Vol. 17, No.1 January 1993

Mission and the Limits of Idealism

n June of 1900, in Beijing, two prominent Westerners eration, must come to terms with the reality of seeming failure, I sought safetyin the Britishlegation as the Boxer Rebellion of real suffering and loss, sustained only by the cross and swept through China. "As we looked each other in the face," one resurrection of Christ. later reported, "we could not help blushing for shame at the thought that our life-long services had been so little valued." Thus W. A. P. Martin confronted the collapse of his mission­ On Page ary idealism. In the "Legacy of W. A. P. Martin," author Ralph Covellgoes so far as to saythatMartin's goals for his contribution 2 Prepositions and Salvation to China were "hopeless fantasies," though the optimism that Kenneth Cragg fueled them was typical of his nineteenth century peers. 4 Evangelist or Homemaker? Mission Strategies The same spirit of idealism provided a major' element in the of Early Nineteenth-Century Missionary founding and developmentof theStudentVolunteerMovement. Wives in Burma and Hawaii In this issue Nathan D. Showalter analyzes the confounding of Dana Robert that idealism within the SVM, brought about by the First World War. Some of the older generation, such as Robert E. Speer, 9 United States Catholic Missioners: Statistical managed to see in the tragedy of the war a furthering by other Profile means of the ideals of the Christian missionary movement. But U.S. Catholic Mission Association many of the younger generation found their idealism shattered 13 Crusade or Catastrophe? The Student Missions in the bloody trenches. Movement and the First World War Dana Robert is another in this issue who touches on the role Nathan D. Showalter of idealism in missionary motivation and service. Robert's ex­ amination of the service of missionary wives in the early 1800s 17 The Student Foreign Missions Fellowship over reveals that, while high ideals were realized by Baptist wives in Fifty-Five Years Burma, in the Sandwich Islands (Hawaii) the missionary ideal­ H. Wilbert Norton, Sr. ism of the Congregationalist wives met a rude awakening. Rob­ 22 Annual Statistical Table on Global Mission: ert quotes Sybil Bingham: "I could never have conceived when 1993 thinking of going to the heathen to tell them of a Saviour, of the David B. Barrett miscellany of labor that has actually fallen to my portion .... A feeble woman in such circumstances must be content to realize 24 My Pilgrimage in Mission but little of the picture her youthful mind has formed of sitting H. D. Beeby downquietlydayby day, to teachheathen womenand children." 28 The Legacy of W. A. P. Martin Heterodox theologians have occasionally ventured to see in RalphR. Covell the cross of Jesus the collapse of messianic idealism. But mission­ aries who remain faithful in the face of idealism destroyed will 30 Noteworthy find a new foundation in following theSavior's pathof suffering. 32 Book Reviews In the meditation that opens this issue of the INTERNATIONAL BULLETIN, Bishop Kenneth Cragg speaks of the "self-expenditure 33 Fifteen Outstanding Books of 1992 for Mission of a God ... who seeks and finds and saves." We are invited to Studies "read the world as the arena of the love that suffers and to join [ourselves] with the forgivingness of Christ in every place." 46 Dissertation Notices Western idealism, and the youthful idealism of every gen­ 48 Book Notes of •ssionary Research Prepositions and Salvation

Kenneth Cragg Thefollowing article is in response to the article in our July And let us not simply pose that self-question in terms of eternal 1992issueby Richard J. Jones, "WilfredCantwell Smith and destiny. There is more than enough to occupy it here and now. Kenneth Cragg on Islam as a Way of Salvation." All that may be subsequent to time must be in the hands of the Eternal. here is an old, well-worn story of a stranger in Ireland For the Theravadin in Theravada Buddhism, the jailer's T asking a local worthy for direction concerning "the way question at the Philippian prison, "What must I do to be saved?" to Roscommon." He got the laconic reply: "If I were going to is setting individuality at the heart of yearning, when the true Roscommon, I would not be starting from here." wisdom is that salvation comes only in seeing through the Christianconverse about "interfaith," as in RichardJ.Jones's illusionof bothindividuality andyearning. To imaginea persona article in the July 1992 issue, "Islam as a Way of Salvation," that might be "saved," and to think of this as "eternal life" for frequently assumes that "salvation" is the right, the agreed, and some immortal "me," is to start from where one can never arrive. the proper denominator from which to start. Yet it begs many "Salvation" from this perspective is not some remade "self" but questions. For "salvation" is suchan elusive term, and even if the an unmade "self" in the quest not for "extinction" (since there is parties accept it (probably in deference to our starting point), it essentially no-thing to extinguish) but for the attainment of "not­ connotes quite contrasted things. Nor does it greatly help to being" through dukkha to anatta through a register of inclusive distinguish "cosmic" from "mundane," especiallyso iftheformer transience into the bliss, at length, of the "desired undesiring." entails the further decision about "damnation" and whether and If we want to use the odd word "salvific," it is clear that by whom it is incurred. Encounters have for too long been too "salvifics" do not tally: indeed, they are totally at odds. much preoccupied with "Are there few that be saved?" and Notall moods of Buddhism, nor the diversities of Hinduism, which "few" may they be? are so decisive about "undesiring." Some struggle heroically, as Salvation in, for, by, of, from-the implications bewilder does Raimundo Panikkar in his many writings, somehow to whenwebeginto thinkabout the prepositions withoutwhichthe reconcile bhaktidevotion to a personal "Lord" from a significant word is vacant. Richard Jones reports Wilfred Cantwell Smith as selfhood with the "oceanic feeling" of totally abated being, holding that "to have faith is to be saved," and that "saving faith" where "Thou" and "I" no longer have meaning. It would seem is presentin the very recognition of the"ought," even if the sense of obligation remains unfulfilled in concrete acts. The rugged Epistle of James has a different view. To be sure, Is everything that is Wilfred Smith sees "faith" always a singular noun quite distinct from "traditional beliefs" through which its essential quality of "religious" thereby either "humane transcendent awareness" may be diversely expressed. admirable or desirable? In that waywe could use "faith" as a verb and speakof "faithing" just as we speak of "hoping." Then "faithing" is the name of a universal human experience of ultimacy and obligation, in the impossible to comprehend under the single term "salvation" sense that we should never speak of "other faiths" but only of such different readings of what can be saved and how and "other folk." We could then perhaps coin "salvationed" and use whence and whither. We can grasp the anatta,"nonself," concept it comparably of all participants in "faith." by analogy with what Paul writes about idol meats and the Wilfred Smith's instinct to focus issues into terms is always "weaker brother." Truly the idol is a nonentity, and therefore all salutary. Yet are the prescripts too sanguine, too intellectual? meats are clean. The free mind has no need to defer to notions that What if some in our time have contrived to live effectively have no reality. Yet, for the weakerbrother in his illusionidolsare withoutany transcendental awareness? Is faith really a universal all too real and-given their reality-he must assume that the experience? Or what are we to make of the forms of it that are too apostle is party to their acknowledgment. Therefore Paul will evidentin zealotry,bigotry, assertiveness, and hardnessof heart? abstain from idol meats in deference to the deluded brethren Is everything that is "religious" thereby either admirable or until they can be undeluded. In respect of imagined selfhood, we desirable? If ugly manifestations are seen as emanating sinfully arethe "weakerones" who proceed uponillusion. Whenwehave from a set of beliefs, and if "faith" is the language of which these become undeluded, we will cease to ask for a salvation, or rather are the grammars, whatoughtwe to conclude about"salvation"? we will be finding it only in surrender of our search. Do some believers stultify their faith by the very means in which The Semitic monotheisms are not caught in this situation, they give it form? since they all proceed upon the essential clue of the "me-ness" of It would seem that there has to be some transforming, us all-its creaturehood, authenticity, responsibility, vocation, revolutionary dimension to "salvation," a crisis element by and destiny. "0 God, thou art my God"; "The Lord is my which the self-question that is at the heart of it may be resolved. shepherd"; "Whenyou said to me: Seek ye myface, myheartsaid to you: Your face, Lord, will I seek." Yet tha t divine/ humansituationis diverselycomprehended Bishop KennethCragg, living in retirementnearOxford,England,isknownforhis bysynagogue, church, and mosque. [udaism and Islam dispense studiesofIslamand Christianwitness in theMuslim world.His books includeThe with Christology-within-theology. Leo Baeck used to insist that Call of the Minaret (1956), The Dome and the Rock (1964),and Muhammad "in Judaism there are no retailers of salvation." Ismail al-Faruqi and the Christian (1984).

2 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH coined the terms "peccatism" and "saviorism" to decry a theol­ International Bulletin ogy of redemption. Both Judaism and Islam are text-oriented faiths assuming a human adequacy and competence to achieve a of Missionary Research due order of life independent of divine intervention and "grace." Established 1950 by R. Pierce Beaver as Occasional Bulletin from the Where their experiences seem to belie their assurance, the appeal Missionary Research Library. Named Occasional Bulletin of Missionary must be to await a future when a true Sabbath will be truly kept Research 1977. Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH and when Islam will be truly Islam . 1981. There are, of course, vast questions here for the Christian measure of "salvation," necessitated by the radical Christian Published quarterly in January, April, July, and October by realism about our human capacity for wrong and our perversity Overseas Ministries Study Center over against law, and necessitated also as larger demands upon 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. the resources of divine sovereignty and magnanimity. At the Telephone: (203)624-6672 heart of Christian "salvation" is a divine kenosis, a redemptive Fax: (203)865-2857 self-expenditure of a God "who does not economize himself" but in shepherd character seeks and finds and saves. What is more Editor: AssociateEditor: Assistant Editor: unstinted in the divine responds to what is more necessitous in Gerald H. Anderson James M. Phillips Robert T. Coote the human.Christian "salvation" locates itself in a representative Contributing Editors encounter between what wecan identify as "thesin ofthe world" Catalino G. Arevalo, S.J. Dana 1. Robert and a suffering love that we can duly relate to the eternal mind. David B. Barrett Lamin Sanneh The place is the cross, where we come to God through and Samuel Escobar Wilbert R. Shenk because of Jesus-this teacher, this master, this Christ-only Barbara Hendricks, M.M. Thomas F. Stransky, C.S.P. because, as the event constrains us to believe, God is "come to" Norman A. Horner Charles R. Taber in him. Graham Kings Ruth A. Tucker The "neither is there salvation in any other," however, is not Gary B.McGee Desmond Tutu some rigorous cornering of the means of grace, some perquisite Mary Motte, F.M.M. Andrew F. Walls of sole proprietors. It is eminently reproducible in "Christ- Lesslie Newbigin Anastasios Yannoulatos C. Rene Padilla

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JANUARY 1993 3 Evangelist or Homemaker? Mission Strategies of Early Nineteenth-Century Missionary Wives in Burma and Hawaii

Dana Robert

ne of the hallmarks of American Protestant mission sionary movement over the role of the missionary wife was the O work abroad has been its inclusion of women from the product of the experiences of missionaries in specific contexts, beginning. When the first five men commissioned by the Ameri­ not merely a reflection of stateside arguments over domesticity can Board departed for Indiain 1812,three wereaccompaniedby and women's spheres. their wives. The inclusion of women in the mission force, albeit In order to demonstrate how context and mission structure as "assistant missionaries," was a startling departure from the impacted the emerging theories and practice of American mis­ usual American idea that a missionary was a loner like David sionary wives, a comparison will be made of antebellum women Brainerd, bereft of family for the efficiency of the mission work. missionaries in Burma (Myanmar) and the Sandwich Islands Despite the public outcry against the horrible dangers that pre­ (Hawaii). Burma and the Sandwich Islands were the most suc­ sumably awaited them, Ann Judson, Roxana Nott, and Harriet cessful mission fields respectively of the American Baptists and Newell took their places in the pioneer group of foreign mission­ the American Board (Congregationalists and Presbyterians) in aries from the United States. the early nineteenth century. Both fields experienced mass con­ Not only was opinion divided over whether women should versions of tribal jungle peoples. The roles played by the Baptist be permitted to go to the mission field, but arguments continued and Congregational women, however, differed in the two con­ for forty years over the proper role of the missionary wife. texts. Granting that the "Go" of the Great Commission applied to womendid notsolve the disputes over their role. The missionary Baptist Women in Burma chargegivenbeforedepartureto HarrietNewellandAnnJudson by PastorJonathanAllencommandedthemto evangelizewomen American Baptists acquired their first foreign missionaries by to whom their husbands could get little access. He encouraged chance. Adoniram and Ann Judson, now revered as Baptist the missionarywives to teach womenthat they"stand upona par saints, began their missionary careers as Congregationalists sent with men." One of the goals of the missionary wives would be to with the first group of American Board missionaries in 1812. "raise" the women's"character to the dignity of rational beings." Bible study on shipboard convinced Adoniram Judson of the Pastor Allen expected the missionary wives to be educators, necessityofbeliever'sbaptism.After arrivingin India,the [udsons evangelists of women, and crusaders for New England-style wereimmersedby WilliamCarey.'Consequently,in 1814Ameri­ women's equality.' can Baptists held a missionary convention and adopted the Allen's ambitions for the missionary wife were soon tem­ [udsons as their first missionaries. Already, in June of 1813, the pered by the hard realities of missionary life in a foreign culture. [udsons had obtained passage to Burma, thus opening the mis­ By 1840, missionary pioneer William Goodell of Turkey was sion field for American Baptists, even before American Baptists arguing that the typical missionary wife found raising a family in agreed to support them in 1814. an alien culture so difficult that only the exceptional wife should Once settled in Burma, the [udsons began to study the be expected to engage in teaching or other active mission work. Burmese language with the goal of communicating the Gospel to Devotion to her family was the best way a missionary wife could the Burmese, both in oral form and through translating the Bible. witness to Christ. Whether the missionary wife "looketh well to In view of his perceived central role as translator of the Bible into the ways of her household" indicated whether the missionary Burmese,Adoniramspentall dayin languagestudy. AnnJudson's family was a successful example of Christian living for the surrounding culture.' Goodell spoke for many when he argued that the test of the missionary wife was the missionary family. Ann Judson was an Americanhistorians have argued thatwith the development of industrialization in the early nineteenth century, married evangelist, schoolteacher, middle-class women increasingly were confined to domestic pioneer Bible translator, roles. An ideology of domesticity emerged from the interaction of evangelical religion and industrial capitalism." Although and savior of her husband, women in the mission field kept in touch with the changing roles Adoniram. of women at home, I contend here that disputes over the proper role of the missionary wife did not emerge solely from changing roles of women in the United States. The character of the mission goal for her own ministry in Burma was to open a school for field itself affected the role of the missionary wife. Life on the children where she could both educate children and guide them mission field and the structure of the missions deeply influenced toward conversion. After the Judsons moved to Ava in February how American wives participated in mission and how they of 1824, Ann began a school for three small girls. interpreted what they did. The internal debate within the mis- In their fourth year in Burma, the [udsons began to receive inquiries about the Christian religion. Ann gathered together a group of female inquirers into a Sabbath Society where she read to them the Bible and tried to tell them about Cod," In 1819 the Dana Robert, acontributing editor, is Associate Professor ofInternational Mission [udsons erected a zayat, a native-style preaching house where at Boston University School of Theology. peoplecould dropin for religiousconversation. WhileAdoniram

4 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH discussed religion with the men, Ann met with the women, Eliza Grew Jones was first appointed to Burma with her visiting, praying, and talking with them. She held a regular husband in 1830,and she carried on the Siamese translation work Wednesday evening prayer meeting with interested women," pioneered by Ann Judson. Her first large work was a Siamese­ Ann assisted Adoniram in his translation work by translat­ English dictionary that she completed in December of 1833 after ing several tracts into Burmese and by translating the Books of she was transferred to Siam. A few years later, she devised a plan Daniel and Jonah. She also wrote a catechism in Burmese. But in for writing Siamese in a Romanized script. Before she died, she 1817she becameinterestedin the manySiamese(Thai)in Rangoon had translated two large portions of the Pentateuch and had and began to study their language. Her translation of the Gospel written an importantschoolbookfor the Siamese. She also visited of Matthewin 1819was the first translationof the Scriptures into jungle villages, reading the Bible to groups of men, women, and Siamese. She also put the Burmese catechism and a tract into children and answering their questions about doctrine. To her, Siamese. In translating a Siamese sacred book into English in ,itinerant evangelism was "the most delightful employment in 1819, she endeavored to introduce Westerners to Siamese reli­ 'which I have ever been engaged."!' Eliza found herself strug­ gious writings," glingwith the expectationthatshe, as a woman,shouldalso teach Unrestricted by precedent and unhampered by the expecta­ small children, an occupation she felt was "small business/"! tions of other missionaries, AnnJudson's earlyaccomplishments Two of the most outstanding jungle evangelists among the as a missionary wife cannot be stereotyped. In addition to child­ Baptist wives were Deborah Wade and Calista Vinton. The birth and child care and running a household in a foreign Wades were among the first recruits to assist the Judsons. After country, she did evangelistic work, ran a small school, and was the death of Ann Judson, Deborah Wade took over her school a pioneer Bible translator into two languages. It was not her missiological contributions, however, that made Ann judson's name a household word in the United States after war broke out Deborah Wade's between the British government and Burma in May of 1824: it was her status as heroine and savior of her husband. As an Wednesday prayer English speaker, Adoniram Judson was imprisoned and tor­ meetings for women were tured. Ann, with herchildren, followed her husband from prison to prison and preserved his and several others' lives by bribing so well attended that the officials and providing him food. In February of 1826 the British Burmese began to call won the war and released the European prisoners. Ann Judson died soon after at age thirty-eight, worn out from her hardships. Wednesday the "female The life of Ann Judson provided a powerful model for the Sabbath." succeeding Baptist missionary wives. Although Ann's own mis­ sion theory made teaching women and girls a personal priority, the reality was that she and her husband were not with other work and the care of her daughter. But she soon learned that missionaries most of the time and found themselves functioning "there was a more urgent work than that of the school." As a few as a team. Ann's accomplishments in education were overshad­ Burmese began to come to Christ, Deborah threw herself into owed by the evangelistic and Bible translation work she shared public evangelistic work with the women." with her husband. Her role as savior of her husband also vali­ Once members of the Karen tribes grew interested in Chris­ dated a public role for the missionary wife that lifted her above tianity, Mr. and Mrs. Wade became evangelists to their jungle the connotations of mere "assistant missionary." villages. Scaling mountains, walking by foot on narrow moun­ The combination of translation and evangelistic work exem­ tain paths, and riding bamboo rafts, the Wades went deeper and plified by Ann Judson became a hallmark of the outstanding deeper into the jungles. While Mr. Wade itinerated further, Mrs. Baptist missionary wives in Burma. The urgency to do itinerant Wade remained alone in the small villages for weeks at a time, evangelistic work grew once the non-Buddhist Karen peoples of reading and teaching men, women, and children from the Bible. the Burmese jungles began to respond to the Gospel in the 1830s. After he returned from weeks of itinerating, Mr. Wade examined The missionarypioneeramongthe Karens wasGeorgeBoardman. and baptized the candidates that she had trained." For many After his death in 1831, his wife Sarah Hall Boardman took his years, the Wades continued their pattern of jungle itineration place by itinerating for three years among the jungle Karens, during the dry seasons and more settled educational work preaching in Burmese, herlittle boyGeorge in tow. 8 According to during the rainy seasons. Although they preferred to work as a herbiographer, she several times"conducted the worship of two team, they were such valuable jungle evangelists that they were or three hundred Karens, through the medium of her Burmese forced to itinerate separately, each taking a younger missionary interpreter; and such was her modest manner of accomplishing of the opposite sex as an assistant. the unusual task, that even the most fastidious were pleased."? After twenty-sevenyearsof pioneermissionwork,the Wades She also established a system of village and station schools that settled down into stationary work among the Burmese, and became a model. Boardman gave up her role as itinerant evange­ Deborah Wade resumed mission work primarily among women list and preacher when, after the death of Ann Judson, she while her husband concentrated on the training of Burmese married Adoniram Judson. As the second Mrs. Judson, she pastors. Her Wednesday evening prayer meeting was so well concentrated on bearing and raising their children. But because attended that the mission had to change the day because the nobody was working in the Peguanlanguage, she translated into Burmese were beginning to call Wednesday the "female Sab­ it a number of tracts, a life of Christ, and parts of the New bath."ls Deborah Wade was a successful missionary partly be­ Testament. Before her final illness of "wastingdisease," her daily cause of her close relationships with the common people estab­ routine consisted of sitting at a table with her language helpers, lished over forty-five years.~..Her language skills were excellent, doing translations while her children played in the adjoining and she and her husband spent 1833 at the Baptist seminary in room.'? Hamilton, New York, training future Baptist missionaries in

JANUARY 1993 5 both Burmese and Karen. She also lived with the people rather substituting in their place a mission theory that centered on the than above them. "Renouncing all luxuries, wearing only the Christian home. plainest clothing, and reducing the furniture of her room even Whereas the Baptistwives in Burma felt encouragedby their belowthings necessary, she felt betterqualified to be an advocate context and the shortage of male personnel to engage in mission of and an example to the poor."16 activities generally considered the responsibility of men, the Calista Vinton was one of the missionaries-in-training who Congregationalist wives in the Sandwich Islands gradually re­ studied Karen with the Wades in 1833. In 1834 she and her linquished their early goals. Because the favorable climate of husband sailed to Burma and were able to go straight to the Hawaii permitted the survival of large numbers of children, the jungle for itineration because they already knew the language. missionary wives were preoccupied by family needs. Shocked Because of the great need for evangelists, the Vintons soon by the customs of the Hawaiians, missionary women felt they separated. Each taking native assistants, they preached from needed to protect their children from contact with the indig­ Karen village to village. Unlike DeborahWade, who insisted that enous population." Another factor that helped to shape the whatshe was doing was not "preaching," Calista Vinton felt that mission theory of the women was the presence of so many hervocationto preachthe Gospelwasas strongas herhusband'S.17 missionaries-by1858, a total of 162 missionary menand women DeborahWadeandCalistaVintonspenttimeteachingthe Karens had arrived from America. With so many missionaries, women to read, both because the Karens were very eager to read and had to leave itinerantevangelism to themenand focus instead on because the missionaries demanded that young people who "home visitation." The relatively large number of missionary desired baptismbe literate. But Calista Vinton's primarycall was wives also meant that a critical mass of women could develop a to itinerant evangelism, a work she continued alone even after uniquely female mission identity in a way that was probably not the death of her husband. possible for the wives in Burma. Despite tensions over the appropriate role for women in The overall strategy of the Hawaii mission was to translate ministry, the Baptist missionary women in Burma did every­ the Scriptures into the native language and to begin schools in thing the male missionaries did except administer the sacra­ which to teach people how to read the Bible. Through the means ments and presideas a permanentpastorof a church. Converting of translation, Christian education, and the preaching of the people to salvation in Christ was the top priority for both male Gospel, the missionaries hoped to convert the Hawaiians to and female missionaries, and the eagerness of the Karens for the Christianity. In the words of Sarah Lyman, who arrived as a Gospel meant that women missionaries had to give direct evan­ missionary wife in 1832, "Believing as we did, that the way to gelistic work their full attention. Although AnnJudson believed converta nation was to give them the Bible in their ownlanguage that schools were the key to the elevation of women in Burma, ... the easiest way of getting it into circulation, was to introduce school work was not the only mission strategy for the Baptist it into schools."?' The women of the mission expected that their women. Some women with families who were stationed in large part in the strategy would be to provide support services for the towns concentrated not on direct evangelism but on running missionary men and to instruct women and children in the small schools, holding mothers' meetings, and doing "female schools. work." Sarah Comstock, for example, ran a school, gave medi­ The journals of the wives during the early years tell a story cine to the sick, conversed with women about their souls, did a of increasing fatigue in dealing with primitive conditions and little translation work, and educated her own children." But in growing families. A great partof the fatigue and discouragement the pioneer phase of Baptist work, particularly of the Karen resulted not from the failure of the mission but from the fact that mission, the need of the mission was for itinerant evangelists­ the indigenous Hawaiians were interested in every aspect of the either male or female. missionaries' lives. Instead of having to beg for access to the indigenous people, the missionary women found themselves American Board Women in the Sandwich Islands surrounded at all hours of the day by friendly and curious Hawaiians. Female chiefs made lengthy visits several times a In 1819 the first colony of American Board missionaries departed day, justto watch the missionary women and to demand sewing. for Hawaii. The leaders of the mission were Asa Thurston and For the first few years of mission work, most of the missionaries Hiram Bingham, both accompanied by wives whose personal lived together in Honolulu. Thirteen persons ate and slept and calling to missionworkwas so strong that they had married their stored all their provisions in a room twenty feet square. As the husbands in order to become missionaries themselves. Lucy wives began to have babies, the crowding grew more acute. The Thurston married her husband within three weeks of meeting unrelenting lack of privacy took its toll on missionary morale, him, and Sybil Bingham within one week. Both teachers before especially on that of the women, who were expected to mind the their marriages, Lucy and Sybil resembled Ann Judson in their hearth. educational attainments and commitment to teaching as the In 1823 Sybil Bingham wrote in her journal, "My exhausted preferred public role for missionary wives. nature droops .... I sometimes grieve that I can no more devote Years in the Hawaiian context, however, transformed the myself to the language, & the study of my bible. But I do not women's idea of the proper missionary role for women. Upon indulge myself in it. I believe God appoints my work; and it is reading the biography of the recently deceased Ann Judson, enough for me to see that I do it all with an eye to his glory. Lucy Thurston disagreed with Judson's remarks that the pur­ Perhaps my life may be spared to labor yet more directly for the pose of the missionary wife was to be a teacher. Rather, Lucy heathen."22 Throughouthertwenty-one-yearcareeras a mission­ confided to her journal, "In our situation, I approve the motto, ary, Sybil Bingham supervised and taught school to the extent that 'The missionary best serves his generation who serves the she was able, but when from her post in Honolulu she described public, and his wife best serves her generation who serves her her missionary life, it was one of disappointment: family.' "19 By 1834, burdened by her need to protect her children from "heathenism," Lucy Thurston had given up herearlyideals My spirit is often oppressed as a day closes, busy and bustling as of imitating the women who accompanied Jesus on his mission, itmay have been, to see so little accomplished. I could never have

6 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH A S B UR Y T HEOL OG IC AL S E MI N AR Y

Let Asbury Seminary's E. Stanley lones School of World Mission and Evangelism Sharpen Your Worldview

t Asbury Seminary, we view the whole world as a ., .. ",' 1' , , mission field- from New Y<,ork to New Guinea. That's why I' • we've developed the only graduate school of missio n .~ ,. ' which teaches missiological strategy for North • America and Europe, as well as the "Two-Thirds" worl d. i'}.~ Our innovative faculty instruct from experience , not just theory. Students are train ed to creatively engage all cultures with the gospel, including their own . iNI At Asbury, you'll learn to see beyond borders, over obstacles and past prejudice to touch the total person and entire communities with the greatness of Chris t. A~ So if you're passionate about reaching the world-and your neighb or­ prepare for service at Asbury. ASBURY Degree Programs: M.A. and Th.M. in THEOLOGICAL World Mission and Evangelism; Doctor SEMINARY of Missiology and Doctor of Ministry. 204 N. Lexington Ave. • Wilm ore, KY 40390- 1199 1-800-2-ASBURYor 606-858-3581 conceived when thinking of going to the heathen to tell them of a house, and supporting one's husband severely limited the time Saviour, of the miscellany of labor that has actually fallen to my missionary wives could spend in actual mission work. In the portion .... There are those on missionary ground who are better words of Laura Judd, who arrived in 1828, "Mothers were often able to realize their anticipations of systematic work. But not a weary and desponding in the effort to teach and train their mother of a rising family, placed at a post like this .... A feeble children with one hand, and to labor for the people with the woman in such circumstances must be content to realize but little of the picture her youthful mind has formed of sitting down other, but they toiled on with patience, and watched and quietly day by day, to teach heathen women and children." prayed.'?" All missionary wives tried their hand at teaching because it Lucy Thurston similarly found her youthful idealism shat­ was expected of them by both the mission and the Hawaiian tered by the circumstances of life in Hawaii. The Thurstons had chiefs, who demanded education for their people. In addition to not gone to Honolulu with the other missionaries but had re­ the conflict between family and school responsibilities, how­ mained with the king at the king's command. Because of the ever, a number of the wives gradually gave up teaching because threatof thievery, Lucyspentfour monthsguardingtheir posses­ they found the work too discouraging. Hawaiian children, ac­ sions until a safe storage place could be provided. After a customed to running free, resented being confined for school Hawaiian tried to rape her, it was four and a half years before work. LucyWilcox wroteto anothermissionary wife that "wedo Lucy felt able to leave her small yard. the best we can with our Scholars, they are very irregular, so Once she began to have children, she found that "manydays much so that we are most discouraged at times.?" Soonafter her were almost exclusively spent in directing our child's attention arrival, Sarah Lyman began to teach writing to native instruc­ so as to shield it from danger.'?" As her children grew, the tors. Eventually she taught a large children's school but never­ problem of how to educate her children and protect them from theless felt that "it needs a large share of faith and patience to bad influences weighed on her mind constantly. The presence of keep school on the islands. I often return home with a despond­ indigenous Hawaiians in her small hut kept her awake at night ing heart.?"A few months later she wrotein despair, "Myschool is like a weight pressing me down constantly. When will the churches send out laymen, so that most of the teaching shall not devolve on the wives of the missionaries, to the great neglect of Missionary wives became our dear children?"30 "weary and desponding" in Sybil Bingham, a trained schoolteacher and the pioneer of the effort to raise their the Hawaiian mission schools, genuinely enjoyed the time she was able to spend in teaching Hawaiian women and girls. With children with one hand and the ready access of the missionaries to the indigenous people, to labor for the people with however, she realized that one of the chief reasons for mission schools, namely, to get access to the people, was not a factor in the other. Hawaii.

