editors' selection of Fifteen ond Vatican Council, SEOOShas recently Outstanding Books each year, and the four-year cumulative index. celebrated its silver jubilee. Today, with over seventy mission societies as mem- INTERNATIO~~1tBULLETINOFMISSIONARYRESEARCH,1989-92, limited edi- bers, SEOOS has a combined member- tion. Only~bound volumes available. Each volume is individually ship of a quarter of a million. numbered ana signed personally by the editors. Drawing upon twenty-five years of experience and the combined resources Special Price: $49.95 until WHILE of the SEDOS membership, the present December 31,1993 THEY LAST volume brings together a selection of the $56.95 after January 1, 1994 1985-88 volume for $45.95 best materials available from the annual research seminars and other significant SEDOS meetings and conferences. Thus, Send me bound volume(s) of the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, between the covers of this thick volume, 1989-92 at $49.95 and•• bound volume(s) of 1985-1988 at $45.95••. one finds a library of creative reflection Enclosed is my check in the amount Name _ on contemporary mission theory and I of $ made out to Wlnternational Bulletin of Missionary Address _ practice. Research,· Orders outside the U.S.A. A lengthy preface by Robert I add $4.00 per vol. for postage and handling. Payment must accompany Schreiter introduces the panorama of all orders. Allow 5 weeks for delivery materials, which are organized into four within the U.S.A. I I thematic sections with significant Mall to: Publications Office, OVerseas Ministries Study Center, 490 Prospect St .. New Haven,CT 06511·2196 subthemes. Part 1 ("The Context of Mis- •.••••••••- sion Today") treats local churches, popu-

84 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH lar religiosity, modernity, and urbaniza- Taber then examines modern theo- After outlining some of the contri- tion. Part 2 ("Models of Mission and ries of culture and shows how the theory butions missionaries have made to the Ministry") encompasses sections onrnin- ofstructural-functionalism has reshaped field of anthropology, Taber explores the istries, justice, peace and the integrity of the way mission executives and mis- central issues we face in missions today, creation, interreligious dialogue, and sionaries look at their task. Now the as these emerge out of contemporary ecumenism. Parts 3 and 4 are briefer and autonomy and value of each culture is theories of culture and society. He looks treat laity and religious ("People in Mis- affirmed, and humans are sorted into both at the fundamental assumptions of sion") as well as future mission chal- people groups, each having its own the modern social sciences and the rela- lenges ("Mission: From Vatican II into unique culture in which every custom tionship of these to biblical world view the Coming Decade"). functions to serve the whole. Taber notes assumptions and at the more immediate The foregoing presentation of the the strengths of this view and also its issues such as indigenization, thematic structure and organization of deep flaws, including the tendencies to- inculturation, contextualization, cultural this SEOOS volume is most inadequate ward cultural relativism and opposition change, and the relationship of religion to capture the rich, fresh, and compre- to introducing change. and culture. What is needed is another hensive treatment ofmission topics. Over fifty individual contributions, varying in length from two to forty pages, consis- tently reflect the dynamic perspectives ofinvolved, committed, and experienced PROPOSALS INVITED FOR missioners; this is clearly the book's par- ticular strength. RESEARCH PROJECTS IN Thequality and appeal of individual pieces vary in any collection. The lack of MISSION AND WORLD CHRISTIANITY an index is unfortunate. However, one will need to search far and wide to find a better or more comprehensive treat- The Overseas Ministries Study Center, New Haven, Connecticut, ment of the contemporary agenda in announces a Research Enablement Program for the advance- mission. ment of scholarship in studies of Christian Mission and Chris- -James H. Kroeger, M. M. tianity in Asia, Africa, Latin America, and Oceania. Grants will be awarded on a competitive basis in the following categories: James H. Kroeger, M.M., has overseas mission experience in the Philippines and Bangladesh. He now serves as the Asia-Pacific Area Assistant on Field research for doctoral dissertations the Maryknoll General Council. Post-doctoral book research and writing projects Missiological consultations (small scale) Translation of major works of mission scholarship The World Is Too Much with Us: into English "Culture" in Modern Protestant Missions. Oral mission/church history projects (non- Western world) Planning grants for major interdisciplinary By Charles R. Taber. Macon, Ga.: Mercer research projects Univ. Press, 1991. Pp. xxiv, 208. $22.95.

Missions and missionaries exist in his- The Research Enablement Program is designed to foster scho- torical and cultural settings, but most larship that will contribute to the intellectual vitality of the have seen themselves as shaped more by Christian world mission and enhance the worldwide under- the Gospel than by their surroundings. standing of the Christian movement in the non-Western world. Charles Taber, in this excellent volume, shows how large a part culture plays in Projects that are cross-cultural, collaborative and inter- shaping missionaries. disciplinary are especially welcome. The deadline for receiving Taber traces a brief history of the 1994 grant applications is December 1, 1993. For further concept of culture from ancient times, information and official application forms please contact: when it was seen as an assortment of customs, to the Enlightenment and the Geoffrey A. Little, Coordinator growing awareness of the full extent of its complexity and its influence in shap- Research Enablement Program ing everything we do. He then examines Overseas Ministries Study Center theintellectual currents ofthe nineteenth- 490 Prospect Street century West. In particular he looks at New Haven, CT 06511, U.S.A. the dominant theories of anthropology- Tel: (203) 865-1827 namely, evolution and cultural diffusionism-and shows how these Fax: (203) 865-2857 deeply molded the way missionaries viewed the world and their task. Other This Program is supported by a grant from works have looked at the relationship of The Pew Charitable Trusts. the modern mission movement to colo- nialism. Taber goes deeper and exam- ines the cultural ideology that lay be- hind both.

