• Vol. 16, No.4 nternatlona October 1992 etln• Mission as Spiritual Pilgrilllage

hen the author of this issue's liMy Pilgrimage in Mis­ cross-cultural missionary. It calls forth every gift, skill, talent, W sion" prepared to leave for East Africa, a well-mean­ andvirtue ...whileat the sametime demanding constantgrowth ing fellow Mennonite took him by the hand and admonished, in faith in God and in his marvelous people." "Brother Don, we hope you return from Africa just like you are The "My Pilgrimage" series encourages each of us to wel­ now. Don't change." Neither "Brother Don" Jacobs nor the come the changes that God works in us. admonisher had any idea of the changes that would take place. The "My Pilgrimage" series began with the autobiographi­ cal reflections of Donald A. McGavran in the April 1986 issue of the INTERNATIONAL BULLETIN. Since then, twenty-three other mis­ sionleaders havecontributed to the series. Sr. BarbaraHendricks On Page (April 1987) wasoneof the first to articulate the "reverseevange­ 146 My Pilgrimage in Mission lization" one is likely to experience, as the missionized are used Donald R. Jacobs by Godto revealwaysin whichtheGospelhasnotyetsufficiently penetrated one's own life and ministry. J. Herbert Kane ex­ pressed it in his winsomeway: "I should like to think that I made 150 Claiming Our Heritage: Chinese Women a smallcontribution to the causeof Christin China; butI received and Christianity far more from China than I ever gave to it" (July 1987, p. 130). KwokPui-Ian Oneof the most dramatic accounts of conversion in mission­ ary service was that of Nico Smith (July 1989), who went from 154 Maryknoll's Fifty Years in Latin America writing articles critical of European missionaries who ate at the Ellen M. McDonald, M.M. same table with African blacks, to resigning his academic posi­ tion and social privilege in Afrikaner society and taking up 158 The Legacy of Donald A. McGavran residence and pastoral ministry in a black community. George G. Hunter III Jacobs himself experienced a similar change in the course of his pilgrimage in mission. "In America," he writes, "I was not 163 The Legacy of Alan R. Tippett bothered with race prejudice, but not so in Tanzania .... I cried Darrell L. Whiteman out, 'Lord, you've brought me all this distance to preach the Gospel, but every time I preach it, it's dead. What's the matter?' Then, one night (I'm not a man for dreams) ... I saw the cross, 168 Book Reviews with a stream flowing from its base. Rushing to the stream for cleansing, I noticed there were some Africans bathing. Looking 182 Dissertation Notices around to see if anyone would see me, I started upstream. But as I did so, the Holy Spirit brought me down, and I bathed with my 183 Index 1989-1992 black brothers. Upon awakening, I knew what was wrong. The Lord gave me grace to repent. That was the first time I embraced 192 Book Notes an African brother in the Spirit. It was beautiful." "Thereis no doubt in my mind," saysJacobs, "thatone of the most demanding yet satisfying Christian vocations is that of the of issionaryResearch My Pilgrimage in Mission

Donald R. Jacobs

ilgrims supposedly know where they are going. I have while teaching in a Mennonite High School in Lancaster, Penn­ P been a reluctant pilgrim, and it was quite a while before sylvania. It was there that I married Anna Ruth Charles, an I knew where I was going. Before my wife and I left for Africa the eighth-generation Lancaster Mennonite. first time, one dear brother took my hand warmly and said, Inasmuch as the United States was embroiled in the Korean "Brother Don, we hope you return from Africa just like you are War just then, I was liable for the military draft. As a member of now. Don't change." a historic peace church and a committed Christian pacifist, I What neither of us realized was how impossible it is for knewthatwarwasnot for me, so Iembarkedon a master'sdegree anyoneseriouslyengagedin a missionaryvocationnot to change. in history in the University of Maryland. For part of my M.A. In fact, if one does not change, one is not going to influence very work, I wrote a dissertation on one of the Mennonite conferences many people at all. and discovered through that research that there was an opening At age sixteen and a high school senior, I had my first serious for an educationist in Tanzania. Anna Ruth and I applied and encounter with Jesus Christ. I needed him desperately to clean were soon on our way to a big adventure. up the residue of my growing-up years. He did that, and much My mission board had the sense to send us to the University more. In less than two years I found myself teaching in an of London, where I qualified as a teacher in the "British Empire." elementary public school in the mountains of Kentucky. With While in London, we sat under the preaching of Dr. Martyn one year of college under my belt, I tackled an impossible job, Lloyd-Jones Sunday after Sunday. This amazing man, schooled teaching fifty-seven students in eight grades, all alone in a one­ in medicine, expanded our minds and reintroduced us to the room school. But I loved it. Those two years living among cross of Jesus Christ. mountain folk, witha culturedissimilar from my own, served me well later in life as a missionary in East Africa. I started a little Quest for Renewal Sunday school in that schoolroom, where I preached my heart out. Iwas fascinated by everything "local," from squirrelhunting We arrived in Tanzania without any missionary training as such, to Hard Shell Baptist services, where, upon occasion, people and without a clear call. We were eager to give ourselves to one handled rattlesnakes. term as educational missionaries and then return home to pursue I was raised within the Mennonite faith and tradition in careers as teachers. We ended up spending twenty years there. western Pennsylvania. My mother was in the sixth generation of Our arrivalin Tanzania more or less coincided with the great hardy Mennonite stock, and my father was the son of a German tidal wave of Christian renewal known as the East African Lutheran immigrant. Dad "joined the Mennonites." Our little Revival. Germanic community was an island in a sea of recent immi­ As a student of the Anabaptist wing of the Reformation (my grants, mostly from Southern Europe. I grew up with a strong degree from the University of Maryland was in Reformation Mennonite identity. I knew intuitively that I was not one of history), Iyearnedto knowmoreof the spiritualitythatfueled the "them"-people from non-Germanic backgrounds. faith of my own spiritual ancestors. We Mennonites had man­ Church and home inscribed the Mennonite values on my aged to turn a spiritual movement into a sociological community heart. Honesty, hard work, community, commitment to church, that preserved the virtues of the faith but lacked the immediacy thrift, service, peace-these were the positives. There were also of the living presence of Christ. In East Africa, for the first time in plenty of negatives, such as, "Don't get too friendly with the my life, Ifound a communityof faith that had the markingsof my world; it is out to corrupt you." I was aware of the differences Anabaptist dream. I was fascinated to discover that these Chris­ between "our" culture and "theirs" as long as I can remember. tians represented manydifferentdenominations,from Lutherans This served me well later on as a cross-cultural missionary. to Seventh-day Adventists. That was my first reaction to the revival. The second was the Quest for Purpose realization that something must change within me if I was to know the living presence of Jesus Christ like these people did. I grew up "Christian," so when I had my first personal meeting But my spiritual pride and independent spirit, mixed with un­ with Jesus I knew that to say "yes" to him was for life and witting prejudice, conspired to build up a resistance. I found everything in life. Pouring out my life in a little Kentucky myself on a little island of my own making in a sea of warm schoolhouse fit into what I knew was to be my vocation. But it spiritual community. also convinced me that I had better get on with education, so I In AmericaI was notbotheredwithrace prejudice,butnot so pursued a degree in history at Franklin and Marshall College in Tanzania. When people knocked at my door during siesta, I found myself grumbling, "Aren't these people ever going to Donald R. Jacobs, anativeofPennsylvania andanordained ministerandappointed learn to follow the clock?" I became disillusioned, disheartened, Bishop in the Mennonite Church, was a Mennonite missionary in Tanzania and and lonely. I cried out, "Lord, you've brought me all this distance Kenya (1953-73),where hewasengaged in leadership trainingandadministration. He served on the first faculty of Religious Studies at the University of Nairobi. to preach the Gospel, but every time I preach it, it's dead. What's Following hisactiveAfricanministry,heserved asoverseas director ofthe Eastern the matter?" Then, one night (I'm not a man for dreams), I found Mennonite Board ofMissions andCharities andnowdirects theMennonite Chris­ I was crawling, looking for the cross of Jesus, for I had lost him. tianLeadership Foundation. Heandhiswife,Anna Ruth,currentlymake theirhome Then I saw the cross, with a stream flowing from its base. in Landisville, Pennsylvania. Rushing to the stream for cleansing, I noticed there were some

146 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Africans bathing. Looking around to see if anyone would see me, International Bulletin I started upstream. But as I did so, the Holy Spirit brought me down, and I bathed with my black brothers. Upon awakening, I of Missionary Research knew what was wrong. The Lord gave me grace to repent. That Established 1950 by R. Pierce Beaver as Occasional Bulletin from the was the first time I embraced an African brother in the Spirit. It Missionary Research Library. Named Occasional Bulletin of Missionary was beautiful. Like Christian in Pilgrim'sProgress, I leaped three Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH times in the new freedom of the Spirit. 1981. As I shared what was happening to me, the community reached out and embraced me as a "brother sinner" saved by Published quarterly in January, April, July, and October by grace. Immediately I felt at home. The East African Revival Overseas Ministries Study Center Movement blended well with my Anabaptist theology, produc­ 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. ing a vision much like that of the New Testament church. From Telephone: (203) 624-6672 that moment I found great delight and meaning in walking "in Fax: (203) 865-2857 the light" with that vigorous community of faith. Editor: Associate Editor: Assistant Editor: Quest for a Comprehensive Theology Gerald H. Anderson James M. Phillips Robert T. Coote

Contributing Editors After an initial fascination with things African, all of my unre­ Catalina G. Arevalo, S.J. Lamin Sanneh solved theological issues clamored for attention. I was not a David B. Barrett Wilbert R. Shenk trained theologian by any means, but I read and was much Samuel Escobar Thomas F. Stransky, C.S.P. influenced by liberal theology. (At Union Seminary in New York Barbara Hendricks, M.M. Charles R. Taber City I had sat spellbound as Paul Tillich recast traditional Chris­ Norman A. Horner Ruth A. Tucker tianity in modern, scientific terms.) My Mennonite tradition, Mary Motte, F.M.M. Desmond Tutu which emphasized the ethical aspects of Christian living, stood Lesslie Newbigin Anastasios Yannoulatos firm in the light of liberal theology. I was much comforted by C. Rene Padilla Andrew F. Walls thesetheologianswhomaintaineda fascination withJesus Christ, Dana L. Robert even though they had poked some massive holes in all theologies Books for review and correspondence regarding editorial matters should be that relied on the immanence of the supernatural and on the addressed to the editors. Manuscripts unaccompanied by a self-addressed, traditional understandings of the inspiration of the Bible. That stamped envelope (or international postal coupons) will not be returned. was fine with me. I could still make a complete theology out of Christ's ethical teaching that exposed evils in society as well as in Subscriptions: $18 for one year, $33 for two years, and $49 for three years, the human heart. I was a Mennonite who embraced the Enlight­ postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ enment with joy. scribers should send payment by bank draft in U.S. funds on a U.S. bank But the new life I was living in the East African context or by international money order in U.S. funds. Individual copies are $6.00; challenged many of my Enlightenment-rooted presuppositions. bulk rates upon request. Correspondence regarding subscriptions and address changes should be sent to: INTERNATIONAL BULLETIN OF MISSIONARY For example,as a twentieth-centuryAnabaptist,Iwasinoculated RESEARCH, Subscription Services Dept. IBM, P.O. Box 3000, Denville, New against Pietism. I distrusted any Christian movement that al­ Jersey 07834, U.S.A. lowed for subjective learning. Furthermore, personal pietism led to "pie in the sky by and by." I was committed to fleshing out the Advertising: ethical teachings of Christ in the concrete reality of daily life. Ruth E. Taylor Jesus' insistence on justice and liberation is for now. To my way 11 Graffam Road, South Portland, Maine 04106, U.S.A. of thinking, any attempt to spiritualize his teachings or to rel­ Telephone: (207) 799-4387 egate them to another era was heretical. What, I began to ask, is true learning? Are the philosophical Articles appearing in this journal are abstracted and indexed in: assumptions of the Enlightenment friend or foe of New Testa­ Bibliografia Missionaria ment Christianity? Christian Periodical Index Guide to People in Periodical Literature Quest for a Christ-Centered Worldview Guide to Social Science and Religion in Periodical Literature Missionalia To further complicate my life, after three years as a teacher/ Religion and Theological Abstracts Religion IndexOne: Periodicals principal in the nation's educational system, the church ap­ pointed me as principal of its fledgling Bible school. The in­ Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors service church leaders of the Bible school had no stomach for my and not necessarily of the Overseas Ministries Study Center. worldview at all. These people believed in the immediacy of Jesus Christ as a living presence, the power of the Holy Spirit to Copyright © 1992by Overseas MinistriesStudyCenter. All rights reserved. enthuselife, the authorityof the Bibleas written, and the integral relationship of the natural and supernatural. It became clear to Second-class postage paid at New Haven, Connecticut. POSTMASTER: Send address changes to lNTERNATIONAL BULLETIN OF me that my African friends held to a worldview much akin to that MISSIONARY RESEARCH, Subscription Services Dept. IBM, P.O. Box 3000, of the New Testament writers, and to that of Jesus Christ, in Denville, New Jersey 07834, U.S.A. particular. I saw that much of what I was teaching missed the mark because I was teaching out of one worldview while the ISSN 0272-6122 listeners (I almost said learners) lived in another. Finally, they confided that my course on biblical theology would be more

OcroBER1992 147 helpful and relevant to their pastoral work if I dealt with life as Quest for Political Relevance they were experiencing it. That set me on a new direction in my pilgrimage. Deter­ The Tanzanian church disturbed my cozy world by asking me to mined to teach a contextualized theology, I began a doctoral serve as interim bishop. That threw me into the middle of the ebb program at New York University in which I concentrated on and flow offorces tha t impinged upon the IIflock" for which1was religion and worldview. Back to Tanzania we went, ready to responsible. I became an activist both inside and outside the come to grips with the cultures in that area and to try to let the church. Inside I tried to preserve the peace between the twelve or Scriptures address local questions directly, whether they had to so language groups. I had the joy of seeing many ethnocentric do with statehood, demons, or witchcraft. It must have appeared people actually defer to their new brothers and sisters in other strange for an American missionary to enter into Christian cultures in the name and power of Christ Jesus. I discovered theology by first teaching African religion and philosophy. But during those days that the cross of Christ is truly the place of reconciliation. Outside of the structures of the church I also struggled to obtain for the people a better life, which meant some involve­ My African friends had a ment in national life. 1 did want to see Tanzania, a newly worldview much closer to independent sovereign nation, develop as a part of the world that of the New Testament economy. I wanted that to happen, however, without the poison of exploitation. I dusted off my Karl Marx and found his critique than mine. of what had gone wrong not without merit. 1was content to see Tanzania experiment with African socialism and even partici­ patedin the dreamingabouta fruitful nationbaseduponUjamaa. thatis whatwedid-myselfanda staff as determinedas Ito teach It should have worked. (In 1973, as I concluded my residence relevantly. abroad, the Tanzania economy was in shambles. The socialist To do this with integrity I had to come to grips with my experiment had failed. Africa has yet to devise a workable Enlightenment-oriented worldview. I knew that my teaching economic system suitable for their particular needs.) would ring hollow if I simply adopted the Tanzanian worldview as a good teaching technique while underneath I despised that Quest for Contextualization in Modern Africa worldview. 1was especially aware of the tension created by the East African Revival, which stressed cleansing from sin, new life When my term as bishop was finished (I retired as bishop at age in the Spirit, and poweroverevil powers. Thatlast wasa problem thirty-eight, a strange mission-era phenomenon), I moved to because I barely believed in the existence of evil except as a sort Nairobi, where I helped to establish the Department of Religious of cantankerous force in human nature. I knewJesus Christas my Studies at the University of Nairobi. There I worked closely with sin-bearer, but I thought he probably had accommodated him­ Bishop Stephen Neill. The faculty grew much more rapidly than self to the Pharisaic worldview, which included resurrection, life any of us could have predicted. While teaching there, I pursued after death, miracles, demons, curses, heaven, hell, and the like. my research into the processes of social change that were occur­ Was he not, as a good teacher, simply affirming the prevailing ring among Kenya's young adults. 1 was impressed with how worldview, even though he knew that reality was something resistant the human spirit is to detribalization. I slowly became else? I found the worldviewassumed in the NewTestament to be awareof the fact thatChristianitymustanswer the deepest needs incredible. in life or within ageneration the Gospel will be denounced as I found it incredible, that is, until I realized that Jesus could irrelevant. And so 1 began to examine closely the process of have chosen the worldview that prevailed in the Sanhedrin and contextualization, my primary missiological concern. among the rulers of the temple, namely, the Sadducean But all the while, my greatest joy as a missionary was to live, worldview, which did not allow for miracles, the immanence of act, minister, and fellowship with the people. The problems that a transcendentGod, and the rest. 1wasfaced witha question: You confounded me seemed easier to face when I knew that brothers believe that Jesus told the truth and did the truth that cleansed and sisters in Jesus Christ were there to cheer my soul and to love you from sin; why do you fuss with him over his view of the me. African ecclesiology is very impressive! world? Can you agree with him regarding your salvation and disagree on his view of the world? Quest for Missiological Focus A battle raged in my soul for quite a long time until at last I madea greatleap. In myheartof hearts Icommitted myselfto live It was not easy to slip back into American life after twenty years in the worldview that Jesus lived in until he made it clear to me in which I had been twisted, shaken, bent, and remade. Fortu­ that I should change. It had taken me years to construct a world nately my denomination allowed me to continue to think in which I believed only what could be proven by scientific missiological thoughts by appointing me as overseas missions method. But the moment I relaxed on that point and identified director for one of the larger Mennonite mission boards. I inher­ with Jesus Christ's view of the world, the Bible made sense. ited the results of many decades of mission. 1found a program Prayer took on new meaning, and the whole of life lit up in a new that was virtuous in every aspect but that lacked a focused way. Serendipitously, I stood timidly but squarely in the world missiology. I had bloated institutions to deal with and outdated of the people with whom I was sent to live and minister. ecclesiological and missiological structures. How can the left­ I am trying to be discerning now about the Enlightenment. overs from the past be sorted out and a new menu found for the Certainly that movement moved forward Western culture in days ahead? It was silly simply to carryon with the cluttered some areas, but its insistence on human logic as the final arbiter table that was before us. of truth produced an anthropocentric worldview that was closed It dawned on me that I had been following a missiological to any alternative view. track in my work but in fact 1 had never written it out. The

148 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH moment for that had come. For months Iinvested head and heart, churches standing as equals before God and humankind. Mis­ and I prayed a lot. Like a burst of light it was absolutely clear: sion boards tend to perpetuate the primacy of the erstwhile "Jesus Christ in the midst of his people." God wants to dwell "sending church." I had a vision where all gifts from all fellow­ among people whom he redeems and who in turn love him. That ships in the world are brought together for a new harmony of is the heart of the old covenant and it is concretized and made evangelization and nurture around the world. This is the future possible by the finished work of Christ and the immediate of missions, as I see it. ministry of the Holy Spirit. God's mission is Trinitarian. The context of mission must be A Pilgrim Looks Back living, active, worshiping fellowships in which the triune God makes himself known to each person and through them to the As a pilgrim in mission, I found that building relationships with world. And that is exactly what the mission community tries to fellow pilgrims is the most fruitful aspect of the pilgrimage. It is bring into existence all over the world. The context of mission, not whatwe get donethatbuildsthe kingdombutthe friendships Christ-loving fellowships of believers, is also the object of mis­ we foster. sion. Wherever the Father reveals the Son by the Holy Spirit in One of my faith-building observations is that the church, be any fellowship of believers in the world, that becomes the center it ever so weak, can weather unbelievable storms and survive. of world missions. In that way all fellowships are equal. The This is especially evident in new churches that have very little "sending church" has no spiritual authority over the newer tradition or sociological glue to hold them together. They are held together by the Spirit of God, and that is about it. The Lord Jesus is the strength of the church. I was disappointed because African economies did not The Christian Gospel must prosper as I hoped. I was also appalled by the persistence of answer life's deepest needs ethnocentrism, even within the church. But I also had the joy of or it will soon be seeing remarkable exceptions to this rule when people met at the foot of the cross and there found their new brothers and sisters, denounced as irrelevant. more precious, in some ways, than their own relatives. The Lord provided in my wife and children true partners in ministry. As a family we walked together and shared the joys and churches. Jesus Christ, the Holy Spirit, and God the Father are in sufferings that go with this vocation. all fellowships equally. The church is a hermeneutical commu­ There is no doubt in my mind that one of the most demand­ nity. Each is responsible both to interpret the Scriptures for its ing yet satisfying Christian vocations is that of the cross-cultural context and to submit its understandings to the review of the missionary. It calls forth every gift, skill, talent, and virtue in a entirebodyofChrist. The entirechurchis the carrierof authority; person while at the same time demanding constant growth in authority is not lodged in any order or office or place. faith in God and in his marvelous people. I also tried to correct a flaw in missions that haunted me for As I reflect as a missionary, my mind is dominated by one years. Mission boards had become little ecclesiological king­ thought: thanksgiving. I would not have chosen to be a mission­ doms: they spoke as though they were the church. I bent my ary, but the Lord chose me for this task, and my heart rejoices in efforts to carve out a smaller role for mission boards and to his grace. I thank God for the calling, the enabling, and the strengthen church-to-church relationships. I was gratified to see wonderful people with whom I have related over the years. But that the younger churches enjoyed building new church-to­ my most heartfelt thanks mustbe reserved for the joy of knowing churchrelationships,andit effectivelybroughtthe olderchurches Jesus Christ, for finding him to be my Lord, my Savior, my all. I into the mainstreamof missions. Ifeach churchis God'sdwelling have no doubt that it was his mission, not mine. But by his grace place, then full maturity in mission relationships must lead to all his mission did become mine. Of that I am convinced.

OcroBER1992 149 Claiming Our Heritage: Chinese Women and Christianity

Kwok Pui-lan

he history of Protestant Christianity in China has been Christian women in passing, or tell the stories of a few notable T interpreted largely from the missionary perspective. Christian women, such as the Song sisters, Li Dequan, Deng KennethS.Latourette,in his monumentalstudyof more than900 Yuzhi, and Wu Yifang, without offering many details about the pages, A History of Christian Missions in China, records compre­ time and context in which they lived. hensively the work and contribution of the missionaries.' The Scholars in women's history have paid more attention to memoirs of both male and female missionaries, such as Robert women's writings, autobiographies, letters, diaries, private pa­ Morrison, Timothy Richard, Harriet Newell Noyes, and Welthy pers, and other unpublished works. Treating women as subjects, Honsinger, fill out the details of the activities and private lives of missionaries in China.' When Chinese scholars such as Ng Lee-ming and Lam Wing-hung began to study mission history from the Chinese The relationship of Chinese side, they focused on the lives and thought of Chinese male Christian women to the Christians and their responses to the social change of China.' But thestoryof Chinesewomenin Christianityhas seldombeentold. unfolding drama of the Their relationship to the unfolding drama of the missionary missionary movement has movement has never been the subject of serious academic study. never had serious academic This oversight is hardly justifiable, since according to a national report of 1922 women constituted 37 percent of the Protestant study. communicants, and the number of women sitting in the pew certainly was far greater.' they have attached more importance on how women have expe­ rienced and interpreted their lives rather than what has been On Writing Women's History in the Church written about them. The major difficulty of doing research on Chinese Christian women in the earlier period of the missionary Scholars have not paid attention to Chinese women in the study movement is that the majority of them were illiterate. The first of the history of Christianity in China for many reasons. Until school for girls was opened by an English woman missionary in women's history became a respectable field several decades ago, 1844 in Ningbo, and Christian colleges for women were not the contributions of womenin history have been largelyignored. instituted until the early twentieth century. The lives and work of women missionaries have been taken up There are very few resources by Chinese women in the as serious subject matter only fairly recently. Several books nineteenth century, except some short articles in [iaohui xinbao published in the past few years, including Jane Hunter's Gospel (Church News) and Wanguo gongbao (Globe Magazine). In the of Gentility and Patricia R. Hill's The World Their Household, early twentieth century, when Chinese women's journals and contribute to our knowledge of the public and private lives of newspapers mushroomed in Shanghai and Beijing, Christian American women missionaries." womenalso beganto publish more in the two Christianwomen's Chinese womenwere often assumed to be passive recipients journals: Niiduobao (Woman's Messenger) and Niiqingnian rather than active participants and were treated more as (YWCA magazine). Several books and pamphlets were written missiological objects, rather than as subjects in the encounter by Christian women, such as Hu Binxia's study of the history of between China and Christianity. They did not leave behind the Chinese YWCA, the autobiographies of Cai Sujuan and Zeng many books and writings, their voices were seldom recorded in Baosun, and a study of Chinese women's movements by Wang reports and minutes of church gatherings, and they were not Liming. KangCheng(Ida Kahn), JiangHezhen, andZengBaosun ordained until more than a century after the first Chinese man contributed English articles to the Chinese Recorder, Woman's wasordained. Theircontributions wereregarded as insignificant Workin the Far East,and the International Reviewof Missions." and trivial compared to those of their male counterparts. Besides thesewritten materials, the papers of a few Christian Even when one decides to research the lives of Chinese women leaders, such as Shi Meiyu (Mary Stone) and Kang Christian women, the difficulties of locating resources and de­ Cheng, are preserved in the General Commission on Archives veloping a workable methodology are formidable. Scholars who and History of the United Methodist Church. The papers of the have worked on the history of Chinese women, including Ono United Board for Christian Higher Education in Asia, located at Kazuko, Elisabeth Croll, Kay Ann Johnson, and Phyllis Andors, Yale Divinity School, contain invaluable resources on female are not particularly interested in Christian women and their Christian educators and graduates of the Christian colleges for involvement in society. Other books and studies might mention women. Other helpful resources in reconstructing the lives of Chi­ KwokPui-lan isvisitingtheologian atAuburn Theological Seminary andlecturer at nese Christian women include the Chinese sermons of mission­ UnionTheological Seminary, New York. Shereceived herdoctorate from Harvard aries and Chinese preachers, church yearbooks, national church Divinity School and teaches theology at theChinese UniversityofHongKong. She surveys, and even obituaries of women. The reports to the is the authorof Chinese Women and Christianity, 1860-1927 and coeditor of various denominational women's boards of foreign missions Inheriting Our Mothers' Gardens: Feminist Theology in Third World Per­ and the private correspondence of women missionaries contain spective. rich data and often interesting materials on the "native women"

150 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH they worked with. When using materials by the missionaries, readily than did women in the cities, since rural populations special care must be taken to contrast and verify the accounts to tended to be less bound by the dominant Confucian tradition and avoid a one-sided interpretation. Missionary reports and writ­ since rural women were less secluded. Also, young girls and ings must also be analyzed and evaluated in the Chinese social older women, being situated somewhat at the margin of the and cultural context. family system, had more time to participate in church activities After the collection of data, the process of reconstructing the and more freedom to explore new identities. In the beginning, lives of Christian women from the pieces and sometimes frag­ some of them had to overcome family prejudice and disapproval ments of materials gathered is equally demanding. First, we when they attended worship services or Bible studies of a "for­ should emphasize that Chinese women were integral partners in eign religion." the historical drama, and we have to place them at the center of For those who overcame various barriers to become Chris­ our historical reconstruction. Women's responses to mission tians, Christianity offered them new symbolic resources to look work and the barriers forbidding them to participate in Christian at the world and themselves. In the process of adapting to the activity influenced the policies of Christian missions and the Chinese context,there was a process of "feminizationof religious organization of local congregations. Their participation in con­ symbolism" in Christianity, especially in the nineteenth cen­ gregationallife and in wider society needs to be analyzed. More tury." Missionaries emphasized the compassion of God, used important, their subjective interpretation of their own faith and both male and female images of the divine, downplayed the sin experiences inthe life of the church has to be clarified. This latter of Eve, and stressed that Jesus befriended women. In a land aspect should be the special task of scholars in religious studies, where both men and women worshiped strong female religious since most historians do not pay much attention to it or do not figures such as Guanyin and Mazu, the feminization of Christi­ have the theological background to interpret it. anity made it more appealing. Later on, as more single women Chinese Christian women did not exist in a vacuum, and missionaries arrived in China, the total number of female mis­ their history must be interpreted in the wider historical and sionaries exceeded that of the male missionaries. The feminiza­ social transformations of modern Chinese history. In particular, tion of the mission force sometimes gave the impression that their responses to social changes need to be compared with those Christianity wasprimarily for women and children. of the vast majority of women who did not share their faith. The Similar to the Chinese popular religious sects, the Christian influence of Christian women on the feminist movement in congregations offered channels to women in which they could China and vice versa has to be closely studied. Their social analysis and strategyfor social change should be contrasted with those of the socialist feminists and other secular feminists. Victorian ideals of women's The womenmissionaries, too, did not act in a vacuum. An understanding of gender relationships and roles in the church domesticity and and society they came from would help to clarify their motiva­ subordination influenced tion and work in China. The Victorian ideals of womanhood, stressing women's domesticity and female subordination, influ­ the outlook of many enced the outlook of many women missionaries, and their evan­ women missionaries. gelical upbringing reinforced their belief that women's God­ ordained place is in the home. The study of Chinese Christian womenmustbe a cross-culturalstudybecausewhathappened to form bonds with their peers and that could provide group women on both sides of the Atlantic affected mission strategy supportin times of personal andfamily crises. Manywomenfirst and women's work in China. learned to read in church because some knowledge of the Bible was required for baptism. The literacy rate of women church Chinese Women and Christianity members far exceeded the rate in the general female public. Since social propriety at the time made it inconvenient for women and In 1821the wife of the first Chinese Protestant pastor, Liang Fa, men to have Bible studies and prayer groups together, women nee Li,was baptized by her husband using waterfrom a Chinese organized their own meetings. The segregation of the sexes in bowl instead of a baptism font? In 1842, when the Treaty of congregational life allowed women to form their own groups Nanjing opened the five treaty ports to the missionaries, only six and develop their own leadership, enabling them to experiment Protestant Christians were reported, and we do not know if any with new social roles besides the familial ones. Some of the more of them were women. In 1877 the first missionary conference learned women served as teachers, counselors, and arbitrators in estimated the number of female communicants to be 4,967.8 The their localcommunities,anda few wereemployedby the churches national survey of 1922reported that there were 128,704female as Bible women, teaching women to read and visiting them in communicants, with a heavy concentration in the two coastal their homes. provinces of Guangdong and Fujian. The early female church Since the 1890s, Christian women experienced a growing members were drawn from the relatives of the Chinese helpers participation in church and society, based on the creation of a and converts, as well as the domestic servants of missionary separate women's sphere and the affirmation of the role of households. Later on, when Christian missions opened schools women in reproducing and nurturing strong and healthy off­ for girls, the churchescould reachgirls from poorerhomes, along spring. In their reform programs, leading Chinese intellectuals with their mothers. Kang Youwei and Liang Qichao advocated abolition of It is difficult to generalize the class and social background of footbinding and the establishment of schools for girls. Although female Christians because of limited information and scanty efforts of reform in 1898were unsuccessful, in 1901the Empress statistics. From missionary reports and the obituaries of Chris­ Dowager issued an edict permitting the establishment of schools tian women, we can see that Christianity attracted particular for girls. At the turn of the century, members of the rich class and groups of women. In general, rural women responded more the literati responded more favorably to girls' schools, and a

