Vol. 14, No.4 nteroatlooa• October 1990 etlo • • Mission Enroute to A.D. 2000

s the world moves into the last decade of the twentieth A century, the INTERNATIONAL BULLETIN offers the final three of sixteen essays in our series on "Mission in the 1990s." Our authors remind us once again that responsible world mission On Page demands a proper blending of new and old. 146 Mission in the 1990s: Three Views Recalling an old Sunday School favorite, "Tell Me the Old, I. Emilio Castro Old Story," Emilio Castro declares, "In the jungle of compet­ II. David J. Bosch itive offerings of miracle solutions to all human problems, a finger III. L. Grant McClung, Jr. pointing clearly to Jesus, the Lamb of God, is the best service we can render to the world today." This must be linked with "mis­ 158 What We Can Learn from Y. T. Wu Today sion in Christ's way," and with a new appreciation of the "power K. H. Ting and wisdom of the Spirit" not only in mission traditionally con­ ceived but in the care and sustenance of all creation. 161 The Legacy of Sadhu Sundar Singh In his contribution to the series, David Bosch shares high­ Eric J. Sharpe lights of his forthcoming book Transforming Mission. He draws on biblical, historical, sociological, and hermeneutical studies to show 164 Noteworthy that the missiological principle of contextualization "suggests the experimental and contingent nature of all theology." Old, 167 My Pilgrimage in Mission Western-oriented theological structures must answer to new in­ T. A. Beetham sights from other quarters of the world church. Bosch also sees as "new" the recovery of the eschatological horizon of mission. 172 Christian Mission and Religious Pluralism: A These and other factors, in Bosch's view, amount to "a new Selected Bibliography of 175 Books in English, paradigm" of mission. 1970-1990 L. Grant McClung, [r., concludes our series with an assess­ Gerald H. Anderson ment of the role and contribution of the Pentecostal/Charismatic movement. Here, another "old" element is recovered as 177 150 Outstanding Books for Mission Studies "new": the centrality of the Holy Spirit in mission. "With our talk of 'dialogue' and 'trialogue,''' says McClung,"we 178 Author's Reply are overdue for 'Pneumalogue'-hearing what the Spirit is saying to the churches." 181 Book Reviews Equally profitable reading will be found in this issue in essays on Y. T. Wu, as contributed by Bishop K. H. Ting, and Sadhu 187 Dissertation Notices Sundar Singh, by Eric J. Sharpe. T. A. Beetham's "My Pil­ grimage in Mission" recalls a career that spanned the training of 188 Index, 1990 church leaders in Ghana to providing in his later years ecumenical liaison for mission agencies in Britain and national churches in 192 Book Notes Africa. Finally, this issue offers two extended lists of books, many of which are essential reading if we are to faithfully incorporate the "new" and "old" in mission enroute to A.D. 2000. of lsslonory• • scorch Mission in the 1990s: Three Views

I. Emilio Castro

n June 1989 the World Council of Churches Commission situation confronted by the churches. On the one side they are I on World Mission and Evangelism held a conference in called to occupy the spiritual vacuum left by the disappearance San Antonio, Texas, to address mission in the 1990s under the of a prevailing ideology and are invited to fulfill their classical title "Your Will Be Done-Mission in Christ's Way." For a full roles of preserving loyalty to and integration of society. On the discussion of our topic, I refer the reader to the report and pub­ other side, that appeal to the churches is not always made on lications from that conference. Here I limit myself to three em­ gospel grounds but as a convenient tool to provide cohesion in phases that I consider central to authentic mission today. societies that are searching again for their historical identity. The real challenge is to put gospel content to the new church loyalty, Telling the Story of Jesus to provide a direct link to the story, teaching, life, death and resurrection of Jesus Christ as the foundation stone on which to Mission in the 1990s needs to concentrate on spreading the actual rebuild personal and social life. knowledge of the story of Jesus of Nazareth. "Tell me the old, The emotion of religiosity is there but the knowledge is lack­ old story" is the refrain of an old hymn we used to sing in Sunday ing. The translation, publication, and distribution of the Bible are School. Yet the telling of that story is our most urgent mission once again central to the fulfillment of our vocation. Countries challenge today. We are confronted by secular societies, by a that have been fighting for years for permission to print or import spreading consumerism in which even the central aspects of our limited numbers of Bibles (where even today, on the black market, faith like the incarnation of the Son of God have been transformed a Bible is sold at astronomical prices) are in desperate need of into objects of commercialization. Jesus, the church, Christianity, gospel literature that can provide real-life content to the religious are taken for granted. Especially in the Western world churches symbols. After so many decades of being denied education with belong to the panorama, but not many people expect important Christian references, there is an accumulated challenge to provide those references for the older generation and to assure especially that today's children and teenagers know the sources of our A finger pointing clearly to Christian faith so that they may have valid points of reference to go beyond their ethnic loyalties to loyalty to the Savior, Redeemer, Jesus, the Lamb of God, is and Lord of all. the best service we can Another aspect of our present situation that obliges us to concentrate our thoughts on the telling of the story of Jesus Christ render. is interreligious dialogue, which is an increasingly common ex­ perience for Christians in every corner of the earth. The inter­ religious encounter that in the past was the privilege of missionaries things to happen through them: "Can anything good come or travelers is becoming today an experience available to every out of Nazareth?" (john 1:46). Once again the answer to our Christian. It is important in these encounters to be aware of the modern world needs to be: "Come and see." The passing of nature of our distinctiveness, of our contribution, and of the cen­ the Christian tradition, the events of the life of Jesus Christ, to ter of our life. The story of Jesus Christ is the real novelty, the the present and coming generations is both fundamental and new breakthrough. In the 1990s, like the apostle Paul, we must difficult: fundamental, because finally it is the only contribution be ready to say: "For I decided to know nothing among you we have to offer to modernity-a mirror, a point of reference, a except Jesus Christ and him crucified" (1 Cor. 2:2). yardstick, a life, Jesus Christ; but difficult, because this very life has been made the object of manipulation and reductionism, of The Redeeming of History soap operas, of commercial deformations. In the jungle of com­ petitive offerings of miracle solutions to all human problems, a Mission in the 1990s needs to recover afresh Jesus' way of mission. finger pointing clearly to Jesus, the Lamb of God, is the best The year 1992 is an obvious reference date; five hundred years service we can render to the world today. have passed since the Spanish arrived in America. Official cele­ It is easier to see the fundamental importance of this central brations will be organized in Spain and every main city in Latin dimension of our missionary work when we consider present America. For Spain it is a clear attempt to remind the world that events in former socialist societies, where the breaking down of their country was a great power, that there was a time when the a monolithic culture built around atheistic presuppositions is sun never set over the Spanish empire. But for the church of Jesus opening doors for the recovering of religious experience and re­ Christ it is also a reminder of the fact that along with the con­ ligious participation. But the real danger is that this religiosity querors came the missionaries, and the Gospel was spread all that eagerly looks back to old national traditions is not necessarily over the continent. The strange historical alliance of the sword recovering the tradition of Jesus Christ. The growth of alliances and cross has meant the submission of practically all inhabitants of ethnic groups and confessional affirmations, whether in of the continent to the Roman Catholic Church. It is a model of Yugoslavia or the Ukraine, etc., indicates the highly sensitive evangelization that belongs to our history, with its shadows but also with its lights. The question for us is not to engage in a celebration of that colonial past nor to profit from that occa­ sion to celebrate the fact that Protestant missions came to Latin Emilio Castro, a Methodist ministerfrom Uruguay, is General Secretary of the America to break the cultural monopoly the Catholic church had World Council of Churches.

146 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH enjoyed in this continent during so many centuries. It is not a International Bulletin moment for the glorification of the past; it is a moment for a sober assessment of its meaning, especially from the perspective of the of Missionary Research indigenous Indian population or the black people who were brought as slave laborers to this continent. Established 1950 by R. Pierce Beaver as Occasional Bulletin from the Missionary Research Library. Named Occasional Bulletin of Missionary From a European perspective a Te Deum could be called for: Research 1977. Renamed INTERNATIONAL BULLETIN OFMISSIONARY RESEARCH from the perspective of the oppressed people of the Americas, 1981. the survivors of the original inhabitants of those countries, it will be the occasion for a Requiem. We cannot change history; we can Published quarterly in January, April, July, and October by the only try to redeem it. The fact is that the church of Jesus Christ is planted in the Americas. The Spanish conquest is ahistorical Overseas Ministries Study Center fact. Whether we want it or not, there is no way back, but there 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. is a way forward in the spirit of Jesus Christ to claim the best of Telephone: (203) 624-6672 the Afro-American heritage and see how that heritage illuminates Editor: Associate Editor: Assistant Editor: our perceptions and our obedience to Jesus Christ. Can we, out Gerald H. Anderson James M. Phillips Robert 1: Coote of the treasures of the Gospel, come afresh to recognize the hid­ Contributing Editors den and permanent richness of the Indo-African culture and re­ Catalino G. Arevalo/ S}, Dana L. Robert ligiosity? The Americas were not an empty continent. Diverse David B. Barrett Lamin Sanneh and multiple developments of great civilizations flourished there Samuel Escobar Thomas F. Stransky, C.S.P. among the Incan, Mayan and Aztecan peoples. Great advances Barbara Hendricks, M.M. Charles R. Taber had been made in agriculture, food production, social protection Norman A. Horner Ruth A. Tucker of the poor, etc. There was no freedom in the Americas, just as Mary Motte, F.M.M. Desmond Tutu there was no freedom in Europe either at that time. But the re­ Lesslie Newbigin Anastasios Yannoulatos placing of Incan power by the conquerors' power was not at all C. Rene Padilla linked to the Gospel of Jesus Christ but to the thirst for gold, Books for review and correspondence regarding editorial matters should wealth and power. Now the moment has come to reclaim the be addressed to the editors. Manuscripts unaccompanied by a self-ad­ best of the Gospel of Jesus Christ, which was brought to the dressed, stamped envelope (or international postal coupons) will not be Americas in the earthen vessels of the institutional church. returned. The attempts developed by liberation theology to read the Gospel afresh from the perspectives of the poor in Latin America Subscriptions: $18 for one year, $33 for two years, and $49 for three years, postpaid worldwide. Airmail delivery is $16 per year extra. Foreign sub­ are good and needed beginnings. Notwithstanding internal church scribers should send payment by bank draft in U.S. funds on a U.S. bank debates around that theology, the fundamental challenge of our or by international money order in U.S. funds. Individual copies are $6.00; mission-to allow the poor people of the continent to be bearers bulk rates upon request. Correspondence regarding subscriptions and of God's mission-is clearly established. address changes should be sent to: INTERNATIONAL BULLETIN OFMISSIONARY But 1992 and the years beyond will open a new chapter in RESEARCH, Circulation Department, ~O. Box 821, Farmingdale, New York European history. The disappearance of the Berlin wall is sym­ 11737-0821, U.S.A. bolic of the disappearance of traditional barriers all over Europe. Advertising: The constitution of the European Economic Community as a sin­ Ruth E. Taylor gle market and eventually as a confederation of European states 11 Graffam Road, South Portland, Maine 04106, U.S.A. brings challenging questions concerning the identity of the Telephone: (207) 799-4387 European continent. Societies built upon an atheist philosophy are coming close to collapse, and it is evident that churches and Articles appearing in this journal are abstracted and indexed in: religious movements will playa much more important role in the new societies. This is a chance for the whole of Europe to raise Bibliografia Missionaria Christian Periodical Index basic questions on the aims of their living together, the values Guide to People in Periodical Literature for their community life. Guide to Social Science and Religion in Periodical Literature A proposal is being advanced from inside Christian circles Missionalia to shape Europe as a Christian continent; a serious missiological Religion and Theological Abstracts debate is necessary to discuss alternatives. Personally, I do not Religion Index One: Periodicals believe that it would be good for the total mission of the church in the world if a particular region were considered a "Christian Opinions expressed in the INTERNATIONAL BULLETIN are those of the au­ continent." That would invite other religions to constitute a for­ thors and not necessarily of the Overseas Ministries Study Center. tress of their own and would also mean an invitation to Christian minorities in other continents to emigrate to Europe, the so-called Copyright © 1990 by Overseas Ministries Study Center. All rights reserved. Christian continent! One of the major difficulties of Christian Second-class postage paid at New Haven, Connecticut. minorities, especially in Asia, is precisely that of their recognition POSTMASTER: Send address changes to INTERNATIONAL BULLETIN OF as full citizens of nations where the majority of the population MISSIONARY RESEARCH, P.O. Box 821, Farmingdale, New York 11737-0821, and sometimes the public institutions recognize other religious U.S.A. loyalties. "Mission in Christ's Way" will invite us to think of Europe not as a Christian fortress but as a place where Christians ISSN 0272-6122 are able to proclaim the Gospel of Jesus Christ as full participants in all sectors of society, so that the spirit of Jesus Christ may permeate that society.

OCTOBER 1990 147 It is very difficult for Christians in Europe to avoid a certain The Renewing of Creation sense of triumphalism as they see the developments in Eastern Europe and the incredible economic developments of the West! Mission in the 1990s will need to be mission in the power and Should they not dream of returning to the values of an "ideal" wisdom of the Spirit. As we learn to think of the future, two Christendom of the Middle Ages? The Reformation took place different phenomena call the World Council of Churches to con­ and the value of a personal decision before God was duly em­ centrate on a prayerful search for the presence and action of the phasized. The American and French revolutions took place de­ Holy Spirit. One is the new power acquired by humankind to manding the full freedom of the person and accepting religiously manipulate life in such a way as to question seriously the notions pluralist societies. The Marxist revolution also took place and of the spirit, of freedom, and of responsibility. We have here, of dimensions of social justice belong today to everybody's con­ course, serious ethical problems and socioeconomic conse­ sciousness. There is no way back but there is always a way for­ quences, but more important are the implicit challenges to the ward in the spirit of Jesus Christ. It is in interaction with all those whole humanistic tradition of the Christian faith that has affirmed forces that have shaped the life of humanity, especially in Europe human freedom, the capacity to respond to God's calling, and in the last four or five centuries, that a new Europe will be rebuilt. the dialogical nature of human beings as an affirmation of the Inside that rebuilding we need to formulate the Gospel of Jesus image of God in humankind. The mission of the church will be Christ and our Christian vocation. Maybe the answers provided obliged to spell out the meaning of spirituality in a world in which by liberal Christianity to the challenges of modernity were in­ all aspects of life have been brought under the control of scientific, adequate, but their awareness of the challenges and the attempt almost mechanistic styles of work. In this theological and spiritual to cope with them in a humble, servant, dialogical witness and research we might be assisted by new affirmations of modern spirit are of fundamental importance for today. science about the fundamentally chaotic, arbitrary, perhaps even "Mission in Christ's Way," in Christ's spirit, with Christ's freedom-filled reality, which seems to consitute both the micro­ attitude, is central to our acceptance of the plurality of religious and macro-systems of the universe. Interaction between that pre­ opinion prevailing in the world today. Our challenge is to build vailing chaos and the human capacity to perceive an organized societies where peoples of different religious loyalties will live reality is the new intellectual battleground against which the per­ side by side, giving testimony to their respective convictions and ception of the spiritual world, the presence of God, the reality of uniting forces in the building up of a common society. In the last prayer, the calling to repentance and conversion, and the affir­ decades we took for granted that a secular society of Western mation of the infinite value of every human being needs to be style was the model that could provide religious freedom and affirmed and tested. This is a theological, intellectual challenge of first magnitude. The powerful reality of the spiritual life in the poor people of the "Mission in Christ's earth, the reality of the growth of the church through charismatic renewal should be an encouragement to theological work that Way" is central to our fully assumes the responsibility of challenging the lack of spiritual acceptance of the plurality references, of transcendental dimensions in so much of the con­ temporary intellectual debate. When it is announced that we will of religious opinion put a person on Mars in the year 2020, when new technologies prevailing today. are developed to penetrate the mysteries of the creation of the universe, we need to hear again the simplicity of the Psalmist who said: "When I look at thy heavens, the work of thy fingers, tolerance everywhere in the world. Today we discover that es­ the moon and the stars which thou hast established; what is man pecially our Muslim friends are unable to accept a secular society that thou art mindful of him, and the son of man that thou dost because this contradicts some of the Qur'an's fundamental care for him?" (Ps. 8:3-4). From this understanding we have the affirmations concerning the rights of God over all human life. capacity today to respond intellectually, ethically, and existen­ Christians who are proclaiming the Lordship of Jesus Christ could tially that human beings are creatures made by God's hands, also be tempted by a theocratic organization of society; however, called to develop relations with God, relations of love, freedom, since that Lordship is the Lordship of the crucified Christ, this and communion that go far beyond whatever could be measured temptation should be resisted. or weighed. The challenge before us is how to help shape societies able There is a new growing awareness of the world of nature, to recognize common human values that could be supported from as created and sustained by God, which challenges easy dismissal different theological andphilosophicalperspectives-inparticular, of the earth as only a tool or a material at the disposal and ar­ how to provide for living together in full religious freedom within bitrariness of human beings. The ecological catastrophe that a frame of reference that recognizes the significance of the spir­ threatens the world today demands, of course, technical re­ itual values cherished by great sectors of the population. Having sponses, but much more is needed: a fundamental repentance recognized that Western secularism is a philosophical approach for the total disregard and exploitation of nature for the benefit that is not neutral, we have embarked on a common search for of humankind that should open up to a new awareness of God's new styles of conviviality, with more respect for the faith affir­ love for the whole of reality. The Spirit, like a mother, hovering mations of the diverse sectors of society. Indonesia found a ten­ over the initial chaos, is God's Spirit caring for the creation even tative agreement with the famous Pancasila ideology. Countries today. Psalm 104:30 is the basic biblical reference for the 1991 like Nigeria and Sudan are dramatically searching for an answer Assembly of the World Council of Churches: "When thou to this dilemma. We all will learn from their sufferings! sendest forth thy Spirit, they are created; and thou renewest the A Christian mission carrying on the model of powerlessness face of the ground." of Jesus Christ will be able to participate humbly in the search This renewal for which we pray should be a powerful com­ for models of society that would allow the free expression of our ponent of our missionary proclamation today. But the concen­ respective convictions. tration on the Spirit is called for also by the manifestation in the

148 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH life of the church and the emergence of new Christian commu­ of personal and social life. In the spirit of Jesus Christ we need nities and movements that claim a new awareness, a new pres­ to look at our history critically and to assess both the manifes­ ence of the Holy Spirit. Inside the ambiguities of history, with all tations of God's grace and of human sinfulness; in that way we the manifestation of human frailty, this is a fact which is calling will be able to redeem history and to proclaim today a fresh our attention. Diverse manifestations of renewal are taking place appreciation for God's gifts to every nation, to every people, and within the churches, and millions of poor people proclaim the with the treasure of those gifts invite all nations to the banquet wonders of new life and new communities through the manifes­ of the kingdom, to the celebration of the Lamb of God. We need tation of the Spirit. Our response to these movements needs to to look also to the future with a mission that will contribute to be one of thankfulness, of analysis, and of participation in the the creation of human societies in which the main common values common search for a total spiritual renewal of the Christian church. of humanity will be preserved. The testimony we render to the We are very much aware of the fact that one of the gifts of the Gospel of Jesus Christ will be our basic contribution to the shaping Spirit referred to in 1 Corinthians 12:10 is the capacity to discern, of those new societies of tolerance, conviviality; and solidarity. to tell the difference between gifts coming from the Spirit and Finally, as we look to the future, we are invited to pray, those that are not. When praying for the gift of the Spirit we "Come, Holy Spirit-Renew the Whole Creation," because it venture with hope and expectation of an encounter with Chris­ is only in the power of the Spirit that we will be able to confront tians who today confess gladly the wonders of the manifestations both the intellectual and existential challenges of today: intellec­ of the Holy Spirit. tual, in the sense of preserving, affirming the image of God in every human creature and discerning God's concern for the to­ tality of the creation; existential, in participating in the historical Conclusion struggles to overcome personal and social evil, and to plant signs of the kingdom. The mission of tomorrow needs to be aware of The mission of the church should concentrate especially on the wonders that the Spirit is achieving already today so that we spreading the actual knowledge of the life, death, and resurrec­ open .wide the windows of our lives and the windows of our tion of Jesus Christ. This is the foundation stone for the rebuilding churches to the inbreaking of the freedom of the Spirit of God.

II. David J. Bosch A New Paradigm

rystal-gazing remains a hazardous undertaking. What is During the past few years I have been struggling to articulate C mission going to look like in the 1990s and beyond? (first for myself, but then also, perhaps, so as to help others) the Perhaps more important: what should mission look like? nature and implications of six ma.jor challenges the Christian mis­ In some circles there are signs of what Max Warren-shortly sionary movement has had to face during the past twenty cen­ before his death in 1977-referred to as a "failure of nerve." turies. The outcome is a manuscript that will be published in 1991 Even in those circles where people proceed as if mission means by Orbis Books under the title Transforming Mission. Drawing on "business as usual," there seems to be, deep down, nagging Thomas Kuhn and Hans Kung, 2 I suggest that in the past each questions about the nature and content of the missionary enter­ major crisis has led to a "paradigm shift" in missionary think­ prise. Can we simply continue to interpret mission as telling the ing and praxis. My purpose is to trace the contours of a new "old, old story"? How do we remain faithful both to the faith paradigm of mission now emerging as a response to contempo­ delivered to us and the unprecedented challenges facing us? rary developments. Out of a total of thirteen elements in the new What we are facing today in mission is, however, by no paradigm, I want to discuss here just three: contextualization, means the first major crisis that has confronted the church. It has common witness, and eschatology. faced similar crises in the past, e.g., when it felt forced by the logic of Jesus' ministry to move beyond the confines of the people Mission as Contextualization of the "old" covenant, or when, in the seventeenth and eight­ eenth centuries, the Enlightenment tore asunder the centuries­ It seems to me that one of the major "discoveries" of recent old unity of religion and culture, faith and life. And now-at least decades-a discovery that has far-reaching implications for our since the end of World War II-we are facing a crisis at least as understanding and practice of mission-is that every living the­ pervasive as those earlier ones. It is this circumstance that has ology is by nature a contextual theology. Early Christians sensed led to Widespread uncertainty and even malaise. Still, as Hendrik that the Gospel had to have meaning within the context of a Kraemer said more than thirty years ago, 1 this does not mean particular situation, and they theologized accordingly. Our four that we stand at the end of mission; rather, "we stand at the Gospels are, to no small degree, four different attempts at con­ definite end of a specific period or era of mission, and the clearer textualizing the Gospel for different situations and readers. In the we see this and accept this with all our heart, the better." We are subsequent centuries, however, the Christian community began called to a new "pioneer task which will be more demanding to lose sight of the intrinsically contextual nature of the Christian and less romantic than the heroic deeds of the past missionary faith. Ideas and principles were deemed to be primary, eternal, era." and unchanging; their "application" was merely secondary. Deviations from what was held to be "orthodox" were de­ clared to be "heterodox"; creeds were designed to encapsulate the "eternal truth" and were used as shibboleths to determine David J. Bosch is Professor and Head of the Department of Missiology in the the difference between acceptable and unacceptable views. Faculty of Theology at the University of South Africa, Pretoria, and Editor of This pattern persisted for many centuries in all branches of Missionalia, journal of the Southern African Missiological Society. Christianity.

OCTOBER 1990 149 A breakthrough came only recently, with the discovery that theologizing almost automatically meant a schism from the mother not only was all theology contextual but also that this was the body and the formation of an "independent" church. Now, only way in which theology can be meaningful. J. L. Segundo however, self-theologizing is taking place also within the tradi­ expressed the new "epistemological break" as taking the form tional "mission" churches, Catholic and Protestant. The 1977 of a "hermeneutical circle" in which praxis has the primacy Apostolic Exhortation, Catechesi Tradendae, as well as various Prot­ and reflection becomes a second (not a secondary) act of theology. 3 estant documents and publications, state quite frankly that the Thought is not to be conceived as prior to being, nor reason to Christian faith has to be rethought, reformulated, and lived anew action; rather, they stand and fall together. in each human culture. This approach breaks once and for all Contextualization means the end of any universal theology with the idea of the faith as "kernel" and of culture as the and suggests the experimental and contingent nature of all the­ "husk." A more appropriate metaphor would be that of the ology. This does not mean that the context is to be taken as the flowering of a seed implanted into the soil of a particular culture. sole au thority for theological reflection. In fact, where this happens, Just as liberation theology does not imply a blanket endorse­ we do not have contextualization, but contextualism (where ment of any cause anybody cares to declare holy, inculturation "God" is reduced to and identified with the historical process). also has its limits. Inculturation has a critical dimension. The faith The rediscovery of the contextual nature of all theology has and its cultural expression are never completely coterminous. But had particular importance for what has become known as "lib­ then, this applies to the church in the West as much as it does eration theology" in all its forms. At least since the time of Con­ to the church in the East and the South. In a very real sense, stantine, theology was conducted "from above" as an elitist then, the Gospel is foreign to every culture and, likewise, incul­ enterprise (except in the case of minority Christian communities, turation is never a completed process. We should not, strictly traditionally referred to as "sects"); its main source (apart from speaking, use the past participle "inculturated." This is so not Scripture and tradition) was philosophy, and its main interlocutor only because culture is not static, but also because the church was the educated nonbeliever. Contextual theology, on the other may be led into previously unknown mysteries of the faith. The­ ology is always theology in the making, in the process of being contextualized and inculturated. The Gospel is foreign to In our present situation yet another dimension has to be added: just as we have always taken it for granted that the church every culture and in the Third World needs the church in the West, we are now inculturation is never a discovering that the obverse is equally true. We all need each other; we influence, challenge, enrich, and invigorate each other. completed process. What we should be involved in, then, is not just "incultura­ tion" but "interculturation.:" A "homogeneous unit" church may become so in-grown that it believes its perspective on the hand, is theology "from below"; its main source (apart from Gospel to be the only legitimate one. The church must be a place Scripture and tradition) is the social sciences, and its main inter­ to feel at home, but if only we feel at home in it, something has locutors are the poor and the culturally marginalized.' gone wrong. Local incarnations of the faith should not be too If the theme of liberation constitutes the first and best-known local. While acting locally, we have to think globally, in terms of model of contextual theology in our own time, then the theme the whole church. of inculturation represents a second important model. The Chris­ tian church was born in a cross-cultural milieu and, in the early Mission as Common Witness centuries, inculturated itself in a variety of societies: Syriac, Greek, Roman, Coptic, Armenian, Ethiopian, etc. After Constantine, The remark with which I concluded the previous paragraph hints however, the church itself became the bearer of culture and put at another characteristic of the emerging missionary paradigm: its peculiar Western stamp on the Gospel. Blind to the fact that its intrinsic ecumenical nature. The evangelical awakenings at the its theology was culturally conditioned, the Western church in end of the eighteenth century introduced the first ecumenical era modern times exported its assumed supra-cultural and univer­ into Protestantism. By the third decade of the nineteenth century, sally valid theology with little compunction to the non-Western however, the fervor for cooperation had begun to peter out. It world. In order to expedite the conversion process, however, was only reintroduced at the beginning of the twentieth century; some adjustments had to be made. In Catholic missions this strat­ and from the very beginning, the new ecumenical era was in­ egy was usually called "accommodation" or "adaptation"; trinsically linked to mission. The first global manifestation of the in Protestantism it was referred to as "indigenization." These ecumenical idea was the Edinburgh World Missionary Conference terms were, of course, not applied to the church in the West: (1910). It was gradually beginning to dawn on Christians that there the faith was already fully "at home." What had long authentic mission was impossible without authentic unity; like­ ago been completed in the West had, however, still to take place wise, it was inconceivable to divorce the church's obligation to in the Third World. take the Gospel to the whole world from its obligation to draw The exigencies of the accommodation debate are well known, all Christ's people together. particularly as they emerged around the so-called "Rites Con­ The dichotomy, on the global structural level, between unity troversy" in China and India. After that, the terms of accom­ and mission was only overcome at the World Council of Churches modation were rigidly circumscribed in Catholicism. In New Delhi assembly (1961), where the International Missionary Protestantism the situation was only apparently but not really Council integrated with the WCC. The following year the Second fundamentally different. Protestant mission agencies pursued the Vatican Council met and its documents on the church, on mission, ideal of the "Three-Selfs" for "their" younger churches: the and .on ecumenism underscored much of what has been devel­ latter were expected to become self-governing, self-supporting, oping in Protestantism. It is remarkable how Catholic documents and self-expanding churches. A fourth "self," self-theologiz­ have been modifying the manner in which they refer to Protes­ ing, is only now being added. For a long time any form of self- tants: from calling them "heretics" or "schismatics," the

150 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH appellations have been softened to "dissenters", "sepa­ entire field of German missiology may be characterized as "es­ rated brethren" and, eventually, "brothers and sisters in Christ." chatological.":" And what is true of German missiology has, in The very word "mission," first applied to the Jesuit settlements fact, become true of the entire ecumenical and Roman Catholic in northern Germany, whose task it was to reconvert Lutherans missionary movement as well. Gone is the optimism of the Social to the Catholic church," originally had an anti-Protestant ring to Gospel and of the "secular 1960s." There is a new awareness it. Even the praying of the Lord's Prayer together with Protestants, of crisis, of judgment, of the preliminary nature of our human was proscribed until 1949. In light of this, Vatican II represents endeavors, of the imminence of God's reign. a paradigm shift of ma.jor proportions in respect of Catholic-Prot­ In twentieth-century evangelical circles, particularly in North estant-Orthodox relations. James Crumley describes the adoption America, an even more far-reaching eschatologization of mission of the Decree on Ecumenism by the council as "the most im­ has been taking place. The overriding purpose of mission here portant single event in the somewhat chequered history of the (it sometimes seems) is the preparation of people for the hereafter, ecumenical movement.r" It characterizes "the restoration of ensuring for each a safe passage to heaven. The only real history unity among all Christians" as a ma.jor concern of the council, is the history of missions: it is the hand on the clock of the world, since division among Christians "contradicts the will of Christ, telling us what time it is and when we may be expecting Christ's scandalizes the world, and damages that most holy cause, the return. Once again-as was the case during the last two decades preaching of the Gospel to every creature." Likewise, ten years of the nineteenth century-the hearts of thousands of Christians after the council, the apostolic exhortation Evangelii Nuntiandi, are enkindled by the slogan about the evangelization of the world insisted on "a collaboration marked by a greater commitment before the dawn of the new century, sometimes with the added to the Christian brethren with whom we are not yet united in notion of hastening Christ's return in this way. perfect unity." There can be no doubt that the contemporary rediscovery of The new reality finds expression, inter alia, in the term the eschatological dimension of all authentic mission--even if it "common untnese/" The mutual coordination of mission and sometimes manifests itself in rather bizarre forms-is part of an unity is non-negotiable, not merely because of the new situation emerging paradigm. There is today Widespread agreement that the church is facing in the world, but because God's people is eschatology determines the horizon of all Christian understand­ one and its task in the world is one. It does not follow from this ing, even if we are still groping for its precise meaning. We need that all Christians will ever agree; however, disagreement should an eschatology for mission that is both future-directed andoriented not be a reason for breaking off community. In the midst of all to the here and now, which holds in creative tension the "not our diversity there is a center: Jesus Christ. And, ultimately, unity in mission and mission in unity do not merely serve the church but, through the church-the sacramentum mundi-stand in the ser­ The mutual coordination vice of humankind and seek to manifest the cosmic rule of Christ. 9 In the words of the 1989 CWME meeting in San Antonio: "The of mission and unity is church is called again and again to be a prophetic sign and fore­ non-negotiable because taste of the unity and renewal of the human family as envisioned God's people is one and in God's promised reign." If we are honest, of course, we would have to admit that all its task in the world is of this is little more than eschatological lightning on a distant one. horizon. Both the "united church in mission" and the "un­ ity of humankind" are, in a sense, fictions. But they constitute a vision that is indispensable if we want to do justice to what it yet" and the "already," justification as well as justice, the means to be church, and to live creatively and missionally in the face of the eschatological tension that belongs to our very being gospel of salvation and the gospel of liberation. Living in the force field of the assurance of salvation already received and the final as Christians. victory already secured, the believer gets involved in the urgency Mission as Action in Hope of the task at hand. The emerging eschatological perspective means that the world Ernst Troeltsch once said of nineteenth century (liberal) theology: is no longer viewed as a hindrance: it is a challenge. This does "The eschatology office is mostly closed." One of the most not suggest any immanental, progressivistic, evolutionary con­ striking characteristics of twentieth-century theology and mis­ cept of the reign of God as human product. Rather, it belongs to siology, however, is the rediscovery of eschatology, first in Prot­ the essence of Christian teleology that it doubts that the escha­ estantism, then in Catholicism. In our century the "eschatology tological vision can be fully realized in history. 11 God's transfor­ office" has been working overtime. mation is different from human innovation. God takes us by The theology of the early church was, of course, eschatolog­ surprise. God is always before us, the coming triumph bidding ical through and through. Since the patristic period, however, us to follow-as Beker has so lucidly illustrated in respect of Paul's the eschatological horizon became blurred. All "realist" models theology. 12 From this perspective, then, the future holds the pri­ of eschatology were suppressed in mainline churches and rele­ macy. The ultimate triumph remains uniquely God's gift. It is gated to sectarian fringes. In eighteenth and nineteenth-century God who makes all things new (Rev. 21:5). If we turn off the Protestantism, for instance, the dominant eschatological view was lighthouse of eschatology we can only grope around in darkness postmillennial, a view which, in the Social Gospel movement, and despair. And it is precisely the vision of God's triumph that became almost entirely innerworldly. The twentieth century, makes it impossible to look for sanctuary in quietism, neutrality, however, saw a reopening of the eschatology office in virtually or withdrawal from the world. all branches of the Christian church-a circumstance that deeply We do distinguish between hope for the ultimate and perfect influenced missionary thinking and practice as well. Ludwig on the one hand, and hope for the penultimate and approximate, Wiedenmann;" for instance, argues that, since the 1930s, the on the other. We make this distinction under protest, with pain,