April 1993 85 volume that traces the theories of cul- tant way to do so. If we know what ideas Uncompleted Mission: Christian- ture and society now emerging in the shape our fundamental assumptions, we ity and Exclusivism. social sciences and tests them against can test them against our understanding our biblical assumptions about reality. of the presuppositions underlying the By Kwesi A. Dickson. Maryknoll, N. Y.: Orbis This volume should be read not Gospel. Books, 1991. Pp. x, 177. Paperback $18.95. only by missionaries entering ministry -Paul G. Hiebert but also by mission executives and plan- In discussing the perennial question ners. It is difficult for us to see the way about the relationship between culture our culture and its theories of human Paul G. Hiebert is Professor of Mission and An- and the message and practices of Chris- beings mold how we see reality. Careful thropology and Chairman of the Department of tianity, the author is searching for a con- studies of ourselves and our presuppo- Mission and Evangelism, Trinity Evangelical Di- vincing path beyond adaptation, sitions, such as this one, are one impor- vinity School, Deerfield, Illinois. contextualization, and inculturation. He is aware that such a journey requires an adequate hermeneutical procedure and therefore makes a number of short sor- ties into areas long since marked out 1994-1995 inside the vast and diverse African con- Doane Missionary Scholarships tinent. Most of the discussion, however, is Overseas Ministries Study Center prolegomena-preparing for the jour- New Haven, Connecticut ney. It begins with a survey of some of the material deemed relevant to mes- sage and medium in the Old Testament (chapter 1) and the New Testament (chapter 2). Then a short statement sum- marizes how the biblical material has, can, and should influence mission in its contact with a new culture, before Dickson briefly explores the impact of the Reformation and some modern Eu- ropean scholars (Barth, Troeltsch, Schleiermacher, and Harnack) on mis- sionary strategy. The fourth chapter is almost wholly taken up with an assessment of official The Overseas Ministries Study Center announces the Doane Missionary and unofficial approaches within the Scholarships for 1994-1995. Two$2,500 scholarships will be awardedto mission- Roman Catholic Church to questions of aries who apply for residence for eight months to a year and wish to earn the faith and context. It ends with a short OMSCCertificate in Mission Studies. The Certificate is awarded to those who plea for viewing salvation less in terms participate in fourteen or more of the weekly seminars at OMSCand who write a of ridding the individual of sin and more in terms of the restoration and mainte- paperreflecting on their missionary experience in light ofthe studies undertaken nance of wholeness. The final chapter atOMSC. looks fleetingly at some ways in which Applicants must meet the following requirements: Christian traditions and African beliefs • Completion of at least one term in overseas assignment have been brought together, and the • Endorsement by their mission agency author begins to probe an African ap- • Commitment to return overseas for another term of service proach to the Scriptures. • Residence at OMSCfor eight months to a year The author's main thesis is that in • Enrollment in OMSCCertificate in Mission Studies program the missionary encounter between the Western church and African traditional The OMSCCertificate program allows ample time for regular deputation and convictions, the former has operated familyresponsibilities. Familieswith children are welcome. OMSC'sDoaneHall from an exclusivist position. As a result, offers fully furnished apartments ranging up to three bedrooms in size. Ap- the faith and culture of a Christianity plications should be submitted as far in advance as possible. As an alternative to shaped by Western culture has been application for the 1994-1995 academic year, applicants may apply for the 1995 imposed unimaginatively on the Afri- calendar year, so long as the Certificate program requirement forparticipation in can people. at least fourteen seminars is met. Scholarship award will be distributed on a No doubt, Kwesi Dickson's thesis is monthly basis after recipient is in residence. Application deadline: February 1, substantially correct, although perhaps 1994. For application and further information, contact: Christianity in Africa is more African than he allows, not so much by the con- Gerald H. Anderson, Director scious reflection and action that might Overseas Ministries Study Center typify the educated person as by osmo- 490 Prospect Street sis. However, I have to say that, in my New Haven,Connecticut 06511 judgment, though the intention of the Tel: (203) 624-6672 Fax: (203) 865-2857 book is good, its execution is very prob- lematic. There is much confusion. Why, for example, is exclusivism equated with

86 INTERNATIONALBULLETIN OF MISSIONARY RESEARCH being closed to culture, rather than to for God. Literacy was not widespread in A second stream of communication discrimination and discernment? Why the early growth of the church, so memo- came through the work of New Tribes does Luther's understanding of justifi- rization of materials was focal.Scripture Mission, also early at work in the area, cationmean a necessary divorce between translation was not made as important using Pidgin as an intermediary lan- the sacred and the profane? Why does as the shorter units needed in worship, guage, but moving on to translation of theauthor seem to think that exclusivism such as the creed and prayers. The the New Testament. The term for God is inimical to social concerns? The map samples included from the Gospel of was borrowed from Pidgin. The samples that is used to prepare for the journey is Mark, which was translated in this included show what Renck feels is a either too defective in a number of its stream, show a "pared" style, possibly style too "verbose" for written style, details, or too bare in topographicaliden- reflecting the impact of memorization, though "very close to the way many tifications to be of great help in reaching where an often-repeated, familiar text people actually speak" (p, 95), with the the required goal. The book does, how- may not need much built-in redundancy. tail-head sentence-linking redundancy ever, point to the inadequacy of other maps-if that is much help. -Andrew Kirk Cut Your Travel Costs Andrew Kirk is Dean of Mission at the Selly Oak Colleges, Birmingham, England. He has been Theologian Missioner with the Church Mission- ary Society. Prior to that, he served in Argentina for twelve years.