OcroBER1992 151 growingnumberbeganto send theirdaughters to missionschools Some historians have attributed the rising consciousness of to learn English and Western subjects. The establishment of Chinese Christian women and their participation in social re­ Christian colleges for women in the first two decades of the forms to the influences of women missionaries. Women mission­ twentieth century led to a new generation of trained Christian aries indeed served as role models, introduced new ideas from female leaders. the West, and provided financial and institutional support for Chinese women first organized themselves to address the women to organize. But it seems farfetched to suggest that they oppressionof womenin 1874,whennineworking-class, illiterate were champions of women's rights, since most of them lived in women formed an antifootbinding society in a church of the patriarchal missionary households and subscribed to the Victo­ London Mission in Xiamen." It was not surprising that the first rian ideals of female subordination. It is more convincing to women'smovementin Chinatookthe form ofan antifootbinding argue that Christian women were living in a time when the program, because the practice of tightly binding the feet to traditional gender roles in society were being called into ques­ produce the desired three-inch lotus feet symbolized the oppres­ tion, and they were significantly influenced by the secular femi­ sion of women in a most concrete and tangible way. In the 1890s nist movementin the earlytwentiethcentury. The criticism made the movement spread to many cities, supported by girls in by the 1922-27 anti-Christian movement that Christianity is mission schools and women in local church groups. The Bible patriarchal further challenged Christian women to reflect on women often took the lead in taking off their bandages, encour­ their religious faith. aging other women to follow and to pledge never to bind the feet The writings, religious testimonies, and autobiographies of of their daughters again. Christian women suggested that they had begun to reflect on the Western medicine was introduced to China to relieve suffer­ relationship between China and Christianity from the women's ing and to serve as a "handmaid to the Gospel." Chinese women perspective. On the one hand, they argued that Christian mis­ gained access to medical education in 1879 at the first hospital sionshadprovidedthe opportunitiesfor the educationofwomen established in China, the Canton Hospital. Women doctors, and various social reforms. Christian women, they acknowl­ together with the female nurses, were ardent supporters of edged,hadservedas leavenin society throughthe antifootbinding antifootbinding, women's health care, and the welfare of chil- movement, the temperance movement, the publication of women's journals, and the campaigns against concubinage and domestic servants." On the other hand, they criticized the dis­ criminatory practices of the church, which prohibited women Chinese women responded from preaching from the pulpit, from being ordained, and from to the figure of Jesus who exercising other leadership roles." Theologically, they emphasized the compassion and love of respected women, taught God, who is merciful to all human beings, both male and female. and healed them, and God was also described as the creator of the universe, sustaining the world and giving it meaning and purposefulness. WhenGod praised their faith. wasdescribed as "thefather," it wasnot intendedto reinforce the patriarchal Chinese household but to challenge all kinds of patriarchal and hierarchical relations. God as the ultimate father dren. Later, students of the women's colleges organized health relativized all forms of authority on earth, since all were equal campaigns and promoted social hygiene in the community. before the eyes of God. Chinese women also positively re­ These efforts introduced scientific knowledge about female biol­ sponded to the historical figure of Jesus, who respected women, ogy and physiology, shattering the centuries-old myths and taught and healed them, and praised their faith. Zeng Baosun taboos surrounding menstruation, pregnancy, and childbirth. came close to writing a women's creed by saying: "Chinese The Woman'sChristianTemperanceUnion(WCTU),formed women can only find full life in the message of Christ, who was in the United Statesin the 1870s,was introduced to China in 1886. born of a woman, revealed His messiahship to a woman, and Modeled after the American unions, the Chinese WCTU was a showed His glorified body after His resurrection to a woman.t" kind of "organized mother-love" committed to save the home from various evils, including opium and cigarette smoking." When leadership was passed on to the Chinese, the new genera­ Conclusion tion ofleaders recognized the limitationof the ideologyof "home betterment" and began introducing other programs to target The story of Chinese Christian women testifies to how their faith larger social problems such as poverty, illiteracy, and the eco­ has empowered them to struggle for dignity as women and to nomic dependence of women. reformtheir society. Chinesefeminist theology, rooted in women's In 1890 a small branch of the YWCA was established in historical experience with Christianity, will be different from Chinaat a Presbyterian girls' school in Hangzhou. With chapters thatdeveloped in the West. ManyChristianwomenin China and in the cities and branches in schools, by the 1920s the YWCA in other parts of Asia experienced Christianity not as an oppres­ developed into the largestwomen's organizationin China. In the sive instrument but as a liberating force challenging some of the beginning, the YWCA provided religious instruction and social indigenous patriarchal practices. They are interested in further activities for middle-class, urban women and girls in mission exploring the liberating potentialof Christianfaith to address the schools. In the late 1920s,the Chineseleadersof the YWCAbegan problems women face today, so that women can share greater to recognize the need to work among the poorer sector of the responsibility toward building a j1.1St and humane society. populace, especially among rural women and female factory The heritage of the lives and thought of women in the workers." The literacy classes among workers of Shanghai cot­ Chinese church has to be reclaimed so that we can broaden our ton mills had a long-term effect of raising the consciousness of understanding of how Christianity influences women's lives in female workers and nurturing female leaders in the labor move­ a cross-cultural context. Following the footsteps of their ment. foremothers, many contemporary Christian women in China

152 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH See It In Their Eyes

Wednesday mornings, Asbury's ESJ students and faculty gather as a community of believers bent on making disciples.

See it in theireyes...vision that looks beyond borders, .M.A. in World Mission and Evangelism over barriers, to fulfill Christ's call to mission. .Th.M. in World Mission and Evangelism Hearit in their voices...the burden of rigorous study .Doctor of Ministry enhancing their effectiveness. .Doctor of Missiology Feel it in theirhearts...God preparing them at Asbury to Cooperative programs with go forth to minister to their own people and to other The University of Kentucky: cultures. .M.S.W. (U.K.) and M.Div. or M.A. (Asbury) .Doctor of Philosophy (U.K.) Now, do more than see it in their eyes...discover how you can learn to make strong disciples. Call Admissions TOLL FREE in the continental U.S.: 1-800-2-ASBURY Write or call for information. or (606) 858-3581 in Kentucky ~rY (Eastern time). WILMORE, KY 40390-1 199

The E. Stanley Jones School of World Mission and Evangelism volunteer their service for the church and serve as leaders espe­ developmentof their society. Bringing to lightthe stories of these cially in the house churches and meeting points. Some are model Christian women in the Third World can only enrich the shared workers and members of model families, contributing to the memory of the worldwide church. Notes------­ 1. KennethS. Latourette, A HistoryofChristian Missions inChina (New York: bibliography in my book Chinese Women and Christianity, 1860-1927 Macmillan, 1929). (Atlanta, Ga.: Scholars Press, 1992), pp. 195-220. 2. Eliza A. Morrison, comp., Memoirs oftheLifeandLabour ofRobert Morrison, 7. Mai Zhanen (George H. McNeur), Liang Fa zhuan(Hong Kong: Council 2 vols. (London: Longman, 1839); Timothy Richard, Forty-five years in on Christian Literature, 1959), pp. 24-25. China (New York: Frederick A. Stokes, 1916); Harriet Newell Noyes, A 8. Records oftheGeneral Conference oftheProtestant Missionaries ofChina, Held Lightin theLandofSinim:Forty-five Years in theTrueLightSeminary (New at Shanghai, May 10-24, 1877 (Shanghai, 1878), p. 486 York: Fleming H. Revell, 1919); and Welthy Honsinger, Beyond theMoon 9. For a fuller discussionof the topic, see my Chinese Women andChristianity I Gate: Beinga DiaryofTen Years in theInterior oftheMiddle Kingdom (New 1860-1927, pp. 29-64. York: Abington, 1924). 10. John Macgowan, How England Saved China (London: T. Fisher Unwin, 1913), pp. 53-66. 3. Ng Lee-ming, ]idujiao yu Zhongguo shehuibiangian (Hong Kong: Chinese 11. SaraGoodrich, "Woman'sChristianTemperanceUnionof China," China Christian Literature Council, 1981); and Wing-hung Lam, Chinese Theol­ 7 (1916): 489. ogy in Construction (Pasadena, Calif.: William Carey Library, 1983). Mission Yearbook 12. YWCA of China, Introduction to theYoung Women's Christian Association 4. M. T. Stauffer, ed., The Christian Occupation of China (Shanghai: China of China, 1933-1947 (Shanghai: National Committee of the YWCA of Continuation Committee, 1922), p. 293. China, n.d.), p. 1. 5. Jane Hunter, TheGospel ofGentility: American Women Missionaries in Turn­ 13. For instance, Shi Meiyu (Mary Stone), ''What Chinese Women Have of-the-Century China (New Haven: Yale University Press, 1984); and Done and Are Doing for China," China Mission Year Book 5 (1914): 239-45. Patricia R.Hill, TheWorld Their Household: TheAmerican Woman's Foreign 14. Ding Shujing, "Funii zai jiaohui zhong de diwei," Niiqingnian 7, no. 2 Mission Movement and Cultural Transformation, 1870-1920 (Ann Arbor: (March 1928): 21-25. University of Michigan Press, 1985). 15. Zeng Baosun, "Christianity and Women as Seen at the Jerusalem Meet­ 6. For an extensive bibliography of the writings of Chinese women, see the ing," Chinese Recorder 59 (1928): 443.

Maryknoll's Fifty Years in Latin America

Ellen M. McDonald, M.M.

eflection on 1992 as the five hundredth anniversary of We go to South America-not as exponents of any North American R the arrivalofEuropeanson Americanshoreshas brought civilization-but to preach the Catholic Faith in areas where priests aboutmuchmissionary concernand dialogue. This is duelargely are scarce and mission work is needed. As far as the elements of true to the "discoveries" within the Americas during the last half civilization are concerned, we expect to receive as much as we give.' century that have increased our sensitivity to the needs of all In fact, not only was Maryknoll going out to a new geographic Americans, North and South. Nowhere does this seem more true thanat Maryknoll,NewYork, homeof the Catholic,U.S.-founded location, but its missioners would soon find themselves at sea in a whole new construct of what mission was all about. mission-sending organization that began to direct missioners to Latin America in April of 1942.The story of these missionaries is preserved in the Maryknoll Mission Archives, which houses the The Pre-1940 History recently combined historical collections of the two branches of At the turn of the century, the United States itself was still the organization, the Catholic Foreign Missionary Society of America (more commonly known as the Maryknoll Fathers and officially a missionary country, according to Rome. By the time Brothers), founded in 1911,andthe Congregationofthe Maryknoll this status changed in 1908, the paths of three mission-minded Sisters of St. Dominic, founded in 1912. persons were already coming together. In Boston in 1907,a new "...toreceive asmuchaswegive."These wordsof Bishop James publication had appeared called TheField Afar,with the express purpose of creating interest in and support for foreign missions. E.Walsh, thensuperiorgeneralof the MaryknollSociety, spoken on April 5, 1942, at the first departure ceremony for Latin Fr. James A. Walsh, director of the Boston office of the Society for the Propagation of the Faith, was involved in this effort along America, are seen in retrospect as prophetic: with three other priests and the person he called his coworker, Ms. Mary Josephine Rogers. Rogers was a student and later an instructor at Smith College who had been edified and motivated by the interest shown by Protestant women from the college in SisterEllen M. McDonald, M.M., entered theMaryknoll Sisters in 1959. Assigned totheRepublic ofPanama in1964,sheremained there until1991 , working invarious the missions of their churches. The rich collection of The Field positions with theCatholic Archdiocese. Shealso served assecretary oftheEcumeni­ Afar,which eventually became the Maryknoll Magazine, the offi­ calCommittee of Panama from 1987 to 1991. Sheis nowCurator oftheMaryknoll cial organfor the Maryknoll movement, is a major resource of the Sisters'collections in theMaryknoll Mission Archives. Maryknoll Mission Archives.

154 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Meanwhile, in North Carolina, Fr. Thomas F. Price was the worldwide mission situation." This led to his remaining in already in his tenth year of publishing a magazine called Truth. Rome until 1934 as founder and director of Fides International In 1886 Father Price had been the first native of that state Service, an information and research unit of the Holy See. ordained to the diocesan priesthood. Although dedicated to Considine's work required much travel. He kept meticulous home mission work in the United States, he was also envisioning diaries of his many visits to mission countries around the world. the role of the United States in sending missioners overseas. The diary corresponding to his first trip to Latin America, a four­ The coming together of these three-Walsh, Rogers, and monthvisitto Maryknollers and others in 1945, became the notes Price-is what gave the movement its start. In their combined for the book he published in 1946: The Call for Forty Thousand? grace and genius, the Maryknoll charism was born. Through it, This clarion call to something like a mission crusade was fol­ not only was a missionary consciousness created among U.S. lowed in 1961 by Pope John XXIII's appeal for a tithing of all Catholics, but many faithful workers were drawn into the task, religious communities, a sending of 10 percent of their members recognizing Maryknoll as their own. Through it they would get to assist in Latin America. By then, Maryknoll already had close to know the peoples of the world, and through it they would be to 25 percent of its members there." In the years that followed, challenged by the lessons these encounters would teach. The Father Considine's broad mission career was to include a num­ archival collections of these three extraordinary persons reveal ber of positions involving relations with Latin America, the the spirit that made Maryknoll a U.S. Catholic household word, many details of which may be found in the archives, as much in even as today it helps to keep alive the ideal, hope, and task of a his diaries as in his numerous writings and publications. multicultural world where all peoples "live justly and walk humbly with their God" (Mic. 6:8). Arrivals and Beginnings Although China and other parts of Asia were Maryknoll's first "fields afar," as early as 1927 Maryknoll founder James A. In a space of approximately three years, between 1942 and 1944, Walshwasaware of needs in SouthAmerica. In response to those Maryknollers went to eight Latin American countries. The who requested Maryknollers to work among the Japanese in society's priests and brothers opened missions in Bolivia, Guate­ Peru, he had written: "I wish we were 25 years down the line so mala, Mexico, Ecuador, Peru, and Chile, while the sisters fol- that wecouldtouchthe South Americancontinent.'?Soonerthan that, however, his wish was realized. In the Logue-McCabe Bolivia History collection of the archives, it is recorded that "two In the combined grace and weeks after Pearl Harbor in December 1941, the society council considered the fact that of 369 Society members, more than half genius of the three were in the war zone and nothing had been heard from any of founders-Walsh, Rogers, them. With 25 men in the upcoming ordination class and 330 studentsin houses of formation, andwith prospects of a longwar and Price-the Maryknoll disrupting work in the Orient, they voted to seek a new field in charism was born. South America."? The new field was to entail more than attention to Asian groups of people who had immigrated to Latin America. Mean­ lowed to Bolivia and went on their own to Panama and Nicara­ while, the experience of two key Maryknollers helped set the gua. Unique accounts of their early experiences are found in the stage for what might be expected in the new undertaking. The collections of diaries that had become a Maryknoll tradition and first of these is Fr. James Drought, who as vica-r general of duty in both the society and the congregation. Until approxi­ Maryknoll traveled to Venezuela in 1938. There he met some mately 1968, each mission house was required to send a monthly Catholic Venezuelan government officials who had "an admit­ diary to the center, and these have been preserved in all their ted lack of technical proficiency in, and even concept of, social originality and richness. Their contents inspired the many economy."! Father Drought conceived the idea of a U.S. Catholic Maryknoll movies, books, and other publications of this period, Social Action Commission that would travel to Venezuela and even as people and events have been captured in thousands of meet and dialogue with their counterparts there. The plan was photographs still held in the archives and photo library. Care­ realized, and the archives holds the organizational records of this fully maintained address lists, statistical and cultural informa­ endeavoras well as copies of the conclusions thatwere drawn up tion from the missions, along with published and unpublished by Father Drought in a pamphlet entitled Social Economy. Later histories by Maryknollers and others help round out the picture translated and published in Spanishby the Venezuelan Ministry of Maryknoll's first ten years in Latin America. of Health and Social Assistance, this document was seen by There is no doubt that the turn toward Latin America in the Father Drought to be "a program of principles and directives 1940s marked the beginning of a new era in Maryknoll, coupled supplementing the [Venezuela] Constitution.:" Little is known as it was with a gradual shift in emphasis in mission priorities. abouttheeffect of this effort. FatherDroughtdied onMay1, 1943, Mother Mary Joseph (Mary Josephine Rogers's name at when the first Maryknollers were just beginning their labors in Maryknoll) reported early on that "the new work offers many Latin America. more problems than did the Orient-difficulties of travel and Fr. John J. Considine was a second figure playing an impor­ transportation, lack of food, both in variety and quality, and tant role in Maryknoll at this time. Replacing Father Drought as supplies of all kinds."? Yet some former missioners to the Orient vicar general of Maryknoll, Father Considine was already con­ saw Maryknoll's presence in Latin America as a temporary, sidered a knowledgeable U.S. Catholic missiologist. As a young wartime decision. As the war drew to a close and Asian missions priest in 1924, he was assigned to Rome to oversee Maryknoll's were once again open, work in these traditionally "already participation in the year-long Vatican Mission Exhibit of 1925. evangelized" countries of Latin America had to be justified. The book published by him under the title The Vatican Mission Letters to the community as well as chapter and constitution Exposition reveals the extensive information he was gathering on collections of the period found in the archives record this chang­

OcrOBER1992 155 ing situation and reveal a new commitment to mission in Latin The trend toward analysis, changing the perception of mis­ America. sion, was far from a Maryknoll monopoly, though the tensions and violence revealed by such analysis often touched Maryknoll A New Look at the Mission Task personally. Project funding records demonstrate a decline in institutional ministries and a move toward more direct pastoral Missionaries entering a second decade in Latin America thus work among the poor and marginated. Several collections of displayed a growing confidence in their reason for being there, personal papers that describe life in repressive and/or revolu­ evidenced in the realization of the Maryknoll Fathers' Lima tionary situations are held in the archives and are open for Methods Conference of 1954.10 This first major analytical review research. Some have been the source of books such as The Same of Maryknollers' experience in South and Central American Fate as the Poor." about the U.S. women missioners who were countries following the call for 40,000was perhaps a preview of killed in EISalvador, and What Prize Awaits US,12 letters of Sister what was to come. The rapidly increasing number of other Bernice Kita, M.M., written principally while living in Guate­ Catholic missioners going to Latin America in response to the mala during the 1970sand early1980s.Regional historical records papalappealof 1961coincidedwiththe SecondVatican Council's of this period also include unusual collections of solidarity years. The Considinecollection of the 1960s,as well as published material that indicate the road that mission has taken in terms of proceedings taken from the ten years (1964-73) of the Catholic justice and cultural understanding. Interamerican Cooperation Programs (CICOP) initiated by him, reveal how missioners were studying attitudinal and structural relationsbetweenthe Americas. Maryknoll diaries becamefewer Five Hundred Years and Fifty Years during this period. Instead, the researcher finds documents of The archival trail through fifty years of encounter between the Americas, as seenandexperiencedthroughthe Maryknollmove­ ment, provides many excellent research possibilities in this Tensions and violence in quincentennial year. Even a cursory review of the collections Latin America often held in the Maryknoll Mission Archives reveals that fact. Closer touched Maryknoll examination reveals an additional wealth of data on the indig­ enous cultures, traditions, religious practices, and issues of the personally. people with whom Maryknollers work, as well as on the eco­ nomic, social, political, and medical conditions of the corre­ sponding Latin American countries. regional assemblies, analyses of the local realities, mission vi­ Researchers are invited to visit the Maryknoll Mission Ar­ sions and plans, as well as bulletins and papers written or chiveslocatedin the SeminaryBuilding,P.O. Box305,Maryknoll, collected by Maryknollers. Newly created offices of research and N.Y. 10545-0305. Regular office hours are Monday-Friday, 8:30 planning, of social concerns, and of justice and peace were A.M.-12:30P.M. and 1:00-4:30 P.M., except holidays. To call with responsiblefor meetings, seminars, andforums, producingvalu­ questions or to make a research appointment, the number is 914­ able records that now repose in the archives. 941-7590. Notes------­ 1. James E.Walsh, M.M., "DepartureCeremonyTalk, AprilS, 1942,"James 7. John J. Considine, The Call for Forty Thousand (New York: Longmans, E.Walsh Collection,Maryknoll MissionArchives, Maryknoll, NewYork. Green, 1946). 2. James A. Walsh, M.M., to Leo Tibesar, M.M., June 30, 1927.MFBA Latin 8. A good review of this period may be found in Gerald M. Costello's America Collection, Maryknoll Mission Archives. Mission to LatinAmerica (Maryknoll: Orbis Books, 1979). 3. John J. McCabe, M.M., adaptation of James J. Logue's "History of 9. MotherMary Joseph to "My dearSisters," circularletter to the Maryknoll Maryknoll in Bolivia," July I, 1982, p. 1, Logue-McCabe Collection, Sisters, February 20, 1944, Mother Mary Joseph Collection, Maryknoll Maryknoll Mission Archives. Mission Archives. 4. James M. Drought, M.M., "Memo on the Formation of Social Action 10. Proceedings oftheLima Methods Conference (Maryknoll: Maryknoll Fathers, Commission for Venezuela," January 1939, James M. Drought Collec­ 1954). tion, Maryknoll Mission Archives. 11. Judith M. Noone, M.M. TheSame Fate asthePoor (Maryknoll: Maryknoll 5. James M. Drought to Nelson Rockefeller, February 16, 1940, James M. Sisters, 1984). Drought Collection. 12. Bernice Kita, M.M., WhatPrizeAwaits Us (Maryknoll: Orbis, 1988). 6. John J. Considine, M.M., TheVatican Mission Exposition, A Window onthe World (New York: Macmillan, 1925).

156 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH NEW from WILLIAM CAREY LIBRARY

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George G. Hunter III

onald Anderson McGavran was bornin Damoh, India, 3. What are the factors that can make the Christian faith a D on December 15,1897, the second child of missionaries movement among some populations? John Grafton McGavran and Helen Anderson McGavran. He 4. What principles of church growth are reproducible? was raised in central India with two sisters, Joyce and Grace, and a brother, Edward. Joyce and Grace eventually pursued voca­ McGavranalso developed a field research method for study­ tions in the United States, while the brothers remained in India­ ing growing (and nongrowing) churches, employing historical Edward as a physician and public health pioneer, and Donald as analysis, observations, and interviews to collect data for analysis a third-generation missionary of the ChristianChurch (Disciples and case studies. From 1964 to 1980 McGavran published re­ of Christ). Donald McGavran received his higher education in search findings and advanced church growthideas in the Church the United States, attending ButlerUniversity (B.A.),Yale Divin­ Growth Bulletin and other publications. By the mid 1980s, the ity School (B.D.), the former College of Mission, Indianapolis (M.A.), and, following two terms in India, Columbia University (Ph.D.). McGavran asked, "When a McGavran invested his "firstcareer" in India as an educator, field executive, evangelist, church planter, and researcher. In the church is growing, why is it early 1930s, McGavran began to wonder why some churches growing?" reached people and grew while others declined. He pointedly asked, "When a church is growing, why is it growing?" Discov­ ering the answers to that question became his obsession. For North American Society for Church Growth and several other twenty years, he studied growing and nongrowing churches in regional societies were established, publishing several journals, India, Mexico, the Philippines, Thailand, Jamaica, Puerto Rico, including Global Church Growth. West Africa, North America, and other lands. It is not clear whether "church growth" will survive indefi­ The 1955publicationof TheBridges ofGod made McGavran's nitely as a term and movement, but it is clear that church growth name known in Christian mission, but his ideas did not greatly perspectives and methods will substantially inform mission influence mission policy, strategy, or practice until he emerged strategy across cultures and effective evangelism within cul­ from semiretirementin 1965for a secondcareeras founding dean tures.' McGavran's church growth school developed a distinc­ of FullerTheologicalSeminary'sSchool of World Mission. In that tive and enduring approach to evangelism and mission. Con­ role, his understanding deepened and widened through the sider the following distinctive themes and claims: research projects of his graduate students and through collabo­ ration withFullercolleagues such as Alan Tippett, Ralph Winter, 1. The perennial and indispensable workwithin total mission Peter Wagner, and Arthur Glasser. Understanding Church Growth is apostolic work, thatis, continuing the workof the earliest (in 1970, 1980, and 1990 editions) established McGavran as a apostles and their congregations in reaching lost people premier foreign mission strategist. In the 1970s, as he perceived and peoples. the validityof someof his insightsfor Europe andNorthAmerica, 2. The key objective in evangelism is not to "get decisions'! he collaborated withWin Arn, George Hunter, and others to help but to "make disciples." inform evangelism and church growth in the West. 3. The key objective in mission is to plant an indigenous Much of Donald McGavran's enduring contribution and evangelizing church among every people group. legacy can be described in three areas, perhaps in ascending 4. There is no one methodfor evangelizingor church planting order of importance. that will fit every population, but the church growth field research approach can help leaders discover the most The Church Growth Movement reproducible methods for reaching any population. 5. The pragmatic test is useful in appraising mission and The churchgrowthmovementrepresentsone legacyfrom Donald evangelism strategies and methods, so churches should McGavran. He identified four questions that were to preoccupy employ the approaches that are most effective in the given a generation of church growth scholars: population. 6. The Christian movement can be advanced by employing 1. What are the causes of church growth? the insights and research tools of the behavioral sciences, 2. What are the barriers to church growth? including the gathering and graphing of relevant statistical data for mission analysis, planning, control, and critique. 7. The church growth movement affirms a high doctrine of George G. Hunter III is Dean, and Beeson Professor of Evangelism and Church the church: the church is Christ's body, all people have the Growth, Asbury Theological Seminary School of World Missionand Evangelism. inalienable right to have the opportunity to follow Christ Previously he taught at the Perkins School of Theology of Southern Methodist through his body, and the living Christ has promised to University and served as the executive for evangelism for the United Methodist build his church. Church. He is the author of To Spread the Power: Church Growth in the 8. The supreme reason for engaging in evangelism and mis­ Wesleyan Spirit (Abingdon, 1987)andHowtoReachSecularPeoplet Abingdon, 1992). sion is summarized in Donald McGavran's most famous

