Vol. 12, No.4 nternatlona• October 1988 etln• Modernity and the Everlasting Gospel: Assessing the Newbigin Thesis n March 1984 Bishop Lesslie Newbigin, in his Warfield world are always reading cultural self-analyses. . . . Newbigin I Lectures at Princeton Theological Seminary, proposed a has come with the insight of an outsider." thesis that continues to challenge mission thinkers. The forces of Two highly practical articles follow-on the use of computers modernity, Newbigin declares, have produced in the West one in mission research, and on the need for precautionary prepa­ of the most pressing mission situations of all. What was once ration by mission communities to cope with threats of terrorism. known as Christendom has become "a pagan society whose Christian G. Baeta offers his personal story in our "Pil­ public life is ruled by beliefs which are false." (See "Can the grimage in Mission" series; and Paul Rowntree Clifford in our West Be Converted?" International Bulletin of Missionary Research, "Legacy" series highlights the pervasive influence of Norman January 1987.) Goodall in the London Missionary Society, the International Mis­ In this issue, David M. Stowe keys his critique of the New­ sionary Council, and the wider ecumenical movement. bigin thesis to the question, "What interpretation of the ever­ It remains profoundly true that mission issues are never fi­ lasting gospel communicates most effectively" in modern West­ nally solved, but must be reassessed by each generation. Dia­ ern culture? The Newbigin thesis, Stowe writes, fails to credit the logues such as found in the opening pages of this issue can help work of God's Spirit in producing the "humanist consensus" restate for our day the essential relation between the claims of and the "democratic consensus." These developments enable the gospel and the worlds of culture. modern societies to deal with problems in a much better way than, for instance, resorting to the establishment of an authori­ tative religion, such as Newbigin apparently advocates. On Page In his response to Stowe's article, Newbigin states that Stowe has misread him in regard to the roles of both religion and science. 146 Modernization and Resistance: Theological Furthermore, Newbigin points out, the humanist and democratic Implications for Mission movements have not produced the benefits promised but, rather, DavidM. Stowe 151 Response to David M. Stowe an unprecendented era of violence. "I stand by my statement," Lesslie Newbigin Newbigin declares, "that our culture is-in its central thrust­ 153 Mission to the West: A Dialogue with Stowe governed by a false creed, namely, that human beings are made and Newbigin for self-fulfillment apart from God, for 'happiness' on terms that Charles C. West they are free to decide for themselves and apart from any con­ 156 The Use of Computers in Mission Research sideration of what may be the ends for which God created us." Norman E. Thomas and Kenneth Bedell Charles C. West, invited by the editors to respond. to both 161 The Threat of Terrorism to Missionaries: writers, maintains that "Their debate at heart is about Chris­ Meeting the Challenge tology," how God works in the world to bring about the kingdom. Chester L. Quarles He chides Stowe for being too optimistic about the values of 165 My Pilgrimage in Mission modern Western society and of scientific inquiry. At the same Christian G. Baeta time, he observes that Newbigin's polemical vigor may mislead 168 The Legacy of Norman Goodall some of his readers; and he is compelled to say, "One would Paul Rowntree Clifford like to see more clearly how biblical reference and the person of 173 Book Reviews Christ inform his analysis." Still, he affirms that Newbigin, 182 Dissertation Notices "coming with a fresh perspective from a lifetime in India, . . . 183 Index, 1985-1988 has done for us a remarkable service. We who live in the Western 192 Book Notes of Isslonary• • search Modernization and Resistance: Theological Implications for Mission

David M. Stowe irtually everyone in the world is affected by two realities. 1. Authenticity V One is the powerful attraction of the styles of life and thought exhibited in the highly "modernized" Western na­ God is God, and Jesus Christ of the Scriptures is still God's de­ tions. The other is the tenacity and staying power of traditional cisive word to humankind, in every culture and every age. Our culture. Even in the highly modernized United States, signs of effort must first be to understand and express the heart of the premodern culture abound. Multitudes believe in astrology or gospel-not a "modern gospel" or an "indigenous gospel" have a morbid fear of the number 13 (both Franklin Delano Roo­ for particular cultural enclaves. The writer of the book of Jude sevelt and Herbert Hoover were afflicted with triskaidekaphobia), spoke of "the faith once for all delivered to the saints" (jude which costs business an estimated $1billion a year in absenteeism, 3). Mission begins there. cancellations, and reduced commerce; millions believe the world It is important to note how that good news of a faith delivered was created in six 24-hour days. "once for all" is described with great economy of language. Christian missions have played an important part in the cre­ There is lengthy condemnation of those who subvert or deny it ation of this mix. In a thousand different ways they have chal­ by their manner of life. But about the essential faith itself we have lenged indigenous cultures with modernization and Westernization. only a few positive words, as eloquent as they are brief: the The charter of the first American foreign missionary society stip­ presence of the Holy Spirit, the love of God, the mercifulness of ulated that "diffusing a knowledge of the holy scriptures" was Jesus Christ, the hope of life beyond time and space (Iude 20­ 1 to be a principal purpose. That implies publication; which implies 21). both printing and literacy, that is, introducing a powerful new technology and, in many cases, reducing a hitherto unwritten 2. Communication

Missionary theology must find ways of framing and communi­ "God is God, and Jesus cating this essential and authentic gospel so that it can effectively speak to all, "moderns" or "tribals" or "modernizing Christ of the Scriptures is Chinese" or whomever else. To borrow from the vocabulary of still God's decisive word Bible translators, a major part of the theological task is to find terms that provide a "dynamic equivalent" in the many local to humankind, in every sectors of a modernizing world for "the faith once for all de­ culture and every age." livered to the saints" of nearly 2,000 years ago. That is easy to say but hard to do. As Americans we have all around us a textbook model of a Western/modern culture. Yet language to writing; which carries with it the immense implica­ what interpretation of the everlasting gospel communicates most tions of a shift from an oral to a literary culture, open to all the effectively here? Various theologies have tried to speak in highly currents that flow throughout the global human society in print. modernized language about the Death of God in the Secular City, And yet missionary influence was not entirely on the side of but these seem to have had their little day and ceased to be. Many Westernization. Lamin Sanneh of Harvard University has recently denominations that would generally be counted as moderate argued that the massive missionary effort to translate the Bible "modernists" have been experiencing a generation of decline into many hundreds of languages, and its publication and dif­ in numbers and public status. In contrast, the Old Time Gospel fusion in those language areas, has contributed significantly to Hour and its television kin seem to flourish by communicating a the conservation of those cultures. By affirming and empowering premodern gospel-using ultra-modern electronic and psycholog­ a community's mother tongue, this missionary enterprise of Bible ical technologies. translation undergirds its resistance to "all schemes of foreign A former missionary colleague writes of the great interest in domination--cultural, political and religious.i" "power theology" in the very respectable seminary where he Having admitted-or claimed-missionary complicity in the teaches. It reflects a reversal of the usual flow of cultural influence creation of this mix of modernizationlWesternization and tradi­ from Western to non-Western societies. Sparked by requests from tional/indigeneity, we ask with more than an innocent bystander's missionaries and third-world church leaders who have to deal curiosity: What are the implications of this situation for mission with spiritistic beliefs and phenomena where they live and work, theology and mission practice? The two are, or ought to be, in­ one course on the book of Acts stresses that the gospel is a power separable; but our focus will be on the theology. I suggest four message and that telling the message involves one in a cosmic themes for theological reflection. power struggle. It also involves a power presentation, which shows itself in miraculous manifestations. In another course on system­ atic theology an extensive study of demons and angels is con­ ducted. There is coaching in how to minister to persons with David M. Stowe was a missionary in China and Lebanon, and was overseas problems relating to demonic activity. 3 This extensive use of ideas ministries executive oftheNational Council ofChurches in theU.S.A. from 1965 and perspectives familiar in the third world but at odds with what to 1970. He recently retired as executive vice president of the United Church would usually be taken as standard thinking in the "modern" Board for World Ministries.

146 International Bulletin of Missionary Research world seems to speak effectively to many in American culture International Bulletin today. of Missionary Research Nevertheless, I believe that the perspectives and the men­ tality of a worldwide modernizing and Westernizing culture will Established 1950 by R. Pierce Beaver as Occasional Bulletin from the dominate the mission context as we move toward the third Chris­ Missionary Research Library. Named Occasional Bulletin of Missionary tian millennium. Perhaps Iam especially influenced by the massive Research 1977. Renamed International Bulletin of Missionary Research example of China, where I was a missionary during the years just 1981. before and after the Communist Revolution of 1949. I have re­ cently returned from my fifth tour there since 1979, convinced Published quarterly in January, April, July, and October by the again that China is not only one enormous part of current human Overseas Ministries Study Center history, both quantitatively and in terms of its dynamism, but 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. also a kind of paradigm of the way likely to be taken by all non­ Telephone: (203) 624-6672 Western nations. China has a powerful and tenacious traditional culture, but Editor: Associate Editor: Assistant Editor: the major directions of its development are defined by the current Gerald H. Anderson James M. Phillips Robert T. Coote stress on "Four Modernizations," of industry, agriculture, de­ fense, and science/technology. Chou En-Iai's valedictory predic­ Contributing Editors: tion was that by the year 2000 China would be a "strong, Catalino G. Arevalo, S.J. C. Rene Padilla modem socialist state." Deng Hsiao-ping calls for "socialism David B. Barrett Dana L. Robert with Chinese characteristics." "Socialism" here is virtually a Samuel Escobar Thomas F. Stransky, C.S.P. Barbara Hendricks, M.M. Charles R. Taber synonym for "modernization," since the essential claim of Norman A. Horner Ruth A. Tucker Marxist ideology is that it is "scientific" and describes the Mary Motte, F.M.M. Desmond Tutu leading edge of modern development. Lesslie Newbigin Anastasios Yannoulatos A few "Chinese characteristics" are indeed visible. Deng's pragmatism is very Chinese. It was characteristic Chinese pride Books for review and correspondence regarding editorial matters should that enabled "the Central Country" to break free of depend­ be addressed to the editors. Manuscripts unaccompanied by a self­ ence on foreign barbarians in the Kremlin and to set its own addressed, stamped envelope (or international postal coupons) will not course. For two millennia China has combined a dominant and be returned. almost sacred central authority, which set the main lines along Subscriptions: $14.00 for one year, $26 for two years, and $37 for three which the empire was to move, with a great dispersal of govern­ years, postpaid worldwide. Foreign subscribers should send payment by mental functions and a reliance on local governance, formal and check in local currency equivalent to U.S. dollar amount. Individual copies informal, for managing most of the business of life. The current are $5.00; bulk rates upon request. Correspondence regarding subscrip­ struggle to find just the right blend of central planning and dis­ tions and address changes should be sent to: International Bulletin of persed responsibility, party power and managerial authority, has Missionary Research, Circulation Department, P.O. Box1308-E,Fort Lee, indeed something very Chinese about it. But the overriding prior­ New Jersey 07024-9958, U.S.A. ity since the repudiation of Mao Tse-tung's isolationist chauvin­ ism and anti-intellectualism (read "anti-Western-rationality"), New subscriptions and renewals for persons in the United Kingdom should is to bring China fully into the modern and largely Westernized be sent with payment to: Paternoster Press Ltd., Paternoster House, 3 world. Mount Radford Crescent, Exeter, U.K. EX2 4JW. Subscription rates in China is not the world; but it may well be indicating the U.K. are: £11.00 for one year, £19 for two years, and £26 for three years. general direction of all the non-Western world and underlining Advertising: the centrality of modernizing everywhere. Is that a hopeful or a Ruth E. Taylor frightening prospect? 11 Graffam Road, South Portland, Maine 04106, U.S.A. Telephone: (207) 799--4387 3. Challenge to Modernity

Articles appearing in this journal are abstracted and indexed in: The great missionary and theologian Lesslie Newbigin finds this modernity a frightening prospect. He is raising the question, as Bibliografia Missionaria others have done, whether the whole thrust of modernization is Christian Periodical Index not philosophically and theologically wrong, a contradiction of Guide to Social Science and Religion in Periodical Literature Missionalia the gospel rather than a context that invites the re-expression of Religion and Theological Abstracts the gospel in terms that may be clearer, broader, and deeper. He Religion Index One: Periodicals recognizes the many material gains brought by Western science­ based technology and the resultant improvement in the physical Opinions expressed in the International Bulletin are those of the authors quality of life for a great many persons. Yet what we really have and not necessarily of the Overseas Ministries Study Center. in the modem West, says Newbigin, is "a pagan society whose Copyright e 1988 by Overseas Ministries Study Center. All rights re­ public life is ruled by beliefs which are false. And because it is served. not a pre-Christian paganism, but a paganism born out of the rejection of Christianity, it is far tougher and more resistant to Second-class postage paid at New Haven, Connecticut. the gospel than the pre-Christian paganisms with which forei~n POSlMASTER:Send address changes to International Bulletinof Missionary Research, P.O. Box 1308-E, Fort Lee, New Jersey 07024. missionaries have been in contact during the past 200 years." Why does he say that? All would agree that there is much ISSN 0272-6122 to regret, even despair of, in Westernized modern cultures, from their pollution and politics to their pornography and profiteering.

October 1988 147 But the Newbigin critique goes deeper than such obvious flaws, made for man, not man for the sabbath" [Mk. 2:27], a text often versions of which can be found in all cultures. Let me sketch his modernized to replace the sexist "man" with the humanistic argument as I understand it to be set forth in his book Foolishness "person"!) to the Greeks, 5 the excellent summary of his theses in his article This great conviction, so congruent with the best in the bib­ in the International Bulletin of Missionary Research for January 1987 lical tradition, has emerged at other points in human history than entitled "Can the West Be Converted?" and also his earlier the modern West. It appeared in ancient China, in the doctrine book Honest Religion for Secular Man.6 of the Decree of Heaven (tian ming). It is not unknown in Western Modern culture, Newbigin says, has sharply divided two classical and medieval thought. But nowhere has it been so clearly realms: the private, in which religious experience is had and values articulated as in modern Western culture, in spite of continuing are perceived and cherished; and the public, which is ruled by the threats, particularly from nationalism. There are few if any mem­ "facts" established by "science." The claims of any reve­ bers of the recognized community of modern nations where that lation to be more than just another private opinion are rejected. belief is not given at least lip service as a normative ideal. The Every child is expected to learn and accept the "fact" that ideal may be honored more often in the breach than in practice. human nature is governed by the program encoded in the DNA But that does not invalidate its significance or deny its power. It molecule. But that human beings exist to glorify God and enjoy is one part of the culture of Western modernity that Christian God forever is only an "opinion" held by some but which has mission has had an enormous part in generating and diffusing, no place in the public sector. Indeed, no "factual" statement and which faithful Christians have a profound responsibility to can be made about what kinds of behavior are good or bad. Morals defend and extend. and values are matters of private opinion. There is a correlative "belief" of Western modernity of This is a situation that Newbigin finds profoundly unsatis­ which Newbigin takes scarcely any notice. I would call this the factory. He proposes a program to correct it. First of all, we must "democratic consensus." It is the assumption that all human recognize that science itself rests upon a faith for which no proof beings have a right to share in making the decisions that affect can be given, faith in the rationality of the world. And this faith their lives. This is even more threatening to interests of power is rooted in the biblical story. Presumably, therefore, the preten­ and privilege than the humanist consensus because it implies sions of a faith-based science to establish truth any more solidly practical social mechanisms for its implementation. It also is too than religious faith does are unfounded. often honored in the breach. Yet even totalitarian societies pay it Next, we note that science deliberately and systematically allegiance by calling themselves "Peoples' Republics." China sets aside questions of "Why?"-that is, questions of purpose is admitting that its other modernizing reforms cannot succeed and value-in order to ask rigorously the question "How?" But unless political modernization-democratizing the political proc­ then, having a priori excluded consideration of value and pur­ ess-is added. The USSR takes the first hesitant steps in the same pose, it presumes to deny that purposes are at work in the world, direction with glasnost. since it cannot find them there! With this denial of an objective These humanist and democratic "beliefs" of Western world of values and purposes, human beings are left at the mercy modernity call for a more balanced verdict than "Pagan society of a nature without purpose, under the control of whatever im­ whose public life is ruled by beliefs which are false" and a strategy pulses of their own nature are strongest. to conserve as well as confront.8 We must, therefore, challenge this modernlWestern world­ When he zeros in on Western scientism, Newbigin also, I view, says Newbigin. Its chief claim to plausibility is that it think, somewhat misconstrues the real situation. Roger Shinn has "works" in terms of its control of nature by scientific tech­ characterized the understanding of science held by many of its nology. But increasingly it is seen not to work. The threats it poses practitioners in this way: "Science is a search for knowledge to human meaning, happiness, and even survival loom larger and a method of solving problems. Scientific honesty means a and larger. We must confront the public world with Jesus Christ readiness to follow the evidence where it leads, to accept correc­ as the one in whom the purposes of God have been publicly set tion from others, to give up treasured ideas when experiment forth, and affirm that "no facts are truly understood except in refutes them."? Science is method, a method that aims at many the light of him through whom and for whom they exist.':" Thus practical ends: healing of diseases, relief from drudgery, more value and purpose are reinserted in a world from which science and better foods, enhancement of human capabilities. It is a method has excluded them. for replacing speculative or superstitious or coerced opinions with Every Christian ought to agree that the world must be con­ tested ones, which more and more approximate truth. It does not fronted with the claim that in Jesus Christ God's purposes have eliminate imagination but, rather, encourages it by providing dis­ been set forth. And few would deny that there are important flaws ciplines of method and of public scrutiny, which make it more in Western/modern culture. But Newbigin's passionate critique is fruitful. Science is indeed an imaginative search, a quest that is weakened, I think, by an inadequate interpretation of that culture spiritual-exploration of the realities of the created universe and and a significant misunderstanding of the science that so largely a search for enlargement of the understanding and, ultimately, forms it. of the soul. In his indictment of "a pagan society whose public life is In the ideology and practice of science so understood, I find ruled by beliefs which are false," Newbigin appears to ignore no such chasm between the public and private realms, or between major positive elements of Western modernity that are intrinsic facts and values, as Newbigin criticizes. He is right, of course, to its sensibility and spirit. For instance, one important and char­ that some scientists portray a mechanistic and purposeless uni­ acteristic "modern" belief is a conviction that governments verse. In many fields of physical science it has proved fruitful, at and social systems exist for persons and not vice versa-a "hu­ the beginning of research, to exclude purpose as an explanatory manist consensus." (I recognize that for many the term "hu­ category in order to avoid short-circuiting inquiry about "How" manist" has very negative overtones, since it has too often been by an easy and premature appeal to purpose. But not all science used for views that deny God or any reality higher than humanity. is physical science; in some fields of scientific study, purposive­ But in its proper and basic meaning "humanism" is founded ness is an indispensable category; and there is certainly no sci­ on a biblical text of the highest authority: "The sabbath was entific consensus that the universe examined for the "How"

148 International Bulletin of Missionary Research of its functioning is ultimately only mechanical and purposeless, decent respect for the opinions of mankind" compels us both to even on the level studied by physics. The shallow scientism New­ put forward our own beliefs and at the same time to seek with bigin deplores is a distortion of true science and is deplored by others whatever larger or fuller truth the tested and shared ex­ many scientists. perience of all may offer. The essential "faith once delivered" of scientific method Paradoxically, the kind of confessional theology of mission is that it is possible to arrive at understandings which reflect the that Newbigin seems to recommend may actually invite the un­ tested experience of competent truth-seekers and which approx­ fortunate separation between public fact and private opinion that imate truth insofar as they stand up to intelligent testing by all he decries. Apparently one settles firmly into an opinion, believ­ truth-seekers. It is far more difficult to arrive at such "scien­ ing it to be God's revelation, and then projects this opinion into tific" consensus in areas of values and of religious beliefs than it the public sphere without accepting the essential condition of is in relation to problems in physics. But even in the "hard "publicness"-the recognition that the public includes all sorts sciences" there are wide variations in opinion, not to say con­ and conditions of persons and opinions. Public .recognition of the viction. (One can find in the feuding of scientists a counterpart truth and true values will come only when all opinions are held to that fury of the theologians that Luther dreaded-and exem­ together long enough by a steady, indefatigable commitment to plified!) Newbigin's allegation that modern Western culture sets identify through public discourse the truth. Ultimately, in the long a mass of hard scientific "facts," which everyone must believe, working of the Holy Spirit that truth will become visible to all, as over against a chaos of value judgments in which undisciplined private opinions hold sway, simply does not describe the situa­ tion. For example, it is by inductive and empirical as well as "The shallow scientism political procedures that the modern world is arriving, slowly and painfully, at an effective Universal Declaration of Human Rights. Newbigin deplores is a That process shows how the fundamental method of science can distortion of true science operate in the realm of values, using the widest range of evidence, including the evidence of the Bible and the effect of biblical re­ and is deplored by many ligion in the lives of Western and other peoples. scientists.II Newbigin seems to offer an alternative method for dealing with the welter of differing opinions about ethical values and religious truths: the establishment of an authoritative religion! the cumulative shared experience of humankind finds it (not makes "Belief in God" should have a "controlling role in public it) to be true. Which is, incidentally, the way in which the truth life."lo But not belief in just any God. He quotes with approval (and the limitations) of Newton's Laws of Motion became and Gladstone's words: "Should the Christian faith ever become become recognized "fact." In this sense the only method of but one among many co-equal pensioners of a government, it arriving at publicly recognized truth is the method of science. will be a proof that subjective religion has again lost its God-given hold upon objective reality; or when under the thin shelter of its 4. Reconception name a multitude of discordant schemes shall have been put upon a footing of essential parity, and shall together receive the bounty What does all this say about theology of mission in a modernizing of the legislature" this will be a sad regression to the state in the world? I would start with the tradition of all those fathers, Catholic midst of which the gospel first appeared.11 Apparently, Newbigin and others, who taught that revelation is progressive, and affirm would cut the knot of conflicting opinions about purpose and value with Pastor John Robinson of the Pilgrim fathers, that "God by having decisive preeminence and power assigned to a partic­ hath yet more light and truth to break forth out of his holy Word." ular religion of which he approves-Protestant Christianity of a I see evidence that persons deeply affected by the culture of generally ecumenical sort. But logic would allow the adherents modernity have clarified and enlarged our understanding of the of any religion (not to say atheism!) to claim the same privilege faith and that this will continue to happen, especially as gifted if they had enough power to prevail in the political process. Christians outside the orbit of historical Western societies are -This cure for the ills of modernity is not only politically un­ drawn into a common experience and a global discussion. thinkable in "modern" states, but a prescription for moral and Charles Birch, an eminent biological scientist, has challenged social disaster. Witness the consequences of reintroducing reli­ as strongly as Newbigin the widespread mechanistic scientific­ gious states like Israel and Iran into a Middle East that was slowly technological worldview that both reflects and reinforces the ethos feeling its way toward secular democracy, or ponder the effects of a society bent on mastery over nature. Speaking to the World of religious establishment as they are visible in Pakistan or threat­ Council of Churches' Conference on Faith, Science and the Future ened in Newbigin's own India. at the Massachusetts Institute of Technology in 1979, Birch out­ Newbigin seems to have been pushed to this extremity by a lined his understanding of what authentic science is. "A new belief that the patient process of seeking a "reasonable," namely, partnership of faith and science that is emerging acknowledges public consensus on religious and moral questions somehow in­ the ... oneness of nature, humanity and God.,,13 Such a com­ volves the exclusion of Christians' religious and moral convictions prehensive and unitive perspective can be found in the Bible and (diverse as they are) from playing an active role in the public in the early church fathers, as well as in contemporary theologies sphere. This seems an odd view for a man so closely identified influenced by science and process philosophy. Gregory of Nyssa with the World Council of Churches, which is anything but insisted that "we can know God both through his activity . . . "established" but whose energies are in considerable measure which is everywhere in the universe and by understanding our­ devoted to various advocacies in the public sphere. In a modern selves as humankind gradually becomes more conformed to the humanistic and participatory society nothing but timidity or in­ divine image."14 competence prevents one's beliefs and values from playing an In various essays I have sketched my own attempt to describe effective public role, even while it is recognized that others have a theology for mission that would be relevant in a modernizing differing opinions and have equal right in public forums." "A world. Like Birch's proposal it owes much to the thought of Alfred

October 1988 149 North Whitehead, a distinguished mathematician-physicist­ 9:37f.). Within God's omnipresence each person and occasion philosopher, and others like him who assume the importance of builds on the achieved reality of the present and reaches toward scientific method and the probable validity of many of the findings a future whose possibilities are offered by God. Mission will be of modem science. Let me indicate a few salient points. 15 evolutionary in respecting and building on past achievements, The most fundamental character of the world is creativity, including religious achievements. It will also be revolutionary in the constant emergence of new actualities in a cosmic evolutionary seeking to move toward God's salvation, his ideal aim, just as process. God is the reality by which this creative process receives fast and far as possible, in personal lives, in society, and in the its direction and through whom this infinite series of intimately interaction of humankind with the natural world. interrelated events, from subatomic particles to human experi­ Mission centers in the propagation of the gospel of Jesus ences and histories to stellar galaxies, achieve their value and Christ. Christ the logos is God in the divine work of luring the harmony. God's experience encompasses and holds together the world away from chaos, sin, waste, meaninglessness, and toward whole. To quote St. Paul, as he quotes a pagan poet: "In him the loving order that is God's kingdom. This logos is with God we live and move and have our being." The supreme power that and is God, through whom all things are made. This is the Christ God exerts within every part of the cosmic process is not primarily whom we do not bringin mission, as D. T. Niles used to say, but a coercive omnipotence but, rather, the pervasive pressure on us whom we discover and disclose and interpret as we goin mission. and all beings of God's intentions. "The power of God is the But this logos was incarnate and uniquely active in Jesus of Naz­ worship he inspires," said Whitehead, alluding to the lure of what areth, in whom is revealed with unique clarity what the creative the Puritan theologian Jonathan Edwards called the "excel­ purposes of God are. In mission we do bring and commend that lency" of God. The heart of that excellency is love, as the first story and message of Jesus by whom all human beings, their epistle of John points out in chapter 4: "Love is of God, and intentions and their doings, are judged. In mission the Tao Te he who loves is born of God and knows God. He who does not Ching, the Old Testament, Das Kapital, The Wealth of Nations, the know love does not know God; for God is love" (vv. 7-8). Bhagavad Gita, the legends of the Chokosi, the New Testament, Such a theological perspective, modern and yet also ancient, the Koran, the Lotus Sutra, the works of Kant and Einstein and has many implications for mission in a modernizing world. God's all else are read, assessed, and interpreted in the light of Jesus. intimate involvement with all creation implies his massive pres­ The body of Christ in history is the church, constituted by ence with the great majority of humankind who make up a global the openness and obedience of believers to the Spirit of Jesus underclass. His redemptive aims are particularly related to their among them. Hence the perpetuation and extension and contin­ needs-spiritual, physical, social-and to their high potentials. ual reform and strengthening of the church that it may carry Faithful missionary action will have a central concern for these forward the ministries of Jesus is a central concern of mission. needs and potentials of the poor. But it will not be an exclusive In today's complex mixture of worldwide modernizing and concern. God is ultimately concerned for all, for the oppressor persistent cultural traditions, it is the appeal to human hearts of and the oppressed, the centurion and the leper, the Pharisee and Jesus' story and message, of Jesus' presence as proclaimed by the harlot. Each has his or her special importance, and God is and embodied in the missionary community, which will deter­ present with each in love and in wrath, encouraging, guiding, mine the effectiveness of Christian mission. It has been so in all correcting, and rebuking as each person's case requires, seeking centuries from the first until our own. to draw all toward a final harmony within the divine purpose, French Roman Catholic Bishop Wicquart reflects on "three which is the kingdom of God. levels of human life.,,16 The first level is a kind of universal modern Since God has always been deeply involved in the life of civilization, well on the way to being established everywhere. It every human being, one would expect to find significant creativity is based on the techniques of practical science, which bring more and responsive seeking of God in all cultures. Christian mission and more uniformity into lodging, dress, schooling, economic should engage hopefully in dialogue with persons of other faiths, development, industrialization, transportation, and social com­ recognizing both convergences and differences. As the meaning munication. But at a second level the power of indigenous cul­ of these is more fully understood, the one truth about the one tures remains: "The African who uses the same motorcycle, God and the one cosmic history in which we all live will become the same transistor, the same auto as ourselves ... does not live more clear and more persuasive. less like an African, very different from us. He is in the same Mission seeks authentic partnership with God in shaping the stream of universal civilization, but he lives there following his world process. Even if human contributions are infinitesimal in own culture." However, Wicquart notes a third, deeper level of comparison with God's they are not insignificant. Jesus reported human existence where there is a unity at the level of what the that he was unable to accomplish what he intended because hu­ Bible calls the "heart," the dynamic center of personality. Here, man participation was inadequate (Mk. 6:5), and that if God's at the level of the heart, is the focus of the mission of Jesus Christ, harvest were to be gathered human laborers must be found (Matt. the same yesterday, today, and forever.