Contextualization of Christianity and Christianization of Language: A Case Study from the Highlands of Papua New Guinea.

By Gunther Renck. Erlangen: Verlag der Ev.-Luth. Mission, 1990. Pp. xui, 316. Pa- perback DM 35.

Among the treasury of languages that is New Guinea, few have been described in a good grammar. Renck writes about Complete travel services for individuals, one, Yagaria, that has been the subject of two published grammars, his own and tour and study groups. John Haiman's grammar of Hua, a dia- lect or very closely related language. .• Budget-saving air fares and Raptim subsidy. Now Renck gives us in this very read- We save you travel dollars. able dissertation a unique study of lan- guage in change in its use by mission •Travel specialists to developing countries. and church."Contextualization" here is We know the areas in which you serve. primarily and explicitly concerned with the linguistic context into which the • Fast, reliable visa services. Christian message is brought, so there is We save you time and trouble when applying for visas. little said about cultural adaptation in a wider sense. But there is a rich discussion of the ~> The Leader in Mission Travel from the U.S.A. entry of the Gospel into the Yagaria lan- guage. The pioneer communicators of the good news were Lutheran Chris- For more information call your nearest MTS TRAVEL toll-free tians from neighboring areas, a number or return the coupon below: of whom spoke Kamano, a language of Bloomfield, NJ Claremont, CA Colo. Spr., CO Ephrata, PA Jacksonville, FL Wheaton,IL (201) 338-4000 (909) 621-0947 (719) 471-4514 (717) 733-4131 _,(904) 464-0444 (708) 690-7320 the same family as Yagaria, and also (800) 526-6278 (800) 854-7979 (800) 444-3004 (800) 642-8315 (800) 888-8292 (800) 395-4321 used the Kate language, a non- Austronesian language that was one of I'd like information on: three lingua francas for Lutheran mis- o Reduced air fares and subsidies 0 Tour and group travel 0 Visa services sion work in New Guinea. Theological o Basic medical coverage for students/faculty 0 Other _ terminology developed in Yagaria from Name Organization _ roots in Kate as terms had come to be Address _ expressed in Kamano, sometimes via Phone ( loan translation, but very seldom di- Clip and mail to MTS Marketing, 1255 Broad Street, Bloomfield, NJ 07003, rectlyborrowing theological terms, with or call your nearest MTS office toll-free. notable exceptions like the use of Anuiu Menno Travel Service,Inc. IB

April 1993 87 and the discourse particles so typical of lationoftheNewTestament,NewTribes agreement. The short survey is based on most Papuan languages. In my experi- personnel paid little attention to what wide consultation and years of experi- ence, unlike Renck's, materials in that had been done by Lutheran evangelists, ence. Therefore, it is quite realistic about kind of style are easier for new readers, and in turn Lutheran Christians do not the difficulties and possibilities, and not more difficult. use the former translation. Recognition grounds the impulse to dialogue in a Perhaps the most interesting stream and use of each other's work could have solid Christian base. It is quite realistic in of "contextualization" has been the de- enriched both. Second, in the language- recounting historical difficulties and velopmentofindigenoushymns, "which rich context of New Guinea, the number present obstacles. This section also has a use very few of the theological terms of languages is an argument for, not useful segment on Muslim views of which occur in prayers, preaching and against, the importance of the use of Christians. Scriptural translations," but use "every- vernacular languages for propagating The Kroeger book, written from the day words, amongst which the verbs are the Gospel. They give an anchor to people perspective of Asia with specific refer- quite prominent" (p. 130).Renck seems undergoing rapid change, helping not ence to the Philippines, is even more strangely to equate "concepts" with only to prevent the rejection of the mes- ecclesially oriented than Borrman's. It noun-focused expressions, contrasting sage but also to favor its "inculturation" presents a number of Roman Catholic them with verbal constructions in the and effectiveness in the renewal of vil- documents on dialogue, several essays language spoken and sung. He rightly lage culture and life. The expression of out of that tradition, and a study guide welcomes this musical development. the Gospel in these languages is "incar- for the reader. It provides a useful collec- Among important observations nation as it takes place now" (p. 187). tion of texts from the Pontifical Council from reading this stimulating book are -Myron Bromley and from council president Cardinal these two: First, the neglect of what has Arinze, surveys of Vatican II and recent been done or is being done by others in popes on the dialogue theme, a text pre- communicating the Christian message Myron Bromley is a missionary in Irian Jaya with pared for the Federation of Asian Bish- impoverishes the church. In their trans- Christian and Missionary Alliance. ops' Conferences, and various other re- sources for dialogue. While 1991 has produced several Vatican documents that would expand the discussion be- From Moses and All the Prophets: yond these texts, this compilation will be A Biblical Approach to Interfaith one of many resources to introduce the Dialogue. general reader and pastoral agent to of- ficial thinking in the field. By H. D. Beeby. Elkhart, Ind.: Mission Fo- The Tracy volume is the most sub- cus Publications, 1990. Pp. 30. Paperback stantive of the set and would be well $2.25. read in the context of his more lengthy works. While treating of the dialogue Interreli~ious Dialogue: Catholic contribution to the theological discus- theme, from a series of lectures given at Perspectives. sion of principles underlying the moti- Louvain, the text is a theological explo- vation to and methods of interreligious ration ofthe nature and method ofChris- Edited by James Kroeger. Davao City, Phil- dialogue. For this reason, it is an impor- tian theology. In this it compliments ippines: Mission Studies Institute, 1990. tant contribution to the literature. It ex- Tracy's major contribution to contem- Pp. 103. Paperback. No price given. plores the biblical data, especially the porary systematic theology. In the es- Hebrew Scriptures, analyzing the re- says he surveys the theoretical positions Guidelines for Dialogue Between sources for and variety of posi.tions in ofKenneth Burke, Freud, Jacques Lacan, Christians and Muslims: Interreli- assessing the value of other religions. William James and post-Jamesian think- gious Documents I. The specific theological themes empha- ing on religious experience, Mircea sized in this analysis are redemption Eliade and his followers, several tenden- By Maurice Borrmans. New York: Paulist and creation. Though the survey is pre- cies in Buddist-Christian dialogue, and Press, 1990. Pp. vi, 132. Paperback $12.95. liminary to a full-blown Christian the- the dialogue of the prophetic and mysti- ology of dialogue and its conclusions cal options in the analysis of religions. Dialogue with the Other: The In- may be contested by many, it provides The author argues that the interreli- ter-religious Dialogue. a useful beginning. gious encounter has become an integral The Borrmans and Kroeger vol- component of Christian systematic the- By David Tracy. Grand Rapids: William B. umes are more institutional in charac- ology. While the Christian basis for in- Eerdmans Publishing Co., 1991. Pp. xii, ter. The former was commissioned and terreligious outreach is a specialty and a 123. Paperback $12.95. distributed by the Pontifical Council for basic component within theology, it is Interreligious Dialogue. It provides the also a field that contributes to the pro- These four short volumes each in very first in a very important new series of cess and methodology of Christian the- different ways contribute to the growing official documents to be published by ologizing itself. In much the same way literature on interreligious dialogue and Paulist Press. It is designed for popular that the various theological disciplines the Christian theology underlying it. pastoral consumption, and is based in have been coming to terms with history Three of the four volumes come out of officialRoman Catholic encouragement and the sciences since the Enlighten- the Roman Catholic tradition, though of dialogue and formulations of the val- ment, so now the interaction with world they represent rather different contribu- ues of Islam. It provides a useful sketch religions provides both a challenge and tions to the debates and pastoral devel- of Islam and opportunities for dialogue, new range of content to Christian the- opments. enumerates the values of Muslims, sug- ologizing and the theory of interpreta- The first volume, by Beeby, pro- gests areas of collaboration, and out- tion. Without going into great detail in vides a brief biblical exploration as a lines potential themes for religious this volume (which is well footnoted