OCTOBER 1990 151 and at the same time with realism. We perform our mission in expectation as action in hope. 13 Witnessing to the gospel of present hope. So, if Margull was correct in referring to the evangelistic salvation and future hope we are identifying with the awesome dimension of our missionary calling as hope in action, it may be birth pangs of God's new creation. appropriate to label mission in the context of our eschatological

Notes ------­ 1. Hendrik Kraemer, Uit de nalatenschap van dr H. Kraemer (Kok: Kampen, 8. Cf. Common Witness: A Study Document of the Joint Working Group of the 1970), p. 70. This contribution was first published in 1959. RomanCatholic Church and the WorldCouncil of Churches (Geneva: World 2. Cf. Thomas S. Kuhn, The Structure of Scientific Revolutions (Chicago: Council of Churches, 2nd Printing, 1984). Univ. of Chicago Press, 1970;2nd edition, enlarged); Hans Kung, Theo­ 9. Cf. W. A. Saayman, Unity and Mission (Pretoria: Univ. of South Africa, logie im Aufbruch (Munich: Piper Verlag, 1987). 1984), pp. 21-55. 3. J. L. Segundo, TheLiberation ofTheology (Maryknoll: Orbis Books, 1976), 10. Ludwig Wiedenmann, Mission und Eschatologie: Eine Analyse der neu­ pp.7-38. eren deutschen Missionstheologie (Paderbom: Verlag Bonifacius-Druck­ 4. Cf. Per Frostin, Liberation Theology in Tanzania and South Africa: A First erei, 1965). World Perspective (Lund: Lund Univ. Press, 1988), p. 6f. 11. Cf. Max Stackhouse, Apologia: Contextualization, Globalization, andMis­ 5. Thus Joseph Blomjous, (reference in Aylward Shorter, Toward a The­ sion in Theological Education (Grand Rapids: Wm. B. Eerdmans Pub­ ologyof Inculturation [Maryknoll: Orbis Books, 1988], pp. 13-16). lishing Co., 1988), p. 206. 6. Cf. Josef Glazik, "Die neuzeitliche Mission under der Leitung der 12. Cf. J. C. Beker, Paul the Apostle: TheTriumphof Godin Lifeand Thought Propaganda-Kongregation," in Warum Mission?, Vol. 1 (St. Ottilien: (Philadelphia: Fortress Press 1980); and Paul'sApocalyptic Gospel (Phil­ EOS-Verlag, 1984), p. 29. adelphia: Fortress Press, 1984). 7. James Crumley, "Reflections on Twenty-Five Years After the Decree 13. Hans Margull, Hope in Action: The Church's Task in the World (Phila­ on Ecumenism," Ecumenical Trends 18 (1989); 146. delphia: Muhlenberg, 1962).

III. L. Grant McClung, Jr.

hat would surprise Frank and Andrew Crouch most about Some of the more prominent features of this tradition are W "Mission in the 1990s" is the fact that their spiritual noteworthy (mid-1988 appraisal): family-the modern pentecostal/charismatic movement-has • 332 million affiliated church members worldwide; (updated made it this far. When the Crouch families left the United States by Barrett to 351 million by July 1989) for Egypt in 1912, they expected their stay to be a short one since, • 19 million new members a year; in their anticipation, the Lord would return at any moment. 1 The • 54,000 new members a day; radical obedience characterizing thousands of "missionaries • $34 billion annually donated to Christian causes; of the one-way ticket" in the formative years of pentecostalism • active in 80 percent of the world's 3,300 large metropolises; accounts for the explosive growth of the most rapidly expanding • 66 percent of membership is in the Third World. 5 expression of the Christian church as we approach the end of the Barrett's cross section of worldwide pentecostalism reveals a century of its birth. composite "international pentecostal/charismatic" who is more From the beginning we pentecostals have been a strange urban than rural, more female than male, more Third World (66 breed, locked in a time warp between the past and the future. percent) than Western world, more impoverished (87 percent) When supernatural phenomena burst on the scene at the turn of than affluent, more family oriented than individualistic, and, on the twentieth century, pentecostals were certain that they were average younger than eighteen.6 living in the end time restoration of New Testament apostolic Yet, with the rapid growth and diversity, there seem to be power. They reasoned that signs and wonders were a portent of at least four main characteristics of pentecostals and charismatics Christ's imminent return. Little wonder, then, that they took off in the way we will do mission in the 1990s. The 1990s will be a with such explosive dynamism.2 decade of definition, discipleship, deterrence/distraction, and "Di­ Now, joined by our charismatic cousins in the closing quarter vine surprise." of this century, the combined movements, says researcher David B. Barrett, come in an amazing variety of 38 categories, 11,000 A Decade of Definition pentecostal denominations and 3,000 independent charismatic denominations sfread across 8,000 ethnolinguistic cultures and Biblical authority determines the beginning point for pentecostal/ 7,000 languages! Given this variety, a monolithic, homogeneous charismatic missions theology and strategizing, even if this comes pentecostal/charismatic perspective on mission in this last decade in the form of informal oral theolo~ of illiterate pentecostals in of the century is not realistic, though there are common threads many parts of the southern world. Though middle-class theo­ that make up the fabric of the pentecostal/charismatic experience." logians and ideologues in academic circles may relax previously held theological positions, practitioners who are getting the job done will continue to emulate biblical commands and models in their missions practice. The book of Acts, for example, has long L. Grant McClung, [r., a former missionary to Europe, is Assistant Professor of been the basic textbook for ministry practice and is believed by Missionsand Church Growth at the Church of God School of Theology in Cleve­ the rank and file in pentecostal/charismatic congregations to have land, Tennessee, and Adjunct Professor of Church Growth at Fuller Theological a didactic, intentional purpose for today's Christian. 8 Seminary School of World Mission. . One of the misrepresentations of our tradition is that we are

152 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH a "Spirit movement" at the expense of a firm, biblical Chris­ identity of the pentecostal movement centered on a revival raised tology in the tradition of historical theology. Nothing could be up by God for world evangelization.14 further from the truth. It is our confession that the presence of Along the way, the seedlings profited from the greenhouse the Holy Spirit will only give more and more honor to the unique of the Church Growth Movement, although Donald McGavran and indispensable revelation of God in the powerfully present and his colleagues were not the first to call attention to the out­ person of the Lord Jesus Christ. Arthur F. Glasser relates this standing growth of pentecostal missions. In 1943 J. Merle Davis witness of the Holy Spirit to the Lordship of Christ in pentecostal/ (in an International Missionary Council study) pointed to pen­ charismatic spirituality: tecostal growth in Latin America in his How The Church Grows in Brazil, and in 1954 Lesslie Newbigin suggested in The Household Many evangelicals have been challenged by the immediacy and of God (Friendship Press) that pentecostals be seen as "The reality of God that Pentecostals reflect along with their freedom and Community of The Holy Spirit" (Chap. 4).15 unabashed willingness to confess openly their allegiance to Christ. In this "Decade of Definition" there will be a rapid growth The achievementsof theirchurchesare equallyimpressive, reflecting in the science of pentecostal/charismatic studies and enough mis­ their settled conviction that the full experience of the Holy Spirit will not only move the Church closer to Jesus at its center, but at siologicalliterature to support what I feel is the emergence of a the same time, press the Church to move out into the world in definitive pentecostal/charismatic missiology. 16 As Donald W. mission.•. 9 Dayton has so aptly stated, the pentecostal/charismatic movement has a unique identity. "I am suggesting," he observed in his Pentecostal and charismatic theology maintains the necessity address to the American Society of Missology, "that Pente­ of the baptism in the Holy Spirit as the indispensable enduement costalism ought to be studied as Pentecostalism, without the as­ of power for Christian mission (Luke 24:49; Acts 1:8), that Jesus, sumptions created by assuming it to be a part of a larger genus · the exalted mediator between God and man, is the Baptizer in called 'evangelicalism.' ,,17 "I prefer the language of the 'third the Holy Spirit (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33), and force,' " he said, "and see the movement as a corrective to the classical traditions of Christian faith.,,18 that Jesus Christ continues today to do all that he began in his earthly mission (Acts 1:1).10 They would confess the trinitarian Hopefully there will be continued corrections and expansions proclamation of Peter, "Being therefore exalted at the right to the theological stories and self-examination of classical pen­ hand of God, and having received from the Father the promise tecostalism done primarily through the post-World War II cadre of the Holy Spirit, [jesus] has poured out this which you see and of mainline North American pentecostal scholars who may have hear" (Acts 2:33). been pushed into a polemical corner on one hand or lauded with In one of the more recent studies on the dynamics of evan­ acceptance from evangelicals on the other. The theological story gelical growth in Latin America, British social scientist David of mainline North American pentecostalism still has too much Martin speaks of the proliferation of pentecostals there. "In of an evangelical accent and needs to be rediscovered in a Guatemala City," he notes, "you can hardly fail to notice the fresh pentecostal/charismatic hermeneutic. After all, claims Paul number of public buses decorated with evangelical texts."!' Pomerville, "An inordinate 'silence on the Holy Spirit' is part Martin observes the frequency of the visible assertion, "Jesus of the Protestant mission heritage. The Pentecostal Movement Salva" (jesus Saves) across storefront churches in villages and addresses that silence in a significant way."!" urban barrios in every Latin American country. What the pen­ There will be a continued breaking of the silence as charis­ tecostals are telling us is that Jesus, and Jesus alone, saves. As a matics and non-North Atlantic pentecostals postulate their un­ populist movement centered on the person of Christ, pentecostals derstanding of the mission of the church in the 1990s. Where are in the Two-Thirds World should not be expected to jump on the the "Melvin Hodges" of the pentecostal/charismatic world in bandwagon of interreligious dialogue. They will continue to clearly Asia, Africa, and Latin America (and in the newly visible churches define their distinctives through the 1990s. of Eastern Europe and the Soviet Union-where for years there Pentecostals and charismatics will also continue to tell their have been more Christians, many of them pentecostal, than mem­ own story and move toward a definition of a distinctive pente­ bers of the Communist party)? When their voices are heard in costal/charismatic missiology. Melvin L. Hodges of the Assem­ leading missiological journals, the whole landscape of the mis­ blies of God was the lone pentecostal who sought to articulate a sions agenda will change. Traditional pentecostals and non­ pentecostal missiology, especially in the era of pentecostal ex­ pentecostals alike may be in for a surprisel'" pansion following World War II. His name became synonymous The Decade of Self-Definition by pentecostals and charis­ with indigenous church principles, and he was a regular dialogue matics may help to correct the negative assumptions of outside partner with nonpentecostal missiologists.Y observers--assumptions such as excessive emotionalism, priori­ With encouragement from nonpentecostal observers Hodges tizing personal experience over Scripture, a preoccupation with continued to publish occasionally, but the missiological literary tongues, demons, and the miraculous, a minimal if nonexistent reflection by pentecostals was minimal through the 1960sand 1970s. social concern." This is not to suggest that pentecostals and char­ David Hesselgrave analyzed the scarcity of articles on missiology ismatics are to be so exclusive as to be above correction from the written in two journals from 1965 to 1986 specifically from a pen­ body of Christ. (We are, too often, prone toward arrogance and tecostal/charismatic orientation. Of 949 articles presented in the triumphalism due to an inflated sense of destiny!) International ReviewofMissionduring those twenty-one years, only What will come to light, however, as we hear more case 17 (or 1.8%) were from this tradition. Of 604 articles during the studies from pentecostal/charismatic churches, is that the same years in Evangelical Missions Quarterly, a meager 2 (or .3%) "broader mission" of the church has been part and parcel of from pentecostals were printed.13 this branch of the family as an automatic outgrowth of our prior­ This trend changed in the 1980s. The seeds of pentecostal itization of "Great Commission" missions, conversion, evan­ missiology unwittingly planted by Roland Allen and A. B. gelization, and church planting. Pentecostal pastor Juan Sepulveda Simpson (see McGee, Dictionary, pp. 620-21) and nurtured by of Chile states: Melvin Hodges began to sprout in a proliferation of articles and books by insiders who claimed that the primary purpose and self-

OCTOBER 1990 153 Pentecostalism-in spite of its popular origin-did not develop a directors and sending out missionaries nowadays," says Fuller social ethic which would encourage the participation of believers School of World Mission researcher Edward K. Pousson. In a in social, labor union or political organizations, which promote landmark study that will greatly serve the church upon its pub­ social change. This does not mean that Pentecostalism failed to lication, Pousson charted the, "Origins, Aspects, and Mis­ have any social impact. Rather to the contrary, the Pentecostal sionary Activities of Independent Charismatic Churches and communities meant a powerful offering of life-meaning for wide Ministries Based in the U.S.A." (unpublished doctoral diss., March sectors excluded from our societies. 22 1990).29 "What is overlooked," says William Menzies, "is that Pen­ Seeking to build an exchange and service network among tecostals have quietly gone about social renewal in unobtru­ these groups, Howard Foltz founded the Association of Inter­ sive ways, working with the poor of this world in unheralded national Missions Services (AIMS) in the late 1980s. At their an­ corners.r" nual conference in October, 1989, AIMS launched their "Decade When social activist Ronald Sider gathered representatives of Destiny" emphasis calling on 5,000 charismatic churches to from the evangelical and pentecostal/charismatic communities for become involved in missions work in the 1990s. They also, a dialogue on social action, there was an interesting blend of "agreed to target every unreached people group in the. world "Words, Works, and Wonders" seen in the pentecostal/char­ for adoption by at least one local church and to emphasize the ismatic churches." The nonpentecostal world cannot afford to need for churches to set a specific budget earmarked for helping typecast all pentecostals and charismatics (especially internation­ unreached peoples groups.":" ally) into the affluent Hollywood media images we saw during the heyday of TV charisma in the 1980s.25 Pentecostals and charis­ A Decade of Deterrence and Distraction matics are more politically and socially involved than most casual observers suppose, but their main priority on evangelization will At this juncture I must raise cautions and concerns I have for the continue through this decade. 26 mission of the church in the 1990s, especially as it is understood by the pentecostal/charismatic community of faith. I choose the A Decade of Discipleship words "deterrence" and "distraction" to reflect the external and internal challenges to the vitality of our mission. The language of countdown and closure toward the year 2000 is To deter is "to prevent or discourage (someone) from act­ being spoken by classical mainline pentecostals and charismatics ing or proceeding by arousing fear, uncertainty." Interestingly, alike. Older groups have general denominational emphases for the word is from the same root (terrere) as the word terror," For all of the positive prognostications for the 1990s, an explosive, latent countercurrent is growing.32 Consider the mixture of the 5000 charismatic leaders burgeoning growth of the pentecostal/charismatic expression as the "second most widespread variety of Christian spiritual will gather in July 1991 for lifestyle'<" contrasted with the membership losses of previously the International dominant religious movements. Consider the aggressive pente­ costal/charismatic "to the gates of hell,,34 evangelistic mentality Charismatic Congress on contrasted by an equally determined missionary fervor and grow­ World Evangelism-a ing intolerance from cults and non-Christian religions. These con­ trasts make for one result: religious persecution. Charismatic Lausanne II? A survey of literature on mission in the 1990s produces in­ teresting terms and concepts: "Christian uniqueness," "global economic realities," "ecological crisis," "inculturation," "inter­ the decade: "Into The Harvest" (Church of God, Cleveland); religious dialogue," "liberation," "unreached people," "Target 2000" (Pentecostal Holiness Church); "Decade of "rapprochement." One word is obviously absent: martyrdom. Harvest" (Assemblies of God). Their goals are ambitious." Not that anyone should wish that experience on anyone ("The The charismatics are also enthusiastic in stating their goals spiritual gift," someone quipped, "that is used only once!"). to see the majority of the human race Christian by the end of the The fact is that the 1990s will be a decade of deterrence in which century. The North American Congress on the Holy Spirit and David Barrett's estimate of 260,000 annual Christian martyrs may World Evangelization filled the Hoosier Dome in Indianapolis, unfortunately multiply. 35 Indiana, from August 15-19, 1990, under the impatient theme, Pentecostals and charismatics believe that the primary source "Evangelize the World, Now!" Under the umbrella of the North of deterrence is spiritual. They would echo the sentiments of American Renewal Service Committee (NARSC), charismatics of Neuza Itioka that, "Certainly one of the most important issues every stripe are targeting world evangelization as priority number worldwide missions must face in the 1990s is how to confront the one." Working with international networks of charismatics, destructive supernatural evil forces that oppose the missionary they will gather 5,000 charismatic leaders together in Brighton, enterprise.T" For this reason, expect the proliferation of "power England for the International Charismatic Congress on World literature" and publications on spiritual warfare to continue. It is Evangelization in July 1991 (a charismatic Lausanne II?). The currently one of the most frequent topics in pentecostal/charis­ mushrooming growth of independent charismatic churches is one matic publications.37 of the most promising developments in the 1980s that will impact Still, the greatest challenge may come from within in what the world of missiology in the 1990s. In North America, they may be a decade of distraction. There are always the twin perils represent the fastest growing segment of American Christianity: of triumphalism and elitism, says Russell Spittler, who relates the scholarly estimates place their number at 60,000 to 100,000 con­ insights of University of Chicago church historian Martin Marty. gregations (and they are still multiplying). "Charismatic min­ Marty, says Spittler, "once observed that Pentecostals used to isters and lay people are getting more and more interested in argue God's approval upon them because they numbered so few. missions. More and more charismatic churches are hiring mission

154 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH LeamtoMake Strong Disciples

Discover the joy of Asbury's mission for ministry at the E . Stanley Jones School of World Mission and Evangelism . Master of Arts in World Mission and Evangelism Master of Theology in World Mission and Evangelism Doctor of Missiology Doctor of Mini stry Doctor of Philosophy (cooperative with University of Kentucky) Faculty participating in Asbury's emerging research tradition in discipIing include: Ronald Crandall, P.Th .D., Fuller Allan Coppedge, Ph.D., Cambridge Steve Harper, Ph.D., Duke George Hunter, Ph.D. , Northwestern Reginald Johnson, Ph .D ., Edinburgh Donald Joy, Ph .D., Indiana John Kilner, Ph .D. , Harvard Kenneth McElhanon, Ph.D ., Australian National University Steve O'Malley, Ph.D ., Drew Darrell Whiteman, Ph .D., Southern Illinois Mathias Zahniser, Ph.D ., Johns Hopkins In addition to its emerging research tradition in discipling, the ESJ School also features courses and research opportunities in theology of mission, history of mission, world religions, church growth and mission strategy, mission anthropology and indigenous Chri stianity, leadership and change agentry, communication and evangelism, urban mission and social reform. Contact Admi ssions for complete information. In continental U.S .A ., call TOLL FREE 1-800-2-ASBURY In KY (606) 858-3581, Eastern Time Zone

Asbury Theological Seminary WIlmore, KY 40390

Hear President Da vid McKenna 's radio commentary every week on "Our World," broadcast by IMS News. Consult your area religious station. But more recently, he said, the proof has shifted to the fact that and the impoverished "international pentecostal composite" there are so many.,,38 described by Barrett? Can the "urgent missiology" fired by an Can pentecostals and charismatics survive their own success? eschatological expectation of the Day of the Lord be transmitted Will North American "Baby Boomer" charismatics fall prey to to this new generation of pentecostals and charismatics?" Will a preoccupation with material prosperity and an "overrealized there be any "missionaries of the one-way ticket" in the 1990s? eschatology" in wanting the "Kingdom Now,,?39 Yuppie sub­ Will there be, in sociologist Max Weber's terms, a "routini­ urban pentecostals in North America (well-"heeled" but need- zation of charisma'T" A Decade of Divine Surprise Will North American In the end, the Christian church, pentecostals and charismatics UBaby Boomer" included, will discover that the 1990s will be God's decade. The charismatics fall prey to a glory of the Christian mission and harvest (Matthew 9:38) will be God's alone. In spite of all our strategy conferences, consultations, preoccuration with and theological reflections as we labor together with God as agents materia prosperity? of reconciliation (1 Cor. 3:9; 2 Cor. 5:18), all branches of the Chris­ tian tradition will be awed by the initiative (Acts 13:1-4) and the unpredictability of God in mission (Acts 8:26ff.; 9:10ff.; 10:9ff.). ing "healing" from monocultural myopia) may have bought Charismata cannot be contained. Michelob's pronouncement for the 1980s, "You can have it As he did for the curious disciples wanting to forecast their all!,,40 future (Acts 1:6), the Lord of mission reminds us that it is not Can pentecostal/charismatic superleaders remember their ours "to know the times or dates" but to "receive power humble roots and avoid becoming drunk with materialism, con­ when the Holy Spirit comes on you" (Acts 1:7-8 NIV). With our sumerism, and ecclesiastical power? Will the vertically oriented talk of "dialogue" and "trialogue" we are overdue for pentecostal/charismatic leadership structures make room for needed "Pneumalogue"-hearing what the Spirit is saying to the lay leadership from the female, urban, non-Western, younger, churches.

Notes ------­ _

1. Eugene N. Hastie, History of the West Central District Council of the 10. One of the better studies exploring the "fourfold gospel" of Jesus Assemblies of God (Fort Dodge, Iowa: Walterick Printing Co., 1948), p. as Savior, Baptizer, Healer, and Soon Coming King found in pente­ 143. costal theology is discussed in Donald W. Dayton, Theological Roots 2. L. Grant McClung, [r., "New Cultures. New Challenges. New of Pentecostalism (Grand Rapids, Mich.: Zondervan Publishing House, Church?" Pentecostals From theInside Out, Harold B. Smith, ed. (Whea­ 1987). ton, Ill.; Victor Books/Christianity Today, 1990), p. 105. 11. David Martin, "Speaking in Latin Tongues," National Review, Sep­ 3. David B. Barrett, "Statistics, Global," Dictionary of Pentecostal and tember 29, 1989; see also "The Hidden Fire," an interview with Charismatic Movements, Stanley M. Burgess and Gary B. McGee, eds. Martin by Tim Stafford, Christianity Today, May 14, 1990, and Martin's (Grand Rapids, Mich.: Zondervan Publishing House, 1988), p. 811. complete study (352 pp.), Tongues of Fire: TheExplosion ofProtestantism 4. See Gary B. McGee, "Assemblies of God Mission Theology: A in Latin America (Cambridge, Mass.: Basil Blackwell, Inc., 1990). Historical Perspective," International Bulletin of Missionary Research 10, 12. Cf. Melvin L. Hodges, A Theology of the Church and Its Mission: A no. 4 (1986): 166.-70, and L. Grant McClung, [r., "Theology and Pentecostal Perspective (Springfield, Mo.: Gospel Publishing House, Strategy of Pentecostal Missions," International Bulletin of Missionary 1977), and The Indigenous Church and the Missipnary (South Pasadena: Research 12, no. 1 (1988): 2-6. William Carey Library, 1978); see also a partial list of Hodges' writings 5. David B. Barrett, "The Twentieth-Century Pentecostal/Charismatic in McClung, Azusa StreetandBeyond, pp. 200-201, and articles by Gary Renewal in The Holy Spirit, With Its Goal of World Evangelization," B. McGee ("Hodges, Melvin Lyle," pp. 403-44, "Missions, International Bulletin of Missionary Research 12, no. 3 (1988): 119-29. Overseas," pp. 610-25) in the Burgess/McGee Dictionary. 6. Ibid. Also repeated in the Burgess and McGee Dictionary article (note 13. Today"s Choices for Tomorrow's Mission (Grand Rapids, Mich.: Zonder­ 3). van Publishing House, 1988). Hesselgrave includes an entire chapter 7. Eugene Nida describes Latin American pentecostals as the "Church on pentecostals/charismatics, calling them, "perhaps the most mis­ of the Dirty Bibles." The Bible is used frequently in worship services, sionary-minded segment of world Christianity" (p. 118). being read along by the poor with their fingers. 14. In addition to other publications listed in Notes 1-12, the following 8. See L. Grant McClung, [r., Azusa Street andBeyond: Pentecostal Missions are examples of the growing list since 1986: C. Peter Wagner, Spiritual and Church Growth in The Twentieth Century (South Plainfield, N.J.: Power and Church Growth (Altamonte Springs, Fla.: Creation House, Bridge Publishing, 1986), pp. 48-54; Paul A. Pomerville, The Third 1986)--a rewrite of Wagner's original Look Out! The Pentecostals Are Force in Missions (Peabody, Mass.: Hendrickson Publishers, 1985); F. Coming, Creation House 1973); John Wimber, Power Evangelism (San J. May, TheBook ofActs andChurch Growth (Cleveland, Tenn.: Pathway Francisco, Calif.: Harper and Row, 1986); Gary B. McGee, ThisGospel Press, 1990); French L. Arrington, TheActs of theApostles: Introduction, Shall Be Preached: A History and Theology of Assemblies of God Foreign Translation and Commentary (Peabody Mass.: Hendrickson Publishers Missions to 1959, vol. 1 (Springfield, Mo.: Gospel Publishing House, 1989); Delmer R. and Eleanor R. Guynes, The Apostolic Nature of The 1986); vol. 2 appeared in 1989; International Reviewof Mission 75, nos. Church (Kuala Lumpur, Malaysia: Calvary Church Press, 1986); B. E. 297-98 (1986)--special issues on pentecostals and charismatics in mis­ Underwood, Sixteen New Testament Principles For World Evangelization sion, coordinated by Walter J. Hollenweger; Vinson Synan, TheTwen­ (Franklin Springs, Ga.: Advocate Press, 1988); Harold R. Carpenter, tieth-Century Pentecostal Explosion (Altamonte Springs, Fla.: Creation Mandate and Mission (Springfield, Mo.: Central Bible College Press, House, 1987); James R. Goff, Jr., Fields White Unto Harvest: Charles F. 1988). Parham and the Missionary Originsof Pentecostalism (Fayetteville, Ark.: 9. Arthur F. Glasser in Foreword to Pomerville, The Third Force in Mis­The Univ. of Arkansas Press, 1988); articles by Russell Spittler, sions, p. vii. "Implicit Values in Pentecostal Missions," and Gary B. McGee,