158 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH declaration: "It is God's will that his church grow, that his John Nevius, Roland Allen, and Kenneth Scott Latourette. Ac­ lost children be found." knowledging J. Wascom Pickett's pioneering church growth field research, McGavran was fond of saying, "I lit my candle at Distinctives such as these-particularly those related to Pickett's fire."? McGavran, however, partly rediscovered strate­ McGavran's field research methods for discovering the repro­ gic insights that shaped a number of historical Christian move­ ducible causes for the Christian faith's expansion-have shaped merits." Some ideas were developed collaboratively with Alan the church growth paradigm.' Tippett and Ralph Winter; Winter and Peter Wagner in turn developed some ideas beyond McGavran's own thinking." Christian Mission: A Subject of Serious Research Wagner, Vergil Gerber, and Win Arn popularized much of McGavran's thought," The ideas have been advanced, inter­ McGavran's second legacy (though he is notits onlysource) is the preted, and adapted to denominational traditions by Baptists restoration of Christian mission as a serious and viable subject of such as Ebbie C. Smith, Wendell Belew, Charles Chaney, Elmer study and research. When McGavran was young, mission was Towns, and John Vaughan; Methodists such as Lyle Schallerand taught in virtually every seminary curriculum, and there were George Hunter; Christian Church-Church of Christ leaders such schools of mission and prominent graduate programs. In the as Paul Benjamin, Herb Miller, and Flavil Yeakley; and by Kent 1950s, 1960s, and much of the 1970s, under the impact of theo­ Hunter (Lutheran), Eddie Gibbs (Anglican), and Bill Sullivan logical liberalism, religious tolerance, and other Enlightenment (Nazarene). Yet Donald McGavran is the seminal mind of the influences, schools of mission expired while, in seminaries, church growth tradition, and his distinctive mission paradigms retiring missions professors were not replaced and mission often challenged the status quo. dropped out of the curriculum. The School of World Mission at In TheBridges ofGod McGavran burst onto the missiological Fuller, which McGavran founded, has been very influential in stage by challenging two entrenched paradigms behind prevail­ reversing this trend. Fuller adopted the term "world mission'? to ing mission practices. First, McGavran observed that most mis­ connote the school's vision, adopted the Roman Catholic term sionaries see the world through Western culture's paradigm of "missiology" to refer to the field of study, developed a doctor of "individualism," which, by analogy, regards humanity as so missiology program, helped lead a movement within mission to many unconnected "atoms." Reflecting this paradigm, most shape a postcolonial agenda, and identified the several disci­ missions won a few converts one by one and assumed that plines needed to inform that agenda. Fuller attracted a student body of nationals and missionaries from every continent, fos­ tered a new era of missiological research through several degree III lit my candle at Pickett's programs, and facilitated the placement of graduates in field leadership roles, mission agencies, and colleges and seminaries. fire." The success of the Fuller experiment has stimulated similar degree-granting schools or centers, at Biola University, Trinity Evangelical Divinity School, Asbury Theological Seminary, conversion against the wishes of one's kin was more faithful than Southwestern Baptist Theological Seminary, and other institu­ conversion with kin support. Individual conversion was much tions in North America and most other continents. Mission has preferred to group conversions within families, clans, tribes, or now been reinstated in the curricula of many colleges and castes. But McGavran also observed that most (non-Western) seminaries, although the institutions still most committed to cultures see humanity as "molecules" rather than atoms, that Enlightenment ideals and/or the graduate school of religion most people define themselves by a group identity, do their model have not yet participated in, or contributed to, the renais­ thinking in a group process, making important decisions to­ sance of missiological education. gether. He saw that the usual mission practice, based on -the individualism paradigm rather than the group-consciousness McGavran's Mission Paradigms paradigm, produced tragic social dislocation in the lives of many converts, as Christianized individuals were rejected by their Donald McGavran's third, and perhaps greatest, legacy is found people and cut off from them. in several very major constitutive ideas through which increas­ Second, McGavran challenged the "mission station" para­ ing numbersof missionleadersandpersonnelare perceivingand digm that prevailed in Christian mission's "Great Century" practicing mission and evangelism very differently than before (1800 to 1914), and that still flourishes today. He observed the McGavran. Some contemporaryinterpreters of mission have not following pattern. Typically,afteran exploratoryperiod in which yet understood McGavran's contribution at the paradigm level. the pioneering missionaries learn the language, gain rapport For instance, David J. Bosch's 600-page Transforming Mission: with the nationals, and perhaps win a handful of converts, the Paradigm Shifts in Theology of Mission: appears to report all the missionaries organize their activities around a mission station or major determinative ideas about mission from the early church compound. They acquire land in a major transportation center to those most likely to shape Christian mission's future. Yet this and then build a chapel, residences for mission personnel and volume perceives McGavran as merely a generic conservative their families, and otherliving quarters for their national helpers, evangelical with a preference for numbers, slogans, and church and perhaps a school, an orphanage, an agricultural center, a planting. However, history has already demonstrated leprosy home, a clinic or hospital, and even a printing shop. The McGavran's key paradigms to be much more significant (and churchat the compoundis a "gatheredcolony" church, reflecting pervasive!) than Bosch and some other missiologists have ac­ the missionaries' homeculture, composed of the mission person­ knowledged. nel and their families, and the first converts, who may also live To be sure, Donald McGavran did not invent his most and work at the mission compound, socially isolated from their important ideas ex nihilo, nor did he advance them alone. He people. Most activity takes place within the compound-teach­ stood on the shoulders of earlier theorists such as William Carey, ing children, caring for sick people and so forth. In this model

Ocrossa1992 159 mission personnel also engage in forays into the hinterland permitted "multi-individual, mutually interdependent conver­ within manageable travel distance from the compound, estab­ sion" wereindigenous to the people and represented a verygreat lishing casual and cordial contacts with the nationals-but not way forward for Christian mission." Not only did he see prece­ "living contacts"-and perhaps raise up a few small congrega­ dence for people movements in the apostolicera, he believed that tions. the Great Commission to disciple panta taethne(Matt. 28:19)was McGavran concedes that, typically, mission stations were a mandate to reach the families, clans, tribes, castes, and ethnic built as a first stage, with the hope of a later"great ingathering."? groups-that is, the "peoples"-of humanity. He reasoned that Wherever great ingatherings did not occur, however, the means mission's objective, therefore, is to "reach" each cultural group became theend,andmissionexperienced a "diversion to second­ by plantingindigenousself-propagatingchurchesin everypopu­ ary aims."tO Mission was redefined as education, medicine, relief lation within the earth's rich mosaic of peoples. work,and so on, for whichmissionariescould see results andthat Though McGavran's HU principle has been criticized, the involved the activities the missionaries were now used to; the equivalent concept of communication and movements within next generation of missionaries were then recruited to perpetu­ "affinity groups" has become an established principle of the ate these activities. In such an arrangement, the activities of the behavioral sciences. In mission literature the HU termhas largely mission station dominated the mission's agenda; the churches been dropped, in favor of "people groups" or "peoples," and in were peripheral. these current forms the concept has experienced an extensive McGavran saw this oft-repeated phenomenon as a tragic impact. For instance, the 1974 Lausanne Congress on World case of Christian mission's arrested development. The mission Evangelization projected that, of the world's approximately station should never havebeen regarded as an end in itself but as 30,000knownpeoples, approximately16,750were "unreached." a stage leading to the nationalization of leadership and then to Bythe1989LausanneIICongressin Manila, it wasestimated that the much wider expansion of the national church. McGavran approximately 4,750 of these peoples had been "reached" in the acknowledged that the mission-station approach once contrib­ intervening fifteen years. Many mission boards and agencies are uted to a remarkable period of nation building; the mission now focusing their plans and efforts on planting indigenous schools developed tomorrow's national leaders, and the mission churches in as many of the remaining 12,000 people groups as possible by A.D. 2000. Another McGavran paradigm shift has become even more "Unbelievers understand influential. McGavran saw that, contrary to prevailing evangeli­ cal myths, people do not usually become Christians when a the Gospel better when stranger bears witness to them; indeed, most Christian strangers expounded by their own (including most missionaries) make few converts. Most people becomeChristians when reached by a Christian relative or friend kind of people." in their intimate social network; these social networks of living Christians, especially those of new Christians, provide "the bridges of God" to undiscipled people. Today, virtually every stations "were seed-beds of revolutionary Christian ideas about enlightened evangelism program and ministry takes this rela­ justice, brotherhood,service and theplaceof womanhood."!' But tional paradigm for the Gospel's spread very seriously. Win and that colonial era in which mission stations had great national Charles Arn's TheMaster's PlanforMakingDisciples" delineates influence is now past. In any case, McGavran perceived-in a an evangelism approach based upon this principle. phenomenon already taking place among some peoples beyond the range of mission stations-the need for a revolutionary McGavran and His Critics "people movement" paradigm for strategic mission thinking. McGavran, following Pickett, became vitally interested in McGavran's work necessarily involved the critique of other the people movements that were occurring in India by the points of view and schools of thought, and his work was also 1930s-movements that sometimes brought to faith most mem­ critiqued and challenged from several sides." Leaders who bers of a local caste or tribe within several years. He discovered especially desired dialogue and better relations with people of that these movements were not unique, that such was the usual otherreligions, including those who accepted the Enlightenment pattern of the faith's first-century expansion among Jews, then teaching thatall religions are essentiallythe same,wereaffronted among the Gentile "God-fearers" that attended the synagogues, by McGavran's emphasis on evangelism for conversion. Some then among various culturally distinct Gentile societies, and Christians distrusted McGavran's use of field data, statistics, much later in the faith's spread among the peoples of Europe." graphs, and behavioral science insights; the approach was insuf­ Furthermore, McGavran observed that the 'Gospel does not ficiently "biblical," "theological," or "spiritual." Some Chris­ require converts to leave their people and join another people, tians, who especially want churches to transcend humanity's and that "people like to become Christians without crossing divisions and model reconciliation, contested McGavran's con­ racial, linguistic, or class barriers."13 viction that homogeneous unit congregations can be a faithful, McGavran first saw this principle as a strategic way past though penultimate, expression of the universal church and its India's formidable caste barriers, but later he developed the mission. To McGavran's credit, he valued his critics and used "Homogeneous Unit" (HU) as a generic concept applicable to their feedback to reflect upon and refine his missiology, though many fields. He defined a HU as any group of people with some they gave him no sufficient reasons to abandon his apostolic characteristic in common who communicate and relate to each agenda. other more naturally than to other people. The principle is McGavran and his critics especially disagreed on the role of important for evangelism because "unbelievers understand the mission in the future. As some mission boards and agencies gospel betterwhenexpoundedbytheir ownkind of people.r'"So reflected upon the abuses of mission's colonial period, resolved McGavran came to believe that the people movements that not to repeat the mistakes of the past, and heard the "missionary

160 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH go home" appeal from some Third World Christians, they called tionary strategy of deploying mission personnel, in dispropor­ for a moratorium on sending missionaries and announced the tionate numbers, where the Spirit is moving and the people are end of the missionary era. McGavran countered that "we stand receptive." This explains the apostolic confidence, blended with in the sunrise of missions!" He challenged the agencies because urgency, that characterizes Donald McGavran's missiological he believed that "postcolonial" approaches to mission were perspective: "Opportunity blazes today, but it may be a brief possible and desirable. blaze. Certainly conditions which create the opportunity-as far His theological reflection and field research led him to the as human wisdom can discern-are transient conditions. We "receptivity" paradigm. He observed that there are always win­ have today. Let us move forward.?"? nablepeopleandwholefields readyfor harvestbecause,in every Donald McGavran died July 10, 1990, about three months season,God'sprevenientgraceis moving throughthe eventsand after the death of Mary, his wife of sixty-sevenyears. Donald and circumstances of some persons' lives and within whole peoples, Mary McGavran are succeeded by five of their six children, generating receptivity. But, he observed, receptivity ebbs and sixteen grandchildren, and a host of colleagues in the Christian flows in history; people and societies who are receptive this year movement. McGavran wrote books, articles, and countless let­ may not be receptive next year, so the churchis called to "win the ters of counsel and encouragement and communicated with his winnable" while they are winnable. McGavran developed indi­ characteristicprecision, passion,andwituntilthe last weekofhis cators of likely receptive people, and he advocated the revolu­ life in this world. Notes------­ 1. "Mission strategy" is now an indispensable subject within any informed 7. See especiallyC. PeterWagner's Our KindofPeople: TheEthical Dimensions contemporary mission curriculum. By 1988 McGavran was already of ChurchGrowthin America(Atlanta, Ga.: John Knox Press, 1979). providing another key term: "effective evangelism." (See Effective Evan­ 8. McGavran and Am's How to Grow a Church (Glendale, Calif.: Regal gelism: A Theological Mandate [Phillipsburg, N.J.: Presbyterian and Re­ Books, 1973), featuring a conversational format, is the most widely formed Publishing Company, 1988].) circulated church growth book, with over 200,000 copies sold. 2. See C. Peter Wagner's article "Church Growth Research: The Paradigm 9. Donald McGavran, The Bridges of God: A Study in theStrategyofMissions, and Its Applications," in Understanding ChurchGrowthand Decline: 1950­ rev. ed. (New York: Friendship Press, 1981), p. 49. 1978, ed. Dean R. Hoge and David A. Roozen (New York, Pilgrim Press, 10. Ibid., pp. 51ff. 1979), pp. 270-87. 11. Ibid., p. 63. 3. The term "world mission" was needed because many mistook "mission" 12. See ibid., chaps. 3 and 4. for "everything the Church does," thereby blurring the focus of classical 13. Donald A. McGavran, Understanding Church Growth, 3d ed. (Grand apostolic mission. McGavran and his colleagues advocated evangelism Rapids, Michigan: William B. Eerdmans Publishing Co., 1990),chap. 13. and church planting as perennial and indispensable parts of mission. 14. Ibid., p. 167. 4. Maryknoll, N.Y.: Orbis Books, 1991. 15. Ibid., pp. 227ff. 5. See Pickett'sChristian MassMovementsinIndia(Lucknow,India: Lucknow 16. Pasadena, Calif.: Church Growth Press, 1982. Publishing House, 1933), Christ's Way to India'sHeart,3d ed. (Lucknow, 17. The most representative critical collection is Wilbert R. Shenk, ed. The India: Lucknow Publishing House, 1960), and J. T. Seamands, ''The Challenge of Church Growth: A Symposium. (Scottdale, Pa.: Herald Press, Legacy of J. Wascom Pickett," International BulletinofMissionaryResearch 1973). 13, no. 3 (July 1989). 18. See McGavran, Understanding Church Growth, 3d ed., chap. 14: "The 6. John Wesley especially anticipated, and predicated Methodism's early Receptivity of Individuals and Societies"; and Hunter, To Spread the expansion on the basis of several strategic insights later rediscovered by Power, chap. 3: "Identifying Receptive People." McGavran. See George G. Hunter III, To Spread thePower: ChurchGrowth 19. Donald Anderson McGavran, How Churches Grow (New York: Friend­ in the Wesleyan Spirit (Nashville: Abingdon, 1987), especially chap. 2. ship Press, 1959), p. 9.

Bibliography

Selected Works by Donald A. McGavran Ethnic Realities and the Church: Lessons from India. Pasadena, Calif.: William Carey Library, 1979. The Bridges of God: A Study in the Strategyof Missions. New York: Friendship Coauthored with James Montgomery. The Disciplingof a Nation. Milpitas, Press, 1955. Calif.: Overseas Crusades, 1980. HowChurches Grow: TheNewFrontiers ofMission.NewYork: FriendshipPress; Coauthored with George G. Hunter III. ChurchGrowth: Strategies That Work. London: World Dominion Press, 1959. Nashville: Abingdon Press, 1980. Editor, Church Growth and Christian Mission. New York: Harper and Row, Coauthored with Arthur F. Glasser. Contemporary Theologies of Mission. 1965. Grand Rapids: Baker Book House, 1983. Understanding ChurchGrowth.Grand Rapids: Wm. B. Eerdmans Publishing Momentous Decisions in Missions Today. Grand Rapids: Baker Book House, Co., 1970. Revised editions in 1980 and 1990. 1984. Editor, The Eye of the Storm: The Great Debate in Mission. Waco, Tex.: Word "My Pilgrimage in Mission." International Bulletinof Missionary Research 10, Books, 1972. no. 2 (April 1986). Editor, Crucial Issuesin Missions Tomorrow. Chicago: Moody Press, 1972. Effective Evangelism: A Theological Mandate. Phillipsburg, N.J.: Presbyterian Coauthored with Winfield Am. Glendale, Calif.: Regal How toGrowaChurch. and Reformed Publishing Co., 1988. Press, 1973. The Satnami Story: A Thrilling Drama of Religious Change. Pasadena, Calif.: TheClashBetween ChristianityandCultures.Grand Rapids, Mich.: Baker Book William Carey Library, 1990. House, 1975. "TheDimensionsof World Evangelization." InLet theEarthHearHis Voice,ed. Work about Donald A. McGavran J. Douglas. Minneapolis, Minn.: Worldwide Publications, 1975. Tippett, Alan R., ed. God,Man, and Church Growth: A Festschrift in Honorof Coauthored with Winfield Am. Ten Stepsfor ChurchGrowth.San Francisco: DonaldAndersonMcGavran. Grand Rapids: Wm. B.Eerdmans Publishing Harper and Row. 1977. Co., 1973.

162 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Legacy of Alan R. TIppett

Darrell L. Whiteman

Ian R.Tippett (1911-88) was a man who emerged from In 1938 he was ordained in the Methodist Church and also A twenty years of missionary service with the Australian married Edna Deckert, to whom he had been engaged for several Methodist Mission in Fiji to become a significant missiologist years. In the following three years they served two rural pastor­ contributing to the so-called churchgrowth school of missiology. ates in Victoria, had their first of three daughters, and were His passion was to enable the missionary enterprise to move accepted by their mission board to serve in Fiji. more quickly from the colonial to the postcolonial era, and he came to believe thatanthropological insights were indispensable Missionary Work in Fiji in that endeavor. In this article we will consider several areas where Tippett has left his missiologicallegacy through his im­ After being denied even two or three weeks of specific mission­ peccable scholarship and wide range of publications. ary training before departingAustralia, Tippettarrived in Fijion May 6, 1941, walking right into what he perceived to be a Early Life thoroughly colonial mission. In this situation he realized the importance of becoming a Alan Richard Tippett was the descendant of devout Wesleyan, learnerandso threwhimselfintothe taskof languageandculture lower-middle-class tin-miners who emigrated from Cornwall, learning with great enthusiasm, setting aside a minimum of five England, in 1853 and settled in Victoria, Australia. Tippett fre­ hours a day for this purpose (p. 121). He was obviously serious quently credited his Cornish background for his "defiant spirit about language learning, for within eight or nine weeks of his which refused to admit defeat" when the going got tough, which arrivalhe preached(or ratherread) his first shortsermonin Fijian it often did for him.' The elder of two sons of a Wesleyan pastor, without a translator (p. 123). Tippett's school days were filled with unpleasant experiences of It did not take him long to recognize that it would be very being bullied by schoolmates, and on occasion being misunder­ easy to get sidetracked and swallowed up in administrative stood and unappreciated by teachers. These memories haunted duties, noting that, him all his life and often drove him to being a perfectionist in orderto provehimself. Tippettwasprofoundlyinfluencedby his father, whowas an amateurnaturalistofsomerenownin Victoria a man may become so involved with this kind of administration that and passed on to his son Alan a scientific mind, a voracious it takes possession of his whole life and hinders his language learning curiosity about the world, and an innate ability to organize and and thereby his witness. A missionary at everyone's beck and call, howeverpatientandlovinghis service, ifhe neverlearnsthe language classify data. Tippett's"Aldersgate experience" of faith came one evening to speak the things of the Spirit, is a pathetic figure. In my missionary on the way home from work in 1929, passing by an open-air research the wide world over I have met this person. How sad! (P. 123) He soon discovered the worldview of the Fijians, recogniz­ ing that "more andmoreIbecameawareof the Hebrewcharacter Tippett felt that a of it all and ... I discovered what I had really never discovered missionary who never in all my training-theOldTestamentworld" (p. 128).He felt his biggest missionary challenge in Fijiwas "howto interpreta New learns the local language is Testament message to an Old Testament people" (p. 168). Early a pathetic figure. on in Fiji, Tippett began to question the picture of mission that hadbeengivento himby his homepromotionanddeputationists. He remembers, evangelistic meeting in the Victoria Market in Melbourne (p. 43). Shortly afterward he knew a vocation in missions was to be his calling. "Iwas readythereandthento go to Chinaor NewGuinea Our promotion had been built on the idea that the island people were or wherever, just as I was" (p. 44). Reluctantly taking the advice "child races," that they were delightful children growing up, that of his father, however, he pursued the full ministerial training some day with continuing mission, with more advanced education, course (1931-34), earning his L.Th. at QueensCollege, Melbourne they would mature and be able to stand on their own two feet and be University. His training, however, had no cross-cultural dimen­ an independent church. I began to question the whole concept of the sion to it and "no course in Missions, either its Theology, Theory "primitive" and the "child mind" as a concept of western conceit and or History" (p. 52). He resented this lack of appropriate training supposed superiority. (P. 131) and years later, when he encountered formal anthropological During Tippett's twenty years in Fiji (1941-61) he served in studies, realized what a tragedy it was to have been sent to Fiji various capacities in five locations, but his pattern of missionary without adequate preparation. work always involved heavy itineration through Fijian villages in order to stay in close contact with the world in which Fijians Darrell L. Whiteman isProfessor ofCultural Anthropology in theE.StanleyJones lived. And he always went on these treks barefoot. School of World Mission andEvangelism, AsburyTheological Seminary, Wilmore, Kentucky. Theresearch forhis book Melanesians and Missionaries (1983) was I had tried boots, shoes, sandshoes, and sandals, all of whichdamaged stimulated byAlan Tippett's Solomon Islands' Christianity. the feet. I found the Fijian way the best, once one had learned how to

OcroBER1992 163 walk on coral. I continued with this until I left Fiji.It was the only way institute.' Tippett was familiar with McGavran's writing, includ­ of crossingcoconuttrunkbridgesin the rain. Ialso discovered whythe ing Bridges ofGod. "When I read it," he says, "I reflected and said good Lord had given us big toes. (P. 166) to a friend in Fiji,'This is absolutely right but this man will never sell it to the mission Boards.' So I was more than delighted when During his first term Tippett was instrumental in helping to he wrote to me out of the blue. Our correspondence showed that write a new constitution for the mission that would pave the way we shared a great deal and had reacted to, and against, the same for the colonial mission to become an indigenous church, a goal things in Christian mission" (p. 273). he hopedwould be accomplished within twenty years of the time Tippett settled his family in Australia and departed for the the new constitution went into effect in 1946. Its manifest pur­ United States in late 1961to accept McGavran's invitation, not for pose was to bring an end to the long era of colonial paternalism only nine months as he had intended, but for a long, painfully that Tippett and other younger missionaries believed would drawn out two and a half years. He joined a handful of other men never die of its own accord. "It had to be deliberately 'put to studying with McGavran, noting, sleep,' and this is what we set out to do," he said. The major issue was where the decision making and ultimate authority lay. "We We . . . shared convictions from our missionary experiences. We argued for the Fijian majority as over against the Board, or even sought to modify colonial, paternalist mission strategy. We were the European Synod. We were convinced, that [i.e., European aware of the fact that anthropological research had something impor­ tant to say to Christian mission. We were aware that there were cases of growth and non-growth that called for scientific study. We all On his barefoot treks believed that in the world we faced days of unprecedented opportu­ through Fijian villages, nity for Christian expansion. We were all drawn to Donald McGavran as the man who had most articulated these convictions, and was Tippett discovered why the disposed to gather men together to study them. (P. 277) Lord gave us big toes. Tippett had gone to Eugene expecting to earn an M.A. during his study, but neither the Institute of Church Growth nor paternalism] had to go" (p. 169). And it did, with independence Northwest Christian College could give one. He thus felt "hood­ coming to the church in 1964, owing in no small measure to winked" into doing a Ph.D. in anthropology at the University of Tippett's tireless efforts to bring it about. Oregon, located across the street from Northwest Christian Although Tippett was thrust into positions of leadership in College in Eugene. the mission's educational centers, he says, "I had not seen myself At the University of Oregon, Tippett's mentor was Homer as an institutional man. It was in my itinerations, my preaching, Barnett, the leading applied anthropologist at the time. The two evangelism and pastoral counselling that I found my most satis­ hit it off, as Barnett was pleased to have a mature student with fying experiences. What spiritual gift God had given me seemed such a rich resource of twenty years of "fieldwork" in Fiji, and to lie in that direction" (p. 177). Nevertheless, he was given Tippett was thrilled with Barnett's theories and models of cul­ institutional responsibilities, including the editorship of the ture change, which he found to be so illuminating for missiology. church paper Ai Tukutuku Vakalotu in 1951,and he served once as Of Barnett's book Innovation: TheBasis ofCultural Change (1953), acting chairman of the mission. All of the administrative hassles Tippett wrote, "Barnett's work on Innovation was the most dealing with a colonial structure Tippett saw retrospectively as influential book on my life, with the exception of the Bible.... It "part of my preparation as a missiologist of post-colonial mis­ was the most exciting thing I ever found in academia" (p. 288). sion" (p. 294). An important turning point for McGavran and Tippett came In 1955Tippettwent to American University in Washington, in 1963 with a consultation on church growth called by the D.C., where he earned an M.A. focusing on social anthropology, Department of World Mission and Evangelism of the World history, and archives. He returned to Fijiin 1956for what would Council of Churches to examine the two men's viewpoint, dis­ be his last term of missionary service. Upon reflection, he saw cuss the problems it raised, and make a statement for the world these five years as the most manifestly rewarding years of his church.' Out of this consultation came a good statement on missionary life, but he felt it was now time to pass from the Fijian church growth that McGavran and Tippett used widely in sub­ scene. sequentyears. Moreover, TippettmetVictor Hayward, wholater Tippettconsidered transferringto anotherfield of missionor invited him to participate in the "Churches in Mission" project, becoming involved in some aspect of training new missionaries which sent him to the Solomon Islands in 1964.Tippett's research in Australia, but his mission board provided no opportunity for there led to what is probably his best-known book, Solomon either. Islands Christianity (1967). The Solomon Islands research project (August-December Alan Tippett and Donald McGavran Join Forces 1964), in which he compared Methodist and Anglican mission work, seemed almost tailor-made for Tippett. He says, "Surely I In 1961 McGavran read an article published by Tippett the could never have found a more suitable field for testing out the previous year in the International Review of Missions entitled theoretical base of church growth missiology" (p. 300).It was an "Probing Missionary Inadequacies at the Popular Level."? important "rite of passage" from the role of a missionary to Fiji McGavran was fascinated by Tippett's perceptions, which were to becoming a missiologist to the world. He summed up the so similar to his own. McGavran had come out of India after experience, noting that thirty years' struggling against colonial paternalism and had recently established the Institute of Church Growth at North­ after my termwithMcGavranIcouldlook morecritically at a situation westChristian College in Eugene, Oregon. He wrote to Tippettin with what he called "church growth eyes." After my tutelage under Fiji, inviting him to become one of the research fellows at the Homer Barnett I saw situations pulsating with innovation, natural

164 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH and directed culture change, and I found a new world of models and In addition to the anthropological contributions Tippett demonstrated anthropological principles. My terms of reference had made to missiological theory, he also helped shape a number of beento lookat everythingcritically,buthelpfully. I thought Icould see key concepts that became popular in missiological discourse. a whole area of application of anthropology for the sake of the Gospel Among these included the concepts of functional substitutes.' 8 .... I felt now I could face my fellow anthropologists and McGavran powerencounter, people movements," and indigenouschurch.10 himself as a peer. I was raring to go. (P. 316) Tippett also demonstrated over and over again in his research that missionaries might be the advocates of change, but it is the In 1965McGavran was invited by Fuller Theological Semi­ receptors who are the real innovators and bring change to their nary in Pasadena, California, to found a new School of World lives and culture." There are many more we could highlight, and Mission. Tippett notes that "McGavran was not interested, un­ of course they are not all original with him, for he borrowed less they would consider taking over the whole project of the manyfrom anthropology, buthe gave them prominence because Institute of Church Growth, including both himself and myself" of his careful research and insightful missiological application. (p. 317). Although Tippett spent only twelve years of his life at I believe he was enthralled with anthropology because it Fuller (1965-77), it is within this relatively short time span that he made his mark on the wider missiological world. The Legacies of Alan Tippett Church growth strategy owes much to Alan Tippett, Let us move now from the chronological development of his although the name of thought to the substantive areas where he has left a legacy. Beyond the legacy of being instrumental in ushering in the Donald McGavran is most transition from colonial mission to indigenous church in Fiji, often associated with this Tippett has contributed to missionary strategy, missiological theory, teaching, scholarship, and publications. movement. Contribution tomissionary strategy. Although Tippett was not as prominent on the lecture circuit as his colleague Donald McGavran, there is no doubt that through his careful research, opened up to him a whole new world of understanding mission, strong anthropological underpinnings, and theological sound­ and he came to see it as indispensable for missionary training. It ness Tippettgavemuch-needed credence to the emerging church was this very dimension that he regretted so much having growth movement." Tippett, more than his colleague, saw the missed in his own preparation for missionary service in Fiji. necessity of using multiple models, methodologies, and ap­ "Anthropology does not bring individuals to Christ," he said, proaches to the studyofchurchgrowth. For example, he required "but it shows missionaries how they may be more effective and his doctoral students to write their dissertations using as-yet less of a hindrance in doing SO."12 In his efforts to create a unexplored anthropological models or ethnohistorical methods postcolonial missiology, he saw anthropology as fundamental, applied to missiology, and no two students ever used the same noting that "in the area of Christian education for mission, the models and theories under Tippett. This approach gave a rich­ inclusion of courses in anthropology [is] essential, and that for ness and depth to church growth studies that was much needed. the post-colonial era of mission it is inconceivable that mission­ He was always open to employing new methods of critique and aries should be sent out without exposure to this discipline" (p. never shied away from self-examination. 339). His enthusiasm for anthropology in the service of mission To McGavran's church growth concepts of discipling (quan­ was contagious, noting once that "I never found any aspect of titative growth) and perfecting (qualitative growth), Tippett social or cultural anthropology which did not speak somehow to stressed the importance of organic growth. He summarized it mission" (p. 333). thus: Contribution tomissiological teaching andscholarship. Tippett's strengths in teaching were evidenced more in the one-on-one Those of us who have studied intensively the planting and growth of mentoring mode than as a classroom lecturer. For those students churches on the mission field have found that the churches that grow who wanted to mine the depths of his insight and share from his best and vibrate with indigenous life have paid attention to three reservoirof missionexperience,anytime spentwithhim, whether things-a concern for winning large numbers of people from the in class or out, was always worthwhile. I have vivid memories of world, a concern for effective nurture within the fellowship, and a meeting with him in his office surrounded by his marvelous concern for the development of functional roles and opportunities for library." He would throw himself into the conversation, asking service. Each of these stimulates a form of church growth, which we me if I had read this book or that one, or if I was familiar with this may call quantitative, qualitative and organic." author's perspective or that anthropological concept. And then he would pull from his shelves book after book to illustrate his The strategy of church growth owes much to Alan Tippett, points. It was all deliciously scintillating for an eager doctoral although the name of Donald McGavran is most often associated student. with this movement. He alerted students to the diachronic and historical dimen­ Contribution tomissiological theory. Tippett saw missiology as sion of mission by bringing to bear ethnohistorical methods on an interdisciplinary field of study and brought to that field church growth studies. And he always insisted that events be competencies in anthropology, history, and theology. He was interpreted in their proper context, not from the perspective of driven by the conviction that missiology must be holistic and another time or place. He could get "picky," much to the annoy­ interdisciplinary, always striving for synthesis out of analysis, ance of his colleagues, as for example, when he held up for six and that one area of its development must not occur at the years the publication of People Movements in Southern Polynesia expense of another's neglect. until he could check the accuracy of a single paragraph to make

OcrOBER1992 165 sure he had interpreted it according to its proper context. And he the field of missiology. Reflecting in his unpublished autobiog­ was mighty glad he did! raphy he surmised, Finally, we cannot conclude this section without acknowl­ edging Alan Tippett's role as founding editor (1973-75) of the If I have made any worthwhile contributions to missiology for the journal Missiology. In 1972 the American Society of Missiology post-colonial era, it has probably been in the area of the theoretical was founded, and plans were laid for its journal Missiology to base, the development of research methodology, the application of continue Practical Anthropology, which was being terminated by anthropological principles positively to church growth, and the ex­ its sponsor, the American BibleSociety. Tippett, who wasabsent ploration of research models for pin-pointing matters for concentra­ at the organizing meeting, felt pushed into the editor's role, tion of evangelistic thrust and pastoral care. (P. 446) which he neither sought nor wanted. Nevertheless, he was ideally suited for this role because of his anthropological back­ Alan Tippett was a remarkable and complex man, and only ground and breadth of missiological acumen. He notes, a fraction of his story has been told here. The missionary world is much richer todaybecause of the legacies he has left us. He was In that three years we covered most of the aspects of missiology, that rare breed who combined the careful, meticulous eye of the published material from everyContinent,by missionaries and nation­ scholar with the passion of a fiery evangelist. Few missiologists als. I tried to maintain a balance. If an article was at one extreme I haveblendedso well the two worldsof ministry andscholarship. sought another to balance it. It was a middle of the road publication Perhaps it will be fitting to close with his own thoughts on how between Evangelical and Conciliar emphases, though we were spe­ his scholarly pursuits were motivated by the drive for practical cific about standing on the Great Commission and Scripture. (P. 444) results. He says, "I have aimed at bringing anthropology as a science, the Bible as a record of God and humanity in relation­ Conclusion ship, and Christian mission as its medium for demonstration We have witnessed 'how through teaching, publishing, and until the end of the age, together in a missiology adequate for the editing Alan Tippett made so many important contributions to post-colonial era" (p. 447).