88 INTERNATIONAL BULLETINOF MISSIONARY RESEARCH and directs the reader to Tracy's and and growth of the Pentecostal move- costals proclaimed their evangelistic other authors's direct exploration), Tracy ment in the Netherlands. message of salvation by means of litera- does illustrate the fundamental histori- Very interesting is the chapter on ture, testimony, and social work. cal character of Christian theology. Ex- missionary work (chapter 9). Polman This historical study is well docu- amples of how the Buddist-Christian founded the Dutch Pentecostal Mission- mented (with appendixes and sources). encounter influences Trinitarian think- ary Society in 1920. Untilthattime Dutch I recommend it with enthusiasm. ing and of how the Holocaust influences missionaries were sent to the mission -Jan A. B. Jongeneel Christian theology of history illustrate fields by the Pentecostal Missionary the profundity of the thesis. Union (1909). Bringing the Gospel to all While Christians have been about nations (including China, Dutch Indies, [an A. B. [ongeneel, a Netherlands Reformed min- the task of the interreligious encounter Belgian Congo, Venezuela) was regarded ister, has been Professor of Mission at the Univer- since their beginnings, these volumes as a prerequisite for the second coming sity of Utrecht since 1986. He was a missionary in show that in our time these relationships of Christ. In the Netherlands, the Pente- Indonesia in 1971-80. provide both a new pastoral urgency and a new intellectual impetus to refor- mulating the faith once delivered to the apostles in ways appropriate to our times and tasks. -Jeffrey Gros, F.S.C.

Brother Jeffrey Gros, F.s.C., is Associate Direc- tory, Secretariat for Ecumenical Affairs, National Conference of Catholic Bishops in the u.s.A. A veteran educator, he served for ten years as direc- World Mission tor of Faith and Order in the National Council of at your fingertips! the Churches of Christ in the U.S.A.

Your new MISSION Sectarian Against His Will: Gerrit HANDBOOK 1993-95 Roelof Polman and the Birth of will be ready this spring! Pentecostalism in the Netherlands.