Ihavecome to the conclusion to do little witha regularschool. The with worry. Finally, as an alternative to sending their children to state of things, now, is such that, with the language, one may do America, the Thurstons constructed a house with separate com­ good upon a much larger scale. A little school was the beginning partments for the children and for native visitors. Throughout of public labors-now there is such access to the rulers of the nation, and such means of multiplying schools as to make that their childhood, the Thurston children were virtual prisoners in comparatively small." the children's quarters, closely supervised and educated by their mother, kept separate from the indigenous people, and forbid­ Ready access to the people meant that missionary women could den to learn the Hawaiian language." teach informally and by example rather than having to devote Although it was to be expected that Lucy Thurston and Sybil themselves to building up schools as institutions. The wives did Bingham, the first generation of missionary wives, would have not need schools in order to have contact with the people or to had the hardest time in balancing their family responsibilities provide religious instruction. If anything, the schools were an and vocations, later missionary wives seem to have fared little extra burden on women who already felt swallowed up and better. They followed the time-consuming pattern set by the first imposed upon by an alien people and culture. For the Hawaiian wives of limiting their children's access to the natives. Lucy missionary wives, keeping school often felt like a distraction Wilcox was one of fifteen brides who arrived on the MaryFrazier from home responsibilities and from more "spiritual" mission from Boston in 1837. In 1838 she wrote home describing the work. accepted missionary wisdom regarding child rearing: Unfulfilled by school work, not needed or wanted for itiner­ ant evangelism and Bible translation, burdened by family cares, Itis necessary to have a constant watch over our children here as soon as they begin to walk and talk and to speak the native and surrounded by all-too-friendly Hawaiians, many of the language, tho the children do understand more or less of it there missionary wives developed a mission theory based on the can be no reason why they do not speak it first but, because they Christian horne." Everywhere they looked they seemed to see are not allowed to by their parents, for it is much easier for neglected children, poorsanitation, and an eagerness on the part children than our language .... Native influence is very bad for of the Hawaiian women to learn Western ways. The context children." seemed to demand most of all that the missionary women be examples to the indigenous women, showing them how to raise Within ten years of their arrival, one-third of the families theirchildrenand to createa "Christian" home. A missiontheory who arrived on the Mary Frazier had four or more children. If the based on the Christian home not only seemed to meet the needs figures from the MaryFrazier are typical for the other missionary of Hawaiian women and children, but it met the needs of the companies, then it is clear that raising large families, keeping missionary women, who wished to concentrate on caring for

8 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH their own families while simultaneously contributing to the school, in which they were called to inculcate and exemplify mission. 'whatsoever things are pure, whatsoever things are lovely, what­ A unique woman's mission theory based on exemplifying soever things are honest, whatsoever things are of good re­ the Christian home emerged naturally and gradually in the life port."?' Mary Ellis thus took with her to Hawaii the idea that of the mission. The beginnings of it occurred when Kalakua, the missionary wives in that context should be role models, espe­ queen dowager,boarded the first missionary shipand demanded cially in family matters. Western clothing. The missionary wives held a sewing circle on In 1836 Secretary Rufus Anderson of the American Board shipboard: while they sewed Kalakua's dress, they set her four wrote an introduction to the American edition of Mary Ellis's attendants to practicing stitches on calico. The constant presence biography, entitled "On the Marriage of Missionaries." By the of crowds of Hawaiian women, observing the minutiae of the time he was writing, the American foreign mission was nearly a missionary wives' activities, made it seem natural for the wives quarter of a century old, and the difficulties of missionary life for to turn their domestic activities into object lessons for the native women had become apparent and subject to wide criticism. women. After the birth of Lucy Thurston's first child, the people Using Mary Ellis as a model, and by implication the missionary crowded around to see the first white infant in their area. Their wives in Hawaii, Anderson justified the existence of the mission­ interest was not lost on Lucy, who realized the teaching potential ary wife on the basis of the Christian home. of the moment: "There was their white teacher under new circumstances. And there was the white infant, neatly dressed in The heathen should have an opportunity of seeing christian white. A child dressed! Wonderful, most wonderful!! To witness families. The domestic constitution among them is dreadfully home scenes and the manner in which we cherished our children disordered, and yet it is as true there as everywhere else, that the seemed, in a child-like way, to draw fore their warmest affec­ character of society is formed in the family. To rectify it requires tions.T" example as well as precept." Precedentexisted for the Christian home as a mission agency in the work of British missions in the SouthSeas. In 1822William He argued that the downtrodden "heathen" wife must be taught Ellis of the London Missionary Society traveled from the Society to be a virtuous wife and mother: "She must have female teach­ Islands to Hawaii. With his knowledge of the South Pacific, he ers, living illustrations .... And the christian wife, mother, helped achieve a breakthrough in learning the Hawaiian lan­ husband, father, family, must all be found in all our missions to guage. The wives of the Hawaiian missionaries sent letters back pagan and Mohammedan countries.?" To Rufus Anderson, the to Mrs. Ellis inviting her to Oahu to work with them. Mary Ellis missionary wife had proven her worth in the South Pacific not reached Oahu in February of 1823and began to help the discour­ only by acting as a helpmate and support to her husband but by aged wives redefine their mission. modeling the Christian home, the building block of Christian In Mary Ellis, the young missionary wives of the American society. Board had as mentor an experienced missionary wife who had It is clearfrom thewordsof SecretaryAndersonandfrom the seen her mission as one of training people, especiallywomen, "in letters and journals of the Hawaiian mission wives that their the ordinary transactions of life,-more especially in their treat­ model of the Christian family was in fact that of the New England ment of children, and their training them up for the Lord." evangelical nuclear family. The early missionaries to Hawaii According to William Ellis, the British missionary wives in the lacked cross-cultural training and were products of the Yankee South Seas "felt as if the whole station or island were one vast culture. They were saddened at what they perceived to be lax

United States Catholic Missioners u.s. Catholic Mission Association

here were 5,441 Catholic missioners from the United Kenya (233). Copies of the report may be ordered from USCMA, T States serving abroad in 1992, according to the /IAnnual 3029 Fourth Street N.E., Washington, D.C. 200.17. Cost: $6.00 Report on U.S.Catholic Overseas Mission 1992-1993," published postpaid. by the United States Catholic Mission Association. Counted in the Trends over the last thirty-two years may be seen from the survey are those who are, or have been, United States citizens by following statistics on U.S. Catholic missioners: birth or naturalization, serving for at least one year outside the 48 contiguous states. Not included are overseas workers of Catholic YEAR NUMBERof YEAR NUMBERof YEAR NUMBERof ReliefServices. Religious sisters represented the largest category MISSIONERS MISSIONERS MISSIONERS of U.S. Catholic missioners overseas (41%), compared with reli­ 1960 6612 1976 6942 1985 6026 gious priests (40%), brothers (8%), lay missioners (8%), and 1962 6994 1977 6718 1986 6007 diocesan priests (3%). 1964 7969 1978 6558 1987 6020 The major sending groups are the Jesuits with 477, the 1966 9102 1979 6405 1988 6013 Maryknoll Fathers and Brothers with 412, and the Maryknoll 1968 9447 1980 6343 1989 5950 Sisters with 331 members serving abroad. 1970 8283 1981 6281 1990 5702 There are 1,286 serving in South America, 1,163 in Asia, 949 1972 7840 1982 6201 1991 5565 in Africa, 810 in Mexico and Central America, 512 in Oceania, 431 1974 7317 1983 6298 1992 5441 in the Caribbean, and 59 in the Middle East. The individual 1975 7083 1984 6094 countries where the largest numbers are serving are Peru (387), Brazil (369), Mexico (296), the Philippines (276), Japan (247), and Reprinted with permission of the United StatesCatholic Mission Association

JANUARY 1993 9 child-rearing methods among the South Sea islanders-letting Yet even as American public opinion sought to restrict the children run free with minimal parental discipline, exposing average woman to the home, leading Baptist wives in Burma children to adult sexual activity, minimally washing and cloth­ continued to preach, to itinerate, and to translate the Bible, ing children. All these things were considered to be pagan or doing tasks that Congregationalists in Hawaii confined to men, heathen. In contrast, the missionaries felt thatthe Christianhome Perhaps the differences in the American Board and Baptist was exemplified by clean, neatly dressed and well-disciplined mission reflected the different relationship of the two denomi­ children under the care of a loving mother. To Lucy Thurston, nations to American society. The American Board self-con­ "anenlightened, piousdevoted mother" seemed to be"oneof the sciously continued the learned tradition of the Puritans and finest specimens of female pietywhich thisworld exhibits."37 The made a distinction between the ordained men of the mission missionarycontributionof themissionarywifewasnotmerelyto and the unordained, men and women alike." The class-con­ teach doctrine but to model a particular lifestyle and piety. Lucy scious traditions of the American Board confined the "impor­ Wilcox wrote a letter to her parents defending her focus on the tant" mission work of itinerant evangelism and Bible transla­ home as a form of mission service: "Perhaps you will inquire, tion to the highly educated ordained men. In contrast, the Whatcan you do besides taking care of yourchildren? Why, I can egalitarian tendencies of the early nineteenth-century Baptists, do but little at present; yet the example of rearing a family as it combined with their lower social status and lack of education should be, is just what this people need.r'" relative to Congregationalists, may have worked together to The mission theory of the Christian family was adopted in permit a larger role for women missionaries. Hawaii because it was effective and because it made a virtue out A major source of the differences between the mission of of necessity. By interpreting family life as a mission agency, the American Board and Baptist women in the early nineteenth mission wives sacralized the myriad activities that ate up their strength and their days. The theory brought order out of the unceasing round of home visitation, sewing lessons, childcare, and prayer meetings. The apparent eagerness of the indigenous The Baptists' egalitarian women to learn from the missionary wives validated for the tendencies may have led to missionaries the idea that home life was an effective agency of evangelization and civilization. a larger role for women The missionary wives of Hawaii exemplified both negative missionaries. and positive aspects of a mission theory of the Christian home. Put upon by the indigenous people, some of the wives happily retreated into the work of their large families. Ironically, they talked about the Christian family as a living model for the people century lay in the different contexts. Although both Hawaii and at the same time that they were carefully limiting the people's Burma experienced rapid church growth among tribal peoples access to their children. Their obvious concern for the well-being during the 1830s and 1840s, the high missionary mortality rate of the Hawaiian mothers and children, however, meant that and poverty of the Baptist effort compared with that of the some wives exhausted themselves in trying to improve all as­ American Board meant that there was always a shortage of pects of Hawaiian life througha holistic approachto mission that missionaries in Burma. By 1843 there were nearly thirty Karen refused to separate mind from body, or public from private. churches with 1,500 members and thousands waiting for churches to be founded, but there were only five missionaries Conclusions available for work among the Karens." It is no wonder that missionary women and indigenous workers were called upon As the excitement of the pioneer years of American foreign to do the primary evangelistic work of the Baptist mission. missions passed, and the difficulties of missionary life for fami­ American Board women in Hawaii, however, came out in lies became clear, it seems that Americans came to expect less groups and by the 1840s were incorporated into a large, stable public mission work from the missionary wife. By the 1830s, missionary community. The favorable climate of the mission New Englanders were developing ideas about children that saw guaranteed the survival not only of ordained men, who main­ them as innocents needing protection and nurture rather than as tained control over the mission, but of children, who needed miniature adults needing discipline. The perceived need of inno­ care. The structure and size of the Hawaiian missionary com­ cent children for protection and nurture meant that the home munity encouraged a differentiation of sex roles among the task of the missionary mother was so great as to leave little time missionaries: the Hawaiian missionary families held an ex­ for other mission work. Given the overwhelming nature of the tended annual gathering where the wives met and exchanged maternalresponsibilities, criticsbeganto questionagainwhether advice on child rearing, homemaking, and mission strategies. women should be missionaries. In response to these criticisms, The Hawaii wives thus gradually and corporately developed a Rufus Anderson and others used the mission theory of the mission theory of the Christian home that seemed to integrate "Christian home" as developed in the South Pacific to legitimate their dual roles as missionary women and mothers, and at the the presence of mothers on the mission field. same time justified their existence to critics back home. Notes------­ 1. For the text of Allen's sermon, see Pioneers inMission:TheEarlyMissionary 3. On the increasingly domestic role expected of American women during Ordination Sermons,Charges, andInstructions,ed. R.Pierce Beaver (Grand the transition to an industrial, capitalist society in the early nineteenth Rapids, Mich: Wm. B. Eerdmans Publishing Co., 1966), pp. 268-78. century, see Barbara Berg, The Remembered Gate: Origins of American Feminism. The Womanand the City, 1800-1860 (New York: Oxford Univ. 2. Quoted in E. D. G. Prime, FortyYearsin theTurkish Empire; or,Memoirsof Press, 1978); Nancy Cott, The Bondsof Womanhood: "Woman's Sphere" in Rev.William Goodell, D.D.,LateMissionaryoftheA.B.C.F.M.atConstantinople, New England,1780-1835 (New Haven: Yale Univ. Press, 1977); Barbara 8th ed. (Boston: American Board of Commissioners for Foreign Missions, Epstein, ThePoliticsof Domesticity: Women,Evangelism, and Temperance in 1891), p. 190. Nineteenth-CenturyAmerica(Middletown, Conn.: Wesleyan Univ. Press,

10 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH CAN ONE LIFE CHANGE THE WORLD?

I:\. t the School of InterculturalStudies we are • B.A. ICS, M.A. ICS, M.A. Mi ssions, ABOVE ~ convinced that a life committed to serving D.Miss.and Ed.D. "Asa career member oj WyclifjeBibiR Translauns, Jesus Christcan impact the world in a powerful way. • Vast metropolitan area providing I'vebeen very impressed with We arc equally convi nced that in our pluralistic thepmgra mat Sl(}j. Every hundreds of opportunities for clan I'vetaken has applied world equipping for crosscultural competency in crosscultural studyand ministry tomyfield wark." ministry isvital for "making disciples of all nations." "TheICSjaculty is Stephen] . Barber. Student, D. ~t i ss . program That is whywe have assem bled a program com­ CONSIDER THESE SICS DISTINCTIVES open andsensiiiue • The onlyChristian Ed.D.degree toward interna· bining studiesin missiology wi th the social sciences, tumalstudmis designed to prepare you for allfacetsof crosscultur­ in the U.S. concentrating in and expectswomen al ministryat home and abroad. crossculturaleducation to be (l significant jarcejarministry. " LOOK AT WHAT SICS OFFERS YOU • The strongest program for Fiko Bomukai. Student • Afac ulty wi th over 125 years of combined "Women in Min istry" of any service in international missions school of world mission • University setting offering interaction with • Concentrationsin culturalanthropology, leadership, other disciplines urban ministry,andinternationaldevelopment • NewM.A. programs in TESOL (Teaching If you are a young Christian desiring foundation­ English to Speakers of Other Languages) al preparation for a life of service in today's world or and Applied Linguistics are alreadyexperienced in crosscultural ministry and looking for specialized training, the School of "E/fatille intercultural ministry callsjarthe Intercultural Studies at Bi ola University mayhave SCHOOL OF 1/'l/tRCULTl.:R.-ILSTUDIES integratian of theology andthesodalsamosin onei educationalexperience. TheSchool oj just the program you need. BIOI.A L'NIVERSflY Intercu ltural Studiesisuniquelypositilil lRd, as To findout more about the Sc hool of 13800 Bi ola Ave nue Ii1lI'ojthejour schoolsojBiola l'nivmity, 10 La Mirada, CA. 90639-D00 I offermaximumoppartunity jarthis Intercultural Studies callor write today. 1-800-652-4652 deveiopmen t totake place." (In California) 1-800-992-4652 Donald E. Douglas, Dean 1981).The ideology of "woman's sphere" as a product of particular class 20. See the descriptions of Hawaiian customs recorded in letters from Sarah and social backgrounds has been explored by Lori Ginzberg in Women Lyman, in Margaret Greer Martin, ed. and comp., Sarah Joiner Lymanof and the Workof Benevolence: Morality, Politics, and Class in theNineteenth­ Hawaii: HerOwn Story (Hilo, Hawaii: Lyman House Memorial Museum, Century United States(New Haven: Yale Univ. Press, 1990). 1970), esp. pp. 43, 56-57. 4. See James D. Knowles, Memoirof Mrs. Ann H. Judson, 4th ed. (Boston: 21. Quoted in ibid., p. 198. Lincoln & Edmands, 1831), p. 73. In hindsight, it is clear that given the 22. Sybil Bingham, "Journal," typewritten 0819-23), pp. 98-99, Special Col­ expectations of lifelong marriage and her isolation from everyone except lections, Sterling Library, Yale University, New Haven, Conn. her husband,AnnJudsonhad no choicebutto go along withherhusband 23. Quoted from a letter from Sybil Bingham to Lydia Huntley Sigourney, in in his change of views. Baptist lore indicates that the Judsons reached Mrs. Titus Coan, "A Brief Sketch of the Missionary Life of Mrs. Sybil their change of views on baptism independently, but the evidence from Moseley Bingham" (895), p. 15, Special Collections, Sterling Library. the Knowles biography suggests otherwise. 24. Thurston, Lifeand Times, p. 77. 5. Ibid., p. 163. See also Ann Judson, An Account of the American Baptist MissiontotheBurman Empire: Ina Series ofLetters, Addressed toa Gentleman 25. See Lucy Thurston's letter to her cousin William Goodell in which she describes how she keeps her children segregated from the native popu­ in London (London: J. Butterworth & Son, 1823), p. 97. lation (ibid., pp. 100-102). For a discussion of domestic responsibilities 6. Knowles, Memoir, pp. 179-81;Judson, Account,pp. 156-57. and their impact on American Board women in Hawaii, see Char Miller, 7. For Ann Judson's account of her work in Siamese, see Knowles, Memoir, "Domesticity Abroad: Work and Family in the Sandwich Island Mission, pp. 181-82;Judson, Account,p. 158. According to Don and Chuleepran 1820-1840," in Missions and Missionaries in the Pacific, ed. Char Miller Persons, with whomI spokeon September28, 1987,at Andover-Newton (New York: Edwin Mellen Press, 1985), pp. 65-90. Theological Seminary, Ann Judson was the first Protestant to work 26. Ethel M. Damon, ed., Letters from the Life of Abner and Lucy Wilcox among the Thai when she attended to Thai prisoners at Ava. Her (Honolulu: Privately printed, 1950), p. 106. translations are held in the Payap University Archives, Chiang Mai, 27. Laura Fish Judd, Thailand. Honolulu: Sketches ofLifeintheHawaiian Islands from1828 to 1861, ed. Dale L. Morgan (Chicago: Lakeside Press, 1966), p. 103. 8. Robert G. Torbet, VentureofFaith: TheStoryoftheAmerican BaptistForeign Mission Society and the Woman's American BaptistForeign Mission Society, 28. Quoted in Damon, Letters, p. 163. 1814-1954, with a foreword by Jesse R. Wilson (Philadelphia: Judson 29. Quoted in Martin, Lyman,p. 74. Press, 1955), p. 49. 30. Ibid., p. 76. 9. Fanny Forester [Emily Chubbuck Judson], Memoir of Sarah B. Judson, 31. Bingham, "Journal," p. 99. Member oftheAmerican Missionto Burmah (New York: L. Colby, 1848), p. 32. For an excellent study of the struggles and stresses faced by the mission­ 170. ary wives in Hawaii, see Patricia Grimshaw, Paths of Duty: American 10. Ibid., p. 184. Missionary Wives in Nineteenth-Century Hawaii (Honolulu: Univ. of Ha­ 11. Committee of Publication, ed., MemoirofMrs. Eliza G.Jones, Missionary to waii Press, 1989). Although mission theory is not Grimshaw's interest, Burmah and Siam(Philadelphia: American Baptist Publication and Sun­ her analysis is especially helpful in showing how the missionary wives day School Society, 1842), p. 87. were trapped in particular gender roles. She notes one instance where a missionary wife pushed beyond "woman's place" to lead a revival in the 12. Ibid., p. 122. absence of the regular male missionary. For her evangelistic activities, 13. Walter N. Wyeth, The Wades: Jonathan Wade, D.D., Deborah B. L. Wade Clarissa Armstrong was reproached by the missionary community and (Philadelphia: Privately printed, 1891), p. 79. forced out of the work by the male missionaries (pp. 125-26). 14. See ibid., pp. 111-22 for description of Deborah Wade's jungle ministry. 33. Thurston, Lifeand Times, p. 63. 15. Ibid., p. 165. 34. William Ellis, Memoirof Mrs. Mary MercyEllis,WifeofRev. William Ellis, 16. Ibid., p. 163. Missionary in theSouth Seas, andForeign Secretary oftheLondon Missionary 17. Calista V. Luther, TheVintons and the Karens: Memorials of Rev.JustusH. Society, with an introduction by Rufus Anderson (Boston: Crocker & VintonandCalistaH. Vinton (Boston: W. G. Corthell, 1880),p. 25.Vinton's Brewster, 1836), p. 97. biographer felt it necessary to add that her preaching was done in 35. Rufus Anderson, "Introductory Essay on the Marriage of Missionaries," modesty and did not contradict Paul's rule that woman not "usurp in ibid., p. xi. authority over the man." 36. Ibid. 18. Daniel C. Eddy, Heroines of the Missionary Enterprise; or, Sketches of 37. Thurston, Lifeand Times,p. 111. Prominent Female Missionaries (Boston: Ticknor, Reed, and Fields, 1850), esp. pp. 184-86. See also Mrs. A. M. Edmond, Memoirof Mrs. Sarah D. 38. Quoted in Damon, Letters, p. 115. Comstock, Missionary toArracan (Philadelphia: American Baptist Publica­ 39. For a study of the early American Board missions as an attempt to extend tion Society, 1854). the authority of the clergy and to re-create a theocracy abroad, see John 19. Lucy G. Thurston, LifeandTimesofMrs. LucyG. Thurston,WifeofRev.Asa A. Andrew III, Rebuilding the Christian Commonwealth: New England Thurston, Pioneer Missionary to the Sandwich Islands, Gathered from Letters Congregationalists andForeign Missions, 1800-1830 (Lexington: Univ. Press andJournals Extendingovera Period ofMoreThanFifty Years, 2d ed. (Ann of Kentucky, 1976). Arbor, Mich.: S. C. Andrews, 1882), p. 120. 40. Torbet, Venture, p. 66.