Notes------­ 1. Alan R. Tippett, "No Continuing City" (unpublished autobiography, 8. Tippett, "Problems of Encounter," in Solomon Islands Christianity (1967), 1988),p. 32.Subsequent pagecitationsin the text refer to this manuscript. pp. 100-118;"Universalism or Power Encounter," in Verdict Theology in 2. Tippett, "Probing Missionary Inadequacies at the Popular Level," Inter­ Missionary Theory (1973),pp. 79-91. national ReviewofMissions 49 (1960):411-19. 9. Tippett, People Movements in Southern Polynesia (1971). 3. McGavran, "Missiologist Alan R. Tippett, 1911 to 1988," Missiology 17, 10. Tippett, Solomon Islands Christianity; "Indigenous Principles in Mission no. 3 (1989):262. Today," in Introduction to Missiology, pp. 371-86. 4. "The Growth of the Church: A Statement Drawn Up by a Consultation 11. Tippett, "Ethnic Cohesion and Acceptance of Cultural Change: An Convened by the WCC Department of Missionary Studies at Iberville, Indonesian EthnohistoricalCase Study," in Introduction toMissiology, pp. Quebec, July 31-August 2, 1963," Ecumenical Review16, no. 2 (1964):195­ 285-301. 99. 12. Tippett, Introduction to Missiology, p. 28. 5. SeeTippett, Church Growth and the Word of God (1970). 13. Today this library of more than 16,000 books and documents is the 6. Ibid., p. 34. Tippett Collection of St. Mark's Library in Canberra, Australia. 7. Tippett, "The Functional Substitute in Church Planting," in Introduction to Missiology (1987),pp. 183-202.

Bibliography Selected Works by Alan R. Tippett 1954 The Christian: Fiji1835-67. Auckland, New Zealand: Institute 1980 OralTradition and Ethnohistory: TheTransmission ofInformation Printing and Publishing Society. and Social Values in Early Christian Fiji, 1835-1905. Canberra, 1967 Solomon Islands Christianity: A Study in Growth andObstruction. Australia: St. Mark's Library. London: Lutterworth Press. Reprinted in 1975 by William 1987 Introduction to Missiology. Pasadena, Calif.: William Carey Li­ Carey Library, South Pasadena, Calif. brary. 1969 Verdict Theology in Missionary Theory. Lincoln, Ill.: Lincoln Christian College Press. 2d ed. printed in 1973 by William Selected Works about Alan R. Tippett. Carey Library, South Pasadena, Calif. 1970 Church Growth and the Word of God. Grand Rapids, Mich.: Caldwell, Larry W. "Selected Missiological Works of Alan R. Tippett." Eerdmans. Missiology 17, no. 3 (1989):283-92. 1970 Peoples of Southwest Ethiopia. South Pasadena, Calif.: William Davis, Peter. "Portrait of a Pioneer: Alan Tippett, 1911-1988." St. Mark's Carey Library. Review136 (Summer 1988):29-31. 1971 People Movements in Southern Polynesia: Studiesin theDynamics Dillman, Kathleen A. W., "Alan R. Tippett's Elaboration of Biblico-Classical ofChurch-Planting andGrowth in Tahiti, NewZealand, Tonga, and . Anthropologese for the Christian Mission and Its Significance for Samoa. Chicago: Moody Press. Missiology." Ph.D. diss. (research in process), Golden Gate Baptist 1973 Aspectsof Pacific Ethnohistory. South Pasadena, Calif.: William Theological Seminary, Mill Valley, Calif. Carey Library. Kraft, Charles H., and Douglas D. Priest, Jr. "Who Was This Man? A Tribute 1973 God, Man, and Church Growth: A Festschrift in Honorof Donald to Alan R. Tippett." Missiology 17, no. 3 (1989): 269-81. Anderson McGavran. Ed. A. R. Tippett. Grand Rapids, Mich.: McGavran, Donald. "Missiologist Alan R. Tippett, 1911to 1988."Missiology Eerdmans. 17, no. 3 (1989):261-67. 1977 TheDeep Sea Canoe: The Storyof Third World Missionaries in the SouthPacific. South Pasadena, Calif.: William Carey Library.

166 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH SHARPEN YOUR MISSION SKILLS ATOMSC Invest a week in fellowship and learning at the OverseasMinistries Study Center, New Haven , Connecticut

Jan . 18-22,1993 Mar. 15-19 Maryknoll Mission Institute, Guillermo Cook: "Base Christian Tite Tienou: "Challenge of African at Maryknoll, NY. Communities in Mission." $95. Dr. Independent Churches." $95. Apr. 19-23 Cook, CELEP, Costa Rica, is Senior Cosponsored by SIM Int'l, Lois McKinney and William Taylor: Mission Scholar in Residence. Mar . 24-27 "International Models for Mis­ Jan. 25-29 Duane Elmer: "Cross-Cultural sionary and Church Leadership Jon Bonk: "Facing Church-State Conflict Resolution." $95. Wed.-Sat. Training." $95. Cosponsored by Conflict in Mission." $95. Interact Cosponsored by American SEND Inn, World Evangelical with author of major new study on Leprosy Missions, OMS Int'l, and Fellowship, and Worldteam, Inc. this theme. SEND Int'l. McKinney is Senior Mission Scholar in Residence. Feb. 8- 12 Mar. 29- Apr. 2 Apr. 28-May 1 William Smalley: "Bible Translation William O'Brien: "Tutures' Studies Roger Greenway and Tom Houston: in the Modern Missionary Move­ in the Service of World Mission." "Called to the City: Theology, ment." Reading week; discussion $95. Cosponsored by InterVarsity Spirituality, and Practice of Urban with author on Thurs. and Fri. (no Missions/Urbana and Nazarene Ministry." $95. Wed.-Sat. charge). Cosponsored by Wycliffe World Mission. Cosponsored by Christian Reformed Bible Translators. Apr. 13-16 World Missions, Eastern Men­ Mar. 2-4 (revised dates) Alan Neely: "Case Studies on nonite Board of Missions, MAP Guillermo Cook: "500 Years after Current Mission Issues." $110. Inn, Southern Baptist FMB, World Columbus." $35. Tues.-Thurs., at Tues.-Fri. Cosponsored by Relief, and World Vision. Richmond. Va. , on the campuses of the Richmond Theological Center. rl~~:;~~:;;~:------~;;~:~ Mar . 3-6 490 Prospect St., New Haven, CT 06511 Fax: 203-865-2857 Robert Schreiter, C.PP.S.: "Mission I 0 Register me for following programs (registration fee enclosed): amid Conflict and Violence." $95. I 0 Send more information about following programs: Cosponsored by Mennonite Cen­ tral Committee and Moravian I World Mission. Wed.-Sat. I Mar. 9-12 I Edward Cleary, O.P.: "Catholics I NAME and Protestants in Central and I South America." Tues. through I ADDRESS Fri. mornings. $65. L _

Publishers ofINTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Book Reviews

In the Way: A Study of Christian Missionary Endeavours.

By Kenelm Burridge. Vancouver, B.C.: Univ. of British Columbia Press, 1991. Pp. xoi, 307. $39.95.

As anthropologist, as observer of two by both their critics and their support­ Paradoxically, the abstractness with. generations of Christian mission, and ers. He shows that this missionary faith which the anthropologist lays out the now as interpreter of Christian life and . is a dialectical process: metaculturally structures of missionary life reveals history, Kenelm Burridge has no peer transcendent in its "devotional" patterns that recur concretely in mis­ in discussing the interaction of mis­ pole, and inculturationist in its "af­ sion. To grasp Burridge's point is to sions and culture. In the Way is a book firmative" pole. The dialectic, though, develop tolerance of those with whom no student of mission can afford not rises not in a conflict of ideas but in the one disagrees theologically without to read. While remaining an anthro­ concrete experience of God's love in giving up the need to debate the issues pologist, Burridge gives us a magister­ Christ as the source of mission's dis­ that divide, for In the Way reveals a ial work on the history and theology parate labors. process through which God writes of mission. To those who know his work In the Way gives insights into the straight with the crooked lines of mis­ on millenarianism ("cargo cults") in pluralistic nature of Christianity, into sionary efforts. Papua New Guinea and his other writ­ the relationship of social sciences and -William R. Burrows ings, In the Way will be another feast. missiology, and into the structures of To those who have never encountered Christian community and missionary his work, this is a wonderful book to endeavors. Professor Burridge's book begin with. is essential reading for both missiology William R. Burrows, Managing Editor of Orbis Burridge sees Christianity as an and missionary anthropology courses, Books, spent five years in Papua New Guinea intrinsically missionary faith and mis­ a book that is intellectually demanding and is at work on a book on mission and its sionaries as people understood poorly but that also repays careful attention. conceptual dilemmas in a postmodern age.

Black Christians and White Some may find the collection of Missionaries. essays less connected than anticipated; others may wish for a stronger con­ By Richard Gray. New Haven: YaleUniv. demnation of that most unsalvageable Press, 1991. Pp. viii, 134. $20. term "syncretism." But in this re­ viewer's opinion, the size, price, ac­ This book is a collection of essays that the kingdom of Kongo, where Chris­ cessibility and scope endear this book are the fruits of both recent research tianity was far from being a "fragile both as a textbook and as a general and long-term reflections of the author, exotic plant" (p. 9). work, providing local and historical who is emeritus professor of the his­ Following his reassessment of depth to African appropriations, trans­ tory of Africa at the University of Lon­ Kongo Christianity-its advances, set­ formations, and interpretations of don. The overriding theme of the book backs, misunderstandings, and fruitful Christianity. It is hoped that Professor is the transformations of Christianity exchanges-Professor Gray moves to Gray will continue to bring his vast by Africans. It is a welcome contribu­ wider reflections in the second part of knowledge to bear on these complex tion to the growing number of works the book concerning the varied rela­ developments-past, current, and fu­ that seriously address African agency tionship of the missionary movement ture--and that his work will be made rather than "Western initiatives" with colonial rule. He once again em­ available to those most actively in­ alone. Particularly valuable is the first phasizes the contributions of African volved in such processes. section of the book, which deals with cosmologies to nineteenth- and twen­ -Rosalind I. J. Hackett the relationship between the papacy tieth-century Christianity (particularly and central Africa in the seventeenth in the overlooked area of eschatology), century, highlighting cosmological despite the disillusions and disparities similarities for both black and white of power. In the last chapter, we are Rosalind I. J. Hackett, from Britain, hasbeen in Christians, the significant role of the confronted with insights that are often the United States since 1984; she teaches at the African confraternities in the local re­ valuable, yet sometimes debatable (how University of Tennessee, Knoxville. She has spent more thaneightyears doing research and teach­ sponse to the Capuchin mission in IIradically new" is the concept of Kongo and Angola, the interventions satanic forces for Pentecostalists com­ ing in Nigeria, with shorter visits to Ghana, of Lourenco da Silva in Rome on behalf pared to witchcraft in the precolonial Cameroon, and Kenya. of oppressed slaves, Fra Girolamo's context?) concerning the restructuring close rapport with Soyo Christians in of concepts and symbols of evil.

168 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Mission and Meaninglessness: chapters to the theme of the book at The Good News in a World of times seems forced, yet detracts rela­ Suffering and Disorder. tively little from a stimulating and, in some ways, ground-breaking volume. By Peter Cotterell. London: SPCK, 1990. -Kenneth B. Mulholland Pp. xii, 332. Paperback £12.95.

In this unique book, Peter Cotterell, a develop a holistic view of mission con­ former missionary to Ethiopia who stitutes a major contributioin to evan­ Kenneth B. Mulholland is Dean and Professor currently serves as Principal of London gelical missiology. Cotterell's work of Missions at Columbia Biblical Seminary and Bible College, as well as Senior Lec­ encompasses a broad range of topics Graduate School of Missions, Columbia, South turer in Missiology and Linguistics, in a scholarly fashion, yet is seasoned Carolina. Previously, heserved fornearly fifteen emphasizes that the task of Christian with the practicality of a veteran mis­ years asa missionary to Central America under mission is to make sense of life in a sionary. His attempt to relate all of the the United Church Board for World Ministries. world where the general unsatisfac­ toriness of ordinary empirical exist­ ence is of such magnitude that life appears meaningless. The book's thirteen chapters are divided into four parts. Part One, "Religion, Religions, and the Ap­ parent Meaningless of Life," consists PROPOSALS INVITED FOR of six chapters in which Cotterell ana­ lyzes the apparent meaningless of life, PROJECTS IN MISSION RESEARCH surveys seven ways in which Chris­ tians have approached the other reli­ gions of the world, sets forth a Christian The Overseas Ministries Study Center, New Haven, worldview, struggles with the prob­ Connecticut, announces a research enablement lems occasioned by the classic Chris­ program for the advancement of scholarship in tian insistence on the finality of Christ and the claim that salvation is to be studies ofmission andChristianity, particularly in found exclusively in him. The back the non-Western world. Grants will be awarded on cover states the significance of his con­ a competitive basis in the following categories: clusions: "It is the first book by a leading British Evangelical to recog­ nize God's saving activity among those Field research for doctoral dissertations who live without the church and with­ Post-doctoral book research and writing projects out an overt knowledge of the Gos­ pel." This fact alone guarantees that Missiological consultations (small scale) the book will be controversial. Translation ofmajor works ofmission The second part of the book con­ sists of eight chapters which appear to scholarship into English be a collection of independent essays Oral history projects (non- Western world) on a variety of topics the author has grouped together under the rubric Planning grants for major inter-disciplinary "Mission as Response to the Ap­ research projects parent Meaningless of Life." Cotterell emphasizes ecclesiology and includes Projects that are international and cross-cultural, a perceptive critique of the Church Growth Movement. Other chapters of collaborative and interdisciplinary are preferred. particular merit include an incisive sur­ Initial letters ofinquiry(no more than three pages) vey of the church in Europe, an at­ outlining the purpose, components, and budget of tempt to construct a theology of the poor, a thoughtful discussion of the the project, should be sent to: relationship of Christianity to Judaism, and a brilliant exposition of the mission Geoffrey A. Little, Coordinator theology contained in the Gospel ac­ cording to Matthew. Research Enablement Program Part Three surveys three move­ Overseas Ministries Study Center ments that Cotterell regards as alter­ 490 Prospect Street native responses to meaningless: Islam, New Haven, CT 06511 Marxism, and Liberation Theology. The fourth and final part consists of a single chapter summary of the relationship This program is supported by a grant between mission and meaningless and from The Pew Charitable Trusts. a concluding postscript. Extensive notes, a select bibliography, and three indices add to the usefulness of this volume. This comprehensive attempt to

OcroBER1992 169 An African Theology of Mission. the growing number of studies on the subject. By Gwinyai Henry Muzorewa. Lewiston, The book is rather repetitive; with N. Y.: EdwinMellen Press, 1990. Pp. xvi, chapter after chapter repeating the same 204. $89.95. criticism of missions. Furthermore, in connection with religious pluralism the In this book the author investigates the nel a n d resources and that the author makes statements that can only concept of mission , having in mind the traditional religiocultural system has be described as misleading, such as: church in Africa, which has played host nothing to contribute to the formation "Evangelism among the Africans to a vast number of mission aries from of Christian life and thought in Africa. therefore does not entail introducing a Europe and America over the centu­ This stu dy thus represents a concern new faith" (p. 53); and, "Select as­ ries. In the author's jud gment certain that a number of students of Christi­ pects of the Christian faith unite with misconceptions have trad itionally sur­ anity in Africa have articulated, partic­ 'corresponding' aspects of the indig­ rounded mission; in particular, it seems ularl y in recent decades; the author's enous religion for the sake of religious to have been ass umed that mission in­ own earlier book The Origin and Devel­ continuity" (p. 58). What procedure is volves a unidirectional flow of person­ opment of African Theology belongs to being recommended with respect to the latter is unclear. The author stresses that mission is not the work of humans or of a mission board but is God's work, and that conversion is the work of the Spirit. One wishes, however, that such views had been worked out more meaningfully. -Kwesi A. Dickson

Kwesi A. Dickson, formerly head of the De­ partment for the Study of Religions, University of Ghana, Legan, Accra, is now President of the 340 CONTRIBUTORS ANNUAL SOOlST1CAL Conference, Methodist Church, Ghana. -AViRTUAl 'WHO'S STATUS OF GLOBAL WHO" OF CONTEM­ MISSION, BY DAVID PORARY MISSIOLOOY BARRm 242 BOOK REVIEWS EDITOR'SSELECTION OF FIFTEEN OUT­ 392 OOCTORAL OiS­ STANDING BOOKS SERTATION NOTICES EACH YEAR Mission to Rural America: The Story of W. Howard Bishop, CUMULATIVE INDEX Founder of Glenmary. The Third Bound Volume of ByChristopherJ. Knuffman. Mahwah, N.J.: MISSIONARY GOLD PaulistPress, 1991. Pp. x, 298. Paperback INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, 1985·88 $16.95. The story of Catholic evangelization in Here is more gold for every theological library and exploring scholar of the United States has yet to be told, mission studies-with all16 issues of 1985-1988-bound in red buckram, but Christopher Kauffman's Mission to with vellum finish and embossed in gold lettering. Itmatches the earlier RuralAmerica represents one giant step bound volumes of the Occasional Bulletin of MissionaryResearch, toward remedying the situation. 1977-1980 (sorry, completely sold out), and the InternationalBulletinof Kauffman, who has written histories MissionaryResearch, 1981-1984 (also sold out). of the Alexian Brothers, the Knights of Lim itededition, International Bulletinof Missionary Research, 1985-1988. Columbus, and the American Suipi­ :K Only~boundvolumes available. Each volume is individually cian Fathers, here provides a scholarly, readable account of the life and times numbered and signed personally by the ed itorand associate editor. of W. Howard Bishop, the Catholic Special Price: $56.95 missionary and rural-life activist who founded the Glenmary Home Mission­ ers. This biography will certainly res­ cue Bishop from undeserved semi­ Send me __ bound Yolume(s) of the International Bulletin of Missionary obscurity and earn him a secure niche Research , 1985-1988 at $56.95. in subsequent surveys of American

Enclosed is my check in the amount ::N::.m:,::.:..... _ Catholic history. Kauffman pays fas­ of $ made out to "Jntar­ tidious attention to the detail s of Bish­ ~~t~~~~~~.~I~~~ne~ ~~::ii~~~~ :Ad~d::.r .::.:.:. _ op's career, especially to his extensive, U.S.A. add $4.00 for postage and ever-expanding network of friends, handl ing . Payment must accom ­ pany all orders. Allow 5 weeks for confreres, and fellow travelers, from delivery with in the U.S.A. brief encounters with Catholic Worker Mall to : Publ ications Off ice, Overseas Ministries Study Center, 490 Prospect SI.. New Haven , cr 06511·2196 Peter Maurin and the Catholic pub­ lishers Frank Sheed and Maisie Ward to more sustained collaboration with

170 I NTERNATION AL B ULLETIN OF M ISSIONARY REsEARCH clerical activists such as Luigi Ligutti free from strong positive or negative schools contributed much to the vital­ and John LaFarge, S.J., and the Mary­ convictions. Her goal is primarily to ity of evangelicalism in our century. knoll leaderJames Anthony Walsh. This understand what was happening on a They also have played a significant role book is more than a biography or a descriptive level. The book lays a foun­ in the story of American education. career study. It is a sensitive portrait dation for future analysis and evalua­ They emphasized integration of theory of a significant, neglected movement tion of this movement's educational and practice; pioneered innovative within the American Catholic com­ goals and programs. concepts and techniques; combined munity, a movement that united priests, The author has produced an in­ classroom instruction with practical ex­ seminarians, brothers, sisters, and lay­ depth view of the origin and devel­ perience. The schools accepted stu­ people in a common, if occasionally opment of these schools where Prot­ dents of varying ages and educational conflict-ridden, effort to make America estant fundamentalists trained as and economic backgrounds. They of­ Catholic. evangelists, pastors, teachers, and fered correspondence, extension, eve­ MissiontoRuralAmerica recaptures missionaries. She shows how the Bible ning and summer classes; they also the spirit of a critical, almost forgotten segment of the convert crusade of the forties and fifties, and provides im­ ~NEW portant historical background for those DIRECTIONS I.N--­ who seek to understand the roots of today's Catholic evangelization effort MISSIO,N READINGS--' among the American unchurched. This book illuminates two aspects of the early RECONCILIATION NEW DIRECTIONS INMISSION twentieth-century American Catholic Mission & Ministry in a & EVANGELIZATION 1 Church that were neglected by con­ Changing Social Order Basic Documents 1974-91 temporaries and remain neglected by ROBERT J. SCHREITER JAMES A. SCHERER and historians: rural life and home mis­ Paper $10.95 STEPHEN B. BEVANS, EDITORS sions. In so doing, it casts new light Paper S16.95 upon other, more frequently examined NEW EVANGELIZATION aspects of the Catholic experience and Good Newsto the Poor HISTORY OF THE CHURCH IN raises intriguing questions about the LEONARDO BOFF LATIN AMERICA 1492-1992 changing priorities of American Cath­ Paper $13.95 ENRIQUE DUSSEL, EDITOR olics in this century. ­ Cloth $49.95 -Debra Campbell ASIAN CHRISTIAN SPIRITUALITY MISSION & MINISTRY IN Reclaiming Traditions THE GLOBAL CHURCH Debra Campbell is Associate Professor of ~li­ VIRGINIA FABELLA, PETER K.H. LEE and ANTHONY BELLAGAMBA gious Studies atColby College, Waterville, Maine. DAVID KWANG-SUN SUH, EDITORS Paper $18.95 Sheis currently writinga historyof theCatholic Paper $16.95 Evidence Guild. THE CATHOLIC CHURCH IN MODERN CHINA THE WILL TO ARISE Perspectives Women, Tradition, and the Church in Africa EDMOND TANG andJEAN-PAUL WIEST, EDITORS MERCY AMBA ODUYOYE and Paper $18.95 Training God's Army: The MUSIMBI B.A. KANYORO, EDITORS FOR ALL mE PEOPLES American Bible School, 1880­ Paper $16.95 1940. OF ASIA Federation of Asian Faith Meets Faith Series: _ By Virginia Lieson Brereton. Bloomington, Bishops' Conferences Ind.: Indiana Univ. Press, 1990. Pp. xix, UNIQUENESS Documents from 1970 to 1991 212. $27.50. Problem or Paradox in Jewish CATALINO G. AREVALO, EDITOR and Christian Traditions Cloth S39.95 GABRIEL MORAN Over the years American Bible schools Faith and Culture Series: _ have been largely ignored or ridiculed Cloth $39.95 Paper $16.95 by the scholarly and educational es­ MODELS OF tablishment. When Brereton under­ LEAVE THE TEMPLE CONTEXTUAL THEOLOGY took her research a decade ago, she Indian Paths to Human Liberation STEPHEN B. BEVANS discovered that almost nothing had FELIX WILFRED, EDITOR Paper S16.95 been written on the Bible school for a Cloth $39.95 Paper $19.95 general audience. She dug in with a Ecology and justice Series: _ resolve to bring empathy and appre­ WORLD RELIGIONS AND SUSTAINABILITY ciation for the purposes and view­ HUMAN LIBERATION Economics, Ecology, and Justice points of these educators. DAN COHN-SHERBOK, EDITOR JOHN B. COBB, JR. Virginia Brereton teaches history Cloth $39.95 Paper $16.95 Cloth $39.95 Paper S16.95 and writing at Harvard University. She has published widely in women's re­ ligious history and conservative Prot­ estant evangelicalism. This is the first published history of American Bible Q Maryknoll, NY 10545 1-800-258-5838 .In NY Collect 914-941-7687 schools by an outsider. As such, she ORBIS BOOKS writes from a vantage point relatively