156 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH "Assemblies of God Overseas Missions: Foundations For Recent can it be realized without us" (p. 26). Shibley, world missions director Growth," in Missiology: An International Review 16, no. 4 (1988);James for Church on the Rock in Rockwall, Texas (pastored by Larry Lea) T. Guyton, Dynamics of Pentecostal Church Growth (Cleveland, Tenn.: is one of the first among the charismatic movement to intentionally Pathway Press, 1989); Margaret M. Poloma, The Assemblies of God at apply the vigor of the charismatic renewal to world evangelization. the Crossroads: Charisma and Institutional Dilemmas (Knoxville, Tenn.: The 1990s will see a growth of literature like his, as well as academic Univ, of Tennessee Press, 1989); David Shibley, A Force in The Earth: studies such as Pousson's. TheCharismatic Renewal andWorld Evangelism (Altamonte Springs, Fla.: 30. "Charismatic Missions Charge Into the '90s," Charisma and Chris­ Creation House, 1989); Byron Klaus, Murray, Dempster, and Doug tian Life, January 1990, p. 27. Peterson, Called and Empowered: Pentecostal Perspectives on Global Mis­ 31. "Deter," in the Reader's Digest Great Encyclopedic Dictionary (Pleas­ sion (Peabody, Mass.: Hendrickson Publishers, 1990). antville, N.Y.: The Reader's Digest Association, 1966), p. 363. 15. More on this symbiotic relationship is found in part four of my Azusa 32. The first year of this decade has been encouraging: the end of total­ Street and Beyond (pp. 109-118) and "From Bridges to Waves: Pen­ itarianism in Europe, advances in human rights in South Africa, en­ tecostals and the Church Growth Movement," Pneuma: TheJournal of couraging political developments in Central America. Christians in the Society for Pentecostal Studies, Spring 1985, pp. S-18. the capitalistic West, however, may have a false sense of euphoria in 16. Walter J. Hollenweger notes, for example, that the University of Utrecht that, for example, the Cold War is over and the threat of communism in Holland will establish a chair in Pentecostal studies in 1991 (per­ weakened. One must be reminded that "Democratization is not sonal correspondence with the author, March 3, 1990). No doubt other Evangelization," that there remain crying needs in the Soviet Union schools will follow this trend and the example set by Hollenweger's and Eastern Europe, that Third World debt, ecological disasters, the mentoring of studies on pentecostalism during his tenure at the Uni­ squaler of deplorable urban environments and the despair of the poor versity of Birmingham, England. See "Dissertation Notices" in the continue to be powder kegs for new social challenges in this decade. International Bulletin ofMissionary Research 14, no. 2 (1990):94, for some 33. Russell P. Spittler, "Maintaining Distinctives: The Future of Pen­ of this work. tecostalism," Pentecostals from the Inside Out, p. 121. 17. Donald W. Dayton, "The Holy Spirit and Christian Expansion in 34. Seen, for example, in Ron Steele, Plundering HellTo Populate Heaven­ The Twentieth Century," Missiology: An International Review 16, no. 4 the Reinhard Bonnke Story (Melbourne, Fla.: Dove Christian Books, (1988): 402. 1988). Bonnke, the German evangelist known for his 34,OOO-seat tent 18. Ibid., p. 403. and massive crowds, has vowed to spread the Gospel "From Cape 19. Paul Pomerville, The Third Force in Missions, p. 3. Town to Cairo." 20. In this light many of the views from non-North American pentecostals 35. David Barrett, "Getting Ready for Mission in the 1990s," Missiol­ and charismatics in the International Review of Mission series are in­ ogy: An International Review 15, no. 1 (1987): 13; "Forecasting the formative (see note 14). See also Juan Sepulveda (Chile), "Reflec­ Future in World Mission: Some Future Faces of Missions," Missiology: tions on the Pentecostal Contribution to the Mission of the Church An International Review IS, no. 4 (1987): 442; "Annual Statistical in Latin America" (unpub. Spanish paper translated by Dr. James Table on Global Mission: 1990," International Bulletin of Missionary Beaty, Dean, Church of God School of Theology, Cleveland, Tenn.). Research 14, no. 1 (1990): 27. 21. Cf. Arthur Glasser, International Bulletin of Missionary Research 13, no. 36. International Bulletin of Missionary Research 14, no. 1 (1990): 8. 1 (1989): 5, and Eugene L. Stockwell, International Review of Mission 37. Kevin Springer, ed., Power Encounters Among Christians in the Western 75, no. 298 (1986): 114-15. World (San Francisco, Calif.: Harper and Row, 1988); John White, 22. Sepulveda, "Reflections on the Pentecostal Contribution," p. 9. When the Spirit Comes in Power: Signsand Wonders Among God's People 23. William Menzies, "Current Pentecostal Theology of the End Times," (Downer's Grove: Ill.: InterVarsity Press, 1988); Don Williams, Signs, The Pentecostal Minister 8, no. 3 (1988): 9. Wonders, and theKingdom ofGod: A Biblical Guide fortheReluctant Skeptic 24. Ronald Sider, ed., "Words, Works and Wonders: Papers from an (Ann Arbor, Mich.: Servant Publications, 1989); Charles H. Kraft, International Dialogue between the Pentecostal/Charismatic Renewal Christianity With Power: Your Worldview and Your Experience of the Su­ and Evangelical Social Action," Transformation 5, no. 4 (1988). pernatural (Ann Arbor, Mich.: Servant Publications, 1989);John Daw­ 25. See Quentin J. Schultze, "The Great Transmission," Pentecostals son, Taking Our Cities forGod(Altamonte Springs, Fla.: Creation House, From the Inside Out, pp. 93-104, and articles on "Evangelism," 1989); Opal L. Reddin, ed., Power Encounter: A Pentecostal Perspective "Bakker, James Orren (lim) and Tammy Faye (La Valley)," and (Springfield, Mo.: Central Bible College Press, 1989);Steven Lawson, "Swaggart, Jimmy Lee" in the Burgess/McGee Dictionary. "Defeating Territorial Spirits," and John Dawson, "Winning 26. See the following for just a sampling of reports and case studies on the Battle for Your Neighborhood," in Charisma andChristian Life, April pentecostal/charismatic social involvement: Margaret M. Poloma, 1990, pp. 47-61; C. Peter Wagner and F. Douglas Pennoyer, eds., "Pentecostals and Politics in North and Central America," Prophetic Wrestling With DarkAngels (Ventura, Calif.: Regal Books, 1990). The Religions and Politics: Religion and The Political Order, vol. 1, Jeffrey K. spectacular title may obscure the contents of this compilation of pa­ Hadden and Anson Shupe, eds. (New York: Paragon House, 1986), pers. and responses presented during the Academic Symposium on pp. 329-52; Paul Brink, "Las Acacias Evangelical Pentecostal Church, Power Evangelism at Fuller Seminary School of World Mission on Caracas, Venezuela," Urban Mission 7, no. 3 (1990):46-50; Brian Bird, December 13-15, 1988. Forty scholars representing some twenty in­ "Reclaiming the Urban War Zones," Christianity Today, January stitutions of higher learning attended. 15, 1990, pp. 16-20; Ron Williams, ed., Foursquare World Advance 26, 38. Spittler, "Maintaining Distinctives," p. 122. no. 3 (l990}--issue on social concerns; Irving Hexham and Karla Poewe­ 39. In chapter 8 of A Force in the Earth ("The Why of the Prosperity Hexham, "Charismatics and Apartheid," in Charisma and Christian Message"), Shibley gives a balanced critique of the health and wealth Life, May 1990, pp. 62-70; Thomas Fritch, "It Started at the Dumps­ gospel and makes the bold claim that the prosperity message has ter," Urban Mission 7, no. 5 (1990): 54-57 (dealing with an Assembly been given to the church in the 1980s in order to fund the massive of God local church ministry to the homeless). strides needed in the 1990s. See also James R. Goff, Jr., "Questions 27. The Assemblies of God, for example, hope to enlist one million prayer of Health and Wealth," Pentecostals From the Inside Out, pp. 65.-80. partners, plant 5,000 new churches, train 20,000 new ministers, and 40. Art Levine, "Lifestyle: Having It All," U.S. News and World Report, receive five million new converts in the United States alone this dec­ January I, 1990, 112-113. ade. See "Our Mission for the 90s," Pentecostal Evangel, January 41. See William D. Faupel, "This Gospel of the Kingdom: The Sig­ I, 1989. nificance of Eschatology in the Development of Pentecostal Thought" 28. See A.D. 2000 Together, available from 237 North Michigan Street, (unpub. doctoral diss. from the University of Birmingham, England, South Bend, Indiana 46601. 1989); L. Grant McClung, [r., "The Forgotten Sign of The Times," 29. David Shibley calls the charismatics "Missions Awakening Giant" The Pentecostal Minister 8, no. 3 (1988): 11-14, and "Salvation Shock (chap. two of his A Force in The Earth) yet claims, "world evan­ Troops," in Pentecostals From the Inside Out, pp. 81-90. gelization can never be accomplished by charismatics alone. Neither 42. Margaret M. Poloma, The Assemblies of God at the Crossroads, p. 6.

OcrOBER 1990 157 What We Can Learn from Y. T. Wu Today

K. H. Ting

Wu Yaozong (1893-1979), or Y. T. Wu as he was known in Western circles, of younger men and women who shared his determination to end Western dom­ rose from his work in the Shanghai branch of the YMCA to become the leader of inationof the Chinese churches. Bestknown of these todayis Bishop K. H. Ting, those Chinese Christians who determined to support the new regime after the author of the following article. He followed Wu as Chair of the National Three­ communist victory over Nationalist forces in 1949. Earlier, in 1945, he had Self Patriotic Movement and also founded the China Christian Council. Bishop founded Tian Feng but wasforced to resign its editorship on account ofan article Ting's address was presented in Shanghai in September 1989, at agathering called he wrote attacking the association of Christianity in China with capitalism and by theChinaChristian Council and theNational Three-Self MovementCommittee American policies. In the spirit of the principles of self-support, self-government, in Shanghai. SisterTheresa Chu, R.S.C.]., of theCanada China Project, provided and self-propagation, Wu incorporated the slogan ai quo ai jiao (love country, the English translation from which this article is adapted. lovechurch) in the Three-Self Patriotic Movement. Around him gathered a circle

.T. Wu was an outstanding person in the Chinese church. was, to spread the Gospel among the fine young people who Y He distinguished himself by consistently carrying on a were so pressed by the sense of urgency to save the country. dialogue with his times. He let himself be challenged and edu­ Because Y. T. Wu was progressive on many issues, there cated by each new period and, in turn, left his imprint on the emerged a progressive wing in the church, and the reputation of period in which he lived. He differed from most other Chinese the church rose. Thus, Y.T. paved the way for others to preach. theologians in that he did not worship foreign books, nor did he I wish to ask those who like to find fault with Y.T.: If it weren't lightly accept the official Guomindang propaganda. His own the­ for what Y.T. advocated from that time on till after Liberation, ological ideas developed through dialogue with his times, espe­ what would .people's impressions of the Christian church be? cially through his dialogue with the young people who represented Would there be many people willing to speak up for the Christian progressive trends. To use a term popular among Christians in church, to help it enjoy its freedom and maintain its legitimate the world today, Y.T.'s theology was contextual. The opposite of rights? How much religious freedom would we be enjoying? the contextual approach is departure from and disregard of real­ We are at the end of the 1980s. Times have changed. Out ity, that is, saying only those things that are unrelated ·to any situation is no longer the same. The question arises as to what it period of time, forgetting one's social responsibilities and disre­ means today to learn from Y. T. Wu. garding the social consequences of one's viewpoint. Before Liberation, Y.T. groped for the direction toward which A Spirituality of Listening and Consecration his epoch was advancing and went forward accordingly. That did not at all mean throwing aside his faith in Christ, or carrying it Like Y.T., we must value Christian spirituality and communion like a burden. On the contrary, he deepened his faith in Christ with God, constantly recollecting ourselves in God's presence, waiting, listening, and deepening our awareness of the Spirit so that spiritual growth may take place day in and day out. Y. T. never publicized his Y.T. never publicized his spiritual life; he seldom spoke of it: But he believed and attached great importance to prayer. I will spiritual life, but he quote three things he said: attached great importance Reading the Bible and praying are the main methods for Christian to prayer. self cultivation.... The self-cultivation of a Christian consists in maintaining throughout his or her life, the attitude of dwelling in silence in the presence of God. What prayer means above all is not in such a way that faith became the motive force of all his actions. so much petition as coming to a personal awareness of truth in Moreover, he helped a countless number of young Christians silence. The purpose of prayer is not to make objective facts fall in line with subjective wishes, asking God to grant everything we who had a sense of justice and who were eager to save China, ask .... On the contrary, prayer brings us to a state of awareness to turn all kinds of corners to go forward with him in the same of truth and shows us the road we must follow .... Prayer puts direction, and to throw themselves into the tide of the nation's all our subjective wishes and desires before God so that the light advance, carrying with them their faith in Christ. At the same of truth will help us discern the black from the white, the right time, Y.T. also attracted a portion of youth outside the Christian from the wrong, and the degree of respective importance and ur­ church and brought them into the national salvation movement. gency of these wishes. We can then make decisions as to our Y.T.'s main work was not that of a preacher speaking from attitudes and our actions.... Prayer lifts our life and puts it on a a pulpit. But no one can deny that, by taking the particular posture higher level. (From "On Self-cultivation," Tian Feng, December he did, he witnessed to Christ in a unique way and changed 6, 1945) people's prejudices toward the Christian religion into positive Prayer is basically an attitude of longing for God, or longing for feelings. Can we say this is not preaching? Of course not. This truth.... When a religious person prays, he or she can feel con­ is very effective preaching, indeed. At that time, there were many soled and encouraged in a special way because faith tells us that preachers and pastoral workers, but not many were able, as Y.T. the truth revealed by God is the way and the life, wisdom and power, and that we share in all these when we offer ourselves to truth, that is, to God. (From "Christianity and Materialism," Da Xue Yue Kan, July 1947) K. H. Ting is President of the China Christian Council, Nanjing.

158 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Prayer integrates and harmonizes everything in life under the will the great love of Christ and his salvation to an awareness of their of God. The greatest prayer is not asking for this or that either for own responsibility in the task of the liberation of humankind. oneself or for others, but asking to know the truth, to know the Taking a look at the situation of the church in our own coun­ will of God in order that it may be accomplished. . . . The incessant try today, we see that many Christians are good citizens of New prayer of one who knows how to pray ought to be "May thy will be done." (From No One Has Seen God, 1943) China, participating in the four socialist modernizations, some of them even to the point of not sparing themselves any trouble. Here we see Y.T.'s sublime understanding of prayer, an un­ However, in their theological thinking, too many have kept ele­ derstanding in harmony with the prayer Christ himself taught ments that are not at all suitable to the context, elements whose his disciples (the Lord's Prayer), and with Christ's own prayer in main theme is detachment from the real world. They commu­ the Garden of Gethsemane. This is a spirituality of the most nicate these elements and consolidate them in such a way that exalted kind that does not center around one's own self. It does Christians are led to hold in contempt the real world and every­ not use prayer to make God do what we want. On the contrary, thing in it, whether good or bad. There is the dichotomy between through prayer we readjust our relationship with God, abandon­ theology and its context. That is to say, their acts are not sup­ ing our own selfishness and seeking harmony with God's truth. ported by their theological understanding, or their acts lack theo­ In this way, we consecrate to God the potentiality within our own logical undergirding. Those unsuitable viewpoints in theology do being so that it may flourish and be brought to a higher level and not show their effect for the time being, but under a particular that, invigorated, we may be made partakers in God's work of climate they may playa decisive role, and unfortunate conse­ creation, redemption, and sanctification. quences will then follow. Today, our church is weak. An important reason is the fact Bonhoeffer, the theologian who was executed by Hitler be­ that our colleagues are busy attending all kinds of meetings and cause he joined an anti-Nazi organization during World War II, attending to hundreds of small affairs. We have neglected to some emphasized the this-worldly nature of Christ's Gospel. He pointed degree, or even totally neglected, the need of spending time be­ out: fore God in listening and in waiting. The result has been a loss of strength. That lesson is important not only for any particular He who runs away from the earth does not find God, but only period of time or any set of circumstances; it is something for all another world, his own world.... He never finds the word of times and under all circumstances. God which comes in this world. He who runs away from the world to find God only finds himself. (Quoted by D. J. Hall, "A Ven­ Contextualization, Ethics, Service erable Tradition-Looking Backat the New Theology," Toronto Jour­ nal of Theology, Fall 1988, p. 254.) We must pay special attention to contextualization and restore A few hours before the execution, he wrote the following words the place of ethics and morals in our theological reflection. In our . in his prison cell: work, we must strengthen service programs. Two or three decades before people began to talk about The Christian . . . has no last line of escape available from earthly "contextualization," Y.T. had actually practiced it. His own tasks and difficulties into the eternal, but, like Christ himself . . . reflections in Christian theology kept abreast with the work of he must drink the earthly cup to the dregs, and only in his doing liberation of the Chinese people in an organic, not in an awkward so is the crucified and risen Lord with him ... This world must way. What he taught was in fact liberation theology, although he not be prematurely written off; in this the Old and New Testaments are at one. (Ibid.) did not use that term. Regrettably, that line of contextualized theological thinking has discontinued in China and remains on These words happened to coincide with many of Y. T. Wu's the fringe only. Our theological thinking lacks an intention to sayings. dialogue with our times and actual realities. It talks a great deal To contextualize theological thought and to make theology about that which is close to heaven; it says little about what is dialogue with its context-this was what Y.T. did in his lifetime. close to us. I believe this is what he would like to see us do today, not for Yes, what the Gospel gives to humankind is eternal truth. one or two people to do so, but to have it appear like a current. What we want to propagate is precisely this truth. But eternal Y. T. Wu's greatest concern was the suffering of the people. truth chose the form of incarnation to enter into our world. This It was out of his concern for humanity and his pressing desire to should have tremendous mind-opening implications for us. rescue people from untold sufferings that he launched into the Our country was liberated in 1949. "The Chinese people movement to save China, got involved in the democratic move­ stood up." This was tremendous. This was liberation in one sense ment and the War of Liberation, and supported the Chinese Com­ of the word. Our country is still at the first stage of socialism munist party and the socialist system. today and, up to now, quite a few people in varying degrees still Today, the lives of the Chinese people have improved mark­ suffer from ignorance and poverty. A further liberation from the edly. This is not a simple matter in a country with one billion bondage of natural and man-made disasters is needed. Liberation people. But there is still a long way to go before reaching the level in this sense is bound to be a long historical process. Understand­ of people's aspirations. It is not uncommon to see phenomena ing liberation in this sense, it does not seem correct to say that such as the shortage of medicine and doctors, helplessness before liberation theology is irrelevant for Christians in New China. natural disasters, the low level of culture, the lack of civilized A cursory reading of books on liberation theology by Latin behavior, the number of persons with disabilities. Christians ought American Christians would tell us that in Latin America the ac­ not to remain untouched in face of these. These things ought to ceptance of Christ as the incarnate Son of God and as the Savior stir compassion and humanitarian sentiments in Christians. on the cross who redeems human beings from sin is beyond any In some places in the Chinese church, those who promote doubt. Those writers only re-read the Bible, teach, and witness service are called "unspiritual" and scoffed at as "Social to the Gospel in relation to the questions of socio-political and Gospel people." To juxtapose the rendering of service and being economic liberation that are of general concern to the people of spiritual as two opposites is to polarize the spiritual and the so­ Latin America. In so doing, they enable Christians to start from cietal. Then, the more spiritual one is, the less he or she will be

OCTOBER 1990 159 willing to render services or to be concerned with society. That doctrines be derived from the Gospel of Christ? To affirm this is person will then be the most selfish person, "refusing to move going too far and reaches antinomianism, the negation of law a finger even if by so doing, the world can benefit." Can we with faith. distort the meaning of the spiritual in this way? In China, where Confucianism has left a deep impact, the Yes, Jesus Christ is the center of Christian faith. People need question of ethics is particularly important from a missiological to know him. It is our church's primary duty to help people to point of view. Many have been brought to Christ because they know him. But it was precisely the same Christ who said, "The were first attracted by the ethical content of the Gospel. When Son of Man has come, not to be served, but to serve and to give the young Y. T. Wu first came into contact with Christianity, it his life, for the redemption of many" (Mark 10:45). The last part was precisely the most sublime and selfless ethical standard of the of these words has often been used to negate the spirit of service, Sermon on the Mount that moved his heart. He said: that is, to make into two opposites Christ's giving of his life to redeem humankind on the one hand, and service of neighbor on One spring night thirty years ago, I was in the home of an American the other. In reality, judging by this saying, "to give his life" friend. I read the Sermon on the Mount in Matthew's Gospel for and "for the redemption of many" both bear upon the the first time. Like a flash of lightning, those three chapters woke meaning of "to serve" and constitute the supreme example of me up from my slumbers. I opened my eyes and saw a vision. I "serving the neighbor." How can it be used to negate the high saw a great, noble personality, awesome and gentle, deep and penetrating-He took hold of my soul. He almost stopped me from place service ought to have in the Christian church? breathing. When I returned home, I cried out for joy. I was moved Today, there are too many things to be done in China. They to tears. I could not help confessing to this vision, "Lord, you cannot all be done by the state. The government wishes that the are my Saviour." (Da Xue Yue Kan, July 1947) people would take the initiative and engage in various works for the service of society. I think to serve is in keeping with the Today, many people are searching for goodness, lantern in hand. They are looking for a good way of being in the world. They have come to the church to look. But if our church slights morals, does not elevate the Sermon on the Mount, and scarcely We must restore the place speaks of it or of morals, is this 'not tragic? of ethics and morals in our To pay more attention to service goes hand in hand with putting emphasis on contextualization and on ethics in our theo­ theological reflection. logical work. It is integrating faith and works, knowledge and action. This is something that Christian faith implies; it is also what the church in the context of our country needs in order to teachings of Christ. This is also what Y. T. Wu would wish to renew itself and to witness to Christ. see. Some people have already brought up this point: What the three-self patriotic organizations advocate, that is, Love-Country, Leadership, with Democracy Love-Church, must not remain in the realm of theory and slogan but be made visible in deeds of service to society and to the The church and all its organizations ought to be a school for the church. These words are worth pondering. democratic spirit. The church and works related to it are to be There are many kinds of service programs. To promote lit­ governed well by cultivating democratic habits. eracy, cleanliness, and hygiene; good family relations, equality During the Guomindang period, Y. T. Wu held high the between men and women; thrift in weddings, funerals, and other banner of democracy to oppose dictatorship. The rule of Guo­ ceremonies; care for the disabled, the sick, and the poor; to fight mindang has long since disappeared on the mainland. Today, against the buying and selling of brides, to undertake works for under the leadership of the Chinese Communist party, China has the common good, and to protect the environment-all are worth a socialist system. Democracy has assumed a new content. In this our effort. All these programs can be ways and means for Chris­ new era, the full realization of socialist democracy still awaits tians to serve their neighbor and to witness to Christ. broad democratic education. The church must not exclude herself For the church to emphasize service in her works, our the­ from this task. ology ought to hold high ethics and morals, allowing time to The Christian church confesses God as the Creator of the occupy their rightful place in our theological construction, akin whole human race. Christ's redemption is extended to all men to the place they have in the Bible. Given the state of the church and women. The Holy Spirit inspires wisdom in all people. One in our country, the starting point for contextualization seems to finds here the seed of the democratic idea. Protestantism that be the restoration of the ethical and moral content of Christianity. emerged out of the Reformation is itself a precursor as well as a Christianity is a religion that emphasizes ethics and morals. product of the democratic revolution. A very large portion of the Bible details the need for loving one's Today, we are saying that the church should not only be self­ neighbor and social justice. A church that despises ethics and governing, self-supporting, and self-propagating, but she should morals cannot be a Christian church. also be well governed, well supported, and well propagated. In the church today, there sometimes arises a current that Good government requires first of all the development of the opposes ethics and morals. Whoever discusses ethics is thought democratic spirit and a democratic style of work. To run the to be belittling the Gospel. They even distort the doctrine of church well implies the idea of people's participation in manage­ "justification by faith" to say that, provided one has "faith," ment. It is with the democratic spirit that we can run the church one is insured and all one's actions (whether good or bad) are well. At present, churches in various places are facing a number covered by the blood of Christ and the person need take no of problems, many of which are connected with a lack of the responsibility for them. As for a person "without faith," no democratic spirit. To run the church really well, anyone person matter what good he or she does, no matter how great a contri­ or any group of people cannot be allowed to lay down the law. bution he or she makes, all actions performed by such a person The democratic spirit ought to permeate all the church organi­ are necessarily against God and therefore worthless. Can such zations on different levels.

160 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Due to age-long conditions in China, it is still quite common Self structures and the churches. In the final analysis, this too is to see a patriarchal way of running the church, whereby one an issue of democracy. Things cannot be well done without cen­ person alone has the say. This is contrary to the tradition of the tralization and the exercise of leadership. At the same time, we New Testament church and alien to the spirit of socialist democ­ cannot afford not to let the people be masters in their own house. racy. How to correctly understand centralization and decentralization, Before Liberation, when Y. T. Wu lived in Shanghai, he joined leadership and democracy, how to combine and unite those fac­ a particular congregation there. I wondered at the time what that tors well-I think this is the homework given us by Chairman church could offer Y.T., an intellectual with progressive political Mao. Even in the smallest unit, such as a grassroots church or ideas and good theological grounding. I asked him that question meeting point, this homework must be well done. and he answered by saying that because the congregation was To build our church well is not only a demand of the broad Cantonese-speaking, it suited him and his wife. Moreover, it was masses of believers, it is also one made upon the church by so­ relatively a democratic church. Representatives of the congre­ cialist New China. For it cannot be good for the country if all goes gation were members of various organizations looking after the affairs of the church. It was not a church in which one or two people laid down the law. These words impressed me. deeply. If we wish to avoid conflict and make our church a fellowship If we wish to make our of love, we must let the democratic spirit penetrate into all our church a fellowship of relationships; those among colleagues, between the pastor and the flock, between thepreacherand the faithful, betweenthe pastor love, we must let the and church groups, among members of each church group, among democratic spirit penetrate the faithful, between the three-self patriotic structures and the churches, between believers and nonbelievers, etc. This is a nec­ into all relationships. essary precondition. The democratic spirit consists not only of majority rule in voting, but also of respect for other people's opinions and granting them the authority due to their offices; as well in every other area except in the church. This is why to run well, it consists of keeping in touch and keeping informed. On our church well is an act of love for both church and country. It major issues, we must seek consensus in charity and in a spirit is a point of convergence of loving our country and loving our of fellowship, after full consultation and discussion, having taken church. Reading through Y. T. Wu's writings since he launched into serious consideration the desires and aspirations of others. the Three-Self Patriotic Movement, we find that Y.T. did not We must avoid coercing others and pay attention to our unity found the movement for the sake of founding it. His aim was the and cooperation. We must not readily believe hearsay, and we building of the church in China. Today, there is much we need must guard against the sowing of discord, whether done wittingly to learn from our predecessors, each one of whom has left us or unwittingly. with things from which we can draw good lessons. As we com­ Recently we have been discussing the re-ordering of rela­ memorate Y. T. Wu, the three points mentioned above are what tionships. That is, re-ordering the relationship between the Three- we must learn from Y.T. above all else.

The Legacy of Sadhu Sundar Singh

Eric J. Sharpe

uring the desperate 1920s, the Christian West had a num­ and in later life a devotional writer. The 1920s saw him, though, D ber of human sources to help it shape an image of India as a mystic and in many ways as "the Christ of the Indian and things Indian.' In particular there were four dominant per­ Road," of whom Stanley Jones had written in his celebrated 1925 sonalities, all of them in varying degrees accessible to Europe and book. North America; of the four, three were Hindus. Mohandas Kar­ Born in 1889, Sundar Singh was twenty years younger than amchand Gandhi contributed an enigmatic combination of politics Gandhi: in 1920 he was still only 31 years 01d.2 Photographs of and ethics; Rabindranath Tagore, winner in 1913 of the Nobel the two show how different they were, quite apart from their Prize for Literature, answered for aesthetics and education; Sar­ respective ages: Gandhi apparently tiny, wizened, and peering vepalli Radhakrishnan, that most famous alumnus of Madras through steel-rimmed spectacles; Sundar Singh tall, erect, black­ Christian College, represented a broadly based Hindu philoso­ bearded and almost military in his bearing. He closely resembled, phy. The fourth, however, was a Christian; his name was Sundar in fact, the romantic Victorian image of Jesus Christ, and that Singh. He was known as a sadhu (holy man), and he was not a gave him an incalculable advantage where the romantic West was politician, a philosopher, or an educationalist. He was a preacher concerned. Most of all, though, he summed up in his own person a great deal of what Christians had long hoped and prayed for from mission and church in India. It was not that he was a convert, Eric /. Sharpe has been Professor of Religious Studies in theUniversity of Sydney but rather that unlike most converts, he appeared to have access since 1977. His chiefinterest is in the history of ideas, especially those having to to the innermost chambers of Indian spirituality. As a Christian, do with the encounter of Europe and Asia in the nineteenth and twentieth cen­ he remained remarkably Indian." There was nothing of the psuedo­ turies. Hisbooks include Not to Destroy but to Fulfill, Comparative Religion: Westerner, nothing of the conspicuous convert about him; nor A History, Faith meets Faith and The Universal Gita. was there anything of the politician. Early in the 1920s the West

OCTOBER 1990 161 had labeled him a "mystic"-a word that even then carried the with other missionaries. The political point we have already made: most delicious of overtones." His title, "Sadhu," meant liter­ "Let us ever be ready to give our lives for India," its members ally, "one who is on the right path," though in common par­ affirmed, "but let us leave politics absolutely alone.,,12 This lance it was (and is) used in India to mean "religious mendicant." stance was good sense in 1908; in the early 1920s it became ex­ It was then as "Sadhu" Sundar Singh that he was known to tremely difficult for Sundar to sustain, he had by then become the Christian world of the 1920s. an influential Indian Christian. He did not however, compromise The most important thing about him, however, and that which on this point. Whatever he might have thought in private, in set him apart from almost all his contemporaries, was that he was public he made no political pronouncements of any kind-to the an ecstatic and a visionary. Like Sri Ramakrishna before him, he disappointment of some, but no doubt the relief of many more, slipped into and out of what Hindu India calls samadhi-we today especially in the West. 13 should call them "altered states of consciousness"-sponta­ Between 1906 and 1918, with a brief interlude in Lahore at­ neously and frequently." He saw visions and heard voices. Like tempting unsuccessfully to study theology, Sundar was the sadhu, Paul, his conversion had come about as a result of a vision; and the mendicant he was certain that God had called him to be. like Paul, his visionary activity did not cease at that point: Sundar Precisely where he had been and what he had done, no one will too had been "caught up to the third heaven" (2 Cor. 12:2) ever know with any certainty. Stokes had identified Sundar's first and to places less remote. As Nathan Soderblom once wrote about "mission field" only as "up in the mountains." Thereafter him, "Remarkable things happen in Sundar's universe.i" In­ it became "Tibet," that mysterious region celebrated in the deed they did. But precisely how remarkable, few of those who fantasies of the Theosophists on one level, and in the records of met him in the 1920s ever sensed. the Younghusband Expedition of 1904 on another. According to the record of his travels, assembled and elaborated over a number Sundar the "Sadhu' of years, the young Sadhu had trekked back and forth into and out of Tibet, where he had many adventures, and where he had Sundar Singh was born just over a hundred years ago, on Sep­ many times been on the brink of martyrdom. He claimed to have tember 3, 1889 in the village of Rampur in the Punjab. As his made contact with a secret Christian brotherhood (a "Sannyasi name indicates, he came of Sikh stock, but the Sikh tradition left Mission") among Hindu holy men, and to have met a Christian very little trace on his later life.7 As a boy he attended an American Maharishi of vast age. In the end, his cumulative record was highly­ Presbyterian school, but he rebelled against the compulsory Scrip­ and surely not accidentally-reminiscent of that of Paul's: "far ture teaching he received there. In about his fourteenth year he greater labors, far more imprisonments, with countless beatings, carried out a public burning of at least part of the New Testament. and often near death" (2 Cor. 11:23). However, there was another Shortly thereafter he was seizedby remorse-orperhaps fear-and dimension to all this, a dimension hinted at by Sundar's first claimed that he was on the point of suicide when, early one European biographer, Rebecca Parker: morning, he had a vision of Jesus: The windswept plateaux of Tibet, whose scanty populations refuse [A]bright radiance entered my room and flooded it. In that radiance his message and drive him forth hungering into the wilderness, the Messiah's beloved and luminous face was visible, and showing provide for him those great experiences about which he is so ret­ me the wounded palms where scars were clearly visible, he said, icent, but which prove him to be specially called of God, and cared "Why do you torment me? Behold, for your sake I gave my life for by Him when human sources of help fail.14 on the cross, so that you and the world might win salvation.?" It needs to be remembered that all the information about Sundar was baptized in Simla on his sixteenth birthday by an . Sundar's missionary work in Tibet was supplied by Sundar him­ Anglican missionary, J. Redman. The year was 1905, and the self, initially in letters to an Urdu Christian paper, Nur Afshan, Indian national movement was just entering its first period of between 1912and 1917. But before that time, an attempt had been sometimes violent confrontation with India's British government. made to train the wayward Sundar for the Anglican ministry. Late in 1906Sundar joined Samuel Stokes and C. F. Andrews From December 1909 to July 1910 he attended St. John's Divinity as an associate of the quasi-Franciscan Brotherhood of the Imiation School in Lahore, where he was, it is safe to say, a complete of Jesus, one of whose principles was to be, and remain, wholly misfit, and which he left apparently without regret. IS nonpolitical. Stokes was the first to mention Sundar's name in Sundar Singh's Nur Afshan letters were intended only for a print, in an article published in 1908 in the SPG journal The East local readership. So too was the first of the many books to be and the West.9 Already it seemed that Sundar had determined to based on the same material, Alfred Zahir's Shaida-i-Salib (1916), serve Christ heroically, in a region at first vaguely identified by published in English in the following year as A Lover of theCross. 16 Stokes as "up in the mountains." Stokes wrote that "al­ A more general distribution was secured for Rebecca Parker's though he is scarcely more than a boy he has suffered hunger, Sadhu Sundar Singh: Called of God, which was first published in cold, sickness, and even imprisonment for his Master," and added India in 1918. Notably better written than Zahir's book, it still that depended mainly on the same material-added to which, a warm personal friendship had sprung up between Sundar and Mrs. A man who suffers against his will speedily becomes a physical Parker, the wife of a LMS missionary in Travancore. Mrs. Parker's wreck; but if he suffers of his own free will, impelled to do so by book therefore was an affectionate personal portrait, as well as a his ideal, there is hardly any limit to his powers of endurance. This record of missionary heroism. By 1920, therefore, the year in I have seen in Brother Sundar Singh. 10 which Sundar made the first of his two visits to the West, what Stokes's Brotherhood was a short-lived experiment in the ap­ he had been and done had begun to be fairly thoroughly recorded, plication of the Franciscan ideal of love and service to the needs and friends of missions were paying him more and more atten­ of the church in India. 11 Unlike the many Christian ashrams created tion. What had scarcely at all come to light was the fact of Sundar in India in later years, it had no fixed base, declined to become Singh's ecstatic and visionary experiences. That, however, was involved in the founding of churches, vowed "Catholic obe­ to change in 1921. dience" to Anglican bishops, and agreed to dine, but not lodge,