12 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Crusade or Catastrophe? The Student Missions Movement and the First World War

Nathan D. Showalter "For the vast majority of students," wrote student pulses thathad started the missionary enterpriseand thatcontin­ missions leader and historian Ruth Rouse, "the out­ ued to give it momentum. The missionary movement existed, he breakof warwas a thunderclap outof a clear sky."! Though there said, as an instrument of peace and international good will, as an had been signs of an impending catastrophe before the summer agency of righteousness and of human service, and as a spiritual of 1914, the students and the leaders of the Student Volunteer and moral force building toward some form of international Movement for Foreign Missions (SVM) were blind to the por­ organization that would someday help bring the nations to­ tents.' Students had believed firmly that war could never be gether. The Protestant missionary movementhad been doing for again, least of all a war that would explode from the very heart a hundred years exactly what the war was now declared to of Christendom. After a century of peace in Europe, and the birth accomplish. in 1895 of a World's Student Christian Federation, whose pur­ Though Speer saw the war as a necessary business, it was posewas the salvationof a paganworldbeyond the West, a bitter essentially negative and destructive-this "thunder of guns, the war among the nations of the missionary "home base" was massing of bodies of men." It was only the missionary enterprise unthinkable. that could release the "creative and constructive spiritual pow­ Though caught off guard, most students and their mentors ers" needed to build a new world. Unselfish missionary outreach did not stand on the sidelines. This war, it soonbecameclear, was was needed more than ever before, Speer believed. Whatever unlike any other. It was total war. No previous European conflict was subtracted from the spiritual outreach of the church would had demanded such complete participation by the nation. The be a diminishing of the nation's struggle to win the war. Thou­ young-students included-were remanded to the front to fill sands of young Americans were going on a foreign mission to the ranks of armies that soon numbered in the millions. Civilians northern France, and thousands of these should be ready when at home were drawn into the scramble to support those vast the war was over, Speer said, to go forth on foreign missions of armies with food, supplies, and the weapons of war. Every peace to Asia, Africa, and Latin America.' person, every institution was expected to playa part. These were There were, to be sure, voices of caution. Walter not just "nations at war," but "nations in arms.":' And the Rauschenbusch, whose social gospel was becoming increasingly Europeans called for help from their African and Asian colonies. influential in the Student Volunteer Movement during the war, This total war became the first truly world war. did not see the conflict as a Christian crusade. Rather it was a World War I posed a dilemma for Christians involved in the great calamity-a "catastrophic stage in the coming of the king­ crusade for world evangelization. They were working to unite dom of Cod,:" But his voice was in the minority. While at war, the world under the cross. Protestant missionaries had, in recent most Protestants saw America's cause as a divinely sanctioned times, made much of the "gospel of the kingdom." The mission­ ary enterprise would usher in a new era in human history as God's kingdom was established on earth. Swords would be Speer saw the war as exchanged for plowshares in a world without war. How could the church at this critical moment in history justify a war among essentially negative and Christian nations? And how could Christians participate in a destructive; only the total war that increasingly blurred the line between soldier and civilian, both at home and at the front? missionary enterprise could During the war the response to these questions seemed release the power to build a conditioned by age and by proximity to the front. For the elders, the war quickly became a crusade-the war to end war, a war to new world. make the world safe for democracy. The young saw it from a different angle-fromwhere earth and fire and blood mingled­ and their response to the GreatWarbroughtdramatic changes to crusade. For those committed to the missionary cause, the war the Student Volunteer Movement in the decade after Versailles. might even be interpreted as an expression of obedience to the Great Commission-"the greatest proclamation of foreign mis­ War as Mission? sions" ever heard." The young were not so sure. The British student movement Presbyterian mission executive and longtimeSVM leader Robert and Volunteer Missionary Union, one of the first to be directly E. Speer, in a wartime address to student leaders, saw in the war affected by the war, responded by an immediate call to the itself an expression of missionary values. The ethical aims of the movement'sideals. Never, the Britishstudentmovementleaders war, Speer said, were simply political expressions of the im- said in a statement issued in September 1914 to all Christian Unions in Great Britain and Ireland, were these ideals "more needed by the world than in this hour when the falseness of the Nathan D. Showalter has worked with the Mennonite Church in Kenya and the ideals which the nominally Christian nations have pursued UnitedStates, andwith World VisionInternational in California, HongKong, and stand revealed through this awful horror of a fratricidal war."? Taiwan. Currentlyheserves as Pastor of Taipei International Church in Taiwan. This statement was issued when it appeared that the war might

JANUARY 1993 13 be largely an affair for professional soldiers. Then came the student movement was badly battered by the war, both physi­ German invasion of Belgium. Within days, thousands of stu­ cally and psychologically. Even though an enemy had invaded dents were called into action on behalf of king and country. their homeland and their duty to fight seemed clear, Christian Immediately the meaning of war became more personal. students were plagued by the moral ambiguities of this war. Most British Christian students chose to fight, believing that Germany's violation of its treaty with Belgium gave Britain no Many of them felt to the depths of their soul the conflict between choice but to honor its commitment to the people of Belgium. A the stern duty of the moment and their Christian calling. The small minority of students held that under no circumstances cleavage between the soldiers in the front line and ceuxdel'arriere becamemore acuteas years wentby; a certain kind of patrioticand should a follower of Christ go to war. Beyond the question of pious talk was unbearable to the former. Some became more and personal response to war, but growing out of these divergent more silent; they knew that so much of what they would say could responses, there was the question of the role of the movement not be understood by those who had not gone through the same with regard to the war. The Student Christian Movement in ghastly experience." Britain "was urged to become a recruiting agency by some, and begged to turn itself into a pacifist society by others.:" The Dutch had a name for the soldiers at the front-frontzwijnen, In the first editorial to appear in the periodical of the British "the swine at the front." From many who lived through the movement after the declaration of warby Great Britain, students indescribable horrors of the trenches came the despairing cry, were reminded that there was a bond between British and "Never again!" German, Austrian, and Hungarian students that transcended As the war dragged on with small gains on either side and those even of aninternational associationlike the federation. The staggering losses of life for both, it became increasingly difficult bond of "fellowship in Christ" transcends all others and must for Christian soldiers to see the glory of the war or to maintain the remain unbroken. When conscription came in Britain, Christian vision of the spiritual mission attributed to the war in sermons students chose divergent responses to the national claim. "Atthe and newspaper editorials at home. In a letter to movement headquarters of the movement," Tatlow recalled, "men bid leaders written midway through the war, a German Christian good-bye to one another with affection as one went to the front student reflected a spirit of disillusionment that was becoming and the other went to prison, each knowing that the other was increasingly common: honestly trying to do what he believed was right for him."? Some British students were keenly disappointed that the When I recall all the experiences and impressions of the past year, forces of Christianity seemed powerless to stop the outbreak of I come to this certainty: There is no such thing as a "holy war"; war, or to bring it to an early end. Tatlow reported in 1915 that every war is fiendish. Evil has many manifestations. One of the worst of these is war, everywar .... In truth, war has not produced a single atom of positive religious value. It has only annihilated when the war broke out there was a conviction that the Christian these values. War is a triumph of the Devil and not a means of church ought to have had something clear and commanding to grace." say about the subject of war, and should at least have made her influence felt as a powerful factor at this time among the nations, In the call sent out to the colleges from the American SVM and it was with growing disappointment that our student class realized thatthe church'svoice wasan unimportantoneamongall missionary conference in 1918, the war was said to be "a sum­ the voices raised after the outbreak of war, and that everywhere mons to penitent recognition that there has been something the church seemed to have found nothing further to do than to amiss with Christian civilization." This was Christendom's war. second the demands of the state in all the countries at war. This Christian nations were partners "in the sins that so sharply disappointment has been shown quite as markedly among stu­ dents who do not profess to be Christians as among Christians." For many British students Students in Great Britain declared that "it is the business of the the war demonstrated that Church, at all costs, to uphold the ideal of the kingdom of God, and they consider that the Church has put the major part of her Europe needed Christian strength into upholding national ideals."!' faith as badly as India or A few Christian students, especially at the beginning of the war, were able to see something good in soldiering. One German China. student wrote that the war was antagonized us one against the other and that at last ran their a specialGod-givenopportunity to become purified and strength­ shears through the fabric of international society." Christians ened. Our call is easy to define. The first element in it is to do our were at fault that warwas even allowed to survive, and were also duty wherever we are; for soldiers in the field it means that to be culpable for the spirit of hate in which the war was being carried true in strifeand suffering is also to serveGod. Then, however, one must also keep in mind the highest aim of battle, namely that we out." should in the end combat sin and not the sinner. Then we must At the 1918 Northfield student missionary conference, held also earnestly strike down the sin in ourselves in order that our in place of the usual quadrennial, there were still some of the old flame maybecome purified; thus we give God the honor and keep appeals for renewed missionary action in response to the need ourselves free from guilt in order that the bestamong our enemies "out there." But there was also a new challenge. Social gospel shallbe able to recognize on which side have stood right and truth advocate Harry F. Ward declared that the first need confronting in this world war." religion in the United States was for "applied Christianity" to be extended among intellectual and business leaders at home, and Other Christian soldiers found it impossible to maintain among men and women working in American and European such spiritual detachment from the brutal facts of a war in which factories, mills, and mines. Few of these workers had heard the battle losses were often numbered in the tens of thousands. The Gospel, and even if they had, the conditions in which most of loss of life among French students was high, and the Protestant them worked denied its reality. They needed a new Gospel, one

14 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Islamic Studies at Fuller is just one of the cutting edge grams that enable you to become a world changer. Dr. Dudley Woodbury is one of the leading experts on the Islamic world. In the midst of unprecedeq!ed up­ heaval among Islamic pe fiiile ranging from the breakup of the viet Union to the aftermath of the f War, Muslims are turning t Christ in huge numbers. Fuller Seminary'sSchool of World Mission can equip y ve an impact for Christ on r any other culture to whi called. Fuller is evangelical denominational. F est resident world anywhere. And, F California locatio most culturally the United Stat Come to Fu world changer.... or right here that would bring real change to the injustices of their work­ enterprise was in order. If Christianity was not the only true place." religion, then certainly the missionary proclamation must be Shortly after the SVM Conference at Northfield, Channing made-if it would continue to be made at all-with far greater H. Tobias, a black YMCA worker from New York, challenged humility and sensitivity." North American students to consider not only German atrocities The older SVM leaders found it easy to recognize in the war in Belgium but white atrocities against blacks in America. A play familiar metaphors of the battle for world evangelization to on wartime rhetoric, Tobias's article "Shall America Be Made which they had given their lives. Although a tragic interruption Safe for Black Men?" was a sobering account of official violence of the evangelistic crusade, the war would set the stage for against blacks as well as of the more familiar lynchings. He greater achievements in the future. The young-those who sur­ quoted congressional testimony on the recent East St. Louis vived-watched their comrades being sacrificed in the indeci­ massacre, alleging that more than five hundred blacks had been pherable strategies of generals who were learning the science of murdered by a rioting mob, who had been watched-or even aided-by city policemen and members of the Illinois militia." It was facts such as these that had caused W. D. Weatherford, the veteran YMCA worker with black associations, to tell students For the elders at home the and volunteers that it would be "useless to look on the far fields unless we have in our hearts and in our own colleges the spirit of Great Warwas a crusade; Jesus Christ, so we shall have the right attitude toward the man for the young soldiers in who stands by our side."18 For many British students the war had demonstrated that the trenches, a catastrophe. Europe needed Christian faith as badly as India or China. Al­ though a similar argument was heard among some American students, the Europeans pushed the point to a place of devastat­ modern war. After the first few weeks of dramatic troop move­ ing clarity. If human society is really one and not many, if all ments,thewarsettledintoan entrenched,four-year clashof men, people are, at least in creation, God's children, thenit follows that metal, and poison gas across a constantly exploding wasteland. every society is equally in need of evangelization in every gen­ In this warthere was more gore thanglory. For the elders at home eration. A second point followed on from this, one related to the it was a crusade; for the young soldiers in the trenches, a catastro­ evangelistic process itself. Christianity, the European students phe. reasoned, is spread not by talking but by "contagion," by the influence of a living Christian culture. If this is true, then"only a Retreat from Idealism Christian society can conduct a Christian mission." It was only too clear to the European students who fought in the trenches of In the Great War, the hero was crushed. The Student Volunteer the World War just how thin was the religious veneer on their Movement fell victim to a wariness of idealism and a weariness society, and how serious the implications of this reality were for of crusades thatfollowed. The warhadbeenwon, butthe crusade the missionary enterprise. abandoned. The SVM was a casualty in this abandonment. The The war aggravated for British students a second, evenmore account of the volunteer movement after World War I is a story fundamental objection to the missionary enterprise. Many stu­ that anticipates many of the themes of the following decades­ dents began to doubt whether Christianity was "the one true the decline of religious liberalism and the social gospel, religious religion." The war had brought increased contact between Euro­ depression and the later revival of the social gospel by the pean youth and other cultures of Africa, Asia, and the Middle generation that fought the war, the rethinking of foreign mis­ East. That exposure sometimes resulted in increased racial preju­ sions and the move from evangelism to ecumenism in mainline dice, but among nlany young people it was the occasion for a Protestant missions, the shift of missionary enthusiasm from the thoughtful reflection on the relationship of culture and religion. mainline to the evangelicals, and the move of the Christian center Especially in the context of a war that was started and largely of gravity from Europe to North America and finally to the non­ carried out by Christians, it was only natural that the other Western world. The story of this decade anticipates many of the religions encountered by the young soldiers would seem more changes in missionary thinking that would dominate the de­ attractive than what they had read in the partisan pages of cades to follow. Here also, in the reaction of the young to the missionaryliterature. Ifthe integrityof Christiancivilizationwas Great War, is a parallel to student response to a very different in question, and if other religions deserved a more sympathetic American war half a century later. While the context was differ­ hearing, then it followed that a reappraisal of the missionary ent, much of the emotion and rhetoric would be the same. Notes------­ 1. Ruth Rouse, The World's Student Christian Federation (London: S.C.M. complementary part of the larger Protestant Christian student move­ Press, 1948), pp. 176-77. ment. That movement had different national expressions, and varied markedly from country to country. In the United States, the SVM-with 2. The Student Volunteer Movement for Foreign Missions was born in 1886 its national office on Madison Avenue in New York City-functioned as at a Young Men'sChristianAssociation conferenceat DwightL.Moody's the missionary department of the college YMCAs and YWCAs. In Great New England convention center and for several decades after popular­ Britain, the Student Volunteer Missionary Union became the missionary ized the watchword "the evangelization of the world in this generation." arm of the Student Christian Movement, to which it had earlier given Thousands of North American students were recruited for missionary birth. In countries like France and Italy, in contrast, where the Protestant service, and by 1900 the volunteer movement had forged links with student Christian movement was not strong, the student volunteer students in Europe, Asia, Australia, and Africa in a world federation concept remained weak or nonexistent. The student volunteer concept designed to build enthusiasm for the evangelization crusade among never became widely popular in Germany, where the crusade for world students everywhere. The SVM was organized, from the beginning, as a evangelization often carried overtones of Anglo-Saxon imperialism.

16 INTERNATIONAL BULLETIN OF MISSIONARY REsEARCH 3. Basil Henry Liddell Hart, HistoryoftheFirstWorld War(London: Cassell, 12. H. C. Rutgers, "The ChristianStudentUnion and the War," Student World 1970), p. 28. 10(October1917):285(translated from the May-June 1917issueof Eltheto, 4. Robert E. Speer, "The War Aims and Foreign Missions," in the YMCA the journal of the Christian Student Union of the Netherlands). Intercollegian 36, no. 1 (October 1918), pp. 2-5. 13. Ruth Rouse, "Notes on Work Amongst Students in Europe in Wartime," 5. Walter Rauschenbusch in the Nathaniel W. Taylor Lectures at Yale in unpublished document in the WSCF archives, p. 1; The World's Student 1917,A Theology fortheSocial Gospel (New York: Macmillan 1918),p. 226. Christian Federation, p. 182. "The Great War is in truth a discussion of the future of the race on this 14. Rutgers, "The Christian Student Union and the War," p. 282. planet, but a discussion with both reason and religion left out," 15. Mission Study Courses Prospectus for 1918-1919 (New York, n.d.), in the Rauschenbusch said (p, 223). SVM archives, p. 4. 6. Robert E.Speer, TheNewOpportunityoftheChurch (New York:Macmillan, 16. Harry F. Ward, "Tell Your Church People That!" NorthAmerican Student 1919),p. 89. 6 (March 1918):259-63. 7. Tissington Tatlow, The Story of the Student Christian Movement of Great 17. ChanningH.Tobias, "Shall America BeMadeSafe for Black Men?" North Britain andIreland (London: S.C.M. Press, 1933), p. 510. American Student 6 (March 1918):266-67. 8. Ibid., p. 515. 18. W. D. Weatherford, "Promoting the Spirit of Evangelism," NorthAmeri­ 9. Ibid., pp. 515-16. can Student 6 (February 1918):225. 10. T. Tatlow, "The Student Movements and the War," Student World 9 19. TheStudent Christian Movementin 1919-20 (London: S. C. M. Press, 1920), (January 1916):35. p.23. 11. Tatlow, Story of SCM, p. 540.

The Student Foreign Missions Fellowship over Fifty-five Years

H. Wilbert Norton, Sr.

tudents have been in the vanguard of the North Ameri­ later, the numbers had swelled to 19,510.The students convened S can church's missionary outreach, spearheading each of in the assembly hall of the University of Illinois, Urbana, from three eras of missionary advance. Students, huddled in prayer in December 17, 1990, to January 1, 1991. They studied their Bibles a haystack on Williams College campus in 1806, inaugurated the en masse as Ajith Fernando of Sri Lanka, among others, led them foreign missions history of the American church. Eighty years in the theme "Jesus Christ: Lord of the Universe, Hope of the later, in 1886, the Mount Hermon Conference of college students World," based on the Epistle to the Colossians.' Twenty-eight led to the organization of the Student Volunteer Movement. The percent of the delegates were nonwhites, including 1,200 Ko­ SVM sent thousands of missionary volunteers throughout the rean-Americans. Forty-nine local churches provided seven hun­ world, making missions central to the church's life at the close of dred volunteers to assist in the massive task of providing for the the nineteenth century. delegates' needs.' In his latest work, Understanding Fundamentalism and Evan­ Nineteen hundred small groups provided for daily morning gelicalism, George M. Marsden reaffirms the place of missions in prayerand Bible study; these groupsalso metin eveningsessions American Protestantism: to discuss and integrate the day's events." Students crowded out two hundred seminars as they sought information on the world Missions, whether as evangelism at home or in efforts abroad, were the central Protestant crusades. American Protestants had mission of the church and their place in the total scheme of divine been active in mission abroad since early in the century, but their redemption in Christ. enthusiasm burgeoned after 1890. Together with their British Many delegates participated in a Saturday lunch-fast, net­ counterparts they were leading an advance of Christian mission ting more than$80,000for hunger relief. 6 They also gave $216,000 so great that historian Kenneth Scott Latourette has called the in cash and $94,000 in "faith promises," a total of $310,000, to the period from 1815-1914"the great century" of Christian missions. International Fellowship of Evangelical Students for its program Certainly in America the period from 1890to World War I was the of worldwidestudentevangelization. The traditional NewYear's golden age of Protestant missions.' Eve CommunionserviceconcludedUrbana90with19,000voices A third student missionary advance began as the war in the worshiping and praising Jesus Christ as Lord." Pacific was concluding in 1945. A new generation of students An aggregate of 159,902 have attended the InterVarsity began to rally their peers in a renewed missionary thrust to Christian Fellowship studentmissionary conventions at Urbana, evangelize the world as they met, 575 strong, in a post-Christmas Illinois, since the initial gathering in 1946 in Toronto. What is the conference at the University of Toronto in 1946.2 Forty-four years impact on world missions after almost fifty years of Urbana conventions? The statistics of a survey conducted in 1988, based on randomly selected attendants at Urbana 84, suggest an an­ H. Wilbert Norton, Sr., is Director of the Doctor of Missiology Program at the swer,"Of the 15,000decision makers, 2,400 (16 percent) indicated Reformed Theological Seminary, Jackson, Mississippi. He began his missionary that they had begun long-term missionary service, or were service with theEvangelical Free Church ofAmerica in 1940asfoundingdirector of making plans to do so; 1,800 (12 percent) had begun or were theBible InstituteoftheUbangi (nowGoyongo Seminary inZaire). Hesubsequently founded the missions program at Trinity Evangelical Divinity School and at the making plans to begin short-term service; 2,250 (15 percent) had Graduate School of Wheaton College, serving these institutions as president and completed or were making plans to spend a summer overseas in dean, respectively. Afterretirement in 1980hewasfoundingprincipal ofJos ECWA cross-culturalministry; and 6,450 (43percent) hadbegunor were Theological Seminary (SIM, International) in Nigeria andalsodirector ofCAMEO making plans to begin some form of missionary service. (Committee to Assist Ministry Education Overseas). How did such a phenomenon develop? How does this third

JANUARY 1993 17 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~'

I studentmissionary movement relate to the two previous student ers at Columbia Bible College and sought the counsel of Presi-l movements of 1806 and 1886? These questions bring us to the dent McQuilkin as they contemplated the possibility of startingI Student Foreign Missions Fellowship. a new student missionary movement. I A number of SVM members, officers, and former partici­ Roots of a New Evangelical Student Movement pantswere also seekinga returnto theoriginalemphasisof SVM. Louis Bowers, a Gettysburg Theological Seminary student and The beginningof the StudentForeignMissionsFellowship(SFMF) SVM officer in theEasternPennsylvania-NewJersey region, wasI parallels remarkably the dynamics of the student revivals of the committed to the ideals that marked the inception of the SVM.I earlier nineteenth-century student missionary movements. In His correspondence with President McQuilkin expressed hopei 1936,the year of the founding of SFMF, Kenneth Scott Latourette that the Oberlin (Ohio) Forum, scheduled for September 1936,1 observed in Missions Tomorrow, "Christian missions have ever would effect the desired change. His concern had been sharp­ been a minority movement ... breaking out in unexpected places" ened by a meeting of the SVM General Council where, as hel (emphasis added)." It was indeed a "minority" of fifty-three wrote to McQuilken, the "delegates ... were significantly out-I students who agreed in 1936 that it was God's timing to initiate numberedbySeniorBoardMembers, Membersat Large, and the I a new student missionary movement. They came to this convic­ Administrative Council Members." He also noted that thenum- I tion in the course of two student summerconferences, one at Ben ber of SVM unions had dropped off greatly. Bowers hoped that I Lippen Conference Center, Asheville, North Carolina, and the McQuilkin might find it possible to be in attendance at the I other at American Keswick, Toms River, New Jersey. Oberlin Forum. He categorically asserted, "After Oberlin we I Latourette himself observed the trends in 1936: have no loyalty except to Christ, and where he directs."12 I Momentum increased at two student conferences in June of In many circles in which Evangelical conviction was once strong, 1936.Onewas held at the Ben LippenConferenceCenteronJune an easygoing liberalismnow prevailswith a kind of tolerance that 18, and a second was held ten days later at Keswick, NewJersey. is sprung up of skepticism as to the validity of its own inherited The latter event was convened by Dudley Dennison, a Cornell belief. Many among the clergy are seeking a social revolution as a substitute for the religious conviction for which their commun­ Universitymedicalstudent. William Ruel, who had attended the ions officially stand, but to which they as individuals can no SVM convention in Indianapolis earlier that year, reported in longer ascribe. Unless new revivals reinvigorate it, it is doomed favor of trying to return SVM to its original basis. He admitted, even in its own strongholds.'? however, that little hope existed for restoring its evangelical fervor and commitments. HarveyBorton,a seniorcounselorand The first sign of a resurgent evangelical fervor for evange­ close friend of Robert Wilder, one of the SVM founders, encour­ lism and missions occurred in February 1936, during a special aged the students to proceed with their purpose to found a new series of chapel services at Wheaton College, Illinois. Walter movement. Mrs. Borton, earlier a traveling secretary for the Wilson, medical doctor and founder of the Kansas City Bible SVM, spoke of her deep love of SVM but judged the situation hopeless and urged the students to move ahead. The Keswick group voted to form the Student Foreign Missions Fellowship Latourette observed in 1936 and appointed Joe McCullough as acting general secretary." that unless new revivals Elizabeth Walker, later the wife of Kenneth G. Strachan of the I Latin America Mission, and Jimmy Belote, later a missionary in reinvigorated it, Protestant Hong Kong and Asia secretary with the Southern Baptist For­ liberalism was doomed eign Mission Board, assisted in strong leadership." Finances to begin a new student movement were nonexist­ even in its own ent in the mid-1930s, in the midst of the Great Depression. strongholds. Therefore, the new student missionary thrust was a bare-bones student response to the"call of God" to world missions, literally trusting God for all needs, following the model of James Hudson College, substituted for a chapel speakerwho was ill withthe flu. Taylor of the China Inland Mission. As he concluded his message, Don Hillis, a missionary volunteer Ken Hood and Will Norton, Wheaton College graduates of to India, raised a question from the audience: What should a the class of 1936, enrolled in the newly established Graduate studentwho loves Christ do to receive the fullness of the Spirit's School of Columbia Bible College. Hood and Norton had partici­ power? In the hours that followed, students responded by con­ pated in the revival of 1936, and now they rallied to the mission­ fessing their sins and asking forgiveness of their peers, faculty, ary leadership of President McQuilkin at Columbia, where they administration, and God. also joined Joe McCullough as he led the newly founded SFMF. The scheduled speaker for the week, Robert C. McQuilkin, They visited neighboring colleges in South Carolina, the Mid­ founding president of Columbia Bible College andBiblical Semi­ west, and part of the eastern United States. Correspondencewas nary, recovered sufficiently from his illness to conclude the maintained with Christian colleges and Bible institutes. Main­ special services with a strong missionary emphasis. At the end of line seminaries and the university community had no interest the week of meetings, scores of students stood in holy silence whatever in an evangelical student missionary movement. The beforeGod as they publicly committed themselves to missionary question, therefore, was, How could this minority student mis­ ministry overseas." sionary band, bornat the midpoint of the Great Depression, ever These volunteers were aware of the theological liberalism expect to fulfill its motto, "To stir the church to the pressing that had overtaken the SVM. They were also in communication obligation of making Jesus Christ known"? withotherevangelicalstudentson the campuses of Chicago-area Not unlike the optimism of Latourette and John R. Mott, colleges. They corresponded with the student missionary lead­ they affirmed the teaching of the apostle John: "This is the