OcrOBER1992 171 sponsored Bibleconferences and camps, sents an excellent treatment of this ensues-the "battle between Baby­ and pioneered religious broadcasting misunderstood term. lon and Jerusalem." and filmmaking. -Charles E. Hummel On this theological base the au­ While the study is based on infor­ thors build their textbook, replete with mation about a wide collection of Bible case studies of urban mission in the schools, it focuses on Moody Bible In­ New Testament, of "great models" stitute, Gordon College, Nyack Col­ Charles E. Hummel is a former president of from various continents today, practi­ lege, the Boston BibleSchool, and Biola Barrington College (Rhode Island) and director cal counsel, and a variety of hands-on College (formerly the Bible Institute of of InterVarsity faculty ministries. He is theau­ examples of successes and failures Los Angeles). The six-page appendix thor of Fire in the Fireplace, Tyranny of the from urban mission veterans. "Defining Fundamentalism" pre- Urgent, and The Galileo Connection. The hard questions of develop­ ment and relief work, church growth, ethnicity, church-state relationships, all of which impact today's urban mis­ Cities: Missions' New Frontier. sionary, are given extensive attention. Most moving for me were the three By Roger S. Greenway and Timothy M. chapters on mission to the urban poor Monsma. Grand Rapids, Michigan: Baker in the United States, to street people, Book House, 1989. Pp. xiii, 321. Paperback and to the international "industry" $18.95. of the world's red-light districts. Greenway and Monsma have "Beyond question," say the au­ Greenway and Monsma begin done all of us a service with this pi­ thors, "the new chapter in world with a biblical framework for under­ oneer text for urban missions. May and mission histories is entitled 'Cit­ standing the city. A reformed theolog­ voices from the other Christians tra­ ies.' " The population projections they ical model-no surprise-shapes their ditions-Catholic, Lutheran, Pentecos­ supply to support that claim leave no perspective interlaced with accents tal, Anabaptist, etc.-follow soon to fill doubt. For example, Africa's four larg­ from Augustine's "two cities." out the ecumenical chorus on strate­ est cities (Cairo, Lagos, Nairobi, Kin­ Thus God's "common grace" still gies for mission to the cities. shasa) just thirty years from now will operates in even the most pagan of cit­ -Edward H. Schroeder each have fifteen million-plus people. ies. God "created the inhabitants, Their book proposes to "pro­ stamped his image on them, and re­ vide students and practitioners of strains their worst intentions." Edward H. Schroeder, a Lutheran, directs the Christian missions with a basic intro­ When the Christian Gospel ar­ program of The Crossings Community, St. ductory textbook" for urban mission, rives, God's "special grace" also Louis, Missouri, an ecumenical school for laity not only to these supergiants, but to goes to work in the city, engaging the all cities whither the millions are forces of evil, building "a commu­ in.mission to today's secular society. streaming in the southern and eastern nity of a different kind." With the Gos­ hemispheres today. pel present in a city religious warfare

Unity of All Christians in Love and Mission: The Ecumenical ity is marked not by one church or one Method of Kenneth Scott creed, but by love, agape, God-given Latourette. and seen in Jesus Christ. "By this everyone will know that you are my By [uhani Lindgren. Helsinki: Suomalai­ disciples, if you have love for one an­ nen Tiedeakatemia, 1990. Pp. 401. Paper­ other" (Iohn 13:35). That unity for back. No price given. Annales Academiae which Jesus prayed (john 17:21) ena­ Scientiarum Fennicae: Dissertationes Hu­ bles convincing witness, "that the manarum Litterarum 54. Distributor: Ac­ world may believe." Unity and mission ademic Bookstore, 00100 Helsinki, are inextricably intertwined, and as the Finland. WCC's 1951 Rolle Statement declares, ", .. every attempt to separate [uhani Lindgren of the Finnish Lu­ framed largely in biblical language. those two tasks violates the wholeness theran Overseas Mission had prepared Systematic theological analysis applied of Christ's ministry to the world." well for his University of Helsinki doc­ to one not a systematic theologian but Yet, as Latourette noted, even in toral dissertation. His master's thesis a historian of Christianity creates its the Christian community's first days, on Latourette (1986) and his Licen­ own problems; yet Lindgren handles divisiveness and division existed. tiate's thesis in Systematic Theology on these creditably. He could have These continued to multiply. In the pe­ Latourette's ecumenicalmethod-unity strengthened his presentation with a riod of the four great ecumenical coun­ andmission(1988)--undergirdthis cur­ brief, focused examination of some key cils (325-451) each effort to state rent book. elements in the American Baptist her­ accurately the truths of the faith cre­ The doctrinally formed Lutheran itage, part of which Latourette's meth­ ated new fractures. Further splitting theologian finds difficulty occasionally odology reflected. occurred. Thus for Latourette the new with the Baptist historian who had no The following comments on surge toward unity (love), springing formal theological education and method must be limited. Lindgren ob­ from mission since the mid-nineteenth whose theological statements were serves that for Latourette Christian un­ century and amid today's global di­

172 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH versity, transcends lines of theological Bible Translation and the Spread demarcation and constitutes a new work of the Church: The Last 200 Years. of God in history. "Reunion," he held, is a misnomer, for never has a Edited by Philip C. Stine. Leiden: E. J. un ified church or community existed Brill, 1990. Pp. xii, 154. Cld. 75/$43. with which, even in memory, "re­ union" could be achieved or to which The papers in this volume were pre­ papers: "Gospel and Culture: Ra­ Christians could return. sented at a colloquium held in 1988 un­ mifying Effects of Scriptura l Transla­ Because of sin's universality and der the auspices of the United Bible tion," by Lamin Sanneh; " The power, Latourette doubted that doc­ Societies. Editor Philip Stine, who led Translation Principle in Christian His­ trinal unity among Protestants could the colloquium, is Translation Services tory," by Andrew F. Walls; "Theo­ be reached. He favored the Edinburgh, Coordinator for the UBS. logy and Translation : The Implications 1910, pattern. Participan ts could dis­ The contributions here range of Certain Theological Issues to the cuss theological matters relating to widely, as shown in the titles of the Translation Task," by Daniel C. Ari- mission, but no debate or resolutions were allowed on faith and order issues on which the participatin g churches or societies strongly d iffered. Edin­ burgh's profound unity in love, de­ CALLED AND EMPOWERED spite major theological differences, touched everyone. Yetfinally the basic Global Mission in dilemma confronts Christians: do es one opt for truth or the un ity of love? Pentecostal Perspective In matters of doctrinal truth, this re­ Murray W. Dempster, viewer agrees with Lindgren : Latour­ ette would have lived with the painful Byron D. Klaus, and unity of love. Douglas Petersen, Editors At the end, Lindgren repeats the irenic affirmation: "In essentials, uni ­ Paper / $14. 95 ty. In nonessentials, freedom . In all things, love." He adds, "These are "CALLED AND EMPOWERED most poignantly applied to Latour­ documents the fact that Pentecostalism ette." has come ofage. What many hopedand Two small matters need noting. some fea red has happened:Pentecostal First, Lindgren frequently cites La­ scholars from the USA, Latin America, tourette-Hogg, Tomorrow is Here, 1948. Africa, and Europe arenot just bathing In the bibliography, he uses the title in theglory of theirmissionarysuccesses, page data of the New Yorkedition [pp. but they arebeginning to analyze its mis­ xiv, 145], but he lists all citations from siological, theological, political, and ecu­ the London edition's pagination [pp. menical implications. . . . Called and xii, 129]. This will disconcert any Empowe red is an important and promis­ North American readers checking ing beginning ofa new type ofpentecostal page references. By mid-book, cita­ Murray W. Dempster (Ph.D., theologizing. I highly recommend this vol­ University of Southern California) is tions run seven to nine pages behind ume to all critics and admirers ofPente­ Professor of Social Ethics at Southern their location in the New York edition. costalism as well as to the Pentecostals Second, this reviewer once de­ Californ ia College. and charismatics." Byron D. Klaus (D.Min ., Fuller) is scribed Latourette "as a catholic - Walt er j. Hollenweger coo rdinator of U.S. Relations for Latin evangelical steeped in the Bible and of ". . . an unprecedented mix ofpente­ America Ch ildCare and Associate ecu menical conviction" (Occasional costal theology ami mission practice, virtu­ Bulletin of Missionary Research, 2:2, July Professor of Church Ministries at ally a manifesto for pentecostal missions Southern Californi a College. 1978, p. 76). On p. 77 of that publica­ in the nineties, indispensable forthought­ tion that statement became a bold­ Douglas Petersen (M.A., Pepper­ ful Pentecostals as well as for students of dine) is the director of Latin America faced heading in which "evangeli­ the twentieth-century pentecostal explo­ Ch ildCare in San Jose, Costa Rica, and cal" was erroneously substituted for sion. This is the fullest and finest missio­ "ecumenical." Unfortuna tely, also serves on th e facult y of Southern logical treatise originating within classical California College. Lindgren cited the awkward and con­ Pentecostalism available to date." fusing headline rather than the correct -Russell P. Spittler text . Only the corr ect wording fits "At a time when thegrowing Pente­ meaningfully into his theme of ecu­ costal movement is rapidly developing an menical method. acute social awareness, this book offers, For a complete catalog, write: - William Richey Hogg from the heart of Pentecostalism, and in full coherence with its faith and ethos, a ~ , HENDRICKSON theological articulation that will strength­ ~~P UBLI SHER S en, deepen, andguide that consciousness." William Richey Hogg is Emeritus Professor of P.O. BOX 3473 • PEABODY, MA01961-3 473 World Christianity, Southern Methodist Uni­ - Jose Miguez Bonino versity, Perkins School of Theology, Dallas, Texas. A t Your Bookstore or Call: 800-358-3111

OcrOBER 1992 173 chea; "The Politics of Modern Rus­ Whiteman; and "Future Bible Movement (Macon, Ga: Mercer Univ. sian Biblical Translation," by Stephen Translation and the Future of the Press, 1991). In general, scholarly writ­ K. Batalden; "The Role of Transla­ Church," by Ulrich Fick. ing on missiology has been weak in tion in Developing Indigenous Theo­ This volume is significant as one dealing with translation, and scholarly logies-A Latin American View," by of the small number of recent scholarly writing on translation has been equally Samuel Escobar; "The Role of publications on the missiology of weak in dealing with its missiological Translation in Developing Indigenous translation. In publication date it fol­ implications. Some of the individual Theologies-An Asian View," by Ko­ lows Lamin Sanneh's Translating the articles in this book advance the mis­ suke Koyama; "Contextual Trans­ Message: The Missionary Impact on Cul­ siology of translation more than oth­ lation: The Role of Cultural ture (Maryknoll, NY: Orbis Books, ers, and the collection certainly does Anthropology," by Louis J. Luzbetak; 1989) and precedes William A. Smal­ in the aggregate. "Bible Translation and Social and ley's Translation as Mission: Bible Trans­ -William A. Smalley Cultural Development," by Darrell L. lation in the Modern Missionary

William A. Smalley, now retired, wasformany years a translation consultant for the American Bible Society and the United Bible Societies. 1993-1994 Doane Missionary Scholarships Overseas Ministries Study Center Earthing The Gospel: An Inculturation Handbook for New Haven, Connecticut Pastoral Workers.

By Gerald A. Arbuckle. Maryknoll, N. Y. : Orbis Books, 1990. Pp. xi, 236. Paperback $16.95.

A useful survey of mission history, a helpful lexicon of anthropological ter­ minology; excellent stories; good ques­ tions and select bibliographies; easily digestible sections; real clarity and in­ sight-these are some of this book's many virtues. The occasional over­ compression of ideas; a book of "snacks" rather than meals; a rel­ The Overseas Ministries Study Center announces the Doane Missionary ative absence of practical advice for Scholarships for 1993-1994. Two $2,500scholarships willbe awarded to mission­ moving beyond cultural sensitivity to aries who apply for residence for eight months to a year and wish to earn the the actual incarnation of the Gospel­ OMSC Certificate in Mission Studies. The Certificate is awarded to those who these may be concomitant limitations. participate in fourteen or more of the weeklyseminars at OMSC and who writea The book is "a response to [the] paper reflecting on their missionary experiencein light of the studies undertaken lack of resource material on the culture at OMSC. side of inculturation" (p. 1), "pri­ Applicants must meet the following requirements: marily for [those] who have little or no • Completion of at least one term in overseas assignment knowledge of anthropology ... [and] • Endorsement by their mission agency written with the needs of First World • Commitment to return overseas for another term of service evangelizers directly in mind" (p. 4). • Residence at OMSC for eight months to a year In three main sections the author • Enrollment in OMSC Certificate in Mission Studies program takes us through "Theoretical con­ siderations" (defining central concepts The OMSC Certificate program allows ample time for regular deputation and such as culture, inculturation, ritual family responsibilities. Families with children are welcome. OMSC's Doane and social change); "Pastoral is­ Hall offers fully furnished apartments ranging up to three bedrooms in size. sues" (in which anthropological in­ Applications should be submitted as far in advance as possible. As an alternative sights are applied to contemporary to application for the 1993-94academic year, applicants may apply for the 1994 social realities like cults, sects, and fun­ calendar year, so long as the Certificate program requirement for participation damentalism); and "The pastoral in at least fourteen seminars is met. Scholarship award will be distributed on a agent" (proposing to offer practical as­ monthly basis after recipient is in residence. Application deadline: February 1, sistance to the pastoral worker in situ). 1993. For application and further information, contact: I found the first section the most Gerald H. Anderson, Director helpful. Section two (the longest and Overseas Ministries Study Center half the book) seems focused less on 490 Prospect Street pastoral issues than on sociological New Haven, Connecticut 06511 realities. There is a gap here between (203) 624-6672 diagnosis and treatment. The final sec­ tion, potentially the most challenging, is sadly the shortest and least devel­ oped. One would have liked indica­

174 INTE RN ATIONAL B ULLETIN OF M ISSIONARY R ESEARCH tions of a methodology for theological and Nyasaland. Culture, Stanley The book will whet many appe­ and liturgical change, or at least an shows, rather than politics, was often tite s for Stanley's forthcoming and ma­ acknowledgment of the problems. at the root of anti-Christian feeling jor work, which is to mark the As a handbook, Earthing theGospel when we move into the twentieth cen­ bicentenary of the Baptist Missionary can be most attractive; it also suffers tury. Society (founded 1792) in a one-vol­ the limitations of the genre. The gifted In his final chapters he considers ume history. author attempts to fill a gap in the lit­ Christianity and culture and "Em­ -T. E. Yates erature; yet my own respect for Ar­ pires and Missions under human and buckle results from reading his divine judgment." This leads to the soaring, prophetic, imaginative ideas conclusion that there is a sense in Timothy E. Yates wrote a study of nineteenth­ and in taking wing with him. This which Christianity is an "imperial" century missionary history, Venn and Victo­ book, befitting its title, is down to religion in-so-far as Christ makes rian Bishops Abroad (1978). He is Directorof earth; yet one misses the beat of wings! "absolute demands upon all people Ordinands in the Anglican diocese of Derby, -Anthony J. Gittins, C.S.Sp. and all cultures" (p. 184). England.

CurrentlvProfessor ofTheological Anthropology at Catholic Theological Union in Chicago, An­ thony Gittins has ministry experience in hos­ We've Invited pitals andonthestreets aswellas in theacademy and in West Africa. He is a native of England Some Good Friends and a resident alien in the United States.

The Bible and the Flag: Protestant Missions and British Imperialism in the Nineteenth and Twentieth Centuries.

By Brian Stanley. Leicester, England: ApolioslInterVarsity Press, 1990. Pp. 212. Paperback £10.95.

Brian Stanley is one of the best histo­ Gary McGee Lois McKinney Guillermo Cook rians of mission who is writing today Fall 1992 Spring 1993 Spring 1993 in England. Those who read this ex­ cellent book are likely to endorse the judgment of Professor Mark Noll of Wheaton College, Illinois, printed on Why not join us? the cover: "On all counts-writing style, care of citation, as well as sub­ stantive research and convincing ar­ Announcing 1992-1993 gument-this is a very fine book." Stanley has set out to reach two Senior Mission Scholars often disparate groups: historians with an interest in imperialism and mis­ in Residence sions, and those with a concern for the contemporary church's world mission. OMSC welcomes into residence this year Drs. Gary In the judgment of this reviewer he McGee, Lois McKinney, and Guillermo Cook as Senior succeeds. Itis greatly to be desired that those who are addressed in his preface Mission Scholars. Inaddition to sharingin the leadership and encouraged to persevere with the ofOMSC'sregular Study Program, these highly respected aspects of his study that are less fa­ colleagues will offer to our missionary and overseas miliar-historical for one and theologi­ residents personal consultation and tutorial assistance. cal for the other-will do so and receive the illumination that interdisciplinary Write for Study Program Schedule and Application for studies so often give for those willing Residence. to read (or write) them. The book handles the anticolonial reaction of our day, the nature of im­ Overseas Ministries Study Center perialism as expressed in the British empire, the relationship of missions to 490 Prospect St., New Haven, cr 06511 commerce and the slave trade, and the Tel: (203) 624-6672 Fax: (203) 865-2857 ambiguites of the relations between missions and European governments Senior Scholar, Fall 1993: Dr. Phil Parshall by way of case studies in such diverse fields as Fiji, Bechuanaland, Uganda,

OcrOBER 1992 175 God Does Not Foreclose: The Universal Promise of Salvation.

By David Lowes Watson. Nashville, Tenn.: This Publication Abingdon Press, 1990. Pp. 160. Paperback isawilable in $12.95. David Watson, Director of Covenant salvation will thus be the reconciliation Microform. Discipleship for the United Methodist with God of the whole of creation, in­ Church, writes with fresh words and cluding death, and including Satan. provocative insights. I wanted to like Nothing will be lost" (p, 88). this book. I would read a while with So for me a Yes/No reading of this strong affirmation for what I was read­ book. Yes, to his strong affirmation of ing . Not long after I would be saying the work of Christ, the nature of true No! No! No! discipleship, what the church ought to Yes, when Watson describes the be, and the work of the Holy Spirit in work of Christ making salvation avail­ the world and among all peoples. able for all as a result of God's grace . But, No, when he defends anon­ Yes, to the reality that through the Holy ymous Christianity, universal salva­ Spirit God's prevenient grace is reach­ tion, and the idea that the only ing all people on earth. Yes, when he distinguishing mark of the Christian is indicts the church for having made the that he/she is given a foretaste of what mistake of assuming that being chosen is eventually to come in Christ's final by God meant being chosen for their victory. own sakes and not for the spreading -Everett N. Hunt, Jr. of the knowledge of God's grace through the whole world. No, when he says the work of Christ has already saved everyone and EverettN. Hunt, [r., is Professor of theHistory the work of evangelism is simply to of Missions at the E. Stanley Jones School of make them aware of this. No, when World Missionand Evangelismat Asbury The­ he says the "long, slow work of ological Seminary, Wilmore, Kentucky. Heserved Christ will not be complete until the as a missionary of OMS International in Korea final parousia." (p. 145). for twenty-two years, and thenfor two years as Especially No, when he says, vice president and for four years as president of "The final consummation of Christ's OMS International.

Many Paths: A Catholic Approach to Religious Pluralism.

By Eugene Hillman. Maryknoll, N. Y.: Orbis Books , 1989. Pp. xi, 95. $29.95; University Microfilms paperback $14.95. International "The Judaizers have long since been Theology and the Ubiquity of Grace"; replaced by Europeanizers. But the oik­ "Contemporary Theology of Reli­ umene remains; and it is still, for the gion" (under his old title, i.e., "To­ Pleasesend additional information most part, untouched by Chri stian­ ward a Wider Ecumenism"); and for _ ity." With these words Eugene Hill­ "Evangelisation and Mission in man ended his pioneering book of 1968, Tension." These chapters are formid­ Name: _ with its famous title, The Wider Ecu­ ably intelligent and tightly written, Institution.., _ menism. Some twenty years later, with combining the thinking of theologians much intense discussion of interfaith (Lonergan, Rahner, Schillebeeckx) and Street... _ dialogue and religious pluralism under social scientists (Geertz, Levy Strauss, City _ the bridge, Hillman gives his attention Gutierrez) together with his own ex­ once again to the issues raised by the perience in Africa going back nearly State Zip _ persistence of classical theology and forty years. Indeed under this last what he calls the "historically con­ heading he offers his thanks to the 300 North Zeeb Road ditioned and culturally alien religious Maasai people who demonstrated to Dept . P.R. experience of Europeans and North him that "God's grace is not less Ann Arbor, Mi . 48106 Americans" within church and mis­ operative among non-Christians than sion . In a bare eighty pages of text (if it is among Chri stians" (p. ix). on e does not count the excellent bib­ I have one general criticism of Hill­ liography and footnotes), Hillman treats man's approach in Many Paths. While four major themes: "Religion: A it seems to me that his discussion of Component of Culture"; "Christian the possibility of salvation in and

176 I NTERN ATIONAL B ULLETIN OF MISSIONARY R ESEARCH through other religious traditions can­ cultural Understanding," shows how attention by three authors who analyze not be faulted, Hillman does not guide missionaries shaped the attitudes of his role from 1946 to 1949, particularly us sufficiently about ways in which we common American p eople toward during the time of the Marshall ne­ Christians can take to ourselves the China. The focus of several chapters gotiations. "truth" (and not just the "truth­ varies from institutional mission work This book is a useful starting point claims") within other "paths." As (American Baptist, Southern Baptist, for other conferences and scholars to happens with other authors, the dis­ and American Catholic) to places where continue their investigation of this topic. cussion moves too quickly to how other the work was done (Hainan Island) to One warning: the results may be no systems may "inculturate" Christ. well-known missionaries (Karl Gut­ more conclusive! This is perfectly proper "rnissiol­ zlaff, Frank Rawlinson, and Ida Pruitt). -Ralph R. Covell ogically," but "theologically" there's Part Two, "Missionary Roles in much more to be done. A "wider Diplomacy," deals more directly with ecumenism" might perchance make for specific missionaries who tried to influ­ RalphR. Covell, missionary for twenty years in a "wiser ecumenism." But this is a ence U.S. policies during specific eras . China and Taiwan, is Dean and Professor of book for which to be thankful. We shall John Leighton Stuart receives special WorldMission Emeritus at Denver Seminary . make sure it is on "essential read­ ing" lists here in Britain. -Kenneth Cracknell Kingdom Concerns: A Biblical Exploration towards a Theology of Mission. Kenneth Cracknell is Senior Tutor at Wesley House, Cambridge, where he teaches in both the By Ken R. Gnanakan . Bangalore, India : University and the Federation of Theological Theological Book Trust, 1989. Pp. u, 208. Colleges. From 1978-88 he was director of in­ Paperback. No price given. terfaith affairs for theBritish Council ofChurches. Ken Gnanakan, wh o is actively in­ India, d evel ops what he calls an volved in evangelical theological edu­ "actualised theology" of mission in cation in Asia as both the chairman of this book. He finds that contemporary the Asia Theological Association and ecumenical theology has made three United States Attitudes and the president of the Association of misguided theological shifts, namely, Policies Toward China: The Evangelical Theological Educators in "a movement from the concept of Impact of American Missionaries.

Edited I:Jy Patricia Neils . Armonk, New York:M . E. Sharpe, 1990. Pp. 289. $39.95.

This book is the product of "the first "Developing I international conference to examine the impact of American missionaries on is the church's U.S. attitudes, images, and policies to­ ward China" (p. 3). Sponsored by the urgentpriority Asia Pacific Rim Institute of United States International University, it was held October 23-24, 1987, at the Uni­ make it yaurs t versity of San Diego. Dr. Douglas McConnell The editor, Patricia Neils, author MissionslIntercultural a of a recent book China Images in the Life Evangelism faculty mem and Times of Henry Luce (Rowman and Littlefield, 1990)and a professor of In­ ternational Relations at the United States International University in San Diego, has given a good introduction to the theme of the conference as well as a conclusion. Her assessment of the results of such a conference are mod­ est: "From the papers presented in this volume it is clear that the merits and extent of the influence of the mis­ sionaries individually and collectively are controversial and difficult to meas­ ure accurately" (p. 284). She also gives some biographical notes on the books and articles that deal with this topic, 1 Admissions Director and, although generally well done, WHEATON COLLEGE GRADUATE SCHOOL several important books have been /­ Wheaton, Illinois 60187-5593 Phone: 708-752-5195 omitted. Wheaton College complieswithfederaland state requirementsfor nondiscrimination on thebasisofhandicap,sex, race, Part One of this work, entitled color, national or ethnic originin admissions andaccess to its programs andactivities. "Missionary Contributions to Inter­

OcroBERl992 177 'missions' to an understanding of 'mis­ guage, this book is highly irritating to The Cross and the Crescent: sion' ," "a shift away from the pro­ read, because the author consistently Reflections on Christian-Muslim clamation of the message of Salvation uses the male pronoun for God and Spiritually. to a plea for a dialogical approach," slips often into using "men" in his and a "shift from evangelisation ... reference to the whole of humanity. By Phil Parshall. Wheaton, Illinois: Tyn­ to what is termed humanization" (p. One wonders whether the apologetic dale House Publishers, 1989. Pp. 224. Pa­ 22). This calls for a fresh look at the posture of the author against the perback $10.95.

biblical theology of mission. 1/ecumenicals" has actually stifled his Gnanakan maps out such a biblical theological creativity, and thus his the­ Phil Parshall's TheCross andtheCrescent theology of mission beginning with the ology becomes more of a repetition of is a comparative study of Islam and Old Testament foundations and work­ traditional evangelical views than of an Christianity using the category of ing through the New Testament vi­ imaginative reconstruction in the light "spirituality" as the key for under­ sion, especially the centrality of the idea of contemporary concerns. But the book standing. He draws liberally on his of the kingdom. of God, St. Paul's uni­ does portray, faithfully and clearly, the twenty-four years of Muslim evangel­ versal perspective, Johannine missiol­ understanding of mission prevalent ism in Bangladesh and Metro-Manila, ogy, and the role of the Holy Spirit. among many evangelicals, especially the hadith of al-Buhari, and canonical The author covers a wealth of biblical those in the two-thirds world. scriptures of both Muslims and Chris­ material and presents an "evangel­ -M. Thomas Thangaraj tians while pursuing several purposes: ical" theology of mission. In the final to improve Muslim-Christian under­ chapter titled, "The Church and standing, to stimulate Christians to God's Mission Today," Gnanakan greater personal devotion, and to highlights three major concerns, M. Thomas Thangaraj, aPresbyter oftheChurch probe the deeper meaning of Muslim namely, the missiologicalessence of the of SouthIndia anda former Professor of System­ and Christian spirituality. church, the uniqueness of the revela­ aticTheology at theTamilnadu Theological Sem­ The book can be read on each of tion of Jesus Christ, and an under­ inary, Madurai, India, is currently serving as these levels. Christian readers will gain standing of the totality of God's mission. Ruth and D. W. Brooks Visiting Professor of improved understanding of Islam, For persons who are sensitive to World Christianity at theCandler School ofThe­ mostly of the Sufi-type Islam with the sexist character of theological lan- ology, Emory University, Atlanta, Georgia. which the author is most acquainted. Christian self-understanding may be the biggest contribution of the book. Parshall discloses his own soul-strug­ gles and integrates results of a ques­ tionnaire returned by 390 evangelical missionaries from 32 countries dealing From Nyassa to Tanganyika: The with many issues including doubts Journal of James Stewart C.E. in about faith (32), nervousness about the Central Africa 1876-1879. inerrant Scripture issue (58),and prob­ lems with the practice of personal Edited by Jack Thompson. Blantyre, Ma­ prayer (73). lawi: Central Africana, 1989. Pp.xviii, 94. The effort to compare Muslim and £14.95. Christian spirituality with a descriptive method is less effective. Parshall is Dr. Thompson has edited this journal each mission, as did several of the of­ aware of the overly broad scope of the of a young Scottish engineer who took ficialmissionaries, both white and black. comparison (Christians and Muslims) his "home" leave from India in The third point of interest is that and the definitional problems of using Central Africa. He did this to test his when asking a chief if he wanted a mis­ "spirituality" as the category ofcom­ own vocation and to aid his famous sion to come to his area, Stewart in­ parison. Overall, his method of compar­ cousin, Dr. James Stewart of Love­ variably asked if he wanted the ison has too many problems. dale, the pioneer of Scottish mission­ "English" to come! This lack of Notwithstanding these issues, ary work in Malawi and Kenya. Scottish self-consciousness and posi­ this book is quite worth reading. To Why should the slim journal of this tive identification of Christianity with Christians about Muslims, he says, al­ young man be of any interest to us Englishness is in contrast to the Scot­ low for the possibility of an authentic today? There are perhaps four reasons, tish-Malawi religio-political axis of the experience with God, albeit an incom­ other than the curiosity most of us have mid-twentieth century. plete one. To Christians about Chris­ about other people's lives. The first is Lastly it is extraordinary how both tians he says, learn humility and reject that it is an eyewitness account of that missions gave responsibility to this spiritual and theological pride. His period in the history of the region when young man who had had no theolog­ candor will strike a responsive chord it was making its first acquaintance with ical or missionary training whatsoever with all who are engaged in Muslim the outside world. or any formal ecclesiastical endorse­ evangelism. More important, from the per­ ment. -James F. Lewis spective of church and Scottish his­ As well as a helpful introduction, tory, it shows the unity of the Blantyre the editor has also provided excellent Mission of the Church of Scotland and photographs and maps from the pe­ Livingstonia Mission of the Free riod. James F. Lewis taught at Union Biblical Semi­ Church. This was at a time when the -Andrew C. Ross nary in Pune, India (1977-81) and was a mis­ bitter split of the Disruption was still sionary oftheChristian andMissionary Alliance an open wound in Scotland. Indeed Andreu: C. Ross, Senior Lecturer in theHistory in Vietnam(1967-70). Currently he isProfessor the relations were so close that young of Missions at the University of Edinburgh, of Bible and World Religions at St. Paul Bible Stewart served at different times dur­ Scotland, wasa missionary in Malawi from 1958­ College, St. Bonifacius, Minnesota. ing those three years on the staff of 1965.

178 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The Ideal of the Self-Governing Born of the Poor: The Latin Church: A Study in Victorian American Church Since Missionary Strategy. Medellin.