162 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Sundar the Mystic rationalist dismissal of the Sadhu's ecstatic experiences, and had leapt to Sundar's defense with a long sequence of publications, Sundar's first overseas tour had taken him in 1918-1919 to Burma, including a biography, two volumes of documents, and numerous Malaya, Japan, and China. More important was his tenure to articles." The counsel for the prosecution was made up mostly Britain, America, and Australia in 1920, during which he spoke of European Jesuits working in India. They also gained the useful on countless occasions to (for the most part) intrigued audiences. support of a Reformed pastor and psychoanalytical colleague of The Westhad heard Indian speakersbefore-mostrecentlyTagore, Freud's, Oskar Pfister of Zurich, who published in 1926 the and before him Vivekananda. But to listen to an Indian Christian weightiest of the anti-Sadhu books, Die Legende Sundar Singhs, in dressed in robe and turban expounding an evangelical message which it was concluded that Sundar had been a pathological liar in the accents of the Punjab and with the help of picturesque all along. 22 illustrations-that was something new and exotic. In the wake of The Sadhu's opponents took the view that most of the ma­ the 1919 Amritsar massacre and Gandhi's rise to power, vowing terial contained in the original Nur Afshan letters, and afterward never to negotiate with a "satanic" government, the West enshrined in the books of Zahir and Mrs. Parker, was a tissue of needed to hear a Christian voice from India, not threatening and fabrication. Certainly, in the few cases containing dates capable scolding, but offering a reassurance that India had in fact been of being checked, there were discrepancies, if not outright un­ listening to the Christian message. Sundar Singh in 1920 was a truths. Sundar's defenders sometimes tried to reconcile these dis­ counterweight to Gandhi in one direction-and to Annie Besant crepancies. Mostly though, they contented themselves by saying, and the Theosophists in another. In his own person, Sundar in effect, that Sundar was so transparently Christian a personality Singh was plainly and unequivocally evangelical-or seemed so. that he could not possibly be the scoundrel (or the lunatic) his But in 1920, while in Oxford, he had aroused the attention of the detractors accused him of being. Those who pointed the finger most modern of modern churchmen, B. H. Streeter, and his In­ at Sundar were mostly men who had never met him face to face, dian tutee, A. J. Appasamy. 17 They had interviewed Sundar in his friends meantime being unanimous (if occasionally guarded) as much detail as time allowed, and in April 1921 they published in supplying character references." One additional point worth their book The Sadhu, subtitled "A Study in Mysticism and Practical Religion." Previously Sundar Singh had been a mis­ sionary; now he was analyzed and labeled as a mystic. 18 That in The Swedenborg itself was portentous, but it was not all; half against his better judgment, Streeter included in the book a long chapter on connection was to become "Ecstasy and Vision" (pp. 109-156), identifying Sundar as a more and more important, visionary and ecstatic, but issuing a solemn warning: "To him Ecstasy may not only be without danger but may bring actual though hidden from the profit. It is not so with the rest of us. The light that we must walk Christian world at large. by is the light of conscious thought, with prayer and medita­ e ,,19 tion. No one could possibly have known at this stage that Sundar making is that practically nothing of the Sundar Singh controversy had only eight years left to live; still less that during the last four of the 1920s was conducted in English, or even translated into or five years of his life, practically everything he had ever said English out of its ponderous Germanic originals. or done, together with everything written by or about him, was Before going on to ask whether there might be a solution to be subjected to a merciless analysis suited more to the court­ that will do justice to defenders and detractors alike, and at the room than the sanctuary. But before the controversy began, in same time give Sundar Singh a just (and not merely a romantic) 1922Sundar had undertaken a second preaching tour in the West. place in Christian history, we may sketch the remainder of his This took him (by way of the Holy Land) to Switzerland, Ger­ life briefly. many, Scandinavia, and Holland. In Uppsala he met Nathan S6d­ Sundar returned to India from his 1922 tour a sick man, erblom, and was taken to the cathedral to see, among other things, exhausted after a relentless program of public appearances. His the tomb of Emanuel Swedenborg." Over the next few years this heart and eyes were both affected, though the root of the problem connection was to become more and more important, though may have been diabetes. He traveled and spoke when he could, hidden from the Christian world at large. though it was now no longer possible for him to contemplate any This is not the place to give a blow-by-blow account of the more international travel. Having received a modest legacy from Sundar Singh controversy, as it developed from 1923 on. But it his father, he was able to buy a house in the town of Subathu, is not possible to pass it by in silence, as so many of the Sadhu's where he spent his remaining years amid prayer, meditation, supporters have been tempted to do. On the surface, it had to writing-and visions of the spiritual world. do with Sundar's reliability as a witness, particularly where his Sundar was a great correspondent, and it is greatly to be own past was concerned. Had he ever met a 365-year-old "Ma­ regretted that no representative selection of the letters he received harishi of Kailash"? Was there ever a "Secret Sannyasi Mis­ has ever been published. (As he became more accustomed to sion"? Had he ever been thrown into, and plucked out of, a using English, from 1920 on, his letters became gradually more Tibetan well? Had he ever been in Tibet at all? Had he fasted for polished, but were never very informative on the purely personal forty days? When he claimed to have been in (or at least, on the level.) way to) Tibet on his return from his first tour in 1920, where had he really been? In the absence of independent witnesses, there Beyond the writing of letters, however, beginning in 1923 could be no certain verdict on any of these matters. One either Sundar began to write devotional books. Previously, there had believed Sundar's record, or one did not. In the 1920s-and still been his missionary travelogues, and At the Master's Feet, pub­ to many today-there appeared to be no third possibility. lished in Urdu in 1921 and in an English translation in the fol­ At the head of Sundar's team of defenders was Friedrich lowing year. Now there followed, at regular intervals, Realityand Heiler of Marburg, who had initially been annoyed by Streeter's Religion (1924), The Search for Reality(1924), Meditations on the Spir­

OCTOBER 1990 163 itual Life (1926), Visions of the Spiritual World (1926), and With and Sundar had admired in Uppsala Cathedral in 1922.24 If we say WithoutChrist (1929).Still Sundar wrote in Urdu, engaging various that Sundar Singh's Visions of the Spiritual World (1926) bears cer­ assistants to help him cast his work in good English. It is on these tain resemblances to Emanuel Swedenborg's Heaven andHell (1758), little books that estimates of Sundar's "theology" have sub­ we shall not have established any kind of dependence; but it sequentlybeenbased-a purpose for which they were clearly never would be foolish not to notice the connection, particularly since Sundar may have been reading Swedenborg since his brief stu­ dent days, and certainly had been doing so regularly since his 1922 visit to Sweden. Sundar learned to keep Evangelical Christians, whatever their virtues (and they are quiet about his visions many) have never quite known what to do with ecstatic religion outside the pages of the Bible, save to praise it as divine inspi­ when he could not be sure ration or condemn it as satanic deception." To be sure, a psy­ who was listening. chologically inclined modem churchman like Streeter had a broader analytical repertoire where ecstasy and vision were concerned. But even Streeter was fearful of the consequences, should the intended. Yisions of the Spiritual World (1926) was, however, in­ visionary bull be let loose in the workaday Christian china shop. teresting on a level other than that of personal devotion. In the process, inevitably Sundar learned to keep quiet about his Ever since the publication of the Streeter-Appasamy The Sadhu visions when he could not be sure who was listening. in 1921, with its chapter on "Ecstasy and Vision," Sundar had But from the first moment Sundar opened Swedenborg's developed a cautious attitude to his own spiritual experiences, Heaven and Hell, whenever that may have been, he knew that choosing to say nothing at all rather than what was so obviously here was a Christian who understood visions. That Swedenborg liable to be misunderstood. After 1922, however, his own vision­ was regarded as unorthodox and unsound, measured by evan­ ary experiences clearly increased in intensity, due in part to his gelical standards, mattered not at all: to Sundar, "unorthodox" own worsening state of health. In these' same years a new factor was a concept almost without meaning. Soon, Sundar was con­ had entered the picture in the person (deceased) of the Swedish versing with Swedenborg in the spirit world, as Swedenborg scientist and seer Emanuel Swedenborg (1688-1772), whose tomb himself had done with the spirits, or angels, of Luther and Cal- Notewrorthy------... Personalia Donald A. McGavran, father of the modem church growth movement and founding dean of Fuller Theological Principal William H. Brackney of McMaster Divinity College Seminary's School of World Mission, died at his home in Al­ in Hamilton, Ontario, has announced the establishment of a ' tadena, California, on July 10th. He was 92 years old. Born of new McMasterCentre for Mission and Evangelism, and within American missionary parents in India, McGavran grew up in the Centre has been established the Centenary Professorship the United States, graduated from Yale Divinity School, and of World Christianity. The Centre is being endowed with one received a Ph.D. from Columbia University following gradu­ million dollars through the Mission Capital Fund of the Baptist ate study at Union Theological Seminary. An ordained min­ Convention of Ontario and Quebec. Two well-known Cana­ ister in the Christian ChurchlDisciples of Christ, McGavran dian Baptists have been appointed to give leadership in the served as a missionary in India with the United Christian program of the Centre. Alan J.Roxburgh has been appointed MissionarySociety. Among his best known books are The Bridges Director, and Paul R. Dekar has been appointed to the of God (1955), How Churches Grow (1959), and Understanding Centenary Professorship. Church Growth (1970; 3rd ed. 1990). His article "My Pilgrim­ age in Mission" appeared in the INTERNATIONAL BULLETIN in The Central Governing Board of the Maryknoll Sis­ April 1986. ters Congregation and the General Council of the Maryknoll Fathers Societywill assume joint sponsorship/responsibility of Announcing the Maryknoll Mission Institute in Maryknoll, N.Y as of Jan­ uary 1, 1991.The Co-directors of the Mission Institute are now The Seventh Assembly of the World Council of Churches will Sister Barbara Hendricks, M.M. and Father Dan Jensen, M.M. be held at Canberra, Australia, February 7-20, 1991, on the theme "Come Holy Spirit-Renew the Whole Creation." Father D. S. Amalorpavadass, former director of the National Biblical, Catechetical and Liturgical Centre in The next conference of the International Associa­ Bangalore, South India, was killed in an auto accident while tion for Mission Studies will be held August 3-11, 1992, at driving from Mysore to Bangalore on May 25th. He was 57 Hawaii Loa College, Kaneoku, Oahu, Hawaii. The theme of years old. In recent years Father Amalor, as he was affection­ the conference will be "New World, New Creation: Mis­ ately known, directed a small "monastic" community at sion in Power and Faith." Formembership applicationsin lAMS Anjali Ashram in Mysore. A prominent and prolific author, and further information on the conference, write to: Joachim Father Amalor was a member of several Vaticanand interna­ Wietzke, General Secretary of lAMS, Mittelweg 143, 0-2000 tional commissions and theological organizations-including Hamburg 13, West Germany. the International Association for Mission Studies.

164 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH vin." At the end of his life, one might almost say that Swedenborg biography of the Sadhu (published in 1958 in England and 1966 had become Sundar's guru, filling a gap that Christianity other­ in India) was far more a narrative than an assessment. It was wise scarcely acknowledged, but which was not without impor­ written with reverence, and though reporting faithfully much of tance in the Christian context. what Sundar had done, was reluctant to criticize. Still, Sundar In October 1928, A. J. Appasamy spent a week with Sundar had been to all intents and purposes Appasamy's guru: which Singh in his Subathu home, and reported on his visit in The makes it odd that when Herwig Wagner wrote about Appasamy National Christian Council Review (March 1929).27 Other visitors-­ in his Erstgestalten einer einheimischen Theologie in Sudinien(Pioneers who were not many, Subathu not being easily accessible-had of Indigenous Theology in South India, 1963), he contrived to give come back saying that the Sadhu was by now a broken man, Sundar only one eight-line paragraph." Robin Boyd's An Intro­ bitter and disappointed at his rejection by the world that so re­ duction to Indian Christian Theology (1969)is more generous, calling 28 cently had patronized him. This was not the impression Ap­ Sundar "perhaps the most famous Indian Christian who has pasamy gave. Sundar's health was poor, his beard had begun to yet lived," and his influence "Widespread and prolonged," es­ tum grey, and he wore dark glasses all the time. His spirit, though, pecially upon "leading theologians like A. J. Appasamy.t'" was unbroken. He had spoken with warmth of Emanuel Swed­ But from Boyd's account, it is hard to estimate the reasons for enborg, who was by now the constant companion of his visions: that influence, except that Sundar was a practical mystic, while at "Having read his books and having come in personal contact the same time remaining a model of evangelical orthodoxy. with him in the spirit world, I can thoroughly recommend him Also in 1969 the Danish scholar Kaj Baage devoted thirty­ as a great seer." Most of all, though, he longed for release, and five pages of his Pioneers ofIndigenous Christianity to SundarSingh­ 29 for life with Christ. In April 1929, we may believe that he found reluctantly, one feels, since Sundar's Christianity bore no resem­ both. blance to the "secular theology" fashionable in the late 1960s.34 Sundar's last letters to his friends were dated April 18, 1929. Baage allowed that Sundar's influence on many Indian Christians In practically identical wording, each said that he was setting out had been, and perhaps still was, profound. The 1960s, however, for Tibet, and quoted "Acts 20:24": Paul's words of farewell were made of sterner stuff, and it took Baage only three sentences to the elders of Ephesus. Clearly he had the whole of Paul's to consign the Sadhu's memory to the outer darkness: address in mind, but particularly, "I am going to Jerusalem, bound in the Spirit, now knowing what shall befall me there" (v. Whether his theology is biblical is another question. Contemporary 22) and "I know that all you among whom I have gone preach­ theology with its aversion to metaphysics and with its emphasis ing the kingdom will see my face no more" (v. 25). Nor did they. upon the reality of this world and Christian social responsibility C. F. Andrews was surely right, though, that when Sundar left will probably shrink back in horror from Sundar Singh's ideas. Subathu on that April day in 1929, "he had already counted Still, he is a part of Indian theology and has a right to be heard. 35 the cost. He would seek to share the baptism where with Christ Baage was part of the 1960s' European theology, and as such had been baptized, and to drink the cup which He had drunk. also "has a right to be heard"-not, though, as a theologian of Deep down in his heart was the thought-almost the hope-that the 1990s. Sundar was an Indian Christian of the 1920s. If that he would meet his death on this last journey.r"" can be remembered, the remainder will begin to fall into place­ So no doubt he did. No one knows where or when Sundar if, that is, it can also be remembered that he was an ecstatic and died, though bearing in mind his heart disease, one imagines that a visionary. (To say that he was a "mystic" is adequate only it must have been sooner rather than later. This the romantic to the extent that one has a working definition of that notoriously imagination resisted for as long as it was possible to do so. Search slippery word: most do not.) parties were sent out. Sightings were reported. But all proved Because he was an ecstatic and a visionary, the dimensions groundless. A final mysterious disappearance, however, brought of Sundar's universe were not limited to the measurements sup­ a life enshrouded in legend to a legendary close. Now, though, plied by the senses. But at the same time, Jesus Christ was Lord it is time to ask whether Sundar Singh has meant more, or less, of that wider universe in which he lived. And it was to the service to the Christian mission than was supposed in the years of his of his Lord that the whole of his adult life was devoted; of that greatest fame, in the early 1920s. at least there can be not the slightest doubt. Concerning almost the whole of the rest, opinions are certain always to differ, as one Sundar in Retrospect locates Sundar's experiences and adventures either in the sensory world, or outside it. Even during his lifetime it is hard to say whom Sadhu Sundar But if one takes the view that a proportion, at least, of his Singh had to fear more-his detractors or admirers. Similarly there experiences took place only within the confines of his own heart is the Sadhu literature of recent years, some of which is embar­ and mind (as Samuel Stokes, C. F. Andrews, and Susil Rudra, rassingly bad. It is kindest not to name names; but simply to seize to mention only those who knew him intimately, certainly be­ on the most picturesque episodes in Sundar's early life, as told lievedr." does that make him an unreliable witness to the Gospel, by Zahir and Mrs. Parker and retell them in a more breathless a false prophet, or an impostor? By no means. Even were it able "creative writing" style, does no one a service. Nor, I fancy, to be proved beyond any shadow of a doubt that Sundar's is it altogether fair dealing to issue a verbally modernized version "Tibet" was a landscape of the mind and spirit rather than a of the Sadhu's own work, as has recently happened in respect of space on the earth's surface, would that destroy his character, or At the Master's Feet (1922), which has now become At the Feet of merely add one more dimension to it? For my part, I have to the Master (1985).31 True, the 1922 version was a translation from admit that I find Sundar Singh the visionary more appealing than the Urdu, and good retranslations are always acceptable. Para­ Sundar Singh the explorer, and I trust that in his heaven, Sundar phrases such as this seems to be, are less so, particularly since understands why. the introduction that might explain the principles used in the In missiological terms, Sundar belonged far more to the nine­ paraphrase, ·is also full of misspellings and other errors. teenth century in which he was born, than to the twentieth in Theological assessments of Sadhu Sundar Singh have been which he became famous. "Mystic" or not, his real affinities very few and far between since the 1950s. A. J. Appasamy's

OCTOBER 1990 165 were with the heroic missionary ideals of such as the China Inland theology was fairly elementary. But because he never affirmed Mission, and to the end of his life, he disliked Catholics and anything he had not experienced directly, his witness is com­ "modernists" with equal passion (both, he suspected, were pelling, as classroom-and-library theologies can never be. It was ben t on assassinating his character). All the same, his evangelical a time-and-eternity, and not merely a today-and-tomorrow the­ Christianity was by no means that of Keswick, or Exeter Hall. ology, if indeed it was a "theology" at all. This much, though, Had it been suggested to him toward the end of his life that his is certain: without a Sundar Singh, the Christian church in India revered Swedenborg was not among the saved, or that his un­ would have been immeasurably the poorer. The text of Proverbs baptized mother had been rejected by God, he would have reacted 29:18, "Where there is no vision, the people perish" may not with anger. (From hints in his letters, I have concluded that at be the best of translations, but it contains a lesson for those who, times, he found his temper hard to control-a trait that may help fearing the visionary and the ecstatic, would rank him a little to explain his failure as a student of theology.) lower than the agitator, the bureaucrat, and the journalist. A sadhu, however, is by definition a loner, a solitary pilgrim Sundar Singh deserved better and more discerning admirers, through the high hills of the spirit, one who influences others but as well as more sensitive treatment from his detractors. Now who as a rule neither seeks nor accepts disciples. So in Sundar perhaps he needs to be rescued from oblivion, protected from a Singh's case. In one sense, he left no "legacy" at all-at least, few of his patrons, and given his rightful place among those of no legacy measurable by our usual standards. In another, though, whom he himself wrote: "To those who repent and pray, He it is surely true that no Indian Christian has exercised an influence reveals Himself again in His glory and power as to St. Paul. They even remotely comparable to Sundar Singh's. Perhaps no other renew their fellowship with Him, and by the power of the Holy ever will. He had no political position, for which reason the po­ Ghost faithfully serve Him to the end of their lives.":" And, we litically minded will find him irritating. In the formal sense, his would add, beyond.

Notes ------_

1. Despite, or perhaps because of, the vast amount of material available, 16. Zahir has always been a shadowy and enigmatic figure. Sundar Singh there is no definitive history of this subject during this period. For severed relations with him in rather strange circumstances in 1921, interesting hints, see Allen J. Greenberger, The British Image of India after which time he vanished from the scene. But see Paul Gabler, (London: Oxford Univ. Press, 1969). Sadhu Sundar Singh (Leipzig: Hartmann & Wolf, 1937), p. 1-9. 2. Of the many biographies, the least inadequate is A. J. Appasamy, 17. Cf. Sharpe, "Sadhu Sundar Singh and His Critics," in Religion 6, Sundar Singh: A Biography (London: Lutterworth Press, 1958; Madras, no. 1 (1976): 53. CLS,1966). 18. Cf. Sharpe, "Christian Mysticism in Theory and Practice," in Re­ 3. Even Rebecca Parker thought at first that he was too Indian to be ligious Traditions 4, no. 1 (1981): 19ff. altogether Christian, but soon realized that "this son of India pos­ 19. B. H. Streeter and A. J. Appasamy, The Sadhu: A Study in Mysticism sesses a key to the hearts of his countrymen no foreigner can ever and Practical Religion (London: Macmillan, 1921), p. 155. hope to have, however great his love for India and her people may 20. Soderblom, Sundar Singh budskap, p. 129. be." Parker, Sadhu Sundar Singh: Called of God(6th ed.; London, SCM, 21. Gabler, Sadhu Sundar Singh, pp. 11f., 179f. Of the mass of Heiler's 1927), p. 10f. publications on the Sundar Singh theme, only an abridged version 4. Cf. E. J. Sharpe, "Christian Mysticism in Theory and Practice," in of his biography ever appeared in English, as The Gospel of Sadhu Religious Traditions 4, no. 1 (1981): 19ff. Sundar Singh (translated by Olive Wyon, London: Allen & Unwin, 5. On the subject of "ecstatic religion," see Ernst Arbman, Ecstasy: 1927). or Religious Trance (3 vols., Stockholm: Scandinavian University Books, 22. Gabler, Sadhu Sundar Singh, pp. 12-16. 1963--1970); I. M. Lewis, Ecstatic Religion (Harmondsworth: Penguin, 23. However, Samuel Stokes, S. K. Rudra, and C. F. Andrews all admitted 1971); Nils G. Holm, ed., Religious Ecstasy (Stockholm: Almqvist & that Sundar Singh had difficulty at times in distinguishing between Wiksell, 1982). vision and empirical reality. See Andrews, Sadhu Sundar Singh, pp. 6. Nathan Soderblom, SundarSinghsbudskap utgivetoch belyst(Stockholm: 121, 152ff.; Appasamy, Sundar Singh, p. 224f. Gebers, 1923), p. 110. 24. I have written in more detail about this in my article "Sadhu Sundar 7. It is therefore rather pointless to follow Friedrich Heiler and begin a Singh and, the New Church," in Studia Swedenborgiana 5, no. 2 (1984): Sadhu Sundar Singh study with a history of the Sikh religion. Heiler, 5--28. Sadhu Sundar Singh (4th ed.; Miinchen: Reinhardt, 1926), pp. 4-19. 25. Cf. E. J. Sharpe, " 'I was in the Spirit on the Lord's Day': Reflec­ 8. From an (undated) account written by Sundar Singh in Urdu, and tions on Ecstatic Religion in the New Testament," in Prudentia (Auck­ included in the Rebecca Parker papers, cf. Parker, Sadhu SundarSingh, land, New Zealand, supplementary number 1985), pp. 119-31. p.20f. 26. Swedenborg, The True Christian Religion (tr. John Chadwick, London: 9. S. E. Stokes, [r., "Interpreting Christ to India: A new departure The Swedenborg Society, 1988), vol. 1, p. 63, etc. in Missionary Work," in The East and the West 6, no. 22 (1908): 121­ 27. Appasamy, Sundar Singh, pp. 229-33. 38. 28. Birger Forell, reported in the Swedish newspaper Svenska Morgon 10. Ibid., p. 136. bladet, March 22, 1928. Cf. Sharpe, "Sadhu Sundar Singh and His 11. C. F. Andrews, Sadhu Sundar Singh: A Personal Memoir(London: Hod­ Critics," p. 62. der & Stoughton, 1934), pp. 98ff. See also Barrie Williams, The Fran­ 29. Andrews, Sadhu Sundar Singh, p. 226f. ciscan Revival in the Anglican Communion (London: Darton, Longman 30. Ibid., p. 227-28. & Todd, 1982), pp. 10ff., 121ff. Williams does not mention Stokes's 31. A reprint edition of At the Master's Feet, published "with the per­ Brotherhood, but the background is useful. mission of the Sadhu Sundar Singh Trust," was still available in the 12. The East and the West 6, no. 23 (1908): 346. 1970s (CLS, Madras). The updated version, "edited" (= rewritten) 13. It would seem from hints in their correspondence that Mrs. Parker, by Halcyon Backhouse, appeared in 1985, under the imprint of Hod­ as Sundar's "spiritual mother," had also warned him to keep out der & Stoughton Christian Classics. Caveat lector! of politics. 32. H. Wagner, Erstgestalten einer einheimischen Theologie in Siidindien 14. Parker, Sadhu Sundar Singh, p. 63. (Miinchen: Chr. Kaiser, 1963), p. 40. 15. Andrews, Sadhu Sundar Singh, pp. 92-95; Appasamy, Sundar Singh, 33. R. H. S. Boyd, An Introduction to Indian Christian Theology (Madras: pp.36-39. CLS, 1969), p. 92.

166 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 34. K. Baage, Pioneers of Indigenous Christianity (Bangalore: CISRS, 1969), 36. Cf. note 23, above. pp. 50f£., 151ff. 37. Sundar Singh, Realityand Religion (London: Macmillan, 1924), p. 83. 35. Ibid., p. 70.

Selected Bibliography Material Written by Sundar Singh

1922 At the Master's Feet. Madras: CLS. 1926(2) Visions of the Spiritual World. London: Macmillan. 1924(1) Realityand Religion. London: Macmillan. 1929 With and Without Christ. London: Cassell. 1924(2) The Search after Reality. London: Macmillan. 1989 The Christian Witness of Sadhu Sundar Singh (collected works). 1926(1) Meditations on Various Aspects of the Spiritual Life. London: Madras: CLS. Macmillan. Material Written about Sundar Singh

(For the most complete bibliography of earlier literature, see Paul Gabler 1937, pp. 17~9) 1921 Streeter, B. H., and Appasamy, A. J. The Sadhu: A Study in 1976 Sharpe, E. J. "Sadhu Sundar Singh and His Critics: An Mysticism and Practical Religion. London: Macmillan. Episode in the Meeting of East and West." Religion 6, no. 1, 1923 Soderblom, Nathan. Sundar Singhs budskap utgivet och belyst. pp.48-66. Stockholm: Gebers. 1981 Sharpe, E. J. "Christian Mysticism in Theory and Practice: 1924 Heiler, Friedrich. Sadhu Sundar Singh: Ein Apostel des Ostens und Nathan Soderblom and Sundar Singh." Religious Traditions 4, Westens (4th edition). Miinchen: Reinhardt. no. 1, pp. 19-37. 1927 Parker, Mrs. Arthur (Rebecca). Sadhu Sundar Singh: Called of 1984 Sharpe, E. J. "Sadhu Sundar Singh and the New Church." God (6th edition). London: SCM. Studia Swedenborgiana 5, no. 2, pp. .5-28. 1934 Andrews, C. F. Sadhu Sundar Singh: A Personal Memoir. 1989 Francis, T. Dayanandan. Sadhu Sundar Singh: The Lover of the London: Hodder & Stoughton. Cross. Madras: CLS. 1937 Gabler, Paul. Sadhu Sundar Singh (dissertation). Leipzig: 1989 Goodwin, Alys. Sadhu Sundar Singh in Switzerland (His Sojourn Hartmann & Wolf. as Recorded by Alys Goodwin in Switzerland, March 1922). Madras: 1958 Appasamy, A. J. Sundar Singh: A Biography. London: CLS. Lutterworth (also Madras: CLS, 1966).

My Pilgrimage in Mission

T. A. Beetham

hen I was seven I had a Juvenile Missionary Collecting So I learned a sense of responsibility to share the Gospel with W Book, with a penny a week from parents, neighbors and people across the world, but it was in an "us" to "them" members of the church. A children's missionary magazine told relationship, a call to enlighten darkness in others, heightened me the money was for missionaries who preached, taught in by missionary biographies that spelled out the adventure and schools, or worked in hospitals in China, India, and Africa. My sacrifice of those who went to serve in foreign lands. The money school geography and history only slowly caught up. The map in missionary boxes was often itself very sacrificial from very poor of India came to consist of place names like Dichpalli and Sarenga homes. There were occasional balances to a one-sided approach: where there were Methodist hospitals, and Hyderabad where in a missionary play depicting in later scenes a doctor in China there was a Mass Movement Area, and then Cawnpore, Luck­ and an open-air preacher in India, I had the part of Aidan sent now, and Delhi from the Indian Mutiny. Similarly I did not know as a missionary from lona to the heathen country of Northumbria. the names of Kano, Sokotu, Lagos until I went to West Africa, But the thrust in my youth was: "Can we to men benighted but I had collected bandages for a hospital in the Yoruba town the lamp of truth deny?" of llesha, the only name I could associate with the Nigerian stamps I expected to support Foreign Missions from my own pocket in my album. All this was linked to a Sunday School hymn: when I grew up, and my interest continued through the Meth­ "We've a story to tell to the nations that shall turn their hearts odist Laymen's Missionary Movement while I was reading math­ to the right." ematics at the university in preparation for the profession of accountancy. Halfway through my university course I went one Saturday evening to a Young Methodists' Missionary Meeting in Thomas Allan Beetham, a Methodist minister,now retired in Dorset, served with the Central Hall, Westminster. I slipped in late, taking one of the theMethodist Missionary Society in Gold Coast (Ghana) 1928-48, thenasAfrica few seats left under the gallery, in time to hear the Rev. W. J. Secretary for the Methodist Missionary Society, and Africa Secretary for the Platt from Dahomey in French West Africa (now Benin) telling of Conference of British Missionary Societies during 1950-1967. He was Warden a journey made a few months before through a number of Ivory of Kingsmead College, the missionary training college of the Methodist Church, Coast villages, where ten years earlier the Liberian prophet Wil­ at Selly Oak, Birmingham, until his retirement in 1970. liam Wade Harris had conducted a lightning preaching tour. Many

OCTOBER 1990 167 villages had built churches and were meeting regularly for wor­ It was only when I went to the Mission House in London in 1950 ship but they were still waiting for pastors to interpret the Bible as its Africa secretary that I realized through my contacts with to them. That night I knew I must respond to a call. After notifying Methodist churches in Kenya and the Rhodesias that among mis­ the Methodist board that I was available to serve overseas, I sionaries there the thought of full African leadership was still completed my mathematics degree, and went to read theology several generations away. I discovered, for example, that the head at Cambridge. of a college was referring for my approval in London matters I was then pitched at the age of 22 into, not the Ivory Coast which I in 1934 had not even referred to the head of my church as I had hoped, but its next-door neighbor the Gold Coast (Ghana). in Accra because no London money was involved. The more There I joined the staff of a Methodist Training College (Wesley definite movement in Ghana toward the conditions that made for College, Kumasi) where school teachers, a few village catechists, independence meant that when I was on leave speaking at mis­ and just one or two ministers were trained. As the secretary of sionary meetings, I found a widening gap between my view of my missionary society said to me: "You will not go as a village the overseas mission of the church and that held by the local pastor yourself, but as a trainer of local men to do that work; people through whose generous giving my own presence over­ that's our pattern now." In fact, since the local synod, ninety­ seas was made possible. five percent Ghanaian, felt its most urgent need was for better To return to Kumasi. After six years, at 28, I became principal trained school teachers, my call to a rural pastoral ministry was of the college. Very little had happened to break the buildup of fulfilled for the best part of twenty years in a teacher training the pattern of missionary leadership. In theory, decisions in the college. staff meeting on matters not reserved to the principal were made on a general agreement basis. However, the Europeans' greater "Not Leaders, But Servants" working knowledge of the college administration, of the thinking of government inspectors, of the level of possible central church I went to West Africa with no specific missionary training financial support, together with their known higher academic apart from a course on Eastern Religions (with nothing on African qualifications, created a barrier to fully equal participation in de­ traditional religion) and a ten-day crash course in phonetics. At cision making by Africans of which we missionaries were 'often Cambridge, at the breakfasts of the Student Volunteer Missionary only dimly aware. Union, I had contact with missionaries on leave and other over­ Here and there an incident challenged the status quo, but at seas visitors, people like Stephen Neill and J. S. Leakey; and I the time at a subliminal rather than consciously accepted level. read an important Student Christian Movement booklet by Jack During a brief spell away from the college in pastoral work in Winslow of North India, Not Leaders, but Servants and Saints. The village churches in Ashanti, I walked one day, with the catechist of the village where I lived, the four or five miles to the senior chief's village where the district commissioner had come to hold In those three years I was his magistrate's court. We went to give a character reference for one of the village lads facing a minor criminal charge. On the way cut down to size as the back, after I had accepted the D.C.'s verdict, the catechist, whose very junior third minister job in those days depended on my decision as employing min­ ister, had the courage to say to me: "You will always give the and no longer the college D.C. the benefit of the doubt." That suddenly linked back to the principal. cry of a youngster in a boys' club in a rough area of South London during my student days: "We always have to prove to the Bobby that we are innocent." My lower middle-class sense of the significant message of the latter was very much submerged on police as upholders of law and order took too long to develop a arriving in West Africa where higher education of the Western critical edge and this same sense made me slow in the early years type was still very much in the future. Of the ten or ~le~en s~aff to criticize the decisions of the colonial government. at Wesley College in 1928 the only graduates were rrussionanes, On the first Sunday of January 1936 I went at 5 A.M. to the and none of the African staff had been to a secondary school Annual Covenant Service in the Methodist church in Kumasi, the beyond school certificate level. So within six months, owing to only European in a congregation of many hundreds. I committed missionary leave patterns, I found myself responsible for checking the new year to my Lord, with my plans for the college, using the syllabi taught by Ghanaian colleagues, less qualified academ­ the familiar words: "Put me to what Thou wilt ..." That ically but more experienced as teachers and most of them senior afternoon as I wrote a letter home, I received a tsetse fly bite that in age. So I slipped all too easily into a "leadership" position. seemed particularly fierce. A week later I was hospitalized and This was tempered, though I was not aware of it at the time, trypanosomes of sleeping sickness were found in the blood slide. by two factors in the development of the church in Ghana. Unlike Three months in the Hospital for Tropical Diseases in London in countries with European settlers, missionary colleagues and led to three years in a Methodist circuit in Yorkshire. In those people in government service said: "We are here to train Af­ three years I was cut down to size as the very junior third minister ricans to take over," but added, "It won't happen in our time of the circuit and no longer the college principal. I also had time, here." Then there was the relative prosperity of the country due the first in eight years of understaffed pressure in West Africa, to cocoa. As long ago as 1915the Methodist synod had sent word to take my theological reading beyond my student level. That to the Missionary Society that in view of the war conditions of supplied the food on the strength of which I went another stretch the home church, it would no longer ask for a grant from Britain of years back at Kumasi, where we faced wartime staffing short­ to support the local ministry. So when in 1928 the pastoral min­ ages, accentuated from 1944 by the sending of a succession of istry-as distinct from the educational-wasexercised by 30Ghan­ junior Ghanaian staff for further training abroad, with the con­ aian ministers and three European, the 30 were entirely locally sequent extra load on the rest of us. supported. This comparative financial independence carried with it a large degree of administrative independence from London.