18 victory that has overcome the world, our faith" (1 John 5:4b). America Mission in Costa Rica. Neill Hawkins, Hood's succes­ Faith was the key. But how to stir the church? To reach the sor, went to Brazil with Unevangelized Fields Mission. Peter greatest number of church members, it appeared that SFMF Stamm III followed Hawkins and departed for eastern Belgian representatives would need to confront them at the numerous Congo with the Africa Inland Mission. Finally, Herbert Ander­ summerBibleconferences of thatera. Thus, a studentmissionary son expected to serve in China, but war in the Pacific intervened. team of five students was assembled from Columbia Bible Col­ From the outset, SFMF was uniquely a student missionary lege, Wheaton College, and Hampden-Sydney College to visit movement, initiated, directed, and "supported" by students. In popular Bible conferences on the eastern seaboard, in Canada, spite of hindrances relating to World War II and lack of continu­ and in the Midwest during the summer of 1938. ing secretarial leadership, the movement developed slowly, Student supporters and friends contributed $125 for one of challenging Christian campuses for missions. Annual meetings the team members to purchase a four-door, 1930 Model A Ford were led by student presidents such as Robert Evans (later for the trip. When the team started out in mid-June, only six founder and director of Greater Europe Mission) and Ralph meetings had been confirmed during a six-week period. How­ Covell (missionary in China/Taiwan and later professor of mis­ ever, when the trip concluded after covering three thousand sions at Denver Theological Seminary). The annual meetings miles, from Asheville, North Carolina, through New England to provided continuing momentum and motivation for the several Toronto and CanadianKeswick, down to Winona Lake, Indiana, hundred students who attended. and west to Chicago, there had been only one night without a With such an outflow of leaders going overseas, continuity of leadership was frequently at risk. At the same period of time, InterVarsityChristianFellowship(IVCF),another fledgling evan­ gelical student movement, felt a need for a missions department Urbana Themes and Attendance Records to help achieve its stated goals for world evangelization.IS Year Theme Attendance Cumulative 1946 Complete Christ's Commission 575 575 InterVarsity Christian Fellowship 1948 From Every Campus to Every 1,294 1,869 In 1934 Australian-born C. Stacey Woods assumed his duties as Country general secretary of IVCF in Toronto. Charles Troutman, who 1951 By All Means-Proclaiming Christ 1,646 3,515 participated in theWheatonCollege revival in 1936,had become 1954 Changing World-Unchanging 2,141 5,656 Woods's assistant in Canada after he was graduated and later Christ assisted with the oversight of the U.S. outreach of IVCF. 1957 One Lord/One Church/One World 3,486 9,142 The Cambridge Inter-Collegiate Christian Union (CICCU), 1961 Commission/Conflict/Commitment 5,027 14,169 founded in 1877, was the progenitor of IVCF. Since the early 1964 Change/Witness/Triumph 6,264 20,433 nineteenth-century and the forty-five year ministry of Charles 1967 God's Men-From All Nations to 9,200 29,633 Simeon at Holy Trinity, there had been a strong Bible-centered All Nations ministry to students at Cambridge. D. L. Moody ministered at 1970 World Evangelism: Why? How? 12,304 41,937 Cambridge and Oxford in November 1882, resulting in the Who? recruitment for overseas service of the "Cambridge Seven"­ outstanding university athletes whose personal decisions to 1973 Jesus Christ: Lord of the 14,158 56,095 serve Christ overseas impacted the British student world. Universe, Hope of the World At the invitation of D. L.Moody, Kynaston Studd, one of the 1976 Declare His Glory Among the 17,112 73,207 CambridgeSeven, visited twentyAmericancolleges andMoody's Nations Mount Hermon Conference just before the founding of the 1979 That All Nations Might Believe 16,625 89,832 Student Volunteer Movement." Clearly, a direct historic rela­ and Obey Jesus Christ tionship exists through the Cambridge evangelistic ministry of 1981 Let Every Tongue Confess That 13,714 103,546 D. L. Moody, the response of the Cambridge students, the Mount Jesus Christ Is Lord Hermon Conference, the founding of the Student Volunteer 1984 Faithful in Christ Jesus 18,144 121,690 Movement, and subsequent establishment of InterVarsity Chris­ 1987 Should I Not Be Concerned? 18,702 140,392 tian Fellowship. 1990 Jesus Christ: Lord of the 19,510 159,902 The merger of the SFMF and IVCF occurred in November 1945. Will Norton had just returned from his first term in the Universe, Hope of the World Ubangi District of the Belgian Congo and accepted the invitation to serve as interim director of the new missions department until J.ChristyWilson,[r., director-elect, arrivedfrom PrincetonTheo­ meeting! In addition, all expenses were paid from offerings logical Seminary in January 1946. received, including the cost for each team member to return Christy Wilson was the son of missionaries to Persia (Iran) home. Prayer and faith were basic principles in the founding of who had actively participated in the SVM in their student days. SFMF, as it was in the founding of SVM fifty years earlier. Wilson's immediate priority was to plan a student missionary Each of the first six secretariesofSFMF,after oneor twoyears convention similar to the quadrennials of the SVM. With incred­ of leadership, left for overseas missionary posts. Joe McCullough ible vision and indomitable zeal, Wilson engineered the "first served in Bolivia and ultimately became general director of the Urbana" at the University of Toronto, with Norton's assistance, Andes Evangelical Mission. His successor, Will Norton, went to December27,1946-January1,1947.SamuelM.Zwemer, "Apostle the Belgian Congo with the Evangelical Free Church. Ken Hood to Islam" and pioneer missionary to Arabia, provided continuity was elected the first full-time secretary at the 1938constitutional withthe nineteenth-centurySVMera as seniorspeakerat Toronto. meeting, resigning in 1940 to prepare for a career with the Latin Harold John Ockenga, minister of historic Park Street Church,

20 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Boston, represented the renewed evangelical voice of historic both movements. Some of the members of the former SFMF missions. Bakht Singh, a converted Sikh of India; Wilbur Smith, missions committeewereintegrated into the InterVarsity Corpo­ Presbyterian minister and head of the Pastors' Course at Moody ration and Board of Directors. Overall, theSFMF helped to return Bible Institute; L. E. Maxwell, founding president of Prairie Bible the Bible to center stage in student world missions. Institute in Alberta; and President McQuilkin of Columbia Bible When David Howard later assumed the duties of the execu­ College addressed the 575 delegates from 151 colleges, universi­ tive director of the World Evangelical Fellowship, John Kyle of ties, seminaries, and Bible institutes.I? Wycliffe Bible Translators/Philippines, succeeded him. By 1981 The delegates related to fifty-two different denominations; InterVarsity staff member Bob Fryling, as director of campus representatives of fifty-six mission agencies were present to ministries, began the process of integrating missions more effec­ interact with students. Observers from the SVM and the Chris­ tively into the total IVCF movement. A stronger ministry to tian Student Movement (CSM) were greatly perturbed by the international students under Terry Morrison's leadership linked conservative theological expression of the convention. After­ international student groups in the United States to the Interna­ ward they met with Woods, warning him that they would tional Fellowship of Evangelical Students. oppose the movementin every possible way. Their critical report As the dynamic missionary leadership of John R. Mott was circulated widely." throughout the decades made him a natural leader among main­ After eighteen months of leadership, Christy Wilson re­ line denominations in the development of the ecumenical move­ signed to pursue his doctoral studies at the University of ment, so also David Howard's leadership as IVCF missions Edinburghen route to the Middle East in the service of Christ. His director enabled him to revitalize the dynamics of evangelical successor, T. Norton Sterrett, whose parents also had been mis­ groups worldwide. sionaries to Persia, had completed his first term in India with the The majority of the missionary volunteers of the Urbana Union of Evangelical Students of India (UESI/IVCF). Sterrett conventions have served with mission agencies relating to the directed the1948IVCF missionaryconvention, the first to be held Interdenominational Foreign Mission Association (IFMA) and at the University of Illinois in Urbana. Almost 1,300 students the Evangelical Fellowship of Mission Agencies, formerly the traveled that year to Urbana. When Sterrett later returned to Evangelical Foreign Missions Association (EFMA). Follow-up India, Charles Troutman gave interim leadership to IVCF's missions department until Wesley Gufstason, one-time Evan­ gelical Free Church missionary to China, arrived." Subsequent mission department directors were David The SFMF helped to return Adeney of China Inland Mission, Erik Fife of North Africa the Bible to center stage in Mission, DavidHowardofLatin AmericaMission, ReubenBrooks of Michigan State University, John Kyle of Wycliffe Bible Trans­ student world missions. lators/Philippines, and Dan Harrison, also a Wycliffe mission­ ary. The process of working out positive relationships between materials from IVCF have been regularly sent to those who make the SFMF and IVCF was arduous. It took a positive turn when decisions at Urbana to assist them in understanding God's will John Alexander, chair of the department of geography at the for their lives and world service with Christ." University of Wisconsin, resigned his academic post to become In cadence with the historic march following the 1806 Hay­ the new president of IVCF, and David Howard, the first SFMF stack Prayer Meeting, the 1886 Mount Hermon Student Confer­ staff member in 1951 and missionary to Colombia, became the ence and the SVM~ the SFMF/IVCF and the Urbana conventions missionary director of InterVarsity in 1968.20 have continued to stir the church to press forward in its mission­ The Alexander/Howard team infused a new dynamic into ary outreach during the last half of the twentieth century.F

Notes------­ 1. George M. Marsden, Understanding Fundamentalism and Evangelicalism 11. Norton, To Stir the Church,pp. 7-8. (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1991), p. 23. 12. Ibid., pp. 13-14. 2. H. Wilbert Norton, To Stir the Church (Madison, Wis.: Student Foreign 13. Ibid., p. 15. Missions Fellowship, 1986), p. 32. 14. Ibid., pp. 12-13. 3. Dan Harrison, in Urbana Update 6, no. 1 (Spring 1991): 3. 15. At a 1936 student conference in Guelph, Ontario, the Canadian IVCF 4. Ibid., p. 2. See also Wilbert Norton, "Mission in the United States: An "committed itself to world involvement and responsibility in the cause Evangelical Perspective," International Review of Missions 63, no. 250 of foreign missions [which was] carried to the U.S. by the first student (April 1974):192, for denominational representationat Urbana 1974;and workers sent there from Canada." C. Stacey Woods, TheGrowthofa Work "The Urbana Opportunity," in Urbana 90-Hope for Today's Students of God(Downers Grove, Ill.: InterVarsity Press, 1978), pp. 127-28. (Madison,Wis.: IVCF,1990),for denominationalrepresentationat Urbana 16. J. Edwin Orr, The Light of the Nations (Grand Rapids, Mich.: Wm. B. 1987. EerdmansPublishingCo., 1965),pp. 201-2.See also Woods, Growth,p. 15. 5. Harrison, in Urbana Update, p. 3. 17. Norton, To Stir the Church,p. 32. 6. Ibid., p. 4. 18. Woods, Growth,pp. 128-29. 7. Ibid., p. 3 19. Norton, To Stir the Church,p. 35. 8. "How Does God Use Urbana?" Fact Sheet (Madison, Wis.: IVCF, 1990). 20. Ibid. 9. Kenneth S.Latourette, MissionsTomorrow (New York: Harper and Broth­ 21. "Urbana Options," Fact Sheet (Madison, Wis.: IVCF, 1991). ers, 1936), pp. 128-29. 22. Norton, To Stir the Church,pp. 43-49. 10. Ibid., p. 128.

JANUARY 1993 21 Annual Statistical Table on Global Mission: 1993 David B. Barrett

The table opposite is the ninth in an annua l series describing statistics Christian Evangelism (lines 69, 70) and trends. This year we introduce a greatly expanded world view and offer seven new statistical variables included in the table for the first time Man y of the forty-seven factors shown from line 22to line68measurethe impact of evangelism as mediated by organizations, workers, finance, (lines 9, 10, 26, 45,61,69, 70). literature, scriptures, broadcasting, and urban mission (with 1,200 citywidecampaigns everyyear across the world).Most of these activities Looking Ahead to Century 21 (see end column opposite) publish precisestatistics,which ourtable has reported on for the last nine This year ouroverview of the status of global mission pushes its horizon years. What is new in lines 69-70 is that we are now able to measure and a further twenty-fi ve years into the future. The last column in the table, add up , for the first time, the total overall evangelistic coverage resulting up to last year head ed "A.D. 2000," now deals with the year 2025.This is from all varieties of evangelism. as far as the United Nati ons' Demographic Database on all 280countries Line 69 gives the picture from the standpoint of evangelists and of the world goes at pr esent, although for continents it goes as far as A.D. evangelizers: each year they are preaching or evangelizing across the 2200. globe for a grand total of 375 billion person-hours. Second, from the With A.D. 2000 now only seven years ahead, it is almost too late for standpoint of those being evangelized, this means that every year some planners to start thinking about new plans for that millenni aI year. The 95 discipleship opportunities-whichare offers or invitations to become new ton e is being set by the World Future Society, wh ose seventh Christ's disciples-are made per global inhabitant. This appea rs to be a General Assembly and Exposition will open in Washington, D.C., on massive achievement until we realize that distributionof thes e offers is as June 27,1993, with three thousand futur ists registered from across the bad as the world distribution of food, water, medicine, shelter,and other globe . Their them e is "Creating the Twenty-first Century: Rights, Re­ human rights. Some 91.6 percent of all offers are made to persons in sponsibilities, and Actions." The program will cover the entire human World C; 8.1 percent to persons in World B; but only 0.3 percent ever agenda, including the rights of all peoples to hear the good news ofJesus reach World A. Chri st. The value of these two new analytic variables is that they do at least Ourend columnis intended to assist everyone see the way in which give us a measurable handle through which we can monitor these global mission in the twenty-first century has already begun to take significant activities. shape. Many figur es there are startling, if you read down the column slowly, thinking about each figure . Do lines 9 and 10 shock you? World Evangelization: Are We Winning or Losing? (lines 71, 72) Great Commission Christians (line 26) Christians thinking of or planning for A.D . 2000or 2025mu st be supplied This new measure has been carefully worked out for every country, with accurate, objective data ind icating whether or not the whole Chris­ every people, every language, and every city in the world . It is defined tian enterprise is progressing toward its stated goals.This has nothing to as follows. Great Commission Christians are all active church members do with optimism or pessimism butrather with the need to be accurately who know about, and who take seriously, Chri st's commission to his informed . After undertaking a detailed religio-d emo graphic analysis church: "Go into all the world and make disciples of all nations." This is over the last year, we have come up with statistics that indica te both not the same as practicing Chri stians (line 24)-it's smaller. Neither is it pro gress and setbacks. Here is a summary. Each day som e 234,200 precisely synonymous with any previous grouping suchas Charismatics hitherto unevangelized persons become evangelized. However, (line 25) or Evan gelicals or committed Christians or born-again Chris­ une vangelized individuals are increa sing every day through birth by tians or Bible-believing Christians or your confession or mine , although 257,800 persons.So, overall, we are losing the battle to evangelize World no doubt it includes sizeable parts of all these. A at the rate of 23,600 persons every day. Another new variable illustrates a majorachievement on the part of Why is progress so slow, even negative, given the enormous re­ Great Commission Christians (line 61): each year they disseminate 1.6 sources of the Christian world? A clue may be found in line 45. Global billion scriptur es (Bibles, New Testaments, gospel s, selections). Chri stianity toda y has become controlled by a vast numberof freestand­ ing, standalone organizational monoliths-12global megamonoliths, 80 David B. Barrett, a contributing editor, has been an ordained missionary of the global monoliths, 4,000monoliths, 150,000minimonoliths.Almost every ChurchMissionary Society since1956. Anglican Research Officer since1970, he is one is trying, in practice, to evangelize the world by itself. currently Research Consultant to the Southern Baptist Foreign Mission Board; Study of the facts and figures supporting these statements should research director, Charismatic Renewal in the Mainline Churches; and Vatican now lead the reader to ask the basic theological question: How biblicalis Consultant on world evangelization. this control by monoliths? Notes------­ Methodological Notes on Table (referring to num­ grams 6 and 9; also Global Diagram 45 in A D . 2000 Iyzed in "The Fragmentation of Mission into 4,000 Free­ bered lines on op posite page). Inde nted categories form Global Monitor, no. 12 (Octobe r 1991). standing , Standalone Monoliths," International Journal part of, and are included in, unindent ed catego ries 11. Wid est definition: professing Christians plu s secret of FrontierMissions (lfFMi 9, no. I (January 1992): 35-41. above them . Definitions of categories are as given and believers, which equals affilia ted (church members) 48-54. Defined as in article "Silver and Gold Have I explained in WorldChristian Encyclopedia (1982), hence­ plu s nom inal Christians .World C is the wo rld of all who No ne," International Bulletin of Missionary Research 7 forth WCE, with additional data and explanations as individually are Christians. (October 1983): 150. below. The analytical trichotomy of World s A, B, C is 21. Total of allnon-Christian s (sumofrows 12-20above, 55. Total gen eral-purpose compu ters and word proces­ expo unde d, through thirty- three global diagram s, in plus adherents of other min or religions). This is also the sors owned by churches, age ncies, gro ups, and indi­ Our Globeand How to Reach It: Seeing the World Evange­ same as World A (the un evan gelized ) plus World B vidual Christia ns. lized by A D . 2000and Beyond, by D. B. Barr ett and T. M. (evangelized non-Christian s). 69-70. Defined , derived, and analyzed in "Quantifying Johnson (Birm ingham, Aia.: New Ho pe, 1990). 25. Churc h members involved in the Pentecostal/Char­ the Globa l Distribution of Evange lism and Evange liza­ 1-4. Demog raphic totals are as shown in World Popula­ ismatic Renew al. Totals on lines 24-26 overlap with tion," IJFM 9, no. 2 (April 1992): 71-76. tion Prospects, 1990 (Ne w York: United Na tions, 1991), those on lines 28-34. 71-72. Defined as in WCE, pa rts 3, 5, 6, and 9. and Long-Range World PopulationProjections:TwoCentu­ 27. World totals of current long-term trend for all con­ 73. Grand total of all di stin ct plans and pro posals for ries of Population Growth, 1950-2150 (Ne w York: United fessions. (See Our Globe and How to Reach It , Global accomplishing world evan gelization mad e by Chris­ Nations, 1992). Diagram 5). The 1993 figure reflects the collapse of tian s since A.D. 30. (See Seven Hundred Plans to Evangelize 9-10. See Our Globe and How to Reach It , Global Dia­ Communism. the World: The Rise of a Global Euangeiization Movement 45. Monolithic organizations are described and ana- [Birmingh am, Ala.: New Hop e, 1988]).

22 I NTERNATIO NAL B ULLETIN OF MISSIO NA RY R ESEARCH Status of Global Mission, 1993,in Context of 20th and 21st Centuries

Year: 1900 1970 mid-1993 2000 2025 WORLD POPULATION 1. Total pOKulation 1,619,886,800 3,697,849,000 5,575,954,000 6,260,800,000 8,504,223,000 2. Urban wellers (urbanites) 232,694,900 1,352,449,000 2,617,353,000 3,197,679,000 5,492,874,000 3. Rural dwellers 1,387,191,900 2,345,400,000 2,958,601,000 3,063,121,000 3,011,349,000 4. Adult population (over 15) 1,025,938,000 2,311,156,000 3,786,073,000 4,294,908,800 6,420,688,000 5. Literates 286,705,000 1,479,980,000 2,355,573,000 3,042,072,000 5,250,000,000 6. Nonliterates 739,233,000 831,176,000 1,430,500,000 1,252,836,800 1,170,688,000 WORLDWIDE EXPANSION OF CITIES 7. Metropolises (over 100,000 population) 300 2,400 3,660 4,200 6,800 8. Megacities (over 1 million population) 20 161 360 433 650 9. Urban poor 100 million 650 million 1,510 million 1,998 million 3,050 million 10. Urban slum dwellers 20 million 260 million 715 million 1,300 million 2,100 million WORLD POPULATION BY RELIGION 11. Christians (total all kinds) (= World C) 558,056,300 1,246,173,000 1,869,751,000 2,133,321,000 3,061,000,000 12. Muslims 200,102,200 564,320,000 1,014,372,000 1,202,525,000 1,870,929,000 13. Nonreligious 2,923,300 556,275,000 912,874,000 1,023,481,000 1,785,887,000 14. Hindus 203,033,300 477,115,000 751,360,000 860,592,000 850,422,000 15. Buddhists 127,159,000 237,308,000 334,002,000 359,652,000 170,084,000 16. Atheists 225,600 169,309,000 241,852,000 262,857,000 348,673,000 17. New-Religionists 5,910,000 78,303,000 123,765,000 138,479,000 331,665,000 18. Tribal religionists 106,339,600 90,220,000 99,736,000 100,693,000 8,504,000 19. Sikhs 2,960,600 10,870,000 19,853,000 23,869,000 42,521,000 20. Jews 12,269,800 15,555,000 18,153,000 19,203,000 25,513,000 21. Non-Christians (= Worlds A and B) 1,061,830,500 2,451,676,000 3,706,202,000 4,127,479,000 5,443,223,000 GLOBAL CHRISTIANITY 22. Total Christians as % of world (= World C) 34.4 33.7 33.5 34.1 36.0 23. Affiliated church members 521,563,200 1,159,341,000 1,726,420,000 1,970,066,000 2,850,000,000 24. Practicing Christians 469,259,800 905,526,000 1,259,691,000 1,379,147,000 2,280,000,000 25. Pen tecostals/ Charismatics 3,700,000 74,366,000 429,523,000 563,403,000 1,140,000,000 26. Great Commission Christians (active) 50 million 300 million 616 million 990 million 1,500 million 27. Average Christian martyrs per year 35,600 230,000 150,000 200,000 300,000 MEMBERSHIP BY ECCLESIASTICAL BLOC 28. An~icans 30,573,700 48,714,000 55,974,000 61,132,000 85,042,000 29. Cat olics (non-Roman) 276,000 3,211,000 3,975,000 4,341,000 42,520,000 30. Marginal Protestants 927,600 11,094,000 20,020,000 24,144,000 127,563,000 31. Nonwhite indigenous Christians 7,743,100 60,130,000 161,873,000 204,418,000 425,211,000 32. Orthodox 115,897,700 146,891,000 185,568,000 200,131,000 170,084,000 33. Protestants 103,056,700 239,102,000 342,696,000 386,602,000 420,300,000 34. Roman Catholics 266,419,400 688,673,000 1,016,829,000 1,145,783,000 1,579,280,000 MEMBERSHIP BY CONTINENT 35. Africa 8,756,400 118,744,000 285,731,000 368,342,000 760,118,000 36. East Asia 1,763,000 10,295,000 107,901,000 141,761,000 230,393,000 37. Europe 273,788,400 406,768,000 416,730,000 417,348,000 413,342,000 38. European Asia/Eurasia (formerly USSR) 97,002,000 88,105,000 115,779,000 129,345,000 194,058,000 39. Latin America 60,025,100 268,402,000 435,877,000 491,808,000 675,205,000 40. Northern America 59,569,700 173,364,000 199,578,000 203,833,000 225,629,000 41. Oceania 4,311,400 15,026,000 18,969,000 19,918,000 24,015,000 42. South Asia 16,347,200 78,638,000 145,855,000 197,711,000 327,240,000 CHRISTIAN ORGANIZATIONS 43. Service agencies 1,500 14,100 22,000 24,000 40,000 44. Foreign-mission sending agencies 600 2,200 4,200 4,800 8,500 45. Standalone global monohths 1 10 80 120 500 CHRISTIAN WORKERS 46. Nationals (all denominations) 1,050,000 2,350,000 4,096,000 4,500,000 8,500,000 47. Aliens (foreign missionaries) 62,000 240,000 308,000 400,000 500,000 CHRISTIAN FINANCE (in U.S. $, teryead 48. Personal income of church mem ers, $ 270 billion 4,100 billion 10,072 billion 12,700 billion 26,000 billion 49. Personal income of Pentecostals/Charismatics, $ 250,000,000 157 billion 1,169 billion 1,550 billion 9,500 billion 50. Givin~to Christian causes, $ 8 billion 70 billion 175 billion 220 billion 870 billion 51. Churc es' income, $ 7 billion 50 billion 88.4 billion 100 billion 300 billion 52. Parachurch and institutional income, $ 1 billion 20 billion 87.4 billion 120 billion 570 billion 53. Ecclesiastical crime, $ 300,000 5,000,000 1.2 billion 2 billion 18 billion 54. Income of global foreign missions, $ 200,000,000 3.0 billion 9.6 billion 12 billion 60 billion 55. Computers in Christian use (total numbers) 0 1,000 139,800,000 340,000,000 2,500,000,000 CHRISTIAN LITERATURE 56. New commercial book titles per year 2,200 17,100 23,150 25,000 70,000 57. Christian periodicals 3,500 23,000 27,000 35,000 100,000 58. New books/articles on evangelization per year 500 3,100 12,500 16,000 80,000 SCRIPTURE DISTRIBUTION (all sources) 59. Bible~er year 5,452,600 25,000,000 56,987,000 70,000,000 180,000,000 60. New estaments per year 7,300,000 45,000,000 86,806,000 110,000,000 250,000,000 61. Scriptures including gospels, selections, per year 20 million 281 million 1,580 million 2,050 million 4,000 million CHRISTIAN BROADCASTING 62. Christian radio/TV stations 0 1,230 2,700 4,000 10,000 63. Total monthly listeners/viewers 0 750,000,000 1,603,734,000 2,150,000,000 3,800,000,000 64. of Christian stations 0 150,000,000 496,301,000 600,000,000 1,300,000,000 65. of secular stations 0 650,000,000 1,351,917,000 1,810,000,000 2,800,000,000 CHRISTIAN URBAN MISSION 66. Non-Christian megacities 5 65 165 202 280 67. New non-Christian urban dwellers per day 5,200 51,100 111,000 140,000 360,000 68. Urban Christians 159,600,000 660,800,000 1,184,409,000 1,393,700,000 2,448,800,000 CHRISTIAN EVANGELISM 69. Evangelism-hours per year 10 billion 99 billion 375 billion 480 billion 4,250 billion 70. Disciple-opportunities per capita per year 6 38 95 130 250 WORLD EVANGELIZATION 71. Unevangelized population (= World A) 788,159,000 1,391,956,000 1,188,435,000 1,038,819,000 600,000,000 72. Unevangelized as % of world 48.7 38.6 21.5 16.6 7.1 73. World evangelization plans since A.D. 30 250 510 1,060 1,400 3,000

JANUARY 1993 23 My Pilgrimage in Mission

H. D. Beeby

n writing about my pilgrimage, I begin with a problem mentto missionaries of all nationalities in theSelly OakColleges. I and end with a question. First the problem. Pilgrims While learning to become English once more, I made an annual usually know where they are going. The whole point is to go application, with the help of the Presbyterian Church of Taiwan, somewhere, to a destination that determines the journey to be for an entryvisa to Taiwan. This was finally granted after twenty taken. But I have not known where I was going. And not to know years. Retirementin 1986from lecturingled,mirabile dictu, to six was more a boast than carelessness. With Cardinal Newman, I years' colleagueship with Lesslie Newbigin promoting mission have almost rejoiced in my unknowing, andwithhimI have said, to Western culture. "I have my mission-I may never know it in this life, but I shall So much for the skeleton. Whatof the sinews and flesh? Why be told it in the next. I am a link in a chain, a bond of connection this particular ramble? Whom did I meet? What were someof the between persons. He has not created me for naught. I shall do turnings and why did I make them? Is there any reason, pattern, good ... while not intending it-if I do but keep his command­ or design to be seen? Are there clues to where I have beenand still ments." So the problem is to write as a pilgrim "destination am going? unknown"; the results are therefore perhaps more a ramble than a pilgrimage. The question, of course, is about the destination. Mixed Motives for Rambling Where have I been heading? Before too long I shall be told, but already I can glimpse patterns in the ramble, and the mists Why did I set out in the first place? The war was just over. The around the goal seem increasingly to have a revealing shape. "mission fields" had been neglected. Men and women were needed quickly, so the first question was whether one could find The Ramble in Outline a good reason for not going. I tried hard, but everything was against me. Over the year several returned missionaries had In 1946, newly ordained, very English, and very Presbyterian, I impressed me. The seeds of missionary endeavor were there slowly made my way as a new missionary by aircraft carrier to waiting to sprout, and they were encouraged by the fact that I Hong Kong and then to Amoy in China. Every port of call was healthy and so was my fiancee. A friend who wanted to be between Southampton and Hong Kong was either British or British controlled; in Amoy the commissioner of customs was British, and the French ran the post office. My wife and newborn sonarrived in 1947,andin 1948ourdaughterarrived in a mission The problem for me is to hospital. Therein Amoy I cutmy missionary teeth, made my first write as a pilgrim with mistakes, learned more than I taught, and lost some of my Englishness and much of my heart to the quite impossible but IIdestination unknown." irresistible Chinese. In 1949 we were literally shot out of the port by Communist guns and limped, carrying numerous dead, into Hong Kong. a missionaryhadbeenturneddownon healthgrounds. Oughtn't After a few months in England we went to Taiwan, where my we to go in his place? My fiancee was a nurse. What a good team children learned better Taiwanese than their parents, where I we would make: minister and nurse, and both as strong as oxen. helped start a university, fell in love with Taiwan, taught Old And then, in addition, I felt guilty. I had had an easy war. In a Testament for twenty years, lost more Englishness, found a little reserved occupation, and being a pacifist to boot, I had studied of myself, and prepared to live happily ever after in Taiwan. In while millions had died. Had Ibeenpreserved for somethingout 1971 I even made tentative funeral arrangements, just in case. of the ordinary? Afteryears of softness, didn't the chance of some Final rest in Taiwanwasapparently not to be. Rudely ejected future hardship constitute a call? So we volunteered for India from mainland China by the People's Republic in 1949, in 1972 I (still within the empire') and were sent to China. was declared persona non grata by the Nationalists and expelled That was why we went in the first place. Why we later kept from Taiwan-so-called Free China. Prohibited from teaching going back and would have gone back when we couldn't is Old Testament to ministers in Taiwan, I was offered the only job another and very different story. Each time the mixture of I was capable of doing in England, namely, teaching Old Testa- motives was never as before. The People on the Way H. D. Beeby went to China in 1946 as a missionary of the English Presbyterian Mission. From 1950to 1972 heandhiswife,Joyce, served in Taiwan, where hewas I was born in 1920in Hull (Yorkshire), where, according to Philip vice-principal of Tainan Theological College. In 1972 the Beebys returned to Great Larkin, "only tradesmen and relations go," and followed An­ Britain, where hebecame lecturer in Old Testament at theSellyOakColleges. From drew Marvel and William Wilberforce to the local ancient gram­ 1981 to1986 hewasprincipal ofSt. Andrew'sHallatSellyOak.Dr.Beeby completed his doctorate in Old Testament under Professor James Muilenberg at Union mar school. Later I graduated from London University by at­ Theological Seminary in 1965. He is the authorof a new commentary on Hosea, tending the new University College in Hull, before spending Grace Abounding: A Commentary on the Book of Hosea, published by three years in Westminster College, Cambridge. Eerdmans in theInternational Theological Commentary series. For thepastsix years When originally requested to write this account, I began hehasworked with Bishop Lesslie Newbigin as coordinator ofTheGospel and Our making notes. The very first note was a list of names: as for Cultureprogramme. Chaucer, pilgrimage for me meant other people.