By C. Peter Williams . Leiden: E. J. Brill, Edited by Edward L. Cleary, a.p. Notre 1990. Pp. xoii, 293. Gld.148/$85. Dame, Indiana: Univ. of Notre Dame Press, 1990. Pp. 210. $23.95. Peter Williams, who teaches church history at and is vice-principal of Trin­ Born of the Poor is a collection of essays Church. The editor Edward Cleary, a ity College, Bristol (England), has pro­ by fourteen authors familiar with Latin Dominican priest with long experience duced a thorough study both of the American Catholicism. Their aim is to in Bolivia and currently director of development of Venn's ideal of the self­ assess the lasting influence of Medellin Pontifical College [osephinum, Co­ governing church and of the history of and Puebla especially in the light of the lumbus, Ohio, structures the work that ideal in the committee rooms of conservative reaction in the Catholic around three basic themes: what went the Church Missionary Society (CMS) after Venn's death. He has studied the minutes of the meetings of the various Je~ committees as well as their corre­ Anothermajorwork bymissiologist George spondence with those parts of the world where an attempt was being made to express this ideal, including Sierra PRAIRIE EVANGELICALS AND Leone, Yoruba, Niger, India, and Cey­ lon. CHRISTIAN MISSIONS: The great value of the book lies in Williams's nuanced presentation of the ASTUDY IN CULTURAL ECOLOGY genesis of the ideal, showing how Le Mars, IA: Middle East MIsSions Research. 1992, XXVII, 230 pp., tabloid Venn's own understanding of it format with over 750 photos, graphs, and maps, paper, $16.75* changed during his lifetime, and in the detailed study of the subsequent de­ Do place and culture greatly influence personality and spiritual stamina mise of that ideal. It was not suddenly abandoned, but due to a variety of for cross-eultural missionaries? Are some environments more favorable causes (the Keswick/Cambridge move­ and an advantage to enable missionaries to ment, the opposition of missionaries, withstand stressin difficult mission fields? the ideals of imperialism, the lack of leadership in the CMS Secretariat), the This study suggests that ruraVsmall commu­ committee began to veer away from nity life in the American midsection (prairie actions that would support the ideal, lands) tends to condition mission candidates even while it continued to espouse Venn's articulation of it. It is an excel­ with personality fortitude so essential for life­ lent study of how changes come about long missionary service. in institutions. It must be read by any­ one interested in the CMS, Henry Venn, or self-governing churches. The work is enriched by a descrip­ tion of sources used and a most com­ plete bibliography. The index makes it a useful tool for study and research. One will have to work one's way The author is a missiologist with four through the book carefully, however, decades of research and teaching. His as it is not easy reading. The author is special interests has been in the Mid­ so intent on presenting all aspects of dle East and among Native Ameri­ the questions, all the developments in cans. An administrator/consultant in thought, affirmation, and response, and several mission agencies, his pub­ all the persons involved that it is not easy to sort out the truly significant lished worl

OCTOBER1992 179 into Medellin, what came out of it, and zilian Presbyterian who witnessed the The Covenant Never Revoked: where the church in Latin America has changes in the Catholic Church. Luis Biblical Reflections on Christian­ been going since then. The essays are Ugalde and Scott Mainwaring com­ Jewish Dialogue. short and to the point. Gustavo Gu­ ment upon the enduring legacy of tierrez argues that the selection of pov­ Medellin in the face of the conservative By Norbert Lohfink, S.]. Mahway, N.].: erty as the key theme at Medellin was retrenchment as well as the ambigui­ Paulist Press, 1991. Pp. 96. Paperback a major victory. Alfred Hennelly high­ ties that redemocratization poses for $7.95. lights the impact of liberation theology progressives in Latin Ameria. Other beyond Latin America, especially in the authors point to the base ecclesial com­ Lohfink is a German professor of Old United States. One of the most elo­ munities as the most positive and last­ Testament at the University of Frank­ quent essays is by Penny Lemoux (es­ ing fruit of the Medellin-Puebla period. furt, and this little book, centered on pecially in light of her death a short [ean-Ives Calvez ends the series of es­ the meaning ofJeremiah 31:31-34, was time later) in which she traces her own says with an assessment of the Latin written in 1989, and translated here by spiritual journey from Medellin to American church's impact on the rest his fellow Jesuit, John Scullion. The Puebla. of the Third World. All authors concur: book has a long history, sparked off by In other essays, Daniel Levine looks Medellin and Puebla were not in vain; remarks of Pope John Paul II in 1980, at the impact of the two episcopal con­ they will endure. when he commented on the "old ferences on the entire Latin American -Jeffrey Klaiber, S.J. covenant which God has never re­ church, while Marcos McGrath com­ voked" (p. 5). After many presenta­ ments on his own intervention in the tions, Lohfink finally put together the writing of some of the documents. Jaime Jeffrey Klaiber,S.J., teaches historyat theCath­ finished form of his thoughts at a sem­ Wright offers the testimony of a Bra­ olic University of Peru in Lima. inar organized by the Sisters of Our Lady of Zion, in Rome, in 1989. The book is an exploration into the concept of covenant, particularly the New Testament's understanding of the 1:'~1111111~1:::!11!:\[!11111111!~1~ relationship between the Sinai cove­ 111•• nant and Jeremiah's covenant. Lohfink regards this new covenant as having had several levels of fulfilment, cul­ ~Uly minating, for Christians, in the cove­ SummerSession: IO-S0, 1995' nant inaugurated by Jesus. However, he insists that the new covenant is sim­ ply the old covenant "shining more gloriously" (p. 72), with the old still The Living Word: operative. Jews who live in accordance with Sinai are part of the same cove­ Through Time and Across Cultures nant as are Christians who live in ac­ cordance with Calvary. These are two Ana Flora Anderson • Paul Dluter ways of salvation, but within one cov­ .Iohn R. Donahue • Gilberto Gorgulho enant relationship with God. Romans Helen R. Graham • Blshop Patrick Kalilombe 9-11 is not about the fate of individuals Kathleen O'Connor • Mlr'lum Perlewlta before God, facing heaven or hell, but Fernando Segovia • Eugene Trester is in fact about Israel as a nation, the Renita Weems • Mlr'Iam Therese Winter other nations, and how they will ex­ Gale A. Yee perience wholeness and purpose here • • • on earth. This book is a fine example of a Global Classrooms 1993: theology that is determined to elimi­ nate any concept of evangelism to Jew­ ish people in the Scriptures. Paul and CHILE the other New Testament writers would June 86 - July 10 / 81099 be very surprised to hear much of the argumentation. As always, Hebrews is MEXICO bypassed, and as always, Jewish be­ rJuly 81 - August 14 / 5699 lievers in Jesus are marginalized. On the whole, this is not a helpful book. Please Send Me More Information About: -Walter Riggans o Summer'Sesston 1993 I 0 Global Classroom: ~IBXICO / CmLB Name Tel: (day) Walter Riggans is Tutor in Hebreui Bible and Address Judaism at All Nations Christian College, Eng­ land. For nineyears hewasa pastor andlecturer City State Zip in Israel, first as an ordained minister of the Dean of Admissions Church of Scotland, then serving with the An­ Maryknoll School of Theology • Mar'yknol], NY 10545··0a05 glican mission, the Church's Ministry among the[euie. 'ret: (914) 941-7036 t r"ax; (914) 941-5753 (IB9210)

180 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Jesus Christ at the Encounter of World Religions. OMSC JANUARY 1993 By Jacques Dupuis, S.J. Maryknoll, N.Y: Mission Seminars for Seminarians Orbis Books, 1991. Pp. xi, 301 . $39.95; pa­ perback $18.95. "Make Disciples The phrase "the best of the series" Dupuis is a master-teacher in his careful, can appropriately by applied to J. Du­ precise approach to this complex area of of All Nations" puis's book in the Orbis "FAITH MEErs mission theology. FAITH" series on interreligious dialogue. Part 2, entitled "Christ, One and You don't need a computer to understand Also available in French and Italian, this Universal," addresses the Christologi­ the challenge of Christian mission intoday's book has as its purpose "to elucidate, cal, theological, and missiological prob­ world. Join other seminariansfrom around from and in faith, the mutual relation­ lems raised by today's religious pluralism the worldto learn from an international ship between Jesus Christ and the reli­ and the praxis of interreligious dialogue. team of lecturers, cosponsored by 25 gious traditions of humanity" (p. 2). It Topics presented (again with precision seminaries and the Overseas Ministries is most competently written by one who and depth) include multiple divine cov­ Study Center. Creditavailable through the has been immersed in the pluralism of enants, salvation without the Gospel, the seminaries. India for over thirty years . economy of the Spirit, the unicity and This seminal work divides into two universality of Jesus Christ, and dia­ broad sections . Part 1 traces the encoun­ logue in the church's mission and the­ ter of Jesus Christ with the Hindu tra­ ology. This simple narrative of topic areas dition ; the thought and experience of is most inadequate to capture the scope several Indians are presented: Gandhi, of Dupuis's work. K. S. Sen, S. Radhakrishnan, Akhilan­ As one finishes this demanding, anda, M. C. Parekh, and B. Upadhyaya. closely written work, one feels that the Dupuis elaborates various Christological entire question has been openly and ad­ models that emerge from this Neo-Hin­ equately explored with great depth and duism encounter as "stepping-stones" nuance. I know of no other book avail­ to dialogue with the Christian tradition. able that so completely addresses Chris­ His approach creatively and inductively tological questions via-a-vis world contextualizes the questions that any religions. Dupuis's contribution is par­ theology of religion must confront. ticularly important and welcomed with Next, an entire chapter presents the congratulations and sincere gratitude. experience of the "Hindu-Christian" -James H. Kroeger, M.M. Benedictine monk Henri Le Saux (Swami Abhishiktananda). This is followed by a pivotal chapter that carefully raises the foundational questions surrounding James H. Kroeger, a Maryknoll missionary who "Which Christian Theology of Reli­ holds a doctorate in missiology from theGregorian gions?" The stage has been set for an University in Rome, hasbeen a missioner in Asia THIRSTY FOR FRESH IDEAS? enlightening, perceptive discussion of forovertwo decades . Until recently he was based Jesus Christ's role within the world's in Manila at the Loyola School of Theology; in January 1991 he began serving a six-year termas Try Calholic faith-traditions for, as Dupuis asserts, Theological Union's "the Christological problem consti­ the Asia-Pacific assistant on the Maryknoll Gen­ World Mission tutes the nub of this debate" (p. 110). eral Council. Program. Whelher you're coping with fresh water shonages in the The Early Years of a Dutch Philippines, water Colonial Mission: The Karo conservation in rural Field. America, or helping parishes meel urban By Rita Smith Kipp. Ann Arbor, Mich.: challenges, Univ. of Michigan Press, 1990. Pp. ix, 257. $29.95. Catholic Theological Union offcrs contemporary Rita Smith Kipp, professor of anthro­ how to proclaim the Gospel without responses 10 missionaries at home and abroad. pology, Kenyon College, Gambier, becoming dependent on the benevo­ Creative missiologists include: Claude-Marie Barbour, Ohio, has been familiar with Karo Ba­ lence of colonial governors with their Stephen Bevans, SVD, Eleanor Doidge, LoB, tak society since 1972. Her fieldwork own political and economic interests Archimedes Fomasari, MCCJ, Anthony Giuins, CSSp, and research in Dutch and Indonesian abundantly evident in this field. John Kaserow, MM, Jamie Phelps, or, Ana Maria archives form the background of this In chapters one and two the au­ Pineda, SM, Robert Schreiter, crrs. Contact: interesting and well-edited book about thor discusses her approach. She lu­ a unique missionary enterprise, initi­ cidly elaborates the premises and U~ION ated by a tobacco-magnate of the Deli practice of Dutch policy and gives C.• 'I IIO LI C THEOLOGICAL Company (pp. 38-43) and carried out special attention to the Protestant the­ Admissiuns Ollic e-IIIUK 54111 Suuth Curnell • Chlcago, II. 60615 USA by the Dutch Missionary Society. ology of missions. The first part of her (312) 324-8000 It presents the perennial dilemma: research on the religion of the Dutch

OcroBER19Y2 181 "tribe" is excellently done (pp. 17­ contradictory approaches of "church At the same time, (section 3, 21); however, the remarks on the influ­ growth versus human liberation," of "Caring and Communicative Min­ ence of predestination are problematic. "docetic tendencies (of faith) to re­ istries") work was continued and ex­ The following three chapters pres­ ject and abandon its current context tended among day laborers, with the ent attractive biographies, in which the ..." and of the churches learning to disabled, in the establishment of hos­ anthropological-sociological approach act and live responsibly (pp. xv-xvi). pices, through a secular agency for prevails. The portraits of the mission­ Emerging from the difficult period telephone counseling, in mass com­ aries' wives are drawn with under­ of rebuilding from 1945 to 1965, Japa­ munications and publications, and by standing and sympathy (pp. 146--53). nese Christians sensed anew their re­ Japanese Christian artists and writers. It is striking how smoothly the author sponsibility to Asian neighbors (chap. The competent and imaginative turns to an exact analysis of facts and 4), and as "Christians in Turbulent planning by Professor Kumazawa, To­ events touched upon in letters with Japanese Society" (section 2) were kyo Union Seminary, and David L. subjective overtones (pp. 75-85), es­ threatened by and opposed national­ Swain, missionary, and the smooth text pecially in the last chapter on the drama istic movements (chap. 5, "Yasu­ prepared by twenty translators, enable of the military annexation of the Karo kuni Shrine and the Emperor System"), these forty Japanese and expatriate region. they reaffirmed their new Constitution writers to share this invaluable record. The concluding questions and and their role as Christians (chap. 6, Footnotes throughout clarify refer­ judgments challenge the readers-be "Christians and Peacemaking), and ences; the appendix provides very lim­ they theologians, historians, anthro­ were deeply divided over the role of ited statistics on members, churches, pologists-to reflect upon the possibly education and Japan's rising techno­ clergy for 1971-90, along with a record compromising context in which their logical and economic strength (chap. of sales of Bible supplies and chronol­ work and research are done. Two of 7, "Campus Protests ," chap. ogy. The index assures help for study the early missionaries could not tol­ 8, "The Church in Dispute "). and research. erate the situation and left (pp. 87-94, At the same time Christians be­ -Robert W. Northup 184-92). came aware of and began work with For the Gereja Batak Karo Protes­ minorities, environmental concerns, tan (GBKP), the active church that women, and Asian migrant workers originated from this mission, the book (chaps 8-11). The inability to evange­ may serve as an eye-opener on its past, lize rural Japan (chap. 13) and the in­ Robert W. Northup, former fraternal worker in and a guide to the future. roads by those movements called Japan (1956-65) and executive for Japan-North -M. C. Jongeling heretical (Jehovah's Witness, Mor­ American Commission on Cooperative Mission mons, and Unification Church) are (1970-89) is retired and lives in Denver, Col­ considered. orado. Maria Cornelia Jongeling is a retired pastor of the Dutch Reformed Church (1941-1979), with missionary experience in Indonesia, teaching so­ ciology, ethics, missionary history,andecumen­ ics at the Social Academy, Jakarta, and the Theological Academy, Ujung Pandang (Sula­ wesi) during 1957-1960, 1971-1972, 1977-1978. Dissertation

Christianity in Japan, 1971-90. Notices Successor to The Japan Christian Yearbook. Akrong,Abraham. Hashimoto, Akio. Compiled and edited by Kumazawa Yosh­ JJThe Soteriology of John Calvin: Its "Theology of the Pain of God: An inobu and David L. Swain. Tokyo, Japan: Meaning for the Akan of Ghana." Analysis and Evaluation of K. Kyo BunKwan, 1991, andCincinnati, Ohio: Th.D. Chicago: Lutheran School of Theol­ Kitamori's (1916- ) Work in Japanese Friendship Press. Pp. xx, 471. $35.00. ogy,1991. Protestantism." Th.D. St. Louis, Mo.: Concordia Seminary, Since there has been no annual pub­ Badr, Habib. lication of the "Japan Christian 1992. Yearbook" since 1970, this is a major "Mission to 'Nominal Christians': The Policy and Practice of the American historico-theological publication. Sec­ Kasirye-Musoke, Alex. Board of Commissioners for Foreign tion 1, "World Christian Trends" "Ritual Sacrifice Among the Baganda: and Section 4, "Churches, Coun­ Missionsand Its MissionariesConcern­ Its Meaning and Implication for Afri­ cils, and Movements," present a com­ ing Eastern Churches, Which Led to the can Anglican Eucharistic Theology." prehensive survey by representative Organization of a Protestant Church in Ph.D. Toronto, Ontario: Toronto School of writers in Japan of the Roman Catholic, Beirut, 1819-1848." Theology, 1991. NCC Japan-related, and evangelical Ph.D. Princeton, N./.: Princeton Theologi­ churches. Although uneven in con­ calSeminary, 1992. tent, they provide the setting and the relationships for each of these major .Kigasung, Wesley Waekesa. groups. Dunn, John L. JJTheLutheran Approach to the Minis­ As Professor Kumazawa indicates JJJesus Christ as Universal Saviorin the try and Ministerial Functions in Papua these twenty-eight essays show Chris­ Theology of Edward Schillebeeckx." NewGuinea: A Historical Perspective." tians "groping toward the way of Ph.D. Washington, D.C.: Catholic Univ. of Th.D. Chicago: Lutheran School of Theol­ resolution and reconciliation" over the America, 1992. ogy,1992.

182 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH CUMULATIVE INDEX-VOLUMES 13-16 January 1989 through October 1992

Vol. 13 is 1989; 14 is 1990; 15 is 1991; 16 is 1992 (Pages 1-48 are in theJanuary issue; pp.49-96 arein theAprilissue; pp. 97-144 are in theJulyissue; pp.145-192 are in theOctober issue)

ARTICLES

A Boon or a "Drag"? How North American Evangelical Missionaries Expe­ Fifteen Outstanding Books of 1988 for Mission Studies, 13:37. rience Home Furloughs, by Robert T. Coote, 15:17-23. Fifteen Outstanding Books of 1989 for Mission Studies, 14:41. After the Glasnost Revolution: Soviet Evangelicals and Western Missions, by Fifteen Outstanding Books of 1990 for Mission Studies, 15:39. Walter Sawatsky, 16:54-60. Fifteen Outstanding Books of 1991 for Mission Studies, 16:39. Amalorpavadass, Father 0.5. [Obituary], 14:164. The Foreign Mission Impulse of the American Catholic Church, 1893-1925, Annual Statistical Table on Global Mission: 1989, by David B.Barrett, 13:20­ by Angelyn Dries, O.S.F., 15:61-66. 21. From Missions to Globalization: Teaching Missiology in North American Annual Statistical Table on Global Mission: 1990, by David B.Barrett, 14:26­ Seminaries, by Norman E. Thomas, 13:103-107. 27. Haines, Byron L. [Obituary], 14:116. Annual Statistical Table on Global Mission: 1991, by David B.Barrett, 15:24­ Hatch, Robert Allen [Obituary], 14:15. 25. InculturationandSyncretism: WhatIs the Real Issue? by PeterSchineller, S.J., Annual Statistical Table on Global Mission: 1992, by David B.Barrett, 16:26­ 16:50-53. 27. Indigenous African Christian Theologies: The Uphill Road, by Tite Tienou, The Anxious Climate of Concern for Missionary Children, by Ted Ward, 14:73-77. 13:11-13. Interpreting Reality in Latin American Base Communities, by J. Stephen Author'sReply [toMiikka Ruokanen's replyto his commentson Ruokanen's Rhodes, 15:110-114. article on "Catholic Teaching on Non-Christian Religions at the Interpreting Silence: A Response to Miikka Ruokanen, by Paul Knitter, 14:62­ Second Vatical Council"], by Paul Knitter, 14:178-179. 63. Author's Reply [to Paul Knitter's response to his article on "Catholic Teach­ Is Jesus the Son of Allah? [poem], by Graham Kings, 14:18. ing on Non-Christian Religions at the Second Vatican Council"], by Jackson, Herbert C. [Obituary], 16:80. Miikka Ruokanen, 14:122-123. Kane, J. Herbert [Obituary], 13:72-73. "Behold, I am Doing a New Thing," by Lausanne Consultation on Jewish Korean Minority Church-State Relations in the People's Republic of China, Evengelism, 16:10-11. by Wi JoKang, 14:77-82. Bosch, David J. [Obituary], 16:108. Lausanne II and World Evangelization, by Robert T. Coote, 14:10-17. Catholic Teaching on Non-Christian Religions at the Second Vatican Council, The Legacy of Roland Allen, by Charles Henry Long and Anne Rowthom, by Miikka Ruokanen, 14:56-61. 13:65-70. The Changing Balance in Global Mission, by Larry D. Pate, 15:56-61. The Legacy of R. Pierce Beaver, by F. Dean Lueking, 14:2-6. The Christian Gospel and World Religions: How Much Have American The Legacy of Thomas Fowell Buxton, by Andrew F. Walls, 15:74-77. Evengelicals Changed? by Ralph R. Covell, 15:12-17. The Legacy of William Carey, by A. Christopher Smith, 16:2-8. Christian Mission and Religious Pluralism: A Selected Bibliography of 175 The Legacy of Samuel Ajayi Crowther, by Andrew F. Walls, 16:15-21. Books in English, 1970-1990, by Gerald H. Anderson, 14:172-176. The Legacy of Daniel Johnson Fleming, by Lydia Huffman Hoyle, 14:68-73. The Churches and the Jewish People: Towards a New Understanding, by The Legacy of Fredrick Franson, by Edvard Torjesen, 15:125-128. Consultation on the Church and the Jewish People, World Council The Legacy of Thomas Valpy French, by Vivienne Stacey, 13:22-27. of Churches, 13:152-154. The Legacy of Maurice Leenhardt, by Marc R. Spindler, 13:170-174. ClaimingOurHeritage: Chinese Women andChristianity,by KwokPui-Lan, The Legacy of John Alexander Mackay, by Samuel Escobar, 16:116-122. 16:150-154. The Legacy of Henry Martyn, by Clinton Bennett, 16:10-15. Coe, Shoki [Obituary], 13:72. The Legacy of Donald A. McGavran, by George S. Hunter III, 16:158-162. "Come, Holy Spirit" (Excerpt)--Canberra Assembly Message, 15:100. The Legacy of Helen B.Montgomery and Lucy W. Peabody, by William H. "Come, Holy Spirit-Renew the Whole Creation": The Canberra Assembly Brackney, 15:174-178. and Issues of Mission, by David A. Kerr, 15:98-104. The Legacy of John Livingstone Nevius, by Everett N. Hunt, [r., 15:120-124. Comments on the Articles by Ruokanen and Knitter, by William R. Burrows, The Legacy of J. Waskom Pickett, by John T. Seamands, 13:122-126. 14:63-64. The Legacy of Charles W. Ranson, by James K. Mathews, 14:108-112. Confessing Jesus Christ Within the World of Religious Pluralism, by Mark The Legacy of A. B.Simpson, by Gerald E. McGraw, 16:69-77. Thomsen, 14:115-118. The Legacy of Sadhu Sundar Singh, by Eric J. Sharpe, 14:161-167. Dialogue and Proclamation (Excerpts), by Congregation for the Evangeliza­ The Legacy of Alan R. Tippett, by Darrell L. Whiteman, 16:163-166. tion of Peoples and the Pontifical Council for Interreligious Dia­ The Legacy of W. A. Visser 't Hooft, by Lesslie Newbigin, 16:78-82. logue, 16:82-86. The Legacy of Robert P. Wilder, by James A. Patterson, 15:26-32. EncyclicalLetter Redemptoris Missio (Excerpts), by John Paul II, 15:50-52. Lernoux, Penny [Obituary], 14:14. Evangelical Perspectives from Canberra (Excerpt), 15:101. Letter from Evangelicals at the San Antonio Conference to Lausanne II at Ferguson, John [Obituary], 13:124. Manila, 13:132-135.

OcroBER1992 183 MacLeod, George F. [Obituary], 15:148-149. Reader's Response [to responses by David Harley, Ole Chr. M. Kvarme, The Manila Manifesto [Excerpt], by Second Lausanne InternationalCongress Arthur F. Glasser, and Richard R. DeRidder, to the WCC Statement on World Evangelization, 13:164-166. on "The Churches and the Jewish People"], by Eugene J. Fisher, Maryknoll's Fifty Years in Latin America, by Ellen M. McDonald, M.M., 14:30-31. 16:154-156. Reader's Response [to "The Legacy of Sadhu Sundar Singh," and Author's McConnell, C. Douglas [News item], 16:108. reply], by T. Dayanandan Francis, 15:23. McGavran, Donald A. [Obituary], 14:164. Reader's Response [to Eugene Fisher's comments on responses to the WCC Message from the World Conference on Mission and Evangelism, San Statement on "The Churches and the Jewish People"], by Arthur F. Antonio, Texas, by World Council of Churches, 13:130-131. Glasser, 14:78. Messianic Judaism: A Case of Identity Denied, by Walter Riggans, 16:130­ Reader's Response [to Eugene Fisher's comments on responses to the WCC 132. Statementon "The Churchesandthe JewishPeople"],byOleChr.M. Ministry in Multi-Faith Britain, by Roger H. Hooker, 13:128-130. Kvarme, 14:79. Mission in the 1990s, by Anna Marie Aagard, 13:98-100. Reader's Response [to ''The Legacy of Robert P. Wilder"], by Watson A. O. Mission in the 1990s, by Michael Amaladoss, 13:8-10. Omulokoli, 15:127. Mission in the 1990s, by Bishop Anastasios, 14:53-56. Reader's Response [to reviews of TheMythofChristian Uniqueness, ed. by John Mission in the 1990s, by C. G. Arevalo, S.J.,14:50-53. Hick and Paul F. Knitter, and Toward aUniversal Theology ofReligion, Mission in the 199Os, by David J. Bosch, 14:149-152. ed. by Leonard Swidler], by Raimundo Panikkar, 13:80. Mission in the 1990s, by Emilio Castro, 14:146-149. Rees, Paul [Obituary], 15:148. Mission in the 1990s, by Arthur F. Glasser, 13:2-8. Reflections of Orthodox Participants from Canberra (Excerpt), 15:102-103. Mission in the 1990s, by Barbara Hendricks, M.M., 13:146-149. Reflections on Missionary Historiography, by Eric J. Sharpe, 13:76-81. Mission in the 1990s, by Neuza Itioka, 14:7-10. Religious Pluralism andthe UniquenessofJesus Christ,by Lesslie Newbigin, Mission in the 1990s, by L. Grant McClung, [r., 14:152-157. 13:50-54. Mission in the 1990s, by Mary Motte, F.M.M., 14:102-105. Response [to "The Churchesandthe Jewish People"],by Richard R.DeRidder, Mission in the 199Os, by Lesslie Newbigin, 13:100-102. 13:159-160. Mission in the 1990s, by C. Rene Padilla, 13:149-152. Response [to ''The Churches and the Jewish People"], by Arthur F. Glasser, Mission in the 199Os, by Desmond M. Tutu, 14:6-7. 13:158-159. Mission in the 1990s, by Johannes Verkuyl, 13:55-58. Response [to "The Churches and the Jewish People"], by David Harley, Mission in the 1990s, by Ralph D. Winter, 14:98-102. 13:154-155. Mission Research, Writing, and Publishing: 1971-1991,by Gerald H. Ander­ Response [to "The Churches andthe JewishPeople"],by Ole Chr. M.Kvarme, son, 15:165-172. 13:156-158. Mission Statements: How They Are Developed and What They Tell Us, by Response [to Watson Omulokoli's response to author's article on "The Stephen B. Bevans, S.V.D. and James A. Scherer, 16:98-104. Legacy of Robert Wilder"], by James A. Patterson, 16:31. Missionary Encounter with Culture, by Wilbert R. Shenk, 15:104-109. Response [to reviewof Patricia Grimshaw, Paths ofDuty:American Missionary Missions and Mammon: Six Theses, by Jonathan J. Bonk, 13:174-181. Wives in Nineteenth Century Hawaii], by David M. Stowe, 16:30. Mooneyham, W. Stanley [Obituary], 15:116-117. Riding the Third Wave, by Douglas J. Elwood, 16:21-25. Moreau, A. Scott [News item], 16:108. The Roots of African Theology, by Kwame Bediako, 13:58-65. Morris, Raymond P. [Obituary], 15:29. Rosanno, Pietro [Obituary], 15:148. My Pilgrimage in Mission, by Mortimer Arias, 16:28-32. Seven Theses on Interreligious Dialogue: An Essay in Pastoral Theological My Pilgrimage in Mission, by T. A. Beetham, 14:167-171. Reflection, by Theological Advisory Commission of the Federation My Pilgrimage in Mission, by Hans-Werner Gensichen, 13:167-169. of Asian Bishops' Conferences, 13:108-110. My Pilgrimage in Mission, by Arthur F. Glasser, 14:112-115. Social Concern and Evangelization: The Journey of the Lausanne Movement, My Pilgrimage in Mission, by Adrian Hastings, 16:60-64. by Valdir R. Steuernagel, 15:53-56. My Pilgrimage in Mission, by Norman A. Homer, 14:35-37. Spae, Joseph J. [Obituary], 15:28-29. My Pilgrimage in Mission, by Donald R. Jacobs, 16:146-149. Strategies for Dealing with Crisis in Missionary Kid Education, by David C. My Pilgrimage in Mission, by Louis J. Luzbetak, S.V.D., 16:124-128. Pollock, 13:13-19. My Pilgrimage in Mission, by William A. Smalley, 15:70-73. Structural Problems in Mission Studies, by Andrew F. Walls, 15:146-155. My Pilgrimage in Mission, by Nico Smith, 13:118-122. Taylor, Richard W. [Obituary], 13:72. My Pilgrimage in Mission, by Eugene L. Stockwell, 14:64-68. Three Models for Christian Mission, by James M. Phillips, 14:18-24. My Pilgrimage in Mission, by M. M. Thomas, 13:28-31. Tippett, Alan R. [Obituary], 13:24-25. My Pilgrimage in Mission, by Harold W. Turner, 13:71-74. Toward Indigenization of Christianity in Africa: A Missiological Task, by The New Missionary: John Hick and Religious Plurality, by Gavin D'Costa, Zablon Nthamburi, 13:112-118. 15:66-69. Toward a New History of the Church in the Third World, by Jeffrey Klaiber, North American Library Resources for Mission Research, by Stephen L. S.J.,14:105-108. Peterson, 15:155-164. Verstraelen-Gilhuis, Gerdien [Obituary], 14:14-15. Noteworthy, 13:24-25,72-73,124-125,166;14:116,164;15:28-29,116-117,148­ Victorian Images of Islam, by Clinton Bennett, 15:115-119. 149; 16:80,108. What We Can Learn from Y. T. Wu Today, by K. H. Ting, 14:158-161. Olyphant and Opium: A Canton Merchant Who "Just Said 'No,' " by Robert Where Is It? A New Index to Non-Western Christian Literature, by Douglas Charles, 16:66-69. W. Geyer and Sharon Vlahovich, 16:110-114. 150 Outstanding Books for Mission Studies [1980-1989],14:177-180. Wilfred Cantwell Smith and Kenneth Cragg on Islam as a Way of Salvation, The Origins and Evolution of the Three-Selfs in Relation to China, by Wilbert by Richard J. Jones, 16:105-110. R. Shenk, 14:28-34. The Willowbank Declaration on the Christian Gospel and the Jewish People, Orme, John H. [News item], 16:80. by World Evangelical Fellowship, 13:161-164. Peck, George W. [Obituary], 14:58. Woodberry, J. Dudley [News item], 16:108. Personality Disorders and the Selection Process for Overseas Missionaries, The Yogi and the Commissar: Christian Missions and the African Response, by Esther Schubert, M.D., 15:33-36. by Lamin Sanneh, 15:2-12. Peters, George W. [Obituary], 13:124-125. Pierson, Paul [News item], 16:108. Proclaiming the Gospel by Healing the Sick? Historical and Theological Annotationson MedicalMission, by ChristofferGrundmann,14:120­ 124.