Notes ------­

1. From the original charter of the American Board of Commissioners 5. Newbigin, Foolishness to the Greeks (Grand Rapids, Mich.: Eerdmans, for Foreign Missions, Charter and By-laws oftheUnited Church Board for 1986). World Ministries, p. 1. 6. Newbigin, Honest Religion for Secular Man (London: SCM Press, 1966). 2. Sanneh, "Christian Missions and the Western Guilt Complex," 7. Newbigin, "Can the West Be Converted?" p. 6. Christian Century, Apr. 8, 1987, pp. 330ff. 8. Edward Xu, a Shanghai scholar, remarks of the effects of missionary 3. "Ministering in Power," a report by Kenneth Mulholland distrib­ higher education in pre-Communist China that its graduates uted by the United Church of Christ Fellowship of Charismatic Chris­ "learned Western democratic principles of liberty and equality that tians. inspired both the Nationalist and Communist movements" (italics 4. Newbigin, "Can the West Be Converted?" International Bulletin of added). Quoted in Ann Levin, "Learning Lessons from China's Missionary Research, January 1987, p. 7. Missionary Schools," Christian Science Monitor, Nov. 13, 1987, p. 19.

150 International Bulletin of Missionary Research 9. Shinn, "Introduction," in Paul Abrecht, ed., Faith and Science in American political, economic and cultural orders. At this moment two an Unjust World: Report of the World Council of Churches Conference Baptist ministers, at either end of the political spectrum, are running on Faith, Science and the Future. Vol. 1 (Geneva: World Council of for President. This hardly seems like 'privatized religion.' " Letter Churches, 1979), p. 12. Shinn recognizes in the same passage that in Christianity Today, Nov. 20, 1987, p. 8. there is another, negative, view of science, which sees it primarily as 13. Birch, "Nature, Humanity and God in Ecological Perspective," in an "instrument of conquest and exploitation." This leads toward Faith and Science in an Unjust World, vol. I, pp. 62ff. a debate about "truth" being simply a function of class situation 14. Ibid., p. 68, quoting Paulos Gregorios of the Orthodox Syrian Church and consciousness, which is quite another discussion from the one of the East. Newbigin is pursuing. 15. Outlined in my article "Toward a Process Theology of Mission," 10. Newbigin, Foolishness to the Greeks, p. 106. Occasional Bulletin of Missionary Research, July 1980, pp. 124ff. 11. Ibid., p. 20. 16. Wicquart, "The Christian Faith in the Variety and the Variations 12. Carl W. Lindquist has recently argued that "most American Prot­ of Human Cultures," Omnis Terra, 46, no. 6 (Iune 1972): 413ff. estantism has engaged in an ongoing, even raucous, critique of the

Response to David M. Stowe

Lesslie Newbigin

n gratefully accepting the editor's invitation to respond method of seeking must change according to changing nature of I to David Stowe's important article, I must begin by say­ the reality we are seeking to know. If it is true that God initiates ing that of course I agree with him that missions have been pow­ communication, then a truly scientific method will reflect that. It erful propagators of modernization. That is one of the many sins will begin from God's self-revelation, not from a speculative phi­ I have to confess. And it makes it all the more incumbent upon losophy, however optimistic, based on the generality of human missionaries to think about what they have been doing. experience. I must also, by way of preliminaries, say that Stowe mis­ So far from denigrating science, I want to learn from the way understands me at two points. First, he attributes to me the in­ that scientists proceed. Science depends as much as does religious tention to return to a "Christendom" scenario "by having faith upon profound personal conviction and commitment. With­ decisive preeminence and power assigned to a particular religion out this, science would wither and die. A true scientist-man or of which he [Newbigin] approves-Protestant Christianity." In woman-is passionately committed to his perception of truth. It support of this he misquotes me as saying that "belief in God is a personal commitment; he believes it. But that means that he should have controlling role in public life." I said no such thing. believes it to be true, not just for himself but for all. He believes The passage in my book to which he refers (Foolishness to the it, as Michael Polanyi says, "with universal intent." He there­ Greeks, p. 106) simply says that while the Eastern (Marxist) world fore publishes it, argues for it, defends it against attack. He does attempts to enforce atheism in the private as well as the public not evade the struggle by saying, "This may not be true for sector, the Western world "permits belief in God as an option you, but I feel it is true for me." There may be "schools of for private life but excludes it from any controlling role in public thought" in science as in everything else, but no one is content life." The truth of that statement is amply confirmed, for example, to suppose that there are different laws of physics in Tokyo from in the ruling of the U.S. Supreme Court in the recent Louisiana those in Chicago. The whole debate is carried out in freedom. case where the Court ruled that any public school that permitted There is certainly the powerful pressure of the scientific estab­ the teaching of the belief that "a supernatural being created lishment, which will determine whether or not an opinion is humankind" would be acting illegally. In my book I repeatedly worth publishing in the scientific journals and its promoter worth insisted that there could be no question of putting state power appointing to a chair. It is a disciplined freedom, something con­ behind Christian belief. spicuously lacking in contemporary theology. A person is not Second, Stowe misrepresents me by suggesting that I am appointed to a teaching post in physics just because that person's attacking science. In fact I want to affirm, with T. F. Torrance, ideas are new and interesting. There has to be some indication that part of the problem with contemporary Christian thinking is that they may be true. But there is no question of coercion by the that it is not scientific enough. In the natural sciences the method state. of investigating is governed by the nature of the reality being Perhaps the crucial question is: What do we mean by "public investigated. When we are investigating the inanimate world, truth?" Stowe seems to identify public truth with "public rec­ which cannot itself initiate communication, the experimental ognition" and suggests that something qualifies as public truth methods of modern natural science are appropriate. As we rise when "in the long working of the Holy Spirit that truth will through the scale of living creatures and of human beings to the become visible to all, as the cumulative shared experience of hu­ supreme venture of knowing, the knowing of God, the proper manity finds it ... to be true." If "public truth" means "unanimously accepted opinion," the gospel can never be expected to be public truth. Yet the early Christians refused to regard it as private opinion, protected by the Roman law, which Lesslie Newbigin, a contributing editor, was for many years a missionary and offered security to the cultus privatus. They challenged the reign­ bishop oftheChurch ofSouthIndia in Madras. He is now retired in Birmingham, England, where he taughtfor several years on the faculty of SellyOakColleges.

October 1988 151 ing public cult even when they were a small minority, and paid alienation of the modem intellectual. ... Having condemned the the price. distinction between good and evil as dishonest, he will still find Stowe takes comfort from the fact that there is a growing pride in the honesty of such condemnation. Since ordinary decent acceptance of certain "values" such as the concept of human behaviour can never be safe against the suspicion of sheer con­ rights and the belief that government exists for persons and not formity or downright hypocrisy, only an absolutely amoral mean­ vice versa. He admits that these ideals "may be honored more ingless act can assure man of his complete sincerity. 1 often in the breach than in practice" and that their implementation is threatened by nationalism, but he does not seem to think that Here we have the only credible explanation that I know of the this invalidates his position. And it is true that our age is char­ vandalism that is now a feature of our "modern" cities, the acterized by an unprecedented amount of moral passion. The air mindless destruction of what is beautiful and seemly and useful. resounds continually with the rhetoric of moral values. Yet pre­ I have never found anything comparable to this in the "tra­ cisely the age that has produced this rhetoric has also produced ditional" life of an Indian village; it is one of the characteristic more violence, more wholesale massacres of innocent people, marks of "modernity." more disintegration of the fundamental bonds of social life and This is surely the reason why our generation is experiencing family and neighborhood, more religious persecution, more de­ such violent repudiation of "modernity." I share Stowe's dis­ struction of human life by drug abuse, and a greater sense of taste for what is happening in Iran and the Lebanon, but surely helplessness of the individual person in the face of impersonal it is necessary to ask: Why are these things happening? Why, for forces than any previous age in history. The contradiction be­ example, should the people of Iran who were beginning to taste tween the rhetoric and the actuality is not an unfortunate accident; and enjoy the fruits of modernization, turn to rejecting them it is of the nature of the case. For as Nietzsche foresaw, the violently? Does one simply say that they are stupid? Or can we limitless operation of the critical principle since the Enlightenment begin to understand what it means for a great and ancient people must lead to a situation in which, since there is no ontological to see the whole fabric of life being eaten away by the "acids ground for saying judgments are "right" and "wrong," the of modernity," to see their country beginning to go the way that Europe and America have gone? Is it wholly beyond our com­ prehension that they see the West (Marxist and capitalist alike) as the great Satan? Stowe asks us to see China as the paradigm "Human beings exist for the future. Surely we can expect China to be the dominant for God and for world power in the twenty-first century, but (after the violent swings of the past eighty years) is he confident that China will responsible relations with be a liberal secular democracy? Is it not much more likely that each other under God." the ancient principles that have molded Chinese civilization over the past three millennia will reassert themselves-perhaps in a violent form? only possible language is the language of the will-the will to I recognize and am thankful to God for the good things in power. That is why we do not talk of "right" or "wrong" the culture that Stowe and I share. But I stand by my statement but of "values." that our society is-in its central thrust-governed by a false creed, "Values," if they are in a separate category from "facts," namely, that human beings are made for self-fulfillment apart are a matter of the will. They are what some people want. Because from God, for "happiness" on terms that they are free to they are not rooted in a perception of what is the case, they can decide for themselves and apart from any consideration of what be asserted only with the strength of someone's desire; they can­ may be the ends for which God created us. The statement that not be grounded in a perception of reality. If it is a fact that human governments exist for individuals is as much a half-truth as the beings exist by the kindness of a loving and wise creator who has statement that individuals exist for the sake of society. By itself, redeemed them at enormous cost, then certain ways of life are like the concept of "right" apart from responsibilities, it can appropriate. But this belief may not be taught in the schools, for only make society a perpetual warfare of each against all. Robert example, as public truth. If, on the other hand, human beings Bellah and his colleagues, in Habits of the Heart, have movingly exist as an accidental result of a ruthless struggle for survival in documented the consequences of the breakdown of the older which the secret of progress is the destruction of rivals (and this visions of the relation of the individual to society. Human beings may be taught as "public truth"), then another way of life is exist for God and for responsible relations with each other under appropriate. It is in general the way of life increasingly charac­ God. The church is required to affirm this as public truth, which teristic of our culture. must govern public life even if it is contradicted by the majority. Michael Polanyi has, I think, illuminated the inner relation­ If the church fails to make this witness, it is guilty of complicity ship between the rhetoric of values and the actuality of violence. in the destruction of the nation. The heart of the problem, he says, is that the critical spirit of For Stowe, public truth emerges from the process of discus­ "modernity" has removed any possible "factual" basis for sion in which the Bible functions as one of the elements but does morality. So, as Polanyi writes: not provide the central clue. This is in accordance with Stowe's fundamental philosophy, which, as his paper makes clear, begins A man looking at this world with complete scepticism can see no from the concept of creativity as inherent in the world rather than grounds for moral authority or transcendent moral obligation; there of God as creator. God is "deeply involved" but is not the sole may then seem to be no scope for his moral perfectionism. Yet he creator and Lord. God is only one of the participants. The vision can satisfy it by turning his scepticism against existing society, denouncing its morality as shoddy, artificial, hypocritical, and a does not have a personal God at its heart; it is organismic and mere mask for lust and exploitation. Though such a combination evolutionary. There is no "fall," no alienation of humankind of his moral scepticism with his moral indignation is inconsistent, from its creator, and so no place for the costly act of reconciliation the two are in fact fused together by their joint attack on the same through the cross, no place for radical conversion. Paul is quoted target. The result is a moral hatred of existing society and the only when he quotes a pagan poet. John is quoted when he speaks

152 International Bulletin of Missionary Research of God's love (1 In. 4:7-8) but his immediately following expla­ making that challenge openly and vigorously and I respect them nation of how he knows God's love is omitted: "Herein is for it. I only wish that my fellow Christians had the same bold­ love, not that we loved God but that he loved us and sent his Son ness, boldness to proclaim the gospel as public truth-not some­ tobetheexpiation foroursins" (v. 10, italics added). I have to confess thing about which everyone is agreed, not something that relies that, because I believe that God did that, and did it on the public on the support of the state, but also not something that is merely stage of world history, I am bound to take that as the starting "true for me" or "true for Christians." The gospel is the point, the master clue in the search for reality. I cannot agree, as announcement of those happenings that are the clue to the whole Stowe seems to do, that it can function merely as one element in of cosmic history, the clue to the story of which every human life a scheme developed from another starting point. is a part. It is good news, gloriously good news. It has to be Stowe sums up my position by saying that "one settles announced as public truth. And there is no more effective way firmly into one opinion believing it to be God's revelation, and of muffling its sound than the friendly embrace of an alien phi­ then projects this opinion into the public sphere." Yes, I do be­ losophy. lieve that the events that are the substance of the gospel are God's revelation. Believing it, I am bound to say so. I fully acknowledge and respect the right, for example, of the Muslims in Britain to Note------­ challenge the public life of our country with the claim that Islam is the only answer to the corruption in our society. They are 1. Michael Polanyi, "On Modern Mind," Encounter 24 (1965): 7£.

Mission to the West: A Dialogue with Stowe and Newbigin

Charles C. West

et me begin these comments by referring to a reality that ateness of the human situation or the false faiths that lead the L seems to transcend the Stowe/Newbigin debate and human soul and society astray without first having encountered permeate it. "Christ the logos," writes David Stowe, "is the saving grace of the true Lord. First we know Christ. Then we God in the divine work of luring the world away from chaos, sin, see ourselves and our world in the light of Christ's gift and calling. waste, meaninglessness, and toward the loving order that is God's Stowe's optimism therefore has a point here over against New­ kingdom." Newbigin would certainly agree. The issue at stake bigin's crisis theology. I take him to be at heart an evangelical here concerns the manner of this divine work in a human sinful liberal with all the gospel reference that that term implies. world and the quality therefore of the Christian mission that bears This, however, is not the real issue at stake in this debate. witness to it. When one sets out to discern the world in Christ, what does one It is easy to forget this fact in the heat of the debate. Stowe's perceive? How is it Christologically with the enterprise of Western bland, beautiful picture of a democratic humanist consensus in­ culture? It seems to me that there are three answers to this ques­ duced by a selfless scientific method reflecting divine creativity in tion. Each of them raises difficulties for Stowe's idealism. the cosmic evolutionary process could hardly be further from First, we perceive that we are grasped in love by a grace that Newbigin's perception of modern society threatened with inner continually calls in question what we have been, in order that destruction by its own post-Christian, self-centered rationalism, we may repent and grasp the promise of God for what we shall which excludes all questions of objective meaning and purpose be. In that promise we discover the sinful self-centeredness of from the public discourse. Yet it is the same triune God to whom our own will to goodness, prosperity, and success. By grace we their thoughts have reference. Their debate at heart is about Chris­ discover our utter dependence on grace in order that we may live tology. Newbigin's confidence in the victory of the crucified Lord not to ourselves but to the one who for our sakes suffered on the over all the social or personal powers of human sin is more ex­ cross and rose from the dead to be the savior of the world. plicit. But Stowe's belief that the Whiteheadian Creator who brought This applies first of all to our methods of investigating what forth our world had from the beginning the character of Jesus is is true and good: to our science, our philosophy, and our ethics. no less real. The contrast reminds me of Harry Emerson Fosdick It is this interaction of science and of politics with judging and reflecting many years ago on the differencebetween theearly twen­ transforming grace that Newbigin explores in Foolishness to the tieth century in which his liberalism was formed and the cata­ Greeks, drawing on the self-questioning and the reformulation of strophic age in which his career came to an end: "We knew scientists and politicians themselves as they wrestle with the way Christ. We did not know anti-Christ." in which their methods and their enterprises serve and distort But can one know Christ really if one does not know anti­ both truth and humanity. The objective empirical and public Christ? The symbol may be dramatic but the issue is real. Karl nature of scientific inquiry operates only in a limited sphere, Barth to be sure has warned us many times about priorities here. surrounded by social forces and decisions that determine the Despite both Luther and Calvin, one cannot know the law except priorities in scientific research and the application of scientific in the context of the gospel. One cannot understand the desper- findings, whether for public welfare or for private profit, for the cure of cancer or for nuclear weapons. So also the humanist con­ sensus and the democratic method are means that discipline a society and prevent its self-destruction. They are also a means Charles C. West is the Stephen Colwell Professor of Christian Ethics at Princeton Theological Seminary. He served as a missionary teacher in China, 1946-50. whereby a society may glorify and assert itself imperially over

October 1988 153 those outside its consensus. Humanity defined by human beings lious structure of God's sinful creation. A logos interpreted by for their own ends begs the question of true humanity and the philosophy rather than by the whole biblical story is not real way it may be discovered. The scientific and the democratic meth­ enough to undergird the church's mission. ods are useful means for discerning relative truths. When they What then directly of Lesslie Newbigin's projection of the are endowed themselves with saving powers as arbiters of ulti­ gospel for Western culture, expressed especially in Foolishness to mate factual reality, theyfit the verydefinition ofidols-godsmade the Greeks but also in his earlier tract, The Other Side of 1984? Let with human hands. Christ the divine logos stands in a saving me say first that, coming with a fresh perspective from a lifetime contradiction to them, the contradiction expressed in the cross. in India, he has done for us a remarkable service. We who live Second, the integrity of modern science-based technology, of in the Western world are always reading cultural self-analyses. democratic constitutional politics, and of concern for human rights Almost every year a new one is popular. We are lost in the West's in modern Western society owes more to the underlying aware­ controversy about itself, in the details of our power struggles, ness of divine judgment and grace than most humanists will our anxieties, and our hopes. Newbigin has come with the insight admit. The knowledge that one's truths may need correction, that of an outsider. He has boldly described the spirits he sees at work one's theories are not absolute, that one's interests are relative to and the form of the church's mission to them. The following those of others, that one may be part of a group that misuses its comments are offered as a participation in this enterprise from a power to dominate others is not self-evident. Nor does it arise somewhat different social milieu. naturally from the human consciousness. Indeed this awareness 1. Newbigin, like Stowe, is perceiving the world in the light is constantly being challenged by exaggerated claims for the value of the presence of Christ in its midst. His lifetime of writing makes this very clear. One wishes it were a bit clearer in these latest two books. He arouses some misunderstanding, not only in Stowe "Like the Pharisees of but in others who know him less well, by the polemical vigor with which he takes on the reigning ideology that he sees dom­ old, our principal defenses inating our common life. Is this a form of highly sophisticated against the grace of God revivalism? Is it an effort, so roundly denounced by Dietrich Bon­ hoeffer, to show a strong and mature world that it is really weak, are spiritual." dependent, and headed for disaster in order that it may then tum to Christ for rescue? Does it fall under Karl Barth's vigorous de­ nunciation of Emil Brunner's "eristics"-the study of the way of this or that technological breakthrough, for the structural be­ in which the world in its own terms demonstrates its inadequacies neficence of the free-market system, the marvels of the balance and its needs for the gospel? In short, is this really discerning the of power in the democratic process, or for that matter the har­ world in Christ, or are some other social and cultural standards monies produced by creative evolution. We learn only in self­ at work in the evaluation? justifying distortion from our own reason and conscience about the destruction that the expansion of our own creative powers All of these accusations are unfair. Newbigin to be sure iden­ can produce, about the exploited poverty that grows out of our tifies a structure of post-Christian paganism, a false faith derived from the humanist confidence of the eighteenth-century Enlight­ search for wealth and security, and about the manipulated power enment. In this, however, he has learned from philosophers such by which even a democratic society so often works. That there is hope for justice and peace in spite of all this, for those who in as Alasdair MacIntyre. He is participating with a sharp Christian perspective in the self-analysis of Western society, as his many humility accept the correction of their claim to truth and the limitation of their power, is a message whose source is the word citations in Foolishness totheGreeks demonstrate and as he no doubt also did in dialogues with Hindus in India. Still these books are of God made flesh among us. It is not one we can give ourselves. Third, built into our humanity is the desire to deceive our­ convincing only to those who sense that the social and cultural realities that he is expressing are their own. With others he carries selves about the beneficence of the system from which we profit; less conviction. Stowe is only an extreme example. One would about the goodness of the processes of thought and action that bring us power, and about the degree of justice in our movement like to see more clearly how biblical reference and the person of or our cause. Like the Pharisees of old, our principal defenses Christ inform his analysis. against the grace of God are spiritual, the construction of an 2. It will be evident from the foregoing that my own iden­ ideological reality that gives meaning to a world in which we are tification of the spiritual problems in Western society differs some­ not challenged from outside ourselves. Newbigin is right that a what from Newbigin's. Perhaps it is the difference between a Western culture, which in its education, its technology, and its British and an American experience. For better or worse I see a politics projects a self-sufficient system of factual reality and con­ proliferation of humanist divinities in the modern pantheon. Con­ signs the very questions of meaning and purpose to a private fidence in the factuality of the scientific method or the automatic sphere, is ruled by such an ideology. Beneath that blanket of self­ benevolence of the laws of the market rooted in an objective value­ deception our doubts and our conflicts fester, and the gospel is free rationality are only a few of them. Simple dependence on obstructed from presenting its good news for the public sphere. human reason in this sense is, in America, somewhat out of date. It will be clear from all this that in Christ I see a different Its place is taken by a more operational self-confidence. One places world from David Stowe's: a worldthat, despite its self-centered one's trust today less in rational truths than in dependable results. search for truth, despite its rebellious powers, despite its ideo­ That is true which is useful, which solves a problem, which builds logical defenses, is being preserved from its own destruction and an industry, which creates a popular product. One learns how guided toward humanity by the judging and transforming grace to perform the operations that lead to success in society. One of God. It is wrong to set Christ the logos in opposition to Christ learns how business, technology, and the political system work. the crucified or to exalt one without the other, but I would have One may call this a practical or operational paganism, but it to confess that faith begins with the event in history, the word is also more open, more self-questioning, less clear in its sepa­ made flesh, where God took hold and redeemed the whole rebel­ ration of fact and value than the ethos that Newbigin describes.

154 International Bulletin of Missionary Research • •

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Advanced degree programs: Contact Admissions for complete Master of Theology information. In continental Doctor of Ministry U.S. CALL TOLL FREE Doctor of Missiology 1800 2,ASBURY Doctor of Philosophy In KY (606) 858,3581 (cooperative with University of Kentucky) Eastern time zone Asbur THEOLOGICAL SEMINARY WILMORE . KY 40390 - 1199 To be sure there is in the United States a separation of church called Christendom: How does one combine the public claim of and state enforced with special sharpness in public education. God in Jesus Christ on the whole common life of a culture, with The sciences with their exact and restrictive methodology are the faithful witness of the church to its crucified Lord? Stowe is constantly being stressed at the cost of the humanities, with the not alone in misreading Newbigin as an authoritarian at this point. questions of meaning and value in human relations that they He need not, however, have been so shocked. The grace of God raise. The taboo even on the mention of religion in the public embraces the whole creation, as Stowe himself confesses. There school is disastrous precisely because religion is so vital outside is no area of the common life of humanity that is not subject to the educational sphere. But the churches themselves are partly the divine command. For the church and its mission to claim less responsible for this; sectarian concerns are constantly undermin­ than this is to reduce the gospel to a peripheral religious activity. ing the few constitutional efforts being made toward an agreed The whole of Western culture in its pluralism and with its liberties syllabus. Meanwhile the nation is saturated through the media must be confronted with the word of God for its conversion and with moral questions that are not discussed in school: treatment redemption. of the homeless and the poor, preservation of the environment, What then is the relation of this claim to the position that corruption in government, the responsibility of business and the church claims for itself in the social order? What is its mission labor, intervention overseas, and the Soviet Union--enemy or in a society where various faiths confront the society and one friend? another with similar claims? The general lines of an answer to What is the form of Christian mission to a society as confused these questions are clear. The church's witness to the saving as this? How can we minister to this pluralism of values and power of God is not a power in itself. The judgment of God on interests that grasps the illusory unity of patriotic symbols because the partiality and bias of that very witness is expressed partly in it cannot agree on a common good? Is Britain more coherently the competition of other faiths and the deafness of the world to pagan than America? Or do these questions reflect confusion of the message. Christians are sometimes called to the responsible one so immersed in one's own culture as not to see it with the use of power, sometimes to a powerless and suffering witness, clear eye of an outsider? The search needs to continue. Sharp sometimes to the witness of repentance, acknowledging the judg­ confrontation with post-Christian paganism in its various forms ment of God first upon ourselves. In all of this, true and effective will be part of it, but so also I suspect will some common soul witness to the sovereignty of a saving Lord over all the world is searching with those who sense the culture's spiritual malaise our objective. Newbigin has raised anew the question how this but lack the perspectives from which to deal with it. is to be done in a secular world so strewn with the ruins of past 3. Newbigin states in all his sharpness the problem that has church power and influence. We need to work on it further to­ bedeviled the Christian mission through the centuries and that gether. has now come home to roost in the nations of what used to be

The Use of Computers in Mission Research

Norman E. Thomas and Kenneth Bedell hat opinions toward communists did Maryknoll mis­ Why Use Computers? W sionaries in China express in their diaries and oral his­ tories? How have opinions concerning Latin American liberation Computers are machines that assist with the tasks of information theology changed in official Vatican documents? What books and organization and presentation. These machines were originally articles on "Mission in the Bible" have been included since called computers because an early use was computation. But com­ 1912 in the bibliography of the International Review of Mission(s)? puters can store and reorganize more than numbers. Using the Formerly these questions could be answered only with laborious presence or absence of minute electronic charges in combination months of pen-and-paper investigation, if at all. Today, using (like the old Morse code of dots and dashes), letters and words computers, the data can be retrieved in minutes. (or visual pictures) can be stored and transmitted. This article is an introduction to the use of computers in The result is that researchers can have access to data as never mission documentation, archives, and bibliography. Computers before. Formerly a New Testament scholar read a few classical are useful also in mission planning and promotion, as well as for texts to determine how New Testament words were used in the networking by mission personnel, but these uses are beyond the "secular" writings of the age. Today that same scholar can scope of this article. 1 have access on a home computer to the entire extant literature in classical Greek and Latin, and can find quickly every usage of a New Testament word in Plato or Aristotle, or Pliny and Cicero. The limit to information storage and retrieval today is not tech­ Norman E. Thomas is theVera B. BlinnProfessor ofWorld Christianity at United nology but the speed with which data banks can be created. Theological Seminary in Dayton, Ohio, and Chairperson of the Documentation, Already the catalogues of the Library of Congress (U.S.) and the Archives and Bibliography working group of the International Association for Mission Studies. British National Library are available for author and title searches. The new scanning technologies by which printed text is "read" Kenneth Bedell is the Director of Computer Ministries at United Theological onto computer disks enables the storage and transmission of large Seminary. He spent two years in Swaziland, Africa, as a volunteer with the amounts of previously printed material. In the future computer Mennonite Central Committee. users may have access to the entire Library of Congress collection.