24 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH To begin at the very beginning, there was the mother who that most of "my Europe" was the gift of people from Jerusalem doted on me but encouraged me, even though it meant leaving and Alexandria and Nicea and Carthage. her for five years at a time. There was the father who never seemed to understand and provided a model for me to react The Greatest Lesson against. There was the sister who stayed that I might go. There was the Anglican fiancee who resisted parental pressure and In 1972, soon after the Presbyterian Church of Taiwan published married a Presbyterian pacifist to go with him to China. There the first of its statements on the political situation in Taiwan­ was the wild fundamentalist preacher who set fire to my even perhaps the first ever such statement made by a church of wilder liberalism;the professorof philosophy, recommended for Chinese race-I was expelled. The events leading up to the the Victoria Cross in the First World War, who cared for, toler­ statement and my expulsion for me will always be linked to ated, guided, and inspired the callow but committed pacifist in Tainan Theological College's lectionary readings of Exodus in the Second World War; the Chinese and Taiwanese brother and the autumn of 1971. Daily as we read and preached, Taiwan sister ministers, sacrificial and loving, who cared for us and still became Israel in Egypt. Sometimes we were Moses and strong, care; the students, many who have surpassed their teachers, who sometimes we murmured in fear with Israel, and sometimes we put me right, taught me the real language (including the swear­ sawthatevenPharaohhad a point. Iknewabsolutelythatwehad words), and loved me enough to put me and keep on putting me to follow Moses and walkthe hazardous pathof claiming liberty. right. There was Jim Muilenburg, who nursed me through a At the same time I was not allowed to forget the exile and its doctorate at Union Theological Seminary, New York City. And opposite teaching. God never opened my ear to hear "set my then there was Shoki (alias Shoki Ko, Dr. Coe, the Rev. C. H. people free," but he also told me to reread Jeremiah 29. At age Hwang, Ng ChiongHui, et al.), churchleaderextraordinarywho fifty, this professorof OldTestament beganhis ed ucation all over was friend, mentor, boss, and pastor and without whom the again. On the field of politics, classroom hermeneutics became a journey would have been unthinkable. matter of life and death. There were the names I knew through countless books. I now see the worst time of my life was also the best. Constant companions were the bridge builders: C. S. Lewis, who Miserable at being exiled, we rejoiced at the spontaneous, almost bridged the gap between poet and preacher; Karl Barth, who brought together the words of man and the Word of God; Jim Muilenburg, linking rhetoric and theology; and John Donne, I now see the worst time of who married the sensuous and the sacred. Today the pilgrim party is still growing, in China, Taiwan, my life was also the best. worldwide; and at home, as our children still try to educate me, and the grandchildren rub my nose in the exciting reality of the present. unbelievabledemonstrations of love andconcernfrom the church in Taiwan, which have never ceased. Indeed despite twenty Learning on the Way years' absence, they have grown. It was worst and best because although banished and deprived, my reading of Scripture began After twenty years' exile I was recently allowed a short visit to afresh in that dialogue between Exodus and Jeremiah. Twenty­ Taiwan. I went knowing that great changes had taken place and five years of teaching culminated in my hardestlesson and a new that I had to learn about the newTaiwan. I also knew that the Dan beginningin thoughtand ministry. There camenewunderstand­ Beeby being welcomed by the church was not the one I knew. I ings of the cross and "Good Friday"; new understandings of the had to learn who the "new me" was. So I went to learn. For strength of vulnerability, of the truth in contradiction, of why, in someone being welcomed as an old teacher, I assumed that the knowing "only one thing," one inherits the earth. learning role had to be learned but I found that it came rather easily because the attempt to learn triggered the realization that The Unseen Hand my role had always been a learning role. I had taught and communicated, instructed, changed minds, and "converted" As I move from the pilgrimage problem to the final question, is (more anon), but I discovered that the giving in no way matched it possible to see any design? Has it all been yet another ramble the learning and receiving. of yet another "rolling English drunkard," or do some patterns In learning their language, I had learned more of my own. In emerge? learning to be Taiwanese, I understood whatit was to be English. We volunteered for India but went protestingly to China. In learning their culture, I learned that I also had a culture and Ejected from China, we wentreluctantly to Taiwan. Once, absent that in forming me, it had at the same time distorted me. I learned in the United States, I returned to Taiwan to find myself (very that there were strong links between culture and preaching and unwillingly) appointed a professor of Old Testament. Ten years that cultures, particularly my culture, could blind one to the later my plans to spend a year in Israel were frustrated by Shoki's Christ I preached. I learned to hear the unsaid in another culture, insistence that I should go to Union Theological Seminary, New to see new glimpses of new unsuspected beauties. I discovered York, to take a doctorate. Jim Muilenburg supported him, so I that the unthinkable was regularly thought by some people and went. In 1972 I became an exile from Taiwan, reluctantly re­ thatlaughteroutsideEuropehadsurprisingovertonesanddepths. turned to England, and, rather ungraciously, stayed there in­ Then there was the new viewpoint that first shattered and then stead of accepting offers in the Far East. At sixty-six I retired began to refashion one, and there was the patience and tolerance reluctantly, and IamsurethatbeforelongI shalldie protestingly. and love of colleagues that went with one in the refashioning. A tale of reluctance and perhaps of rebellion, but that is only my There was the slow realization that God was an Asian man who contribution to the journey and it (thank God) is not the whole went to Africa but never Europe, that the Word of God was story. Reflecting at leisure, I have to admit (somewhat reluc­ almost all Asian, and that early theology was mostly African and tantly) that every time I was overruled and pushed protesting

JANUARY 1993 25 intowhatI did notwantto do, Ilaterfound myfeet in a largeplace nowdo I see thatalong with the cultural interest there has always and my path strewn with blessings. Through a glass darkly a been a parallel interest in conversion. It began, when I met my pattern emerges; it is the pattern of resistance, gracious overrul­ "wild fundamentalist," with the anxiety as to whether I was ing, and a blessing only later acknowledged. converted. This anxiety has never completely left me, especially The pattern is not a new one. It is the movement from dark when I have tried to convert others to Christ. Forty years ago in to light, night to day. It was this pattern in 1972 when our worst the joy of helping establish a Christian university, I also experi­ daybecame ourbestday. It is the patternof bondageand exodus, enced the loneliness of being the only one who saw the need to sinand forgiveness, descentand ascent, crucifixionand resurrec­ convert the assumptions and presuppositions of the textbooks. tion. It is the language of the Bible; it is perhaps the central and Some research I undertook examined how Israel converted her ubiquitous theme of the whole of Scripture, and it is pilgrim cultural borrowings, "baptizing" them so that in a transformed language. Has the ramble been a pilgrimage after all? mode non-Israelite traditions were made to serve the God of Israel. In My End Is My Beginning Somewhere along the ramble I began to see that "culture" and"conversion" wereindeed twins-andSiamesetwinsat that. In theOldTestament,Genesis mustbe readin thelightof Exodus. They were joined. Slowly I realized that we humans are all In the Gospels Christ's birth and life are full of the resurrection, converting all the time, that it is not a question of a chosen few and when teaching the Testaments, whether Old or New, one being dedicated to the task of conversion. We are all always should always begin with the Revelation of St. John. Creation is witnessing to something, and consciously or unconsciously, we known through new creation. Beginnings are known in ends. are all converting others to that something we witness to. The Are our personal mission sagas the same? In my beginning as a only question is, What is it we witness and convert to? As a foreign missionary I knew I was "foreign" and the culture "foreign" missionary in a "non-Christian" land, I had to ask around me "foreign," and a hindrance to the Gospel. Paganism was prevalent, the idols wereeverywhere and openlyworshiped and adored. The need to speak about the counterculture of the Gospel that judges and redeems was patently obvious. Conse­ We are all converting others quently, my eyes and brain were always discerning and analyz­ to that something we ingtheworld aboutmeand wonderinghowit mightbe lifted and restored in Christ. Constantly I was aware that Christians are witness to. residentaliens in the midst of cultures that have to be confronted; aware that mission was not only to individuals and institutions but to the cultural presuppositions and worldviews that form myself whether I had been converting individuals, institutions, them. Servants of the Lord of all creation are called to a total and the culture to Jesus Christ, or had I unconsciously been mission. converting them to my own European culture, which I was I am now retired in Europe, where churches, in their dotage, hardly aware of? I now carry the burden of knowing that on the are weak, confused, and declining. We talk of doing mission and ramble, alongside the intentional converting to Christ, there has evangelismbutsee littlein thewayof results. Is ourproblemhere been the unintentional converting to the pseudosacreds and a culturalonetoo? Is post-EnlightenmentWesterncultureequally substitute lords that have not been part of my "visible" mental and even more opposed to the Gospel than those "foreign" hand luggage but that had been built into the concealed heavy cultures where our nineteenth-century missions were so amaz­ baggage of the culture that formed me and the education that ingly successful? And do those of us with foreign missionary nurtured me. eyes and questions have a special responsibility and a unique It is not too late. I can still atone, and part of the "atonement" preparation for spearheading mission in the West? I have no is to help convertmyownculture, the culture that is now a global doubt that this is so, and it is in this recognition that I begin to see culture, the culture that we once almost identified with the a unity to my personal pilgrimage. All my life, with its rambling, Gospel but that we now realize, as we look at our own churches, its reluctances and rebellion, seems nowto be finding a focus and was the Gospel's greatest enemy; it was not a handmaid of the aim in my retirement. I can now say that we do not "retire from," church but its foe and solvent. In this task of mission to "our we "retire in orderto." Retirement is what the seventy-odd years culture," I am happily discovering some of the purpose of all in have been preparation for, and in the case of a missionary there mylife thathasgonebefore. Iamdiscoveringhowall the learning is a seamless continuity between the "from" and the "in order and even all the reluctancy have been built into my present to." In my case the continuity appears to depend on the two mission. I am beginning to suspect that the past was more of a conceptsof culture and conversion. A backward lookshows they unity than I had thought, that the ramble had its reasons and have been there from the start. maybe was indeed a pilgrimage with a destination, and that in At one stage I grappled with "pagan" cultural elements in the little I can do toward the conversion of my culture I may be conflictwiththeGospel,at another stage, withhow to indigenize brought a little nearer to that distant cloud that hides his face and or contextualize the Gospel in a "non-Christian culture." Later I where one day I shall hear what my mission has been. Perhaps struggled with cultural assumptions in university education, after all it was a pilgrimage with a clear destination, and perhaps and in research I sought for biblical norms as we endeavored to the destination has been where all pilgrims actually go, even contextualize in the local culture without syncretism. Always a though they plan for Jerusalem, Lourdes, Canterbury, Sant Iago, concern with culture has been a central interest. Now and only or Rome.

26 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH NEW from WILLIAM CAREY LIBRARY

MISSION WORK IN TODAY'S WORLD: Insights and PERSPECTIVES ON THE WORLD CHRISTIAN Outlooks, by J. Samuel Hofman, 1992,360 pages, MOVEMENT: A READER· REVISED EDITION, paperback. Steven C. Hawthorne & Ralph D. Winter, Editors, 1992, A marvelous collection of previously published articles dealing 944 pages, paperback. With 75,500 copies of the first edition in with topics such as the missionary's first years on the field, print this textbook has proven to be one of the most widely leadership training, opposition, persecution and competition, accepted and used mission texts available. While 6 of the original mission theory and practice, and others. Excellent for new 85 chapters have been removed, 15 new chapters have been added missionaries and students in mission classes . to give the book an even wider scope, speaking more to today's WCL234-4, Retail $12.95x issues. Addresses the Biblical, Historical , Cultural and Strategic Special postpaid discount- $12.00 perspectives on missions . with contributions by over 70 authors. AvailableDecember 1992 WCL238-X, Retail $15.95x Special postpaid discount- $14.25 MISSIONARY CARE: Counting the Cost for World ALSO REVISED Evangelization, Kelly O'Donnell, Editor, 1992, 420 PERSPECTIVES ON THE WORLD CHRISTIAN pages, paperback. MOVEMENT STUDY GUIDE· 1992 EDITION, by One of the pressing issues facing the missions community today is Steven C. Hawthorne, Revisions by Ralph D. Winter, the care of its people. Evangelizing the unreached is not without its 1992, 272 pages, 8 1/2 x 11 paperback manual. costs. Missionaries thus need and deserve the best care possible to WCL758-3, Retail $1O.95x keep them resilient and effective. This book, a handbook for Special postpaid dlscounf.- $9.75 supporting and developing missionary personnel, is a colloborative effort of over 20 authors to address some of the cutting edges of missionary care. Dr. O'Donnell was co-editor of Helping Missionaries Grow. WCL233-6, Retail $13.95x 75 YEARS OF IFMA: 1917.1992; The Nondenominational Missions Movement, by Edwin L. Special postpaid dlscounr- $12.25 Frizen, Jr., 1992,480 pages, paperback. A faithful, loving account of a unique organization, and a highly OPTING FOR CHANGE: A Handbook on Evaluation crucial movement within the larger cause of global missions, and Planning for Theological Education by Extension, F. written by the man who gave it direction for over 30 years. It Ross Kinsler and James H. Emery, Editors, 1992, 112 shows the God-given, God-guided, spiritual passion for the whole page manual, paperback. world in its classical role of a warm-hearted minority vision and Theological Education by Extension (TEE) is often portrtayed as a cause, bursting out in fully legitimate structures before there ever vision and a movement for the renewal of ministry in the church were "denominational missions ." It portrays that holy energy and in the world. The task of eval-uation is to translate that vision within the IFMA continuing to serve selflessly and impartially, in into concepts and criteria that can be applied to the various wholesome mutual inspiration and accountability. components of TEE programs . This handbook is concerned WCL235-2, Retail $15.95x primarily with self-evaluation in relation to planning , i.e. ways in Special postpaid discount- $13.75 which people who are engaged in TEE can clarify their goals and assess results in order to pursue those goals more effectively. WCL229-8, Retail $7.95x Special postpaid discount- $6.75

HOME GROWN LEADERS, by Edgar J. Elliston, 1992, 192 pages, paperback. What do churches around the world have in common? The selection and development oflocal church leaders! While the forms TOORDER... of leadership development vary, the need demands attention Send check or money order (in U.S. funds) to: wherever the church is. The needs for vision, guidance, motivation , WILLIAM CAREY LmRARY coordination, and encouragement exist whenever Christians gather. P.O. Box 40129 Dr. Elliston, associate professor of leadership and development at Pasadena, California 91114 the Fuller School of World Missions , writes on understanding leadership, values for Christian leaders, and patterns of spiritual Add $1.00 for handling. California residents add 7.25% for leadership development. tax, L.A. County add $8.25%. To place your order using WCL236-0, Retail $9.95x MASTER CARD or VISA phone TOLL FREE Special postpaid discount> $7.75 1-800·MISSION (647.7466) Available November 1992 FAX 818·794·0477 PRICES ARE SUBJECT TO CHANGE WITHOUT NOTICE The Legacy of W. A. P. Martin

Ralph R. Covell

hat is the most appropriate role for a missionary foreigner in China" in the generation preceding the Boxer Rebel­ W to take as he or she enters another culture in Christian lion.' Charles Denby, U.S. minister to China in the early 1900s, witness? One that best fits the person's gifts? The one understood called him the "foremost American in China."? In a day of great best by the receptor culture? A role that affords the best relation­ missionaries in China, Martin stood out. ships with the country's leaders? A religious vocation? A secular With such recognition among his contemporaries, why is position? These important questions and answers were debated Martin a "no-name missionary" in both Protestant and Catholic long before the twentieth century. William Alexander Parsons missionary circles today? He had hoped for exactly the opposite. Martin's life and ministry in China gave them special signifi­ In his will was a specific provision that Arthur Smith, a close cance. friend, write his biography. Martin had amassed a large number W. A. P. Martin, born in 1827 into the family of a pioneer of personal papers, published and unpublished writings, diaries, Presbyterian preacher on the American frontier, graduated from and other memorabilia to assist Smith in this task. At Martin's the University of Indiana in 1846 and from New Albany Theo­ death, his third son, Newell, came to Beijing to settle his father's logical Seminary (later moved to Chicago and renamed considerable business affairs. He picked up all of the materials McCormick Theological Seminary) in 1849. Caring for the "last that his father had prepared for Smith, and that is the last that preparatory measure," a quasi-requirement of the Board of anyone has heard about them! Apparently Smith, and later Foreign Missions of the Presbyterian Church, he married Jan potential biographers, waited to no avail for these materials to be VanSant a mere ten days before sailing for China on November found. Only with these documents, they evidently reasoned, 23, 1849. Four sons were born to them in China: Pascal, Winfred, could an adequate biography be written of this significant mis­ Newell, and Claude. sionary figure.3

"Foremost American in China" Impact of "Origin of The Heavenly Doctrine"

His first field of service was in Ningbo, one of the five treaty ports Why was Martin so highly respected both by missionary and opened to foreign residence by the Treaty of Nanjing in 1842. nonmissionary colleagues? They recognized his ability to com­ During ten years of general missionary service in this South municate the Christian faith in a cogent manner in the Chinese China port city, Martin involved himself in two major events of context. At the 1907 centennial of the Protestant missionary Chinese history. First, he went on public record to advocate to his enterprise, Martin's Chinese book, Tiandao Suyuan (Origin of the government in four newspaper articles that it should support the heavenly doctrine), was recognized as the single best Christian Taiping Heavenly Kingdom, a large-scale revolt against the book of the century. Written by Martin in 1854 and printed in reigning Manchu government. Second, he participated actively nearly forty editions over the next sixty years, this book was in the American delegation that produced the Treaty of Tientsin, organized into three sections on natural law, evidences of Chris­ the second of the unequal treaties between China and the West­ tianity, and revealed theology. It was used in the language study ern powers, which opened up the entire country to traders, program for new missionaries who came to China and in theo­ diplomats, and missionaries. logical schools for the instruction of Christian preachers. No After a short transition period of one year in Shanghai, other book had as much impact for Christianity on Chinese Martinmoved to Beijing in 1863and, withan interruptionof only officials, with whom Martin had such extensive contact. three or four years, remained there until his death in 1916 at the The section on natural law, although indebted to the current age of eighty-nine. His work was complex and filled with many philosophical system of "common sense" as revealed in a book activities, both inside and outside of the institutional missionary like William Paley's Natural Theology, fit well with the Chinese enterprise, that related to religion, education, law, science, gov­ concept of natural law. Martin appealed constantly to the Chi­ ernment, and reform. nese ideas of tian (heaven) and a moral universe, in which During this period of sixty-six years in his adopted country, heaven's purposes (ming) and way tdao) could be seen in the Martin earned the plaudits of both Chinese and American offi­ created world and in the human mind and body. Only as people cials. The Chinesegovernmentgranted him the rankof mandarin lived in conformity to heaven, which he interpreted as God, of the third class in 1885 and of the second class in 1898. He was would their lives be fulfilled. From this apologetic beginning, a personal friend to the highest-ranking Chinese government very similar to the great book The True Meaning of the Lord of officials. Three American universities awarded him honorary Heaven writtenby theJesuitMatteoRicci250years earlier,Martin doctorates for his contribution to China-American relations. presented the whole realm of Christian truth to lead his readers John W. Foster, secretary of state under President Benjamin to faith in Jesus Christ. Harrison, stated that either Martin or the Englishman Robert Not all of Martin's efforts took place within such a specific Hart deserved to be ranked "the most distinguished and useful religious context. With a renaissance-type mind, he wished to claim international law, popular scientific truth, and liberal arts educationas a means of clearing away the underbrushof Chinese Ralph R. Covell, formerly missionary to China (1946-51) and to Taiwan (1952-66) superstition in preparation for planting the Gospel seed. All of with the Conservative Baptist Foreign Mission Society, is retired from Denver these "might wing the arrow, but religion should be its point.":' Theological Seminary, where hewas professor of missions and dean of thefaculty. During a three-year period (1872-75),he served as editor of From 1982 to 1988 heserved aseditor ofMissiology. Peking Magazine, an illustrated monthly that included news,

28 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH popular scientific truth, and general observations about the continuance of his missionary career-he would be able to progress in modernization madeby China's neighbors and other influence the "leading minds of the nation." Second, he wished more distant countries. From this platform, as a kind of "secular to reform China's ancient educational system, and he felt that a missionary," he stated that the goal of the magazine was: government-sponsored school, with an expanded curriculum of liberal arts subjects, was one of the best ways to do this. Third, he By the introduction of modern science and liberal thought to endeavor to overthrow those ancient superstitions which consti­ believed that to work as a teacher in a school under government tute the mostformidable barriersin the way of material and social auspices was one of the best roles for a foreigner who wished to improvement." help in the modernization of China. At a time right after the U.S. Civil War, when his own mission board was struggling finan­ He debunked the Chinese concept that Haley's comet or cially, it did not hurt that Martin's salary was ten times greater Venus passing by the sun in 1874 could represent evil omens for than what he was receiving as a missionary. China but not for the rest of the world. He gave numerous And why did the Chinese government, very conservative at examples of how human beings could investigate and control this time, wish to invite an outsider to direct its school? Like natural phenomena, because they "wear heaven on their head Matteo Ricci earlier, Martin was a "foreign expert," and the and tread upon earth as their footstool," a .popular Chinese Chinese government has always been ready to use such people proverb. Nature was predictable, he affirmed, and this meant for its own purposes. Martin served at this school for nearly that tiandao, the heavenly way, punished evil, protected from thirty years, and when, in the last two or three years of the danger, and rewarded good. Pompei's destruction came from nineteenth century, it led to the founding of the Imperial Univer­ tiandao, because it was such a licentious city." sity of Beijing, Martin became the administrator of the foreign During his early years in Beijing, Martin was convinced that faculty. Many of the graduates of the Tong Wen Guan became Chineseofficials needed someknowledgeof Westernlawin their interpreters or accepted diplomatic positions. The school also internationalrelations. Otherwise, he contended, they would not contributed to the modernization of China at a time when its know how to act as they moved into the modern world and leaders were just beginning to get interested in this subject. entered the family of nations. Ready at hand as a suitable text­ book for him to translate was Henry Wheaton's well-known treatise of 1836, Elements ofInternational Law. Martin remarked of Martin began to see his role this first effort of translation: not merely as a proclaimer I was led to undertake it, without the suggestion of anyone, but providentially I doubt not, as a work which might bring this of religious truth, but also atheistic government to the recognition of God and his Eternal as a "pioneer of progress." Justice; and perhaps impart to them something of the Spirit of Christianity.7 Whetherit influenced manystudents to accept theChristianfaith This work, for which Martin was provided a room and is more questionable. The Chinese nation and its people were translation help by the Chinese government, was distributed glad to take science and education from the West, but they throughout China and to the Japanese government, where it was wished to preserve the Chinese cultural "essence," and this had warmly welcomed as Japan's first introduction to this subject. little room for the Gospel. Martin may not have hoped for actual The Presbyterian Foreign Mission Board was not certain that conversions, but only that, under his direction, it would be "less Martin's six-month's work on this project was really missionary anti-Christian than it would otherwise be."? work. He curtly replied to its inquiry that this translation "will A fulfilling task that grew directly out of his administrative not stand second in influence to the translation of the Bible.:" He positionin the TongWenGuanwashis appointmentin 1880by the was beginning to see his role not merely as a proclaimer of Chinese government to tour several foreign countries and report religious truth but also as a "pioneer of progress," a contributor back on their educational systems. This trip, taking him to Japan, to the development of his adopted country. Because there was the United States, England, France, Germany, Switzerland, and some link between Christianity and civilization, the arrow of Italy-over a two-year period (1880-82),led him to emphasize the modernization would reach its religious mark. need for nations to learn from each other and to stress the value of comparative educational statistics.to This educational venture, From Missionary to "Pioneer of Modern his workwith the TongWenGuan,his later relationships with the State Education" Imperial University of Beijing, and his short tenure with a school established by Zhang Zhihdong, governor-general of Hunan­ Because of his serving as an interpreter in the American delega­ Hubei, in Wu Chang in central China in the post-Boxer period, tionin 1858,his translatingWheaton, and his generalavailability make it appropriate to think of Martin as the "pioneerof modern as an adviser to the American legation in Beijing, his fame grew state education in China."!' among the Chinese as well as in the diplomatic world. Conse­ Missionary schools runby Calvin Mateer and D. Z. Sheffield quently, government officials asked him to take part in the Tong were equally innovative but were unrelated to the state. John C. WenGuan,a new school they had started to train interpreters for Ferguson and D. C. Tenney developed the "most thorough and diplomatic service. At the beginning of his work at the school, well-equipped government colleges" in the pre-Boxer period at Martin only taught English for two hours a day. Whenthe school Nanyang University (1897) and Tientsin University (1895) re­ was expanded two years later, he was asked to become principal spectively,but they followed a trail that Martin hadblazed thirty and to serve as professor of international law and political years earlier.12 economy. In order to fulfill these added responsibilities, he Shortly before he began his work with the Tong Wen Guan, resigned from his mission society in 1869. Martin found himself pressed into duty as a mediator and/or Why would Martin give priority to this position over that of interpreter in many political events. For example, when the being a "real" missionary? First, he saw this opportunity as a Chinese government appointed Anson Burlingame, formerly