184 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH CONTRIBUTORS OF ARTICLES

Aagard, Anna Marie-Mission in the 1990s, 13:98-100. Hoyle, Lydia Huffman-The Legacy of Daniel Johnson Fleming, 14:68-73. Amaladoss, Michael, S.J.-Mission in the 1990s, 13:8-10. Hunt, Everett N., Jr.-The Legacy of John Livingstone Nevius, 15:120-124. Anastasios, Bishop-Mission in the 1990s, 14:53-56. Hunter, George G., III-The Legacy of Donald A. McGavem, 16:158-162. Anderson, Gerald H.-Christian Mission and Religious Pluralism: A Se­ ltioka, Neuza-Mission in the 1990s, 14:7-10. lected Bibliography of 175 Books in English, 1970-1990, 14:172-176. Jacobs, Donald R.-My Pilgrimage in Mission, 16:146-149. __Mission Research, Writing, and Publishing: 1971-1991, 15:165-172. John Paul II-Encyclical Letter Redemptoris Missio(Excerpts), 15:50-52. Arevalo, C. G., S.J.-Mission in the 1990s, 14:50-53. Jones, Richard J.-Wilfred Cantwell Smith and Kenneth Cragg on Islam as a Arias, Mortimer-My Pilgrimage in Mission, 16:28-32. Way of Salvation, 16:105-110. Barrett,DavidB.-AnnualStatisticalTableon GlobalMission: 1989, 13:20-21. Kang, Wi Jo-Korean Minority Church-State Relations in the People's Re­ __Annual Statistical Table on Global Mission: 1990, 14:26-27. public of China, 14:77-82. __Annual Statistical Table on Global Mission: 1991, 15:24-25. Kerr, David A.-"Come Holy Spirit-Renew the Whole Creation": The __Annual Statistical Table on Global Mission: 1992, 16:26-27. Canberra Assembly and Issues of Mission, 15:98-104. Bediako, Kwame-The Roots of African Theology, 13:58-65. Kings, Graham-Is Jesus the Son of Allah? [poem], 14:18. Beetham, T. A.-My Pilgrimage in Mission, 14:167-171. Klaiber, Jeffrey, S. J.-Toward a New History of the Church in the Third Bennett, J. Clinton-Victorian Images of Islam, 15:115-119. World, 14:105-108. __The Legacy of Henry Martyn, 16:10-15. Knitter, Paul-Author's Reply [to Miikka Ruokanen's reply to his comments Bevans,StephenB.,S.V.D.,andJames A. Scherer-MissionStatements: How on Ruokanen's article on "Catholic Teaching on Non-Christian They Are Developed and What They Tell Us, 16:98-104. Religions at the Second Vatican Council"], 14:178-179. Bonk, Jonathan J.-Missions and Mammon: Six Theses, 13:174-181. __Interpreting Silence: A Response to Miikka Ruokanen, 14:62-63. Bosch, David J.-Mission in the 1990s, 14:149-152. Kvarme,OleChr. M.-Response [to "TheChurchesand theJewishPeople"], Brackney, William H.-The Legacy of Helen B. Montgomery and Lucy W. 13:156-158. Peabody, 15:174-178. __Reader's Response [to Eugene Fisher's commentson responses to the Burrows, William R.-Comments on the Articles by Ruokanen and Knitter, WCC Statement on "The Churches and the Jewish People"], 14:79. 14:63-64. Kwok, Pui-Ian-Claiming Our Heritage: Chinese Women and Christianity, Canberra Assembly Message-Come, Holy Spirit (Excerpt), 15:100. 16:150-154. Castro, Emilio-Mission in the 1990s, 14:146-149. LausanneConsultaltion on Jewish Evangelism-"Behold, I am Doing aNew Charles, Robert-olyphantand Opium: A Canton Merchant Who "JustSaid Thing," 16:10-11. 'No,' " 16:66-69. Long, Charles Henry, and Anne Rowthorn-The Legacy of Roland Allen, Congregationfor the Evangelizationof PeoplesandthePontificalCouncilfor 13:65-70. Interreligious Dialogue-Dialogue and Proclamation (Excerpts), Lueking, F. Dean-The Legacy of R. Pierce Beaver, 14:2-6. 16:82-86. Luzbetak, Louis J., S.V.D.-My Pilgrimage in Mission, 16:124-128. Consultation on the Church and the Jewish People, World Council of Mathews, James K.-The Legacy of Charles W. Ranson, 14:108-112. Churches-The Churches and the Jewish People: Towards a New McClung, L. Grant, Jr.-Mission in the 1990s, 14:152-157. Understanding, 13:153-154. McDonald, Ellen M., M.M.-Maryknoll's Fifty Years in Latin America, Coote, Robert T.-A Boon or a "Drag"? How North American Evangelical 16:154-156. Missionaries Experience Home Furloughs, 15:17-23. McGraw, Gerald E.-The Legacy of A. B. Simpson, 16:69-77. __Lausanne II and World Evangelization, 14:10-17. Motte, Mary, F.M.M.-Mission in the 1990s, 14:102-105. Covell, Ralph R.-The Christian Gospel and World Religions: How Much Newbigin, Lesslie-The Legacy of W. A. Visser 't Hooft, 16:78-82. Have American Evangelicals Changed? 15:12-17. __Mission in the 1990s, 13:100-102. D'Costa, Gavin-The New Missionary: John Hick and Religious Plurality, __Religious Pluralism and the Uniqueness of Jesus Christ, 13:50-54. 15:66-69. Nthamburi, Zablon-Toward Indigenization of Christianity in Africa: A DeRidder,Richard R.-Response [to "TheChurchesandtheJewishPeople"], Missiological Task, 13:112-118. 13:159-160. Omulokoli, Watson A. O.-Reader's Response [to "The Legacy of Robert P. Dries, Angelyn, O.S.F.-The Foreign Impulse of the American Catholic Wilder"], 15:127. Church, 1893-1925, 15:61-66. Padilla, C. Rene-Mission in the 1990s, 13:149-152. Elwood, Douglas J.-Riding the Third Wave, 16:21-25. Panikkar, Raimundo-Reader'sResponse [to reviewsof TheMyth ofChristian Escobar, Samuel-The Legacy of John Alexander Mackay, 16:116-122. Uniqueness, ed. by John Hick and Paul F. Knitter, and Toward a Fisher, EugeneJ.-Reader's Response [to articles by David Harley, Ole Chr. Universal Theology of Religion, ed. by Leonard Swidler], 13:80. M. Kvarme, Arthur F. Glasser, and Richard R. DeRidder, on the Pate, Larry D.-The Changing Balance in Global Mission, 15:56-61. WCC Statement on "The Churches and the Jewish People"], 14:30­ Patterson, James A.-The Legacy of Robert P. Wilder, 15:26-32. 31. __Response [to Watson Omulokoli's response to author's article on Gensichen, Hans-Werner-My Pilgrimage in Mission, 13:167-169. "The Legacy of Robert Wilder"], 16:31. Geyer, Douglas W., and Sharon Vlahovich-Where Is It? A New Index to Peterson, Stephen L.-North American Library Resources for Mission Re­ Non-Western Christian Literature, 16:110-114. search, 15:155-164. Glasser, Arthur F.-Mission in the 1990s, 13:2-8. Phillips, James M.-Three Models for Christian Mission, 14:18-24. __My Pilgrimage in Mission, 14:112-115. Pollock, David C.-Strategies for Dealing with Crisis in Missionary Kid __Reader's Response [to Eugene Fisher's comments on responses to the Education, 13:13-19. WCC Statement on "The Churches and the Jewish People"], 14:78. Rhodes, J. Stephen-Interpreting Reality in Latin American Base Communi­ __Response [to "The Churches and the Jewish People"], 13:158-159. ties, 15:110-114. Grundmann, Christoffer-Proclaiming the Gospel by Healing the Sick? Riggans, Walter-MessianicJudaism: A Case of Identity Denied, 16:130-132. Historicaland Theological Annotations on Medical Mission, 14:120­ Rowthorn, Anne, and Charles Henry Long-The Legacy of Roland Allen, 124. 13:65-70. Harley,David-s-Response[to "TheChurchesandthe JewishPeople"],13:154­ Ruokanen, Miikka-Author's Reply [to Paul Knitter's response to his article 155. on "Catholic Teaching on Non-Christian Religions at the Second Hastings, Adrian-My Pilgrimage in Mission, 16:60-64. Vatican Council"], 14:122-123. Hendricks, Barbara, M.M.-Mission in the 1990s, 13:146-149. __Catholic Teaching on Non-Christian Religions at the Second Vatican Hooker, Roger H.-Ministry in Multi-Faith Britain, 13:128-130. Council, 14:56-61. Homer, Norman A.-My Pilgrimage in Mission, 14:35-37.

OcroBER1992 185 ~"'a. Mi:ir ~L...... ·.rt-t " : 5-'" .:. ~ Sanneh, Lamin-The Yogi and the Commissar: Christian Missions and the Conferences-SevenTheses on Interreligious Dialogue: An Essayin African Response, 15:2-12. Pastoral Theological Reflection, 13:108-110. Scherer, James A., and Stephen B.Bevans, S.V.D.-MissionStatements: How Thomas, M. M.-My Pilgrimage in Mission, 13:28-31. They Are Developed and What They Tell Us, 16:98-104. Thomas, Norman E.-From Missions to Globalization: Teaching Missiology Schineller, Peter, S.J.-InculturationandSyncretism: WhatIs the Real Issue? in North American Seminaries, 13:103-107. 16:50-53. Thomsen, Mark-s-Confessing Jesus Christ Within the World of Religious Schubert, Esther, M.D.-Personality Disorders and the Selection Process for Pluralism, 14:115-118. Overseas Missionaries, 15:33-36. Tienou, Tite-Indigenous African Theologies: The Uphill Road, 14:73-77. Seamands, John T.-The Legacy of J. Waskom Pickett, 13:122-126. Ting, K. H.-What We Can Learn from Y. T. Wu Today, 14:158-161. Second Lausanne International Congress on World Evangelization-The Torjesen, Edvard-The Legacy of Fredrik Franson, 15:125-128. Manila Manifesto (Excerpts), 13:164-166. Turner, Harold W.-My Pilgrimage in Mission, 13:71-74. Sharpe, Eric J.-The Legacy of Sadhu Sundar Singh, 14:161-167. Tutu, Desmond M.-Mission in the 1990s, 14:6-7. __Reflections on Missionary Historiography, 13:76-81. Verkuyl, Johannes-Mission in the 1990s,13:55-58. Shenk, Wilbert R.-Missionary Encounter with Culture, 15:104-109. Vlahovich, Sharon, and Douglas W. Geyer-Where Is It? A New Index to __The Origins and Evolution of the Three-Selfs in Relation to China, Non-Western Christian Literature, 16:110-114. 14:28-34. Walls, Andrew F.-The Legacy of Samuel Ajayi Crowther, 16:15-21. Smalley, William A.-My Pilgrimage in Mission, 15:70-73. __The Legacy of Thomas Fowell Buxton, 15:74-77. Smith, A. Christopher-The Legacy of William Carey, 16:2-8. __Structural Problems in Mission Studies, 15:146-155. Smith, Nico-My Pilgrimage in Mission, 13:118-122. Ward, Ted-The Anxious Climate of Concern for Missionary Children, Spindler, Marc R.-The Legacy of Maurice Leenhardt, 13:170-174. 13:11-13. Stacey, Vivienne-The Legacy of Thomas Valpy French, 13:22-27. Whiteman, Darrell L.-The Legacy of Alan R. Tippett, 16:163-166. Steuernagel, Valdir R.-Social Concern and Evangelization: The Journey of Winter, Ralph D.-Mission in the 1990s, 14:98-102. the Lausanne Movement, 15:53-56. World Council of Churches-Message from the World Conference on Mis­ Stockwell, Eugene L.-My Pilgrimage in Mission, 14:64-68. sion and Evangelism, San Antonio, Texas, 13:130-131. Stowe, David M.-Response [to review of Patricia Grimshaw, Paths of Duty: World Evangelical Fellowship-The Willowbank Declaration on the Chris­ American Missionary Wives in Nineteenth CenturyHawaii], 16:30. tian Gospel and the Jewish People, 13:161-164. Theological Advisory Commission of the Federation of Asian Bishops'

BOOKS REVIEWED

Abraham, William J.-The Logic of Evangelism, 15:141. Barrington-Ward,Simon-LoveWillOut: ATheology ofMission forToday' s Aldrich, Robert-The French Presence in the South Pacific, 1842-1940,16:38. World--cMS Newsletters 1975-85,14:92. Alexander, Patrick H., Stanley M. Burgess, and Gary B. McGee, eds.­ Betto, Frei-Fidel and Religion: Castro Talks on Revolution and Religion Dictionary of Pentecostal and Charismatic Movements, 13:181-182. with Frei Betto, 13:137-138. Allen, Catherine-A Century to Celebrate: History of the Woman's Mission­ Bilheimer, Robert S.-Breakthrough: The Emergence of the Ecumenical ary Union, 13:44. Tradition, 14:137-138. Amaladoss, Michael, S. J.-Making All Things New: Dialogue, Pluralism, Bosch, David-Transforming Mission: Paradigm Shifts in the Theology of and Evangelization in Asia, 16:135. Mission, 15:180-181. Amirtham,Samuel, andCyris H. S.Moon, eds.-The Teachingof Ecumenics, Boyack, Kenneth, ed.--catholic Evangelization Today: A New Pentecost for 13:91. the United States, 13:35. Anderson, Bernard, and John Correia-Afonso, comp.-Annual Bibliography Brereton, Virginia Lieson-TrainingGod'sArmy: The American BibleSchool, of Christianity in India, No.7, 1987, 14:87-88. 1880-1940,16: 171-172. Annis, Sheldon-God and Production in a Guatemalan Town, 14:39-40. Brockway, Allan R., and J. Paul Rajashekar, eds.-New Religious Move­ Arathoon,Alice, andPam Echerd, eds.-Planningfor MKNurture: Compen­ ments and the Churches, 13:38. dium of the International Conference on Missionary Kids, Quito, Brown, G. Thompson-Presbyterians in World Mission: A Handbook for Ecuador, January 4-8, 1987, 15:84-85. Congregations, 14:131. ___ Understanding and Nurturing the Missionary Family: Compendium Brown, Robert McAfee--Gustavo Gutierrez: An Introduction to Liberation on the International Conference on Missionary Kids, Quito, Ecua­ Theology, 16:136-137. dor, January 4-8, 1987, 15:84-85. __Spirituality and Liberation: Overcoming the Great Fallacy, 13:136­ Arbuckle, Gerald A.-Earthing the Gospel: An Inculturation Handbook for 137. Pastoral Workers, 16:174-175. Burgess, Stanley M., Gary B. McGee, and Patrick H. Alexander, eds.­ Arce, Sergio-The Church and Socialism: Reflections from a Cuban Context, Dictionary of Pentecostal and Charismatic Movements, 13:181-182. 14:43-44. Burnett, David-Unearthly Powers: A Christian Perspective on Primal and Asedillo, Rebecca C., and B.David Williams, eds.-Rice in the Storm: Faith Folk Religions, 15:41-42. in Struggle in the Philippines, 15:86. Burridge,Kenelm-Inthe Way: AStudyofChristianMissionaryEndeavours, Ateek, Naim Stifan-Justice, and Only Justice: A Palestinian Theology of 16:168. Liberation, 15:78-80. Camps, Arnulf, and Jean-Claude Muller, intr.-The Sanskrit Grammar and Bailey,J. Martin-TheSpring of Nations: Churches in the Rebirth of Central Manuscripts of Father Heinrich Roth, S. J. 0620-1668). Facsimile and Eastern Europe, 16:38-39. edition of Biblioteca Nazionale, Rome, Mss, Or. 171and 172,14:132­ Barrett, David B.--cosmos, Chaos, and Gospel: A Chronology of World 133. Evangelization from Creation to New Creation, 13:84-85. CarmenBruno-Jofre, Rosa del-MethodistEducationin Peru: SocialGospel, __Evangelize! A Historical Survey of the Concept, 13:84-85. Politics, and American Ideological and Economic Penetration, 1888­ ___ World Class Cities and World Evangelization, 15:80. 1930,14:128. Barrett, David B., and Todd M. Johnson--Dur Globe and How to Reach It: Carpenter, Joel A., and Wilbert R. Shenk, eds.-Earthen Vessels: American Seeing the World Evangelized by A.D. 2000 and Beyond, 16:88. Evangelicals and Foreign Missions, 1880-1980, 16:43. Barrett, David B.,and James W. Reapsome-Seven Hundred Plans to Evan­ Caulfield, Casper, C. P.-Dnly a Beginning: The Passionists in China, 1921­ gelize the World: The Rise of a Global Evangelization Movement, 1931,15:80-81. 13:183-184.

186 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Chadwick, Henry, and G. R. Evans, eds.-Atlas of the Christian Church, Fenton, Thomas P., and Mary J. Heffron, comp.-The Middle East: A Direc­ 13:87-88. tory of Resources, 14:130-131. Chao, Jonathan, and Richard Van Houten-Wise as Serpents, Harmless as Ferm, Deane William-Profiles in Liberation: 36 Portraits of Third World Doves: Christians in China Tell Their Story, 14:44. Theologians, 14:39. Clarke, Francis X.-An Introduction to the Catholic Church of Asia, 13:140­ Foyle, Marjory F.-Overcoming Missionary Stress, 13:136. 141. Fragoso, Dom Antonio B.-Faceof a Church: A NascentChurch of the People Cleary, Edward L.,O. P., ed.-Bom of the Poor: The Latin American Church in Crateus, Brazil, 13:38. Since Medellin, 16:179-180. Freudenberger, C. Dean-Global Dust Bowl: Can We Stop the Destruction of Commission on World Mission and Evangelism-Your Will Be Done: Mis­ the Land Before It's Too Late? 15:185-186. sion in Christ's way. Study Material and Biblical Refleciton, 13:82. Friesen, Dorothy-Critical Choices: A Journey with the Filipino People, Conn, Harvie M.-A Clarified Vision for Urban Mission: Dispelling the 14:132. Urban Stereotypes, 13:40. Geisendorfer, James V.-A Directory of Religious and Parareligious Bodies Costa,Ruy 0.,ed.-OneFaith, Many Cultures: Inculturation,Indigenization, and Organizations in the United States, 15:85. and Contextualization, 13:43-44. Gilliland, Dean S., ed.-The Word among Us: Contextualizing Theology for Costas, Orlando 'E.-Liberation News: A Theology of Contextual Evangeli­ Mission Today, 15:134. zation, 15:82. . Girardi, Guilio-Faith and Revolution in Nicaragua: Convergence and Con­ Cotterell, Peter-Mission and Meaninglessness: The Good News in a World tradictions, 15:40-41. of Suffering and Disorder, 16:169. Gittins, Anthony J.-Gifts and Strangers: Meeting the Challenge of Cox, Harvey-Many Mansions: A Christian's Encounter with Other Faiths, Inculturation, 15:93-94. 13:181. Gnanakan, Ken R.-Kingdom Concerns: A Biblical Exploration towards a Cragg, Kenneth-The Christ and the Faiths: Theology in Cross-Reference, Theology of Mission, 16:177-178. 13:92-93. Goff, James R., Jr.-Fields White unto Harvest: Charles F. Parham and the Crouch, Archie, et al.-Christianity in China: A Scholars' Guide to Resources Missionary Origins of Pentecostalism, 14:126. in the Libraries and Archives of the United States, 16:91. Goodpasture, H. McKennie-Cross and Sword: An Eyewitness History of Daneel, Inus-Quest for Belonging: Introduction to a Study of African Christianity in Latin America, 16:42. Independent Churches, 14:41. Gort, Jerald, et al., eds.-Dialogue and Syncretism: An Interdisciplinary Daneel, M. L.-Old and New in Southern Shona IndependentChurches. Vol. Approach, 16:35-36. 3: Leadership and Fission Dynamics, 16:42. Gracie, David MeL, ed. & narr.-Gandhi and Charlie: The Story of a Friend­ Davies, Daniel M.-The Life and Thought of Henry Gerhard Appenzeller ship as Told through the Letters and Writings of Mohandas K. (1858-1902): Missionary to Korea, 16:90. Gandhi and the Rev'd Charles Freer Anderson, 15:88. Dayton, Donald W.-Theological Roots of Pentecostalism, 13:34-35. Gray, Richard-Black Christians and White Missionaries, 16:168. D'Costa, Gavin-Theology and Religious Pluralism: The Challenge of Other Greenway, Roger 5., and Timothy M. Monsma-Cities: Missions' New Religions, 13:82-83. Frontier, 16:172. --'ed.-Christian Uniqueness Reconsidered: The Myth of a Pluralistic Grimshaw, Patricia-Paths of Duty: American Missionary Wives in Nine­ Theology of Religions, 15:78. teenth-Century Hawaii, 15:130. __John Hick's Theology of Religions: A Critical Evaluation, 15:37. Guthrie, Stewart-AJapaneseNew Religion: Rissho Kosei-kai in a Mountain DeSweener, Cecile, and Masamba rna Mpolo, eds.-Families in Transition: Hamlet, 15:184-185. The Case for Counselling in Context, 13:34. Gutierrez, Gustavo-TheTruthShall Make You Free:Confrontations, 16:136­ Donovan, Vincent J.-The Church in the Midst of Creation, 16:40-41. 137. Draper, Edythe, ed.-The Almanac of the Christian World, 16:140. Hackett, Rosalind I. J.-New Religious Movements in Nigeria, 14:138-139. Duchrow, Ulrich-Global Economy: A Confessional Issue for the Churches? Hallencreutz, Carl F., and John S. Pobee, eds.-Variations in Christian 13:38-39. Theology in Africa, 13:41-42. Dupuis, Jacques, S. J.-Jesus Christ at the Encounter of World Religions, Hanlon, David-Upon a Stone Altar: A History of the Island of Pohnpei to 16:181. 1890, 14:90-91. Echerd, Pam, andAliceArathoon, eds.-Planningfor MK Nurture: Compen­ Hastings, Adrian-African Catholicism: Essays in Discovery, 15:39-40. dium of the International Conference on Missionary Kids, Quito, Hauser, Albrecht, and Vinay Samuel, eds.-Proclaiming Christ in Christ's Ecuador, January 4-8, 1987, 15:84-85. Way: Studies in Integral Evangelism, 15:36. __ Understanding and Nurturing the Missionary Family: Compendium Helly, Dorothy O.-Livingstone's Legacy: Horace Waller and Victorian on the International Conference on Missionary Kids, Quito, Ecua­ Mythmaking,14:127. dor, January 4-8, 1987, 15:84-85. Henkels, Joseph-My China Memoirs (1928-1951), 14:130. Eckardt, Roy-Jews and Christians: The Contemporary Meeting, 13:36. Hesselgrave, David J.-Today's Choices for Tomorrow's Mission: An Evan­ Elizondo, Virgil-The Future is Mestizo: Life Where Cultures Meet, 14:27. gelical Perspective on Trends and Issues in Missions, 13:93-94. Ellacuria, Ignacio, Jon Sobrino, et al.-Companions of Jesus: The Jesuit Hiebert, Paul G., and Francis F., eds.-Case Studies in Missions, 13:37. Martyrs of El Salvador, 16:43-44. Hillman, Eugene-Many Paths: A Catholic Approach to Religious Pluralism, Elliston, Edgar J.-Christian Relief and Development: Developing Workers 16:176-177. for Effective Ministry, 15:88. Hopkins, Dwight N.-Black Theology USA and South Africa: Politics, Cul­ Ellul, Jacques-Jesus and Marx: From Gospel to Ideology, 14:134-135. ture, and Liberation, 16:39~40. Enklaar, Ido H.-Life and Work of Dr. J. Th. van der Kemp, 1747-1811: Horner, Norman A.-A Guide to Christian Churches in the Middle East: Missionary Pioneer and Protagonist of Racial Equality in South Present-day Christianity in the Middle East and North Africa, Africa, 13:45-46. 14:136. Elliston, Edgar J.-Christian Relief and Development: Developing Workers Hovemyr, Anders P.-In Search of the Karen King, 15:93. for Effective Ministry, 15:88. Huber, Mary Taylor-The Bishops' Progress: A Historical Ethnography of Evans, G. R., and Henry Chadwick, eds.-Atlas of the Christian Church, Catholic Missionary Experience on the Sepik Frontier, 14:45. 13:87-88. Hundley, Raymond C.-Radical Liberation Theology: An Evangelical Re­ Ewert, D. Merrill, ed.-A New Agenda for Medical Missions, 15:131. sponse, 13:40-41. Fabella, Virginia, and Mercy Amba Oduyoye, eds.-With Passion and Com­ Hunter,George G.,III-ToSpreadthe Power: ChurchGrowthin the Wesleyan passion: Third World Women Doing Theology, 14:134. Spirit, 13:44-45. Felsing, Robert H., ed.-China Journal, 1889-1900: An American Missionary Hutchison, William R.-Errand to the World: American Protestant Thought Family During the Boxer Rebellion, with the Letters and Diaries of and Foreign Missions, 13:32. Eva Jane Price and Her Family, 15:181-183.