168 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH '1 believe in our COURSES: MB520Z/620Z IN-SERVICE PROGRAM Anthropology ­ KRAIT because what it didfor MC520Z/620Z Foundations ofOJurch Growth - WAGNER me it can also do foryou. JJ

MT520Z/620Z In 1974 I was a member of a mission to Jamaica. Bfbliad Theology ofMission I wanted more training in missiology while being fully - GlASSER involved in ministry, so as to apply what I learned in my field situation. MH520Z/620Z Historical Development ofthe Omstian Movement lSI». WAS MY ANSWER! - PIERSON I completed the core courses and by 1981, after study on campus, received my Doctor of Missiology ML520Z/620Z degree. I believe this grass roots exposure and Foundations ofLeadership participation gives me the background to recommend - CUNTON ISPto you. Specially designed for missionaries, national church leaders, mission agency executives, professors of mission, pastors and evangelists serving MR520Z/620Z Phenomenology and overseas, the program offers the flexibility of Institutions of Folk Religion continuing missiological education while upholding - HIEBERT on-going responsibilities in local ministry.

Currently we have 340 students MR550Z/650Z --- --. involved in the program. They come lntroduction toIslam from 60 nations and minister in 76 - WOODBERRY different countries. In the 14 years since the program was established, nearly 1,400 students have taken MT521Z/621Z courses-significant testimony to the Pauline Theology andthe value of the In-Service Program. Mission OJurch - GILLIlAND While you are in service I encourage you to take a serious look at what we can offer to you and your ministry in the Kingdom of God.

" 0·.'-1 C.•I.... S'._"", THCOlO GY r ~Y ( H {)l O GY -­•• WO .tL O M I SS I O N ~.R...~ ii6iI ~~ The ~ ~~ o Director School of World Faculty: Eacb member of our[acuity isabands-on missionary, witbyears of Mission experience on the cutting edge of FULLERTHEOLOGICAL SEMINARY modern missiology. Togetber theyare Pasadena, California 91182 a team of experts,unitedbyacommon Cau /·800·235·2222 beliefin thecentrality ofChrist . body of Christians in the country concerned. A Changed Perspective One other aspect of the fifties and sixties brought a "po­ litical" dimension to the desk of a missionary secretary in London. I was not conscious of deliberate self-examination about my mis­ Missionaries in touch with grass-roots opinion in East and Central sionary service during the three years spent as a village pastor in Africa could confirm that the pressure for self-government was Britain, but I found I was looking at it from a changed perspective widespread and not limited to those whom colonial administra­ when I returned at the outbreak of war in 1939 to head up the tors all too easily wrote off as "upstart agitators." This knowl­ college for the second time. I found myself looking out imme­ edge had to be pressed with the responsible ministers of state in diately for new ways of involving African staff in administrative Whitehall, and that called for many hours studying the latest experience. By 1943 we were beginning to receive help from the government paper and for subsequent interviews with officials Colonial Development and Welfare Fund set up by the British and ministers. Keeping a balance of time between these different Government under an Act that passed through Parliament in May demands was one aspect of understanding mission in that period. 1940 (a brave gesture at that time). Scholarships for training in The future relationship to which these efforts of the fifties the U.K. were eagerly seized on; then followed building grants were directed came into being for me during the sixties when I for rapid expansion of teacher training, which made it possible served the Conference of British Missionary Societies as their among other schemes to plan new houses for the principal and Africa secretary. In my travels in Africa I was no longer the sec­ senior staff that were more suited to the needs of African family retary of one particular society with its one-to-one relation with life than the old "missionary bungalows." By 1947 we had the a daughter church in this country or that. I was now a liaison first Ghanaian vice-principal (later, after serving as principal for officer between society secretaries in Britain and at the same time twelve years, Mr. S. H. Amissah became general secretary of the with Christian council secretaries in Africa. This work often con­ All Africa Conference of Churches). This college appointment was cerned the joint funding of ecumenical projects whose initiation only achieved after a long fight with the director of education, was within the African churches. There was also opportunity for for my nominee, though acceptable both through experience and incidental cross-fertilization of ideas and experience. A Christian ability, was not a university graduate. council secretary would mention a problem he and his colleagues We knew when Ghanaian ex-servicemen returned home from were facing in their understanding and carrying out of the mission service in India that events in the country would quicken, but of the church. Something I had seen across the continent might we did not realize how fast. February 1948 saw the shooting by shed light on their problem. police of three men when an ex-servicemen's protest march about Again, this was the beginning of a new age; the staff of the economic conditions tried to reach the governor's residence in All Africa Conference of Churches were soon to take up this role. Accra. Kwame Nkrumah and five other members of the Conven­ It pointed forward to the need to find ways for the sharing of tion People's Party were detained without trial. Overnight that experience of world-wide mission which calls for participation in weekend the common thought of ordinary people across the country it by many separate autonomous churches. I also saw then and was expressed quite simply: "We've had enough of this non­ later the beginnings of two-way mission in what was happening sense; from now on we rule ourselves." Those of us foreigners to some of myoid Kumasi students: two on the staff of the All in the midst of it (though this was not yet true of all government Africa Conference of Churches; one, a woman, the scholarships officials) knew now that progress in state and church to self­ secretary in Geneva; one bringing his industrial chaplaincy ex­ government must move at once, away from a carefully planned perience to the service of faction-torn Northern Ireland; two oth­ progressive timetable to immediate action.. . ers circuit ministers in England; yet another teaching in a theological It was from this background, largely a movIng forward In college in Central Africa. understanding of mission in response to events rather than fore­ Now in retirement I look back and try to draw these expe­ sight, that I moved for ten years to be Africa secretary of my own riences together to see in what way they have altered my un­ Missionary Society with its need for a policy for mission for the derstanding of the mission of the church and how they helped 1950s. All the African churches needed acceleration in preparation it to grow. During my lifetime the whole pattern has changed for autonomy whether, as in West Africa, that was their felt im­ from the one-way sending from Britain to foreign lands and mediate goal, or, as in Kenya, Zambia, and Zimbabwe, it was "benighted" peoples, to the present giving-receiving relation­ not yet in the mind of missionaries or felt by the grass-roots church ship between the churches of Africa and Britain on an equal to be just over the horizon. During that decade the number of footing, apart from the factor of the greater wealth of Britain and missionaries sent from British Methodism to Africa was greatly therefore its carrying the greater share of the financial cost of this increased to provide the launching pad required. At the same two-way exchange. Congregations in Britain now have as their time an Overseas Training Fund was set up in Britain to give a pastors ministers sent for a number of years from India, Africa, period of wider experience to pastors, church administrators, youth and the Caribbean, and exchanges are taking place over a period workers, and others from Africa. The result of this policy was of months between groups of women or young people. seen fifteen to twenty years later in a drastic reduction in mis­ sionary staff because of the great expansion in the number of Invitation to Fulness of Life African ministers and lay workers, including a steady stream of university graduates in theology. How then is the worldwide mission of the church to be seen Parallel with this increase of trained personnel went two-way today? The motive of our forefathers, which drove them to heroic .correspondence between church leaders in Africa and church au­ sacrifice, was to save souls condemned to hell, as they sang in thorities in Britain on the form and means of transition to auton­ Charles Wesley's words: omous Methodist conferences in Ghana, Nigeria, and Sierra Leone, and later Kenya and Zimbabwe. This was backed up by behind­ The love of Christ doth me constrain the-scenes consultation with lawyers on both sides to ensure that To seek the wandering souls of men; buildings and plant (held in trust up to then in the name of the With cries, entreaties, tears to save, British Methodist church) were being transferred to an identifiable To snatch them from the gaping grave.

170 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The task for us is no less insistent and urgent: "I have what lies to hand. We try to keep Jesus steadfastly in sight and come that they may have life, and have it to the full" (lohn 10:10). find outselves being moved forward on the path of mission, find­ We share this yearning with our Lord that men and women should ing too, in spite of our faltering, that something of his peace, his not pass through this life, this opportunity of living gloriously in sympathy, and love is somehow reaching others in the work we their Father's world, without that fullness of life which Christ do. For me it meant doing the things the Ghanaian church wanted died to make possible, that eternal life beginning now and reach­ done. I did not always find we had the same priorities; I could ing beyond death. For us, as for our grandparents, the unchang­ tryin synod discussions to share my sense of priority, but I then ing foundation of mission is the commission of Jesus: "Go into had to do what was commonly decided. every part of the world and proclaim the gospel." This is his commission to his world-wide church, not necessarily only to Christians in one particular country; all must try to cover the Those of us who are entire world. It is a commission laid on the whole church and one in which all must share. Today, as in the days of Acts, it has failing in our efforts to to begin "at Jerusalem"; those of us who are failing in our commend Christ in our efforts to commend our Lord to our near neighbors, the inhab­ itants of our "Jerusalem," welcome fellow Christians from II]erusalem" welcome other countries to witness alongside us. fellow Christians from Witness is strengthened by the "crossing of frontiers." Those whose Christian experience has developed within other other countries to witness cultures can bring valuable insights to the task of witness within alongside us. our culture. We in the West look with eager expectation to those African theologians, who have shed new light on African tradi­ tional religion, to bring us their commentaries on Mark's Gospel As I have shown when I was invalided out of West Africa, and Paul's Second Letter to the Corinthians. This crossing of there is always the need for those involved in mission to have a frontiers may call for greater self-sacrifice from some than others. time for sitting back, for a break in the present task for a time; The old pattern of missionary service from Britain called for those we can as easily become settled in a groove in the Lord's business prepared to be "foot-loose." Mission still calls for this, both as in secular concerns. Similarly, the models the church chooses for those who cross national frontiers in either direction and for for its mission today must not be allowed to crystallize; though those who cross frontiers within their own country, for example still useful the mold may need to be broken. There is a narrow between areas of relative poverty and affluence or between those knife-edge between conserving the strength that comes from an of differing ethnic patterns. It may be that in place of the old established tradition and breaking the mold lest arteries harden. missionary societies, with their safeguarded base in the society I treasure my association with the old Wesleyan Methodist Mis­ headquarters, Protestant churches need a new form of fellowship sionary Society with its headquarters at 24, Bishopsgate, London, for these modern missionaries, or for commando groups within where it had been for a hundred years; it became the Methodist them, not unlike the traditional Catholic missionary orders-men Missionary Society and moved to Marylebone Road, then became and women recruited on a worldwide basis and free to go any­ the Methodist Church Overseas Division, and in a year or two is where in the world, including their own country, where they can likely to lose its "overseas" and "mission" particularly within identify with people in their lifestyle and bear their witness. They a proposed Department of World Affairs of the Methodist church. would offer fullness of life in Christ Jesus through healing, ed­ I realize that the old pattern with all that it achieved was limited ucation, leisure and industry, and the written and spoken word. and cannot meet the needs of today's world; but its spirit and all How the world church can organize itself to respond to God's that inspired it for dedicated action will be equally needed in the call to world mission without becoming tied up in leadership­ new pattern. We who treasure the best of the past need first to wasting bureaucracy must be sought through the guidance of the heed the words of the principal of a small Anglican diocesan Holy Spirit. My own experience would suggest that those who theological college that was closed down, to his own deep dis­ embark on this modem mission will not always be able to set out appointment: "It is surely sounder for an institution to serve with a clearly marked path in front of them. The point in the path its generation by the grace of God not without some glory than we have reached claims the particular kind of service and witness for it to outlive its age and its power of service." Then we go out it needs; then we find that in fulfilling it we have moved on to a into the unknown pledged only to a new fulfillment of the com­ new stretch of the path and, again, just there we have to take on mission "Go into all the world."

OcrOBER 1990 171 Christian Mission and Religious Pluralism: A Selected Bibliography of 175 Books in English, 1970-1990

Gerald H. Anderson

here has been an avalanche of literature in recent years, Another bibliography of special interest and value is by Ken­ T both in books and periodicals, on the subject of religious neth Cracknell, "Interfaith Dialogue and the Theology of Re­ pluralism. Out of the vast literature this bibliography is selected ligion: A Selective Bibliography for Ministerial Formation," Current and limited on the following basis: it has the interests and con­ Dialogue (Geneva: World Council of Churches), 17 (December cerns of Christian mission in mind, and it is limited to 175 titles, 1989): 32-43. in English, published in the period 1970-1990. Unfortunately, there is no book in any language that provides For purposes of this study, we have expanded our scope to a comprehensive study of Christian attitudes and approaches to include the worldviews of Marxism and secularism. Multi-volume people of other faiths throughout the history of Christianity. Such works are counted as a single entry. Due to space limitations, a study would be immensely valuable in light of the increasing information on multiple publishers and annotations of the liter­ interest and importance of studies in the theology of religions. ature are not included.

Contents

Bibliographies Christianity and Buddhism Christianity and Marxism Atlases Christianity and Chinese Religions Christianity and New Religious Movements Reference Works Christianity and Hinduism Christianity and Primal Religions Theology of Religions Christianity and Islam Christianity and Secularism Dialogue Christianity and Judaism

Bibliographies Atlases

Balchand, Asandas. The Salvific Value of Non-Christian Religions According al Faruqi, Isma'il Ragi A., ed. Historical Atlas of the Religions of theWorld. toAsianChristian Theologians Writingin Asian-Published Theological Jour­ New York: Macmillan, 1974. nals, 1965-1970. Manila, Philippines: East Asian Pastoral Institute, Littell, Franklin H. TheMacmillan Atlas History of Christianity. New York: 1973. Macmillan, 1976. Choquette, Diane, comp. New Religious Movements in the United States and Canada: A Critical Assessment and Annotated Bibliography. Westport, Reference Works Conn.: Greenwood Press, 1985. David, S. Immanuel, ed, Christianity andtheEncounter with OtherReligions: Barrett, David B., ed. World Christian Encyclopedia: A Comparative Study of A Select Bibliography. Bangalore, India: United Theological College, Churches and Religions in theModern World, A.D. 1900--2000. New York: 1988. Oxford Univ. Press, 1982. Elliott, Mark R., ed. Christianity and Marxism Worldwide: An Annotated Braybrooke, Marcus. Inter-Faith Organizations, 1893-1979: An Historical Bibliography. Wheaton, 111.: Wheaton College, Institute for the Study Directory. New York: Edwin Mellen Press, 1980. of Christianity and Marxism, 1988. Clark, Francis, ed. Interfaith Directory. New York: International Religious Mojzes, Paul. Church and Statein Postwar Eastern Europe: A Bibliographical Foundation, 1987. Survey. Westport, Conn.: Greenwood Press, 1987. Crim, Keith, ed. ThePerennial Dictionary of World Religions. San Francisco: Pedersen, Paul D., ed, Missions andEvangelism: A Bibliography Selected from Harper & Row, 1989. Originally published as Abingdon Dictionary of the ATLA Religion Database. Rev. ed. Chicago: American Theological Living Religions. Nashville: Abingdon Press, 1981. Library Association, 1985. Draper, Edythe, ed. The Almanac of the Christian World. Wheaton, Ill.: Pruter, Karl. Jewish Christians in theUnited States: A Bibliography. New York: Tyndale House Publishers, 1990. Garland Publishing, Inc., 1987. Eliade, Mircea, ed. Encyclopedia ofReligion. 16 vols. New York: Macmillan, Shermis, Michael. Jewish-Christian Relations: An Annotated Bibliography and 1987. Resource Guide. Bloomington, Ind.: Indiana Univ. Press, 1988. Ellwood, Robert S., and Partin, Harry B. Religious and Spiritual Groups in Treesh, Erica, ed. Cults, Sects, andNew Religious Movements: A Bibliography America. 2nd ed. Englewood Cliffs, N.J.: Prentice-Hall, 1988. Selected from theATLA Religion Database. Chicago: American Theolog­ Klenicki, Leon, and Wigoder, Geoffrey, eds. A Dictionary of the Jewish­ ical Library Association, 1985. Christian Dialogue. Ramsey, N.J.: Paulist Press, 1984. Turner, Harold W. Bibliography of New Religious Movements in Primal So­ Lossky, Nicholas, et al, eds. Dictionary oftheEcumenical Movement. Geneva: cieties. 5 vols. Boston: G. K. Hall; vol. 1: Black Africa, 1977; vol. 2: World Council of Churches, 1990. North America, 1978;vol. 3: Oceania, 1989;vol. 4: Europe and Asia, Melton, J. Gordon. The Encyclopedia of American Religions. 3rd ed. Detroit: 1990; vol. 5: Latin America, 1990. Gale Research, 1989. Union Theological Seminary in Virginia, The Library. Christian Faith Neill, Stephen; Anderson, Gerald H.; and Goodwin, John, eds, Concise Amidst Religious Pluralism: An Introductory Bibliography. Richmond, Dictionary of the Christian World Mission. Nashville: Abingdon Press, Va.: The Library, Union Theological Seminary, 1980. 1971.

172 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Reese, William Lewis. Dictionary of Philosophy and Religion: Eastern and Hick, John, and Knitter, Paul F., eds. The Myth of Christian Uniqueness: Western Thought. Atlantic Highlands, N.J.: Humanities Press, 1980. Toward aPluralistic Theology ofReligions. Maryknoll, N.Y.:Orbis Books, Whaling, Frank, ed. Religion in Today's World: TheReligious Situation of the 1987. World from 1945 to the Present Day. Edinburgh: T & T Clark, 1987. Hillman, Eugene. Many Paths: A Catholic Approach to Religious Pluralism. Maryknoll, N.Y.: Orbis Books, 1989. Theology of Religions Hooker, Roger, and Lamb, Christopher. Love the Stranger: Christian Min­ istry in Multi-Faith Areas. London: SPCK, 1986. Aldwinclde, Russell F. Jesus--A Savior or the Savior? Religious Pluralism in Jathanna, Origin Vasantha. The Decisiveness of the Christ-Event and the Christian Perspective. Macon, Ga.: Mercer Univ. Press, 1982. Universality of Christianity in a World of Religious Plurality. Berne: Peter Anderson, Gerald H., and Stransky, Thomas F., eds. Christ's Lordship and Lang, 1981. Religious Pluralism. Maryknoll, N.Y.: Orbis Books, 1981. Knitter, Paul F. No Other Name? A Critical Survey of Christian Attitudes --,eds. Faith MeetsFaith. Mission Trends, no. 5. Ramsey, N.J.: Paulist Toward the World Religions. Maryknoll, N.Y.: Orbis Books, 1985. Press; and Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., Kung, Hans, and Moltmann, Jurgen, eds. Christianity among World Reli­ 1981. gions. Concilium, vol. 183. Edinburgh, Scotland: T & T Clark, 1986. Anderson, Norman. Christianity and World Religions: The Challenge of Plu­Martinson, Paul Varo. A Theology of World Religions: Interpreting God, Self, ralism. 2nd ed. Downers Grove, Ill.: InterVarsity Press, 1984. and World in Semitic, Indian, and Chinese Thought. Minneapolis: Augs­ Ariarajah. S. Wesley. TheBible and People ofOtherFaiths. Maryknoll, N.Y.: burg Publishing House, 1987. Orbis Books, 1989. Neill, Stephen. Christian Faith and Other Faiths. Downers Grove, Ill.: --,and Ucko, Hans, eds. Religious Plurality: Theological Perspectives and InterVarsity Press, 1984. (Published in England under the title Crises Affirmations. Geneva: World Council of Churches, 1990. of Belief·) Barnes, Michael. Christian Identityand Religious Pluralism: Religions in Con­Newbigin, Lesslie. The Gospel in a Pluralist Society. Grand Rapids, Mich.: versation. Nashville: Abingdon Press, 1989. Wm. B. Eerdmans Publishing Co., 1989. Biihlmann, Walbert. God's Chosen Peoples. Maryknoll, N.Y. Orbis Books, Oxtoby, Willard G. TheMeaning ofOtherFaiths. Philadelphia: Westminster 1982. Press, 1983. --.TheSearch forGod: An Encounter with thePeoples andReligions ofAsia. Panikkar, Raimundo. TheTrinityandtheReligious Experience ofMan. Mary­ Maryknoll, N.Y.: Orbis Books, 1980. (Published in England under knoll, N.Y.: Orbis Books, 1973. the title All Have the Same God.) Philip, T. V. Christianity and Religious Pluralism. Bangalore, India: United Cobb, John B., Jr. Christ in a Pluralistic Age. Philadelphia: Westminster Theological College, 1988. Press, 1975. Pieris, Aloysius. An Asian Theology of Liberation. Maryknoll, N.Y.: Orbis Coward, Harold. Pluralism: Challenge to World Religions. Maryknoll, N.Y.: Books, 1988. Orbis Books, 1985. Placher, William C. Unapologetic Theology: A Christian Voice in a Pluralistic Cox, Harvey. Many Mansions: A Christian's Encounter with Other Faiths. Conversation. Louisville, Kentucky: WestminsterlJohn Knox Press, 1989. Boston: Beacon Press, 1988. Race, Alan. Christians and Religious Pluralism: Patterns in the Christian The­ Cracknell, Kenneth. Towards a New Relationship: Christians and People of ology of Religions. Maryknoll, N.Y.: Orbis Books, 1983. Other Faith. London: Epworth Press, 1986. Rajashekar, J. Paul, ed. Religious Pluralism and Lutheran Theology. Geneva: Cragg, Kenneth. TheChristand the Faiths: Theology in Cross Reference. Phil­ Lutheran World Federation, 1988. adelphia: Westminster Press, 1986. Rupp, George. Christologies and Cultures: Toward a Typology of Religious Davis, Charles. Christ and the World Religions. New York: Herder and Worldviews. The Hague: Mouton, 1974. Herder, 1971. Samuel, Vinay, and Sugden, Chris, eds. Sharing Jesus in the Two Thirds Dawe, Donald, and Carman, John, eds. Christian Faith in a Religiously World: Evangelical Christologies from theContexts ofPoverty, Powerlessness Plural World. Maryknoll, N.Y.: Orbis Books, 1978. and Religious Pluralism. Grand Rapids, Mich.: Wm. B. Eerdmans Pub­ D'Costa, Gavin. John Hick's Theology of Religions: A Critical Evaluation. lishing Co., 1983. Lanham, Maryland: University Press of America, 1987.. Smith, Wilfred Cantwell. Towards a World Theology: Faith and theCompar­ --. Theology and Religious Pluralism: The Challenge of Other Religions. ative History of Religion. Philadelphia: Westminster Press, 1981; new Oxford: Basil Blackwell, 1986. ed., Maryknoll, N.Y.: Orbis Books, 1989. --,ed. Christian Uniqueness Reconsidered: TheMythofaPluralistic Theology Song, C. S. The Compassionate God. Maryknoll, N.Y.: Orbis Books, 1982. of Religions. Maryknoll, N.Y.: Orbis Books, 1990. Sookhdeo, Patrick, ed. Jesus Christ the Only Way: Christian Responsibility Drummond, Richard H. Toward a New Age in Christian Theology. Mary­ in a Multicultural Society. Exeter: Paternoster Press, 1978. knoll, N.Y.: Orbis Books, 1985. Swidler, Leonard, ed. Toward a Universal Theology of Religion. Maryknoll, Femando, Ajith. TheChristian's Attitude toward World Religions. Wheaton, N.Y.: Orbis Books, 1987. Ill.: Tyndale House, 1987. Thomas, M. M. ManandtheUniverse ofFaiths. Madras: Christian Literature Goldsmith, Martin. What About OtherFaiths? London: Hodder & Stough­ Society, 1975. ton, 1989. --. Risking Christ for Christ's Sake: Towards an Ecumenical Theology of Griffiths, Paul J., ed, Christianity through Non-Christian Eyes. Maryknoll, Pluralism. Geneva: World Council of Churches, 1987. N.Y.: Orbis Books, 1990. Vroom, Hendrik M. Religions and the Truth: Philosophical Reflections and Hallencreutz, Carl F. New Approaches to Men of OtherFaiths, 1938-1968:A Perspectives. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., Theological Discussion. Geneva: World Council of Churches, 1970. 1989. Hamnett, Ian, ed. Religious Pluralism and Unbelief: Studies Critical andCom­Whaling, Frank. Christian Theology and World Religions: A Global Approach. parative. New York: Routledge, 1990. Basingstoke, Hants.: Marshall Pickering, 1986. Heim, S. Mark. IsChristtheOnly Way?Christian Faith in a Pluralistic World. Valley Forge, Pa.: Judson Press, 1985. Dialogue Hick, John. God and the Universe of Faiths. New York: S1. Martin's Press, 1973. Amaladoss, Michael. MakingAll Things New: Dialogue, Pluralism, andEvan­ --. God Has Many Names: Britain's New Religious Pluralism. London: gelization in Asia. Maryknoll, N.Y.: Orbis Books, 1990. Macmillan, 1980; Philadelphia: Westminster Press, 1982. Anglican Consultative Council. Towards a Theology forInter-Faith Dialogue. --. An Interpretation of Religion: Human Responses to the Transcendent. 2nd ed. Cincinnati, Ohio: Forward Movement Publications, 1986. New Haven, Conn.: Yale Univ. Press, 1989. Camps, Amulf. Partners in Dialogue: Christianity andOtherWorld Religions. --,and Hebblethwaite, Brian, eds. Christianity andOtherReligions: Se­Maryknoll, N.Y.: Orbis Books, 1983. lected Readings. Philadelphia: Fortress Press, 1980.