By Corne/is van der wan. Metuchen, N.J.: • The standard reference for North American Christian missions! Scarecrow Press, 1991. Pp. VX, 364. $45. • Now on diskette as well as in book form, for convenience and This publication was originally pre- analysis! IBM-compatible MISSION HANDBOOK ON DISK sented as a doctoral dissertation at the developed by Global Mapping International. University ofBirmingham in 1987 under • Accurate, comprehensive coverage of U.S. and Canadian based supervision of Walter J. Hollenweger. Cornelis van der Laan is the former gen- mission agencies and ministries overseas! eral secretary of the Assemblies of God New features in this 15th edition: in the Netherlands. He has analyzed the origins and formative years of Pente- • The Changing Shape of World Mission, A graphic presentation of costalism in the Netherlands from 1907 challenges to global Christian witness, by Bryant L. Myers, through 1930. The first three chapters director of MARC. deal briefly-and sometimes superfi- cially-with the social, political, and • Open letters to the North American mission community from ecclesiastical context of Dutch leaders in the Two- Thirds World. Pentecostalism (the situation in the Neth- erlands, preliminary streams, the origin Order now at special pre-publication prices! of Pentecostalism outside the Nether- Mission Handbook On Disk plus Mission Handbook (until May 30 lands). The key chapters 4-11 discuss only): $89.95 (add $ 3.00 handling). Please specify 3.5" or 5.25" diskette. thoroughly the advent, inception, inter- national contacts, growth, missionary (After May 30, price will be $119.95 plus handling) \ efforts, institutionalization, theology, Mission Handbook in book form: Pre-publication price (until May 30 and ecclesiology of Pentecostalism in only): $29.95 (add $3.00 handling). (After May 30, price will be $39.95) the Netherlands.Gerrit R.Polman (1868- 1932), by birth Netherlands Reformed, MARC Your source for outstanding books on mission. A division of assisted by his wife, Wilhelmine J. M. World Vision International. 121 E. Huntington Drive, Monrovia, Blekkink (1878-1961), a former member CA 91016-3400 USA. of the Salvation Army, was the founder and national leader of the movement. Fax orders: (818)301-7786 The last chapter deals at some length with the divergent reactions of Dutch Call toll-free in USA: 800-777-7752 ministers and theologians to the advent VISA and Master Card accepted.

April 1993 Christian Identity and Religious Pluralism: Religions in Conversa- tion.

Try Catholic By Michael Barnes. Nashville: Abingdon Theological Union's Press; London: SPCK, 1989. Pp. 200. Paper- World Mission back. No price given. Program. Whether • you're coping with "Conversation is what happens when with interfaith conversation and then fresh water people meet and talk, listen and learn" proceeds to theology. shortages in the (p, x). Michael Barnes, an English Jesuit The basic concept in this theology Philippines, water who lectures in religious studies at comes from Raimundo Panikkar's con- conservation in rural Heythrop College in the University of cept of interpenetration (i.e., the inter- America, or helping London, uses the term "conversation" penetration of one religion by another). parishes meet urban as a guiding metaphor to draw attention This means, for example, that both part- challenges, to "the process by which theology of ners in any dialogue need to acknowl- religions is to be done" (p.x), edge that what the other takes to be true The first part of the book is con- is indeed truth: "From what I experience Catholic Theological Union offers contemporary cerned with the debate about other reli- of the faith of the other, I can trust that responses to missionaries at home and abroad. gions and takes us with a remarkably what Christ does for me Krishna does Creative missiologists include: Claude-Marie Barbour, light touch through Exclusivism (repre- for the other" (p. 130). Stephen Bevans, SVD,Eleanor Doidge, LoB, sented by Barth and Kraemer), What is new in this book? In expos- Archimedes Fomasari, MCCJ, Anthony Gittins, CSSp, Inclusivism (Rahner), and Pluralism ing the problems and limitations of John Kaserow, MM, Jamie Phelps, OP, Ana Maria (Hick). The survey of Exclusivism high- Exclusivism and Pluralism, Barnes Pineda, SM, Robert Schreiter, CPPS. Contact: lights the negative view of other faiths arouses expectations that he can lead us that it tends to produce and ends by through and beyond the old, painful asking whether this kind of theology is dilemmas.He feels more at home with C~TIIOLIC THEOLOGICAL UNION "capable of sustaining a genuine accep- Catholic versions of Inclusivism, but Admissions 011 ice-IJIUK 54Ul Suuth Cornel! • Chicago, IL 60615 USA tance of other religions on their terms even here he is ultimately dissatisfied, (312) 324·8000 rather than on ours"(p. 42). Inclusivism because he sees it as being imprisoned finds ways of "including the religions" within traditional assumptions about within the providence of God and leads truth and salvation that include other to the conclusion that people of other faiths, but on our terms. faiths can be saved through the practice Where does he try to lead us? Hav- and belief of their own tradition. ing started the journey with high hopes, The problem with these first two I found myself putting down the book AFRICA paradigms, however, says Barnes, is that with a sense of disappointment. The rev- they are too preoccupied with traditional elation of God in Christ is not to be issues, namely, the "salvation problem" thought of as definitive in any sense but NYC/BOS ROUNDTRIPS FROM: and the "truth problem." He suggests simply as "the mystery which Chris- that the Pluralism of Hick points to a tians find expressed in the language and ABIDJAN $ 990. way forward, by demanding a "com- symbolism of Christ" (p. 175). More- BAMAKO 990. plete re-orientation of one's theology," over, this mystery "is revealed in very BANJUL 990. which starts not with a given revelation different ways and very different lan- BRAZZAVILLE 1491. or salvation but with our experience of guages in other religions" (p. 175).Atthe BUJUMBURA 1760. other faiths. But Hick's reductionism is end of the road, therefore, what we find CONAKRY 924. hardly satisfactory, because it "ends up is something rather pedestrian: "We are COTONOU 1045. with an experience which is vague and a talking about a process of mutual trans- DAKAR 913. concept of God which is, to say the least, formation in which two or more per- rather empty" (p. 77). sons, from very different traditions and DOUALA 1375. 2101. The second part of the book goes on backgrounds, attempt to come to terms EN TEBBE to outline a theology of interfaith rela- with their respective identities" (p, 180). JOBURG 1474. tionships that avoids the extremes of If this is the "liberation of theology" that KIGALI 1760. Exclusivism and Pluralism and that takes is promised through the practice of dia- KINSHASA 1496. us "beyond Inclusivism." It begins by logue and Panikkar's interpenetration, I LAGOS 1045. exploring the nature of all religion(s) feel compelled to return to the threefold LIBREVILLE 1536. and then describes what actually hap- paradigm, in spite of all its limitations, to LOME 979. pens when genuine dialogue takes place: see if there are not other ways of work- LUSAKA 1496. "Dialogue is that inter-action between ing through the dilemmas posed by Plu- NAIROBI 1386. persons where both seek to give them- ralism. NIAMEY 1001. selves to each other and to know each Barnes may think he has escaped 1001. other as they really are. Communication from questions about truth and the in- OUAGADOU is borne of self-understanding and vice- carnation. But when he asks,"Why versa" (p. 117).Thus, instead of follow- should not the Word of God be spoken Call RAPTIM TRA VEL ing the traditional method of working other than in historical Christianity - out a theology and then applying it to and even elsew here than in the historical '·800·777·9232 interfaith conversation, Barnes begins Jesus of Nazareth?" (p. 175), he shows