156 International Bulletin of Missionary Research Should persons in Christian mission welcome or fear these new technologies? Pioneer missionaries often utilized the latest technologies of their day. St. Paul took advantage of the new Glossary Roman roads as he communicated by letter with the younger churches. It was Matteo Ricci's training in current mathematics, BYTE Used to designate one electronic symbol. A byte might be used to store one letter of the alphabet or one instruction for cartography, and astronomy that enabled him to enter the Chinese the computer. imperial court in 1601. From contour-ridging for soil conservation CENTRAL PROCESSOR The part of the computer where all data in Southern Rhodesia (now Zimbabwe), to cataract surgery at manipulation is accomplished. Vellore Mission Hospital in India, to missionary aviation in Africa COMPACT DISK A small plastic disk used for data storage. In most and South America, the embracing of new technologies was a cases the user can only retrieve information from a compact major factor in the creativity and resourcefulness of missionaries. disk. It is our contention that computers are a technological, gift DATA BANKS Computerized collections of information. for the enhancement of mission research in the age of the infor­ FLOPPY DISK A small plastic disk coated with material that allows mation revolution. While there is the possibility that computers a computer to store information on its surface. Floppy disks could be used as a tool of technological imperialism, we believe are an inexpensive method of storing and exchanging infor­ mation. that use of inexpensive computer equipment can broaden the HARD DISK Part of many computer systems, a hard disk cannot geographic and cultural participation of people in mission re­ be moved from one computer to another. But it provides a search. place to store large amounts of information. HARDWARE The physical components of a computer system. Hard­ Computer Equipment ware includes the computer itself, storage devices, and devices for input and output. The hardware in a computer system is made up of five compo­ HOME COMPUTER A small inexpensive computer theoretically ca­ nents: the central processing unit, internal memory, off-line stor­ pable of accomplishing any task that a computer can do. But age, input devices, and output devices. As well as these hardware it is limited in its speed and the amount of information that it components every computer needs to have a specially designed can process. INPUT DEVICES Computer hardware that is used to translate infor­ set of instructions to control the way the computer organizes and mation into the electronic symbols that a computer uses. A presents information. These instructions are called software. common input device is a typewriter-like keyboard. The first of the five hardware components is the computer INTERNAL MEMORY The place where a computer stores information itself. Sometimes it is called the central processing unit. This is and software so that it is immediately available to the central an electronic device that uses microscopic electronic switches to processing unit. control the flow of electronicsymbols and modify them. The central K A symbol used to indicate 1024 or about 1000. So 64K bytes of processing unit reduces all computing to a small number of logical internal memory is storage for about 64,000 electronic symbols. operations. This pool of logical operations is the same for every KEYBOARD A device used to enter information into a computer. computer. So from this perspective every computer is capable of MODEM A device that converts the electronic symbols used inter­ accomplishing any task that a computer can accomplish. How­ nally in the computer into a form that can be transferred over telephone lines. The modem also receives signals from a tele­ ever, central processing units vary in their speed and power. It phone line and translates them back into a form a computer may take one computer four seconds to sort a long list of names can use. into alphabetical order while another computer will take fifteen NETWORK Connecting together computers. These computers can minutes. be close together so that a cable connects them, or far apart A central processing unit needs to have a place where both with connections by telephone lines or radio transmission. data and software can be stored as electronic symbols in a way OFF-UNE STORAGE The storage of information in a form that can that the information can be quickly accessed. This is called internal later be used by a computer. Off-line storage devices include memory. For example, a computer may have 512K bytes of in­ floppy-disk drives and hard-disk drives. ternal memory. This means that it can store a maximum of about OUTPUT DEVICES Devices that translate the information that a com­ 512 thousand individual electronic symbols at one time. These puter uses into a form that humans can understand. A screen symbols can either be data where each symbol is a letter or number like a television screen might display letters or pictures. A printer is another output device. or can be software. Each program requires a certain amount of SCANNER A device that translates visual images into symbols that internal memory. The software manufacturer will indicate how a computer can use. A scanner might be used to "read" much memory is required. words from a printed page into a computer. Not all data and software need to be immediately available SOFlWARE The set of instructions that controls the functioning of to the central processing unit at one time. Additional data and a computer system. The software determines how the com­ software are kept in off-line storage. Off-line storage devices in­ puter will receive, organize, and present the electronic symbols clude floppy disks, hard disks, and compact disks. Floppy disks that are received from input devices. are the least expensive medium for off-line storage. The infor­ SYMBOLS Computers can work only with information that can be mation is stored on thin plastic disks coated with a magnetic symbolized in some way. The symbols can represent letters of material. The disk is inserted into a disk drive. Information can the alphabet, the color or spots in a picture, numbers, or any other information that can be translated into symbols. be either stored or retrieved on the disk. Many disks can be used, TELECOMMUNICATIONS The transmission of information from one so theoretically an infinite amount of information is available to place to another using computerized symbols. the computer. Individual disks typically store either 360 thousand THESAURUS A list of words used for indexing so that a uniform or 1.2 million individual electronic symbols (about 360 or 1,200 system ensures that documents related to a particular topic are printed pages). A hard disk may store 30 million electronic sym­ classified the same way. bols, but the disk cannot be removed and replaced with another disk. Compact disks can store up to 500 million electronic symbols on disks that can be removed and replaced. But the information

October 1988 157 on a compact disk cannot be changed by the computer. The data veloped for the German publishing trade, Missio stores data from is placed on the disk by the manufacturer. a wide range of sources, both religious and secular, concerning The most common input device is a keyboard, which is sim­ world mission and third-world Christianity. The materials cata­ ilar to a typewriter keyboard. A small device called a mouse is logued include books, articles from 850 journals and newspapers, increasing in popularity. It rolls on the table and causes a pointer photographs, sculptures, slides, tapes, and disks. Some records to move on the screen. are just the bibliographic data plus key words, while others in­ A screen similar to a television screen and a printer are the clude abstracts or the full texts of documents. There is a system most common output devices attached to computers. These de­ of automatic control to avoid duplication. vices make it possible to read the results of the computer's work For several years researchers have been interviewing all fa­ by displaying the electronic symbols as letters and numbers. thers, brothers, and sisters of the Catholic Maryknoll orders who served in China. Over 11,000 pages of oral history transcripts, Applications in Mission Research plus 38,000 pages of China diaries, have been collected. Through content analysis 200 main subjects have been identified and coded In A.D. 1400 thousands of monks in Western Europe were en­ to make detailed subject searches possible. The Wang OIS 14~ gaged in the painstaking copying of Bible manuscripts. By A.D. III computer has the large memory capacity needed for this proj­ 1500 a new technology had been introduced, the printing press, ect. by which information could be stored and retrieved with un­ Data Retrieval bySubject. In North America theological libraries precedented speed and utility. The applications of new computer cooperate in a major indexing project. The Religion Index One technology in mission research are just as revolutionary. Let us (RIO), begun in 1949 with entries from 31 journals, by 1986 in­ consider them by the various functions performed: data collection cluded records from 450 periodicals. Religion Index Two (RIT), and indexing, data storage, data retrieval by subject, word pro­ begun in 1976, covers multi-author works. With its extensive list of key words, the American Theological Library Association (ATLA) project can produce specialized bibliographies. That for missions "Pioneer missionaries and evangelism was published in 1985, using computer retrieval." The grandmother of mission bibliographies is that published often utilized the latest quarterly in the International Review of Mission(s) (IRM), with technologies of their day." Andrew Walls of the University of Edinburgh as editor. Begun in 1912, it now totals more than 53,000 books and periodical articles. Lacking a cumulative index, however, it has been of cessing and publishing, and networking. Examples will be given limited use to the serious researcher. Now, thanks to computer of each, recognizing that each of the major mission research cen­ technology, a seventy-five-year index will be published. Orga­ ters is engaged in more than one type of computer application. nized by subject as in the IRM, it will include both an author Data Collection and Indexing. For more than ten years French index and a subject index by key words in titles. Catholic missiologists at the Centre de Recherche Theologique Word Processing and Publishing. Increasingly, personal com­ Missionaire (Center of Theological Mission Research) in Paris have puters are replacing typewriters as the technology of choice for been engaged in the CEDIM project." Their goal is to develop a mission researchers. With software for formatting of footnotes computerized data bank for mission studies, specializing in pub­ and bibliography, and the precision of laser printers, authors can lications of the Francophone countries. supply camera-ready manuscripts to publishers. The project developed out of a felt need in France for a united This is the technology being used for the American Society information center. Formerly there existed a number of dispersed of Missiology's Bibliography Project. The goal is to produce an and specialized missionary libraries and documentation centers. annotated international bibliography of 10,000 books on world As a result the French people were ill-informed about the work mission published in European languages from 1960to 1990. New of mission. Ten missionary centers received 1,314 periodicals but books received are annotated, listed quarterly in Missiology, and had no means to catalogue their contents. available for inclusion in the larger bibliography. An international The team, led by Professor Joseph Levesque, wanted to re­ team of twenty-five scholars cooperates in this venture, with Nor­ trieve data not only by author and title but also by subject. To man E. Thomas as general editor. Arrangements have been made achieve the latter they prepared a thesaurus of key words. They for publication by Scarecrow Press in the ATLA Bibliography began by analyzing the content of periodicals published in third­ series. world countries. Those terms more commonly used became the To sort the data, and to index it by author, title, and language, "descriptors," while their synonyms or related words became requires thirty megabytes storage. This is now available on several the "non-descriptors." The result is a current list of 1,718 key personal computers, including the IBM-compatible model used terms covering 11 religious fields and 17 other fields used fre­ in this proj ect. quently in mission literature (e.g., anthropology, law, commu­ When contributors have compatible computer systems or nications, art, and culture). Partners have been trained throughout software to convert data from one computer system to another, the Francophone world to use this system of indexing in provid­ information can be shared by floppy disk rather than by printed ing bibliographic records with abstracts to the center. copy. For example, a sub-editor sends thirty entries by disk from With the computerization of bibliographic references, ab­ Winnipeg, Canada, to the general editor in Dayton, Ohio. There stracts, and some full texts, it is possible to perform subject searches data are checked for accuracy and completeness with the library's using the thesaurus on Francophone mission literature. OCLC data base as a resource." Additions are made from the Data Storage. The wealth of data that can be stored in a com­ project's master file in the subject area and the disk is returned puter data bank is illustrated by two projects-Missio in Germany, to the sub-editor for further entries. and the Maryknoll China History Project in the U.S.A. 3 Networking. Every mission researcher longs for ways to over­ Using a powerful Siemens 7551 computer and software de­ come the barriers of distance and time that impede the free flow

158 International Bulletin of Missionary Research Missionary Archives

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IDC bv, P.O. Box 11205,2301 EE Leiden, The Netherlands of information from one place of research to another. Waiting for formed the lAMS Committee on Documentation, Archives and the publication of a new book or journal article, or for time to Bibliography (DAB). At its first working party in Rome in 1980, visit a far-off archive is our common experience. What a joy it is it was agreed that cooperation in mission bibliography should to receive by telephone that information needed to complete a include a common classification system, style (format), and sys­ project! Now computer technology makes such networking com­ tem of indexing (thesaurus). The search for a common ground monplace. The modem allows for the transmission of computer did not receive full discussion, however, until January 1987 in data over telephone lines. International communication may be Paris. There representatives of fifteen mission bibliography proj­ by satellite as with international telephone connections. ects met for ten days to consider cooperation in missiological This is the technology of preference by which to link major indexing. Rather than proposing one global center, they agreed mission research centers in daily communications. Consider, for that the present diversity of centers is a major source of strength. example, the advantage of such networking to Andrew Walls, They urged that documentation from the third world be made a editor of the IRM Bibliography on World Mission, and Fr. Willi priority, with a system permitting both collection of data locally Henkel, editor of Bibliografia Missionalia. The former, a Protestant and dissemination of data back to that point. effort, includes entries on mission from 1,000 periodicals. In the It was agreed that computers can be an effective means of latter, a Roman Catholic effort, 860 periodicals are surveyed. cooperation in mission research if compatibility can be achieved Naturally there is much duplication of effort, which could be in hardware, software, format, and indexing. To advance these eliminated through computer networking. objectives the workshop participants proposed: (1) use of IBM PC Computer networking, however, would benefit not only the AT-compatible hardware; (2) use of dBase III+ software for data large centers but also the individual mission researcher. Once a organization; (3) work on a common format for computerized data base is created, it can be made available to others. Computers bibliographic data (as in library cataloguing); and (4) work on a common multilingual thesaurus." Progress and future plans were shared at the lAMS meeting in Rome in June 1988. "Every mission researcher longs for ways Looking to the Future to overcome the barriers of What can we expect in the future? For the consumer we can expect costs of personal computers and software to drop. Just as the distance and time that pocket calculator that first sold for $100 can now be purchased impede the free flow of for $10, so also the personal computer that cost $2,000 in 1983 can soon be bought for $200. Now personal computers are the information.II technology of choice throughout the world for research centers. The most exciting technological changes will be probably of can be used to link not only mission researchers, but also those three types. First, new software will be developed both to analyze planning and implementing mission projects. Information about and improve the author's writing style, and for better organization unreached peoples, Bible translation techniques, religious edu­ of data. Second, vast bibliographic data bases will be available on cation syllabi, and innovative building technologies--all can be compact disk. Soon entire national library collections will be avail­ shared by computer. Sometimes communication by computer disk able for subject searches. Finally, devices--known as optical char­ or modem parallels earlier communication by cassette tape or acter readers (OCRs)-for scanning printed or typed material and telephone. Using the modem, computer searches are possible-a entering it into a computer will be available, as well as inputs service provided by many libraries today. using video cameras and microphones. No longer will it be nec­ essary laboriously to type on a keyboard all entries. These tech­ Cooperation in Computer Use nologies already exist and only remain to be marketed at reasonable cost. In 1978 the International Association for Mission Studies (lAMS)

Notes------­

1. See Douglas W. Johnson and Sarla E. Lall, Using Computers in Mission 4. Missions and Evangelism: A Bibliography Selected from the ATLA Religion (New York: National Program Division, General Board of Global Min­ Database (Chicago, Ill.: ATLA, 1985). istries, United Methodist Church, 1985). 5. The On-line Computer Library Center (OCLC) is a bibliographic utility 2. Centre de Documentation et d'lnformation Missionaire (5 rue Mon­ system that provides a union catalogue of holdings for over 3,000 sieur, F-75007, Paris, France). member libraries internationally. 3. Missionswissenschaftliches Institut Missio (Postfach 1110, 0-5100, 6. Documentation, Archives and Bibliography Network, lAMS, "Co­ Aachen, West Germany); Maryknoll China History Project (Maryknoll, operationin MissiologicalIndexing-TheSearchfor CommonGround," N.Y. 10545, U.S.A.). See also Susan Perry, "Computerized Data Mission Studies 4, no. 1 (1987): 71-85. Retrieval-The Maryknoll China History Project," International Bulletin of Missionary Research 9, no. 2 (April 1985): 61.

160 International Bulletin of Missionary Research

--_._._------­ The Threat of Terrorism to Missionaries: Meeting the Challenge

Chester L. Quarles

ncreasingly, revolutionaries, guerrillas, and terrorists are to establish mutually beneficial relationships where adversarial I targeting the missionary community. At one point last forces may have existed previously. Prejudice and stereotypical year thirteen missionaries were being held hostage at one time. thinking are destroyed in Christ-thinking persons. Preparation In 1981, the April 19 Movement (M-19) kidnapped Wycliffe Bible for coping with terrorist incidents begins at this level. Translator Chester Bitterman and held him captive for forty-three More specifically, you should learn all you can about the days. One of the ransom requirements was that Bitterman's mis­ terrorist and guerrilla units operating in your area. Read local sion agency should leave Colombia. When it became apparent newspapers and magazines from the left, the right, and the mod­ that this was not negotiable, the M-19 executed Bitterman. erate press. Broad exposure will help you establish a credible Revolutionaries are no respecters of persons or agencies. Ro­ picture of what is actually occurring in your area. If the media is man Catholic priest Lawrence [enko, Presbyterian Benjamin Weir, under government control, terrorist activity may be censored out International Mission's Bryan Lawrence, Youth With a Mission of the news. In that case, tune in the British Broadcasting Cor­ volunteer Kindra Bryant, and Africa Inland Mission appointee poration (BBC), the Voice of America, or the U.S. Armed Forces Stephen Anderson have all spent uncomfortable "sabbaticals" Network. Sometimes newspapers published in other countries during the mid-1980s in the hands of terrorists. It is imperative provide better coverage than local sources. that Christian missions learn to deal with this problem. A Scriptural Basis for Terrorism Deterrence The Question In his mission experiences the apostle Paul used intelligence in­ What would happen if your mission received a bomb threat? What formation to avoid unnecessary obstacles to his work and threats would happen if your chief executive were kidnapped? What to his safety. When adversaries in Antioch intended to harm him, would happen if a guerrilla group gained control of your prop­ he received advance information and escaped over the city walls erties in a developing nation? How would you react? How would by being lowered in a basket. On several other occasions he left your organization react? Does your organization have a response his place of service in the midst of crisis. At Iconium, he and plan for this type of crisis? Is there a standard operational policy Barnabus "fled." At Derbe, he left after being stoned. At Thes­ for dealing with terrorist incidents? Is there a policy on negoti­ ating, or not negotiating, with terrorists? Is there a policy on whether your mission organization would pay a ransom? Do you °What would happen know what to do first in the event of a terrorist attack? Perhaps more important, do you know what not to do? today if your mission Today no mission organization can afford not to deal with office received a bomb the questions raised by terrorism. While it is unlikely that most missionaries will be victims of a terrorist encounter, nevertheless threat?" the number of incidents has increased steadily in the last decade. Both the frequency and the intensity of terrorist violence are ris­ ing, with more fatalities and more multiple-fatality incidents than salonica, he and Silas hid; then they made their way to safety in years past. during the night. When Paul left Greece he avoided an assassi­ nation plot by changing routes of departure. The Essentials of Understanding Looking at Paul's experience, we can say that it is not nec­ essarily wrong to hide. It may not be wrong to withdraw per­ It is basic that Christians engaged in cross-cultural mission strive sonnel from an area for a particular period of time. Indeed, in to gain a better understanding of other cultures, including any many cases, it may be wrong to stay, for the presence of mis­ violent forces that may be at work within those cultures. Prejudice sionaries may endanger the lives of those whom they serve. and paranoia exist in every society. They fuel passions that lead Using the good judgment of Paul, contemporary missionaries to confrontation. In times of crisis they commonly rule the mind can minimize many of the risks of the crime-filled, terrorist-prone and emotions. We see our own pain and insecurity· as though locations in which they work, though, of course, not all risk can our world were the whole earth, but rarely see the pain, inse­ be avoided. Just as the inner-city resident learns to protect life, curity, and fears of other people. Just when we most need to health, and finances from unnecessary risk, so too can the mis­ understand others, anxiety may overwhelm our judgment, in­ sionary develop a security-conscious lifestyle. Professionals from creasing the danger for everyone. many different walks of life already do this. The administrative Christianity, in a very intentional way, seeks to reshape in­ officers of almost any banking institution are taught how to min­ dividual and international relationships. Christian mission strives imize risk in approaching the banking facility and in handling their business affairs. They are taught how to avoid abductions and other threats. Chester L. Quarles is Professor in the Department ofPolitical Science, University Security principles are basically the same, whether taken by of Mississippi, anda member of Contingency Preparation Consultants. He is an a bank official or a missionary. It is said that an optimist looks experienced police official and has extensive experience in the private security only one way when crossing a one-way street; a pessimist looks industry. both ways! While no one would want to become a cynic or a

October 1988 161 pessimist, the ability to "look both ways" and ~o recogni~e c. policies for managing kidnapping and extortion demands, potential threats will give Christian workers the skills Paul dIS­ including: (1) ransom/negotiation policy, (2) establ1shment played in his ministry. of contingency reaction team, (3) policies addressing the removal of the family of a hostage from the immediate Contingency Planning area, and (4) policies for rapid exit from the country. The plan should include directives for the actions of chief Formal planning for terrorist emergencies is rather recent among mission executives in the field and for area mission managers. mission organizations. Most agencies have excellent policy and The role of each managerial level should be carefully prescribed procedural manuals for use both at home and ~broad~ dealing in the policy manual. Every division of the mission should also with a wide range of missionary concerns, even including evac­ have a crisis-management plan. There should be no exceptions, uation in time of war. Rarely, however, is the issue of crime, merely differences of degree. guerrilla warfare, or terrorism discus.sed in t~es~. ma~ua~s. This The members of the contingency reaction team-which is sep­ leaves the field missionary totally without direction In times of arate from the planning team-must be carefully selected, hard­ crisis. working individuals who have the ability to get along under the It has been the privilege of this writer to participate in con­ most arduous and stressful circumstances. Team members can tingency planning with a number of missi~n organiza.tions ~s they prepare for possible situations through role-playing of actual ex­ prepared themselves to deal with terron.sm, bom~Ing, kidn~p­ periences of other mission organizations. They should carefully ping, and extortion demands. Because of inappropriate planning review possible crisis situations. The contingency reaction team or total lack of planning, some mission organizations seem to do should be recognized officially as an integral part of the organi­ nothing in a crisis situation but blindly react. 1 Instead of being zational structure. reactive, we need to be pro-active!

Crisis management is a dynamic concept that dramatically increases Goals and Objectives a [mission's] efficiency and effectiveness in handling the many incidents that affect the [mission] organization. It applies sound The crisis management plan must be a good one! Among other management techniques to cope with a crisis situation while things, this means it must be simple. Assume that none of t~e simultaneously accomplishing organizational goals.i best managers in the organizations will be available to help with the emergency during the initial stages of its development. Sim­ Any measure that plans in advance for a crisis . . . any measure that removes the risk and uncertainty from a given situation and plicity will ensure that virtually anyone can follow the plan with­ thereby allows one to be more in control of his destiny-is indeed out misunderstanding. a form of crisis management.3 Make sure the plan specifies who is in charge. The moment of a kidnapping in a remote region of the world is the worst There must be a plan! The plan "is nothing more than a possible time to have a debate over who is in charge! If lines of tool to enable you to solve the crisis. However, the better your responsibility are clearly described in the contingency manual, crisis management plan, the better your tools. And superior tools then reaction to the problem will be expedited and the organi­ zational response will be smooth and precise. The step-by-step execution of a realistic response plan is the key to the successful recovery of an abduction victim. "The mere act of The mere act of planning will reduce the stress and anxiety planning will reduce the levels of all concerned. Advance planning ensures that many of the potential unknown factors or possibilities will be considered. stress and anxiety levels of The planning process itself provides an organizational forum for all concerned.II discussion of the realities inherent in terrorist crises. Planning builds up organizational confidence. The members will feel better prepared to respond should a misadventure occur. A missionary hostage should know that, "If you panic in the hands of a skilled artificer will go a long way toward en­ you may not survive.r" Knowing what to expect wi!l be of gr~at suring opportunity instead of danger.':" .. . assistance. The victim does not have to wonder what IS happening The worst time to prepare for an eventuality IS after It has back home or at the office. He or she can maintain composure, happened! Advance preparation can help protect an entire or­ knowing that every reasonable thing is being done. The hostage ~ sit~ation. ganization from coming to a standstill in crisis has, in essence, a terrorism tool kit. "A few hours, or even The contingency management planning committee should minutes, spent considering the possible consequences of a ter­ include a representative spectrum of missionaries, administrators, rorist attack can have tremendous benefits as is shown by nu­ and executive staff members. Each member should be chosen on merous reports by those who have been held hostage.':" the basis of experience, interest in the project, and concern about crisis management. This committee will develop policy and plans Weighing Alternatives in a Kidnapping for recommendation and adoption by the organization at large. The planning team will try to anticipate problems in the fi~ld and "A crisis presents the decision maker with many agonizing learn about options for dealing with them from professionally management choices. Very often a crisis manager is confronted responsible police officials, other mission organizatio.ns, and re­ with a plethora of conflicting information and given very little time spected security consultants with international expenence: to choose an appropriate course of action.?" The contingency plans will include at least the following: Even in precrisis planning, the manager has a "Pandora's a. guidelines for avoiding terrorism incidents; box" of alternatives. Some organizations recommend that the b. policies for managing bombing incidents; officially stated policy of the United States government be incor­

162 International Bulletin of Missionary Research Moody Graduate School spring 1989 Course Schedule CHICAGO, ILLINOIS MARCH 20-23, 1989 MARCH 27-31, 1989 CL2503 TS3501 True Spirituality The Training of Leaders Dr. William Thrasher Dr. Wes Willis • Dr. Phil Hook Dr. B. Wayne Hopkins AR4503 CL1501 Inner-City Ministry An Evangelical Theology in Practice Dr. B. Wayne Hopkins Dr. William Baker • Dr. Larry Crain TS2522 Sonlife Youth Ministry Strategies-I TS1501 Dr. Dann Spader Evangelism; A Biblical and Practical Approach TS2523 Dr. Michael Cocoris Sonlife Youth Ministry Strategies-If Dr. Stan Ponz Dr. Dann Spader

SK1504 SK2503 Leadership and Motivation of People Biblical Preaching With Confidence Dr. Paul Benware • Dr. Tom Stevenin and Power Prerequisite SK1501 or SK1502 Prof. Harry Shields • Dr. Duane Litfin Prerequisite SK2501 ST. PETERSBURG, FLORIDA APRIL 10-14, 1989 APRIL 17-21, 1989 AR5512 SK2521 Cross-Cultural Leadership How to Communicate Personally Dr. Ray Tallman and Powerfully Dr. Bruce Jones Dr. Gerald Mathisen. Mr. Ron Busch SK3503 TM2501 Biblical Counseling Skills Theories and Methods of Ministering Prof. Harry Shields and Team to the Culturally Different Mr. Ray Badgero • Dr. Dan Bacon

1------, o Yes, I want to know more about the Moody Graduate School. Please send me further information. Name _

Address

I City State Zip I I Phone # ( ) Current Ministry : I .mooOY BIBLE InSTITUTE : ~ 820 NORTH LA SALLE DRIVE. CHICAGO. ILLINOIS 60610 1-800-333-3139 8-08 I L -- ~ __ ~ porated in mission policy. That policy is: (1) no negotiations, (2) businesses pay ransom, -terrorists are going to expect payments no compromise, (3) no concessions, and (4) no ransom. On the from mission organizations too! In fact, some mission organiza­ other hand, the government will conduct "discussions" with tions have made small payments for the return of a kidnap victim. terrorists to secure the release of hostages. As one State Depart­ We would not condone the payment of a large ransom that would ment member has stated, "We will talk but we will not fund more guns, more explosives, and future violence. But before negotiate.,,9 one says No to talking or negotiating with terrorists, one needs However, informed Americans are aware that the United to find out what the terrorists want. Sometimes they simply want States government has not followed this policy in the recent past. a concession-anyconcession-toshowthattheycan influence the In fact, there are data to suggest that the policy has rarely been North American organization. followed. One American businessman was recently ransomed for $5,000. Most American business organizations have also paid ransom The initial demand had been set at $5 million. Would you refuse, as a cost of doing business in a host country. The Exxon Oil on ideological grounds, to save his life for $5 thousand? If you were a member of a large mission that had decided to build four schools in particular locations, would you revise your plans to move one school where the terrorists requested? Would Noteworthy you consider relocating a clinic, a hospital, or a nursing station? The International Congress on World Evangelization, held Until there is negotiation, there is no way to know what the in Lausanne, Switzerland, in 1974, gave birth to the Lau­ options are. Following the patterns used in business, politics, sanne Committee on World Evangelization (LCWE). A sec­ industry, and commerce, hostage negotiators can use "win­ ond congress sponsored by LCWE was to be held next year win" negotiation techniques, in which both sides benefit. We do in Singapore. But due to construction delays in that city, not have to lock ourselves into a "win-lose" situation. Lausanne IT will be held in Manila, Philippines, July 11-20, 1989. The theme of the congress is "Proclaim Christ Until Conclusion He Comes: A Call to the Whole Church to Take the Gospel to the Whole World." Over 4,000 participants are expected. Planning and pre-incident thinking give a responsible reaction Dr. Billy Graham, honorary chairman, will be the keynote plan to the mission organization targeted by terrorists. The mis­ speaker. sion does not have to react blindly. The mission has already deliberated, preplanned, and reviewed alternative procedures. It has been pro-active rather than reactive. It has taken the initiative for a reasoned response even under the most stressful circum-. Company paid $14.2 million for the release of Victor Samuelson stances. All members of the mission will be grateful that their in Argentina. 10 Indeed, several hundred million dollars have been agency has clear-cut policies and procedures for dealing with the paid for hostage Americans during the last decade. dangerous situations in which they may be working today. Terrorists may not understand the ways and methods of mission funding. Since the American government and American

Notes------­

1. Robert F. Littlejohn, "When the Crisis Is Terrorism," Terrorism, 6. Fink, Crisis Management, p. 149. American Society of Industrial Security Reprint Series, 1986, p. 96. 7. Robert H. Kupperman and Darrell M. Trent, Terrorism: Threat, Reality 2. Ibid. andResponse (Stanford, Calif.: Hoover Institution Press, 1979), p. 226. 3. Richard Cole, Executive Security: A Corporate Response to Abduction and 8. Ibid. Terrorism (New York: Wiley Interscience, 1980), p. 75. 9. Abraham Miller, Terrorism and Hostage Negotiations (Boulder, Colo.: 4. Steven Fink, Crisis Management: Planning for the Inevitable (New York: Westview Press, 1980), p. 18. American Management Association, 1986), p. 66. 10. Susanna Purnell and Eleanor S. Wainstein, TheProblems of u.s. Busi­ 5. U.S. Department of State, "Hostage Taking: Preparation, Avoid­ nesses Operating Abroad in Terroristic Environments (Santa Monica, Calif.: ance and Survival," Publication 9400, Series 390, Office of Security, Rand Corp., 1981), p. 45. 1984, p. 1.