OcrOBER 1990 173 Christian, William A. Doctrines of Religious Communities: A Philosophical Christianity and Hinduism Study. New Haven, Conn.: Yale Univ. Press, 1987. Cobb, John B., Jr.; Hellwig, Monika K.; Knitter, Paul F.; and Swidler, Coward, Harold, ed. Hindu-Christian Dialogue: Perspectives and Encounters. Leonard. Death or Dialogue? From the Age of Monologue to the Age of Maryknoll, N.Y.: Orbis Books, 1989. Dialogue. Philadelphia: Trinity Press International, 1990. Griffiths, Bede. The Marriage of East and West. London: Collins Fount, Fu, Charles Wei-hsun, and Spiegler, Gerhard E., eds. Religious Issues and 1982. Interreligious Dialogues: An Analysisand Sourcebook of Developments Since Hooker, Roger H. Themes in HinduismandChristianity: A Comparative Study. 1945. Westport, Conn.: Greenwood Press, 1989. New York and Bern: Peter Lang, 1989. Gort, Jerald D., et al, eds. Dialogue and Syncretism: An Interdisciplinary Mattam, Joseph. Landof the Trinity: A Study ofModern Christian Approaches Approach. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., to Hinduism. Bangalore, India: Theological Publications in India, 1975. 1990. Panikkar, Raimundo. The Unknown Christ of Hinduism: Toward an Ecu­ Hallencreutz, Carl F. Dialogue and Community: Ecumenical Issues in Inter­ menical Christophany. Rev. ed. Maryknoll, N.Y.: Orbis Books, 1981. religious Relationships. Geneva: World Council of Churches, 1977. Raj, Sunder. The Confusion Called Conversion. New Delhi: TRACI Publi­ Hick, John, ed. Truth and Dialogue in World Religions: Conflicting Truth­ cations, 1988. Claims. Philadelphia: Fortress Press, 1981. Robinson, John A. Truth is Two-Eyed. Philadelphia: Westminster Press, Kung, Hans, et al. Christianity and the World Religions: Paths of Dialogue 1979. with Islam, Hinduism, and Buddhism. Garden City, N.Y.: Doubleday, Samartha, Stanley J. The Hindu Response to the Unbound Christ. Madras, 1986. India: Christian Literature Society, 1974. Lochhead, David. The Dialogical Imperative: A Christian Reflection on Inter­ Sharpe, Eric. Faith Meets Faith: SomeChristian Attitudes to Hinduism in the faith Encounter. Maryknoll, N.Y.: Orbis Books, 1988. Nineteenthand Twentieth Centuries. London: SCM Press, 1977. O'Neill, Maura. Women Speaking, Women Listening: Women in Interreligious Thomas, M. M. TheAcknowledged Christof the Indian Renaissance. London: Dialogue. Maryknoll, N.Y. Orbis Books, 1990. SCM Press, 1970. Panikkar, Raimundo. The Intrareligious Dialogue. Ramsey, N.J.: Paulist Press, 1978. Rousseau, Richard W., ed. Interreligious Dialogue: Facing the Next Frontier. Christianity and Islam Montrose, Pa.: Ridge Row Press, 1981. Samartha, StanleyJ. Courage forDialogue: Ecumenical Issues in Inter-Religious Brown, Stuart E. The Nearest in Affection: Towards a Christian Understanding Relationships. Maryknoll, N.Y.: Orbis Books, 1982. of Islam. Geneva: World Council of Churches, 1990. Sheard, Robert B. Interreligious Dialogue in theCatholic Church Since Vatican --,comp, MeetinginFaith: TwentyYears ofChristian-Muslim Conversations II: An Historical and Theological Study. Lewiston, N.Y.: Edwin Mellen Sponsored by the World Council of Churches. Geneva: World Council of Press, 1987. Churches, 1989. Swidler, Leonard. After the Absolute: The Dialogical Future of Religious Re­Cragg, Kenneth. The Callof the Minaret. Rev. ed. Maryknoll, N.Y.: Orbis flection. Minneapolis: Augsburg-Fortress, 1990. Books, 1985. World Council of Churches. Guidelines on Dialogue with People of Living ---aMuhammadandtheChristian: A QuestionofResponse. Maryknoll, N.Y.: Faiths and Ideologies. Geneva: World Council of Churches, 1979. Orbis Books, 1984. Goldsmith, Martin. Islam and Christian Witness: Sharing the Faith with Mus­ lims. Downers Grove, Ill.: InterVarsity Press, 1982; rev. ed., Bromley, Christianity and Buddhism Kent: MARC Europe, 1987. Kateregga, Badru D., and Shenk, David W. Islam andChristianity: A Mus­ Cobb, John B., Jr. Beyond Dialogue: Toward a Mutual Transformation of lim and a Christian in Dialogue. Rev. ed. Grand Rapids, Mich.: Wm. Christianity and Buddhism. Philadelphia, Pa.: Westminster Press, 1982. B. Eerdmans Publishing Co., 1981. De Silva, Lynn A. TheProblem of the Selfin Buddhism and Christianity. New McCurry, Don M., ed, The Gospel and Islam. Monrovia, Calif.: MARC, York: Macmillan, 1979. World Vision International, 1979. Drummond, Richard H. Gautama the Buddha: An Essay in Religious Under­Muslim-Christian Research Group. TheChallenge oftheScriptures: TheBible standing. Grand Rapids, Mich.: Wm B. Eerdmans Publishing Co., and the Qur'an. Maryknoll, N.Y.: Orbis Books, 1989. 1974. Nazir-Ali, Michael. Islam: A Christian Perspective. Philadelphia: West~ Keenan, John P. The Meaning of Christ: A Mahayana Theology. Maryknoll, minster Press, 1983. N.Y.: Orbis Books, 1989. Parshall, Phil. The Cross and the Crescent: Understanding the Muslim Mind Panikkar, Raimundo. The Silence of God: The Answer of the Buddha. Mary­ and Heart. Wheaton, Ill.: Tyndale House Publishers, 1989. knoll, N.Y.: Orbis Books, 1989. Rousseau, Richard W., ed. Christianityand Islam: The Struggling Dialogue. Pieris, Aloysius. Love Meets Wisdom: A Christian Experience of Buddhism. Montrose, Pa.: Ridge Row Press, 1985. Maryknoll, N.Y.: Orbis Books, 1988. Vander Werff, Lyle L. Christian Mission to Muslims: The Record. Anglican Rupp, George. Beyond Existentialism and Zen: Religion in a Pluralistic World. and Reformed Approaches in India and the Near East, 1800-1938. South New York: Oxford Univ. Press, 1979. Pasadena, Calif.: William Carey Library, 1977. Swearer, Donald K. Dialogue: The Key to Understanding Other Religions. Watt, W. Montgomery. Islam and Christianity: A Contribution to Dialogue. Philadelphia: Westminster Press, 1977. London: Routledge & Kegan Paul, 1983. Waldenfels, Hans. AbsoluteNothingness: Foundations fora Buddhist-Christian Wingate, Andrew. Encounter in the Spirit: Muslim-Christian Meetings in Dialogue. New York: Paulist Press, 1976. Birmingham. Geneva: World Council of Churches, 1988. Woodberry, J. Dudley, ed. Muslims and Christians on the Emmaus Road: Christianity and Chinese Religions Crucial Issues in Witness among Muslims. Monrovia, Calif.: MARCJWorld Vision, 1989. Ching, Julia. Confucianism andChristianity: A Comparative Study. New York: Kodansha, 1977. Christianity and Judaism Covell, Ralph R. Confucius, the Buddha, and Christ: A History of the Gospel in Chinese. Maryknoll, N.Y.: Orbis Books, 1986. Brockway, Allan, et aI, eds, The Theology of the Churches and the Jewish Kung, Hans, and Ching, Julia. Christianity and Chinese Religions. New People: Statements bytheWorld Council ofChurches andItsMember Churches. York: Doubleday, 1989. Geneva: World Council of Churches, 1988. Cohen, Martin A., and Croner, Helga, eds, Christian Mission-Jewish Mis­ sion. Ramsey, N.}.: Paulist Press, 1982.

174 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH

Croner, Helga, ed. Stepping Stones to Further Jewish-Christian Relations. Christianity and New Religious Movements Mahwah, N.J.: Paulist Press, 1977. --,ed. More Stepping Stories toJewish-Christian Relations: An Unabridged Brockway, Allan R., and Rajashekar, J. Paul, eds. New Religious Move­ Collection of Christian Documents 1975-1983. Mahwah, N.J.: Paulist mentsand the Churches. Geneva: World Council of Churches, 1987. Press, 1985. Hexham, Irving, and Poewe, Karla. Understanding CultsandNewReligions. De Ridder, Richard R. My Heart's Desirefor Israel: Reflections on Jewish­Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1986. Christian Relationships andEvangelism Today. Nutley, N.J.: Presbyterian Melton, J. Gordon, and Moore, Robert L. TheCult Experience: Responding & Reformed Publishing Co., 1974. to the New Religious Pluralism. New York: Pilgrim Press, 1982. Fisher, Eugene J., et ai, eds. TwentyYears ofJewish-Catholic Relations. Mah­ Tucker, Ruth A. AnotherGospel: Alternative Religions andtheNewAgeMove­ wah, N.J.: Paulist Press, 1986. ment. Grand Rapids, Mich.: Zondervan Publishing House, 1989. Flannery, Edward H. The Anguish of the Jews: Twenty-Three Centuries of Walls, Andrew F., and Shenk, Wilbert R., eds. Exploring New Religious Antisemitism. Rev. ed. Mahwah, N.J.: Paulist Press, 1985. Movements: Essays in Honour ofHarold W. Turner. Elkhart, Ind.: Mission Fruchtenbaum, Arnold G. Hebrew Christianity: Its Theology, History, and Focus Publications (Box 370), 1990. Philosophy. Washington, D.C.: Canon Press, 1974. . Intemational Catholic-Jewish Liaison Committee. Fifteen Years ofCatholic­ · Jewish Dialogue 1970-1985. Vatican City: Libreria Editrice Vaticana, Christianity and Primal Religions 1988. McGarry, Michael B. Christology After Auschwitz. Ramsey, N.J.: Paulist Bumett, David. Unearthly Powers: A Christian Perspective on Primal andFolk Press, 1977. Religions. Eastboume, East Sussex: MAROMonarch Publications, 1988. Swidler, Leonard; Eron, Lewis; Sloyan, Gerard; and Dean, Lester. Burst­Donovan, Vincent. Christianity Rediscovered: An Epistle from theMasai. 2nd ingtheBonds? A Jewish-Christian Dialogue onJesus andPaul. Maryknoll, ed. Maryknoll, N.Y.: Orbis Books, 1982. N.Y.: Orbis Books, 1990. . Ela, Jean-Marc. My Faith as an African. Maryknoll, N.Y.: Orbis Books, Torrance, David W., ed. TheWitness oftheJews toGod. Edinburgh: Handsel 1988. Press, 1982. Mbiti, John S. New Testament Eschatology in an African Background: A Study of the Encounter between New Testament Theology and African Traditional Concepts. London: Oxford Univ. Press, 1971;reprinted' London: SPCK, Christianity and Marxism 1978. Oduyoye, Mercy Amba. Hearing and Knowing: Theological Reflections on Beeson, Trevor. Discretion and Valour: Religious Conditions in Russia and Christianity in Africa. Maryknoll, N.Y.: Orbis Books, 1986. . Eastern Europe. 2nd ed. Philadelphia: Fortress Press, 1982. Shorter, Aylward. African Christian Theology: Adaptation or Incarnation? Bockmuehl, Klaus. The Challenge ofMarxism: A Christian Response. Down­ Maryknoll, N.Y.: Orbis Books, 1977. . . ers Grove, Illinois: InterVarsity Press, 1980. Taylor, John, B., ed. Primal World-Views: Christian Involvement In Dialogue Lechman, Jan Milic. Encountering Marx: Bonds and Barriers between Chris­with Traditional Thought Forms. Ibadan, Nigeria: Daystar Press, 1976. tiansand Marxists. Philadelphia: Fortress Press, 1977. McGovem, Arthur F. Marxism: An American Christian Perspective. Mary­ knoll, N.Y.: Orbis Books, 1980. Christianity and Secularism MacInnis, Donald E. Religious Policy andPractice inChina Today. Maryknoll, N.Y.: Orbis Books, 1989. Berger, Peter L. The Heretical Imperative: Contemporary Possibilities of Reli­ McLellan, David. Marxism andReligion: A Description andAssessment of the giousAffirmation. Garden City, N.Y.: Anchor PresslDoubleday, 1979. Marxist Critique of Christianity. New York: Harper & Row, 1987. Martin, David A. The Dilemmas of Contemporary Religion. New York: St. Miguez Bonino, Jose. Christians andMarxists: TheMutual Challenge to Rev­ Martin's Press, 1978. olution. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1976. Neuhaus, Richard John, ed. American Apostasy: The Triumph of "Other" Mojzes, Paul, Christian Marxist Dialogue in Eastern Europe. Minneapolis: Gospels. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., Augsburg Publishing House, 1981. " 1989. Stumme, Wayne, ed. Christians and the Many Faces of MarXIsm. Minne­ Newbigin, Lesslie. Foolishness totheGreeks: TheGospel andWestern Culture. apolis: Augsburg Press, 1984. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1986. Thomas, M. M. The Secular Ideologies of India and the Secular Meaning of Christ. Madras: Christian Literature Society, 1976.

176 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 150 Outstanding Books for Mission Studies

Selected by the Editors of the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH

ach year the editors of the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH E select fifteen outstanding books in English for mission studies. Here are the 150 books selected from those published in 1980-1989.

Adeney, Miriam. God's Foreign Policy. Grand Rapids, Mich.: Wm. B. Eerd­ Camps, Arnulf, and Muller, Jean-Claude, eds. The Sanskrit Grammar and mans Publishing Co., 1984. Manuscripts of Father Heinrich Roth,S.J. (162~1668). Leiden: E. J. Brill, Anderson, Gerald H., ed. Witnessing totheKingdom: Melbourne andBeyond. 1988. Maryknoll, N.Y.: Orbis Books, 1982. Castro, Emilio. Freedom in Mission: ThePerspective of the Kingdom. Geneva: --,and Stransky, Thomas F., eds. Mission Trends No. 5-"Faith Meets World Council of Churches, 1985. Faith."Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co.; and Clymer, Kenton J. Protestant Missionaries in the Philippines, 1898-1916. Ramsey, N.J.: Paulist Press, 1981. Urbana, Ill.: Univ. of Illinois Press, 1986. Arias, Mortimer. Announcing the Reign of God: Evangelization and the Sub­ Commission on World Mission and Evangelism. Your Kingdom Come: versive Memory of Jesus. Philadelphia: Fortress Press, 1984. Mission Perspectives. Report ontheWorld Conference onMission andEvan­ Arias, Esther, and Arias, Mortimer. TheCryofMy People: Out ofCaptivity gelism, Melbourne, Australia, 12-25 May 1980. Geneva: World Council in LatinAmerica. New York: Friendship Press, 1980. of Churches, 1981. Augsburger, David W. Pastoral Counseling Across Cultures. Philadelphia: Conn, Harvie M. A Clarified Vision for Urban Mission: Dispelling the Urban Westminster Press, 1986. Stereotypes. Grand Rapids, Mich.: Zondervan Publishing House, 1987. Austin, Alvyn J. Saving China: Canadian Missionaries in theMiddle Kingdom, --.Eternal Word andChanging Worlds: Theology, Anthropology, andMission 1888-1959. Toronto: Univ. of Toronto Press, 1986. in Trialogue. Grand Rapids, Mich.: Zondervan Publishing House, 1984. Axtell, James. TheInvasion Within: TheContest ofCultures in Colonial North Cook, Guillermo. The Expectation of the Poor: Latin American Base Ecclesial America. New York: Oxford Univ. Press, 1985. Communities in Protestant Perspective. Maryknoll, N.Y.: Orbis Books, Barnett, Suzanne Wilson, and Fairbank, John King, eds. Christianity in 1985. China: Early Protestant Missionary Writings. Cambridge, Mass.: Har­ Costa, Ruy 0., ed. One Faith, Many Cultures: Inculturation, Indigenization, vard Univ. Press, 1985. andContextualization. Maryknoll, N.Y.: Orbis Books; and Cambridge, Barrett, David B. Cosmos, Chaos, and Gospel: A Chronology of World Evan­ Mass.: Boston Theological Institute, 1988. gelization from Creation to New Creation. Birmingham, Alabama: New Costas, Orlando E. Christ Outside the Gate: Mission Beyond Christendom. Hope, 1987. . Maryknoll, N.Y.: Orbis Books, 1982. --,ed. World Christian Encyclopedia: A Comparative StudyofChurches and --.Liberating News: A Theology ofContextual Evangelization. GrandRapids, Religions in theModern World, A.D. 1~2000. New York: Oxford Univ. Mich.: Wm. B. Eerdmans Publishing Co., 1989. Press, 1982. Covell, Ralph R. Confucius, the Buddha, and Christ: A History of the Gospel --,andReapsome,JamesW.SevenHundredPlanstoEvangelizetheWorld: in Chinese. Maryknoll, N.Y.: Orbis Books, 1986. The Rise of a Global Evangelization Movement. Birmingham, Alabama: Cragg, Kenneth. TheChrist andtheFaiths. Philadelphia: Westminster Press, New Hope, 1988. 1987. Bassham, Rodger C. Mission Theology: 1948-1975; Ecumenical, Evangelical --.Muhammad andtheChristian: A Question ofResponse. Maryknoll, N. Y.: and Roman Catholic. Pasadena, Calif.: William Carey Library, 1980. Orbis Books, 1984. Beaver, R. Pierce. American Protestant Women in World Mission: A History Crim, Keith, gen. ed. Abingdon Dictionary of Living Religions. Nashville: of the First Feminist Movement in NorthAmerica. Grand Rapids, Mich.: Abingdon, 1981. Reissued under the title The Perennial Dictionary of Wm. B. Eerdmans Publishing Co., 1980. World Religions. San Francisco, Calif.: Harper & Row, 1989. Berryman, Phillip. Liberation Theology: Essential Facts about theRevolutionary Dayton, Edward R., and Fraser, David A. Planning Strategies for World Movement in Latin America andBeyond. Oak Park, Illinois: Meyer Stone Evangelization. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Books, 1987. Co., 1980. Rev. ed. 1990. --.TheReligious Roots ofRebellion: Christians in Central American Revolu­ --;Wilson, Samuel; and Bakke, Raymond J., eds., Unreached Peoples tions. Maryknoll, N.Y.: Orbis Books, 1984. '82: Urban Peoples. Elgin, Ill: David C. Cook Publishing Co., 1981. Bosch, David J. Witness to the World: The Christian Mission in Theological De Gruchy, John W., and Villa-Vicencio, Charles, eds. Apartheid is a Perspective. Atlanta: John Knox Press, 1980. Heresy. Grand Rapids, Mich.: Wm. B"Eerdmans Publishing Co., 1983. Boyack, Kenneth, ed. Catholic Evangelization Today: A New Pentecost forthe Dickson, Kwesi A. Theology in Africa. Maryknoll, N.Y.: Orbis Books, 1984. United States. New York: Paulist Press, 1987. Dillistone, F. W. Into All the World. A Biography of Max Warren. London: Bria, Ion, ed, MartyrialMission: TheWitness oftheOrthodox Churches Today. Hodder and Stoughton, 1980. Geneva: World Council of Churches, 1980. Drummond, Richard Henry. Toward aNewAgeinChristian Theology. Mary­ Brown, David. All Their Splendour. World Faiths: A Way to Community. knoll, N.Y.: Orbis Books, 1985. London: Collins-Fount, 1982. Dussel, Enrique. A History of the Church in Latin America: Colonialism to Brown, Robert McAfee. Unexpected News: Reading theBible withThird World Liberation, 1492-1979. Grand Rapids, Mich.: Wm. B. Eerdmans Pub­ Eyes. Philadelphia: Westminster Press, 1984. lishing Co., 1982. BOhlmann, Walbert. The Church of the Future: A Model for the Year 2001. Eerdmans Publishing Co. Eerdmans' Handbook to theWorld's Religions. Grand Maryknoll, N.Y.: Orbis Books, 1986. Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1982. --. God's Chosen Peoples. Maryknoll, N.Y.: Orbis Books, 1982. Elliston, Edgar J., ed, Christian Relief and Development: Developing Workers --~ TheSearch forGod: An Encounter withthePeoples andReligions ofAsia. for Effective Ministry. Dallas: Word Publishing, 1989. Maryknoll, N.Y.: Orbis Books, 1980. Ellwood, Douglas J. Asian Christian Theology: Emerging Themes. Philadel­ Burgess, Stanley M., and McGee, Gary B., eds. Dictionary of Pentecostal phia: Westminster Press, 1980. and Charismatic Movements. Grand Rapids, Mich.: Zondervan Pub­ Fabella, Virginia, and Torres, Sergio, eds. Irruption of the Third W(Jrld: lishing House, 1988. Challenge to Theology. Maryknoll, N.Y.: Orbis Books, 1983. Cadorette, Curt. From the Heart of the People: The Theology of Gustavo Gu­ tierrez. Oak Park, m.: Meyer-Stone Books, 1988.

OcrOBER 1990 177 Forman, Charles W.. The Island Churches of the South Pacific: Emergence in ---. Today's Choices for Tomorrou/s Mission: An Evangelical Perspective on the Twentieth Century. Maryknoll, N.Y.: Orbis Books, 1982. Trends and Issues in Missions. Grand Rapids, Mich.: Zondervan Pub­ --.TheVoice ofMany Waters: TheStoryofthePacific Conference ofChurches. lishing House, 1988. Suva, Fiji: Pacific Conference of Churches (P.O. Box 208), 1986. Hiebert, Paul G. Anthropological Insights for Missionaries. Grand Rapids, Gilliland, Dean S. Pauline Theology and Mission Practice. Grand Rapids, Mich.: Baker Book House, 1986. Mich.: Faker Book House, 1983. ---,and Hiebert, Frances. Case StudiesinMissions. Grand Rapids, Mich.: --,ed. TheWordAmong Us:Contextualizing Theology for Today. Dallas: Baker Book House, 1987. Word Publishing, 1989. Hill, Patricia R. The WorldTheirHousehold: TheAmerican Woman's Foreign Gittins, Anthony J. GiftsandStrangers: MeetingtheChallenge ofInculturation. MissionMovementand CulturalTransformation, 1870-1920. Ann Arbor, Mahwah, N.J.: Paulist Press, 1989. Mich.: Univ. of Michigan Press, 1985. Goodpasture, H. McKennie, ed. Cross and Sword: An Eyewitness History Hooker, Roger, and Lamb, Christopher. Love the Stranger: Ministry in of Christianity in Latin America. Maryknoll, N.Y.: Orbis Books, 1989. Multi-Faith Areas. London: SPCK, 1986. Greenway, Roger S., and Monsma, Timothy M. Cities: Missions' New Homer, Norman A. A GuidetoChristian Churches in theMiddleEast. Elkhart, Frontier. Grand Rapids, Mich.: Baker House, 1989. Ind.: Mission Focus Publications (Box 370), 1989. Gutierrez, Gustavo. The Power of the Poor in History. Maryknoll, N.Y.: Hunt, Everett N., Jr. Protestant Pioneers in Korea. Maryknoll, N.Y.: Orbis Orbis Books, 1983. Books, 1980. Haight, Roger. An AlternativeVision: An Interpretation ofLiberation Theology. Hunter, Jane. The Gospel of Gentility: American Women Missionaries in Turn­ New York: Paulist Press, 1985. of-the-Century China. New Haven, Conn.: Yale Univ. Press, 1984. Hanks, Thomas D. GodSo Loved the Third World: The Biblical Vocabulary of Hutchison, William R. Errand to the World: American Protestant Thought Oppression. Maryknoll, N.Y.: Orbis Books, 1983. and Foreign Missions. Chicago: Univ. of Chicago Press, 1987. Hansen, Holger Bernt. Mission, Church andState in a Colonial Setting: Uganda Jacobs, Sylvia M., ed. Black Americans and the Missionary Movement in 1890-1925. New York: St. Martin's Press, 1985. Africa. Westport, Conn.: Greenwood Press, 1982. Henkel, Willi, ed, Bibliografia Missionaria: Anno XLV (1981). Vatican City: Jansen, Frank Kaleb, ed. Target Earth: TheNecessity of Diversity in a Holistic Urban Pontifical University, 1982. Perspective on WorldMission. Pasadena, Calif.: Global Mapping Inter­ Hesselgrave, David J. Counselling Cross-Culturally: An Introduction toTheory national, and Kailua-Kona, Hawaii: Univ. of the Nations, 1989. and Practice for Christians. Grand Rapids, Mich.: Baker Book House, Kane, J. Herbert. TheChristian WorldMission Today and Tomorroui. Grand 1984. Rapids, Mich.: Baker Book House, 1981.

Author's Reply

To the Editors: I want to thank Miikka Ruokanen for the clarity and sensitivity take some kind of sacramental-that is, historical-socialform-is not with which he replied (IBMR, July 1990) to my comments on his April limited to ecclesiology (as Ruokanen suggests) but is fundamental to 1990article concerning the teaching of the Second VaticanCouncil on the way Catholics understand the divine-human relationship. There­ non-Christian religions. His reply enables me to focus, I hope with fore, once you recognize that God's saving grace operates beyond the equal clarity and sensitivity, on what remains the fundamental dif­ borders of the historical-socialforms of Christianity (the first premise), ference in the way each of us understands the contents and signifi­ you're going to have to admit other historical-social forms through cance of what the council had to say about other religious traditions. which it operates (the second premise). His interpretation of Karl Rahner's essay "On the Importance Therefore, Rahner is, as Ruokanen rightly describes, "aston­ of the Non-Christian ReligionsforSalvation" (Theological Investigations, ished" that "this conclusion from the premises of the council is vol. 18, pp. 28&-295) illustrates, I believe, how he continues to misread not drawn by the council in Nostra Aetate"(Rahner, p. 290}--namely, both Rahner and the council. Ruokanen claims that "Rahner's that the religions can be counted among the sacramental expressions! understanding of the conciliar teaching on non-Christian religions is mediations of this universal grace. As Rahner states, such a conclusion in line" with his own. Conced(}-yes, Rahner would agree with Ruo­ is "really obvious" (ibid). For Rahner and most Roman Catholic kanen's claim that VaticanII did not explicitlydeclare the religions to theologians, the council supports, though it does not explicitlydraw, be "ways of salvation." But neg(}-no, Rahner would not agree when such a conclusion. Ruokanen argues that the view of other religions as ways of salvation, The reason why Ruokanen cannot see how this conclusion flows proposed by Rahner and the majority of Roman Catholic theologians, necessarily from these premises gets back to what I termed his dual­ "cannot be supported by the conciliar texts" (IBMR, April 1990, istic notion of nature and grace. I agree with him that "nature and p. 61). This was the point of Rahner's essay: that when the council grace are clearly and necessarily to be distinguished" (from my first left the issue of the salvific role of other religions open, as a quaestio response, p. 62). And he agrees with me that, especially in light of disputata, it need not have done so! The council itself, Rahner points the Trinitarian opera ad extra, the "natural and the supernatural," out, established the premises for a conclusion it did not draw! or '1aw and Gospel," are "simultaneously present" and are For some reason, the conclusion contained in these premises is "inseparable" (Ruokanen's words). Yet he seems to contradict not clear to Ruokanen. The first premise is the council's clear and himself when he so clearly, adamantly, and dualistically separates pervasive declaration of the universal saving activity of God's grace, nature from grace in the realm of religion. He insists that for the which means the universal availability of authentic revelation. (As council the religions represent only "the natural cognition of God"

Rahner himself puts it in the essay Ruokanen refers to: fl. • • the or "natural moral law." He seems to fear that unless the religions history of supernatural revelation and the history of supernatural sal­ are kept to the natural order, we jeopardize sola gratia. I don't under­ vation [beyond Christianity] are necessarily co-extensive and co-ex­ stand why. If "sola gratia" can operate within/despite the Christian istent"[p. 292].) The second premise is what Ruokanen calls religion, why can't it do so within/despite other religions? Ruokanen "sacramentalism." For Roman Catholic theology in general, and continues not only to distinguish but to separate nature and grace for VaticanIIin particular, the principle that God's saving gracecannot much too facilely. This runs contrary to the spirit, if not to the words, operate in an exclusively interior or individualistic manner but must of the council.

178 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Kang, Wi Io, Religion andPolitics in Korea UndertheJapanese Rule. Lewiston, McGavran, Donald A. Effective Evangelism: A Theological Mandate. Phil­ N.Y.: Edwin Mellen Press, 1987. lipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1988. Kasdorf, Hans. Christian Conversion in Context. Scottdale, Pa.: Herald Press, McGee, Gary B. "This Gospel Shall be Preached": A History and Theology of 1980. Assemblies of God Foreign Missions to 1959. Springfield, Mo.: Gospel ---,and Muller, Klaus W., eds, Reflection andProjection: Missiology at the Publishing House, 1986. Threshold of 2001. Festschrift in Honor of George W. Peters. Bad Lieben­ --."This Gospel ShallBePreached": A HistoryandTheology ofAssemblies of zell: Verlag der Liebenzeller Mission, 1988. God Foreign Missions Since 1959. Volume 2. Springfield, Mo.: Gospel Keeley, Robin, ed. Christianity in Today's World: An Eerdmans Handbook. Publishing House, 1989. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1985. MacInnis, Donald E. Religion in ChinaToday: Policy andPractice. Maryknoll, Kinsler, F. Ross, ed. Ministry by the People: Theological Education by Exten­ N.Y.: Orbis Books, 1989. sion. Maryknoll, N.Y.: Orbis Books, 1983. McLoughlin, William G. Cherokees and Missionaries, 1789-1839. New Kirk, J. Andrew. Liberation Theology: An Evangelical View from the Third Haven, Conn.: Yale Univ. Press. 1984. World. Atlanta: John Knox Press, 1980. Meeking, Basil, and Stott, John R., eds, The Evangelical-Roman Catholic Knitter, Paul F. No Other Name? A Critical Survey of Christian Attitudes Dialogue on Mission: 1977-1984. Grand Rapids, Mich.: Wm. B. Eerd­ Toward the World Religions. Maryknoll, N.Y.: Orbis Books, 1985. mans Publishing Co., 1986. Koyama, Kosuke. Mount Fuji and Mount Sinai: A Critique of Idols. Mary­ Miguez Bonino, Jose. Toward a Christian Political Ethics. Philadelphia: For­ knoll, N. Y.: Orbis Books, 1985. tress Press, 1983. Krass, Alfred C. Evangelizing Neopagan North America. Scottdale, Pa.: Her­ Motte, Mary, and Lang, Joseph R., eds, Mission in Dialogue: The SEDOS ald Press, 1982. Research Seminar on theFuture ofMission. Maryknoll, N.Y.: Orbis Books, Lausanne Committee for World Evangelization. How Shall They Hear? 1982. Consultation on World Evangelization: Official Reference Volume, Thailand Murray, Jocelyn. Proclaim the Good News: A Short History of the Church Reports. London and Wheaton, Ill.: Lausanne Committee, 1983. Missionary Society. London: Hodder and Stoughton, 1985. Luzbetak, Louis J. TheChurch andCultures: New Perspectives in Missiological Neill, Stephen. A HistoryofChristianityin India: TheBeginnings to A.D. 1707. Anthropology. Maryknoll, N.Y.: Orbis Books, 1988. London: Cambridge Univ. Press. 1984. Martinson, Paul Varo. A Theology of World Religions. Minneapolis: Augs­ --. A HistoryofChristianityin India: 1707-1858. New York: Cambridge burg Publishing House, 1987. Univ. Press. 1986.