JANUARY 1993 29 American minister to China, to be a minister plenipotentiary on wish to advocate anything that smacked of idolatry. He rejected their behalf as he returned to the United States, Martin defended outright, however, both the possibility and the wisdom of abol­ this action in six long articles that he wrote in the New York Times ishing a cult with such cohesive power in society." He first under the pseudonym "Perry Plus."13 presented his views publicly at the General Missionary Confer­ All of Martin's varied activities in science, international law, ence in Shanghai in 1890. His views reflect manymoderninsights and education had one aim-to win China to the Christian faith. used by agents of change confronting adverse institutions. First More than other missionaries, he made good use of his pen to he rejected both the form and function of patently idolatrous relate the Gospel to all levels of Chinese people. Otherwise his elements that recognize the deceased as tutelary deities. Second, missionary methodology was not unusual or particularly cre­ he modified both the form and function of certain "announce­ ative. More important to him than specific methodology was a ments" so that they would not be regarded as prayers, but as flexible attitude toward Chinese religions and the ancestral cult. mere expressions of natural affection. Third, he accepted boththe form and function of kneeling and bowing, affirming that while "Confucius plus Christ" these actions might be idolatrous in certain contexts, they defi­ nitely were not in others." While not tolerant of the errors of Mahayana Buddhism, he felt In the heated discussion following the presentation of this that its belief in the immortality of the soul and a divine being paper, Hudson Taylor, whom Martin once said had "erred in made it a better preparation for the Christian faith than the leading his followers to make war on ancestral worship, instead materialism of Daoism or the agnosticism of the current Confu­ of seeking to reform it," 19 led nearly everyone in the assembly to cianism. He believed that Confucianism at its best was an ethical stand in expression of their dissent from Martin's views. Only philosophy "consonant with the spirit of Christianity."14 Its five Timothy Richard and Gilbert Reid publicly affirmed their sup­ basic relationships, he contended, were rooted in the very nature port, while many, according to Martin, stated privately that they of human beings and lacked only the "last link with Heaven" to concurred with the general sentiment of his paper." complete them." Therefore, the solution for new converts was Martin's strategy in adopting these relatively tolerant views "Confucius plus Christ," and never "Confucius or Christ."16 was to work for mass conversions in China. How might this His views onthe Christian attitude toward the ancestral rites happen? First, baptism should precede inquiry and catechism, were more controversial. These ceremonies are a complex of four rather than following them. Second, "whole families, entire activities: burial, the ritual in the home, annual sacrifices at the clans, villages or districts" should be admitted to baptismas soon grave, and annual services in the ancestral hall. Martin did not as they "committed themselves to a better doctrine, however Noteworthy

Personalia was enthroned on August 2, 1992, as archbishop of the Orthodox Church for Tirana and All Albania. We are pleased to announce the appointment of two new Trinity Episcopal School for Ministry, in Ambridge, contributing editors for the INTERNATIONAL BULLETIN OF MIS­ Pennsylvania, appointed SamuelWilson Professor of Mis­ SIONARY RESEARCH. Canon Graham Kings is the Henry sion and Evangelism beginning September 1992.He is also Martyn Lecturer in Missiology in the Cambridge Federa­ Acting Director of the school's Stanway Institute for World tion of Theological Colleges, England, and Director of the Mission and Evangelism. Wilson previously served as Henry Martyn Hall, next to Holy Trinity Church, Cam­ Director of MARC/World Vision, and as Research Officer bridge, whereMartynwas a ministerunderCharles Simeon. with the Zwemer Institute of Muslim Studies. After studying theology at Oxford and Cambridge, Kings served as an Anglican minister in an inner-city London parish for four years and then as a CMS missionary in Announcing Kenya for seven years as Vice Principal of St. Andrew's The 1993 annual meeting of the American Society of Institute, Kabare, an integrated theological and develop­ Missiology will be held June 18-20 at Techny Towers, ment college. Gary B. McGee is Professor of Church His­ Techny, Illinois (near Chicago). The theme for the meeting tory at the Assemblies ofGod Theological Seminary, Spring­ will be "North America-Peoples and Their Cultures in field, Missouri. A graduate of Central Bible College, he Transition: Toward a Missiology for a New Era." The completed an M.A.R. at Concordia Seminary; M.A. at Association of Professors of Mission will meet June 17-18 Southwest Missouri State University; and Ph.D. in histori­ at the same place in conjunction with the ASM. The theme cal theology at Saint Louis University. He is the author of of their meeting will be "The Role of North American the two-volume This Gospel Shall Be Preached, a history of Seminaries in Preparing Third World Theological Educa­ the Assemblies of God foreign missions, co-editor of the tors." H. McKennie Goodpasture of Union Theological Dictionary of Pentecostal and Charismatic Movements, and Seminary, Richmond, Virginia, is president of the ASM, editor of Initial Evidence: Historical and Biblical Essays on the andJohnC.B.Websterof the PresbyterianChurch (U.S.A.) Pentecostal Doctrine ofSpiritBaptism. Short-term missionary is president of the APM for 1992-93. For further informa­ work has taken him to Belgium, Croatia, India, Singapore, tion and registration for both meetings, contact: George R. and the West Indies. Hunsberger, Western Theological Seminary, 86 East 12th Anothercontributingeditor, AnastasiosYannoulatos, Street, Holland, Michigan 49423.

30 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH imperfectlyit might be apprehended." Third, the catalystfor this pointed in China because we expect too much from her. Martin's would be the conversion of the head of the family or clan. Fourth, direct proclamation of the Christian faith in China had its re­ teaching and training, having gained a much larger audience, sults-nothing great, but probably more than that of other mis­ would follow rather than precede baptism, and this would sionaries in its total impact. His hopes that he could wed Western eliminate manyfalse motives. Fifth, the rapidly growing number knowledge with the Christian faith and producea modernChina of converts would "exert an irresistible influence on the commu­ ready both to become Christian and to join the "family of na­ nity to which they belong."?' tions" by 1900 were hopeless fantasies. But his optimism, a product of the nineteenth century, was shared by most of his The Dashing of Great Expectations colleagues, even though they did not labor so strenuously to achieve such progress. During the Boxer Rebellion in North China, Martin and many of Following a short period in Zhang Zhihdong's school in Wu his colleagues were penned up in the siege in the British legation. Chang, Martin was appointed in 1906as an honorarymissionary This was the disappointment of his career. He tells of his meeting with no salary by the Board of Foreign Missions of the Presbyte­ with Robert Hart, inspector-general of Chinese customs: rian Church. He kept himself busy preaching, teaching, writing, interacting with Chinese officials, and doing whatever came to As we looked eachotherin theface, wecould nothelpblushingfor hand as a "self-supporting professor of things-in-general."23 At shame at the thought that our life-long services had been so little his death in Beijing in 1916, he had served longer in China as an valued. The man who had nursed their Customs revenue from adult missionary than any other person, before or since. three to thirty millions, the Chinese were trying to butcher; while In his eulogy for Martin in the MissionaryReviewofthe World, from my thirty years' teaching of international law they had Arthur Brown commented appropriately that his was a "life of learned that the lives of Ambassadorswere not to beheld sacred." extraordinary length, marked by extraordinary powers, filled with extraordinary labors, and crowned with extraordinary John Fairbank once commented that we are often disap­ achievements.?" Notes------­ 1. John W. Foster, "An Appreciation of Dr. W. A. P. Martin," in Indiana influenced the educational policies of the Chinese government. UniversityAlumni Quarterly,1917, p. 134. 11. Robert E. Lewis, TheEducational Conquest oftheFarEast(New York: F.H. 2. Ibid., pp. 134-35. Revell Co., 1903), p. 173. 3. The author of this article has written the only biography of Martin in 12. Ibid. English, entitled W.A. P. Martin:Pioneer ofProgress inChina(Washington, 13. See these articles in the following issues of the New York Times: October D.C.: ChristianUniversityPress, 1978). In this articleI refer to the original 23,26,28; November 3, 9, 20, 1868. Each article is entitled "The Chinese primary sources used for this book and only rarely to the book itself. Embassy." 4. Martin, "Western Science as Auxiliary to the Spread of the Gospel," 14. Martin, Lore of Cathay (1912), p. 221. Missionary Reviewof the World, n.s., 10 (October 1887): 773. 15. Ibid., p. 212. 5. FirstAnnual Reportof the Society for the Diffusion of Useful Knowledge 16. Ibid, pp. 247-48. in China, published in North ChinaHerald, January 29, 1874, p. 89. 17. Martin, Hanlin Papers, 2d sere (1894), p. 341. 6. Martin, "Flying Machines Measure the Weather," PekingMagazine, III, p. 18. Ibid., pp. 343-46. 23; "The City of Naples," II, p. 19. 19. Martin, Cycleof Cathay (1900), p. 214. 7. China Letters (CL) 7, Peking, Martin to Presbyterian Board, no. 44, 20. Martin, Hanlin Papers, 2d ser., p. 355; Records of the General Conference of October 1, 1863. Protestant Missionaries in China, 1890 (Shanghai, 1891), p. 59. 8. CL 7, Martin to Board, no. 46, November 23, 1863. 21. Martin, "Conversions En Masse," Chinese Recorder 40 (November 1909): 9. CL 10,Peking,Martinto Board,no. 169,December1, 1869.For moredetail 625-27. on the Tong Wen Guan,see Covell, Martin, pp. 169-98. 22. Martin, Siege in Peking(1900), p. 97. 10. The report of this journey was published in Martin's Chinese work 23. Arthur Smith, "The Nestor of Protestant Missionaries in China," Chinese Xixueh Kaolue (A resume of Western education), which is no longer Recorder 41 (April 1910): 289. available. See also "Notices of Recent Publications," Chinese Recorder 14 24. "Rev. W. A. P. Martin, D.O., of China," MissionaryReviewof the World 40 (September-October 1883): 332. No indication exists that his report (March 1917): 195-201.

Bibliography

Major Works by Martin 1912 The Lore of Cathay. 2d ed. New York: Fleming H. Revell 1880 Hanlin Papers; or, Essays on theIntellectual Lifeof theChinese. 1st 1912 Tiandao Suyuan (Evidences of Christianity). Rev. ed. Taibei: ser. Shanghai: Kelly and Walsh. Wenchuan Publishing Company. 1894 Hanlin Papers. 2d sere Shanghai: Kelly and Walsh. 1894 Chinese Legends and Other Poems. Shanghai: Kelly and Walsh. Selected Works about Martin 1900 Cycleof Cathay. 3d ed. New York: Fleming H. Revell Covell, Ralph. W.A. P.Martin: Pioneer ofProgress in China. Washington, D.C.: Christian University Press, 1978. 1900 Siegein Peking. New York: Fleming H. Revell Duus, Peter. "Science and Salvation in China: The Life and Mission of 1907 The Awakeningof China. New York: Doubleday, Page. William Alexander P. Martin, 1827-1917." A. B. Honors thesis, Harvard University, 1955. 1909 TiandaoHejiao (Christianityandothercreeds). Tungchow:North Farquhar, Norma. "W. A. P. Martin and the Westernization of China." M.A. China Tract Society thesis, Indiana University, 1954.

JANUARY 1993 31 Book Reviews

Evangelization from a Liberation Perspective.

By Priscilla Pope-Levison. New York: Peter Lang, 1991. Pp. xii, 201. $35.95.

This is a survey of the concept of evan­ and those who value social justice. She evangelization includes "naming the gelization in the writings of Latin finds that "the brilliance of evan­ Name that is above all names" and American theologians who hold a lib­ gelization from a liberation perspective "crossing the frontier between faith eration perspective. Individual chap­ is its unification" of the two views and non-faith" (p. 111), from the Cath­ ters cover six Roman Catholic (p. ix). Her survey is ambitious in scope, olic theologians studied in this book theologians (Leonardo Boff, Segundo and the twenty-seven-page bibliog­ only two, Galilea and Segundo, have Galilea, Gustavo Gutierrez, Oscar raphy is impressive and helpful, but tackled the issues raised by Arias's def­ Romero, Juan Luis Segundo, and Jon the treatment at some points is super­ inition. The author says that WCC as­ Sobrino), and six Protestant ones (in­ ficial-the chapter on Jose Miguez Bon­ sembliesinfluenced menlike Castro and cluding Mortimer Arias, Emilio Castro, ino is only four pages long, that on Miguez (p. 91 and p. 153 n . 9). Actually Orlando Costas, and Jose Miguez Bon­ Mortimer Arias only five pages. The it was partly their insistence that ino). As backdrops for the individual method of text analysis would have brought back the issue of evangeliza­ studies, one chapter surveys Catholic benefited from more adequate consid­ tion to an ecumenical movement that documents from Vatican II to Puebla, eration of the context and the practice had abandoned it. and another surveys documents of the of these men. We share the author's -Samuel Escobar World Council of Churches from New strong ecumenical concern: "I de­ Delhi to Vancouver. There is a chapter spair of endless factions which only ex­ of conclusions and an epilogue offer­ acerbate the world's already negative ing a "wholistic model" of evan­ view of Christian unity" (p. ix). But Samuel Escobar, from Peru, worked for twenty­ gelization from a liberation perspective. any treatment of evangelization in Latin six years in theevangelization of university stu­ dents in Latin America. Presently he teaches Pope-Levison, a United Methodist America cannot afford to ignore the missiology at Eastern Baptist Theological Sem­ minister and theological educator, fundamentally different approaches of inary in Philadelphia . wants to build bridges between those Catholics and Protestants. Though most who value proclamation of the Gospel Protestants would agree with Arias that

The Nonresidential Missionary: tioned, such as calling only 51 percent A New Strategy and the People of China as unevangelized. And India it Serves. is not on his list of thirty least evan­ gelized countries (p. 74). Reading Gar­ By V . David Garrison. Monrovia , Ca.: rison carefully reveals a keen, MARC, 1990. Pp. 161. Paperback. No price organized, high-tech, cornputer-savy , given. statistically-oriented mind. Not all of us can easily follow this type of pres­ My computer dictionary did not rec­ The book consists of three major entation. But he artfully blends strat­ ognize "NRM," a new acronym for segments: the first developing the new egy and statistics with spiritual our mission lexicon, but it's in there strategy; the second discussing the commitment and human-interest case now! Garrison gives us a significant and people to be served, chock-full of fig­ studies. well-written book. What is an NRM? ures as well as a creative call for Is this book worth buying, and Simply stated, this person " , .. is "twelve alliances for ministry"; and reading? Absolutely. Garrison has taken a full-time , professional career foreign the third with very helpful appendices us to a final frontier. Join him. missionary who is matched up with a that expand the definition, facilitate re­ -William D. Taylor single unevangelized population seg­ search onpopulation targets, and give ment . .. for purposes of concentrat­ a glossary. ing on priorities of initial evangelization Garrison is convinced of two ma­ and eliminating gaps and inadvertent jor truths: the absolute imperative to William D. Taylor is Executive Secretaryof the duplications with other agencies. The evangelize the 3,030 distinct un­ Missions Commission , World Evangelical Fel­ nonresidential missionary lives out­ reached cities, countries, and people lowsh ip. Born in Costa Rica, he haslived thirty side the targeted assignment because groups; coupled with the rich re­ years in Latin America, seventeen as a career legal residence for a missionary is either sources already available to complete missionary at the CentralAmerican Theological prohibited or highly restricted." this task . The NRM calls for coopera­ Seminary in Guatemala. Garrison is well qualified to write tion between the 300,000 Christian the book. He is the director of NRM missionaries in 23,500 Christian de­ for the Foreign Mission Board of the nominations in our world of 1.7 billion Southern Baptist Convention, coordi­ Christians-using his very broad defi­ nating the work of some forty-six NRM nitions. personnel in thirty countries. Some of his statistics can be ques­

32 INTERN ATIO NAL B ULLETIN OF MISSIO NARY R ESEARCH .... The Cross and the Rising Sun: The Canadian Protestant Fifteen Outstanding Books of 1992 Missionary Movement in the Japanese Empire, 1872-1931. for Mission Studies

By A. HamishIon. Waterloo, Ont.: Wilfrid The editors of the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH have selected the Laurier Univ. Press, 1990. Pp. xviii, 276. following books for special recognition of their contribution to mission studies in $45.00 1992.We havelimited ourselection to books in English, since it wouldbe impossible to consider fairly the books in many other languages that are not readily available Dr. Ion indicates his purpose as stress­ to us. We commend the authors, editors, and publishers represented here for their ing "the importance of Canadian contribution to the advancement of scholarship in studies of Christian mission and missionaries in the Japanese Empire as world Christianity. agents of informal relations between Canada and Japan" (p. xi). Although Arias,Mortimer,and Alan Johnson. he disclaims any intention of giving a The Great Commission: Biblical Models for Evangelism. detailed history or theology of the mis­ Nashville: Abingdon Press. Paperback $12.95. sions with which he deals, in actual Bevans, Stephen B. fact he gives a rather thorough histor­ Models of Contextual Theology. ical and, to a lesser extent, theological Maryknoll,N.Y.: Orbis Books. Paperback $16.95. picture. He has confined himself to the Methodist (later United Church), Pres­ Braaten, CarlE. byterian, and Anglican churches. No Other Gospel! Christianity among the World's Religions. He sees Canadian missionaries re­ Minneapolis: Fortress Press. Paperback $10.95. vealing in their life and work Canadian attitudes and culture, but he also Bujo,Benezei. shows how the differing social, cul­ African Theology in Its Social Context. tural, and political situations in the two Maryknoll,N.Y.: Orbis Books. Paperback $16.95. countries produced differing ap­ Dussel,Enrique, ed. proaches, types of involvement, and The Church in Latin America, 1492-1992. results. While recognizing the limita­ Maryknoll, N.Y.: Orbis Books. $49.95. tions of the Canadian missionary movement, he affirms the contribu­ Garrett, John. tions made in the education of women, Footsteps in the Sea: Christianity in Oceania to World War II. agriculture, social work, and the intro­ Suva and Geneva: Institute of Pacific Studies, Univ. of the South Pacific, in duction to the kind of leisure pursuits association with World Councilof Churches. Paperback. No price given. that are not a part of Japanese life. Hinnells,John R., ed. Further, during the period cov ... Who's Who of World Religions. ered, Canadian missionaries were a New York: Simon & Schuster; London: Macmillan Press. $75. primary source of information regard­ ing the Japanese empire, both for gov­ Klaiber, Jeffrey. ernment and the Canadian church. The Catholic Church in Peru, 1821-1985: A Social History. One wishes that he had dealt in more Washington, D.C.: Catholic Univ. of AmericaPress. $49.95. detail with the actual effect this had on attitudes and opinions in Canada. Kwok, Pui-Lan. For some reason, in dealing with Chinese Women and Christianity: 1860-1927. the location of Canadian missionaries, Atlanta, Georgia: Scholars Press. $29.95; paperback $19.95. he does not mention comity arrange­ Moffett, Samuel Hugh. ments between missions, which often A History of Christianity in Asia. Vol. I: Beginnings to 1500. determined such location. Also, in not­ San Francisco: HarperCollins. $45. ing the contribution of women mis­ sionaries, he barely refers to the Pinnock, ClarkH. establishment of church kindergartens A Wideness in God's Mercy: The Finality of Jesus Christ in a World of that became a significant feature of ru­ Religions. ral community life. GrandRapids, Mich.: Zondervan. Paperback $14.95. Ion is an associate professor in the Ruokanen, Miikka. history department, Royal Military The Catholic Doctrine of Non-Christian Religions According to the Second College of Canada, and a specialist in Vatican Council. modern Japanese history. He has pro­ Leiden: E.J. Brill. Gld.75/$43. vided us with a perceptive analysis of the role of Canadian missionaries out­ Scherer, James A., and Stephen B. Bevans, eds. lined in his preface. New Directions in Mission and Evangelization 1: Basic Documents, 1974­ -E. F. Carey 1991. Maryknoll, N.Y.: Orbis Books. Paperback $16.95. Stanley, Brian. E. F. Carey is a retired minister of the United The History of the Baptist Missionary Society 1792-1992. Church of Canada, with sixteen years of expe­Edinburgh, Scotland: T&T Clark. £29.95. rience asanevangelistic missionary inJapan and twenty years as area secretary for Asia and the Van Engen,Charles. Pacific forthe Division ofWorld Outreach of the God's Missionary People: Rethinking the Purpose of the Local Church. United Church of Canada. Grand Rapids, Mich.: Baker Book House. Paperback $14.95.

JANUARY 1993 33 On the Move: A History of the Hispanic Church in the United States.

T ry Ca.tholic By Moises Sandoval. Maryknoll, N .Y. : The ological Union' s Orbis Books, 1990. Pp. xvi, 152. Paperback World Mis sion $8.95. Program . Wh ether yo u're copi ng with Moises Sandoval has written an intri­ the Catholic Foreign Mission Society of fresh water guin g account of the Hispanic churches America), Sandoval thought it better to invite a Protestant, Edwin Sylvest, [r., sh ortages in the in the United States. When reading his account of the penitentes in New Mex­ to analyze Hispanic Protestantism in Phili pp ines, water ico, for example, on e cannot help but the United States. Sylvest's chapter is conse rvation in rural wonder whether this is primarily his­ a po sitive introduction to the subject Am erica, or help ing tory or story. for English-language readers. On the pa rishes meet urban Los penitentes were societies of lay­ Move articulates well the Hispanic ad chal lenges, men who led the religiou s life of th eir extra criticism of this society . The ar­ communities in the absence of clergy­ ticulation of an ad intra criticism of the Catholic Theological Union offers con temporary which in those days was more the norm Hispanic faith would have made the responses to mis sionaries at home and abroad . than the exception . Although they may book better. How much of the peni­ have been extremists in their penitent ienie's worldview survives in today's Creative missiologis ts include: Cla ude -Marie Barbour, Hispanic communities, Catholic and St eph en Bevans, S VD, Elea no r Doi dge, LoB, pr actices and ascetic worldview (today Archim edes Foma sari, MCCJ, Anthony Gittins, CSS p, they would likely be called fanatics), it Protestant? What is its impact on the John Kaserow, MM, Jamie Phelps, OP, Ana Mari a was through their mediation that the life of those communities? Is it to be Pineda, SM, Roben Sc hreiter, CPPS. Contact : Hispanic faith wa s preserved in their reaffirmed or challenged? communities. That faith carried both -Ruy O. Costa the net of Christian symbols and be­ C~TII()LIC THEOLOGICAL UNION liefs inherited from their Spanish Admissions Ollice-IIIBK ancestors as well as their cultural iden­ Ruy O. Costa, Associate Directorfor Public Pol­ 5401 South Curnell • Chica go, II.. 60615 USA tity, even after tho se communities lost (312) 324·8000 icy, Massachusetts Council of Churches, edited their lands and some of the ir language One Faith, Man y Cultures (Orbis, 1988) and to white America. isco-editorofStruggles for Solidarity (Fortress As a Roman Catholic (the editor Press, forthcoming). of Maryknoll, the monthly magazine of AFRICA The Theory and Practice of NYC/BOS ROUNOTRIPS FROM: Missionary Identification: 1860­ 1920. ABIOJAN s 990. BAMAKO 990. By Jonathan J. Bonk. Lewiston, N.Y.: Ed­ BANJUL 990. win Mellen Press, 1989. Pp. xii, 364. BRAZZAVILLE 1491. $79 .95. BUJUMBURA 1760. 924. This volume represents an important research of the material under consid­ CONAKRY eration. The major weakness is that too COTONOU 1045. contribution to the debate on the pos­ 913. sibilities and extent of missionary iden­ often there is insufficient attempt to DAKAR tification with local Christians and link the three parts of each chapter. In DOUALA 1375. cultures. addition, the accounts of each mis­ ENTEBBE 2101. The format of the book is inter­ sionary conference are extremely brief JOBURG 1474. esting. Each chapter deals with a dif­ and generalized-the account of the KIGALI 1760. ferent aspect of identification and begins Liverpool Conference of 1860 in chap­ KINSHASA 1496. with a brief survey of the ideas of each ter two is, for example, less than seven LAGOS 1045. of the major missionary conferences lines long (p. 19). LIBREVILLE 1536. from Liverpool 1860 to Edinburgh 1910 Other minor faults blemish what LOME 979. on the asp ect of ide ntification being is generally a solid and important work. discus sed. It then proceeds to a de­ The careless discrepancy between the LUSAKA 1496. dates in the title of the book (1860­ NAIROBI 13B6. tailed study of the attitudes and prac­ tice of the London Missionary Society 1920) and those in the text (1860-1910) NIAMEY 1001. in its work in two very differentareas-­ should not occur with an author as able OUAGADOU 1001. Central Africa and Central China. and a publisher as distinguished as The format chosen by the author these. There are also too many typo­ Call RAPTIM TRA VEL brings out clearl y both th e strengths graphical errors in a book as expensive an d w ea kness es of the book. The as this, and the lack of maps of the two strengths are undoubtedly a real un­ areas under discussion makes it diffi­ 1·800·777·9232 derstanding of, and feel for, the sub­ cult for readers to identify places with ject, and an extremely able and detailed which they may not be familiar.