90 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH that he cannot avoid basic epistemologi- nineteenth and twentieth centuries. The great strengths of this history cal questions. The difficulties raised by CHAr's guidelines call for a history that are its originality, comprehensiveness, his exploration into new territory may is ecumenical in scope and treats Chris- and wealth of detail. This reader missed turn out to be just as enormous as the tianity as part of the sociocultural his- having concluding sections to each chap- difficulties he has exposed in the other tory of the Indian people. These pose a ter so that trends and their ramifications positions. serious challenge, especially since the could be more readily appreciated. Also -Colin Chapman southern state of Tamilnadu has a large a purely topical division over a two- and diverse Christian population with a century time span becomes problematic. long history. Dr. Hugald Grafe, a mis- Its usefulness is seen in Grafe's superb Colin Chapman is Principal of Crowther Hall, the sionary in India 1961-75 and currently a chapter on Tamil culture; its weaknesses CMS training college at Selly Oak, Birmingham, secretary of the Evangelical Lutheran come out elsewhere where the religious, England. Earlier he served with CMS in Egypt Mission of Lower Saxony, has risen to social, and political become easily sepa- and Lebanon for thirteen years and then was this challenge very well. rated in the reader's mind, when in his- lecturer in mission and religion at Trinity College, The chapters which are arranged torical reality they were closely inte- Bristol,1983-90. topically, deal with the context, the grated. churches, the Christian people, encoun- The book is available from the ters with other faiths, induction of social Dharmaram Book Centre, Bangalore change, involvement in political devel- 560029, India. opments, interaction with Tamil culture, -John C. B. Webster Historyof Christianity in India. Vol. and a brief conclusion touching on the 4, pt. 2: Tamilnadu in the Nine- Tamil Christian diaspora. These subjects John C. B. Webster, a missionary in India 1960- teenth and Twentieth Centuries. cover important aspects of Tamil Chris- tian life and influence only touched upon 81, was professor of the history of Christianity at United Theological College, Bangalore, 1977-81. By Hugald Grafe. Bangalore: Church His- by previous historians. For example, the He is currently pastor of Crossroads Presbyterian tory Association of India, 1990. Pp. xix,325. chapter on the Christian people deals Church, Waterford, Connecticut. $15. both with group conflicts (including caste conflicts) among Christians and with This is the third book in the Church community cohesiveness. The chapter History Association of India's (CHAO on social change has important sections multivolume history of Christianity in on the uplift of women and of the de- India and the first one dealing with the pressed classes (Dalits).

II II AREOPAGUS You don't have to pronounce it.

Just read it.

A Living Encounter with Today's Religious World. Mission in Context • Stories of Faith • Religious Pilgrimage • Cross-Cultural Encounter Published quarterly. US$24/year; sample US$4. Check or money order payable to Tao Fong Shan Christian Centre, Dept. IB, P.O. Box 33, Shatin, N.T., Hong Kong.

April 1993 91 Who's Who of Wodd Religions.