But why did not the council explicitly affirm in words what it ognize the possible salvific validity of other paths continue to affirm was implicitly holding in spirit? Ruokanen misunderstood the expla­ that what they as Christians have experienced and known in Jesus nation 1 tried to give in my response: "out of a respect for tradi­ the Christ is meant for all peoples of all times. This means that not to tion." Nostra Aetate's positive view of other religions, implying their know of this Jesus is to have, in some manner, an "incomplete" salvific role in God's plan, represents a change, something new, in or "unfulfilled" understanding of humanity, the world, and the Catholic teaching. Such changes are admitted only slowly, often in­ Ultimate. Therefore, Christians must go forth to make known to oth­ directly, seeking to avoid the impression that mistakes were made in ers what has been made known to them. And the motivation to do the past. (I am merely describing this reality, not defending it.) This so is much more impelling than the motivation provided by the so­ accounts for what many have called the "schizophrenic quality" called theory of "anonymous Christianity." Such a theory called of many Vatican II teachings. Often, in areas that signified change or the missioner to bring to full consciousness in others what they may a development in Catholic consciousness, the council would state well have already known unconsciously or anonymously. The plur­ something in one context, but not follow through, or would even alistic perspective 1 am suggesting recognizes that what has been contradict itself, in another context (e.g., admitting that salvation is revealed in Jesus may well be something "brand new," not yet possible for atheists yet holding to the necessity of the church for known or lived by the Buddhists or Hindus, and without which their salvation, or affirming the collegiality of the episcopate but allowing understandings and spirituality are incomplete. (What this "brand the Pope to act "without consent" of the bishops); or the council new" might be cannot be discussed here.) would declare something new without explicitly recognizing how this A pluralist theology of religion can offer even greater missionary corrected previous teaching (e.g. religious liberty). Thus, for Catholic inspiration than traditional, conservative views that deny any salvific theologians, it is both "astonishing" and yet understandable that, role to other faiths. Byrecognizing the possible saving content of other in the 1960s the Council Fathers could layout the premises, could religions, the pluralists understand the uniqueness of Jesus to be re­ conclude to the positive values in other religions, but could not draw lational: the message of Jesus must be related to the possible message the final conclusion of recognizing their possible salvific role. God gives through others. Christians are therefore motivated to go The editors of IBMR received another letter (unpublished) that forth unto all nations not just to teach what others need to know, but asked what1meant in the last paragraph of my response to Ruokanen also to learn from others what God may wish to reveal to us through when 1stated that the new views recognizing the salvific potential of others. Missionary work, from this perspective, is essential to Chris­ other religions do "not lessen the urgency of the missionary man­ tianity not just that the church may bring about the conversion of date but, on the contrary, strengthen it." This is the pivotal question others but also to bring about its own conversion--and thus to remain 1would like to discuss with my Protestant (and Catholic!) colleagues, the authentic church of Jesus Christ. whose missionary commitments I do share. Here 1 can only outline what calls for a much lengthier discussion. The pluralistic theology Paul Knitter of religions that 1 and others have been trying to work out, while it Xavier University, Cincinnati questions the exclusive uniqueness of Jesus, continues to affirm his universal and relational uniqueness. Most pluralist theologians who rec­

OCTOBER 1990 179 Nemer, Lawrence. Anglican and Roman Catholic Attitudes on Missions: An Sider, Ronald J., ed. Evangelicals and Deuelopmeni: Toward a Theology of Historical Study ofTwo English Missionary Societies in the Late Nineteenth Social Change. Philadelphia: Westminster Press, 1982. Century (1865-1885). St. Augustin, West Germany: Steyler Verlag, Smith, Wilfred Cantwell. Towards a World Theology: Faith and the Compar­ 1982. ative History of Religion. Philadelphia, Pa.: Westminster Press, 1981. Newbigin, Lesslie. Foolishness to theGreeks: TheGospel andWestern Culture. Sobrino, Jon. Jesus in LatinAmerica. Maryknoll, N.Y.: Orbis Books, 1987. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1986. Spykman, Gordon, et al. Let My People Live: Faith and Struggle in Central --.TheGospel in a Pluralist Society. Grand Rapids, Mich.: Wm. B. Eerd­ America. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., mans Publishing Co., and Geneva: World Council of Churches, 1989. 1988. Nicholls, Bruce, ed. In Word and Deed: Evangelism and Social Responsibility. Stackhouse, Max L., et ale Apologia: Contextualization, Globalization, and Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1986. Mission in Theological Education. Grand Rapids, Mich.: Wm. B. Eerd­ Nida, Eugene A., and Reyburn, William D. Meaning Across Cultures. mans Publishing Co., 1988. Maryknoll, N.Y.: Orbis Books, 1981. Stamoolis, James J. Eastern Orthodox Mission Theology Today. Maryknoll, Nouwen, Henri J. M. Gracias! A LatinAmerican Journal. New York: Harper N.Y.: Orbis Books, 1986. & Row, 1983. Starling, Allan, ed. Seeds ofPromise: World Consultation onFrontier Missions, Padilla, C. Rene. Mission Between the Times. Grand Rapids, Mich.: Wm. Edinburgh '80. Pasadena, Calif.: William Carey Library, 1981. B. Eerdmans Publishing Co., 1985. Stevens Arroyo, Antonio M. Prophets Denied Honor: An Anthology on the Pate, Larry D. From Every People: A Handbook of Two-Thirds World Missions Hispano Church of the United States. Maryknoll, N.Y.: Orbis Books, with Directory, Histories, Analysis. Monrovia, Calif.: MARC/World Vi­ 1980. sion International, 1989. Tippett, Alan R. Introduction toMissiology. Pasadena, Calif.: William Carey Phillips, James M. From the Rising of the Sun. Christians and Society in Library, 1987. Contemporary Japan. Maryknoll, N.Y.: Orbis Books, 1981. Tucker, Ruth A. AnotherGospel: Alternative Religions andtheNewAgeMove­ Roberts, W. Dayton, and Siewert, John A., eds, Mission Handbook: Canada! ment. Grand Rapids, Mich.: Zondervan Publishing House, 1989. USA Protestant Ministries Overseas. 14thedition. Monrovia, Calif.:MARa --.Guardians oftheGreat Commission: TheStoryofWomen inModern Mis­ World Vision International, and Grand Rapids, Mich.: Zondervan sions. Grand Rapids, Mich.: Zondervan Publishing House, 1988. Publishing House, 1989. --,and Liefeld, Walter L. Daughters oftheChurch: Women andMinistry Russell, Letty, M., et al, eds, Inheriting Our Mothers' Gardens: Feminist from New Testament Times to the Present. Grand Rapids, Mich.: Zon­ Theology in Third World Perspective. Philadelphia: Westminster Press, dervan Publishing House, 1987. 1988. Tutu, Desmond. Crying in the Wilderness: The Struggle for Justice in South Samartha, Stanley J. Courage forDialogue: Ecumenical Issues in Inter-religious Africa. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1982. Relationships. Geneva: World Council of Churches: and Maryknoll, --.Hope andSuffering: Sermons andSpeeches. Grand Rapids, Mich.: Wm. N.Y.: Orbis Books, 1981. B. Eerdmans Publishing Co., 1984. Samuel, Vinay, and Sugden, Chris, eds, Sharing Jesus in the Two Thirds Union Theological Seminary in Virginia. Christian Faith Amidst Religious World. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1984. Pluralism: An Introductory Bibliography. Richmond, Va.: The Library, Sanneh, Lamin. West African Christianity: TheReligious Impact. Maryknoll, Union Theological Seminary in Virginia, 1981. N.Y.: Orbis Books, 1983. Wagner, C. Peter. Church Growth and the Whole Gospel: A Biblical Mandate. --.Translating theMessage: TheMissionary Impact onCulture. Maryknoll, San Francisco: Harper & Row, 1981. N.Y.: Orbis Books, 1989. --. Strategies for Church Growth. Ventura, Calif.: Regal Books, 1987. Sawatsky, Walter. Soviet Evangelicals Since World War II. Scottdale, Pa.: Walshe, Peter, Church versus State in South Africa: TheCase of the Christian Herald Press, 1981. Institute. Maryknoll, N.Y.: Orbis Books, 1983. Scherer, James A. Gospel, Church, andKingdom: Comparative Studies in World Webster, John C. B., and Webster, Ellen Low, eds, TheChurch andWomen Mission Theology. Minneapolis: Augsburg Publishing House, 1987. in the Third World. Philadelphia: Westminster Press, 1985. --. ThattheGospel May beSincerely Preached Throughout theWorld: A Lu­Whaling, Frank, ed, The World's Religious Traditions: Essays in honour of theran Perspective on Mission and Evangelism in the 20th Century. New Wilfred Cantwell Smith. Edinburgh, Scotland: T. & T. Clark, 1984. York and Geneva: Lutheran World Federation, 1983. Whiteman, Darrell. Melanesians andMissionaries. Pasadena, Calif.: William Schreck, Harley, and Barrett, David, eds, Unreached Peoples: Clarifying the Carey Library, 1983. Task. Pasadena, Calif.: MARC/World Vision, 1987. Wickeri, Philip L. Seeking the Common Ground: Protestant Christianity, the Schreiter, Robert J. Constructing Local Theologies. Maryknoll, N.Y.: Orbis Three-Self Movement, and China's United Front. Maryknoll, N.Y.: Orbis Books, 1985. Books, 1988. Schurhammer, Georg. Francis Xavier: His Life, His Times. Volume III: In­Wiest, Jean-Paul. Maryknoll in China: A History, 1918-1955. Armonk, N.Y.: donesia and India (1545-1549). Rome: The Jesuit Historical Institute, M. E. Sharpe, 1988. 1980. Wilson, Samuel, ed. Mission Handbook: NorthAmerican Protestant Ministries Scott, Waldron. BringForth Justice: A Contemporary Perspective on Mission. Overseas. 12th Edition. Monrovia, Calif.: MARC/World Vision Inter­ Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1980. national, 1981. Senior, Donald, and Stuhmueller, Carroll. TheBiblical Foundations forMis­ --,and Siewert, John, eds. Mission Handbook: NorthAmerican Protestant sion. Maryknoll, N.Y.: Orbis Books, 1983. Ministries Overseas. 13th Edition. Monrovia, Calif.: MARClWorld Vi­ Sharpe, Eric J. Karl Ludvig Reichelt: Missionary, Scholar and Pilgrim. Hong sion,1986. Kong: Tao Fong Shan Ecumenical Centre (Shatin, N.T.), 1984. Winter, Ralph D., and Hawthorne, Steven C., eds, Perspectives on the Shenk, Wilbert R., ed. Exploring Church Growth. Grand Rapids, Mich.: World Christian Movement: A Reader. Pasadena, Calif.: William Carey Wm. B. Eerdmans Publishing Co., 1983. Library, 1981.

180 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH SeaUlePacific University Facully Position: Book Review-s CROSS·CULTURAL MINISTRIES Seattle Pacific University announces a ten­ ure-track position in Cross-Cultural Minis ­ tries at the rank of assistant or associate Is Latin America Turning professor, to begin 9/1/91. Competence re­ Protestant? The Politics of quired in missiologica1 theory and practice, theology of missions, theology of cultures, Evangelical Growth. Christian ministry strategies, and spiritual formation, By David Stoll. Berkeley, Calif.: Univ. of Responsibilities: CoordinateCross-Cultural California Press, 1990. Pp. xxi, 424. $24.95. Ministries program; teach undergraduateand graduaternissions courses; counselstudents; Anyone interested in the intricate re­ down. Not only has Stoll done much coordinate student interns locally and over­ lationship between "evangelicals" documentary research, but his writing seas; and generate interdisciplinary courses and Latin America in recent years will is based on extensive interviewing in with mission components. find this book fascinating, albeit full of these situations. Much of the material Qualifications: Doctorate required. Two theories and judgments that many is anecdotal, but it is woven into larger years continuous residence overseas; spo­ readers.may resist vigorously. understandings, or at least theories, that ken fluency in a second language; publica­ To the provocative question in the help put it all together. One gets the tion in missiology; understanding of, and title the author gives no clear answer. impression, which may not be entirely commitment to, the mission of Seattle Pa­ He leaves it an open question for the accurate, that Stoll is basically sym­ cific, an evangelical Christian univers ity in future. There is no question, however, pathetic to the evangelical cause, but the Wesleyan tradition, affiliated with the that in the latter half of our century facts simply do not allow him to gloss Free Methodist Church. Women and mi­ La tin American "evangelical" over the enormous mess many evan­ norities are encouraged to apply. churches (a very rough category) have gelicals have gotten into time and again, grown in numbers immensely and in to the detriment of their own causes, Contact: some countries (e.g. , Guatemala) have as well as to the people they purported Dr. William Lane; School of Religion , impacted national life quite forcefully. to serve and save. Seattle Pacific University; It is the nature of that impact that Stoll The word "evangelical," es­ Seattle, WA 98119 ; explores in much detail, focusing par­ pecially in Latin America, is slippery (206) 281-2158. ticularly on how evangelical groups indeed. In Spanish "evangelical" Ccmpleted applicatioosmust be have been related to right-wing U.S. and "Protestant" are synonymous, receivedbyll/15/JO. groups and policies, often in subser­ but Stoll is not talking about the his­ vient and unethical alliances. toric "mainline" churches, which Liberation theology comes in for he tends to write off in his critique of considerable critique, not so much for liberation theology. But are pentecos­ its analyses or biblical exegesis as for tals "evangelical"? Yes, probably so, THIRSTY FOR FRESH IDEAS? its elitism and its distance from the daily though much of Stoll's critique of concerns and struggles of the . Latin evangelicals is not directed at pente­ American poor. Stoll argues that many costals. Toward the end of the book Try Calholic evangelical churches are far more in (pp . 314-21) he has a brief and inter­ Theological Union's tune with the psyche and needs of the esting section on "Pentecostalism World Mission poor than are the advocates of libera­ as a Basis for Social Reformation" that Program . Whether tion theology, however much the latter tries to explain pentecostal success , you're coping with claim to understand and speak for the among the poor. It sounds convincing fresh water poor. It is a debatable thesis, but evan­ and should not be dismissed easily. shortages in the gelical numerical growth gives it sup­ This is a book well worth reading, port. which apart from its main drift pro­ Philippines, water Whatever one may think about vides many glimpses into evangelical conservation in rural Stoll's views,-which deserve careful characters, some well known (jimmy America, or helping attention if for no other reason than Swaggart and Oliver North) and others parishes meet urban that they are somewhat unorthodox and most of us never heard of, who for challenges, stated with graphic turns of phrase--­ good or ill (too often the latter) have the book is a most enlightening intro­ played significant roles on the Latin duction to the intricacies of the U.S. American religious stage in recent years . Catholic Theological Union offers contemporary evangelical world, presented as a nec­ Like it or not, their record is there and responses to missionaries at horne and abroad. all of us have to live with its impact. essary background to understand the Creative missiologists include : Claude-Mari e Barbour evangelical influence in Latin America. -Eugene L. Stockwell Stephen Bevans, ·SVD, Eleanor Doid ge, LoB: Even more interesting, at least for this Archimedes Fomasari, MCCJ, Anthony Gittins, CSSp, reviewer, is Stoll's presentation of the John Kaserow, MM, Jamie Phelps, OP, Ana Maria relationships, often grim and sordid, Pineda, SM, Robert Schreiter, CPPS. Contact: of many evangelical groups and indi­ Eugene L. Stockwell is currently the Rector of viduals with Reagan right-wing poli­ lSEDET, the major Protestant ecumenical sem­ cies in Central America. Read it and inary in Buenos Aires, Argentina. Recently he CATHOLIC THEOLOGICAL UNION weep! retired as Directorof the Commission on World Admissions OlTlce-IDDK For sheer enlightenment for most Mission and Evangelism of the World Council 5401 South Cornell • Chicago, IL 60615 USA of us, there are three chapters (on Gua ­ of Churches . He grew up in Argentina and for (312) 324·8000 temala, Nicaragua, and on World Vi­ ten years was a Methodist missionary in Uru­ sion in Ecuador) that I could hardly put guay.

O CTOBER 1990 181 The Gospel in a Pluralist Society. (e.g., P. Berger), and scriptural interpre­ tation (e.g ., H . Frei and W. Winks) in By Lesslie Newbigin. Grand Rapids, Mich.: order to escape from the polarized pro­ Wm. B. Eerdmans Publishing Co" 1989. pp. gressivisms and conservatisms that con­ xi, 244. Paperback $14.95. tinue to emerge in the wake of the Enlightenment. This book is the reworking of the Alex­ and perhaps will be the most influential In Newbigin's case, the effort is to ander Robertson lectures delivered at the of Newbigin's works since The Household restate the historic Christian affirma­ University of Glasgow in 1988 by an of Faith (1952) . tions about the finality of Jesus Christ eighty-year-old retired bishop of the The author eschews labels, but the and the church's universal mission of Church of South India . Despite the au­ trend his work exemplifies has been var­ Gospel proclamation in such a way as to thor's age, and like his Foolishness to the iously called "postmodern," "post­ avoid both liberal (including liberation­ Greeks (1986), it is at the forefront of a liberal," and, by the unsympathetic, ist) objections and the individualistic and new theological trend: one that acquired "neotraditionalist." Such theology privatistic pietism and propositionalist profile only in the 1980sand which, some utilizes developments in philosophy (e.g., fundamentalism to which the Enlight­ people think, will become increasingly for Newbigin, A. Macintyre), the un­ enment also contributed. The result is a prominent in the next decade and cen­ derstanding of science (e.g., M. Polanyi sigrtificantrecasting and expansion of the tury. This book is the most innovative and T. S. Kuhn), sociology of knowledge convictions articulated in the bishop's earlier writings, chiefly in the idiom of the biblical theology movement of the 1940s and 1950s. ~ The book is short but its scope is immense. It provides a sketch of the en­ tL'~ tirety of the church's mission in its newly global pluralistic setting. Somehow the author manages to keep in view in their INTERNATIONAL interrelationships the trinitarian, histor­ ical, eschatological, intellectual, interre­ THEOLOGICAL ligious, secular, cultural, social, political, COMMENTARY evangelistic, and congregational con­ Fredrick Carlson Holmgren texts of this mission as pursued in both & GeorgeA. R Knight, the first and third worlds. All in all, this General Editors is the most wide-ranging example yet produced of an approach which, how­ ever one thinks of it (postmodern, post­ "A delightful alternative for Bible liberal or neotraditionalist) is full of sur­ interpretation in a field dominated by prises when practiced by an author of American and European scholars .. . . Newbigin's talents. Perhaps such scope and insight is Truly the series offers fresh insights possible only for someone who has spent for bringing shalom to both the indi­ a lifetime as a missionary in another cul­ vidual and the community." ture, has been active throughout that time in the ecumenical movement, and has - HebrewStudies continued, not least since his retire­ ment, to read widely and with lively cur­ Recent Releases: International in both scope and iosity and openness in a variety of ISAIAH 1- 39 disciplines. Furthermore, given the authorship, and theological in The LordisSavior timidity that Newbigin wryly notes is approach, the International Theo­ Faith in National Crisis characteristic of academic theology, per­ logical Commentary moves beyond S. H . Widyapranawa haps only a person who thinks of him­ Paper, $14.95 self as "a pastor and preacher" with a descriptive/historical approach to "no claims to originality or to schol­ offer a relevant exegesis of the Old HOSEA arship" would have dared to undertake Testament text as Holy Scripture. The GraceAbounding this task. All those sympathetic withthe H. D. Beeby new approach will be profoundly grate­ series aims, first, to develop the theo­ Paper, $12.95 ful for the bishop's courage even when, logical significance of the Old Testa­ as in the case of this reviewer, academic ment and, second, to emphasize the MICAH timidity makes them want to change JusticeandLoyalty relevance of each book for the life of some of the details. That, however, would JuanI. Alfaro, O.S.B. be for another time and place. the Church. Authors from more than Paper, $9.95 -George A. Lindbeck seventeen countries, representing a wide range of geographical, ideologi­ At your bookstore, or call 800-633-9326 cal, and ecclesiastical backgrounds, In Michigan, call collect 616-459-4591 George A. Lindbeck is Pitkin Professqrof Histor­ FAX616-459-6540 read the Hebrew text of the Old Testa­ ical Theology in the Divinity School and the De­ partment of Religious Studies at Yale University, ment in the twin contexts ofIsrael and 983 1 ~ WM. B. EERDMANS New Haven , Conn . _I \~ PUBLISHING CO. our present day. 1SjJEFFERSON AVE. S.E. I G RAN D RAPID S, MIC H. +950 3

182 INTERNATIONAL BULLETIN OF MISSIONARY R ESEARCH Dictionary of Christianity in America. and Fanny Crosby, but none on Wil­ liam Howard Doane. Sherwood Eddy Edited by Daniel G. Reid, Robert D. Lin­ is included, but not his classmate Henry der, Bruce 1. Shelley, Harry S. Stout. W. Luce (father of the founder of Time), Downers Grove, Ill.: InterVarsity Press, who went to China and became vice 1990. Pp. xxix, 1305. $39.95. president of Yenching University. The World Evangelical Fellowship gets an The 1,334-page Dictionary of Christian­ Latourette, Laubach, and Zwemer, but article , but none for the Lausanne ity in America provides for the first time none on Daniel Johnson Fleming, So­ Committee for World Evangelization a one-volume reference work covering per, Kane , Peters, or Beaver. Articles (only a brief article on the 1974 Inter­ a full range of topics related to Chri s­ on non-Americans inclu de several national Congress on World Evange­ tianity in America, both past and pre s­ popes, Grundtvig, Rahner, Barth, lization). ent. The volume includes 2,600 signed Brunner, and Kung, but none on Henry There are many articles on theol­ articles on individuals, denomina­ Venn, Stephen Neill, or Max Warren . ogy and doctrines, but none on Grace . tions, organizations, movements, Missing also are articles on the Amis­ Process theology is covered but not events, ideas, and practices associated tad case, the Chautauqua movement, Personalism . There is an article on the with Christianity in the United State s Frank Sandford and the Shiloh move­ Evangelical Theological Society, but and Canada. It does not include Latin ment. There are articles on Ira Sankey non e on the American Theological So- America . "More than anything else," ac­ cording to the preface, "it is a his­ torical reference work, though it inevitably reaches into the present." In addition to articles on individuals no longer living, the editors decid ed "to include a few popular and well-known contemporary religious figure s and a handful of contemporary theologian s" (p. x), such as Bakker, Bright , Falwell, Graham, McGavran, Rees , Roberts, 340CONTRIBUTORS ANNUAL srATlsrlCAL Robertson, Schuller, Swaggert, and - AVIRTUAL 'WHO'S STATUS OF GLOBAL Trueblood, as well as John Bennett, Carl WH O" OF CONTEM ­ MISSION , BY DAVID Henry, Jesse Jackson, Jame s Cone, and PORARV MISSIOLOGY BARREn Langdon Gilkey. Articles by women and 242 BOOK REVIEWS EDITOR'SSELECTION about women are representative. OF FIFTEEN OUT­ In a lengthy introductory essay 392DOCTORAL DIS­ srANDING BOOKS SERTATION NOTICES entitled "Division and Unity: The EACH YEAR Paradox of Christianity in America," CUMULATIVE INDEX Robert D. Linder of Kansas State Uni­ The Third Bound Volume of versity slips infelicitously into discuss­ ing "American Christian history" (p. 20). Articles on presidents Nixon, lVIISSIONt\RY GOtD Ford, Carter, and Reagan are included, INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH , 1985-88 he says, because of "the intermin­ gling of evangelical Christianity with Here is more gold for every theological library and exploring scholar of national politics" (p. 19). He does not mission studies-with all 16 issues of 1985-1988-bound in red buckram, explain wh y no living American Cath­ with vellum finish and embossed in gold lettering. It matches the earlier olic bishop or cardinal merits mention bound volumes of the Occasional Bulletin of Missionary Research, (but William F. Buckley is included). 1977-1980 (sorry, completely sold out), and the International Bulletin of While the scope of the Dictionary is ecu­ Missionary Research , 1981-1984(also sold out). menical, there is an evangelical "tilt" Limited ~i tion , International Bulletin of Missionary Research, 1985-1 988. to it. Only~bound volumes available. Each volume is individually Attention given to mission topic s and concerns is good, but it could be numbered and signed personally by the editor and associate editor. better . There are puzzling omissions. For instance, there is an article on the Special Price: $56.95 American Society of Missiology, but none on the Association of Professors of Mission or the Association of Evan­ Send me __ bound volume(s) of the International Bulletin of Missiona ry gelical Professors of Missions. There Researc h, 1985-1988 at $56.95. are articles on Judson, Rufus Ander­ Enclosed is my check in the amount ~N .~m~. _ son, Moody, Pierson, Mott, Speer, A. of $__made out to " Inter­ J. Brown, Stanley Jones, Pickett, Glover, ~~~~~~~~.~I~:~ne~~ ~~~:i~~~~ ~Ad~d~r.s~s _ U.S.A. add $4.00 for postage and handling. Payment must accom­ pany all orders. Allow 5 weeks lor Gerald H. Anderso n is Editor of this journal. delivery within the U.S.A. He was co-editor, with Stephen Neill and John Man to: PublicationsOffice, Overseas Ministries StudyCenter, 490 ProspectSt., New Haven, CT 06511·2196 Goodwin, of the Concise Dictionary of the Christian World Mission.

OcrOBER 1990 183 ~~MISSION

ciety or the Catholic Theological Soci­ the editors should be commended for EARTHING ety . . producing this valuable reference tool THE GOSPEL There is much helpful cross ref­ and for making it available at a rea­ An Inculturation erencing to other articles, and most ar­ sonable price. Handbook for the ticles have bibliographies, but there are -Gerald H. Anderson Pastoral Worker no photographs. lnterVarsity Press and Gerald A. Arbuc kle Paper $16.95

MAKING ALL Studies in Missionary History: THINGS NEW Reflections on a Culture-Contact. Dialogue, Pluralism, and Evangelization in Asia By Sundararaj Manickam . Madras , India: Michael Amaladoss ChristianLiterature Society, 1988. Pp. vii, Paper $18.95 199. Paperback. No price indicated.

UNITY AND PLURALITY Sundararaj Manickam, a reader in his­ Mission in the Bible dia that ignore the role religion in gen­ tory at the Madurai Kamaraj Univer­ eral and Christianity in particular has Lucien Legrand sity in Tamil Nadu, is one of a Paper $16 .95 played cannot provide fully satisfac­ promising group of young historians tory historical explanations. The mat­ of Christianity in India who study the CHRISTIAN ter relates mainly to the state of Tamil impact of Western Christian missions Nadu but can be legitimately general­ UNIQUENESS from a social perspective, with special ized for other parts of India. Especially RECONSIDERED interest in the depressed (outcaste) valuable are the first essay on the six­ The Myth of a Pluralistic classes known these days as Dalits . teenth-century conversion movement Theology of Religions This book brings together nine essays among the Para vas and the last essay Gavin D'Costa, ed. that, with one exception, have been on the Christian Dalits of Kerala and Paper $14.95 previously published. The collection Tamil Nadu. Other essays relate to Cloth $34.95 provides a good starting point for caste, education, and social change as those not familiar with the new his­ well as an analysis of the Hindu re­ EMANCIPATION toriographical perspectives or the sub­ action to Christianity in the nineteenth STILL COMIN' ject matter itself. century. One on Pietism and another Explorations in Caribbean The subject and main conclusions that is an essentially biographical Emancipatory Theology of each essay are given in a useful in­ study of a Brahmin convert are some­ Kortright Davis . troduction. Some of the essays per­ what out of place in the collection. Paper S14.95 suasively illustrate the author's Many of the essays must be re­ contention that studies of modern In- garded as exploratory and suggestive THIRD WORLD in nature insofar as they tend to utilize THEOLOGIES secondary sources. The exceptions are Commonalities and those essays that draw on research Divergences Frederick S. Downs, a theological educator in done for the author's doctoral disser­ K.C. Abraham, ed. India for twenty-eight years, is currently Pro­ tation, which has been published as Paper 514.95 fessor ofthe HistoryofChristianityat the United The Social Setting of Christian Conversion Theological College, Bangalore, India , and is a in South India (1977)and should be read WITH EYES TO SEE member of the Church History Association of by those interested in a more substan­ Church and World in the India 's editorial board for the production of a tial work by Manickam. Third Millenium multivolume history of Christianity in India . -Frederick S. Downs Walbert Biihlmann Paper S14.95

New in the American Society Love Meets Wisdom: A Christian of Missiology Series Experience of Buddhism. AN AFRICAN TREE OF LIFE By Aloysius Pieris. Maryknoll , N.Y. : Th omas G. Christensen Orbis Books, 1988. Pp. xii, 161. $26.95; Paper $17.95 paperback $13.95. TRANSLATING Sri LankanJesuit Father Aloysius Pieris origin ally written as lectures or articles THE MESSAGE is thoroughly trained in both theology to be used in direct dialo gue with The Missionary Impact and Buddhology, but his present book Buddhists or in forums reflecting upon on Culture goes beyond mere academic studies Christian faith in Asia, one senses a Lamin Sanne h and emphasizes personal involvement fre shness and a contextuality often Paper $17.95 and firsthand exp erience. Dialogue missing in similar works. A valuable means involvement in the social and addition to the "Faith Meets Faith political stru ggle in a continent char­ Series" of Orbi s Books! acteri zed by forced poverty, and spir­ Pieris's main concern is to present itual experience in voluntary (monas tic) the encounter between the two reli­ poverty. As most of the chapters were gions as a mutually challenging and

184 INTERNATIONAL BULLETIN OF MISSIONARY R ESEARCH enriching encounter of love and wis­ EVANGELISM dom. Acknowledging that love (agape) is the main characteristic of Christi­ anity, while Buddhism has tradition­ ally developed wisdom (gnos is), Pieris is convinced that "there is a Chris­ tian gnosis that is necessarily agapeic; and there is also a Buddhist agape that remains gnostic" (p. 113). This is most consistently developed in the latter part of the book, notably in the final chapter on the "core-to-core dia­ logue with Buddhism," which I myself found most stimulating, but the ar­ gument is developed with skill and conviction throughout the book. A thought-provoking book also provokes critical remarks: Pieris's ex­ perience in Sri Lanka is not entirely representative of Buddhist-Christian contacts in other Asian contexts. With all due respect for the spiritual en­ counter of monastics, it seems strange to argue that "only a monastic Christianity . . . will be the seed of an authentically Asian Church" (p. 96). Writing primarily for Christians (?), Pieris applies, seemingly without hes­ ~~~~;?~e~orCOLLEGE itation, Christian terminology to de­ t GRADUATE SCHOOL velop his understanding of Buddhist Wh eat on , Illinois 60187-5593 Pho ne: 708-260-5195 insights. The most obvious example is t' Wheaton CoIlege complies with tederal and state requirements on the basis of handicap, sex, race, color, national or the consistent rendering of karuna with ethnic origin in admissions and access to its programs and activities. such words as "love," "agapeic involvement," "compassionate in­ volvement," and so forth (e.g., pp. 75, 117-18), as if these were undisputed CaYe~ LibraY~ Buddhist virtues. Other examples WiUiam could be added. Pieris's intention is to acquaint Christians with Buddhist ideas, and perhaps to challenge and THESATNAMI STORY: AThrilling Drama of Religious Change, by provoke his Buddhist friends. I am not Donald McGavran, 1990, 186 pages. sure, however, whether the result is The world of mission studies kn ows McG avran th e research er, strategist, creative uneasiness or only uneasi­ and apolog ist for th e Christian world mission. Now we me et McG avr an ness. th e field missionary. The auto b iog ra p hica l co nte nt mak es thi s boo k a Love Meets Wisdom is a stimulating deli ghtful narrative which also pr o vide s glim pses o f mission ary life and testimony of a Christian whose en­ lab or in Indi a in th e mid-twentieth ce ntu ry. Her e we me e t McGavran th e counter with the Buddha has led him ch urc h planter! Paperback, Retail $9.95 to a process of redefinition (expansion) of faith . It is an invitation to pilgrim­ MESSAGE AND MISSIONS: The Communication of the Christian age . Faith (Revised), by Eugene A. Nida, 272 pages. -Notto R. Theile God ha s given Eugene Nida e no rmous int ell e ctual gifts plus th e ability to helpfully app ly theo ry in th e pr acti ce o f Christian mini stry . Dr. Nid a, with th e d evot ed assistance of Dr. Ch arl e s Kraft, ha s updated this classic vo lu me for a new generation of missiol ogists in these unpre ced ented d ays of o pportu n ity for cross cultura l mission s. Paperback, Retail $10.95x. Notto R. Theile is Professor of Missions and Ecumenics at Oslo University, Norway. From NEW CREATION BOOK FOR MUSLIMS, 1989, 175 pages 1969-85 he was involved in study and dialogue Once yo u cat ch o n to this radi cally new ap pro ac h to Muslims yo u w ill be in [apan, serving asassociatedirectorof theNCC both astounded and pr ofoundly mov ed . A d et ailed proposal by tw o men Center for the Study of Japanese Religions, with ex te nsive e xperie nc e in this kind of cross -c ultu ral adaptati on , thi s Kyoto, andas managing editor of Jap anese Re­ book provide s genuine hope for a world-wide people mov ement am ong ligions. th e nearly one billion Mu slims in th e world. Paperback $7.95x

For sp e cial discounts and ordering information ca ll toll fre e 800-777-6371 (Co ntine nt a l U.S., Cana da, Alaska, Hawaii and Puerto Rico o n ly) o r wri te : WILLIAM CAREY LIBRARY P.O. Box 40129 Pasadena, California 91114

OCTOBER 1990 185 Salvation and Secular Humanists 1910 as a political and social program in India. to uphold the rights of the largely scheduled caste Dravidian people, to By R. Paulraj. Madras , India : Christian recover Tamil cultural values over Literature Society, 1988. Pp. xui, 222. Pa­ against what was seen as the imposi­ perback. No price indicated. tion of a foreign Aryan and Dharmic system, and consequently to protest The relationship of the gospel to cul­ ticular vocation in India. against caste oppression and Brahmin ture has long been a dominant theme The book by R. Paulraj, bishop of domination. of Christian theology in India. Nation­ the Tiruchirapalli-Thanjavur Diocese Bishop Paulraj is at his best in trac­ building and the struggle against caste of the Church of South India, stands ing the growth and impact of the Drav­ oppression and poverty, together with in that tradition. He compares Chris­ ida Munnetra Kazhagam (DMK; the social transformation, have been key tian understandings of salvation with Dravidian Progressive Federation), issues around which the Christian the ideology of the South Indian Drav­ which emerged in 1967 and has re­ community has reflected upon its par- ida Kazhagam movement, founded in mained . since as the ruling party in Tamil Nadu. He shows how many of the social goals of the DMK can be con­ sistent with this worldly understand­ ing of salvation in Christian theology. The book could have been strength­ 1991-1992 ened by a more critical analysis of how the Christian faith can both affirm the Doane Missionary Scholarships social goals of the DMK and yet func­ tion out of its distinctive kerygmatic Overseas Ministries Study Center center. New Haven, Connecticut - James A. Bergquist James A. Bergquist is Executive Director of the Division for Outreach of the Evangelical Lu­ theran Church in America . He was a missionary in India and associate directorof the Theological Education Fund with responsibilities for India from 1966 to 1976.