164 International Bulletin of Missionary Research My Pilgrimage in Mission

Christian G. Baeta

s a small boy at school in Ghana, I was present once Traditionally, the normal evangelistic activities of my church A when my classmates were hatching a little plot for a mini have been centered in its respective districts, and consisted mainly coup against the teachers. When I expressed my fear that the in itinerant preaching and the gathering of small village congre­ project would earn us nothing except punishment, the ringleader gations by stipendiary evangelists, supported with voluntary in­ said something to this effect: "Take no notice of Christian; he dividual and group efforts coming from the district mission station. has been on their side ever since his mother's womb." During my brief service (1945-49) as synod clerk (at that time the I have often reflected that this chance assessment contained a chief executive and general administrator of the Presbyterian large element of truth. My father was a teacher/catechist of the church), we were concentrating especially on two specific areas Bremen Mission; my mother's father had likewise been a teacher/ for evangelization. The first was the Tongu district immediately catechist, and she was born and brought up on a mission com­ to the east of the Volta River: for some reason not fully explained, pound, later becoming a teacher herself and an assistant to the it had been practically by-passed by' Bremen Mission work as it German deaconesses who ran the Girls' School. spread from the coast in the south to the central interior of the Even more to the point, perhaps, is the fact that I myself felt Ewe country. It is a very hot and dry area with much parched completely at home and was indeed very hap.py in this mission­ land, not particularly productive except for hardy plants such as station context. Everybody was kind to me, and I was in full cassava. Our stations here were only few and far between. agreement with the Message, so far as I was able to take it in. I In World War II, as in the first war, the German missionaries loved the many nice songs and games that were taught us both were all withdrawn. At the close of World War II, our church during and after school hours, and we sang, and ran about, and came into friendly missionary relationships with the Evangelical played, and frolicked to our hearts' content. and Reformed Church of the U.S.A. On the strong recommen­ Not only we children but also the adults, especially the women, dation of our church, the American Mission established a hospital had several different programs on the compound: sewing classes, in the middle of the Tongu area. Our church stationed there an literacy courses, singing, games, storytelling with drama, and so outstandingly effective evangelist. This hospital has proved an forth. The mission compound was a veritable hive of joyous ac­ invaluable medical and evangelistic center, conferring countless tivity. I remember particularly being deeply impressed by the very blessings on many, many people down the years. patient, selfless, and kindly manner in which the deaconesses at­ Our second area of concentration was in the north of the tended all comers to their clinic (by no means only church mem­ country. The colonial government had barred this part of the land bers) and dressed all sorts of horrible-looking and very offensive­ to missionary penetration. It was not permitted to assemble more smelling sores. than nine children anywhere for formal instruction. The theory Since my family had many relatives in the villages on either was that, missionary education having only "spoiled" the pop­ side of my hometown and beyond, and I used to be taken on ulations of the south, the government was now going to accul­ visits to them from time to time, it was not difficult for me to turate that area according to theories from scientific social science judge that the bright and cheery atmosphere of the mission station and altogether more advanced ideas of pacification and education. (notwithstanding a rather liberal use of the cane with us children) Unfortunately, while official studies and reports piled up yearly compared more than favorably with the all-pervading silent gloom containing many different opinions on how this was best to be (except on festive occasions) and the frightening stories of nefar­ done, nothing actually happened on the ground, and general ious occult phenomena to be experienced elsewhere. I could not development lagged painfully behind what obtained in the rest have the slightest doubt that the mission was doing a great and of the country. One major reason for this was generally believed very good work. It was only after I went abroad to study that I became confronted with the quite serious, and largely doubtless to be the practice whereby, whenever a government administrator wrote a particularly competent memorandum on the issue, he justifiable, criticisms of this great enterprise. Till this day I remain was considered to be ripe for promotion and was soon moved to convinced that the creation of patches of light, love, and joy in a more senior position elsewhere, usually to some other colony. an otherwise spiritually depressed environment is genuine Chris­ His successor then took a totally different approach. tian outreach and a great benediction in its own right. This general conditioning has determined my whole life, and I am deeply In any case, however, with political independence percep­ grateful to God for it. tibly looming ahead, this policy of reserving the north for special treatment was quietly abandoned. It was a matter of great pride and joy to me that our newly found American friends could move in with a then totally novel approach to evangelism. This was no Christian G. Baeta, now retired in Accra, Ghana, was a pastor, former synod longer to consist solely in the voice of lone criers in the wilderness, clerk, and principal of the Theological Seminary of the Evangelical Presbyterian but now also to involve useful helps for improvement of the Church, Ghana. Hewasthelastchairman oftheInternational Missionary Council mundane life of the hearers of the Word. Starting on a farm at before integration with the World Council of Churches; for thirty years he was a Vendi, efforts were undertaken to teach through replacing tra­ member of the Commission of the Churches on International Affairs, and served on the Central and Executive Committees of the World Council of Churches. A ditional and antiquated farming tools and methods with far more former member of the Legislative Assembly of Ghana, he served on the Consti­ effective modern procedures and implements, including the use tutional Committee for the Second Republic, and on the National Council for of modest farming machinery and other forms of appropriate Higher Education. He was awarded the Grand Medal of Ghana and the Order of technology. Animal husbandry was also introduced, though un­ the British Empire. fortunately a herd of goats of good breed, imported from the

October 1988 165 United States to improve local stocks, and received here at the warding off of particular evils from the family concerned, and the airport with a special welcome by a high government personality, granting to them of success and blessings in their undertakings. did not survive the climate. I still well remember the thrill I felt The prayers are accompanied with the pouring out of water con­ when, reclining in an easy chair on the verandah of the mission taining parched maize flour and, separately, of alcohol. bungalow in the evenings, I listened to the soft singing by the In a debate as to whether this constituted ancestor worship farm students, of simple, repetitive gospel messages skillfully set or not, a well-known and often-quoted English Anglican mis­ to popular local tunes by one of the farm's instructors. Surely sionary has written that it could not be regarded as worship, since these songs would come to be sung, in conjunction with sound those offering the prayers knew the addressees in life as humans, and profitable employment, in all sorts of places throughout the not gods. However, this only displays unawareness of the African land. conception that the great, wise, and good, when departed, no Evangelism is often as necessary within the church mem­ longer hold the status of mere humans, but that of godlings, to bership as outside. During the period to which I have referred, say the least. one of my major headaches was to persuade the richer districts Eventually, consensus was reached within the church to the to agree to the use of their collections for the poorer ones. Money effect that Christians should avoid being present at ceremonies was, everywhere and always, extremely short, and every locality in which worship and superhuman honors were paid to a being wanted to advance: to possess a "senior school" and a high or beings other than God. This guiding line was, however, only proportion of the best-qualified teachers, a good preacher, and partially accepted. Those who reject it do so for a practical reason so forth. The delegates used to come to synod or to the church entirely different from that stated above. They point out that, headquarters with very firm and strict instructions from their since we are in the thick of a very uphill struggle to free ourselves constituents to press for these ends. The discussions were mostly and our peoples from foreign psychological and cultural domi­ long and exhausting, but in the end the delegates u.sually gave nation, it would be a severe self-impoverishment, and might do irreparable damage to our cause, to abandon our most wide­ spread, time-honored, and generally cherished customary prac­ 'II regard every way tice. Mercifully, owing to the prolonged discussion, most educated Christians appear to be fully aware of the grounds for the church's and manner in which the opposition. beauty and the saving The result has been that, while it is extremely rare for Chris­ tians to be seen pouring libation, they are increasingly less un­ grace of Christ is set forth, comfortable nowadays when they witness this performance. We as evangelism." still have fiery evangelists of the older tradition, prophetically urging the complete severance from the entire African past; oth­ ers, more urbanly but equally emphatically, counsel strict sepa­ in after having been reminded of the sacrifices of those through ration of cultural from religious matters, following simply customary whom we had become what we were, and of the Great Sacrifice practice for the former and doctrine for the latter. But the difficulty itself. is precisely that the two are so intertwined and enmeshed to­ I regard every way and manner in which the beauty and the gether that it is hardly possible to determine where the one ends saving grace of Christ is set forth, as evangelism, which, I believe, and the other begins. So there is no clear-cut general Christian if genuinely carried out, has God's promise of effectiveness. practice at present with regard to libation-pouring, but happily I should like now to touch on my involvement with cultural there is no visible evidence that a Christian's actual practice of conflict and mission. At the Synod of the Presbyterian Church of the Christian faith is in any way affected by the concerns of Ghana held at Kibi in 1941, Nana Sir Ofori Atta I, doubtless one cultural revival. of the most enlightened and powerful African rulers at the time, However, it appears clear that for some time to come yet, presented a memorandum to the church complaining bitterly that we are going to have to live with such messy half-solutions to the church's discipline, in forbidding the participation of its mem­ these tricky borderline problems. Just a few years ago in the bers in certain traditional rites and ceremonies regarded as im­ Camerouns, a missionary of the Basel Mission, regarded as one portant, was creating a quite intolerable situation of division and of the conservative, pietism-based societies, was reported to have strife among his people. The story is too long to tell here, but the publicly performed the equivalent of libation-pouring in that crux of it boiled down to the question whether or not, in order country. More recently, at the dedication of a new central Roman to become a good Christian, a person had to cease to be a good Catholic Church building, the chief fetish priest of the locality African. was officially invited to pour libation. It is common knowledge I was appointed secretary to the church's committee to pre­ that here in Ghana a fully trained and experienced ex-Roman pare an answer and, since for many reasons the committee found Catholic priest has emerged as a proponent of "African reli­ it extremely difficult to meet, I had to bear more than my fair gion," very actively and self-sacrificially engaged in itinerant share of getting the draft ready on time. The general discussion preaching and gathering of followers. His main thrust is that the afterward narrowed down to the central item and the question original African manner of worshiping God is far better for whether or not it should be permitted to church members to be Africans than the Christian way, which is foreign and uncon­ present at the pouring of libation, let alone performing the rite genial. The situation calls, not for more regulations, however themselves. carefully formulated, but for continued efforts even more widely This traditional practice consists essentially in offering pray­ to explain the issues involved and their implications, and to ers calling upon God in the first place, then upon Mother Earth, strengthen and deepen Christian sensitivities. next upon all the family ancestors, each by personal name, with I am sorry that my third point should be on a rather discor­ recitals of their mighty and good deeds; finally comes the pres­ dant note. My appointment as senior lecturer in theology and as entation of requests to all the beings named, as to deities, for the Protestant chaplain at our first university coincided, at the be­

166 International Bulletin of Missionary Research "At Fullerwe provide men and women with tools for life-long missiological ministry."

We are dedicated to preparing men and a team of scholars at the cutting edge of women for the task of world mission modern missiology. They are united by a through the finest graduate-level educa­ common beliefin the centrality ofChrist's tion aimed at missionaries, missionary saving work and teach that the primary candidates, mission executives, educators focu s ofmission is the proclamation ofthe and international church and mission GoodNews. leaders. The Apostle Paul recognized the call to We know that to cope on the mission field missionary action and obedience in the with the revolutionary changes that are very nature of the gospel. 'The faculty of affecting every aspect of human life a Fuller's School of World Mission is com­ missionary needs insight not only into mitted to continuing the development of theology, but also into history, cross: the theology of mission by demonstrating cultural ministry, anthropology, church the relevance of Christian truth to the planting, church growth, leadership, lin­ whole world. Ifyou are called to be a part guistics, Bible translation, evangelism and ofthis task, let us hear from you. non-Christian religions. Together we can make a difference in Our 14-member faculty provides the bringing God's Word to the world. diversity and the depth to prepare men and women with the tools they need for mission. Each faculty member is a hands­ Write or phone the Office of Admissions on missionary with years ofexperience in missionary labor. Each is a person offaith, School of World Mission who regards the Bible as God's Word for FULLER THEOLOGICAL SEMINARY the whole world.Together they comprise Pasadena, California 911 82 (800) 235-2222

Charles Van Engen, Th.D., (right) has joined us as assistant professor of the theology of mi ssion. He has a strong mi ssionary relationship with Latin America and a concern for a doctrine of the church which takes into account its missionary dimension. He will assume someof theduties ofDr.Arthur Glasser, dean emeritus, (left) who will, however, continue to be a very active member of the SWM faculty.

------ginning, with an era of distaste for religion and antipathy to students. It springs to my mind whenever I read a discussion of church attendance on the part of the majority of students. We Donald McGavran's "Giant Step in Christian Mission." Unless interpreted this as a reaction against the somewhat rigid church something happens soon to neutralize this internecine fray, it is parade regulations of the boarding schools from which most had to be feared that the "untouched millions" will sooner or later come. Happily this situation has since changed substantially for be condemned to a very mixed blessing. the better. But my greatest cause for distress and anxiety at the It is my opinion that the Christian cause in Ghana is at present time was the quite unchristian relationship between the two in very good heart. Many agencies, groups, and individuals are Christian student groups on the campus, the evangelicals or actively engaged in spreading the gospel and nurturing the Chris­ "born-agains" and the Student Christian Movement. So in­ tian spirit in daily life, though very unseemly acts continue to be tense was their mutual hostility (only thinly veiled by cramped heard of, even from high places. Church attendance, especially efforts to be decent to one another in public) that as chaplain I in the central towns, leaves nothing to be desired, and collections could only tiptoe my way warily and gingerly between the two are surprisingly high. The interrelationships of the fifteen major groups, applying my utmost care and skill to avoid getting on churches (fourteen in the Christian Council and the Roman Cath­ the wrong side of either. Each side was cocksure that it was olic Church) have become amicable and generally quite satisfac­ unquestionably in the right, and that the other side represented tory. Let me conclude with a heartwarming true story. only a lesser breed of Christians. Not long ago, during one of our recent transient regimes, a My own view has always been that the two approaches are man was falsely denounced, arrested, severely mishandled, and complementary and ought never to have been separated at all. jailed. Soon afterward, his denouncer himself fell from grace to To aim to make people the best that they can be as humans (called grass, and found himself in the same prison. They knew each by the Germans Humanisierung) can never be really opposed to other and were both well aware of all that had happened. The an emphasis on the preached evangel. And I have never myself denounced man hailed from the south and his family lived in the known any person on the Humanisierung side who did not also, town where the prison was situated; the denouncer came from in word and deed, in fact proclaim the gospel. From my reading the north and had neither relations nor friends anywhere around. of publications in the older churches of Britain, Germany, and This was during the near-famine of 1983, when prisoners were the United States, it is to be gathered that this baneful polarization often very hungry. It was permitted for outsiders to take food to not only persists, but has even flourished since the Uppsala meet­ their people in jail. Without their differences having been sorted ing of the World Council of Churches in 1968. This grievous out, the denounced man, whenever food was brought to him, fissure in the Christian fabric cannot be concealed from outsiders, regularly invited his enemy to eat with him, and he did so, often and it provided an easy excuse for sitters on the fence among my in tears. Uncontentious Mission!

The Legacy of Norman Goodall

Paul Rowntree Clifford

orman Goodall was one of the most influential person­ achievements of his long and varied career. In One Man's Testi­ N alities in the missionary and ecumenical movements of monu,' a little gem written shortly after the end of World War II, the twentieth century. The adjective has been chosen deliberately. he set out in clear and simple terms the faith that had held him To have called him outstanding would have given entirely the throughout the years. By that he lived, and the graciousness of wrong impression. In spite of the high offices he held in the his personality was a reflection of the grace of God in Jesus Christ, International Missionary Council and in the British Free Churches, which had shaped his character from his earliest days. I first came and his service as moderator of the International Congregational to know him when he was nearly seventy years of age, ostensibly Council, his worldwide ministry was chiefly exercised behind the retired, but still full of vigor, lecturing, writing, counseling, sup­ scenes and out of the limelight: an assessment pointedly empha­ porting: sharing with the younger and less experienced the treas­ sized by his own choice of Second Fiddle as the title of his delightful ures of a richly stored mind and a profound faith. To see him autobiography published toward the end of his life. 1 But his influ­ striding up the path to a meeting over which I was to preside at ence was wide-ranging, not only on the development of inter­ the Selly Oak Colleges in Birmingham was to know that, whatever national structures of cooperation, but more particularly on the difficulties of the agenda, his wisdom would keep us from individual people of many races and cultures who were grateful making any serious mistake. to be able to call him their friend. Norman had extraordinary clarity of mind and a capacity for expression, both in speech and in writing, which rivaled the best The Christian Disciple of English prose. This was all the more remarkable in that in his youth he had lacked any formal education beyond the age of All those who knew and loved Norman would want to speak fourteen. Leonard Wilson, the bishop of Hong Kong interned by more of the impact of the man himself than of the considerable the Japanese and later bishop of Birmingham, once said of him, "He is my mentor for English style," and after a particularly elegant speech of welcome to a conference of church leaders, a Paul Rowntree Clifford, former president of Selly Oak Colleges in Birmingham, bystander was heard to remark, "Don't you long for that man England, served for many years as treasurer of the International Association for to split an infinitive!" Mission Studies. He is now retired nearOxford. This pellucid clarity of thought and expression was a reflection

168 International Bulletin of Missionary Research of the high standards and self-discipline that were among the guished career in governmental service, for Norman was brought most striking characteristics of Norman's whole life. But they did to the notice of someone who was to play a prominent role in not make him, as they might have done, a formidable person in the Civil Service during World War I. That is to anticipate, how­ whose company others felt diminished and ill at ease. He was ever. In the meantime Norman had to work his passage in the essentially a gentle soul, sensitive to the feelings of others and junior ranks of local government. with a compassionate understanding of human foibles and faults. In 1915 Norman enlisted in the Royal Army Medical Corps, It is dangerous to describe anyone as Christlike, and Norman and after a short spell of service was seconded for clerical duties would have found it acutely embarrassing to have had this as­ to the Ministry of Munitions, to which Arthur Collins, the Bir­ cription applied to him. But there can be no doubt that he mirrored mingham City treasurer, had been lent as financial adviser. En­ the Lord in whose presence he lived and whom he rejoiced to countering his former employee as he was leaving the ministry, serve. The impact of this on countless people of all ages and races Collins handed Norman a note to take to St. Ermin's Hotel, West­ was his principal legacy. minster, adding, "You are the first member of the staff of the Department of National Service. The hotel has been comman­ deered by the Office of Works and the residents are beginning The Foundation of Goodall's Career to move out. I shall be joining you there before long and Neville Chamberlain will arrive as soon as he can free himself from Bir­ Norman was born in Birmingham at the industrial heart of Eng­ mingham.?" Thus began Norman's wartime service in what was land on August 3D, 1896, the twelfth of thirteen children of Thomas to become a major government department in which he rapidly Goodall and Amelia Ingram. The family lived in cramped con­ assumed increasing responsibilities as Arthur Collins's private ditions over their father's sweet shop in Handsworth and poverty secretary. This brought him into close contact with ministers of was never far from their door. Thomas Goodall was the son of the Crown and high-ranking officials, giving him the opportunity "an amiable drunkard," to use Norman's own description, to display the administrative gifts that in later years were to be and in his youth belonged to a gang that secured notoriety by placed at the service of the world church. breaking up political meetings. Intent on a similar venture one When the war ended, Norman was urged to enter the per­ Sunday evening, they entered Wesley Chapel. While his com­ manent Civil Service, in which he would doubtless have had a panions slunk out, Thomas stayed and was soundly converted. distinguished career. But he felt an irresistible call to the Con­ Some years later he shared a hymn book there with a young gregational ministry. The problem was that he had no educational servant girl whom he courted and subsequently married. To­ gether they made a home that became the formative influence on Norman's life. Thomas had no schooling, began work at eight years of age, JJ[Norman Goodall] and was taught to read by a local barber. Amelia was illiterate mirrored the Lord in and remained so to the end of her days. But their deep Christian faith and their standards of excellence were the matrix in which whose presence he lived Norman developed his love of literature and music. A young and whom he rejoiced to violin teacher was given the use of the Goodalls' little parlor and in exchange Norman was offered free lessons. His tribute to this serve." unnamed musician, but above all to his father and mother, con­ stitute the most moving passages in his autobiography. The young teacher opened up a world of beauty and delight in the midst of qualifications for admission to training and his heart was set on ugly surroundings. Norman's father was a sterling example of entering Mansfield College at Oxford, which was open only to the combination of resolute faith and radical politics, informed postgraduates with a first degree in another discipline. Norman by an inquiring mind and a remarkably developed sense of literary had not even a school-leaving certificate. style. But it was obviously his mother's influence that shaped Nor­ He was encouraged to seek out the principal, the renowned man's character. "There was a moment at the end of her days," Dr. Selbie, to whom he explained his predicament. This wise man he wrote, "when a brother and I were looking at her hands, obviously spotted the latent gifts of the young civil servant and lined and worn with the years of labour in the service of those promised that he could sit an entrance examination if he would she loved. Touching one of her hands my brother said, 'They prepare for it over the next six months by learning some Greek remind me of the words "I bear on my body the marks of the and Latin, reading the Bible, and practicing essay writing. Thus Lord Jesus." , He was right. In the whole realm of human rela­ it came about that Norman entered Mansfield in 1919 to read the tionships I have known no love greater than hers."? Norman Honours School of Theology under a distinguished faculty, which would undoubtedly have said that the legacy of his own life included C. H. Dodd, G. Buchanan Gray, and Vernon Bartlett. should properly be ascribed to these three people. He secured a respectable degree, which was underwritten thirty Formal education beyond the age of fourteen was not an years later by an Oxford award of a D.Phil. for a thesis on "The option for any boy with Norman's background. The straitened Principles and Characteristics of Missionary Policy during the Last circumstances of his parents made it necessary for him to take a Fifty Years Illustrated by the History of the LMS." To the end of job as an office boy to supplement the marginal family income. his life he was a devoted son of the college that had given him However, the routine duties of a junior clerk in the South Staf­ such an unexpected opportunity, serving for many years as a fordshire Water Authority quickly failed to satisfy the ambitions member of its governing body. and abilities of a youth who was taking every advantage he could of evening classes, and he was encouraged by an older employee Ministry and Mission to apply for a clerical post in the Birmingham City Treasurer's Department. He was interviewed and appointed by the treasurer In 1920 Norman married Doris Stanton, a medical doctor and the himself: a circumstance that might well have opened up a distin- daughter of a barrister. They would have two sons and one daughter

October 1988 169 in the years ahead. On completion of his Oxford course, they However, the keynote of the conference was the conviction offered for service abroad with the London Missionary Society, that henceforth the missionary task could be undertaken only in but the regulations in force prevented them from being accepted full partnership between the younger and older churches: a con­ because wives were not allowed to take appointments alongside viction that was to take time to be established among those upon their husbands. So Norman was ordained to the ministry in 1922 whom the missionary societies relied for support and who found at Trinity Congregational Church, Walthamstow, where he re­ it hard to recognize and break with the past assumptions of im­ mained in pastoral charge for six years until he moved, for another perialism. Nevertheless, Norman was convinced that thinking eight years, to a church in the London suburb of New Barnet. In must go much further. A new theology of mission had to be both these congregations he came to value the meaning of Chris­ worked out in the radically changed situation of the postwar tian fellowship, which, while internally mutually supportive, was world. This led to the planning of a further conference of the outward-looking to mission throughout the world. His people in IMC, held in Willingen, Germany, July 5-17, 1952. their turn experienced his sensitive conduct of worship and the Those who were involved maintain that its conception and quality of his pastoral care, which were to be placed at the service conduct were very largely Norman's work. Strangely enough, of so many others in the years that followed. however, he does not even mention it in his autobiography. The The summons to ministry to the churches overseas was only explanation may be that he was disappointed with its outcome. to be postponed, for in 1936 Norman was invited to become a Some of those who knew him best go so far as to say that he staff member of the London Missionary Society with secretarial thought it was a failure. That is hardly borne out by the intro­ responsibility for India and the South Pacific. This led to extensive ductory chapter he wrote to his edited report of the conference travel throughout these regions and a widening circle of personal in which he argued that Willingen was a milestone on the road contacts with missionaries and government officials. His account to a theology of mission and not a terminus." of visits to 140 Indian villages, his close ties with Dr. Howard At all events it is clear that Norman believed that the mis­ Somervell, the Everest explorer and renowned surgeon in charge sionary organizations had to come to understand that they were of the South Travancore Medical Mission at Neyyoor, and his agencies of the world church, and for the next decade he per­ meetings with Mahatma Gandhi, Subhas Chandra Bose, Rabin­ sistently worked to bring about the full integration of the IMC dranath Tagore, and Dr. Ambedkar illustrate the depth and range and the WCC. The opportunity to do so was opened up by his of his involvement in the service to which he was committed. appointment in 1954 as secretary of a joint committee to explore Clearly he also fell in love with the islands and people of the ways and means of achieving this end. In the face of a good deal South Pacific; many of the people became his personal friends. of resistance from those, like Max Warren, who felt that the free­ All this prepared him for the wider responsibilities that before dom of missionary societies would be imperiled by integration long he was asked to shoulder.5 with ecclesiastical structures, Norman's conviction that church In 1944 Norman was appointed to succeed Dr. William Paton and mission were indivisible won the day. He saw his endeavors as London secretary of the International Missionary council (!MC), finally consummated at the Third Assembly of the World Council and this was to place him at the center of the developing ecu­ at New Delhi in 1961, when integration was finally adopted and menical movement. The office was based at Edinburgh House Lesslie Newbigin, "representative of the world mission at its where the Conference of British Missionary Societies had its head­ best.?" was appointed an associate general secretary of the WCC. quarters. As a member of its committees Norman had come into On any estimate this was a historic milestone in the evolution intimate contact with its formidable secretariat: J. H. Oldham, of the world church, and with his retirement due at the end of Kenneth Maclennan, and William Paton himself. He was there­ the New Delhi Assembly, Norman's career might well have been fore no stranger to the tasks that now confronted him. thought to have reached its climax. But it is arguable that the last The ending of World War II necessitated IMC's facing the phase of his life not only added to the legacy he left to the ecu­ future of the German missions, which, together with those of the menical movement, but actually may prove to have been of even occupied countries of Europe cut off from their home bases, had greater significance. His contribution to the WCC continued with become the responsibility of the IMe during hostilities. The com­ the invitation to serve for another two to three years as assistant plex problems of dealing with a changed situation landed on general secretary to Dr. W. A. Visser 't Hooft, and he was later Norman's desk, involving establishing relations of confidence with to edit the report of the Fourth Assembly at Uppsala in 1968. missionary leaders in Europe for which his diplomatic skills and Other important publications came from his pen. Following his sensitivity were admirably fitted. Furthermore, there was the definitive history of the London Missionary Society in 1954, the challenge of reassessing the entire missionary strategy in the con­ Oxford University Press published what have become two stand­ fusion of the postwar world. ard works on the ecumenical movement: TheEcumenical Movement: Plans were afoot for bringing into being the World Council What It Is and What It Does in 1961, and Ecumenical Progress: A of Churches (WCC), but the missionary organizations felt that Decade of Change in the Ecumenical Movement, eleven years later. the problems confronting them were so urgent that they had to Retirement gave Norman the opportunity to devote himself take immediate steps to call an international conference under to interchurch relations in a variety of ways. He was moderator the auspices of the IMC. Norman was not convinced. He thought of the International Congregational Council from 1962-66, and that it was better to wait until the WCC had been inaugurated. moderator of the Free Church Federal Council in the following However, he was overruled and in 1947 a conference was con­ year-and he played an influential part in bringing together the vened at Whitby, Ontario, to review the whole strategy of mis­ English Presbyterians and Congregationalists and later the sion. Norman played a significant part in its preparation and Churches of Christ in the United Reformed Church. He lectured conduct. Writing about it many years later he said, "It is never extensively as visiting professor of mission at the Selly Oak Col­ possible to measure the results of such a meeting as Whitby. If leges in Birmingham, at the Irish School of Ecumenics in Dublin, some of its hopes and expectations were never fulfilled this is at the Jesuit Heythrop College, and at the Pontifical Gregorian another reminder both of the agelong mystery of iniquity and the University in Rome. need for a universal Church equipped for a world-wide task and The awakened interest of Roman Catholics in the ecumenical with wisdom and spiritual resources equal to it.,,6 movement following Vatican Council II meant that many were

170 International Bulletin of Missionary Research concerned to enter into serious dialogue with leading Protestants. At the end of his life, Norman was cared for by an old friend, Who was better informed or more sensitively equipped for this Dr. Elizabeth Welford, whom he engaged to marry after the death than Norman? Hence the invitations that came to him to lecture of his wife. On January 1, 1985, two days before the wedding, in Dublin and at Heythrop, where he made many friends. But it he died from a heart attack at her house in Oxford. was what he called his "Roman Pilgrimage:" that in perspec­ Norman was no facile ecumenist. He spent his life wrestling tive may be judged the climax of his contribution to ecumenism. with the obstacles to understanding among Christians and the The way had been paved in Dublin and at Heythrop as well as in many personal friendships. But there can be little doubt that his two visits (when he was nearly eighty years of age) to the English College in Rome, in 1975 and 1976, were fruitful beyond "Norman sums up his Roman any immediately apparent result. He established relations of con­ Pilgrimage by saying that fidence with both faculty and students, who appreciated the in­ tegrity of his Protestant convictions as well as his openness to all he is not sure whether it that was best in Roman Catholicism. In particular, a firm friend­ 'has made me a Catholic ship was forged with the rector of the English College, Mgr. Murphy O'Connor, later bishop of Arundel, who visited Norman Protestant or a Protestant in Oxford in the last stages of Norman's life and who paid a Catholic. I hope it has moving tribute to him at his memorial service in London. Norman sums up his Roman Pilgrimage by saying that he is made me a better not sure whether it "has made me a Catholic Protestant or a Christian.' " Protestant Catholic. I hope it has made me a better Christian.Y'" If that was true for him, it was certainly true for those who sat at his feet. The influence of such an encounter is impossible to difficulties inherent in working together with those of differing measure, though it is likely to have had more lasting results than backgrounds and convictions. But he brought to everything he many of the more formal conferences that are an increasing fea­ did not only patience and perseverance, but the readiness to listen ture of Roman Catholic/Protestant relations. At any rate, among to and learn from others, which won their respect and affection. those taking the lead in open commitment to ecumenical pilgrim­ While he was too honest to evade or minimize problems, he never age in Britain are some who shared in the eventful weeks of allowed them to weaken his vision of One Church United for Norman's own pilgrimage to Rome. Mission. That is Norman Goodall's abiding legacy.