Edited by John R.Hinnells. New York: Simon and Schuster, 1991. Pp. xoi, 560. $60. TAMALE INSTITUTE OF CROSS-CULTURAL STUDIES Drawing on the work of an international Summer in Africa group of scholars, roughly two-thirds of whom are based in the British Isles, the Immersion program in cross-cultural ministry· Ghana, W. Africa. editor has put together a distinctive col- Experience a new language, a new culture, a new self. lection of biographic sketches of "men Village Itve-in > Professional staff· African life from the inside. and women who have shaped the Graduate students, adventurers, missionaries on sabbatical, in transition. world's religions in the past and in the present." The focus is on "living reli- Nine weeks, mid-June to mid-August, 2,500 dollars plus airfare. gions," but there are also entries from Contact: Jon P. Kirby SVD, Ph. (312) 288-2777 ancient societies. Divine Word Theologate, 5342 South University Ave., Chicago, IL 60615 The greatest value of this book lies in its articles on leaders of lesser-known religious groups that have arisen in the last two centuries, especially in Africa, Eastern Asia, and the Americas. The objective nature of most of the articles CALLED AND EMPOWERED makes this a particularly good tool for anyone new to the study of these move- Global Mission in ments. Pentecostal Perspective There are twenty-six subject areas, based on the book's classification ofsepa- Murray W. Dempster, rate religious traditions. These areas form Byron D. Klaus, and the basis for the arrangement of the ex- tensive bibliography at the end of the Douglas Petersen, Editors book and are also used in determining Paper / $14.95 cross-references. The editorial task of deciding whom to include and how much space to allot "CALLED AND EMPOWERED to each entry was inevitably difficult. documents the fact that Pentecostalism The results reflect the stated policy of has come of age. What many hoped and giving more attention to persons about some feared has happened: Pentecostal whom it is harder to find accurate, up- scholars from the USA, Latin America, to-date information. It is still possible, Africa, and Europe are not just bathing however, to question some decisions. E. in the glory of their missionary successes, Stanley Jones received two-thirds of a but they are beginning to analyze its mis- column, as did Pope John XXIII, while siological, theological, political, and ecu- James Jones of the notorious People's menical implications .... Called and Temple, a little more than a column, and Empowered is an important and promis- Joseph, of the Book of Genesis, a column ing beginning of a new type of pentecostal Murray W. Dempster (Ph.D., and a third, which adds a little to the theologizing. I highly recommend this vol- University of Southern California) is Genesis account. The decision to include ume to all critics and admirers of Pente- Professor of Social Ethics at Southern the contemporary murderer Charles costalism as well as to the Pentecostals California College. Manson (fifteen lines) is defended in the and charismatics." Byron D. Klaus (D.Min., Fuller) is Introduction. - Walter J. Hollenweger coordinator of U.S. Relations for Latin It is always hard to balance objectiv- "... an unprecedented mix of pente- America ChildCare and Associate ity and justified criticism, but Hiram costal theology and mission practice, virtu- Professor of Church Ministries at Bingham has already suffered enough ally a manifesto for pentecostal missions Southern California College. from James Michener's Hawaii and prob- in the nineties, indispensable for thought- Douglas Petersen (M.A., Pepper- ably deserved better than that from this ful Pentecostals as well as for students of dine) is the director of Latin America book. And surprisingly the article on the twentieth-century pentecostal explo- ChildCare in San Jose, Costa Rica, and Lao Tzu makes no mention of the 1973 sion. This is the fullest and finest missio- also serves on the faculty of Southern discovery in China of manuscripts dat- logical treatise originating within classical California College. ing from earlier than 168 B.c., which Pentecostalism available to date." preserve the text of the Tao-Te Ching, but - Russell P. Spittler have the two parts in the reverse order, "At a time when the growing Pente- Te-Tao Ching, and contain significant costal movement is rapidly developing an For a complete catalog, write: variant readings (Lao-Tzu, Te-Tao Ching acute social awareness, this book offers, [Ballentine Books, 1989]). from the heart of Pentecostalism, and in In not a few instances the quality of full coherence with its faith and ethos, a ~ , HENDRICKSON writing is marred by short, choppy sen- theological articulation that will strength- ~~PUBLISHERS tences or by too compressed a style, but en, deepen, and guide that consciousness." most articles are clear and succinct. Spe- - Jose Miguez Bonino P.O. BOX 3473 • PEABODY, MA 01961-3473

At Your Bookstore or Call: 800-358-3111

INTERNATIONAL BULLETIN cial features help the user find easy ac- their constituency of their orthodoxy, the views of those with whom he is cess to the material: the bibliography and there is a trace of anti-intellectual- engaging, but he writes out of confi- fills 63 pages, followed by 15 pages of ism, which is unfortunate. Too many dence, not fear, and he writes to con- sketch maps, a synoptic index of 10pages, writers do not seem to recognize the vince, not to reassure. and a general index of 14 pages. historical conditioning and variety of It is rather easy to see debate of this -Keith Crim evangelical thought and missionary mo- kind as a culture-bound discussion that tivation. The time is past when one can reflects an ongoing quest for touchstones get away with this. of orthodoxy within a sector of Ameri- Keith R. Crim, Pastor of New Concord Presbyte- No Other Name is telling in its de- can evangelicalism. If so, there sadly is rian Church, Concord, Virginia, was a missionary scription of how suppression of discus- more at stake here than theological truth. of the Presbyterian Church, U.S., to Korea, 1952- sion has created an illusion of agreement British evangelicalism, by contrast, has 66 where he was on the faculty of Taejon College that does not exist. Sanders is aware of broadly accepted the position advocated (now Han Nam University), 1955-65. He edited the Abingdon Dictionary of Living Religions.

Looking for spiritual renewal, or updating in theology and ministry? Through No Fault of Their Own? The Fate of Those Who Have Never Heard. Gtchthe Edited by William V. Crockett and James G. SPIRIT! Sigountos. Grand Rapids,Mich.: Baker Book House, 1991. Pp. 278. Paperback $15.95. Spend a Sabbatical Semester or Year at the No Other Name: An Investigation Washington Theological Union. The Spirit of into the Destiny of the Unevang- Vatican II lives at the WTU, where religious elized. and lay women and men prepare for a variety By John Sanders. Grand Rapids, Mich.: Wm. of roles in the church. B. Eerdmans Publishing Co., 1992. Pp. xviii, The WTU's Sabbatical Program provides a unique 315. Paperback $16.95. experience of interaction with an international These two books can claim to be essen- community of students, a professional faculty and tial reading and are likely to be required staff, and a rich, diversified curriculum. Shaped to texts for a number of seminary courses. meet the individual needs of participants, the WTU Both are written from within the Ameri- Sabbatical invites experienced persons in ministry can evangelical community; one by an individual, the other as a collection of to a variety of opportunities for physical, emotional, edited papers. Sanders is from Oak Hills spiritual and intellectual development. Bible College, Bemidji, Minnesota. The program features: Crockett and Sigountos and a good num- ber of their fellow contributors are from • The availability of 350 courses per semester,for Alliance Theological Seminary, Nyack, credit or audit, through the Washington New York. One has the strength of a Theological Consortium sustained argument directed to a spe- • A bi-weekly colloquium on life and ministry cific group (as it happens, well repre- sented by the other book); the other has • Human growth and spiritual development the weaknesses of a group approach not workshops entirely overridden by careful editing, •Four Continuing Education Certificate Programs cross-referencing of ideas from chapter and Pastoral Field Education to chapter, and an attractive presenta- • Social and cultural opportunities as well as time tion. for solitude, prayer, study and sightseeing in the Through No Fault of Their Own suf- fers from a defensive and at times mor- nation's capital. alistic tone and from the confusion of Current tuition is $2,950 per semester. On-campus dealing with a number of alternatives, each of which needs different handling. housing available. For more information, please call or The temptation of ridiculing the weak- write: est and most extreme when the substan- Muriel Curran, S.S.N.D. tive question is the view of those nearer _11- Christopher Keenan, O.F.M. at hand is not always avoided. No Other Co-Directors of Continuing Education Name also has more than one group in THEOLOWASHINm~ Washington Theological Union view and treats each appropriately, but 9001 New Hampshire Avenue its main target are those others within U N Silver Spring, MD 20903-3699 A Roman Catholic School for Ministry the evangelical camp. It is a useful focus. (301) 439-0551 Some in Through No Fault of Their Own appear overanxious to reassure