34 INT ERN ATIO NAL B ULLETIN OF M ISSIO NARY R ESEARCH In spite of these minor faults, this ical perspectives, th eoretical persp ec­ spectively, and Mary Hesse discu sses is a well-researched and well-written tives, institutional aspects of pluralism, religion, science, and symbolism. book which will add much to our and religious pluralism and toleration . Two papers con stitute part four : knowledge of missionary identification In the introduction, th e editor dis ­ Antony Allott on legal aspects of the in Africa and China. cu sses the ambiguit y o f th e term th eme in En gland and Africa, and -Jack Thompson " religious pluralism " : it can mean Adrian Hastings on the relations be­ merely a state of affairs in which sev­ tween th eology and religious studies eral religions coexist in one society; or in British high er education. it may be an ideological stance, like A sing le pap er by Richard Gom­ Jack Thompson is Lecturer in Mission, Selly Oak that of John Hick , a rejection of th e idea brich, th e most detached in the book, Colleges, Birmingham, England. that truth is singular and impe rative. constitutes part five. In a perceptive essay, Keith Ward dis­ If a sing le theme dominates th is cus ses the epi stemological problem s collection , it is the uniform scorn with Religious Pluralism and involved in pluralism. which John Hick's position is judged Unbelief: Studies Critical and The second part comprises papers to be intell ectually and reli giously Comparative. by Eileen Barker, Peter McCaffery, and bankrupt. Thomas Wiedemann, examining the All of the pap ers are workmanlike, Edited by Ian Hamnett. London and New religious scene in Britain, th e Nether­ most are we ll-wr itte n, some are truly York: Routl edge, 1990. Pp. viii, 279. lands, and ancient Rom e. I. M. Lewi s stimulating. It is a pity that the exor­ $59.95. writes about gender and pluralism . bitant price places thi s book out of the In "Theoretical persp ectives," reach of man y who would find it use­ This is a symposium by a group of fif­ Kieran Flanagan criticizes th e misu se ful. teen British anthropologists, sociol o­ of sociological concepts by th eologians - Charles R. Tab er gists, theologians , philosophers, and offers a fiery apol ogetic for a historians, and others. Some write pas­ quite traditional Roman Catholicism. sionately, out of a deep religious com­ Kenneth Surin do es a " materialist" Charles R. Taber, formerly a missionaryand a mitment; others seem detached, even critique of Hick and W. C. Smith, while Bible Society translations consultant in Africa, ironic in tone. Gavin D'Costa , Ch ristopher Sugde n, is Professo rof WorldMissionat Emmanuel School The book is divided into five parts: and Paul Morris present Catholic, of Religion in Johnson City, Tennessee. He is a introduction, ethnographic and histor­ Evan gelical, and Jewish apologetics re­ contributing editor of this journal.

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

Just read it.

A Living Encounter with Today's Religious World. Mission in Context • Stories of Faith • Religious Pilgrimage • Cross-Cultural Encounter Published quarterly . US$24/year; sample US$4. Check or money order payable to Tao Fong Shan Christian Centre, Dept. IB, P.O. Box 33, Shatin, NT ., Hong Kong.

J ANU ARY 1993 35 The New Universalism: the value and indeed the necessity of Foundations for a Global theological insights from India and Theology. elsewhere being inserted into the con­ sciousness of global Christian theol­ By DavidJ. Krieger. Maryknoll, N. Y.: Or­ ogy. There is no need for semi-apology: bis Books, 1991, Pp. ix, 219. $39.95; pa­ these insights are needed and they are perback $16.95. vital! The first four chapters are intro­ The author of this book currently holds "recreation" through a deep com­ ductory in the sense that they work a teaching appointment at the theolog­ mon accord and universal discourse. toward the central theme of Christol­ ical faculty in Lucerne, Switzerland. Krieger's methodology, however, ogy. However they are interesting in Much of the contents had previously is in the final analysis more religious themselves dealing as they do with re­ appeared in German publications, a fact than philosophical. He redefines phi­ ligious pluralism, interreligious dia­ that may account for the highly ab­ losophy as intercultural hermeneutics logue, the concern for justice, and stract language commonly used. and insists that the intercultural un­ religion in the context of a secular state. The book is intended to set phil­ derstanding properlyimplied in its work The fifth chapter on Scripture and osophical foundations for a new the­ is essentially related to transcendence scriptures is a bridge toward the core ology of religions. This the author and its language, as universal, is reli­ four chapters of the book which center attemptsto do within-depth analyses­ gious. Krieger would lead us toward a upon the search for a new Christology much too long and unduly repetitive, mentality/praxis that is primarily a in our global, interreligious, and plural although correct-ofthe thought of Paul search for truth but will produce a world. The final chapter deals with Tillich, Raimundo Panikkar, and the "new myth" that can encompass all mission in a religiously plural world. later Ludwig Wittgenstein. Krieger parties in dialogue. The author's intent Samartha's revised Christology distills and expands their thought into is noble, but a major weakness of the centers upon the themes of the king­ the following conclusions: The present work is its lack of specifics, with ref­ dom of God, Jesus' total commitment dilemma posed for Christian theology erence either to transcendence or to re­ and trust, Jesus' freedom and fearless­ by the plurality of religions in the world ligio-ethical quality. For criteria he ness, his deep compassion for the poor, is that, for fair-minded persons, each seems solely dependent upon Gan­ his obedience to the imperatives of love has as much right as any other to an­ dhi's satyagraha. and, his realistic sense of wisdom, and swer the basic questions of human ex­ -Richard H. Drummond his willingness to die. In detail there istence. A solution must therefore begin is little that is really new-yet it is the with the opening and crossing of men­ total complex of thought that is tal boundaries. This specifically means "new" in that it gives a distinctive withdrawal from absolutization of pre­ Indian Christian slant to the whole vious beliefs (as verbal constructs). By One Christ-Many Religions: Christological and pluralistic debate. connecting this approach with the Toward a Revised Christology. As Samartha puts it, "What was thought/practice of Mohandas K. Gan­ vindicated at Easter was not so much dhi, specifically the pragmatics of non­ By S.]. Samartha. Maryknoll, N. Y.: Orbis his [Christ's] status in relation to God violence, Krieger affirms the possibility Books, 1991. Pp. xiv, 190. $39.95; paper­ as his function as liberator in regard to of continuity, of remaining faithful to back $16.95. human beings" (p. 134). the essence of one's beliefs and yet open -Frank Whaling to their possible correction and The latest product from the pen of Stanley Samartha is very welcome. He writes in a style reminiscent of Paul Richard H. Drummond, former Presbyterian Devanandan, a respected predecessor fraternal worker in Japan, is Professor of Ecu­ in the ranks of Indian Christian think­ Frank Whaling, Director of Religious Studies menical MissionandHistoryofReligions, Emer­ ers. He is aware of Western and East­ Centre, New College, Edinburgh University, itus, University of Dubuque Theological ern thought, and he could well be even Scotland, is a British Methodist minister and Seminary, Dubuque, Iowa. more assertive than he is here about worked in India 1962-66.

Hindus and Christians: A and that was taken up by Nicol Mac­ Century of Protestant Ecumenical nicol at Jerusalem in 1928. However, Thought. these hopeful developments were ov­ ershadowed by Tambaram 1938, where By S. Wesley Ariarajah. Amsterdam: Edi­ the baleful influence of Hendrik Krae­ tions Rodopi, and Grand Rapids, Michi­ mer prevailed. After the War Indian gan: Wm. B. Eerdmans, 1991. Pp. x, 244. Christian thinkers, notably M. M. Paperback $21.95. Thomas and P. D. Devanandan, em­ phasized the need for Christians to The author of this important book is is reflected in the great conferences, with share in the task of building the newly an ordained Methodist minister from special reference to Hinduism. Com­ independent nations-a task for which Sri Lanka. He is Director of the Sub­ mission Four of the World Missionary Kraemer's theology was patently in­ Unit on Dialogue of the World Council Conference at Edinburgh in 1910 ar­ adequate. Kraemer's influence still pre­ of Churches. Appropriately therefore, gued on the basis of both scholarship vails in some circles, even though in the first two parts of the book he and firsthand experience for a positive theological debate has long since ov­ tells the story of the developing theo­ approach to Hinduism, an approach ertaken it. logical approach to other faiths as this that contained the seeds of dialogue In the last part of the book the au-

36 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH thor argues that the conferences whose a Roman Catholic point of view (p. 4). in the African city . All over the conti­ work he has surveyed evaded the ur­ This may explain why he does not ex­ nent, true disciples of Jesus Christ are gent question of a theological evalua­ amine reasons for the rapid growth of giving " the African town a soul" (p . tion of the continuing existence of a evangelical "local churches," which 148). plurality of religions. We urgently need have usually been antihierarchical and -W. Harold Fuller a theology of pluralism and this has provide a strong sense of community. implications for our Christology. Up to Although the book well under­ this point your reviewer find s his ar­ lines the sociological application of the W. Harold Fullerlived in Afriam citiesfortwenty­ gument lucid and convincing. In the Gospel, it would be easy for the reader six years, at first as a missionary journalist and final part he considers some of the main to miss the implication that personal later as an executive of SIM, an interdenomi­ contemporary contributions to this de­ "new birth" is a prior necessity for national mission. A Canadian, he is currently bate-by Hick , Knitter, Panikkar, and any Christian to be "salt and light" consultant to SIM's Media Department. others-buthere he is perforceattempt­ ing to cover too much ground too sketchily. A more robust exposition of his own views would have been more valuable as a conclusion. -Roger Hooker

Roger Hooker spent thirteen years as a CMS mission partner in North India . Hewas thenfor three years on the staff of the Selly Oak Colleges in Birmingham. England . For the last nineyears he hasbeen involvedin full-timeministry among people of other faiths in the Anglican Diocese of Birmingham. The first of two

The Church in the African City. volumes, this is the fascinating and epic By Aylward Shorter. Maryknoll, N.Y. : Orbis Books; and London: Geoffrey Chap­ story of the early man, 1991. Pp. vii, 152. Paperback $19.95. spread of Chris­ "The whole Christian enterprise in Africa is threatened by urbanization," tianity to the East, (p . 1) declares Aylward Shorter, an an­ thropologist and theologian with a to southern Asia, quarter century of personal experience India, and China. on the continent. Shorter traces the "anti-urban" bias of many Chris­ Hardcover • $45.00 tian missionaries, setting a pattern of urban neglect. He shows that the rural strength of Christianity tends to dis­ == HarperSanFrancisco A Division of Harp<:rCull insPublishm sipate under the impact of urban sec­ Also availablefrom HarperCollinsCanada Ltd. ularization. As African cities and their vices burgeon, they in turn exert an anti-Christian influence on the nation. Mail this coupon to: Qty. _ However, the author sees beyond the dismal prospects of urban corrup­ Torch Publishing Group Add appropriate sales tax _ tion, violence, child abuse, AIDS, and P.O . Bo x 588 Shipping and handling _----"-'-"-'­3.00 dehumanizatiion. The very conditions Scranton, PA 18512-0588 that spawn these evils provide a great Total _ opportunity for Christians to demon­ D Visa D MC D Paym ent Encl osed strate the relevance of the Gospel. To N ame _ illustrate, Shorter describes Roman Catholic "base communities" in East Address _ Africa . These small groups, he claims, meet the needs of urbanized Africans, City State Zip _ who are often antihierarchical in Signaturc _ worldview and yet long for a sense of community. The communities also en­ Card Number Exp. Date _ able Christians to incarnate biblical val­ ues in their local context. Make checks payable to Torch Publishing Group. Pr ices subject to change . Dr. Shorter's valuable insights For faster service, call TOLL FREE 800-331-3761 and tell the should be carefully studied by Chris­ op erator your order number is T0561 -T. T0561 tian leaders. The author points out, however, that he writes primarily from

J AN UARY 1993 37 New Wine: The Cultural did not identify mixed households, al­ Shaping of Japanese though such information would have Christianity. made the results more valuable. I highly recommend this book to By David Reid. Berkeley, Calif. :AsianHu­ all who wish a better understanding of manities Press, 1991. Pp. ix, 199. Paper­ Christianity in the context of Japanese back. No price given. religions. -E. Luther Copeland This small volume distills the research interpretation of Japanese religions. and writing of more than four decades Chapter 2 traces the development of of a distinguished missionary career in the traditional principle of the unity of E. LutherCopeland is a retiredSouthernBaptist Japan. The author served as director of religion and government and the prin­ missionary who served in Japan , 1948- 56 and the International Institute for the Study ciple of separation of the two that is 1975-81. He is currently Visiting Distinguished of Religions and editor of the Japanese written into the present constitution. Professor of Religion, Baylor University, Waco, Journal of Religious Studies as well as Chapter 5 shows convincingly that the Texas. professor of sociology of religion at To­ Japanese ancestral rites and funerary kyo Union Theological Seminary. practices have significantly influenced Part 1 contains three chapters on Japanese Christianity. Japanese religion and provides a very The final chapter reports and in­ important background for understand­ terprets the findings from a question­ Gospel, Raj and Swaraj: The ing the religious culture that has helped naire that reveal differing attitudes and Missionary Years of C. F. to shape Japanese Christianity. Part 2 practices, especially concerning the an­ Andrews, 1904--14. presents three chapters on Japanese cestral rites, on the part of Christian Christianity, addressing directly issues and non-Christian Japanese who have By Daniel O'Connor. Frankfurt am Main: that the title promises. or do not have the butsudan (Buddhist Verlag Peter Lang, 1990. (Studies in the Though all the chapters contribute altar for ancestral rites) in their homes. Intercultural History of Christianity, vol. valuable insights, three I found partic­ .Many will be surprised to learn that 62.) Pp. xii, 366. DM 89; sFr 85. ularly helpful. Chapter 1 is a veritable any Christian homes have the butsudan gem of condensed information and in them. The questionnaire apparently Despite his cameo clerical-collared ap­ pearance in the Gandhi film, one tends to forget that Charles Freer Andrews (1871-1940) was ever a missionary in the conventional sense. In 1914, when he relinquished his teaching post at St. Stephen's College, Delhi , to join Ra­ bindranath Tagore at Shantiniketan, he had been a missionary for a decade-a "Developing I turbulent decade in modem Indian history. From the moment he set foot is the chujch's in India and found himself a sahib, he Ji,. had been working up to some such urgent Ptfrity gesture. Andrews, far more than most of make it YClurs t his missionary contemporaries, was a personal meeting point of forces in ten­ Dr. Douglas ~Connell sion. Almost from the first, English­ Missionsllntetcultural a man or not, he was a warm supporter Evangelism fatuIty mem of the Indian national movement. His support was not uncritical, though to his more ca u tious missionary col ­ leagues, often it seemed to go too far. His passion was to translate into terms of practical service the theology of the incarnation he had learned from the Christian Socialists, and especially from B. F. Westcott in Cambridge. Daniel O'Connor has placed his­ torians of the church in India greatly in his debt through this admirably crisp, clear, and well-documented study. The danger with missionaries of the some­ what eccentric Andrews type is that of being placed on a pedestal, as one of ~H~~;?~~OCOLLEGE a select company of modern t GRADUATE SCHOOL "saints," distinguished not by their r- Wheat on, Illinoi s 60187-5593 Phone : 708-752-5195 orthodoxy or by miracle but by their WheatonCollege complies withfederal and state requirementsfor 1101ld i scrim jn ~t i.o~1 on the basis of handicap, sex, race, practical compassion for suffering hu­ color, national or ethnic origin in admissions and access to its programs and actitnties. manity. Others of the type include Father Damien, Kagawa Toyohiko,

38 I NTERN ATIO NAL B ULLETIN OF M ISSIO NARY R ESEARCH Mother Teresa, and (iro nically but the ove rall context of medical mis­ Havoc in Hunan: The Sisters of inevitably) Gandhi himself. O'Connor, sions, thus considerably distort ing the Charity in Western Hunan, 1924­ his evident love for Andrews no twith­ picture of the multifariou s work and 1951. standing, does not fall into this trap, responsibilities of a med ical mission­ M ary Carita Pendergast, S.c. M orris­ on e th at leads soone r or later to un ­ ary in West Africa by the turn of th e town, N .J.: College of St. Elizabeth Press, critical adulation. He has give n us a last century. However this history of 1991 . Pp. xui, 249. Paperback $14 .95 . sobe r accoun t of th e " public" An­ missions written under th e perspective drew s, in print and in correspo nde nce. of medical history help s more ade ­ The now familiar phrase of John Fair­ The " priva te" Andrews remains a qu ately to assess th e achieve me nts of bank tha t " the missionary is th e in­ shadowy figure: did he keep no per­ missionaries in exemplifying the health visible man of Ame rican history" is sonal diaries or journals to comple­ ha zards faced , for which th e Basel Mis­ gradually becoming untrue. With Sr. ment his autobiograp hical writings? sion work in Ghana is held up as an Carita Pende rgast's d etailed account of Perhap s there remain s some thing example. her con gregation's life and wo rk in two to be learned abo u t Andrews' spiritu ­ - Ch ristoffer Gru ndman n western Hunan areas, Yua nling and ality and inward motivation : we re it accessible, his psychological makeup might repay further stu dy. In the meantime, we are grateful to Dr. O'Con no r for th is valua ble addition to the Andrews literature. -Eric J. Sha rpe

Eric J. Sharpe is Professor of Religious Studies at the University of Sydney.

Der Missionsarzt Rudolf Fisch und die Anfange medizinischer Arbeit der Basler Mission an der Goldkiiste (Ghana).

By Friedrich Herman n Fischer. Herzogen­ rath: Verlag M urken-Altrogge, 1991. Pp. 585. OM 49. MISSIONARY GOLD Tho ug h the physician -author conce n­ INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, 1989-92 trates on th e initial phase of med ical 257Contributors • 260Book Reviews • 175Doctoral Dissertations mission ary wo rk by the Basel Miss ion Here is more gold for every theological library and exploring scholar and its first full-time med ical mission­ of mission studies-with all 16 issues of 1989-1992-bound in red ary, Dr. Rudolf Fisch, M.D. (1871-1946; buckram , with vellum finish and embossed in gold lettering. It matches pp. 151--459), his study contains far the earlier bound volumes of the Occasional Bulletin of Missionary more than one would expe ct from the Research, 1977-1980 (sorry, sold out), the International Bulletin of title. Under the heading "1815-1885­ Missionary Research, 1981-1984 (sold out), and 1985-1988 (a few The Time Before Medical Missions copies left). At your fingertips, in one volume : David Barrett's Annual Came In," he gives a ge neral descrip­ Statistical Status of Global Mission, the Editors ' selection of Fifteen tion of the state of health amo ng the Outstanding Books each year, and the four-year cumulative index. Basel missionaries, their famili es, and the Gha naia n congregations, follow ed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, 1989-92, limited edi­ by a medi cal chapter on "Quinine tion. Only 300 bound volumes available. Each volume is individually and Blackwater Fever" and a descrip­ numbered and signed personally by the editors. tive one on " Medical Work in the Mission s" (p p. 16-150). To th e closin g Special Price: $49.95 until WHILE chapter on "Christian Missions and December 31, 1993 THEY LAST the African Perception of Disease" (pp. $56.95 after January 1, 1994 1985·88 volume for $45 .95 460--510) he appe nde d releva nt docu­ ments, maps, bibli ography, phot o­ grap hs, and an index (pp . 511-85) . Send me bound volume(s) of the INTERNATIONAL BULLETIN OF M,SSIONARY RESEARCH, Unfortuna tely the autho r ign ores 1989·92 at $49.95 and bound volume(s) of 1985-1988 at $45.95. Enclosed is my check in the amount Name _ of $ made out to ·~:~;: ~~~~~ r~~~: t~~ ~:i ~i ~~~~~i A. Christoffer Grwldmann, after serving on thestaff Address ------add $4.00 per vol. for post age and of the Tamilnadu Theological Seminary , Mad­ handling. Payment must acco mpany ural , Illdla, is the Theological Consultan t to the all orders. Allow 5 weeks for delivery within the U.S.A. German Institute for Medica l Missions at Tub­ ingen, Germany, since 1983, and is the Mod­ Mail to : PUblications Office , Overseas Ministries Study Center, 490 Prospect St. , New Have n. CT 065 11·2196 era toroftheproject on Healing oftheInternational Association for Mission Studies ...... JA N U A RY 1~93 39 Wuki, we have a clearer picture of China author's return to this region in 1989 on "Contextualization and Theol­ during these years of banditry, the Sino­ served to change these feelings. Like ogy." Our author believes that, "The Japanese conflict, and the subsequent many other Chinese Christians, those type of theology needed for Asian civil war whose end brought the ex­ of Yuanling and Wuki traveled some­ evangelicals is biblical and dogmatic pulsion of most foreign missioners from times sixty and more miles to greet their rather than purely situational and ex­ China. now elderly teacher and friend. istential" (p. 84). He concludes that Sr. Carita herself spent eighteen Havoc in Hunan is a highly per­ "From all indications, an appropri­ years in western Hunan and she tells sonal account of a very complex period ately contextualized theology, one that her story with clarity and wit. Partic­ in the history of China. Readingit would treats fairly God's Word and the par­ ularly notable are the many vignettes be rewarding for anyone planning to ticular context, has yet to appear" (p. of the human relationships formed be­ teach in this area or for the student or 188). Probably the weakest part of the tween the Sisters and Chinese, young scholar who is trying to understand book is the last chapter in which he and old. This reviewer found their ef­ China in microcosm during a turbulent outlines "The Beginnings of an Asian forts to educate Chinese girls and to period. There was one reference made Evangelical Theology." Although he welcome young Chinese women to their to seeing IIeye-to-eye on mission cites a number of Asian evangelicals localcommunites very heartening. Their policy" (pg. 151), whose further expla­ on the basic Christian doctrines, the "constant ideal was not to Ameri­ nation would have lent strength to the discussion unfortunately does not re­ canize Chinese Christians but to help text. However, this is a book that makes flect any distinctively Asian perspec­ them become better Chinese citizens; a fine contribution to the still unfin­ tives. and the Sisters depended on their ished personal and congregational ac­ Despite its weaknesses, this book Chinese members for guidance" (p. 82). counts of mission life in twentieth­ is a useful tool for beginning students Despite their very obvious con­ century China. of theology in Asia. The main purpose cern for orphans, schoolchildren, and -Virginia Unsworth, S.C. of the author was to challenge the stu­ hospital patients, the Sisters were chal­ dents to think theologically and to do lenged by Communist male teachers in it contextually, so their theology will their Tsen Tseui School in 1944. This reflect Asian viewpoints. This purpose led to an eventual forfeiture of the he has indeed accomplished. teachers' contracts but not before some Sr. Virginia Unsworth is Director of the Hu­ -Douglas Elwood disillusioned teenagers fearing repris­ manities Division at theCollege ofMount Saint als had transferred to other schools. Vincent and Associate Professor of history. She Like so many missioners the Sisters of was a Maryknoll associate in Hong Kong from Charity in Hunan did not anticipate 1979 to 1982. the communist victory over the Na­ tionalists in 1949, and when they themselves were forced out in 1951, Bursting the Bonds? A Jewish­ they sensed that they were failures. The Christian Dialogue on Jesus and Paul.

By Leonard Swidler,LewisJohn Eron,Ger­ ard Sloyan, Lester Dean. Maryknoll, N. Y.: Developing an Asian Evangelical Orbis Books, 1990. Pp. vii, 224. $34.95; Theology. paperback $16.95.