Notes ------­

1. Goodall, Second Fiddle (London: SPCK, 1979). 6. Ibid., p. 93. 2. Goodall, One Man's Testimony (London: Independent Press, 1949). 7. In Missions under the Cross (London: Edinburgh House Press, 1953). 3. Goodall, Second Fiddle, p. 9. 8. Goodall, Second Fiddle, p. 107. 4. Ibid., p. 14. 9. Ibid.; pp. 133-47. 5. Ibid., pp. 42-67. 10. Ibid., p. 147.

Selected Works by Norman Goodall

With All Thy Mind. London: SCM Press, 1933. The Local Church: Its Resources and Responsibilities. London: Hodder & One Man's Testimony. London: Independent Press, 1949. Reprinted with Stoughton, 1966. a memoir by Kenneth Slack (SCM Press, 1985). Ecumenical Progress: A Decade ofChange in theEcumenical Movement. London: Missions under the Cross. London: Edinburgh House Press, 1953. Oxford Univ. Press, 1972. Historyof the London Missionary Society: 1895-1945. London: Oxford Univ. Second Fiddle. London: SPCK, 1979. Press, 1954. Norman Goodall also wrote numerous articles and pamphlets on mission The Sacraments: What We Believe. London: Independent Press, 1961. and theology, a comprehensive collection of which are included in the The Ecumenical Movement: What It Is and What It Does. London: Oxford archives of the London Missionary Society, held at Dr. Williams' Library, Univ. Press, 1961. Gordon Square, London. Christian Ambassador: A Lifeof Livingstone Warnshuis. New York: Channel Press, 1963.

October 1988 171 Study with the ones whdve been there...

... like David]. Hesselgrave, Professor of Mission in the School of World Mission and Evangelism, Trinity Evangelical Divin ity School.

• Missionary to Japan for 12 years • Past president o f th e Associatio n o f Evangelica l Professors o f Mission and the Japan Evange lica l Missionary Asso ciation ... and these • Auth or or editor o f eigh t bo oks on missions, including Cross­ Cultural Cou nseling (Baker) and th e forthcoming Today s Choices other fine f or Tomorrow ~~ Mission (Zo ndervan) faculty: • Pioneer o f missiological thinking and cros s-cultural strategies for 21 yea rs at Trinity Evangelical Divinity Scho ol-which has o ne o f th e Robert E. Coleman, Ph .D . wo rld 's largest se m inary missions p rograms J. Herbert Kane, Pro fesso r Emeritus Trinity Evangelical Divinity School o ffers th e follow ing degree John W. Nyquis t, M.A., M.Div. programs in missions: Edward Rommen , D.Miss., Th.D . M.A.R. M.A. M.Div. Th.M. D.Miss.· William D. Taylor, Ph .D. Also the o ne-year Certificate Adjunct Professor Plus independent study courses and o ther con tinuing education Rut h A. Tucker, Ph .D . op portu nities . Ted W. Ward , Ed.D . Timothy M. Warner, Ed.D . • All doctoral work ma y be done in one-week seminars. Prerequisites: M.Div. (or equivalent ) and 3 years mini stry ex perience. For more information, return this coup on today ; or ca ll TRINITY EVANGELICAL our Admissions Office TOLL-FREE at 1-800-345-TEDS. m SiI DIVINITY SCHOOL 2065 HALF DAY ROAD, BOX 112, DEERFIELD, IL 60015 o Mr. 0 Mrs. O Ms. 0 Dr. _ o Please send me information on the : o D. Miss. 0 D. Min. 0 Ph .D. 0 Ed.D. Address _ programs o master 's programs City, State, Zip _ o l-year certificate o ex tension/co ntinuing educa tion programs Ho me ph on e Daytime phon e _ o Please send me a free trial subsc ription to Trinity World Forum. Ant icipated ent ry date _ Book Reviews

Introduction to Missiology

By Alan R. Tippett. Pasadena, Calif.: William Carey Library, 1987. Pp. xxv, 457. Paperback $15.95.

With prophetic earnestness Alan Tip­ parts 1-3 to ten issues in the mission­ professional, common language. This pett makes a major contribution to­ ary outreach of the church, beginning appears, however, to the reviewer to ward the redirection of missiology at with the meaning and the communi­ strengthen his developing a universal the close of the twentieth century. With cation of the message. The Westerni­ understanding of the mission of the the assistance of Charles and Mar­ zation of the gospel has so biased its church today. An excellent bibliog­ guerite Kraft, of Fuller and Biola re­ presentation that "the convert never raphy and indices of persons and sub­ spectively, Tippett has brought together really understands the Western Gospel jects are included . One wonders, a compendium of thirty-five of his es­ nor the missionary the nature of the however, about the lack of a second says on the relevant missiological dis­ convert's conversion experience" (p. " t" in Tippett's name on the cover. ciplines: theology, anthropology, and 309). Conceptualizing and reasoning -H. Wilbert Norton history. mustoccuralongindigenous patterns-­ The work is refreshingly personal or meaning is lost. and informal, divided into five parts. Part 5, "Retrospect and Pros­ Part I, "Theology," stresses the his­ pect," should be read first, since Tip­ H. Wilbert Norton, currently Executive Director torical biblical position with a strong, pett here bares his soul, revealing the of CAMEO (Committee to Assist Ministry Ed­ verdict-theology conversion thrust (p . long stru ggle to crack the Melanesian ucation Overseas), in retirement became the 66). Part 2, "Anthropology," ques­ culture as he developed his missiol­ founding Principal of the las (Nigeria) ECWA tions how well missionaries are trained ogy . This is a rich section. Theological Seminary in 1980. Earlier he served in anthropology. "Missionaries need Some may be critical of Tippett's as dean and proiessor of World Evangelization, to be trained in the way the animist high view of Scripture, or his position Wheaton Graduate School. He began his mis­ thinks" (p. 105). Part 3, "History," on antisyncretism, or his use of non­ sionary career in Zaire in 1940. must serve more effectively in mis­ sionary preparation by pointing up the dynamic forces that have brought about social change. "We find that certain configurations and reactions to the growth of the Church are peculiar to no single age of history but are recur­ rent" (p. 220). In Part 4, "The Prac­ tical," Tippett shows the relevance of

Nairobi to Vancouver: The World Council of Churches and the World, 1975-87.

By Ernest W. Lefever. Washington, D.C.: Ethics and Public Policy Center, 1987. Pp. xv, 149. $19.75; paperback $7.95.

In times long past, Ernest Lefever made some valuable contributions to the lit­ erature of Christian ethics and inter­ national affairs. His 1957 work, Ethics and United States Foreign Policy, was a modest classic of "Christian real­ ism." Since the 1960s, Lefever has marched far to the right. His institu­ tional arsenal, the Ethics and Public Policy Center, has launched a profu­ For application and more information write to: sion of polemical works lavishly funded James M. Phillips, Associate Director by right-wing foundations and prime OVERSEAS MINISTRIES STUDY CENTER military contractors. His 1979 tract, 490 Prospect St., New Haven , CT 06511 Amsterdam to Na irobi, spuriously charged that the World Council of Publi shers of the International Bulletin of Missionary Research Churches was dominated by the

October 1988 173

---- ~- -~~~_._~~~~-- IIalien ideology" of libera tion the­ hearing on nuclear weapons (Amster­ change," which the allegedly pro­ ology in thrall to Marxism. dam 1981), citing the participation of a Marxist WCC will not recognize (p. 42). Now a similar sequel has ap­ widely respected Hungarian bishop as Lefever's barrage of half-truths, peared: Nairobi to Vancouver: The World a presumed Soviet stooge and then downright untruths, and amusing in­ Council of Churches and the World, 1975­ claims that the hearing's advocacy of accuracies, and his renewed charge that 87. The very headline of this book's "common security" in preference WCC pronouncements are "pro­ news release blasts IIClose Parallels to nuclear deterrence is largely attrib­ foundly influenced" by "Marxist­ between WCC Statements and Soviet utable to "a personal advisor to So­ Leninist doctrine" hardly add up to Policy." Two examples of Lefever's viet leader Leonid Brezhnev" (p. 16). what the churches really do need: a "research": Lefever defames the The Botha regime in South Africa is competent, critical study of the wce's broadly representative WCC public highly praised for "constructive role in world politics. Yes, there are double standards and "soft utopi­ ans" and perhaps too many pro­ nouncements on too many issues in the WCC. But the diversity of world DOCTOR OF MINISTRY Christianity is well represented in the council. And there are many faithful and competent leaders, vital pro­ FOR MISSIONARIES grams, and unsung achievements de­ serving much more authentic DENVER SEMINARY scholarship than this book provides. M.Div. or equivalent required -Alan Geyer

Provides Flexibility in Scheduling Alan Geyer is Professor of Political Ethics and Extension Correspondence Courses 8 qtr. units Ecumenics at Wesley Theological Seminary in (to be done on the field) Washington, D.C., and Senior Scholar of the Worldwide Expansion of the Christian Faith Churches' Centerfor Theology and Public Pol­ Theological Foundation of Missions icy. Previously, he was editorof the Christian Summer Seminars 10 qtr, units Century and Dag Hammarskjold Professor of (offered consecutively in odd-numbered years) Peace Studies and Political Science at Colgate Cross-Cultural Christianity University. Christian Education and Missions

Residence Study 16 qtr. units (May be completed at any accredited seminary) Courses in the student's field of interest Making Higher Education Christian: The History and Professional Project 10 qtr. units (to be done on the field) Mission of Evangelical Colleges in America. Written or Oral Exam and Integrative Essay Edited by Joel A. Carpenter and Kenneth We also offer a separate track for pastors. W. Shipps. Grand Rapids, Mich.: Eerd­ mansPublishing Company, 1987. Pp. xvi, 1989 Schedule 304. Paperback $16.95. July 24-August 4 The nineteen chapters in this sympo­ Cross-Cultural Christianity sium are divided into three categories: Leaders: Dr. Paul Hiebert and Dr. Ralph Covell assessing the heritage, refining the vi­ sion, and advancing the mission. By August 7-18 sheer weight of their numbers, the Christian Education and Missions publicity given to television evange­ Leaders: Dr. Lois McKinney and Dr. Dennis Williams lists and the political action of Jerry Fal­ well, Pat Robertson, and others, evan­ All inquiries for further information on the Doctor of Ministry gelicals in this country have at last come programs should be addressed to: into their own. For better or worse, Director of Doctor of Ministry Programs they are making headlines in the news Denver Seminary magazines. RO. Box 10,000 What is less known about evan­ Denver, Colorado 80210 gelicals is their historic commitment to higher education and their growing in­ Denver Seminary admits students of any race, sex, color, and national terest in academic excellence as seen or ethnic origin.

J. Herbert Kane, in China from 1935 to 1950 ~@f with the China Inland Mission, is Professor of Mission Emeritus at Trinity Evangelical Divin­ DENVER SEMINARY ity School, Deerfield, Illinois.

174 International Bulletin of Missionary Research in the Christian colleges and gradua te ings. Those that ha ve tried to becom e Calvin College moved into the top schoo ls. Far from dyin g out, these col­ all things to all peopl e have not don e twenty-five. leges appear to have taken on a new as well. Ind eed , some have ceased to The history of higher education in lease on life. In the process, major exist. the United States can be summed up chan ges ha ve taken place . Not a few It is reassuring to know that a con­ in one word-seculariza tion. The prob­ Bible institutes have becom e Bible col­ cert ed effort is being mad e to get Chris­ lem is still with us. It is gra tifying to leges; and some Bible colleges have tianity back into high er educatio n. A know that the Ch ristian colleges are dropped the Bible and mission s re­ study done by Franklin and Marshall endeavoring to do wha t Harvard Uni­ quirem ents and have become Chris­ in 1975 indicated that Whea ton College versity se t out to do in 1636--"train tian liberal arts colleges . Those colleges (Illinois) between 1968 and 1973 ranked Chris tian gentlemen for the Christian have fared best that have streng the ned fifth among 867 private, prima rily un­ min istry." their distinctives, culti vated their con­ dergraduate ins titutions in the number -J. Herb ert Kane stitue ncies, and enriche d thei r offer- of gradua tes who later earne d Ph.D.s.

Intern beraad in verband met de relatie tussen Kerk en Israel.

By J. Verkuyl and J. M . Snoek. Kampen: J. H. Kok, 1988. Pp. 134. Paperback OFI 17.90.

Verkuyl is emeritus professor of mis­ sions at the Free Univ ersity of Am­ sterdam, and Snoek has serve d many yea rs both in Israel and in the Jewish­ Christian dialogue program of the World Council of Churches in Geneva. Together they wrote this popular work of eight chapters, in which each part is signed by on e of the authors; chapter 6, "Israel and the Palestinians," however, is signe d by both. Paul wrote to th e Corinthians: "Woe to me if I do not preach the gospel" (1 Cor. 9:16). The authors are disturbed by the fact that tod ay some Christians act as thou gh Paul had writ­ ten : "W oe to me if I preach the gos­ pel." This is the case especially for the Christian attitude toward the Jew s. Given this development, the autho rs make a plea for "an internal delib ­ eration in connection with the rela­ tionship between Chur ch and Israel" Internationa (which is the title of the book). Their sionary Research as one of the missionary message is briefly, th at it is 15 outstanding books of mis­ allowed neither to keep silent about sions study. Chri st as mediator nor to replace a 1b receive your paperback copy of Christ-centered theology by a Torah­ This GospeL.ShallBe Preached. centered theology. write to Gospel Publishing House Verkuyl and Snoe k deal with nearly today and request order number all th e main issues involved in the 02 VZ 051 I. Pleas e enclo se present encounter of Christians with $8 .95 plu s $ I .34 for postage and Jews, particularly the int erpretation of handling . Romans 9-11 , the histo ry of Jewish­ For fa ster service call toll-free Christian relations, the call to mutual I -800-641-43IO! witness, and the basic theological ($5 .00 minimum order pl ease.) issues, such as the meaning of the Scriptures, anti-Sem itism in the New Testament(?), Paul and the law, the

Price subject to change witho ut notice. Add Sales 'lax if applicable: Cali fornia. 6% Jan A. B. Jongeneel is Professor of Missions, Utrecht University, Utrecht, Netherlands.

October 1988 175

------double covenant, the agenda of rab­ be accepted than anti-S emitism . The New Paganism: binic theology, the Jewish respon se to This "internal deliberation " is Understanding American Culture Chri st, the Trinity, and so forth. They a serious contribution at the parish level and the Role of the Church. regr et that Hebrew Christians are not on impo rtant asp ects of the relation be­ completely accepted in the state of tween the chur ch and Israel. However, By Harold Lindsell. New York: Harper & Israel. Moreover they bear witness to Hebrew Christians and Palestinians will Row, 1987. Pp. xv, 279. $16.95. the necessity of reconciling Jew s and be more satisfied with the conclus ions Palestinians, which can be realized only than Zion ists and advocates of inter­ Lind sell's th ou ght-provoking analysis by tran sforming contemporary Israel faith dialogu e. of th e church in contempo rary culture into a plu ralistic state. In the churc h, - Jan A. B. Jon gen eel develops the th esis that "The He­ pro-Zionist conformism can no more brew-Christian tradition on which Western civilization and culture stood for two thousand ye a rs has be en eclips ed . And in its place we ha ve seen the rise of the New Paganis m" (p. 211). The church is now isolated in "a sea of secular moderni ty" (pp. 211-12). This development, Lindsell asse rts, is rooted Our in the eighteenth-ce ntury Enlighten­ ment. Producing a book that might have been called The Closing of the Evangelical Mind (to adapt th e title of ano ther re­ "Third cent critique of contemporary culture), Lindsell co m men ts predictably on scrip tural authority versu s the limits of scientific method, and the depravity of Culture" modern society. (His examples of sex­ ual modernity are vivid to the point of being lurid.) How ever, his analysis of the Enlightenment' s influence on Amer­ Kids ican culture-the heart of the book-pro- November 15-18, 1988 at Overseas Ministries Study Cent er New Haven, Co nnecticut The Latin A Workshop on Meeting the Educational and Re-entry Needs of Missionary Children America Mission announces Conducted by Dr. Delanna O'Brien and M rs. Shirley Torstrick of INTERFACES.· a search for Cosponsored by Christian Reformed World Mi ssions, O verseas a President Ministries Study Center, and Wycliffe Bible Translators. Designed for missionary parents, personnel of MK schools, mission to be appointed agency personnel, North American church staffs, and coll ege repre­ in late 1989 sentatives. Formal sessions each morn ing, Tuesday through Friday. Individual or group con sultation each afternoon (optional). TuitionI registration: $35 Prosp ectu s and Board and room: $100 per person, Monday evening (Nov. 14) through Friday noon . cand id ate pro file r------i available o n request Dear Friends at OMSC: Please send I D M ore inform ation on the Nov. 15 -18, 1988 program : Interest ed persons D Registration form I I invited to co ntact D M ore inform ation about OM SC and INTERFACES I I Murray Marshall , chair Name I. I Board o f Tru stee s Address I I Latin Am erica Mi ssion City State Zi p I P. O. Box 52-7900 L_ _M~I~ ~v~s~~M~i~i~ ~u~ ':e~e.::. ~O~r~p~c~t.::.~:.H':v~ , ':T~6~1~ _ J Miami, Florida 33152 · INTERFACES(International Family and Children's Educational Services) is a ministry of the Overseas Ministries Study Center, New Haven, Connecticut

176 Internati onal BUlleti n of Missionary Research vides a valuable su m ma ry of this philosophic movem ent. Go ye into all Lindsell owes his understanding of the Enlightenment to Professor Peter Gay, whose two-volume The En­ lightenment (1977) studies the meaning the condominiums of eighteenth-century thought for its own time and ours. Indeed , Lindsell culls his title from the subtitle of Gay's and preach the gospel. first volume. The Enlightenment ha s affected all areas of life, Lind sell ar­ gues, and overtaken the mainlin e de­ nominations throu gh the triumph of liberal theology and de structive bibli­ cal criticism . Karl Barth, hailed by some as a via media, is wanting from Lind­ sell's standpoint becau se of his views of Scripture, the doctrine of Christ, and universalism. Many qu estions---on historical­ critical method, on science, on crea­ tion-remain unanswered. But my most pointed question for Lin dsell ad ­ dresses the use of the term "pagan" to describe the twentieth-century per­ son. As C. S. Lewis put it: "A post­ Christian man is not a pagan . You might as well think that a woman recovers her virginity by divorce" (Cambridge Inau gural Lecture, 1954). Vancouver, Chicago, Bangkok or Bogota. They're all - Peter Rodgers crowded with buifdings, large and small, where people live. People who are lost, unloved and lonely. People with a Peter Rodgers is the Rector of St. John's Epis­ desperate need for Christ. copal Church in New Haven, Connecticut. How can you reach them? What's the best way? Come, train with us. When it comes to courses in Missions and Evangelism, we've been leading the way Unreached Peoples: Clarifying ever since we began! We 'll show you how to reach out the Task. biblically to people in a cross-cultural setting in a way Edited by Harley Schreck and David you feel good about. Barrett. Monrovia, Calif.: MA RC, 1987. Jesus has called us to share His love with others. To Pp. viii, 302. Paperback $7.95. find out all the ways we'll help you do this as you For a discussion of the church's unfin­ study for your Master of Divinity, Master of Religious ished missional task in the twenty-first Education, Master of Arts in Missiology or Master of century, Clarifying theTask is both help­ Arts in Religion* (including our low fees and low ful and confusing. The intention of the price for accommodation!) write or call for our free volume is to explain the "origins, history, biblical mandate s and meth­ viewbook. od s of implementing ministry to reach *A Doctor of Ministry degree is also offered . peoples and people groups" (p. vii). The excellent bibliographical re­ Church Planting Sch olarships are ava ilable . sources included in the first section and the historical overview of the con­ cepts of "peoples" and "people Canadian Theological Seminary groups" are worth the price of the book. 4400 Fourth Avenue The "complementary relationship" REGINA , Saskatchewan , Canada S4T OH8 Telephone (3061 545-15 15

Charles Van Engenserves as Assistant Professor of Theology of Mission, School of World Mis­ He'll tell you where. We'll get you ready. sion, Fuller Theological Seminary. Born of mis­ A Seminary of The Christian [, Missionary All iance sionaryparents in Mexico, heserved asaReformed AHili ated with th e University of Regin a Church in America missionary for twelve years Associate Member of the Associat ion of Theologi cal Scho ol s in theological education with the National Pres­ byterian Church in Chiapas, Mexico .

October 1988 177 (p. 42) of th e two concepts is clarified , This book makes clear that th e b ecoming Christian? Do es a demonstrating th e ethnolinguistic im­ concepts o f " peop les" and "reached people group" refer, for portance of the first and the sociolog­ "people groups" are essential for example, to the presence of a Bible study ical necessity of th e seco nd . target-grouping and communication . group among th e Tzotzil Ch amula un­ Part 2 is an impo rtan t resource for However, th e work does not clarify the married bilingual young men who have an yone interested in global mission , meaning of " rea ched" and " un­ completed a secondary educati on in giving hands-on descriptions of con­ reached ." How do w e know whether Tu xtla Gutierrez, Chiapas, Mexico, textualized ch urch-pla n ting among a " p eop le g ro u p" had been work as merchants, and do not con­ peopl e groups. Part 3, "R egistry of "reached"? Does " re ached" sider th emselves mestizoes or Roman the Unreach ed ," does not support the mean th e presence of " two or three Catholics? If there is some thing about book's major purpose due to its rep­ gathered in my name" amo ng a par­ th e missional task this volume dem­ resentative nature. An exhaus tive study ticular " people" ? Or the presence on strates, it is our ne ed for better lan­ of the unreached in one area would of my particular stripe of Christianity? gu age than " reached " a n d have been more helpful. Or all pe ople of a " pe ople group" "unreached, " -Charles Van Engen

Jan. 16-20: YO UR WILL BE DO NE: MI SSION INCHRIST'S WAY. Dr. Eugene L. Stockwel l, Commi ssio n on Wor ld M ission and Evangelism, World Counci l of Churches. Jan. 23-27: MI SSION IN THE AM ERICAS: A LATIN AMERI CAN Sharpen PER SPECTIVE. Dr. C. Rene Padilla, LatinAmerican Theological Fraternity. Daughters of the Church: Feb. 20-23: CAN TH E WEST BE CONVERTED? A symposium on the Women and Ministry from New thesisof Lesslie Newbi gi n.I ed by Dr. Vernon C. Ground s,Dr. CharlesC. Testament Times to the Present. your West. and ProfessorSamuel Escobar. Cosponsored by Princeton Seminary Center for Continui ng Education, at Princeton, New Jersey. M arch 6-10: HISTORI CAL PATTERNS AND FUTURE IMAGES O F By Ruth A. Tucker and Waiter Liefeld. MI SSION: THE TWENTIETH CENTU RY ASAN O MA LY.Dr. Ted Ward Grand Rapids, Mich.: Zondervan Publish­ 1989 and Dr. Ruth Tucker. Trinit y Evangelical Divinity Schoo l. Cosponsored ing House, 1987. Pp. 552 . Paperback by Mennonite Central Com mi ttee. M ission to the Wor ld, StM $15.95. International. and Wor ld Relief. March 13-17: CHRISTIAN CON VERGENCEAND RE NEWAL IN AFRICA. Dr. Lamin Sanneh , Harvard University. Among the dozens of books publish ed Mission in recent years abo ut roles of women Mar ch 2B-31: BIBLETRANSLATIO N AND MI SSIO N: THE ROL EAN D USE O F CO LLO QUIAl SCRIPTU RE. Dr. Will iam A. Smalley, Uni ted in the church, th is book see ms almost Bible Society. startling in its freshness. It is a survey Apr il 4-7: CRUCIA L ISSUES IN WORLD MI SSIO N, Dr. Gerald H. of th e history of " wo men and min­ Agenda Anderson. Di rector. OMSC. istry from New Tes tame n t times to th e April 11·14: CHRISTIAN MI SSIO N U NDER AU THO RITARIAN pr esent," as its subtitle states. Mos t GOV ERNM ENTS. Dr. James M . Phil lips. Associ ate Director. OMSC. books abou t women are writt en from at Apri l 17-21: WHE NCH RISTIAN SM EET OTHERFAITH S: CASESTU D­ a particular pe rspective, whe ther tra­ IESIN MI SSIO N. Dr Alan Nee ly, Princeton Semi nary. Cospon sored by dition al, feminist, or Christian femin­ M ary,nol l Mi ssion Institute. at M ar yknoll . N ew York. ist . Tucker and Liefeld are historian s, April 24·2B: PLANNI NG, DOING , AND EVALUATING MI SSION IN AN U RBAN WORLD: Dr. Raymond ). Bakke. Lausanne Associate for and say, "We have tenaciously striven OMSC Urban Evangeli sm. Cosponsored by Bil ly Graham Center, Christian and to present an objective account . . . to M issionar y Al liance, Latin America M ission, Ove rseas M issio nary represent the truth as accurately as Fellowship. Southern Baptist FMB, 51M International . and Worldteam. possible" (p. 13). Daughters of the Church is " no t only a histo ry of wo me n in the church, but also a history of cha ng­ A recent seminar on "Education for Third ing perspectives about wom en" (p. 14). World Church Leaders," Both authors come from th eolog­ led by Dr. Ted Ward, drew ically co nservative ch u rch ba ck ­ participants from a score grounds , hold Ph .D .s, and teach at of agencies and as man y nations. Trinity Eva ngelica l Divinity school, Tucker as a visiting professor and Lie­ feld as a professor of New Tes tame nt. Tucker wrote From Jerusalem to Iria n Jaya, and Liefeld was a maj or contributor to the Expositor's Bible Commentary. The sweep of the book is so large that , even th ou gh each individual sub­ ject is presented clearl y and succinctly, the book is lon g and not one that would Regislralion /luition: $50 for r O~;;Ministr ies Study (en;;; ------­ normally be read nonstop . However, sem inars, which begin M onday I Gerald H . Anderson. Directo r afternoon and conclude Frida y I 490 Prospect sr . New H aven. CT 06511 -2196 U.s.A. noon. Tuition for March 2B, I Please send mor e informat ion abo ut: April 4, and April 11, $35 ; Ihese begin Tuesd ay morning and I Joyce M. Bowers is an Associate Director for conclude Frida y noon, wilh I International Personnel in the Divisionfor Global afternoons free for research, Mission of the newly merged Evangelical Lu­ consultati on, and recreation. I I Na me _ theranChurchin America, with headquarters in Address _ Publ ishers of th e lntem etionel I Chicago, Illinois. She and her husband served Bulletin of Missionary Research. I CilY State Zi p _ for eleven years as educational missionaries to Liberia, West Africa.

