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God Is Christ 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.
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