OcTOBER 1992 187 Ii, Won Yong-A History of Lutheranism in Korea-A Personal Account, McGovern, Arthur F.-Liberation Theology and Its Critics: Toward An 14:186-187. Assessment, 16:136-137. Johnson, Todd M.--countdown to 1900:World Evangelization at the End of Miller, Char, ed.-Missions and Missionaries in the Pacific, 14:138. the Nineteenth Century, 14:84. ___ Selected Writings of Hiram Bingham 1814-1869, Missionary to the Johnson, Todd M., and David B. Barrett-Our Globe and How to Reach It: Hawaiian Islands: To Raise the Lord's Banner, 13:138-139. Seeing the World Evangelized by A.D. 2000 and Beyond, 16:88. Miller, William McElwee-My Persian Pilgrimage, 15:43. Johnston, Geoffrey-Of God and Maxim Guns: Presbyterianism in Nigeria, Mojzes, Paul, andLeonardSwidler,eds.v-ChristianMissionandInterreligious 1846-1966, 14:88-89. Dialogue, 15:129. Kang, Wi Jo-Religion and Politics in Korea under the Japanese Rule, 14:133. Monsma,Timothy, and RogerS.Creenway-e-Cities: Missions' New Frontier, Kasdorf, Hans, and Klaus W. Muller, eds.-Reflection and Projection: 16:172. Missiology at the Threshold of 2001. Festschrift in Honor of George Moon, CyrisH. 5.,andSamuelAmirtham,eds.-The Teachingof Ecumenics, W. Peters for his Eightieth Birthday, 13:139. 13:91. Kauffman, Christopher J.-Mission to Rural America: The Story of W. Mpolo, Masamba Ma, and Cecile De Sweemer, eds.-Families in Transition: Howard Bishop, Founder of Glenmary, 16:170-171. The Case for Counselling in Context, 13:34. Kee, Alistair-Marx and the Failure of Liberation Theology, 16:88-89. Mugambi, J. N. K.-African Christian Theology: An Introduction, 15:137­ Keenan, John P.-The Meaning of Christ: A Mahayana Theology, 16:91-92. 138. Keitzar, Renthy, eds.e-Church, Ministry and Mission: Essays in Honour of Muller, Karl, and Theo Sundermeier, eds.-Lexikon missionstheologischer the Reverend K. Imotemjen Aier, 14:84-85. Grundbegriffe, 13:140. Kipp, Rita Smith-The Early Years of a Dutch Colonial Mission: The Karo Muller, Karl-Josef Schmidlin (1876-1944): Papsthistoriker and Begrunder Field, 16:181-182. der katholischen Missionswissenschaft, 15:183-184. Kirkpatrick, Dow, ed.-Faith Born in the Struggle for Life, 15:129. Muller, Karl, et al.-Mission Theology: An Introduction, 13:90. Kirwen, Michael C.-The Missionary and the Diviner: Contending Theolo­ Muller, Klaus W., and Hans Kasdorf, eds.-Reflection and Projection: gies of Christian and African Religions, 13:33-34. Missiology at the Threshold of 2001. Festschrift in Honor of George Koilpillai, J. Victor, ed.""For All That Has Been-Thanks!" The Life and W. Peters for his Eightieth Birthday, 13:139. Commitment of Daisy Gopal Ratnam, 13:88. Muzorewa, Gwinyai Henry-An African Theology of Mission, 16:170. Kraft, Charles H.--christianity with Power: Your Worldview and Your Nazir-Ali, Michael-From Everywhere to Everywhere: A World View of Experience of the Supernatural, 15:81-82. Christian Witness, 16:133-134. Kreider,Robert5., andRachel WaltnerGoossen-Hungry,Thirsty,a Stranger: ___ Frontiers in Muslim-Christian Encounter, 14:91. The MCC Experience, 14:42-43. Neils, Patricia, ed.-United States Attitudes and Policies Toward China: The Kumazawa, Yoshinobu, and David L. Swain, eds.e-Christianity in Japan, Impact of American Missionaries, 16:177. 1971-1990. Successor to The Japan Christian Yearbook, 16:182. Neuhaus, Richard John, ed.-The Preferential Option for the Poor, 14:89-90. Kwantes, Anne C.-Presbyterian Missionaries in the Philippines: Conduits Newbigin, Lesslie-The Gospel in a Pluralist Society, 14:182. of Social Change, 15:91-92. ___ Mission in Christ's Way, 13:82. Langmore, Diane-Missionary Lives: Papua, 1874-1914, 16:141. Nichols, Bruce, and Gil Loescher, eds.-The Moral Nation: Humanitarian­ Lean, Garth-Dn the Tail of a Comet: The Life of Frank Buchman, 15:89. ism and U. S. Foreign Policy Today, 14:139-140. Lee, [ung Yong, ed.-Ancestor Worship and Christianity in Korea, 14:137. Nichols, J. Bruce-The Uneasy Alliance: Religion, Refugee Work, and U. S. Lee, Philip-Communication for All: New World Information and Commu­ Foreign Policy, 13:88-89. nication Order, 13:42. Nicole, Jacques-Au Pied de L'Ecriture: Histoire de la Traduction de la Bible Legrand, Lucien-Le Dieu qui vient: La mission dans la Bible, 14:136. in Tahitien, 16:134. Lindgren, Juhani-Unity of All Christians in Love and Mission: The Ecu­ Nock, David A.-A Victorian Missionary and Canadian Indian Policy: menical Method of Kenneth Scott Latourette, 16:172-173. Cultural Synthesis vs. Cultural Displacement, 14:135. Lochhead, David-The Dialogical Imperative: A Christian Reflection on Nolan, Albert-God in South Africa: The Challenge of the Gospel, 15:91. Interfaith Encounter, 14:140-141. Nunez C., Emilio A., and William D. Taylor--crisis in Latin America, 15:132. Lohfink, Norbert, S. J.-The Covenant Never Revoked: Biblical Reflections O'Donnell, Kelly 5., and Michele Lewis O'Donnell, eds.-Helping Mission­ on Christian-Jewish Dialogue, 16:180. aries Grow: Readings in Mental Health and Missions, 14:86-87. Lossky, Nicholas, et al., eds.-Dictionary of the Ecumenical Movement, Oh, Bonnie B. C., and Charles E. Ronan, S. J., eds.-East Meets West: The 16:34. Jesuits in China, 1582-1773: 15:38-39. Lutz, Jessie Gregory--chinese Politics and Christian Missions, 13:89-90. Padilla, Washington-La Iglesia y los Dioses Modernos (Historia del Luzbetak, Louis J.-The Church and Cultures: New Perspectives in Protestantismo el Ecuador), 15:134-135. Missiological Anthropology, 15:37-38. Parrinder, Geoffrey-Encountering World Religions, 14:141-142. MacInnis, Donald E.-Religion in China Today: Policy and Practice, 15:136. Parshall, Phil-TheCross and the Crescent: Reflections on Christian-Muslim Maggay, Melba P., ed.--communicating Cross-Culturally: Towards a New Spirituality,16:178. Context for Missions in the Philippines, 15:138-139. Pate, Larry D.-From Every People: A Handbook of Two-Thirds World Mainwaring, Scott, and Alexander Wilde, eds.-The Progressive Church in Missions with Directory/Histories/Analysis, 15:142. Latin America, 15:136-137. Paulraj, R.-Salvation and Secular Humanists in India, 14:186. Mandelbaum, JonnaLynn K.-The Missionary as a Cultural Interpreter, Pieris, Aloysius-An Asian Theology of Liberation, 13:186-187. 15:45. ___ Love Meets Wisdom: A Christian Experience of Buddhism, 14:184­ Manickam, Sundararaj-Studies in Missionary History, 14:184. 185. Martin, David-Tongues of Fire: The Explosion of Protestantism in Latin Placher, William C.-Unapologetic Theology: A Christian Voice in Pluralis­ America, 16:89-90. tic Conversation, 16:36-37. Martin, Earl R.-Passport to Servanthood: The Life and MissionaryInfluence Pobee, John S.-Kwame Nkrumah and the Church in Ghana, 1949-1966, of T. B. Maston, 13:185. 15:92-93. Marty, Martin E., and Frederick E. Greenspahn, eds.-Pushing the Faith: Pobee, John 5., and Carl F. Hallencreutz, eds.-Variations in Christian Proselytism and Civility in a Pluralistic World, 14:128. Theology in Africa, 13:41-42. McGavran,DonaldA.-EffectiveEvangelism: A TheologicalMandate, 14:92­ Price, Eva Jane-ChinaJournal, 1889-1900:An American Missionary Family 93. During the Boxer Rebellion, with the Letters and Diaries of Eva Jane McGee, Gary B.-"This Gospel. ..Shall Be Preached": A History and Theol­ Price and Her Family, ed. by Robert H. Felsing, 15:181-183. ogy of Assemblies of God ForeignMissionsSince 1959.vol. 2, 16:138. Priest, Doug, Jr.-Doing Theology with the Maasai, 16:45. McGee, Gary B., Stanley M. Burgess, and Patrick H. Alexander, eds.­ Puls, Joan, o.s.F.-A Spirituality of Compassion, 13:92. Dictionary of Pentecostal and Charismatic Movements, 13:181-182.

188 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Rajashekar, J. Paul, and Allan R. Brockway, eds.-New Religious Move­ Stanley, Brian-The Bible and the Flag: Protestant Missions and British ments and the Churches, 13:38. Imperialism in the Nineteenth and Twentieth Centuries, 16:175. Ranson, Charles W.-A Missionary Pilgrimage, 13:86. Stine, Philip C., eds.-Bible Translation and the Spread of the Church: The Reapsome, James W., and David B.Barrett-Seven Hundred Plans to Evan­ Last 200 Years, 16:173-174. gelize the World: The Rise of a Global Evangelization Movement, Stevens, Marcia, and Malcolm-Against the Devil's Current: The Life and 13:183-184. Times of Cyrus Hamlin, 14:129-130. Reid, Daniel G., et al., eds.-Dictionary of Christianity in America, 14:183­ Stoll, David-Is Latin American Turning Protestant? The Politics of Evan­ 184. gelical Growth, 14:181. Roberts, W. Dayton, and John A. Siewert, eds.-Mission Handbook, 14th Sundermeier, Theo, and Karl Muller, eds.-Lexikon missionstheologischer Edition, Canada/USA Protestant Ministries Overseas, 14:38. Grundbegriffe, 13:140. Rogal, SamuelJ.-JohnWesley's Mission to Scotland, 1751-1790,16:141-142. Swain, David L., and Kumazawa Yoshinobu, eds.-Christianity in Japan, Ronan, Charles E., S. J., and Bonnie B. C. Oh, eds.-East Meets West: The 1971-1990.Successor to The Japan Christian Yearbook, 16:182. Jesuits in China, 1582-1773,15:38-39. Swidler, Leonard, et al.-Death or Dialogue? From the Age of Monologue to Roth, Fr. Heinrich, S.J.-The Sanskrit Grammar and Manuscripts of Father the Age of Dialogue, 16:41-42. Heinrich Roth S. J. (1620-1668). Facsimile edition of Biblioteca Swidler,Leonard,andPaul Mojzes, eds.-ChristianMission andInterreligious Nazionale, Rome, Mss. Or. 171 and 172, intr. by Anulf Camps and Dialogue, 15:129. Jean-Claude Muller, 14:132-133. Takenaka, Masao-God is Rice: Asian Culture and Christian Faith, 13:40. Ruether, Herman J. and Rosemary Radford Ruether-The Wrath of Jonah: Tamez, Elsa-Against Machismo: Rubem Alves, Leonardo Boff, Gustavo The Crisis of Religious Nationalism in the Israeli-Palestinian Con­ Gutierrez, Jose Miguel Bonino, Juan Luis Segundo...and Others flict, 16:138-139. Talk about the Struggle of Women, 13:90-91. Russell, Letty M., et al., eds.-Inheriting Our Mothers's Gardens: Feminist Taylor, William D., and Emilio A. Nunez C.-Crisis in Latin America, 15:132. Theology in Third World Perspective,13:84. Thomas, M. M.-Risking Christ for Christ's Sake: Towards an Ecumenical Samuel, Vinay, and Albrecht Hauser, eds.-Proclaiming Christ in Christ's Theology of Pluralism, 13:91-92. Way: Studies in Integral Evangelism, 15:36. Thompson, Jack, ed.-From Nyassa to Tanganyika: The Journal of James Sanneh, Lamin-The [akhanke Muslim Clerics: A Religious and Historical Stewart C. E. in Central Africa 1876-1879, 16:178. Study of Islam in Senegambia, 16:37. Ting, Bishop K. H.-No Longer Strangers: Selected Writings of Bishop K. H. __Translating the Message: The Missionary Impact on Culture, 15:86­ Ting, ed. by Raymond L. Whitehead, 15:181-182. 87. Tucker, Ruth A.-Another Gospel: Alternative Religions and the New Age Sargant, Norman C.-From Missions to Church in Karnataka: 1920-1950, Movement, 15:139-140. 15:133. ___ Guardians of the Great Commission: The Story of Women in Modern Sawatsky, Walter-After the Glasnost Revolution: Soviet Evangelicals and Missions, 13:135-136. Western Missions, 16:54-60. Tyson, Joseph B., ed.-Luke-Acts and the Jewish People: Eight Critical Scherer, James A.--Gospel, Church, and Kingdom: Comparative Studies in Perspectives, 15:140-141. World Mission Theology, 13:31-32. Verstraelen, F. J., ed.-Decumenische Inleidung in de Missiologie: Teksten Schildgen, Robert-Toyohiko Kagawa: Apostle of Love and Social Justice, en Konteksten van het Wereldchristendom, 15:89-90. 15:42-43. Viladesan, Richard-Answering for Faith: Christ and the Human Search for Schipani, DanielS., ed.-Freedom and Discipleship: Liberation Theology in Salvation, 13:141. an Ababaptist Perspective, 15:35. Watson, David Lowes-God Does Not Foreclose: The Universal Promise of Schreiter, Robert J.-In Water and Blood: A Spirituality of Solidarity and Salvation, 16:176. Hope, 13:92. Wessels, Anton-Images of Jesus: How Jesus is Perceived and Portrayed in Scott, William Henry-A Missionary Prophet: The Church and Colonialism Non-European Cultures, 16:93-94. in the Philippines, 15:85-86. Westmeier, Karl-Wilhelm-Reconciling Heaven and Earth: The Transcen­ Shaw, R. Daniel-Transculturation: The Cultural Factor in Translation and dental Enthusiasm and Growth of an Urban ProtestantCommunity, Other Communication Tasks, 14:93-94. Bogota, Colombia, 13:86-87. Sheard, Robert B.-Interreligious Dialogue in the Catholic Church Since Whitehead, Raymond L., ed.-No Longer Strangers: Selected Writings of Vatican II: An Historical and Theological Study, 16:139-140. Bishop K. H. Ting, 15:182-183. Shenk, Wilbert R., and Joel A. Carpenter, eds.-Earthen Vessels: American Whyte, Bob-Unfinished Encounter: China and Christianity, 14:130. Evangelicals and Foreign Missions, 1880-1980, 16:43. Wickeri, Philip L.-Seeking the Common Ground: Protestant Christianity, Shermis, Michael-Jewish-Christian Relations: An Annotated Bibliography the Three Self Movement, and China's United Front, 15:90. and Resource Guide, 15:137. Wiest, Jean-Paul-Maryknoll in China: A History, 1918-1955,15:80-81. Shibley, David-A Force in the Earth: The Charismatic Renewal and World Wilde, Alexander, and Scott Mainwaring, eds.-The Progressive Church in Evangelism, 15:132-133. Latin America, 15:136-137. Shineller, Peter, S. J.-A Handbook on Inculturation, 16:137. Williams, B. David, and Rebecca C. Asedillo, eds.-Rice in the Storm: Faith Shorter, Aylward-Toward a Theology of Inculturation, 16:36. in Struggle in the Philippines, 15:86. Smalley, William A.-Translation as Mission: Bible Translation in the Mod­ Williams, C. Peter-The Ideal of the Self-Governing Church: A Study in ern Missionary Movement, 16:133. Victorian Missionary Strategy, 16:179. Sobrino, Jon, Ignacio Ellacuria, et al.-Companions of Jesus: The Jesuit Wilson, H. S., ed.-The Church on the Move: A Quest to Affirm the Biblical Martyrs of EI Salvador, 16:43-44. Faith: Essays in Honour of Peddi Victor Premasagar, 14:84-85. Sookhdeo, Patrick, ed.-New Frontiers in Mission, 13:184. Wilson, Marvin R.-Dur Father Abraham: Jewish Roots of the Christian Spink, Kathryn-A Sense of the Sacred: A Biography of Bede Griffiths, Faith, 15:83-84. 14:132. Wind, A.-Zending en Oecumene in de twintigste eeuw, 16:34-35. Spykman, Gordon, et al.-Let My People Live: Faith and Struggle in Central Woodberry, J. Dudley, ed.-Muslims and Christians on the Emmaus Road: America, 15:94. Crucial Issues in Witness Among Muslims, 15:130-136. Stackhouse, Max L., et al.-Apologia: Contextualization, Globalization, and World Council of Churches-The Theology of the Churches and the Jewish Mission in Theological Education, 13:42. People: Statements by the World Council of Churches and its Mem­ ber Churches, 15:44.

OcroBER1992 189 REVIEWERS

Adeney, Miriam, 16:36. Gray, Richard, 15:92-93. O'Connor, Daniel, 15:88. Anderson, Brooks A., 15:185-186. Gros, Jeffrey, F.5.C., 13:91. Ok, Chun Chae, 14:137. Anderson, Gerald H., 13:32, 87-88; Hackett, Rosalind I. J., 16:168. Oosthuizen, G. C., 14:138-139;16:42. 14:183-184; 15:85, 137; 16:34, 139­ Hall, Douglas John, 15:135. Parratt, John, 16:141. 140. Hambye, E. R., S. J., 13:140-141. Patterson, James A., 15:89. Anderson, Justice C., 13:185. Hedlund, Roger E., 14:87-88. Peck, George, 14:84-85. Apilado, Mariano P., 15:91-92. Heim, S. Mark, 15:37. Phillips, James M., 14:133;15:184-185. Arias, Mortimer, 14:139. Hellwig, Monika K., 14:89-90. Powell, John, 13:136. Athyal, Leelamma, 14:134. Hiebert, Frances F., 14:42-43. Presler, Titus, 16:40-41. Bakke, Raymond J., 15:80. Hiebert, Paul G., 15:41-42. Rajashekar, J. Paul, 14:128. Bassham, Rodger, 13:44-45. Hillman, Eugene, 16:45. Rees, Paul S., 13:82. Bergquist, James A., 14:186. Hinkle, John E., Jr., 14:86-87. Rhodes, J. Stephen, 16:36-37. Berryman, Philip, 15:94. Hogg, William Richey, 16:172-173. Riggans, Walter, 16:180. Blue, J. Ronald, 16:138. Hollenweger, Walter J., 13:181-182. Robert, Dana, 13:135-136;14:84. Blumhofer, Edith L., 14:126. Horner, Norman A., 14:129-130. Rodgers, Peter, 15:140-141. Bosch, David J., 15:89-90. Hummel, Charles E., 16:171-172. Ross, Andrew C., 16:178. Branson, Mark Lau, 14:92-93. Hundley, Raymond C., 14:43-44. Rubingh, Eugene, 13:40. Brasswell, George W., Jr. 13:141. Hunsberger, George R., 13:82-83. Russell, Letty M., 13:90-91. Breneman, Mervin, 13:40-41. Hunt, Everett N., Jr., 16:90; 16:176. Ryan, Patrick J., S.J., 16:37. Brunner, F. Dale, 15:81-82. Hunter, George D., III, 15:141. Sandidge, Jerry L., 13:34-35. Burrows, William R., 14:45; 15:129; Johnson, R. Park, 15:43. Scharper, Stephen B., 16:136-137. 16:168. Jones, Richard J., 14:141-142. Schreiter, Robert J., C.PP.S., 13:90; Burtness, James H'., 16:41-42. Jongeling, M. C., 16:181-182. 15:180-181. Cadorette, Curt, 15:136-137. Jonsson, John N., 13:45-46. Schroeder, Edward H., 16:172. Campbell, Debra, 16:170-171. Kaiser, Ward C., Jr., 13:36. Schrotenboer, Paul G., 13:31-32. Cardona, George, 14:132-133. Kang, Wi Jo, 14:186-187. Seddon, Philip, 13:136-137. Clarke, Thomas E., S. J., 13:92. Kasdorf, Hans, 13:140. Sharpe, Eric J., 15:78. Clooney, Francis X., S. J., 15:38-39. Kimball, Charles A., 14:130-131;16:138­ Shaw, R. Daniel, 14:138. Clymer, Kenton J., 15:85-86. 139. Shorter, Aylward, 15:93-94. Cobb, John B., Jr., 16:91-92. Klaiber, Jeffrey, S. J., 16:42,179-180. Showalter, Nathan D., 16:43. Coggins, Wade, 14:38. Klostermaier, Klaus K., 14:132. Sinclair, John H., 14:128. Cogswell, James A., 14:139-140. Kraft, Charles H., 15:37-38. Smalley, William A., 14:93-94;16:173­ Conway, Martin, 16:133-134. Kroeger, James H., M.M., 16:135, 181. 174. Cook, Guillermo, 14:39-40. Kwantes, Ann C., 15:86. Smith, Donald K., 15:142. Coote, Robert T., 13:84-85. Lamb, Christopher, 13:92-93; 14:140­ Smith, Simon E., S.J., 15:39-40; 16:43­ Cotterell, Peter G., 13:38. 141. 44. Covell, Ralph, 14:44; 16:177. Lara-Braud, Jorge, 14:127. Spindler, Marc R., 14:136. Cracknell, Kenneth, 16:176-177. Larson, Donald N., 15:138-139. Stamoolis, James J., 13:184. Crim, Keith R., 14:131. Lewis, Gordon R., 15:139-140. Starkloff, Carl F., S.J., 14:135. David, M. D., 15:133. Lewis, James F., 16:178. Stockwell, Eugene L., 14:181;15:129. D'Costa, Gavin, 13:181. Lewis, Paul, 15:93. Stowe, David M., 13:137-138;15:44. Deats, Richard L., 14:132; 16:38-39. Lindbeck, George A., 14:182. Taber, Charles R., 13:43-44;15:45. Dickson, Kwesi A., 16:170. Lindsey, William D. 13:35. Thangaraj, M. Thomas, 16:177-178. Dillman, Katherine A. W., 13:44. Long, Charles Henry, 15:182-183. TheIle, Notto R., 14:184-185. Dodge, Ralph E., 13:93-94. Mabry, Hunter P., 13:38-39. Tienou, Tite, 15:137-138;16:39-40. Downs, Frederick S., 14:184. MacInnis, Donald, 15:181-183. Torstrick, Shirley, 15:84-85. Dupuis, Jacques, S. J., 16:35-36. Marins, Jose, Carolee Chanona, and Troll, Christian W., S.J., 15:130-131. Dyrness, William, 16:93-94. Teolide M. Trevisan, 13:38. Tucker, Ruth A., 15:130. Eidberg, Peter A., 13:139. Mathews, James K., 13:86. Turaki, Yusufu, 14:88-89. Ellenberger, John D., 15:86-87. McCleary, Paul F., 13:88-89. ,', Unsworth, Virginia, S.C., 15:136. Elwood, Douglas J., 13:40, 186-187. McClung, L. Grant, Jr., 15:13(.133. van der Bent, Ans J., 16:34-35,140. Erdel, Timothy Paul, 13:42. McGarry, Michael, 15:78-80. Wagoner, Walter D., 14:137-138. Escobar, Samuel, 15:132. McGilchrist, Donald M., 16:88. Walls, Andrew W., 14:127;16:141-142. Fairbank, John K., 13:89-90. McIntosh, Estuardo, 15:134-135. Webster, Warren, 15:36. Fleming, John, 15:90. Moodie, T. Dunbar, 15:91. Weir, Benjamin M., 14:136. Forman, Charles W., 13:138-139;14:90­ Muenstermann, Herbert 0., 13:88. West, Charles C., 14:134-135. 91; 16:134. Mulholland, Kenneth B.,15:82;16:169. Westmeier, Karl-Wilhelm, 16:89-90. Foyle, Marjory F., 13:34. Neely, Alan,13:86-87; 15:40-41; 16:88­ Whiteman, Darrell, 16:137. Fung, Raymond, 13:183-184. 89. Wiest, Jean-Paul, 14:130;16:91. Gallup, Padmasani J., 13:84. Nemer, Lawrence, S.V.D., 16:179. Wilde, Theodore, 15:88. Gensichen, Hans-Werner, 15:183-184. Neuner, Joseph, S.J., 13:91-92. Wiltgen, Ralph M., S.V.D., 16:38. Gittings, Jim, 13:42. Nida, Eugene A., 16:133. Woodberry, J. Dudley, 14:91. Gittins, Anthony J., C.S.Sp., 13:37; Northup, Robert W., 15:42-43; 16:182. Xu Rulei, 15:80-81. 15:134; 16:174-175. Nthamburi, Zablon, 13:33-34. Yates, Timothy E., 14:92;16:175. Glasser, Arthur F., 15:83-84. Nussbaum, Stan, 13:41-42; 14:41. Youmans, Roger L., M.D., 15:131.

190 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH DOCTORAL DISSERTATIONS

Dissertation Notices, 16:46, 94,1 42,182. Dissertation Notices [from the Ll.S, 1987-1989], 14:142. Dissertation Notices [from the U.s ., 1988-19891, 14:187. Dissertation Notices [from the Ll.S] , 15:46,94, 187. Disserta tion Notices from the University of Birmingham, England , 1985-1988, 13:46. Dissertatio n Notices from the University of Birmingha m,England, 1989-1990, 14:94. Disser tation Notices from the University of Birmingham, England, 1990, 15:142. Dissertation Notices from the Catholic University of Nijmegen, The Neth erlands, 1969-1989, 14:45-46. Dissertation Notices [from the U.S. and Canada], 13:142. Dissertation Notices [from the Ll.S; Canada , and the Philippines], 13:94. Dissertation Notices [from the Ll.S, and England ], 13:187.

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OcroBER1992 191 Book Notes In Coming Blumhofer, EdithL.,and Joel Carpenter, eds. Twentieth-Century Evangelicalism: A Guide to the Sources. Issues New York: Garland Publishing, 1990. Pp. xv, 385. $54.

Bollinger, Edward E. Themes of Pentecostal Explosion in On the Threshold of the Closed Empire: Mid-Nineteenth Century Missions in Latin America Okinawa. Karl- Wilhelm Westmeier Pasadena, Calif.: William Carey Library, 1991. Pp. xxv, 249. Paperback $15.95. Evangelist or Homemaker? Mission Chan, Kim-Kwong, and Alan Hunter, eds. Strategies of Early Nineteenth­ Prayers and Thoughts of Chinese Christians. Century Missionary Wives in Burma Boston: Cowley Publications, 1991. Pp. 105. Paperback. No price given. and Hawaii Dana Robert Cleary, Edward L.,and Hannah Stewart-Gambino, eds. Conflict and Competition: The Latin American Church in a Changing Environ­ Crusade or Catastrophe? The Student ment. Missions Movement and World War I Boulder, Colo.: Lynne RiennerPublishers, 1992. Pp. 234. $35; paperback $16.95. Nathan D. Showalter Cohn-Sherbok, Dan,ed. The Student Foreign Missions World Religions and Human Liberation. Fellowship over Fifty-Five Years Maryknoll, N.Y.: OrbisBooks, 1992. Pp. vii, 143. $39.95; paperback $16.95. H. Wilbert Norton, Sr. Francis, T. Dayanandan, and F. J. Balasundaram, eds. Asian Expressions of Christian Commitment: A Reader in Asian Theology. My Pilgrimage in Mission-A Series, Madras: Christian Literature Society, 1992. Pp. ix, 416. Paperback. No price given. with articles by Simon Barrington-Ward Grigg, Vivo H. Daniel Beeby Cry of the Urban Poor. Samuel H. Moffett Monrovia, Calif.: MARC, World Vision International, 1992. Pp. 295. Paperback $10.95. William Pannell John V. Taylor Kimball, Charles A. and others Angle of Vision: Christians and the Middle East. New York: Friendship Press, 1992. Pp. vii, 120.Paperback $7.95. In our Series on the Legacy of Outstanding Missionary Figures of Kinnamon, Michael, ed. the Nineteenth and Twentieth Signs of the Spirit: Official Report, Seventh Assembly, Canberra, Australia, 7-20 Centuries, articles about February 1991. Charles H. Brent Geneva: World Council ofChurches; Grand Rapids, Mich.: Wm.B.Eerdmans, 1991. Pp.xiv, Amy Carmichael 396. Paperback $23.50/SFr 35/£13.95. Donald Fraser Melvin Hodges Oduyoye, Mercy Amba,and Musimbi R. A. Kanyoro, eds. J. C. Hoekendijk The Will to Arise: Women, Tradition, and the Church in Africa. Jacob [ocz Maryknoll, N.Y.: Orbis Books, 1992. Pp. viii, 230. Paperback $16.95. ~ Lewis Bevan Jones Pobee, John Samuel, ed. Adoniram Judson Exploring Afro-Christology. Hannah Kilham Frankfurt am Main: Peter Lang, 1992. Pp. 155. Paperback $29.95/DM49. Johann Ludwig Krapf Lars Peter Larsen Pousson, Edward K. Robert Mackie Spreading the Flame: Charismatic Churches and Missions Today. W. A. P. Martin Grand Rapids, Mich.: Zondervan, 1992. Pp. 195. Paperback $14.99. Lottie Moon Constance E. Padwick Utuk, Efiong. John Philip From New York to Ibadan: The Impact of African Questions on the Making of Pius XI Ecumenical Mission Mandates, 1900-1958. Timothy Richard New York: Peter Lang, 1991. Pp. xiv, 350. $54.95. John Ritchie Ruth Rouse Weaver, Dorothy Jean. Friedrich Schwager Matthew's Missionary Discourse: A Literary Critical Analysis. William Taylor Sheffield, England: Sheffield Academic Press, 1990. Pp. 250. £30/$50. Franz Michael Zahn