178 International Bulletin of Missionary Research as a refer enc e book or textbook giving more structured or institutionalized. though there are helpful discussions of a historical overview of women in every Each chapter includes a wealth of particulars of biblical interpretation in period in the churc h from Jesus' day brief biographies of prominent Chris­ the appendices, the purpose of the book to the present, it is inva luable. The au ­ tian women from the era considered. is not to persuade the reader in favor thors describe and document patterns Some of the names and stories are very of a sp ecific approach. Rather, it is to a n d th emes that have re occurred familiar and others are pleasant sur­ open the windows of the mind to newt throughout church history in attitudes prises. Each story respects the integrity old perceptions and to unmask as­ and practices relating to women's min­ of the subject and her unique contri­ sumptions. Tucker and Liefeld ha ve istries. For example, there has been a bution. done a prodigiou s piece of work and repeat ed pattern of women having Daughters of the Church would be have made a significant contribution to prominent roles in the beginning of most useful as a referen ce work, placed the understanding of women and min ­ ministries or missionary endeavors, but alongside other books about women to istry in the church. bein g displaced by men in leadership give needed historical perspective. AI- - Joyce M. Bowers positions as movements have become

The Dragon and the Lamb: The Resurgence of Christianity in the People's Republic of China. FlIII.TIIIS By Wayne Dehoney. Nashville, Tenn.: OR NEW MISSION Broadman Press, 1988. Pp. 176. Paper­ back. No price indicated. WHAT PRIZE AWAITS US THE CHURCH AND CULTURES Wayne Dehoney is senior professor of Letters from Guatemala New Perspectives in BERNICE KITA Missiological Anthropology preaching/evangelism at the Southern LOUIS J. LUZBETAK, SV D. Baptist Theological Sem inary in Louis­ " It's said that one picture is worth ten thou­ sand words . ..That is why this bo ok is so . . may well become a landmark study ville, Kentucky. This small book is the remarkable: it gives us a picture that is in its field . .. It is both informative and pro­ most recent in a con siderable roster of more illuminating than any photo .. .'. vocative and makes a distinctive co ntribu­ titles dealing with the fate and fortunes - From the Foreword by Penny Lernoux tion to the literature. . . ." of the Chri stian community in China Cloth $17.95, Paper $8.95 -GERALD H. ANDERSON Paper $19.95 since 1949. The word "resurgence" in the THE MISSIONARY AND SEEKING THE author's subtitle is ad visedly chosen , THE DIVINER COMMON GROUND because almo st all observers note with MICHA EL C. KIRWEN Protestant Christianity, the Three-Self Move ment , and astonishment the amazing growth of ". . .an excellent introduction to the prob­ China's United Fron t the Chri stian movement in contempo­ lems [of inculturation] by plung ing the PHILIP L. WICKERI rary China, especially that of the so­ reader directly into the struggles of allow­ called "house churches." Estimates ing a church to emerge which will be both " This is the only book on China that I know of the number of believers ran ge any­ genu inely Christian and genu inely Afri­ of which takes seriously the principle of the wh ere from 25 to 50 million compared can."-ROBERT SCHREITER, errs united front . . . A sincere attempt and in­ with the million and a ha lf or so at the Cloth $19.95, Paper $9.95 vitation not neces sanly to agree, but to understand ." - BISHOP K.H. TING time of the Communist Revolution. Cloth $27.95 After a first chapter of condensed MURDERED IN historical background, Dehoney weaves CENTRAL AMERICA ONE FAITH, MANY CULTURES h is story of the resurgent Chinese The Stories of Eleven Inculturation, Indigenization, church into the framework of a tour­ U.S. Missionaries and Contextualization ist' s standard visit to China's main cit­ DONN A WHITSON BRETT and RUY 0. COSTA, ed itor. ies and historical sites . He juxtaposes, EDWARD T. BRETT Boston Theological Institute Annual Series, for example, am on g many other places " I do not think I have been so touched, Vol. 2. Essential reading for everyone con ­ and events fascinating word-pictures moved, and angered by a boo k since I cerned with the interaction of faith and cul­ of the massive 1,000-foot cliffs of Guil­ read The Diary of Anne Frank and The ture worldwide. in' s Li River and the now famous terra­ Night They Burned the Mountain . . ." Cloth, $23.95, Pape r $10.95 cotta warriors of the First Emperor's - CLAUDIA M. CARUANA Paper $9.95 buried army in Xian with descriptions THE BIBLICAL FOUNDATIONS of the Three-Self Church, the perse­ FOR MISSION cutions of Chinese Christians during At boo kstores or from DON ALD SEN IOR, C.P and the Cultural Revolution, as well as the CARRO LL STUHLMUELLER , c.a gene ration of Chinese youth who lost ORBIS BOOKS " They combine high standa rds of biblical out in their education during that trou­ scholarship with a deep pastoral concern bled period. for the church 's mission."-ELISAB ETH SCHUSSLER FIORENZA Paper $16.95

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October 1988 179 In his final chapter the author the empire . Looking to the future, De­ makes some pertinent comments by hon ey quotes a Chinese pastor as say­ way of summa tion, noting, for exam ­ ing, "We Chinese believe that God ple, that though Chinese Christian s love has now prepared our wo rld to receive their country, the y do not at the same His Son. It is God's 'fullness of time' time support Marxist-Leninist Maoism. for China ." He has sense d the hungy heart of China Wayne Deh on ey' s volume is clear that ha s expe rienced the emptiness of in style, eminently readable, and con­ materialistic atheism . He compa res tain s lively description s of persons, contemporary China to the Roman em­ places, and events. It could well be pire at the time of Ch rist's birth : one amo ng the best intro ductions to the universal language (Mandarin), open status of the Chris tian church in to­ TRANSCULTURATION: The roads for travel and commerce, and day's China . Cultural Factor in Translation political stability and peace th rough out - James H. Pyke and _Other Communication Tasks, by R. Daniel Shaw, Ph.D, 288 pages, paperback.

Tr ansc ultura tio n ac co mp lishes In the cult u­ ral and non -verbal asp ect s of co mmunic atio n wh at tran slati on has done with verbal and lit er­ ary forms. On th is p rem ise Dr . Sha w dem on ­ st rates that tra nsculturano n is a pro cess o f in formati on tr ans fer that takes the who le trans­ latio n co nte xt mto accoun t and al lows peop le to respon d In a way th at is natural and app rop riat e lor lh em . " Fro m his ca reful sc ho larship and pe rso nal ex perience R. Daniel Sha w has cr eated a si gni f­ icant wo rk esta b lis h ing the d ynamic inte rpreta­ li on o f tran slation an d hu man c ult ure . . . All Bi blica l sc ho lars as well as Bible tran slat ors sho uld ca refu lly di gest thi s materia l." Marvin K. Here is more gold for every theological library Mayer s. Dean o f the Sc ho ol o f In tercult ura l and exploring scholar of mission studies -- this Stud ies. BIol a U ni versi ty. volume with all 16 issues of the International Retail $8.95x . Special postpaid pr ic e - $7.70. Bulletin ofMissionary Research. 1981-1984. bound in red buckram, with vellum finish and embossed in gold lettering. It matches HELPING MISSIONARIES the earlier bound volume of the Occasional GROW: Readings in Mental Bulletin of Missionary Research. 1977-1980 Health and Missions, Kelly S. (sorry, completely sold out). 50 O'Donnell, PsyD, and Michele Limited edition: Only.Je('fbound volumes available. Each volume is individually numbered and signed person ally by the editor Lewis O'Donnell, PsyD, editors, and associate editor. 588 pages, paperback. Includes: A co llec tion o f 50 arti c les fo cusing on th e • 350 contributors (a virtual "Who's Who" of contemporary missiology) special nee ds of tho se involve d in rmss io ns . • 300 book review s Arranged In four sec uo ns they cov er Mission­ • 1100 doctoral dissertation notices ary Prep ar ation . Families. Ad justment and spe ­ • cumulative index c.at rssues C ontnbuto rs inc lude Maq o ry Foy le. Sta nley L ind quist . Bren t lindquist. Phil Par­ Special Price: $56.95 sha ll. Ph il Elki ns. Kevin Dyer. Ray mon d C hes­ ter . Ken neth L. Will iam s. Cl yd e Au stin . Da vid Orders outside the U.S.A. add $4.00 for postage and handlin g. Hesselgr ave and many o thers Payment must accompany all order s. " To our Kno wl ed ge (this book) IS th e first To order, use coupon below. sc ho la rly bo ok de vo ted en li re ly 10 th e co ntri bu ­ ti on s whi ch a psy ch ologi ca l understa nd inq can mak e to the sele ct io n. tratrunq and eff ect ive­ Mail to: ness of missio na ry pe rson nel in both thei r min ­ Publications Office is tries and th eir per so nal and fam ily lives Overseas Ministries Study Center We be tieve this is a ground br eaking work and 490 Prospect Street co mme nd it to all who are seriouslv int erested New Haven , cr 06511 , U.S.A. in the sin gle most important link in the C hu rc h's mission ar y out reac h - ou r m ission ary pe rso n­ Send me bound volume(s) of the International Bulletin ofMissionary nel." Bruce Nar ram ore . Rosemead Sc hoo l o f Research. 1981-1984 . Psyc hology. BIol a Un iversity, and Kathy Nar­ ram ore, Missions Pastor . Name Retail $17.95, Spec ial pos tpa id pr ic e - $11.50 Address

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180 Internati onal Bulletin of Missionary Research Christian Ministry: Patterns and Functions within the Ethiopian Evangelical Church Mekane Yesus.

By Johnny Bakke. Oslo, Nonvay: Solum prising the world in which the Mekane ful. Unfortunately, there is no subj ect Forlag A.S.;and Atlantic Highlands, N.J.: Yesus church lives and moves and has index. Nevertheless, this book is a Humanities Press International, 1987. Pp. its being, and in which it must also source to which historians of the Ethi­ 297. No price indicated. attempt to fulfill its unique mandate. opian church will turn with gratitude On a more technical side, the prose for years to come, and will serve as the This book is the latest in th e StudiaMis­ suffers from a mild turgidity-an ail­ standard work on the Mekane Yesus sionalia Upsaliensia series begun under ment common to doctoral disserta­ church until an Ethiopian member of the editorship of Bengt G. M. Sundkler tions! The book's appendices, glossary that church is willing to tell the story in 1956, and continuing in 1977 under of Ethiopic terms, bibliography, and from the inside! the direction of Carl F. Hallencreutz. index of proper names are very help­ - Jon Bonk Bakke's contribution maintains the high • academic standards and missiological pertinence that have characterized the Research Works for Mission series from the very beginning. The author's thirteen years of as­ Let the International Bulletin of Missionary Research sociation with the Mekane Yesu s Sem­ work for you. inary in Addis Ababa (five years on staff; eight years as principal) uniquely "It's the journal I read first ." qualified him to undertake a study -Paul E. Pierson, Dean based almost entirely upon unpub­ School of World Mission lished primary source materials avail­ Fuller Theological Seminary able only in Ethiopia. Bakke's tenure in Ethiopia (1969­ "The most distinguished journal 82)---coinciding as it does with a period in its field. " in which the Mekane Yesus church not --George Hunter, Dean only experienced rapid growth, but did School of World Mission so in the context of profound political and Evangelism and social upheaval in the life of the Asbury Theological Seminary nation-provides him with an invalua­ ble vantage point from which to study Join thousands of subscribers worldwide "The best source for research on the ministry of the church. who keep up -to-date on the latest mission issues. " The book, a published edition of developments in world mission through -Joan Chatfield , M.M. a doctoral dissertation submitted to the quarterly reports in the International Institute for Religion and Faculty of Theology at Uppsala Uni­ Bulletin. Here's a sampling of what you'll Social Change versity in 1986, is comprised of three find: distinct but interrelated sections. Part "The most comprehensive • Annual statistical survey by publication to keep abreast of 3, covering the years 1959-84, chroni­ David Barrett cles the life of the church by exploring mission in and to six • Reports from significant mission continents." ways in which ministerial training, conferences proclamation, and development -Thomas F. Stransky evolved within the context of rapid nu­ • Update on mission issues in all six Paulists continents merical growth. Bakke does not shy away from prickly issues common to • Profiles of missionary leaders "One of my truly indispensable partnerships between churches of eco­ • Book reviews and current book notes resources." -Ronald Taylor, Exec. Dir, nomically disparate means the world • Checklists of mission periodicals American Baptist over, candidly chronicling and hon­ • Dissertation notices estly assessing the experience of the International Ministries • Bibliographies Mekane Yesus church. All of this is done against the back­ Discover how vital the International Bulletin is to y our mission. Stay informed. drop of the first two sections of the Subscribe today! book, which provide a masterful syn­ thesis of the varied historical, reli­ rIMak~heckP~abl~nd~ilto~--- D~s~~~~;infu~ed-11 gious, and cultural influences­ INTERNATIONAL BULLETIN about world mission. Begin my indigenousand foreign-togethercom- I OF MISSIONARY RESEARCH subscription to IBMR for the I I Circulation Department term indicated. I I P.O . Box 1308.E D One year, 4 Issues $14 I Jon Bonkwas reared in Ethiopia (the son of Ca­ I Fort Lee, N'ew Jersey 07024·1308 U.S.A. D Two years, 8 issues $26 I nadian missionaries)and served there with SIM I PLEASE PRINT D Three years, 12 Issues $37 I International between 1974 and 1976 . He is the I Name Ple ase allo w .. to 6 weeks for delivery I authorof An Annotated and Classified Bib­ I Address o f first iss ue . I liography of English Literature Pertaining I ------­ FREE POSTAGE WORLDWIDE I to the Ethiopian Orthodox Church (1984) , City D Newsubscription D Renewal I and serves as Professor of Mission Studies at I Stat e/Zip D Payment en.closed I Winnipeg Theological Seminary , Otterburne, L~~~ D B 1 11 ~~u . s ~ n l ~ ~ Manitoba , Canada.

October 1988 181 Dissertation Notices Planas, Juan Ricardo. From the United States liThe Political Dimension in Liberation Theology: The Evolution of Kuribayashi, Teruo. a Religious Praxis."

IIA Theology of the Crown of Ph.D. Washington, D.C.: George Thoms: Towards the Liberation of Washington Univ., 1985. Burnett, Virginia Garrard. Outcasts in Asia." IIA History of Protestantism in Ph.D. New York City: Union Theological Rosado, Caleb. Guatemala." Seminary, 1985. "Sect and Party: Religion under Ph.D. New Orleans, La.: Tulane Univ., Revolution in Cuba." 1986. Lynn, Susan. Ph.D. Evanston, Ill.: Northwestern Univ., IWomen, Reform, and Feminism: 1985. Carmody, Brendan Patrick. The Young Women's Christian "The Nature and Consequences of Association and the American Friends Sanchez-Cetina, Edesio. Conversion in Jesuit Education at Service Committee." IIGod and Gods: Issues in Biblical Chikuni: 1905-1978." Ph.D. Stanford, Calif.: Stanford Univ., Theology from a Latin American Ph.D. Berkeley, Calif.: Graduate 1986. Perspective." Theological Union, 1986. Ph.D. Richmond, Va.: Union Theological McClure, Marian. Seminary in Virginia, 1987. Castillo-Cardenas, Gonzalo. "The Catholic Church and Rural "Theology and the Indian Struggle Social Change: Priests, Peasant Seager, Richard Hughes. for Survival in the Colombian Andes: Organizations, and Politics in Haiti." "The World's Parliament of A Study of Manuel Quintin Lame's Ph.D. Cambridge, Mass.: Harvard Univ., Religions, Chicago, Illinois, 1893." ILos Pensamientos.' " 1986. Ph.D. Cambridge, Mass.: Harvard Univ., Ph.D. New York City:Columbia Univ., 1987. 1984. McKinney, Larry James.

IIAn Historical Analysis of the Vanden Eykel, Myrna Lynbritt. Donovan, Mary Sudman. Bible College Movement during Its IIA Comparative Study of the IWomen's Ministries in the Formative Years:1882-1920." Political and Social Activism of New Episcopal Church, 185a-1920." Ed.D. Philadelphia, Pa.: Temple Univ., Religious Groups in Colombia." Ph.D. New York City: Columbia Univ., 1986. Ph.D. Washington, D.C.: George 1985. Washington Univ., 1986. Mansoori, Ahmad.

Fernandes, Luiza Beth Nunes Alonso. IIAmerican Missionaries in Iran, Wagner, Sandra Elaine. "The Contribution of Basic 1834-1934." "Sojourners among Strangers: The Ecclesial Communities to an Ph.D. Muncie, Ind.: Ball State Univ., First Two Companies of Missionaries Education for Social Transformation 1986. to the Sandwich Islands." in Brazil." Ph.D. Honolulu: Univ. of Hawaii, 1986. Ed.D. Cambridge, Mass.: Harvard Univ., Mondal, Asish Kumar. 1985. "The Christian Minority in India, Wilson, Ernest Gerald. 1947-1980." "The Christian and Missionary Foroohar, Manzar. Ph.D. Berkeley, Calif.: Graduate Alliance: Developments and "The Catholic Church and Socio­ Theological Union, 1985. Modifications of Its Original Political Conflict in Nicaragua, 1968­ Objectives." 1979." Moore, Moses Nathaniel, Jr. Ph.D. New York City:New York Univ., Ph.D. Los Angeles, Calif.: Univ. of "Orishatukeh Faduma: An 1984. California, 1984. Intellectual Biography of a Liberal Evangelical Pan-Africanist, 1857-1946." Woo, Wesley Stephen. Foster, MarkAlan. Ph.D. New York City: Union Theological "Protestant Work among the IIAmerican Pentecostal Seminary, 1987. Chinese in the San Francisco Bay Convergence and Divergence: A Area, 1850-1920. Hermeneutic and Survey Analysis." Murdoch, Norman Howard. Ph.D. Berkeley, Calif.: Graduate Ph. D. Mississippi State: Mississippi State "The Salvation Army: An Anglo­ Theological Union, 1984. Univ.,1984. American Revivalist Social Mission." Ph.D. Cincinnati, Ohio: Univ. of Yirenkyi, Kwasi. Harris, Paul William. Cincinnati, 1985. "Transition and the Quest for "Missionaries, Martyrs, and Identity: A Socio-Ethical Study on the Modernizers: Autobiography and Nestorova-Matejic, Tatyana Khristova. Problem of Identity and Political Role

Reform Thought in American IIAmerican Missionaries in of the Ghanaian Clergy in a Protestant Missions." Bulgaria: 1858-1912." Modernizing Society." Ph.D. East Lansing, Mich.: Michigan Ph.D. Columbus, Ohio: Ohio State Univ., Ph.D. Pittsburgh, Pa.: Univ. of State Univ., 1986. 1985. Pittsburgh, 1984.

182 International Bulletin of Missionary Research INIERNATIONAL BULLEIlN OF MISSIONARY RESEARCH CUMULATIVE INDEX-VOLUMES 9-12 January 1985 through October 1988

Vol. 9 is 1985; 10 is 1986; 11 is 1987; 12 is 1988 (Pages 1-48 arein theJanuary issue; pp. 49-96 are in theApril issue; pp. 97-144 are in theJuly issue; pp. 145-192 arein the October issue.)

ARTICLES

American Protestants in Pursuit of Mission: 1886-1986, by Gerald H. Crisis Management in the Event of Arrest, Disappearance, or Death of Mis­ Anderson, 12:98-112. sion Personnel, by United States Catholic Mission Association, 9:11'>­ "And Brought Forth Fruit an Hundredfold": Sharing Western Documen­ 116. tation Resources with the Third World by Microfiche, by Harold Critical Contextualization, by Paul G. Hiebert, 11:104-112. W. Turner, 9:110-114. Culture-Sensitive Counseling and the Christian Mission, by David J. Hes­ Anglicans in China: A History of the Chung Hua Sheng Kung Hui, by G. selgrave, 10:109--113. Francis S. Gray, 9:71. Current Research on the History of the Jesuits and China, by Theodore N. Annual Statistical Table on Global Mission: 1985, by David B. Barrett, 9:30­ Foss, 9:62. 31. David J. Hesselgrave Replies [to John E. Hinkle, Jr. and David Augsburger, Annual Statistical Table on Global Mission: 1986, by David B. Barrett, 10:22­ on Hesselgrave's Article "Culture-Sensitive Counseling and the 23. Christian Mission"], 10:116. Annual Statistical Table on Global Mission: 1987, by David B. Barrett, 11:24­ The Declaration on the Relation of the Church to Non-Christian Religions 25. (Nostra Aetate), by Pope Paul VI (October 28, 1965), 9:186-187. Annual Statistical Table on Global Mission: 1988, by David B. Barrett, 12:16­ Diary of a Country Missioner-Manchuria, 1940, selected and introduced by 17. Donald MacInnis, 9:56-59. Another Look at Mission in Eastern Europe, by Walter Sawatsky, 11:12-18. Doctor of Missiology Degree in North American Theological Schools, by Assemblies of God Mission Theology: A Historical Perspective, by Gary B. Association of Theological Schools, 10:177. McGee, 10:166-170. Documentary Sources in the United States for Foreign Missions Research: A The Association of Professors of Mission in North America: The First Thirty­ Select Bibliography and Checklist, by Robert Shuster, 9:19--29. five Years, 1952-1987, by Norman A. Homer, 11:120-124. Efforts of the Imperial German Government to Establish a Protectorate over The Attitude of the Church towards the Followers of Other Religions, by the the German Catholic Missions in South Shantung, by Karl Josef Secretariat for Non-Christians (March 3, 1984), 9:187-191. Rivinius, S.\ZD., 9:71-74. The Azusa Street Revivaland Twentieth-Century Missions, by Gary B. McGee, Emerging Missions in a Global Church, by Larry D. Pate with Lawrence E. 12:58-61. Keyes, 10:156-161. Black Americans in Mission: Setting the Record Straight, by Gayraud S. The Enduring Validityof Cross-Cultural Mission, by Lesslie Newbigin, 12:50­ Wilmore, 10:98-102. 53. Blake, Eugene Carson [Obituary], 9:167. Europe's Neo-Paganism: A Perverse Inculturation, by Marc H. Spindler, 11:8­ C. Peter Wagner Replies [to responses of Virgil Elizondo and Ignacio Cas­ 11. tuera to Wagner's article "A Vision for Evangelizing the Real The Evangelical-Roman Catholic Dialogue on Mission, 1977-1984: A Report, America"], 10:67. by Evangelical-Roman Catholic Dialogue on Mission, 10:2-21. Can the West be Converted? by Lesslie Newbigin, 11:2--8. Evangelism: Theological Currents and Cross-Currents Today, by David J. Cauthen, Baker James [Obituary], 9:114. Bosch, 11:98-103. The Challenge of the Gospel in Nicaragua, by John Starn, 9:5-8. Evangelizationand Church Growth: The Case of Africa,by Norman E.Thomas, The China History Project of the Passionist Congregation, by Robert Car­ 11:165-170. bonneau, C.~, 9:69--70. The Evolution of Evangelical Mission Theology since World War II, by Arthur China Mission Studies (1550-1800) Bulletin, by David E. Mungello, 9:109. F. Glasser, 9:9--13. Chinese Recorder-Index and Biographical Guide: Strategies Used in Creating Fifteen Outstanding Books of 1984 for Mission Studies, 9:41. a Multivolume Work on China and Asia, by Kathleen L. Lodwick, Fifteen Outstanding Books of 1985 for Mission Studies, 10:39. 9:74-76. Fifteen Outstanding Books of 1986 for Mission Studies, 11:39. Christology and Pluralistic Consciousness, by M. M. Thomas, 10:106-108. Fifteen Outstanding Books of 1987 for Mission Studies, 12:39. The Church and Other Religions, by Thomas F.Stransky, C.S.~, 9:154-158. Goodall, Norman [Obituary], 9:114. The Church and the Jewish People, by C. David Harley, 11:117-120. A History of the English Presbyterian Mission in East Guangdong Province, The Columban History Project, by Parig Digan, S.S.C., 9:76-77. by George Hood, 9:77. Computerized Data Retrieval-The Maryknoll China History Project, by History's Lessons for Tomorrow's Mission, by Tracey K. Jones, [r., 10:50-53. Susan Perry, 9:61. Hodges, Melvin L. [Obituary], 12:67. The Covenant Restructured: A Shift in Afrikaner Ideology, by Charles Villa­ Hopewell, James F. [Obituary], 9:8. Vicencio, 9:13-16.