By Donald Leroy Stults. Manila: OMF This is a penetrating dialogue between Publishers, 1989. Pp. 233. Paperback. No two pairs of Jewish and Christian price given. scholars. In a series of statements and responses Leonard Swidler, professor Why IIAsian Evangelical Theol­ The author is a professor of the­ of Catholic thought and interreligious ogy"? an Asian reader might well ask. ology, religion and missions, and di­ dialogue at Temple University, and "Is this something different from an rector of the Extension Program for the Lewis John Eron, associate rabbi at ,Asian Christian Theology'?" If this Asia Pacific Region, at Asia Pacific Na­ Temple B'nai Abraham, Livingston, book is intended mainly for an Asian zarene Theological Seminary in the New Jersey, explore the figure, his­ audience, as it appears, why call at­ Philippines. Earlier he taught theology tory, and theology of Jesus. Gerard tention to our internal family quarrels? and missiology in the Republic of Ko­ Sloyan, formerly of the Catholic Uni­ Should not a genuine missiological rea. versity of America, now professor concern move us toward a united Stults recognizes that Asian the­ emeritus at Temple University, and Christian witness in our theological task ology should properly be done by Asian Lester Dean, instructor of religion at in this most religiously pluralistic of Christians. Wisely, he does not at­ Temple University and Cabrini Col­ continents? One could suggest a more tempt to construct theology for them lege, likewise discuss the life and appropriate title: Developing an Asian but guides them to the sources and tools thought of Paul. The starting point for Christian Theology: An Evangelical fordoingtheological reflection. He points each scholar is the historical fact that Perspective." out that, "Young Asian theologians both Jesus and Paul were observant often tum to the West for mentors, only Jews. The aim is to overcome misper­ to discover that the questions that oc­ ceptions about these two figures from Douglas Elwood is International Director with cupy Western theologians do not al­ both the Jewish and Christian sides. LittleChildren of the World, Inc., a ministry to ways relate to the problems facing the This book originated from a num­ children of the poor. He taught theology and church in Asia" (Preface). ber of formal and informal dialogues ethics in Asia for thirty years under the Pres­ One of the most valuable parts of between these scholars, organized by byterian Global Mission, in both the Philippines the book is Part 2 on "Cultural and Temple University's Religion Depart­ and Taiwan. Contextual Considerations" and Part 3 ment, that took place mainly in Ger­

40 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH many between 1980 and 1986. The lighted by the Theological Education ing Agencies for Evangelical Theolog­ volume consists of some twenty-three Fund, the development of Theological ical Education, which clearly set out chapters, nine on Jesus and fourteen Education by Extension in Latin Amer­ the major values of renewal-contex­ on Paul, followed by a useful select ica, and the studies in North America tualization, churchward sensitivity, annotated bibliography. funded by the Lilly Foundation, which continuous asssessment, strategic flex­ The statement-response approach led to important statements-notably ibility, and community life among oth­ has the merit that usually only one Edward Farley's lament in Theologia, ers. controversial issue is addressed in a which Ferris calls a good diagnosis of This book grew out of an in-depth relatively concise section of six to ten the situation without any proposed study of ten institutions that Ferris be­ pages. The wide-ranging debates in­ remedy. For evangelical educators, lieves reflect renewal values, which he clude "[esus-Yeshua: A Torah-Free Ferris argues, this awareness came to studied during 198~9 as scholar in Jew?"; "Yeshua: Messiah? Christ? the clearest expression in the 1983 residence at the Billy Graham Center Human? Divine?"; "Jesus and Juda­ manifesto on renewal formulated by in Wheaton. After an introductory dis­ ism" and "Did Paul Represent or the International Council of Accredit­ cussion of renewal, Ferris devotes a Misrepresent the Judaism of His Time?"; "Did Paul Have any Problems with the Law?"; "Did Paul Think That Jews and Jewish-Christians Must Fol­ low Torah?"; "Was Paul's Chief Figure Justification by Faith or the 1993-1994 Transfer of Lordship?" The topics are approached in an Doane Missionary Scholarships irenic spirit in which each author in­ teracts positively with his partner, Overseas Ministries Study Center seeking primarily to learn from rather New Haven, Connecticut than to teach him. The result is an ex­ cellent volume of theological-biblical questioning and reflective exchange in which traditional understandings are carefully scrutinized using the best of contemporary scholarship in a bal­ anced and critical inquiry. This book is significant in bringing together and exploring in a genuine dialogue and in short compass major issues that have created and main­ tained division between Jews and Christians for centuries. It should prove very useful for both dialogue and teaching. The Overseas Ministries Study Center announces the Doane Missionary -William S. Campbell Scholarships for 1993-I994. Two $2,500scholarships willbe awarded to mission­ aries who apply for residence for eight months to a year and wish to earn the OMSC Certificate in Mission Studies. The Certificate is awarded to those who participate in fourteen or more ofthe weeklyseminars at OMSC and who write a William S. Campbell, a minister of the United paper reflecting on their missionary experience in light of the studies undertaken Reformed Church , is head of Religious and The­ ological Studies at Westhill College, University at OMSC. of Birmingham, England. HeisauthorofPaul's Applicants must meet the following requirements: Gospel in an Intercultural Context: Jew and • Completion of at least one term in overseas assignment Gentile in the Letter to the Romans (Lang • Endorsement by their mission agency 1991) and participates in Christian-Jewish dia­ • Commitment to return overseas for another term of service loguein Birmingham aschairman oftheCouncil • Residence at OMSC for eight months to a year for Christians and Jews. • Enrollment in OMSC Certificate in Mission Studies program The OMSC Certificate program allows ample time for regular deputation and family responsibilities. Families with children are welcome. OMSC's Doane Hall offers fully furnished apartments ranging up to three bedrooms in size. Applications should be submitted as far in advance as possible. As an alternative Renewal in Theological to application for the 1993-94academic year, applicants may apply for the 1994 Education: Strategies for Change. calendar year, so long as the Certificate program requirement for participation in at least fourteen seminars is met. Scholarship award will be distributed on a By Robert W. Ferris . Wheaton , Ill.: Whea­ monthly basis after recipient is in residence. Application deadline: February I, ton College, Billy Graham Center, 1990. 1993. For application and further information, contact : Pp. vi, 232. Paperback $6.95. Gerald H. Anderson, Director During the 1980s Bob Ferris believes Overseas Ministries Study Center there was a growing appreciation of 490 Prospect Street the need for renewal in theological ed­ New Haven, Connecticut 065II ucation. Some of the factors he cites (203) 624-6672 that led to this awareness were the em­ phasis on contextualization high­

J ANUARY 1993 41 chapter to each of these institutions, make important advances in theolog­ ciety; the alarming "trend away from such as the Canadian Theological Sem­ icalreflectionon the practiceof ministry. scriptural authority"; and the precipi­ inary in Regina, Saskatchewan, which This would provide a useful supple­ tous decline in membership of the de­ reflects deep sensitivityto churchly con­ ment to the valuable case studies in nomination. In addition, the denom­ cern; Columbia Bible College and Sem­ this book. ination, which has nearly nine million inary in South Carolina (where the -William A. Dyrness members, is twenty-third among U.S. author is a professor), which integrates denominations in the ratio of mission­ around mission studies; and Union aries to members (1:20,268) (p. 201). Seminary in Pune, India, which has Since contributors are all United pioneered a required year-long intern­ William A. Dyrness, former missionary in the Methodists, the volume represents a ship. Philippines, is Dean and Professor of Theology critique from within. And two of the Though there is a great deal of fas­ and Culture at Fuller Theological Seminary, three scholars challenge evangelicals cinating material here, including sur­ Pasadena, California. within Methodism. George G. Hunter vey results and interviews, Ferris is III, while offering a telling critique of strangely uncritical of the material he his denomination for its medieval presents. At times the description The World Forever Our Parish. "chaplain model" of ministry, does amounts to unqualified praise, with­ not exempt the evangelicals and their out benefit of careful analysis. We do Edited by Dean S. Gilliland. Lexington, institutions from the searchlight of his not learn what might be lost in the pur­ Ky.: Bristol Books, 1991. Pp. 208. Paper­ analysis. Gerald H. Anderson, on the suit of renewal values. For example, back $7.95. way to describing the shape of mission when the students interrupt their stud­ in A.D. 2000, identifies the "most ies for internships, what happens to In this compact and well-edited vol­ serious source of our problem: the drift language sequences? In fact we learn ume, Dean Gilliland, professor of con­ toward radical relativism in our the­ very little about the role biblical and textualized theology and African studies ology of religions" (p. 133). He chal­ theological reflection will play in re­ at Fuller Theological Seminary's School lenges evangelicals, "who have not newal. Union Biblical extension stu­ of World Mission, has captured the made significant contributions in the dents, we are told, see "study as a heartbeat of evangelicals within the theology of religions" (p. 136), to discipline integral to ministry" (p. 113) United Methodist Church for evange­ make a difference at this point. rather than as something they do be­ lizing the world. The contributors are This volume deserves attention by fore ministry. But how are these things the twelve speakers at the plenary ses­ study groups throughout the wide integrated? sions of Convo '90 held in Louisville, spectrum of United Methodism, as well The book is really about renewal Kentucky. They include four bishops as other mainline churches that have in ministry education rather than re­ (three from North America and one similar problems. newal in theological education. In min­ from Nigeria), four pastors and evan­ -A. H. Mathias Zahniser istry education there is much that we gelists, three mission scholars, and one can learn from Ferris's descriptions of laywoman. All contributors are Meth­ training goals, learning contracts, and odists, and as Bishop William R. Can­ adult education methods. But what this non states in his foreword, the "book A. H. Mathias Zahniser, John Wesley Beeson has to do with theologicalreflection that is Methodist through and through" (p. Professor of World Mission, E. Stanley Jones is historically or biblically informed, we 7). Gilliland accurately sums up the School of World Mission and Evangelism, As­ do not discover. Interestingly the Lilly themes of the convocation: the clear bury Theological Seminary, Wilmore, Kentucky, studies, which he sees as one of the call for United Methodists to evange­ served with the General Mission Board of the factors in a rising awareness of re­ lize with focus both on cross-cultural Free Methodist Church of North America in newal, have most recently begun to mission and mission to their own so­ Egypt, 1965-67.

The Mission of the Church in of social structures, and the relation­ the World: A Biblical Theology. ships between Christianity and the state. And there is a tantalizingly brief ByRoger E. Hedlund. Grand Rapids, Mich.: page on demon possession, a subject Baker Book House, 1991. Pp. 300, Paper­ that is, in fact, relatively frequently ad­ back $16.95. dressed in the Bible and that is of im­ mediate relevance to the contemporary Dr. Hedlund's methodology is uncom­ pect, the book is lit up with references mission task. plicated. He begins with Genesis and to the Asian context within which it Perhaps that identifies the one steadily works his way through to Rev­ was produced: Dr. Hedlund teaches at weakness of the book. In working his elation, identifying every passage along the McGavran Institute, Madras, In­ way through the Bible, Hedlund has the way that in any sense bears on the dia. found it impossible to produce any­ question of the mission of the church. Arguably chapter 24, "Cultural thing approaching a systematic mis­ In that sense we are presented with a Encounters," is of most value for the siology. There is no weighting of the comprehensive biblical theology of practicing missionary. The missiologist myriad themes that are properly iden­ mission. It is exhaustive, and every will find rewarding ma terial in all tified. Everything is noted, but at the passage is thoroughly annotated by twenty-seven chapters, but in chapter end of the day we are left with the reference to scholars from Aalders to 24 the theory is properly earthed. Core ingredients for a systematic missiology Zwemer. The stance throughout is that subjects dealt with here include the but no indication of the relative quan­ of traditional orthodox evangelical spirit powers, the nature of religion, tities of each ingredient required if an biblical Christianity. As we would ex­ the significance for Christian mission adequate missiological cake is to be

42 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH baked. Note here the parallel volume, sal value. Where shame, losing face , Ting-Toomey (Beverly Hills, Calif.: Sage The Biblical Foundations for Mission , by and losing honor are central cultural Pub!. , 1985). Donald Senior and Carroll Stuhl­ values (th e author mentions these), in­ -Duane Elmer mueller (1983), which covers much th e direct strategies are necessa ry, at least same ground and in much the same in the early stages. The au thor do es not depth, but with th e focal themes help­ tell us what to do in th es e situations Duane Elmerteaches Intercultu ralStudies in the fully identified. But in Hedlund, death, except to use " cau tion and diplo­ Christian Education Department at Wheaton demon possession, disasters, the devil, macy. " More information sp ecifically College, Wheaton, Illinois. He and his wifewere poverty, liberation theology (Gutierrez on intercultural conflict management is missionaries in South Africaand haveconducted is the only liberation theologian quoted; found in Communication , Culture, and numerous overseas workshops on building re­ so much for Boff and Sobrino and the Organizational Processes, ed. William B. lationships, resolving conflict, and cultural ad­ rest) , and Church Growth all make their Gudykunst, Lea P. Stewart, and Stella justment/effectiveness. appearance, but no one subject gets a really adequate treatment. This volume is essen tial reading for everyone engaged in teaching a biblical theology of mission, but one hopes that Dr . Hedlund's next effort might be a systematic ordering of his impressive collection of biblical themes. CALLED AND EMPOWERED -Peter Cotterell Global Mission in Pentecostal Perspective Peter Cotterell is Principal of London Bible Col­ Murray W. Dempster, lege, London, England. He was a missionaryin Ethiopia, 1957-76, with SIM and is the author Byron D. Klaus, and of Mission and Meaninglessness (SPCK, Douglas Petersen, Editors 1990). Paper / $14.95

"CALLED AND EMPOWERED Managing Conflict Creatively: A documents the (act that Pentecostalism Guide for Missionaries and has come o( age. What many hoped and Christian Workers. some (eared has happened: Pentecostal scholars fro m the USA, Latin America, By Donald C. Palmer. Pasadena, Calif. : Africa, and Europe are not just bathing William Carey Library, 1990. Pp. 116. Pa­ in the gloryo(their missionary successes, perback $8 .95. but they are beginning to analyze its mis­ siological, theological, political, and ecu­ Palmer, a missionary evangelist and menical implications. . . . Called and church planter in Colombia, South Empowered is an important and promis­ America, addresses a critical problem ing beginning o( a new type o( pentecostal Murray W. Dempster (Ph.D., in the Christian community-under­ theologizing. I highly recommend this vol­ University of South ern California) is standing and responding to interper­ IIIne to all critics and admirers o( Pente­ Professor of Social Ethics at Southern costalism as well as to the Pentecostals sonal conflict in ways that are likely to California College. maintain or restore unity. While th e and charismatics." Byron D. Klaus (D.Min., Fuller) is - Walter Hollenweger purpose of conflict management is not J. coordinator of U.S. Relations for Latin clarified, the Scripture states that unity ". . . an unprecedented mix o( pente­ America ChildCare and Associate costal theology and mission practice, virtu­ is a top priority because it is one of the Professor of Church Ministries at means by which God chooses to reveal ally a manitesto (or pentecostal missions Southern California College. his glory (john 17; Rom. 15; 1 Cor. 1­ in the nineties, indispensable (or thought­ Douglas Petersen (M.A., Pepper­ [ul Pentecostals as well as for students o( 3; Eph. 4) din e) is th e director of Latin America the twentieth-century pentecostal explo­ The author examines the causes of ChildCare in San Jose, Costa Ri ca, and conflict, the four types of conflict, and sion. This is the [ullest and finest missio­ also serves on the faculty of Sout hern the five styles of conflict management. logical treatise originating within classical California College. Scripture is used extensively by wa y of Pentecostalism available to date." illustration and documentation. The - Russell P. Spittler chapter entitled "Development of "At a time when the growing Pente­ costal movement is rapidly developing an Conflict Management Skills" is partic­ Fo r a complete catalog, write': ularly good. It introduces both analytic acute social awareness, this book offers, and behavioral tools for practical use. from the heart o(Pentecostalism, and in Discussion questions following each full coherence with its [aith and ethos, a ~ , HENDRICKSON chapter and case studies make thi s text theological articulation that will strength­ ~~PUBLISHERS en, deepen, and guide that consciousness." attractive for group study. Th e writing P.O. BOX 3473 • PEABODY, MA01961-3473 is clear, concise, and uncomplicated. -Jose Miguez Bonino The book will be helpful to people (especially Westerners) who value more direct, face-to-face means of handling At Your Bookstore or Call: 800-358-3111 conflict. This is not, however, a univer-

J AN UARY 1993 43 Missions and Money: Affluence as is silent concerning exciting alternative a Western Missionary Problem. models. Mother Teresa inspires thou­ sands to live simply, both within and ByJonathan J.Bonk.Maryknoll, N.Y.:Orbis outside herorder.Third World missions Books, 1991. (American Society ofMissiology are mushrooming, especially where old Series, no. 15), Pp. xxi, 170. Paperback missionary patterns are rebuffed (e.g., $16.95 . China and India). Presbyterian "Fron­ tier Interns" and United Methodist "Mis­ Six generations ago David Livingstone Western ideas of inevitable progress, sion Interns" readily accept voluntary promoted "commerce, civilization, and imperialism, and the value of high con­ poverty. Innumerable "tent-making" Christianity." His modern counterparts sumption. persons in mission, from before-career promote capitalism, consumption, and In part 2 the author is at his best as youth to postcareer seniors, often live Christianity. Jonathan Bonk, a second­ he analyzes negative consequences of simply and effectively in cross-cultural generation Mennonite missionary in Western missionary affluence. It creates witness and service but are rarely Ethiopia and now professor of mission the illusion of superiority, blinding the counted by mission agencies because studies at Providence College & Semi­ missionary to the resulting insulation, they are not on an official payroll. nary, Winnipeg, focuses his book on the isolation, mistrust, and often hostility. Bonk's call for "venturers in sim­ second of this triad. His basic thesis is The outlineofbiblical teaching on wealth pler living" deserves careful study and that the imbalance in wealth between and poverty that follows is replete with reflection by mission administrators, the missionary messenger and the re­ Bible verses but without exegesis. missionaries, missionary candidates,and ceptor "distorts the transmission and The third section, "Grappling with all concerned for the future of the mis­ inculturation of the Gospel" (p. ix). Affluence," is short and less satisfactory. sionary enterprise. The author first analyzes the his­ Bonk doubts that Western missionaries -Norman E. Thomas torical and cultural context of mission­ can shift from their affluence or begin ary affluence and the economic, domes­ insisting that missionaries lower their tic, social, and strategic rationale given standards of living. Norman E. Thomas is Vera B. BlinnProfes­ for it. Why did the issue of appropriate "It may be that societies of a new sor of World Christianity at United Theo­ standard of living, raised so eloquently kind will have to be generated," Bonk logical Seminary in Dayton, Ohio. From by Daniel J. Fleming in Living as Com­ concludes, citing historic evangelical 1962to 1976 heserved asa UnitedMethod­ rades (1950), disa ppear from the models, including the Moravians, the ist missionary in Zimbabwe and Zambia . missiological agenda? Bonk argues that Salvation Army, and the China Inland later missionaries accepted uncritically Mission (p. 128). The account, however,

U~e and Learn City of God, City of Satan: A Bibli­ at the cal Theology of the Urban Church.

~erseas Ministries By Robert C. Linthicum. Grand Rapids, Mich. :Zondervan Publishing House, 1991 . Study Center Pp. xiii, 330. Paperback $15.95. To write a biblical urban theology is a city in bondage and its role as the advo­ formidable challenge for any author. cate of the kingdom of God. To this end Robert Linthicum has the background of the church witnesses in its prayer, pres­ a city pastor, theologian, and urban com­ ence, proclamation, and practice, as it munity organizer. His current position works for the empowerment of the poor, as director of the office of Urban Ad­ the liberation of the powerful from their vance for World Vision International own kind of bondage, and the reformu­ exposes him to current city issues world­ lation of the city into a godly commu­ wide. He has put this experience to­ nity. -and find renewal for gether in a book that combines scrip­ Urban workers need supernatural world mission tural founda tions, theologicaland socio­ power to keep going and to remain opti­ logical analysis, and practical insights mistic, creative, and even "full of hu­ Fully furnished apartments about the mission of the church in cities . mor." This emphasis appears in part 3, In part 1, the city is described as the which discusses the spiritual disciplines and Continuing Education battleground between hostile forces­ required for ministry in cities, the life in program of weekly seminars between Yahweh and Baal in the Old community, and maintenance of the Testament and between God and Satan heavenly vision. Write for Study Program and in the New. God is revealed as having -Roger S. Greenway Application for Residence compassion for the city, and his inten­ Overseas Ministries tion is to recreate the city, with its sys­ Roger S. Greenway is Professor of World Study Center tems and inhabitants, into the kingdom Missiology at CalvinTheological Seminary, of God. Grand Rapids.Michigan .Hisministryback­ 490 Prospect Street Part 2 addresses the role of the ground includes twenty-five years of mis­ New Haven, Connecticut 06511 church as the community that exposes sionactivity,from urban church-planter and the lies that the systems tell to keep the pastor tomission director, teacher, andwriter.

44 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH Revolutions in Eastern Europe:The concept by saying the integ rity of the made to a group of American Pro tes­ Religious Roots. church) will be in the area of Jewish ­ tants who went to Rom e just prior to the Ch ristian relations. He hints, as well, of demise of Communism. Speaking from By Niels Nielsen. Maryknoll, N.Y.: Orbis the need for significant dialogu e with his own Slav ic persp ective abou t the Books, 1991. Pp.vii, 175. Paperback$16.95. Hind uism, Bud dhism, and especially emerge nce in 1992 of the new united Islam . In the wake of the militant at he­ Eu rope, the Holy Father predic ted that Professor Niels Nielsen has assembled ism wi th which the Commu nist broom on ly the Christian church can bring unity important testimony and documenta­ swe pt Eastern Eur ope, mod ern Chris­ in the midst of ramp ant nati onalism and tion in this valua ble book. His data is tian s also mu st interact wit h self-con­ ethnocentric factionalism . He proposed drawn from many sources and is based scious secularists. a strategy of collaboration among the on his own travels during the late spring As I read this book, I wa s hau nted Orthodo x in Eastern Europe, Roman and summe r of 1990 in Germa ny, Hun­ by a pro position that Pope John Paul II Ca tholics in Sou thern and Central Eu­ gary, Poland, and Czechos lova kia, as well as in what we used to call the USSR. My own travels during the same period of tim e, and a variety of ad ditional Pro t­ estant and Orthodoxsources, essentially confirm his research. Ano ther aut hority, writing in the New York Times on Marc h 9, 1992, af­ firmed : "the Pop e . . . played a role in what we came to call the new political thinking. I am prepa red to acknowledge that his speec hes include d man y ideas that were in harmony wit h ours. The close ness between us of which I have .~~~ jus t spoken was not only personal, but International intellectual." The autho r of those lines is Bulletin~ JlnM1! Mikha il S. Go rbac hev. As th is book A.D_.~2~OOO~. ~~~ shows, faithful Christians were rea dy to Mission En route to walk th rough the door that Gorbachev ope ned. I parti cularl y apprecia te the schol­ arship that Nielsen brings to this subject. The subtitle of his book is to be taken literally. As a professor of philosophy and religious thought, the Rice Univer­ ". ._...... sity scholar not only traces the origins of _ toM _ the velvet revolution in Centraland East­ --L - ern Europ e but places these in the pe r­ spectives of the long tradition of the hatfield, chur ch, which provide d a center of na­ j'EssentiIlIfordocumentation lUld :~ Rcseo"'" jnteTptr!tation of mission." . tional ide ntity and a mod el for dissent. If - RalphWinter.U.s. Centerfor World . Nielsen's brief boo k is at allshortsig hted "The most outstanding miss ionary

it is in his failure to describe how the j;! " literature we receive:' hierarchical and patriarc hal stru cture of • 'UpClate on mission issues in all six -G. a Ball, Burleigh College, Australia the churc hes (not only Orthodo x and continents "The most comprehensiue publication Rom an Catholicbu talso Lu theran!) con­ to keep abreast of mission in and to six • Reports from significant mission continents;" tributed to the rise of totalitarian Com­ -'Thomas F.Stransky, C.S.P., Tantur Ecumenical munism . conferences Institute, Israel It is particularl y interesting to read • Annual statistical survey by "Keeps me abreast with wh at is going on this book eighteen months afte r it was David Barrett in mission throughout the world:' -Bishop TheophilusS. A. AnnobilSekondi, Ghana written . In those months the face of Eu ­ • Profiles of missionary leaders rope cha nge d dram ati cally and is still ''lI.great morale builder:" -Martin E. Marty, University of Chicago chan gin g. Nielsen's observations and • Book reviews and current book notes pred ictions have held up remarkably • Dissertation notices and well. For example, he is absolutely cor­ bibliographies Bound Vol. NO.4 rect in saying that in post-Communist 1989-1992 Europe, a key test of the integrity of Four issues per year : $18. Here is missiological gold religion (I wo uld institutiona lize this foreverytheologicallibrary Postage included , worldwide. and exploring scholar of mission studies. All 16 is­ Write to: sues of 1989-1992, spe­ J.Martin Bailey is Associate GeneralSecre­ INTERNATIONAL BULLETIN cial price until December 31, 1993: $49.95. After tary of the National Council ofChurches for OF MISSIONARY RESEARCH January 1, 1994: $56.95. Educa tion, Communication, and Disciple­ clo Overseas Ministr ies Study Center Add $4.00 postage and ship. His most recent book is The Spring of 490 Prospect si. handling. Payment must accompany order. Nations:Churc hes in the Rebirth ofCe n­ New Haven, CT 06511 , U.S.A. trala nd Eastern Europe (FriendshipPress, 1991).

J ANUA RY 1993 45 rope, and Pro testants in Northern and Ukraine, Armenia, Geo rgia , and Yugo­ Western Europe. slavia.In such a time, ProfessorNielsen' s The pope's analysis and his offer book provides a Baede ker for any one continue to haunt me as 1 follow de vel­ w ho wishes to explore the changing face opme nts each day in German y, Czecho­ of Europe. slova kia, and Poland-to say nothing of -J. Ma rtin Bailey

Dissertation Notices

Babatunde, Ezekiel Adebola. Suarez, Oscar Susmirano. "Yoruba Concept of Good Character "TheSelf-Understandingof the Church andIts Implications for ChristianSp iri­ and the Quest for Transformation: The tual Formation in Yorubaland of Nige­ Life and Work of the National Council ria." of Churches in the Philippines Under a Ed.D. Deerfield, Ill.: Trinity Evangelical Regime of Dictatorship (1972 -1986)." Divinity School, 1992. Ph.D. Princeton, New Jersey: Princeton Theological Seminary, 1992. Berger, William Horton. "William Adams Brown and the New Order in the Church: Lib eral Theology and the Modern Ecumenical Move­ ment." CIRCULATION STATEMENT Ph.D. Richmond, Va.: Union Theologica l Seminary, 1992. Statement required by the act of August 12, 1970, section 3685 . Title 39, United States Code, showing ownership, This publication is management, and circulation of INTERNATIONAL B ULLETIN OF available fro m UMI in t» . Luke. MISSIONARY R eSEARCH. one or more of the "Watch man Nee's Doctri ne of the Published 4 times per year at 490 Prospect Street, New following formats: Church with Special Reference to Its Haven, Connecticut 06511.

• In Microform--from our collection of over Contribution to the Local ChurchMove­ Publisher: Gerald H. Anderson, Overseas Ministries Study Center,490 Prospect Street, New Haven,Connecticut 06511. 18,000 perio dicals and 7,000 newspapers ment." Editor:Gerald H.Anderson,OverseasMinistriesStudy Center, Ph.D. Philadelphia, Pa.: Westminster Semi­ 490 Prospect Street, New Haven, Connecticut 065 11. • In Paper --by the articl e or full issues Managing Editor: James M. Phillips, Overseas Ministries nary, 1992. Study Center,490 Prospect Street, New Haven,Connecticut, t hro ugh UMI A rticle Clearinghouse 06511.

• Electronically, on CD-ROM, on line, and/or Njoroge, Nyambura Jane. The owneris Overseas Ministries Study Center,490 Prospect Street, New Haven, Connecticut 0651 1. magnetic tape--a broad range of ProQuest "Th e Woman's Guild:The Institutional databases available, including abst ract-and­ Locus for an African Women's Chris­ The known bondholders, mortgagees, and other security index, ASCII full-text, and innovative full­ holders owning or holding one percent or more of total tian Social Ethic." amounts of bonds, mortgages or othersecurities are: None. image format Ph.D. Princeton, New Jersey: Princeton

Call to ll-free 800 -521-0600, ext, 2888, Theologica l Seminary, 1992. Average no. Actual no. of for more information, or fill out the coupon of copies copies of each issue single issue below: Randrianasolo, Joseph. during pre­ published ceding 12 nearest to Name _ . _ "Christ and An cestors in the African months filing date Title _ Context: A Luther an Perspective." Th.D.Chicago:LutheranSchoolofTheology Total no. copies printed 7,875 7,500 Cornpanwnstitvncn _ Paid circulation: sales at Chicago, 1991. through dealers. carriers, Add ress _ street vendors, and counter sales o o Crty/State /Zip _ Seu, Young II . Mail subscriptions 6,028 5,907 "To Teach andTo Reform:TheLife and Total paid circulation 6,028 5,907 Phone ( ) _ Free distributi on 525 525 Times of Dr. Yun e Sun Park." Total distribution 6,553 6,432 I'm interested in the fullowing titlets): _ Ph.D. Philadelphia, Pa.: Westminster Semi­ Copies not distributed: 1,322 1,068 office use. left over, nary, 1992. unaccounted. spoiled after printing Returns from news agents UMI o o Total 7,875 7,500 A Bell & Howell C ompan y Stevens, CarlD. Box 78 "Calvin's Corporate Idea of Mi ssion." I certify that the statements made by me above are correct 300 N o rth Z eeb Road Ph.D.Philadelphia, Pa .:WestminsterSemi­ and complete. A nn A rbor, MI 48106 (signed) Gerald H. Anderson 800-S21-0600 toll-free nary, 1992. 313-761 -1203 fax

46 I NTERNATIONAL B ULLETIN O F M ISSIONARY R ESEARCH (~ SHARPEN YOUR MISSION SKILLS ATOMSC Invest a week in fellowship and learning at the Overseas Ministries Study Center. New Haven. Conn ecticut

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