A History of Lutheranism in Korea-A Personal Account.

- ~~ By Won Yong Ji. St. Louis, Mo.:Concordia Seminary, 1988. Pp. 347. No price given. The Overseas Ministries Study Center announces the Doane Missionary Scholarships fur 1991-92. Two $1,500 scholarships will be awarded to mission­ The author of this book, Won Yong Ii. aries who apply fur residence for eight months to a yearand who wish to earn the is the most qualified person to write OMSC "Certificate in Mission Studies." The Certificate is based on participa­ such a book. Dr. [i is the first Korean tion in fourteen or more Mission Seminars at OMSC and writing a paper reflec­ to have studied at Concordia Seminary ting on the scholarship recipient'S missionary experience in light ofthe studies in St. Louis, where he received his undertaken at OMSC. Th.D. degree and has been closely in­ Applicants must meet the following requirements: volved with the Lutheran Church in • Completion ofat least one term in overseas assignment Korea from its inception until today. • Endorsement by their mission agency The book is the definitive history • Commitment to return overseas for another term ofservice of Lutheranism in Korea, which was • Residence at OMSC for eight months to a year begun in 1958 through the Lutheran • Enrollment in OMSC Certificate in Mission Studies program Church-Missouri Synod. The book The OMSC Certificate program allows ample time for regular deputation and also includes chapters dealing with the family responsibilities . Families with children are welcome. OMSC's Doane cultural background of the Korean Hall offers fully furnished apartments ranging up to three bedrooms in size. people and a brief history of Christi­ Applications should be submitted as far in advance as possible. As an alternative anity in Korea, as well as an interesting F. to application for the 1991-92 academic year, applicants may apply for the 1992 account of Karl A. Gutzlaff, a Ger­ calendar year,so long as the Certificate program requirement for participation in man Lutheran missionary, who visited at least fourteen Mission Seminars is met. Scholarship award will be distributed Korea in 1832. Hence this book is not on a monthly basisafter recipient is in residence. Application deadline : February only a personal account of the author's 1, 1991. For application and further information, contact: reflection and experience of Lutheran work in Korea, but it is also a serious Gerald H. Anderson, Director and scholarly historical work. Overseas Ministries Study Center 490 Prospect Street Wi [o Ka ng, formerly a faculty member of the New Haven, Connecticut 06511 Concordia Seminary in St. Louis, is the Wilhelm­ (203) 624-6672 Loehe Professor of Mission at Wartburg Semi­ nary in Dubuque, Iowa. He is a native of Korea and received his Ph.D. from the University of Chicago.

186 INTERNATIONA L BULLETIN OF MISSIONARY R ESEARCH The book is well documented and Church in Korea , with affection and researched in depth, particularly on respect. This book takes its place as the histori cal events recounting the plant­ standard source book on the de vel­ U~e ing and devel oping of the Lutheran opment of Korean Lutherani sm . The and Learn Church in Korea . The author treats his value of the book will be appreciated at the colleagu es, who wo rked together in as time moves on into the next century. th e d evelopment of the Luthe ran - Wi Jo Kang Overseas Ministries Study Center Dissertation Notices : <; .<~ ~} ? £E Carle, Robert D. Mahaffey, Patrick J. ., .... '. - ~ . " <:~"" ­ '. ,:r• '.•} .. "Human Rights and the Mission "Religious Pluralism and the l;;iJ~~~~ 'itff t rj T ~ ' r ..' ,;,:\~ ~ , :'~ of the Church." Question of Truth: An Inquiry in the .'... .~ . ,J, ...:..,! ~" . 1 . 1Ii ~! ":" .....~." y ; ! ~ '. ~ l:i\ ~,'i: _ f-p~ ","' ~ ,\, • .t: .. ' . ' -Q .; 01 ;. . .. Ph.D. Atlanta, Ga. : Emory Univ., 1989. Philosophy of Religious ",...... ,,.,.... ~ . · · ~;;;;t ' Worldviews." '-"'~:.:;;~ -:~~ . --- , . --­.:. >. -­.. ' " Chung, Kyun-Kyung. Ph.D. Berkeley, Calif.: Univ. of "Struggle to be the Sun Again: California , 1988. -and find renewal for Emerging Asian Women's Liberation world mission Theology." Phelps , Jamie Theresa . Ph.D. New York: Union Theological "The Mission Ecclesiology of Fully furnished apartments Seminary, 1989. John R. Slattery: A Study of an and Continuing Education African-American Mission of the Dries, Angelyn. Catholic Church in the Nineteenth program of weekly seminars " 'The Whole Way into the Century." W rite for Study Program and Wilderness': The Foreign Mission Ph.D. Washington, D.C.: Catholic Univ. App lication for Residence Impulse of the American Catholic of America, 1989. Overseas Ministries Church, 1893-1925." Study Center Ph.D. Berkeley, Calif.: Graduate Pui-Lan, Kwok. Theological Union, 1989. "Chinese Women and 490 Prospect Street Christianity: 1860-1927." New Haven, Con necticut 06511 Elliott, Roder Neil. Th.D. Cambridge, Mass.: Harvard "The Rhetoric of Romans: Divinity School, 1989. Argumentative Strategy and Constraint, and Paul's 'Dialogue Rosenthal, Leon Glen. with Judaism.' " "Christian Statesmanship in the OMSC - January 1991 Ph.D. Princeton, N.J.: Princeton First Missionary-Ecumenical Global Perspectives on Theological Seminary, 1988. Generation." Ph.D. Chicago: Univ. of Chicago, 1989. Today's Christian Mission Eueariit, Daniel Joseph. "Jewish-Christian Missions to Siker, Jeffrey Stephen. Jews, 1820-1935." "Disinheriting the Jews: The Use Ph.D. Madison, N.J.: Drew Univ., of Abraham in Early Christian 1988. Controversy with Judaism." Ph.D. Princeton , N.J.: Princeton Grams, Rollin Gene. Theological Seminary, 1988. "Gospel and Mission in Paul's Ethics." Tapia , Elizabeth. Ph.D. Durham , N.C.: Duke Unio., "The Contribution of Philippine 1989. Christian Women to Asian Women's Theology." Lee, Sang-rin. Ph.D. Claremont, Calif.: Claremont "The Dialectics of Liberation Graduate School, 1988. Theology: A Marxist Critique." Ph.D. Philadelphia , Pa.: Temple Uniu., Williams, Lewin Lascelles. 1989. "The Indigenization of Theology in the Caribbean." Lin, Joseph lui-Lung , Ph.D. New York: Union Theological "Christ as the Christian Symbol Seminary, 1989. of God's Salvific Action in the World: Christology in a Religiously Pluralistic Era." Ph.D. Madison, N.J.: Drew Univ., 1989.

O CfOBER 1990 187 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH INDEX-VOLUME 14

January through October 1990

(pages 1-48 arein theJanuary issue; pp. 49-96 in April; pp. 97-144 in July: and pp. 145-192 in October.)

ARTICLES

Amalorpavadass, Father D.S. [Obituary], 14:164. Mission in the 1990s, by Bishop Anastasios, 14:5~56. Annual Statistical Table on Global Mission: 1990, by David B. Barrett, Mission in the 1990s, by C. G. Arevalo, S.J., 14:50-53. 14:26-27. Mission in the 1990s, by David J. Bosch, 14:149-152. Author's Reply [to Miikka Ruokanen's reply to his comments on Ruo­ Mission in the 1990s, by Emilio Castro, 14:146-149. kanen's article on "Catholic Teaching on Non-Christian Religions Mission in the 1990s, by Neuza Itioka, 14:7-10. at the Second Vatican Council"], by Paul Knitter, 14:178-179. Mission in the 1990s, by L. Grant McClung, [r., 14:152-157. Author's Reply [to Paul Knitter's response to his article on "Catholic Mission in the 1990s, by Mary Motte, F.M.M., 14:102-105. Teaching on Non-Christian Religions at the Second Vatican Council"], Mission in the 1990s, by Desmond M. Tutu, 14:6-7. by Miikka Ruokanen, 14:122-123. Mission in the 1990s, by Ralph D. Winter, 14:98-102. Catholic Teaching on Non-Christian Religions at the Second Vatican Council, My Pilgrimage in Mission, by T. A. Beetham, 14:167-171. by Miikka Ruokanen, 14:56-61. My Pilgrimage in Mission, by Arthur F. Glasser, 14:112-115. Christian Mission and Religious Pluralism: A Selected Bibliography of 175 My Pilgrimage in Mission, by Norman A. Horner, 14:35-37. Books in English, 1970-1990, by Gerald H. Anderson, 14:172-176. My Pilgrimage in Mission, by Eugene L. Stockwell, 14:64--68. Comments on the Articles by Ruokanen and Knitter, by William R. Bur­ 150 Outstanding Books for Mission Studies [1980-1989], 14:177-180. rows, 14:63-64. The Origins and Evolution of the Three-Selfs in Relation to China, by Confessing Jesus Christ Within the World of Religious Pluralism, by Mark Wilbert R. Shenk, 14:28-34. Thomsen, 14:115-118. Peck, George W. [Obituary], 14:58. Fifteen Outstanding Books of 1989 for Mission Studies, 14:41. Proclaiming the Gospel by Healing the Sick? Historical and Theological Haines, Byron L. [Obituary], 14:116. Annotations on Medical Mission, by Christoffer Grundmann, 14:120­ Hatch, Robert Allen [Obituary], 14:15. 124. Indigenous African Christian Theologies: The Uphill Road, by Tite Tienou, Reader's Response [to responses by David Harley, Ole Chr. M. Kvarme, 14:7~77. Arthur F. Glasser, and Richard R. DeRidder, to the WCC Statement Interpreting Silence: A Response to Miikka Ruokanen, by Paul Knitter, on "The Churches and the Jewish People"], by Eugene J. Fisher, 14:62-63. 14:30-31. Is Jesus the Son of Allah? by Graham Kings, 14:18. Reader's Response [to Eugene Fisher's comments on responses to the Korean Minority Church-State Relations in the People's Republic of China, WCC Statement on "The Churches and the Jewish People"], by by Wi Jo Kang, 14:77-82. Arthur F. Glasser, 14:78. Lausanne II and World Evangelization, by Robert T. Coote, 14:10-17. Reader's Response [to Eugene Fisher's comments on responses to the The Legacy of R. Pierce Beaver, by F. Dean Lueking, 14:2-6. WCC Statement on "The Churches and the Jewish People"], by The Legacy of Daniel Johnson Fleming, by Lydia Huffman Hoyle, 14:68­ Ole Chr. M. Kvarme, 14:79. 73. Three Models for Christian Mission, by James M. Phillips, 14:18-24. The Legacy of Charles W. Ranson, by James K. Mathews, 14:108-112. Toward a New History of the Church in the Third World, by Jeffrey The Legacy of Sadhu Sundar Singh, by Eric J. Sharpe, 14:161-167. Klaiber, S.J., 14:105-108. Lernoux, Penny [Obituary], 14:14. Verstraelen-Gilhuis, Gerdien [Obituary], 14:14-15. McGavran, Donald A. [Obituary], 14:164. What We Can Learn from Y. T. Wu Today, by K. H. Ting, 14:158-161.

188 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH CONTRIBUTORS OF ARTICLES

Anastasios, Bishop-Mission in the 1990s. 14:5~56. Klaiber, Jeffrey, S.J.-Toward a New History of the Church in the Third Anderson, Gerald H.-Christian Mission and Religious Pluralism: A Se­ World, 14:105-108. lected Bibliography of 175 Books in English, 1970-1990, 14:172-176. Knitter, Paul-Author's Reply [to Miikka Ruokanen's reply to his com­ Arevalo, C. G., S.J.-Mission in the 199Os, 145:50-53. ments on Ruokanen's article on "Catholic Teaching on Non-Chris­ Barrett, David B.-Annual Statistical Table on Global Mission: 1990, 14:26­ tian Religions at the Second Vatican Council"], 14:178-179. 27. --Interpreting Silence: A Response to Miikka Ruokanen, 14:62-63. Beetham, T. A.-My Pilgrimage in Mission, 14:167-171. Kvarme, Ole Chr. M.-Reader's Response [to Eugene Fisher's comments Bosch, David J.-Mission in the 199Os, 14:149-152. on responses to the WCC Statement on "The Churches and the Burrows, William R.-Comments on the Articles by Ruokanen and Knitter, Jewish People"], 14:79. 14:63-64. Lueking, F. Dean-The Legacy of R. Pierce Beaver, 14:2-6. Castro, Emilio-Misssion in the 1990s, 14:146--149. Mathews, James K.-The Legacy of Charles W. Ranson, 14:108-112. Coote, Robert T.-Lausanne II and World Evangelization, 14:10-17. McClung, L. Grant, Jr.-Mission in the 1990s, 14:152-157. Fisher, Eugene J.-Reader's Response [to articles by David Harley, Ole Motte, Mary, F.M.M.-Mission in the 1990s, 14:102-105. Chr. M. Kvarme, Arthur F. Glasser, and Richard R. DeRidder, on Phillips, James M.-Three Models for Christian Mission, 14:18-24. the WCC Statement on "The Churches and the Jewish People"], Ruokanen, Miikka-Author's Reply [to Paul Knitter's response to his article 14:30-31. on "Catholic Teaching on Non-Christian Religions at the Second Glasser, Arthur F.-My Pilgrimage in Mission, 14:112-115. Vatican Council"], 14:122-123. --Reader'sResponse [to Eugene Fisher's comments in responses to the --CatholicTeaching on Non-Christian Religions at the Second Vatican WCC Statement on "The Churches and the Jewish People"], 14:78. Council, 14:56--61. Grundmann, Christoffer-Proclaiming the Gospel by Healing the Sick? Sharpe, Eric J.-The Legacy of Sadhu Sundar Singh, 14:161-167. Historical and Theological Annotations on Medical Mission, 14:120­ Shenk, Wilbert R.-The Origins and Evolution of the Three-Selfs in Re­ 124. lation to China, 14:28-34. Homer, Norman A.-My Pilgrimage in Mission, 14:35-37. Stockwell, Eugene L.-My Pilgrimage in Mission, 14:64-68. Hoyle, Lydia Huffman-The Legacy of Daniel Johnson Fleming, 14:68-73. Thomsen, Mark-Confessing Jesus Christ Within the World of Religious Itioka, Neuza-Mission in the 1990s, 14:7-10. Pluralism, 14:115-118. Kang, Wi Jo-Korean Minority Church-State Relations in the People's Tienou, Tite-Indigenous African Theologies: The Uphill Road, 14:73-77. Republic of China, 14:77~2. Ting, K. H.-What We Can Learn from Y. T. Wu Today, 14:158-161. Kings, Graham-Is Jesus the Son of Allah? 14:18. Tutu, Desmond M.-Mission in the 1990s, 14:6-7. Winter, Ralph D.-Mission in the 1990s, 14:98-102.

BOOKS REVIEWED

Anderson, Bernard and John Correia-Afonso, comp.-Annual Bibliog­ Hackett, Rosalind I. J.-New Religious Movements in Nigeria, 14:138-139. raphy of Christianity in India, No.7, 1987, 14:87~8. Hanlon, David-Upon a Stone Altar: A History of the Island of Pohnpei Annis, Sheldon-God and Production in a Guatemalan Town, 14:39-40. to 1890, 14:90-91. Arce, Sergio-The Church and Socialism: Reflections from a Cuban Con­ Helly, Dorothy 0 .-Livingstone's Legacy: Horace Waller and Victorian text, 14:43-44. Mythmaking, 14:127. Barrington-Ward, Simon-Love Will Out: A Theology of Mission for Henkels, Joseph-My China Memoirs (1928-1951), 14:130. Today's World-CMS Newsletters 1975--85, 14:92. Homer, Norman A.-A Guide to Christian Churches in the Middle East: Bilheimer, Robert S.-Breakthrough: The Emergence of the Ecumenical Present-day Christianity in the Middle East and North Africa, 14:136. Tradition, 14:137-138. Huber, Mary Taylor-The Bishop's Progress: A Historical Ethnography of Brown, G. Thompson-Presbyterians in World Mission: A Handbook for Catholic Missionary Experience on the Sepik Frontier, 14:45. Congregations, 14:131. Ji, Won Yong-A History of Lutheranism in Korea-A Personal Account, Camps, Amulf and Jean-Claude Muller, intr.-The Sanskrit Grammar and 14:186-187. Manuscripts of Father Heinrich Roth, S.J. (1620-1668). Facsimile edi­ Johnson, Todd M.-Countdown to 1900:World Evangelization at the End tion of Biblioteca Nazionale, Rome, Mss. Or.171 and 172, 14:132-133. of the Nineteenth Century, 14:84. Carmen Bruno-jofre, Rosa del-Methodist Education in Peru: Social Gos­ Johnston, Geoffrey-Of God and Maxim Guns: Presbyterianism in Nigeria, pel, Politics, and American Ideological and Economic Penetration, 1846-1966, 14:8~9. 1888-1930, 14:128. Kang, Wi Jo-Religion and Politics in Korea under the Japanese Rule, Chao, Jonathan and Richard Van Houten-Wise as Serpents, Harmless as 14:133. Doves: Christians in China Tell Their Story, 14:44. Keitzar, Renthy, ed.-Church, Ministry and Mission: Essays in Honour of Daneel, Inus-Quest for Belonging: Introduction to a Study of African the Reverend K. Imotemjen Aier, 14:84-85. Independent Churches, 14:41. Kreider, RobertS. and RachelWaltner Goossen-Hungry, Thirsty, a Stranger: Elizondo, Virgil-The Future is Mestizo: Life Where Cultures Meet, 14:27. The MCC Experience, 14:42-43. Ellul, Jacques-Jesus and Marx: From Gospel to Ideology, 14:134--135. Lee, Jung Yong, ed.-Ancestor Worship and Christianity in Korea, 14:137. Fabella, Virginia and Mercy Amba Oduyoye, eds.-With Passionand Com­ Legrand, Lucien-Le Dieu qui vient: La mission dans la Bible, 14:136. passion: Third World Women Doing Theology, 14:134. Lochhead, David-The Dialogical Imperative: A Christian Reflection on In­ Fenton, Thomas P. and Mary J. Heffron, comp.-The Middle East: A Di­ terfaith Encounter, 14:140-141. rectory of Resources, 14:130-131. Manickam, Sundararaj-Studies in Missionary History, 14:184. Ferm, Deane William-Profiles in Liberation: 36 Portraits of Third World Marty, Martin E. and Frederick E. Greenspahn, eds.-Pushing the Faith: Theologians, 14:39. Proselytism and Civility in a Pluralistic World, 14:128. Friesen, Dorothy-Critical Choices: A Journey with the Filipino People, McGavran, Donald A.-Effective Evangelism: A TheologicalMandate, 14:92­ 14:132. 93. Goff, James R., Jr.-Fields White unto Harvest: Charles F. Parham and the Miller, Char, ed.-Missions and Missionaries in the Pacific, 14:138. Missionary Origins of Pentecostalism, 14:126. Nazir-Ali, Michael-Frontiers in Muslim-Christian Encounter, 14:91.

OcrOBER 1990 189 Neuhaus, Richard John, ed.-The Preferential Option for the Poor, 14:89­ Roth, Fr.Heinrich, S.J.-The Sanskrit Grammar and Manuscripts of Father 90. Heinrich Roth S.J. (1620-1668). Facsimile edition of Biblioteca Na­ Newbigin, Lesslie-The Gospel in a Pluralist Society, 14:182. zionale, Rome, Mss.Or.171 and 172, intr. by Anulf Camps and Jean­ Nichols, Bruce and Gil Loescher, eds.-The Moral Nation: Humanitari­ Claude Muller, 14:132-133. anism and U.S. Foreign Policy Today, 14:139-140. Shaw, R. Daniel-Transculturation: The Cultural Factor in Translation and Nock, David A.-A Victorian Missionary and Canadian Indian Policy:Cul­ Other Communication Tasks, 14:93--94. tural Synthesis vs. Cultural Displacement, 14:135. Spink, Kathryn-A Sense of the Sacred: A Biography of Bede Griffiths, O'Donnell, Kelly S. and Michele Lewis O'Donnell, eds.-Helping Mis- 14:132. sionaries Grow: Readings in Mental Health and Missions, 14:86-87. Stevens, Marcia and Malcolm-Against the Devil's Current: The Life and Parrinder, Geoffrey-Encountering World Religions, 14:141-142. Times of Cyrus Hamlin, 14:129-130. Paulraj, R.-Salvation and Secular Humanists in India, 14:186. Stoll, David-Is Latin American Turning Protestant? The Politics of Evan­ Pieris, Aloysius-Love Meets Wisdom: A Christian Experience of Bud­ gelical Growth, 14:181. dhism, 14:184-185. Whyte, Bob-Unfinished Encounter: China and Christianity, 14:130. Reid, Daniel G. et al., eds.-Dictionary of Christianity in America, 14:183­ Wilson, H. 5., ed.-The Church on the Move: A Quest to Affirm the Biblical 184. Faith: Essays in Honour of Peddi Victor Premasagar, 14:84-85. Roberts, W. Dayton and John A. Siewert, eds.-MissionHandbook, 14th Edition, CanadalUSA Protestant Ministries Overseas, 14:38.

REVIEWERS

Anderson, Gerald H., 14:183--184. Hellwig, Monika K., 14:89-90. Rajashekar, J. Paul, 14:128. Arias, Mortimer, 14:139. Hiebert, Frances F., 14:42-43. Robert, Dana, 14:84. Athyal, Leelamma, 14:134. Hinkle, John E., Jr., 14:86-87. . Shaw, R. Daniel, 14:138. Bergquist, James A., 14:186. Homer, Norman A., 14:129-130. Sinclair, John H., 14:128. Blumhofer, Edith L., 14:126. Hundley, Raymond C., 14:43-44. Smalley, William A., 14:93--94. Branson, Mark Lau, 14:92-93. Jones, Richard J., 14:141-142. Spindler, Marc R., 14:136. Burrows, William R., 14:45. Kang, Wi Jo, 14:186-187. Starkloff, Carl F., 14:135. Cardona, George, 14:132-133. Kimball, Charles A., 14:130-131. Stockwell, Eugene L., 14:181. Coggins, Wade, 14:38. Klostermaier, Klaus K., 14:132. theIle, Notto R., 14:184-185. Cogswell, James A., 14:139-140. Lamb, Christopher, 14:140-141. Turaki, Yusufu, 14:88.-89. Cook, Guillermo, 14:39-40. Lara-Braud, Jorge, 14:127. Wagoner, Walter D., 14:137-138. Covell, Ralph, 14:44. Lindbeck, George A., 14:182. Walls, Andrew F., 14:127. Crim, Keith R., 14:131. Nussbaum, Stan, 14:41. Weir, Benjamin M., 14:136. Deats, Richard L., 14:132. Ok, Chun Chae, 14:137. West, Charles C., 14:134-135. Downs, Frederick S., 14:184. Oosthuizen, G.C., 14:138.-139. Wiest, Jean-Paul, 14:130. Forman, Charles W., 14:90-91. Peck, George, 14:84-85. Woodberry, J. Dudley, 14:91. Hedlund, Roger E., 14:87-88. Phillips, James M., 14:133. Yates, Timothy E., 14:92.

DOCTORAL DISSERTATIONS

Dissertation Notices [from the U.S., 1987-1989], 14:142. Dissertation Notices [from the U.S., 1988.-1989], 14:187. Dissertation Notices from the University of Birmingham, England, 1989-1990, 14:94. Dissertation Notices from the Catholic University of Nijmegen, The Netherlands, 1969-1989, 14:45-46.

BOOK NOTES

On back page of each issue-14:48, 96, 144, 192.

190 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH OMSC for Missionary Renewal "The course stretched me and showed me where I need to grow." -Missionary in Hong Kong

"Lessons for Mission from the Church in China" is the topic for Ralph R. Covell's course Jan. 28-Feb. 1, 1991. David Bosch explores" anewparadigm for mis­ sion" April 15-19; Ted Ward deals with third world leadership training April 22-26 ; and Samuel Escobar teams up with Ray Bakke for an urban mission seminar April 29-May 3. These and other seminars are waiting for your input and inspiration. Tuition $90 unless otherwise indicated; room and meals $116-$136. Ralph R. Covell

jan. 21-25: The Role of Social Justice in World April 15-19 : Toward a New Paradigm for Mission: Evangelization. Dr. William E. Pann ell , Fuller One Gospel, Multiple Models. Dr. David j . Bosch, Seminary. University of South Africa. Cospo nsored by Christian Reform ed Worl d M ission s and M ennonite Central jan. 28-Feb. 1: See " l essons from China," above. Committee. . Feb. 11-15: "Translating the Message: The Mis­ sionary Impact on Culture." Readin gWeekwith Dr. April 22-26 : Third World Innovations in leadership Lamin Sanneh, author of the book.(No tuit ion charge.) Training. Dr. Ted Ward, Trinity Evangelical Divinity School. Cosponsored by Bapti st General Con­ Mar. 12-14: Theology and Mission: The Connec­ ference, MAP Int ernational, Mission to th e World , tion Between Blacks in Africa and the Americas. OMS Int ernati onal, SIM Int ernation al, W orld Con­ Dr. Gayraud Wilmore gives three lectur es cospo n­ cern, World Relief Corpo ratio n, and Wyciiffe Bibl e sored by the Richmond Theological Center, at th e Translator s. Presbyt erian School of Christian Education , Rich­ m ond, Va. $35 April 29-May 3: Grace and Grit: The Gospel and Mission in the Contemporary City. Dr. Samuel M ar. 18-22: Doing Theology in Missionary Con­ Escoba r, Eastern Bapt ist Seminary, and Dr. Raymond texts: Risk and Reward. Dr. Dean Gilliland, Fuller Bakke, Internation al Urban Associates. Cospo n­ Semin ary. sored by Easte rn M enn onite Board of Mission s, Latin April 8-12: Spirituality for Cross-Cultural Mission. Ame rica M ission , M enn onite Board of Mission s, Fr. j oseph Do nders,Washin gton Theological Uni on . New York Bible Society, SIM Int ernation al, South ern Cospo nsored by Maryknoll Mission Institute, at Bapti st FMB, World Relief Corporation, and W orld Maryknoll, N.Y. Vision .

I Dear------Friends at OMSC: Send more information------­ about the following programs I I I NAME

I ADDRESS I I I

---Mail to: Overseas Ministr ies Study Center, 490 Prospect St., New Haven, CT 06511 -Tel: (203) 624-6672------Fax: (203) 865-2857 Publishers of the International Bulletin of Missionary Research Book Notes In Corning

Arai, Tosh, and Wesley Ariarajah, eds. Issues Spirituality in Interfaith Dialogue. Maryknoll, N. Y.: Orbis Books, 1990. Pp. xi, 103. Paperback $8.95. Social Concern and Evangelization: The Joumey of the Lausanne Bakke, Ray, with Jim Hart. Movement The Urban Christian: Effective Ministry in Today's Urban World. Valdir R. Steurnagel Downers Grove, Ill.: InterVarsity Press, 1987. Pp. 202. Paperback $8.95. The Foreign Mission Impulse of The Baumann, Franz, ed. American Catholic Church, No Bird Flies with Just One Wing: Reflections on the History and Identity of 1893-1925 the Basel Mission. Angelyn Dries, O.S.F. Basel, Switzerland: Basel Mission, 1990. Pp. iv, 104. Paperback. No price given. Personality Disorders and the Brierley, Peter, ed. Selection Process for Overseas UK Christian Handbook: 1989/90 Edition. Missionaries Bromley, Kent: MARC Europe; and London: Evangelical Alliance, 1988. Pp. 807. Esther Schubert, M.D. Paperback £14.95. The Christian Gospel and World Carmody, Denise Lardner, and John Tully Carmody. Religions: Will Evangelicals Ever Prayer in World Religions. Change? Maryknoll, N. Y.: Orbis Books, 1990. Pp. viii, 168. Paperback $9.95. Ralph R. Covell

Douglas, J. D., ed. Olyphant and Opium: A Canton Proclaim Christ Until He Comes: Calling the Whole Church to Take the Whole Merchant Who IIJust Said 'No' 11 Gospel to the Whole World. Lausanne II in Manila, 1989. Robert Charles Minneapolis, Minn.: World Wide Publications, 1990. Pp. 463. Paperback $19.45. The Yogi and the Commissar: Fabella, Virginia, and Sun Ai Lee Park, eds. Christian Missions and the African We Dare to Dream: Doing Theology as Asian Women. Response Maryknoll, N. Y.: Orbis Books, 1990. Pp. x, 156. Paperback $12.95. Lamin Sanneh

Pixley, George V., and Clodovis Boff. The New Missionary: John Hick and The Bible, the Church, and the Poor. Religious Plurality Maryknoll, N. Y.: Orbis Books, 1989. Pp. xvii, 266. Paperback $14.95. Gavin D'Costa

Ruggieri, Giuseppe, ed. My Pilgrimage in Mission-A Series, Eglise et Histoire de l'Eglise en Afrique. with articles by Paris: Beauchesne, 1988. Pp. xxv, 393. Paperback FF 294. Simon Barrington-Ward Samuel H. Moffett Shuster, Robert D., James Stambaugh, and Ferne Weimer, comps. William A. Smalley Researching Modern Evangelicalism: A Guide to the Holdings of the Billy John V. Taylor Graham Center, With Information on Other Collections. and others Westport, Conn.: Greenwood Press, 1990. Pp. xv, 353. $55. In our Series on the Legacy of Talltorp, Ake. Outstanding Missionary Figures of Sacrament and Growth: The Sacramental Dimension of Expansion in the Life the Nineteenth and Twentieth of the Local Church, as Reflected in the Theology of Roland Allen. Centuries, articles about Uppsala, Sweden: Swedish Institute of Misionary Research/Uppsala University Faculty Charles H. Brent of Theology, 1989. Pp. 146. Paperback SW Cr. 75. Amy Carmichael Fredrik Franson Tillich, Paul; edited by Terence Thomas. Lewis Bevan Jones The Encounter of Religions and Quasi-Religions. John AlexanderMackay Lewiston, N.Y.: Edwin Mellen Press, 1990. Pp. xxix, 170. $59.95. Helen Barrett Montgomery John Livingston Nevius Wilson, Frederick R., ed. Constance E. Padwick The San Antonio Report: Your Will Be Done-Mission in Christ's Way. Timothy Richard Geneva: World Council of Churches, 1990. Pp. vi, 214. Paperback. No price given. A. B. Simpson W. A. Visser 't Hooft Robert P. Wilder