October 1988 183 Interpreting Nostra Aetate through Postconciliar Teaching, by Eugene J. Fisher, Resources [for China Mission Research] in the Archives of the BillyGraham 9:15S-16S. Center, by Paul A. Ericksen, 9:106-107. KomMissieMemoires: An Oral History Project of Dutch Catholic Missions, Resources [for China Mission Research] in the Yale Divinity School Library, by John M. Hogema, C.S.Sp., 9:7S-79. by Martha Lund Smalley and Stephen L. Peterson, 9:104-106. The Legacy of C. E Andrews, by Eric J. Sharpe, 9:117-121. Response to David M. Stowe [on "Modernization and Resistance"], by The Legacy of V. S. Azariah, by Carol Graham, 9:16-19. Lesslie Newbigin, 12:151-153. The Legacy of Arthur Judson Brown, by R. Park Johnson, 10:71-75. Responses to the Article by William B. Frazier, M.M. ["Mission The­ The Legacy of Bishop Francis X. Ford, by Jean-Paul Wiest, 12:130-135. ology Revisited"], by Carlos Pape, S.V.D., 9:182-183; by James The Legacy of Norman Goodall, by Paul Rowntree Clifford, 12:168-171. A. Scherer, 9:183-184; by Tom Houston, 9:184-185. The Legacy of Adoniram Judson Gordon, by Dana L. Robert, 11:176-181. Responses to the Article by David J. Hesselgrave [on "Culture-Sen­ The Legacy of William Wade Harris, by David A. Shank, 10:170-176. sitive Counseling and the Christian Mission"], by John E. Hinkle, The Legacy of Toyohiko Kagawa, by Robert M. Fukada, 12:1S-22. Jr. and David Augsburger, 10:114-115. The Legacy of David Livingstone, by Andrew E Walls, 11:125-129. Responses to the Article by Pate and Keyes ["Emerging Missions in a The Legacy of Stephen Neill, by Christopher Lamb, 11:62-66. Global Church"] by Samuel Escobar and Harvie M. Conn, 10:162­ The Legacy of Ida S. Scudder, by Dorothy Clarke Wilson, 11:26-30. 164. The Legacy of Nathan Soderblom, by Eric J. Sharpe, 12:65-70. Responses to the Article by C. Peter Wagner [on "A Vision for Evan­ The Legacy of Samuel M. Zwemer, by J. Christy Wilson, [r., 10:117-121. gelizing the Real America"] by Virgil Elizondo and Ignacio Cas­ The Maryknoll China History Project, by Jean-Paul Wiest, 9:50-56. teura, 10:65--66. The Midwest China Oral History Collection, by Jane Baker Koons, 9:66-68. Rhoades, Ruby [Obituary], 9:114. Mission as Seen from Geneva: A Conversation with Eugene L. Stockwell, Roman Catholic Missions since Vatican II: An Evangelical Assessment, 11:112-117. by Paul E. Pierson, 9:165-167. Mission Theology Revisited: Keeping Up with the Crises, by William B. The Roots of African Church History: Some Polemic Thoughts, by Paul Frazier, M.M., 9:168-182. Jenkins, 10:67-71. Mission to the West: A Dialogue with Stowe and Newbigin, by Charles C. Sample Findings from Interviews with Maryknoll Sisters, by Patricia West, 12:153-156. Jacobsen, M.M., 9:59-61. Modernization and Resistance: Theological Implications for Mission, by David Scharper, Philip J. [Obituary], 9:114. M. Stowe, 12:146-151. Scholars' Guide to China Mission Resources in the Libraries and Archives My Pilgrimage in Mission, by Christian G. Baeta, 12:165-168. of the United States, by Archie R. Crouch, 9:107-109. My Pilgrimage in Mission, by Harry R. Boer, 11:172-174. Southern Baptist China Mission History Project, by Frank K. Means, 9:64­ My Pilgrimage in Mission, by Walbert Biihlmann, O.EM.Cap., 10:104-105. 65. My Pilgrimage in Mission, by Barbara Hendricks, M.M., 11:59-61. Taylor, Clyde W. [Obituary], 12:111. My Pilgrimage in Mission, by Katharine B. Hockin, 12:23-30. Ten Major Trends Facing the Church, by Howard A. Snyder and Daniel My Pilgrimage in Mission, by J. Herbert Kane, 11:129-132. V. Runyon, 11:67-70. My Pilgrimage in Mission, by Donald McGavran, 10:53-58. Tensions in the Catholic Magisterium about Mission and Other Religions, My Pilgrimage in Mission, by Olav Guttorm Myklebust, 11:22-23. by William R. Burrows, S.V.D., 9:2-4. My Pilgrimage in Mission, by Eugene A. Nida, 12:62-65. Theological Mass Movements in China, by K. H. Ting, 9:9S-102. My Pilgrimage in Mission, by J. Verkuyl, 10:150-154. Theology and Strategy of Pentecostal Missions, by L. Grant McClung, A New Ecclesiology in Latin America, by C. Rene Padilla, 11:156-164. Jr., 12:2-6. Newsletter Theology: CMS Newsletters since Max Warren, 1963-1985, by The Threat of Terrorism to Missionaries: Meeting the Challenge, by Ches­ Timothy E. Yates, 12:11-15. ter L. Quarles, 12:161-164. Noteworthy, 9:68, 167; 11:181; 12:24-25, 110-111, 164. To the Ends of the Earth: A Pastoral Statement on World Mission, by The Origin of the Student Volunteer Watchword: "The Evangelization of National Conference of Catholic Bishops in the U.S.A., 11:50­ the World in This Generation," by Dana L. Robert, 10:146-149. 57. Orthodoxy in America: A Missiological Survey, by Paul D. Garrett, 12:53­ The Twentieth-Century Pentecostal/Charismatic Renewal in the Holy Spirit, 56. with Its Goal of World Evangelization, by David B. Barrett, 12:119­ Personalia, 9:8; 12:67. 129. Protestant and Catholic Missions in South China: 1911-1986, by Donald United States Catholic Missionaries [serving abroad, 1984], 9:75. MacInnis, 12:6-11. The Use of Computers in Mission Research, by Norman E. Thomas and Protestant Reactions to the Founding of the Roman Congregation for the Kenneth Bedell, 12:156-160. Propagation of the Faith (1622), by Josef Metzler, O.M.L, 11:19-20. Vatican II's Ad Gentes: A Twenty-Year Retrospective, by W. Richey Hogg, Ranson, Charles Wesley [Obituary], 12:67. 9:146-154. Reader's Response, by Wendell C. Somerville [to Gayraud S. Wilmore's A Vision for Evangelizing the Real America, by C. Peter Wagner, 10:59­ "Black Americans in Mission"], 10:154. 64. Recommended [New journals for mission studies], 9:70. Visser 't Hooft, W. A. [Obituary], 9:167. Recommended [New periodicals dealing with mission], 10:102. Where Mission Begins: A Foundational Probe, by William B. Frazier, Reliefand Development: Challenges to Mission, by James A. Cogswell, 11:72­ M.M., 11:146-156. 76.

CONTRIBUTORS OF ARTICLES

Anderson, Gerald H.-American Protestants in Pursuit of Mission: 1886­ Barrett, David B.-Annual Statistical Table on Global Mission: 1985, 9:30­ 1986, 12:9S-118. 31. Association of Theological Schools-Doctor of Missiology Degree in North --Annual Statistical Table on Global Mission: 1986, 10:22-23. American Theological Schools, 10:177. -_ Annual Statistical Table on Global Mission: 1987, 11:24-25. Augsburger, David-Response to the Article by David J. Hesselgrave __ Annual Statistical Table on Global Mission: 1988, 12:16-17. ["Culture-Sensitive Counseling and the Christian Mission"], --The Twentieth-Century Pentecostal/Charismatic Renewal in the 10:115. Holy Spirit, with Its Goal of World Evangelization, 12:119-129. Baeta, Christian G.-My Pilgrimage in Mission, 12:165-168. Boer, Harry R.-My Pilgrimage in Mission, 11:172-174.

184 International Bulletin of Missionary Research Bosch, David J.-Evangelism: Theological Currents and Cross-currents To­ Koons, Jane Baker-The Midwest China Oral History Collection, 9:66--68. day, 11:98--103. Lamb, Christopher-The Legacy of Stephen Neill, 11:62-66. Biihlmann, Walbert, O.F.M.Cap.-My Pilgrimage in Mission, 10:104--105. Lodwick, Kathleen L.-Chinese Recorder-Index and Biographical Guide: Burrows, William R., S.V.D.-Tensions in the Catholic Magisterium about Strategies Used in Creating a Multivolume Work on China and Mission and Other Religions, 9:2-4. Asia, 9:74--76. Carbonneau, Robert, C.P.-The China History Project of the Passionist MacInnis, Donald-Protestantand CatholicMissions in SouthChina: 1911­ Congregation, 9:69-70. 1986, 12:6-11. Castuera, Ignacio-Response to the Article by C. Peter Wagner ["A __, Selected and Introduced by-Diary of a Country Missioner-Man­ Vision for Evangelizing the Real America"], 10:66. churia, 1940, 9:56-59. Clifford, Paul Rowntree-The Legacy of Norman Goodall, 12:168--171. McClung, J. Grant, Jr.-Theology and Strategy of Pentecostal Missions, Cogswell, James A.-Relief and Development: Challenges to Mission, 11:72­ 12:2-6. 76. McGavran, Donald-My Pilgrimage in Mission, 10:53-58. Conn, Harvie M.-Response to the Article by Pate and Keyes ["Emerg­ McGee, Gary B.-Assemblies of God Mission Theology: A Historical Per­ ing Missions in a Global Church"], 10:16:>-164. spective, 10:166-170. Crouch, Archie R.-Scholars' Guide to China Mission Resources in the __ The Azusa Street Revival and Twentieth-Century Missions, 12:58-­ Libraries and Archives of the United States, 9:107-109. 61. Digan, Parig, S.S.C.-The Columban History Project, 9:76-77. Means, Frank K.-Southern Baptist China Mission History Project, 9:64­ Elizondo, Virgil-Response to the Article by C. Peter Wagner ["A Vision 65. for Evangelizing the Real America"], 10:65-66. Metzler, Josef, O.M.L-Protestant Reactions to the Foundingof the Roman Ericksen, Paul A.-Resources [for China Mission Research] in the Archives Congregation for the Propagation of the Faith (1622), 11:19-20. of the Billy Graham Center, 9:106-107. Mungello, David E.-China Mission Studies (1550-1800) Bulletin, 9:109. Escobar, Samuel-Response to the Article by Pate and Keyes ["Emerg­ Myklebust, Olav Guttorm-My Pilgrimage in Mission, 11:22-23. ing Missions in a Global Church"], 10:162-163. National Conference of Catholic Bishops in the U.S.A.-To the Ends of Evangelical-RomanCatholicDialogueon Mission-TheEvangelical-Roman the Earth: A Pastoral Statement on World Mission, 11:50-57. Catholic Dialogue on Mission, 1977-1984: A Report, 10:2-21. Newbigin, Lesslie-Can the West be Converted? 11:2-8. Fisher, Eugene J.-Interpreting Nostra Aetate through Postconciliar Teach­ __ The Enduring Validity of Cross-Cultural Mission, 12:50-53. ing, 9:158--165. __ Response to David M. Stowe [on "Modernization and Resist­ Foss, Theodore N.-Current Research on the History of the Jesuits and ance"], 12:151-153. China, 9:62. Nida, Eugene A.-My Pilgrimage in Mission, 12:62-65. Frazier, William B., M.M.-:....Mission Theology Revisited: Keeping Up with Padilla, C. Rene-A New Ecclesiology in Latin America, 11:156-164. the Crises, 9:168--182. Pape, Carlos, S.V.D.-ResponsetotheArticle by William B.Frazier, M.M., __ Where Mission Begins: A Foundational Probe, 11:146-156. ["Mission Theology Revisited"], 9:182-183. Fukada, Robert M.-The Legacy of Toyohiko Kagawa, 12:18--22. Pate, Larry D., with Lawrence E. Keyes-Emerging Missions in a Global Garrett, Paul D',-Orthodoxy in America: A Missiological Survey, 12:5:>­ Church, 10:156-161. 56. __ Pate and Keyes Reply [to Samuel Escobar and Harvie M. Conn, Glasser, Arthur F.-The Evolution of Evangelical Mission Theology since on Pate and Keyes' article "Emerging Missions and a Global World War II, 9:9-13. Church"], 10:164-165. Graham, Carol-The Legacy of V.S. Azariah, 9:16-19. Paul VI, Pope-The Declaration on the Relation of the Church to Non­ Gray, G. Francis S.-Anglicans in China: A History of the Chung Hua Christian Religions (Nostra Aetate) (October 28, 1965), 9:186-187. Sheng Kung Hui, 9:71. Perry, Susan-ComputerizedData Retrieval-TheMaryknollChinaHistory Harley, C. David-The Church and the Jewish People, 11:117-120. Project, 9:61. Hendricks, Barbara, M.M.-My Pilgrimage in Mission, 11:59-61. Pierson, Paul E.-RomanCatholicMissions since Vatican II:An Evangelical Hesselgrave, David J.-Culture-Sensitive Counseling and the Christian Assessment, 9:165-167. Mission, 10:109-113. Quarles, Chester L.-The Threat of Terrorism to Missionaries: Meeting the __ David J. Hesselgrave Replies [to John E. Hinkle, Jr. and David Challenge, 12:161-164. Augsburger, on Hesselgrave's article "Culture-Sensitive Rivinius, Karl Josef, S.V.D.-Efforts of the Imperial German Government Counseling and the Christian Mission"], 10:116. to Establish a Protectorate over the German Catholic Missions in Hiebert, Paul G.-Critical Contextualization, 11:104--112. South Shantung, 9:71-74. Hinkle, John E., Jr.-Response to the Article by David J. Hesselgrave Robert, Dana L.-The Legacy of Adoniram Judson Gordon, 9:176-181. ["Culture-Sensitive Counseling and the Christian __ The Origin of the Student Volunteer Watchword: "The Evan­ Mission"], 10:114--115. gelization of the World in This Generation," 10:146--149. Hockin, Katharin B.-My Pilgrimage in Mission, 12:2:>-30. Sawatsky, Walter-Another Look at Mission in Eastern Europe, 11:12-18. Hogema,JohnM.,C.S.Sp.-KomMissieMemoires:AnOraIHistoryProject Scherer, James A.-Response to the Article by William B. Frazier, M.M. of Dutch Catholic Missions, 9:78--79. [on "Mission Theology Revisited"], 9:183-184. Hogg, W. Richey-Vatican II's Ad Gentes: A Twenty-Year Retrospective, Secretariat for Non-Christians-The Attitude of the Church towards the 9:146-154. Followers of Other Religions (March 3, 1984), 9:187-191. Hood, George-A History of the English Presbyterian Mission in East Shank, David A.-The Legacy of William Wade Harris, 10:170-176. Guangdong Province, 9:77. Sharpe, Eric J.-The Legacy of C. F. Andrews, 9:117-121. Horner, Norman A.-The Association of Professors of Mission in North __ The Legacy of Nathan Soderblom, 12:65-70. America: The First Thirty-five Years, 1952-1987, 11:120--124. Shuster, Robert-Documentary Sources in the United States for Foreign Houston, Tom-Response to the Article by William B. Frazier, M.M. Missions Research: A Select Bibliography and Checklist, 9:19­ ["Mission Theology Revisited"], 9:184-185. 29. Jacobsen, Patricia, M.M.-Sample Findings from Interviews with Mary­ Smalley, Martha Lund, and Stephen L. Peterson-Resources [for China knoll Sisters, 9:59-61. Mission Research] in Yale Divinity School Library, 9:104-106. Jenkins, Paul-TheRoots ofAfrican ChurchHistory: Some PolemicThoughts, Snyder, Howard A., and Daniel V. Runyon-Ten Major Trends Facing the 10:67-71. Church, 11:67-70. Johnson, R. Park-The Legacy of Arthur Judson Brown, 10:71-75. Somerville, Wendell C.-Readers Response [to Gayraud Wilmore's "Black Jones, Tracey K., Jr.-History's Lessons for Tomorrow's Mission, 10:50­ Americans in Mission"], 10:154. 53. Spindler, Marc H.-Europe's Neo-Paganism: A Perverse Inculturation, 11:8­ Kane, J. Herbert-My Pilgrimage in Mission, 11:129-132. 11.

October 1988 185 Starn, John-The Challenge of the Gospel in Nicaragua, 9:5-8. Villa-Vicencio, Charles-The Covenant Restructured: A Shift in Afrikaner Stockwell, Eugene L.-Mission as Seen from Geneva: A Conversation with Ideology, 9:13-16. Eugene L. Stockwell, 11:112-117. Wagner, C. Peter-C. PeterWagnerReplies [to responsesofVirgilElizondo Stowe, David M.-Modernization and Resistance: Theological Implications and Ignacio Castuera, to Wagner's article "A Vision for Evan­ for Mission, 12:146-151. gelizing the Real America"], 10:67. Stransky, Thomas F., C.S.P.-The Church and Other Religions, 9:154-158. __ A Vision for Evangelizing the Real America, 10:59-64. Thomas, M. M.-Christology and Pluralistic Consciousness, 10:106-108. Walls, Andrew F.-The Legacy of David Livingstone, 11:125-129. Thomas, Norman E.-Evangelization and Church Growth: The Case of West, Charles C.-Mission to the West: A Dialogue with Stowe and New­ Africa, 11:165-170. bigin, 12:153-156. Thomas, Norman E., and Kenneth Bedell-The Use of Computers in Mis­ Wiest, Jean-Paul-The Legacy of Bishop Francis X. Ford, 12:130-135. sion Research, 12:156-160. --The Maryknoll China History Project, 9:50-56. Ting, K. H.-Theological Mass Movements in China, 9:98-102. Wilmore, Gayraud S.-Black Americans in Mission: Setting the Record Turner, Harold W.-"And Brought Forth Fruit an Hundredfold": Shar­ Straight, 10:98-102. ing Western Documentation Resources with the Third World by --Author's Reply [to "Reader's Response" by Wendell C. Som­ Microfiche, 9:110-114. erville, on Wilmore's "Black Americans in Mission"], 10:154. United States Catholic Mission Association-Crisis Management in the Wilson, Dorothy Clarke-The Legacy of Ida S. Scudder, 11:26-30. Event of Arrest, Disappearance, or Death of Mission Personnel, Wilson, J. Christy, Jr.-The Legacy of Samuel M. Zwemer, 10:117-121. 9:115-116. Yates, Timothy E.-Newsletter Theology: CMS Newsletters since Max Verkuyl, J.-My Pilgrimage in Mission, 10:150-154. Warren, 1963-1985, 12:11-15.

BOOKS REVIEWED

Adeney, Miriam-God's Foreign Policy, 10:88. Boesak, Allan-Black and Reformed: Apartheid, Liberation, and the Cal­ Afeaki, Emiliana, et al., eds.-Religious Cooperation in the PacificIslands, vinist Tradition, 10:44-45. 10:90. Boff, Leonardo-Church: Charism and Power. Liberation Theology and Alter, James P.-In the Doab and Rohilkhand: North Indian Christianity, the Institutional Church, 9:192. 1815-1915, 12:41-42. __ Ecc1esiogenesis: The Base Communities Reinvent the Church, 11:36. Ambedkar, Babassaheb B. R.-Why Go for Conversion? 12:141. Boff,Leonardo, and Clodovis Boff-Introducing Liberation Theology, 12:93­ Amirtham, Samuel, and S. Wesley Ariarajah, eds.-Ministerial Formation 94. in a Multifaith Milieu: Implications of Interfaith Dialogue for __ Salvation and Liberation, 9:192-193. Theological Education, 12:36-37. Bollinger, Edward E.-The Cross and the Floating Dragon: The Gospel in Amirtham, Samuel, and John Pobee, eds.-Theology by the People: Re­ Ryukyu, 9:87. flections on Doing Theology in Community, 12:40. Boyd, Nancy-Emissaries: The Overseas Work of the American YWCA, Ariarajah, S. Wesley-The Bible and People of Other Faiths, 10:178-179. 1895-1970, 12:74-75. Arias, Mortimer-Announcing the Reign of God: Evangelization and the Branson, Mark Lau, and C. Rene Padilla, eds.-Conflict and Context: Her­ Subversive Memory of Jesus, 10:28. meneutics in the Americas, 12:74. Arnal, Oscar L.-Priestsin Working-Class Blue:The History of the Worker­ Braswell, George W., Jr.-Understanding Sectarian Groups in America, Priests (1943-1954), 12:89. 12:86. Augsburger, David W.-Pastoral Counseling across Cultures, 12:81-83. __ Understanding World Religions, 9:137-138. Austin, Alvyn J.-Saving China: Canadian Missionaries in the Middle Bria, Ion, compo and ed.-Go Forth in Peace: Orthodox Perspectives on Kingdom, 1888-1959, 12:40-41. Mission, 11:80-81. Azariah, M.-Witnessing in India Today, 10:138. Britsch, R. Lanier-Unto the Islands of the Sea: A History of the Latter­ Bade, Klaus J., ed.-Imperialismus und Kolonialmission: Kaiserliches day Saints in the Pacific, 11:91-92. Deutschland und koloniales Imperium, 9:42-43. Brown, Robert McAfee-Unexpected News: Reading the Bible with Third Badeau, John S.-The Middle East Remembered, 10:39. World Eyes, 10:122. Bakke, Johnny-Christian Ministry: Patterns and Functions within the BOhlmann, Walbert-The Churchof the Future: A Model for the Year2001, Ethiopian Evangelical Church Mekane Yesus, 12:181. 11:133-134. Bakole wa Ilunga-Paths of Liberation: A Third World Spirituality, 9:195­ Bussmann, Claus-Who Do You Say? Jesus Christ in Latin American The­ 196. ology, 11:92. Barnett, Suzanne Wilson, and John King Fairbank, eds.-Christianity in Butler, John F.-Christian Art in India, 12:37. China: Early Protestant Missionary Writings, 10:179-181. Cabestrero, Teofilo-Ministers of God, Ministers of People: Testimonies Beckman, David M., et al.-The Overseas List: Opportunities for Living of Faith from Nicaragua, 9:34. and Working in Developing Countries, 11:89-90. Cadorette, Curt-From the Heart of the People: The Theology of Gustavo Beeson, Trevor, and Jenny Pearce-A Vision of Hope: The Churches and Gutierrez, 12:139-140. Change in Latin America, 10:38. Camara, Dom Helder-Hoping Against All Hope, 9:199. Belli, Humberto-Nicaragua: Christians under Fire, 9:135. Caraman, Philip-The Lost Empire: The Story of the Jesuits in Ethiopia, Berryman, Phillip-LiberationTheology: The Essential Facts about the Rev­ 1555-1634, 12:76. olutionary Movement in Latin America and Beyond, 12:72. Carpenter, Joel A., and Kenneth W. Shipps, eds.-Making Higher Edu­ __ The Religious Roots of Rebellion: Christians in Central American cation Christian: The History and Mission of Evangelical Colleges Revolutions, 9:33-34. in America, 12:174-175. Bhebe, Ngwabi-Christianity and Traditional Religion in Western Zim­ Carrigan, Ana-Salvador Witness: The Life and Calling of Jean Donovan, babwe, 1859-1923, 10:36. 9:196. Billings, Peggy-Fire Beneath the Frost: The Struggles of the Korean People Casalis, Georges-Correct Ideas Don't Fall from the Skies: Elements for an and Church, 9:201. Inductive Theology, 10:24. Black, Donald-Merging Mission and Unity, 12:45-46. Castro, Emilio-Freedom in Mission: The Perspective of the Kingdom of Board for Mission and Unity of the General Synod of the Church of God-An Ecumenical Inquiry, 11:32-33. England-Towards a Theology for Inter-Faith Dialogue, 10:83.

186 International Bulletin of Missionary Research --Sent Free: Mission and Unity in the Perspective of the Kingdom, Downs, Frederick S.-Christianity in North East India: Historical Per­ 11:32-33. spectives, 10:136. Chupungco, Anscar f-Cultural Adaptation of the Liturgy, 9:129. Driver, John-Understanding the Atonement for the Mission of the Church, Cleary, Edward L.-Crisis and Change: The Church in Latin America To­ 12:32-33. day, 11:42. Dussel, Enrique-A History of the Church in Latin America: Colonialism Clifford, James-Person and Myth: Maurice Leenhardt in the Melanesian to Liberation (1492-1979), 9:194. World, 9:41-42. Earhart, H. Byron-The New Religions of Japan: A Bibliography of West­ Cloete, Gerhard Daniel, and Dirkie J. Smit, eds.-A Moment of Truth: The ern-Language Materials, 9:137. Confession of the Dutch Reformed Mission Church, 10:86. Ela, Jean-Marc-African Cry, 12:36. Clymer, Kenton J.-Protestant Missionaries in the Philippines, 1898-1916: Ellis,Jane-The Russian Orthodox Church: A Contemporary History, 11:185­ An Inquiry into the American Colonial Mentality, 12:38-39. 186. Cohn-Sherbok, Dan-On Earth as It Is in Heaven: Jews, Christians, and Ellis, Marc H.-Toward a Jewish Theology of Liberation, 12:81. Liberation Theology, 12:31. Ellison, Marvin Mahan-The Center Cannot Hold: The Search for a Global Coleman, Michael C.-Presbyterian Missionary Attitudes toward Ameri­ Economy of Justice, 9:38. can Indians, 1837-1893, 11:93-94. Ellul, Jacques-The Subversion of Christianity, 12:34. Coleman, Robert E., ed.-Evangelism on the Cutting Edge, 12:43. Evans, Robert A., and Alice Frazer Evans-Human Rights: A Dialogue Collet, Giancarlo-Das Missionsverstandnis der Kirche der gegenwartigen Between the First and Third Worlds, 9:90. Diskussion, 10:137. Ezcurra, Ana Maria-The Neoconservative Offensive: u.S. Churches and Commissionon Theological Concemsofthe ChristianConferenceofAsia­ the Ideological Struggle for Latin America, 9:92-93. Minjung Theology: People as the Subjects of History, 10:124­ Fabella, Virginia, and Sergio Torres, eds.-Doing Theology in a Divided 125. World (Papers from the Sixth International Conference of the Cone, James H.-For My People: Black Theology and the Black Church, Ecumenical Association of Third World Theologians, January 5­ 10:37. 13, 1983, Geneva, Switzerland), 10:181-182. Conn, Harvie M.-Etemal Word and Changing Worlds: Theology, An­ Falc6n, Rafael-The Hispanic Mennonite Church in North America, 1932­ thropology, and Mission in Trialogue, 10:186-187. 1982, 12:33-34. __, ed.-Reaching the Unreached: The Old-New Challenge, 10:140­ Fenton, Thomas P., and Mary J. Heffron, eds.-Third World Resource 141. Directory: A Guide to Organizations and Publications, 10:89-90. Conn, Walter-Christian Conversion: A Developmental Interpretation of Ferm, Deane William-Third World Liberation Theologies (2 vols.): An Autonomy and Surrender, 12:91-92. Introductory Survey (vol. 1); A Reader (vol. 2), 11:92-93. Cook, Guillermo-The Expectation of the Poor: Latin American Base Ec­ Femando,Ajith-TheChristian'sAttitudetowardWorldReligions,12:140­ clesial Communities in Protestant Perspective, 11:37. 141. Copeland, E. Luther-World Mission and World Survival, 10:136-137. __ A Universal Homecoming? An Examination of the Case for Uni­ Cosmao, Vincent-Changing the World: An Agenda for the Churches, versalism, 10:84. 9:194-195. Ford, J. Massyngbaerde-My Enemy is My Guest: Jesus and Violence in Covell, Ralph R.-Confucius, the Buddha, and Christ: A History of the Luke, 10:33-34. Gospel in Chinese, 12:83-84. Forman, Charles W.-The Voice of Many Waters: The Story of the Life Coward, Harold-Pluralism: Challenge to World Religions, 9:197-198. and Ministry of the Pacific Conference of Churches in the Last Cragg, Kenneth-Muhammad and the Christian: A Question of Response, 25 Years, 12:44. 10:30-31. Galilea, Segundo-The Beatitudes: To Evangelize as Jesus Did: 10:126-127. Crocombe, Ron and Marjorie, eds.-Polynesian Missions in Melanesia: Garrett, John-A Way in the Sea: Aspects of PacificChristian History with From Samoa, Cook Islands and Tonga to Papua New Guinea Reference to Australia, 9:136-137. and New Caledonia, 10:34-35. Gaustad, Edwin 5., ed.-A Documentary History of Religion in America David, Immanuel-Reformed Church in America Missionaries in South since 1865, 9:91-92. India, 1839-1938: An Analytical Study, 12:86-87. Gernet, Jacques-China, and Christian Impact: A Conflict of Cultures, 11:44. Dayton, Edward R., and Samuel Wilson, eds.-The Future of World Evan­ Gilliland, Dean S.-African Religion Meets Islam: Religious Change in gelization. "Unreached Peoples '84," 9:131-132. Northern Nigeria, 12:93. deGruchy, John W.-Bonhoeffer and South Africa: Theology in Dialogue, Goldsmith, Martin-Islam and Christian Witness: Sharing the Faith with 10:78-79. Muslims, 9:87-88. Dehoney, Wayne-The Dragon and the Lamb: The Resurgence of Chris­ Grant, Robert M.-Gods and the One God, 11:88. tianity in the People's Republic of China, 12:179-180. Grassi, Joseph A.-Broken Bread and Broken Bodies: The Lord's Supper Derr, Thomas Sieger-Barriers to Ecumenism: The Holy See and the World and World Hunger, 9:196. Council of Churches on Social Questions, 9:84-85. Grayson, James Huntley-Early Buddhism and Christianity in Korea: A Dickinson, Richard N. D.-Poor, Yet Making Many Rich: The Poor as Study in the Emplantation of Religion, 11:86. Agents of Creative Justice, 9:83-84. Guerrero, Andres G.-A Chicano Theology, 12:92. Dickson, Kwesi A.-Theology in Africa, 10:132-133. Gutierrez, Gustavo-The Power of the Poor in History, 9:137. Digan, Parig-Churches in Contestation: Asian Christian Social Protest, __ We Drink from Our Own Wells: The Spiritual Journey of a People, 10:91-92. 10:85-86. Degrijse, Omer-Going Forth: Missionary Consciousness in Third World Hagner, Donald A.-The Jewish Reclamation of Jesus: An Analysis and Catholic Churches, 11:78. Critique of the Modem Jewish Study of Jesus, 11:137. Delbos, Georges-The Mustard Seed: From a French Mission to a Papuan Haight, Roger-AnAlternativeVision:An InterpretationofLiberation The­ Church 1885-1985, 11:34-35. ology, 11:35-36. Dodge, Ralph E.-The Revolutionary Bishop Who Saw God at Work in Haines, Byron L., and Frank L. Cooley-Christians and Muslims Together: Africa: An Autobiography, 11:87-88. An Exploration by Presbyterians, 12:92-93. Dilling, Yvonne, with Ingrid Rogers-In Search of Refuge, 9:134-135. Hamm, Peter M.-Continuity and Change among Canadian Mennonite Donders, Joseph G.-Non-Bourgeois Theology: An African Experience of Brethren, 12:88. Jesus, 9:201-202. Hanks, Thomas D.-God So Loved the Third World: The BiblicalVocab­ Dorr, Donal-Option for the Poor: A Hundred Years of Vatican Social ulary of Oppression, 9:35-37. Teaching, 9:127. Hansen, Holger Bernt-Mission, Church and State in a Colonial Setting: Uganda, 1890-1925, 10:184-185.