April 1993 93 by Sanders. For example, Michael Green, publication; so far it may also be the last John Stott, Peter Cotterell, and the UK word. Evangelical Alliance represent a sub- Nevertheless Crockett and stantial body of opinion. Their point of Sigountos have produced a useful col- view is not going to be challenged by a lection of essays, many of which can critique of Hick and Knitter. Reiterating stand alone in their own right. Despite statements about the uniqueness of its problems, Through No Fault of Their Christ simply does not answer the ques- Own is a valuable contribution to theol- tions. ogy of mission. Sanders's inc1usivist position is not -John Roxborogh universalism; it claims to be biblical and presents Christ as the only ground of salvation. Those who fear it maybe dam- John Roxborogh is a New Zealand Presbyte- aging to mission need not be overly con- rian who taught church history in Seminari Theoloji Malaysia from 1983 to 1990. He is cerned. No Other Name does not carry a question mark in its title, and it means now Head of the Department of Mission what it says. It is only by a little the later Studies at the Bible College of New Zealand.

Dissertation Notices

Choi, Doug Sung. Okoro, Kieran C. "The Roots of the Presbyterian Con- "The Contemporary Official Catho- flicts in Korea, 1910-1954, and the lic Position on Non-Christian Reli- Predominance of Orthodoxy." gions." Ph.D. Atlanta, Ga.: Emory Unio., 1992. Ph.D. Bronx, N.Y.: Fordham Univ., 1990. This publication is available from UMI in Dharmaraj, Jacob Samuel. Robbins, Bruce W. one or more of the "Nineteenth and Twentieth Century "Contextualization in Costa Rican following formats: European Mission to India: A Recon- Theological Education Today: A His- •In Microform--from our collection of over sideration." tory of the Seminario Biblico 18,()()() periodicals and 7,()()() newspapers Th.D. Chicago: Lutheran School of Theol- Latinoamericano, San Jose, Costa ogy,1989. Rica, 1922-1990." • In Paper--by the article or full issues through UMI Article Clearinghouse Ph.D. Dallas, Tex.: Southern Methodist Githieya, Francis Kimani. Univ., 1991. • Electronically, on CD-ROM, online, andlor "The New People of God: The Chris- magnetic tape--a broad range of ProQuest tian Community in the African Or- Trexler, Jeffrey. databases available, including abstract-and- thodox Church (Karing' A) and the "Education with the Soul of a Church: index,ASCIl full-text, and innovative full- image format Arathi (Agikuyu Spirit Churches)." The Yale Foreign Missionary Society Ph.D. Atlanta, Ga.: Emory Univ., 1992. and the Democratic Ideal." Call toll-free 800-521-0600, ext. 2888, Ph.D. Durham, N.C: Duke Univ., 1991. for more information, or fill out the coupon Grantson, Emmanuel. below: "Death in the Individual Psalms of Vigen, James Bruce. Name _ Lament: An Exegetical Study with "An Historical and Missiological Title _ Implications for Theology and Mis- Analysis of the Issues Surrounding sion." the Establishment of the American Company/Institution _ Th.D. Chicago: Lutheran School of Theol- Lutheran Mission in Southeast Mada- Address _ ogy,1991. gascar, 1887-1911." City/StatelZip _ Th.D. Chicago: Lutheran School of Theol-

Phone ( Musopole, Augustine Chingwala. ogy,1991. "On Being Human in Africa: A Criti- I'm interestedin the following title(s): _ cal Evaluation of an African View of Ziebell, Donn G. Humanity in Writings of John Mbiti." "A Model Combining Business and

UMI Ph.D. New York: Union Theological Semi- Evangelism for Mission Work in the A Bell & Howell Company nary, 1991. Soviet Union During the Time of Box 78 300 North Zeeb Road Perestroika." Ann Arbor, MI 48106 Njoroge, Lawrence. Ph.D. Cincinnati, Ohio: Graduate School 800-521-0600 toll-free 313-761-1203 fax "Catholic Missions in Kenya: The of the Union Institute, 1992. Case of the Spiritans and the Consolate (1870-1970)." U·MI Ph.D. Notre Dame, Ind.: Univ. of Notre Dame, 1991.

94 INTERNATIONAL BULLETIN OF MISSIONARY REsEARCH