October 198R 187 Happel, Stephen, and James J. Walter-Conversion and Discipleship: A Kung, Hans, et al.-Christianity and the World Religions: Paths of Dia­ Christian Foundation for Ethics and Doctrine, 12:91-92. logue with Islam, Hinduism, and Buddhism, 12:42-43. Hardesty, Nancy A.-Women Called to Witness, 11:40-41. Kverndal, Roald-Seamen's Missions: Their Origin and Early Growth. A Heim, S. Mark-Is Christ the Only Way? Christian Faith in a Pluralistic Contribution to the History of the Church Maritime, 12:85-86. World, 11:86-87. Lam, Wing-hun-Chinese Theology in Construction, 9:82. Henkel, Willi-Die Konzilien in Lateinamerika. Part I: Mexiko, 1555-1897, Lamb, Christopher-Belief in a Mixed Society, 10:128--129. 10:185-186. Lartey, Emmanuel Yartekwei-Pastoral Counseling in Intercultural Per­ Hersey, John-The Call, 11:44-45. spective, 12:90. Hesselgrave, David J.-Counseling Cross-Culturally, 10:80-81. Lau, Lawson-The World at Your Doorstep: A Handbook for International Hexham, Irving-The Irony of Apartheid: The Struggle of National In­ Student Ministry, 10:135. dependence of Afrikaner Calvinism against British Imperialism, Lefever, Ernest W.-Nairobi to Vancouver: The World Council of Churches 10:27. and the World, 1975-87, 12:173-174. Hexham, Irving, and Karla Poewe-Understanding Cults and New Reli­ Lindsell, Harold-The New Paganism: Understanding American Culture gions, 12:86. and the Role of the Church, 12:176-177. Hezel, Francis X., S.J.-The First Taint of Civilization: A History of the Lodwick, Kathleen, ed.-The Chinese Recorder Index: A Guide to Chris­ Caroline and Marshall Islands in Pre-Colonial Days, 1521-1885, tian Missions in Asia, 1867-1941, 11:79-80. 11:82-83. Lowe, Kathy-Opening Eyes and Ears: New Connections for Christian Hick, John, and Paul F. Knitter, eds.-The Myth of Christian Uniqueness: Communication, 9:129-130. Toward a Pluralistic Theology of Religions, 12:136. Mainwaring, Scott-The Catholic Church and Politics in Brazil, 1916-1985, Hinnells, John R., ed.-The Facts on File Dictionary of Religions, 10:26­ 12:42. 27. Malcolm, Kari Torjesen-Women at the Crossroads: A Path beyond Fem­ Hinson, E. Glenn-The Evangelization of the Roman Empire: Identity and inism and Traditionalism, 10:31-32. Adaptability, 10:81. . Mantovani, Ennio, ed.-An Introduction to Malanesian Religions. Book Hooker, Roger, and Christopher Lamb-Love the Stranger: Ministry in Two, of a Trilogy, 11:43-44. Multi-Faith Areas, 12:36-37. McClung, L. Grant, [r., ed.-Azusa Street and Beyond: Pentecostal Mis­ Hoover, Theressa-With Unveiled Face:Centennial Reflections on Women sions and Church Growth in the Twentieth Century, 11:183-184. and Men in the Community of the Church, 9:128. McGavran, Donald-Momentous Decisions in Mission History, 10:139. Hughes, Edward J.-Wilfred Cantwell Smith: A Theology for the World, McGee, Gary B.-"This Gospel ... Shall Be Preached": A History and 11:137-138. Theology of Assemblies of God Foreign Missions to 1959, 11:141. Hultkrantz, Ake-The Study of American Indian Religions, 9:40-41. McGinnis, James---Solidarity with the People of Nicaragua, 10:124. Hunter, Jane-The Gospel of Gentility: American Women Missionaries in McLoughlin, William G.-The Cherokee Ghost Dance: Essays on the Turn-of-the-Century China, 9:81-82. Southeastern Indians, 1789-1861, 10:133. Ilunga, Bakole wa-Paths of Liberation: A Third World Spirituality, 9:195­ __ Cherokees and Missionaries, 1789-1839, 9:38-39. 196. McQuilkin, Robertson-The Great Omission: The BiblicalBasis for World Imaasogie, Osadolor-Guidelines for Christian Theology in Africa, 10:40­ Evangelism, 10:92. 41. Mensendiek, C. William-A Dream Incarnate: The Beginnings of Miyagi Jacobs, Donald R.-Pilgrimage in Mission, 10:43. Gakuin for Women, 12:90-91. [aeschke, Ernst-Bruno Gutmann, His Life, His Thought and His Work: __ Not without Struggle: The Story of William E. Hoy and the Be­ An Early Attempt at a Theology in an African Context, 11:85. ginnings of Tohoku Gakuin, 12:90-91. Jennings, George J.-AMissions Consultant Views Middle Eastern Culture Metzler, James E.-From Saigon to Shalom, 10:131. and Personality, 9:91. Miguez Bonino, Jose-Faces of Jesus: Latin American Christologies, 9:202­ [esudasan, Ignatius---A Gandhian Theology of Liberation, 10:87-88. 203. Johnson, BenCampbell-RethinkingEvangelism: ATheological Approach, Mills, Watson E., ed.-Speaking in Tongues: A Guide to Research on 12:73-74. Glossolalia, 11:184-185. Jones, Charles Edward-A Guide to the Study of the Pentecostal Move­ Minamiki, George, S.J.-The Chinese Rites Controversy from its Beginning ment, 10:42. to Modem Times, 11:84. Jordan, Philip D.-The Evangelical Alliance for the United States of Amer­ Muller, Karl-Friedrich Schwager (1876-1929): Pioneer katholischer Mis­ ica, 1847-1900: Ecumenism, Identity and the Religion of the Re­ sionswissenschaft, 10:140. public, 9:45-46. . Mullin, Redmond-The Wealth of Christians, 10:90-91. Kane, J. Herbert-Wanted: World Christians, 11:139-140. Mundadan, A. Mathias---History of Christianity in India, Volume I: From Kedar, Ben.jaminZ.-Crusade and Mission: European Approaches toward the Beginning up to the Middle of the Sixteenth Century (1542), the Muslims, 10:130. 10:182. Keller, Robert H., Jr.-American Protestantism and United States Indian Murray, Jocelyn-Proclaim the Good News: A Short History of the Church Policy, 1869-82, 9:37. Missionary Society, 10:178. Kerr, Hugh T., and John M. Mulder, eds.-Conversions: The Christian Muzorewa, Gwinyai-The Origins and Development of African Theology, Experience, 9:136. 10:138. Kirk, U.] Andrew-Good News of the Kingdom Coming, 11:82. Myklebust, Olav Guttorm-En var den farste: Studier og tekster til for­ __ Theology and the Third World Church, 10:42-43. staelsen av H.P.S.Schreuder, 11:84. Kishwar, Madhu, and Ruth Vanita, eds.-In Search of Answers: Indian Nazir-Ali, Michael-Islam: A Christian Perspective, 9:142. Women's Voices from "Manushi," 10:89. Neill, Stephen-A History of Christianity in India: The Beginnings to A.D. Klostermaier, Klaus K.-Indian Theology in Dialogue, 12:38. 1707, 10:44. Knitter, Paul F.-No Other Name? A Critical Survey of Christian Attitudes __ A History of Christianity in India, 1707-1858, 11:78. toward the World Religions, 10:78. __ The Supremacy of Jesus, 10:28. Kolb, Robert-Speaking the Gospel Today: A Theology for Evangelism, Nelson, Wilton M.-Protestantism in Central America, 10:35-36. 10:40. Nelson-Pallmeyer, Jack-The Politics of Compassion, 12:73. Koop, Allen V.-American Evangelical Missionaries in France, 1945-1975, Neuhaus, Richard John-The Naked Public Square: Religion and Democ­ 11:90-91. racy in America, 10:38. Koyama, Kosuke-Mount Fuji and Mount Sinai: A Critique of Idols, 10:141. Newbigin, Lesslie-Foolishness to the Greeks: The Gospel and Western Kruger, Hanfried, et al., eds.-Okumene Lexikon: Kirchen, Religionen, Culture, 11:80. Bewegungen, 10:24-25. __ Unfinished Agenda: An Autobiography, 11:90.

188 International Bulletin of Missionary Research Nicholls, Bruce J., ed.-In Word and Deed: Evangelism and Social Re­ Schreck, Harley, and David Barrett, eds.-Unreached Peoples: Clarifying sponsibility, 11:33-34. the Task, 12:177-178. Niklaus, Robert L. et al.-All for Jesus: God at Work in the Christian and Schreiter, Robert J.-Constructing Local Theologies, 10:134. Missionary Alliance over One Hundred Years, 12:79-80. Schwarz, Brian, ed.-An Introduction to Ministry in Melanesia. BookThree Noll, Mark A., et al.-Eerdmans' Handbook to Christianity in America, of a Trilogy, 11:43-44. 9:91-92. Segundo, Juan Luis--Faith and Ideologies (jesus of Nazareth Yesterday Noone, Judith M., M.M.-The Same Fate as the Poor, 9:193-194. and Today, Vol. 1), 10:30. Nouwen, Henri J. M.-iGracias! A Latin American Journal, 9:43. Sharma, Arvind, ed.-Women in World Religions, 12:87. Novak, Michael-Will It Liberate? Questions about Liberation Theology, Sharpe, Eric J.-Karl Ludvig Reichelt: Missionary, Scholar, and Pilgrim, 11:182. 10:82. Nunez, Emilio A.-Liberation Theology, 11:37-38. Shaull, Richard-Heralds of a New Reformation: The Poor of South and Oduyoye, Mercy Amba-HearingandKnowing: Theological Reflections on North America, 10:79-80. Christianity in Africa, 11:140-141. Shenk, Wilbert R., ed.-Anabaptism and Mission, 10:125-126. Oduyoye, Modupe--The Sons of the Gods and the Daughters of Men, __ Exploring Church Growth, 10:92-93. 9:44. Shorter, Aylward-Jesus and the Witchdoctor: An Approach to Healing Osthathios, Geevarghese Mar-Theology of a Classless Society, 9:85. and Wholeness, 11:79. Padilla, C. Rene-Mission between the Times, 11:81-82. Singh, Godwin R., ed.-A Call to Discipleship: Baptism and Conversion, Pannenberg, Wolfhart-Anthropology in Christian Perspective, 11:39-40. 10:123. Parshall, Phil-Beyond the Mosque: Christians within Muslim Commu­ Sitoy, T. Valentino, Jr.-A History of Christianity in the Philippines. Vol. nity, 11:41. 1: The Initial Encounter, 10:183. __ Bridges to Islam: A Christian Perspective on Folk Islam, 9:140. Smart, Ninian-Worldview: Crosscultural Explorations of Human Belief, Paton, David M.-"R.O.": The Life and Times of Bishop Hall of Hong 10:41. Kong, 11:41-42. Snyder, Howard A., with Daniel V. Runyon-Foresight: Ten Major Trends Paton, David, and Charles H. Long, eds.-The Compulsion of the Spirit: That Will Dramatically Affect the Future of Christians and the A Roland Allen Reader, 9:126. Church, 12:32. Pettit, Norman, ed.-The Life of David Brainerd (The Works of Jonathan Sobrino, Jon-Jesus in Latin America, 12:31. Edwards, Volume 7), 10:136. __ The True Church and the Poor, 10:84-85. Philip, T. M.-The Encounter between Theology and Ideology: An Explo­ Sobrino, Jon, and Juan Hernandez-Theology of Christian Solidarity, 10:139. ration into the Communicative Theology of M. M. Thomas, 12:88. Song, C. S.-Tell Us Our Names: Story Theology from an Asian Perspec­ Piggin, Stuart-Making Evangelical Missionaries 1789-1858: The Social tive, 10:131. Background, Motives and Training of British Protestant Mis­ Stackhouse, Max L.-Creeds, Society, and Human Rights: A Study in sionaries to India, 11:88.-89. Three Cultures, 10:128. Pobee, John S., and Barbel von Wartenberg-Potter, eds.-New Eyes for Stamoolis, James J.-Eastern Orthodox Mission Theology Today, 11:45­ Reading: Biblicaland Theological Reflections by Women from the 46. Third World, 11:134-135. Starkes, M. Thomas-God's Commissioned People, 10:127. Pomerville, Paul A.-The Third Force in Missions: A Pentecostal Contri­ Sumithra, Sunand-Revolution as Revelation: A Study of M.M. Thomas's bution to Contemporary Mission Theology, 12:76-77. Theology, 9:199-200. Pospielovsky, Dimitry-The Russian Church under the Soviet Regime, Swidler, Leonard, ed.-Toward a Universal Theology of Religion, 12:138­ 1917-1982. 2 vols., 11:185-186. 139. Price, Keith A., comp.-Co-operating in World Evangelization: A Hand­ Takeuchi Yoshinori-The Heart of Buddhism: In Search of the Timeless book on Church/Para-Church Relationships, 9:40. Spirit of Primitive Buddhism, 9:44. Puthenpurakal, Joseph-Baptist Missions in Nagaland: A Study in His­ Tannenbaum, Marc H., ed.-Evangelicals and Jews in an Age of Pluralism, torical and Ecumenical Perspective, 10:32. 10:94. Race, Alan-Christians and Religious Pluralism: Patterns in the Christian TheIle, Notto R.-Buddhism and Christianity in Japan: From Conflict to Theology of Religions, 10:29-30. Dialogue, 1854-1899, 12:34-36. Ragsdale, John P.-Protestant Mission Education in Zambia, 1880-1954, Thiel, Josef Franz, and Heinz Helf-Christliche Kunst in Afrika, 10:132. 12:40. Tippett, Alan R.-Introduction to Missiology, 12:173. Rausch, David A.-Messianic Judaism: Its History, Theology, and Polity, Trompf, G. W., ed.-The Gospel is Not Western: Black Theologies from 9:139-140. the Southwest Pacific, 12:78. Reed, James-The Missionary Mind and American East Asia Policy, 1911­ Tucker, Ruth A., and Walter Liefeld-Daughters of the Church: Women 1915, 9:80-81. and Ministry from New Testament Times to the Present, 12:178­ Richard, Pablo, et al.-The Idols of Death and the God ofLove: ATheology, 179. 9:93-94. Turner, Philip, and Frank Seguno, eds.-Crossroads are for Meeting: Es­ Richardson, Joe M.-Christian Reconstruction: The American Missionary says on the Mission and Common Life of the Church in a Global Association and Southern Blacks, 1861-1890, 12:78. Society, 11:138-139. Ro, Bong Rin, and Ruth Eshenaur, eds.-The Bibleand Theology in Asian Tutu, Desmond M.-Hope and Suffering, 10:36. Contexts: An Evangelical Perspective on Asian Theology, 10:45­ Ujvarosy, Helen, ed.-Signs of the Kingdom in the Secular City, 9:127. 46. Ukpong, Justin S.-African Theologies Now: A Profile, 9:103. Ross, Andrew-John Philip (1775-1851): Missions, Race and Politics in van Buren, Paul M.-A Christian Theology of the People Israel, 9:128. South Africa, 12:83. van Butselaar, Jan-Africains, missionaires et colonialistes: Les origines de Rudnik, Milton L.-Speaking the Gospel through the Ages: A History of l'Eglise Presbyterienne du Mozambique (Mission Suisse), 1880­ Evangelism, 10:40. 1896, 11:139. Samuel, Vinay, and Chris Sugden, eds.-Sharing Jesus in the Two Thirds Verkuyl, J., and J. M. Snoek-Intern beraad in verband met de relatie World, 9:142. tussen Kerk en Israel, 12:175-176. Sanneh, Lamin-West African Christianity: The Religious Impact: 40:33. Verstraelen-Gilhuis, Gerdien-From Dutch Mission Church to Reformed Scharper, Philip and Sally, eds.-The Gospel in Art by the Peasants of Church in Zambia, 9:126-127. Solentiname, 9:198. Visser't Hooft, W. A.-The Genesis and Formation of the World Council Schottroff, Willy, and Wolfgang Stegemann, eds.-God of the Lowly: So­ of Churches, 9:86-87. cio-historical Interpretations of the Bible, 10:126.

October 1988 189 Wagner, C. Peter-On the Crest of the Wave: Becoming a World Christian, Whiteman, Darrell L., ed.-An Introduction to Melanesian Cultures. Book 9:133-134. One of a Trilogy, 11:43--44. __ Strategies for Church Growth: Tools for Effective Mission and Whiteman, Darrell L.-Melanesians and Missionaries: An Ethnohistorical Evangelism, 12:72-73. Study of Social and Religious Change in the Southwest Pacific, Wainwright, Geoffrey-The Ecumenical Moment: Crisis and Opportunity 9:89-90. for the Church, 9:132-133. Williams, Walter L.-Black Americans and the Evangelization of Africa, Waldenfels, Hans-Kontextuelle Fundamentaltheologie, 12:84-85. 1877-1900, 9:138-139. Walker, Sheila S.-The ReligiousRevolution in the Ivory Coast: The Prophet Wilmore, Gayraud S.-Black Religion and Black Radicalism, 10:93-94. Harris and the Harrist Church, 9:140-141. Wilson, Sam[uel], and Gordon Aeschliman-The Hidden Half: Discover­ Walton, Martin-Witness in BiblicalScholarship, 11:91. ing the World of Unreached Peoples, 10:140-141. Ward, Ted-Living Overseas: A Book of Preparations, 10:129. Wilson, Samuel, and John Siewert, eds.-Mission Handbook: North Amer­ Waugh, Earle H., et al., eds.-The Muslim Community in North America, ican Protestant Ministries Overseas, 13th Edition, 11:133. 9:139. Winter, J. C.-Bruno Gutmann, 1876-1966:A German Approach to Social Webster, John C. B., and Ellen Low Webster, eds.-The Church and Women Anthropology, 11:85. in the Third World, 10:122-123. Wolterstorff, Nicholas-Until Justice and Peace Embrace, 9:131. Weir, Ben and Carol-Hostage Bound, Hostage Free, 11:182-183. Yamamori, Tetsunao-God's New Envoys: A BoldStrategy for Penetrating Weller, John, and Jane Linden-Mainstream Christianity to 1980in Malawi, "Closed Countries," 12:80. Zambia and Zimbabwe, 10:123-124. Young, Josiah U.-Black and African Theologies: Siblings or Distant Cou­ Wells, David F.--God the Evangelist: How the Holy Spirit Works to Bring sins? 12:77. Men and Women to Faith, 12:73-74. Zwinn, Isidor, and Bob Owen-The Rabbi from Burbank, 11:136. Whaling, Frank, ed.-The World's Religious Traditions: Current Perspec­ tives in Religious Studies. Essays in Honour of Wilfred Cantell Smith, 11:135-136.

REVIEWERS

Abraham, William J., 12:43. Cloete, G. Daniel, 10:78-79. Glasser, Arthur F., 12:79-80. Adeney, Miriam, 10:140-141. Cobb, John B., Jr., 9:44. Goodpasture, H. McKennie, 12:42. Anderson, Gerald H., 10:29-30; Coggins, Wade T., 11:133. Gray, Richard, 10:33. 11:133-134. Constantelos, Demetrios J., 11:45­ Gros, Jeffrey, F.S.C., 9:84-85. Arevalo, C.G., S.}., 9:192; 10:141; 46. Guerrero, Andres A., 9:192-193. 12:31. Cook, Guillermo, 11:36. Guider, Margaret E., O.S.F., 9:199. Ariarajah, S. Wesley, 10:83. Coote, Robert T., 11:40-41. Haddad, Wadi Z., 10:39. Arias, Mortimer, 9:202-203; 12:72. Costas, Orlando E., 9:131-132. Haines, Byron L., 9:139. Arichea, Daniel C., Jr., 10:126. Cox, Harvey, 9:83-84. Handy, Robert T., 9:45-46. Athyal, Abraham P., 10:123. Crim, Keith R., 10:26-27. Hanks, Joyce Main, 12:34. Athyal, Leelamma, 10:122-123. Crouch, Archie R., 11:79-80. Hanks, Thomas D., 10:122; 12:74. Augsburger, David, 12:90. Davis, Kortright, 10:93-94. Harakas, Stanley 5., 9:85; 11:80--81. Bachmann, E. Theodore, 9:132-133. Dejong, James A., 10:92. Harmer, Catherine Mary, 11:79. Barker, Walter, 12:81. Dekker, James C., 9:93-94; 10:124. Harris, Paul W., 10:136. Bathgate, John, 12:41-42. Derham, A. Morgan, 10:128-129. Hassing, Per, 11:84. Bayly, Joseph, 9:35-37. DeRidder, Richard R., 9:128. Healey, Joseph G., M.M., 12:36. Becken, Hans-jurgen, 10:132. Dickson, Kwesi, 10:138. Hedlund, Roger E., 12:141. Berryman, Phillip, 12:93-94. Dillon, Mary Ann, R.S.M., 9:193­ Heideman, Eugene, 10:128;12:86­ Bhajjan, Sam V., 11:41. 194. 87. Bird, Phyllis A., 9:44. Divarkar, Parmananda R., S.J., Hellwig, Monika K., 10:181-182. Bishop, Dale, 9:91. 11:80. Henriot, Peter J., S.J., 12:73. Blue, J. Ronald, 11:139-140. Donders, Joseph G., 9:195-196. Herzog, Frederick, 11:92-93. Boer, Harry R., 9:126. Downs, Frederick 5., 11:78. Hesselgrave, David J., 10:186-187. Bohr, P. Richard, 9:80-81. Dussel, Enrique, 10:185-186. Hillman, Eugene, 9:129. Bonk, Jon, 12:181. Dyrness, William A., 12:73-74. Hinkle, John E., Jr., 12:81-83. Borrmans, Maurice, 10:30-31. Eldridge, Joseph T., 10:38. Hollenweger, Walter J., 10:44-45. Bowers, Joyce [M.], 10:31-32; Elliott, W. Winston, 12:76-77. Hooker, Roger H., 12:38. 12:178-179. Escobar, Samuel, 9:194: 11:37-38; Hopkins, Paul A., 12:45-46. Braaten, Carl E., 12:136. 12:33--34. Homer, Norman A., 11:33-34, 182­ Brown, Earl Kent, 9:91-92. Fackre, Gabriel, 12:32-33. 183. Brown, G. Thompson, 12:83-84. Feinberg, Paul D., 11:136. Ishida, Y. Franklin, 10:41. Brown, Robert McAfee, 9:92-93; Ferguson, John, 10:87-88; 11:91. Jennings, Ray, 9:134-135. 12:139-140. Fisher, Eugene J., 10:94. Jones, W. W., 10:182. Brush, Stanley, 10:136. Flatt, Donald C., 11:85. [ongeneel, Jan A. B., 12:175-176. Burridge, Kenelm, 11:43--44. Ford, John T.,·9:194-195. Jonsson, John N., 12:83. Cadorette, Curt, 11:37. Forman, Charles W., 9:89-90; 10:44; Kalilombe, P. A., 11:140-141. Carr, Burgess, 9:126-127. 11:34-35, 91-92. Kane, J. Herbert, 12:174-175. Chartier, Richard A., 9:138. Foss, Theodore Nicholas, 11:84. Kang, Wi Jo, 12:40. Clarke, Thomas E., S.J., 9:43; Fung, Raymond, 9:82. Kollbrunner, Fritz, S.M.B., 9:42-43; 10:131. Geyer, Alan, 12:173-174. 10:137; 12:84-85. Claver, Francisco F., S.J., 9:127. Gilliland, Dean 5., 10:134. Kramm, Thomas, 10:140. Clifford, Paul Rowntree, 12:36-37. Gilpin, W. Clark, 10:133. Kvarme, Ole Chr. M., 9:139-140.

190 International Bulletin of Missionary Research Lacy, Creighton, 10:92-93. Persha, Gerald, M.M., 10:139. Sweetman, Leonard, 10:86. Lamb, Christopher, 9:142; 10:178­ Phillips, James M., 9:137; 11:86, 90­ Taber, Charles R., 10:139. 179; 11:137-138. 91; 12:34-36, 90-91. Taylor, Richard W., 12:37. Lapp, John A., 10:33-34. Pierard, Richard V., 12:85-86. Templin, Carl H., 10:135. Lara-Braud, Jorge, 12:31, 92. Powell, John, 10:80-81. TheIle, Notto R., 10:82. Laracy, Hugh, 9:136-137. Pyke, James H., 12:179-180. Thomas, Norman E., 10:36, 123­ Lewis, Gordon R., 12:86. Quigley, Thomas E., 9:33-34. 124, 184-185; 11:87-88; 12:40. Lutz, Jessie G., 9:81-82. Rambo, Lewis R., 9:136. Tienou, Tite, 10:40-41. Lyons, Jeanne Marie, M.M., 9:196. Recker, R. R., 10:127. Toews, John B., 12:85. MacInnis, Donald, 10:179-181; Rhee, Iong-Sung, 10:124-125. Traber, Michael, 9:129-130. 11:44-45. Rickard, C. Harold, 9:87. Trompf, Garry W., 11:82-83. Maclin, Alice, 9:128. Riggans, Walter, 11:137. Tucker, Ruth A., 12:74-75. Maclin, H. T., 11:82. Riley, Maria, 11:134-135. Turner, Harold W., 9:40-41. Maheu, Betty Ann, 11:78. Rodgers, Peter, 12:176-177. Underwood, Horace G., 9:201. Mbiti, John, 9:203. Rubingh, Eugene, 9:127. van der Bent, Ans J., 10:89-90. McCloud, J. Oscar, 12:78. Rugh, Doris Franklin, 12:87. Vander Werff, Lyle, 9:87-88; 12:92­ McClung, L. Grant, Jr., 11:141. Ryerson, Charles A., 11:90; 12:88. 93. McConville, William, O.F.M., Sandidge, Jerry L., 11:183-184. Van Engen, Charles, 12:177-178. 9:196. Sanneh, Lamin, 12:93. Verkuyl, Johannes, 12:138-139. McGee, Gary B., 11:184-185. Saunders, Ernest W., 10:81; 11:88. Verstraelen, Frans J., 10:78. McMaster, Belle Miller, 10:88. Sawatsky, Walter, 11:185-186. von Oeyen, Robert R., [r., 10:90; McVeigh, Malcolm J., 9:201-202. Scharper, Stephen B., 11:35-36, 12:44. Michel, Thomas, 11:135--136. 182. Wall, Robert W., 10:90-91. Miguez Bonino, Jose, 11:92. Scherer, James A., 11:32-33. Walshe, Peter, 10:27. Miller, Julie, M.M., 9:198. Schroeder, Edward H., 10:84. Watson, David Lowes, 10:40; 12:91­ Mills, Howard M., 9:131. Schrotenboer, Paul G., 10:45-46. 92. Mofokeng, Takatso A., 10:132-133. Schumacher, John N., S.J., 10:183. Webster, Ellen, 10:89. Morris, George E., 10:126-127. Scott, Waldron A., 9:40. Webster, John C. B., 10:138. Moseley, Romney M., 10:37. Shank, David A., 9:140-141. Webster, Warren W., 10:28. Mott, Stephen Charles, 10:38. Shank, Gerald, 11:89-90. Wessels, Anton, 10:42-43. Muelder, Walter G., 9:38. Sharpe, Eric J., 10:28. West, Charles C., 10:24-25. Mullin, Robert Bruce, 10:42. Shaull, Richard, 10:84-85. Whiteman, Darrell L., 10:34-35; Nazir-Ali, Michael J., 12:140-141. Shenk, Calvin E., 10:125-126; 12:76. 11:39-40; 12:78. Neely, Alan, 9:133-134; 10:35--36, Shenk, Wilbert R., 10:178; 11:86-87. Wickeri, Philip L., 11:41-42. 85-86. Shinn, Roger L., 10:30. Wiest, Jean-Paul, 11:44; 12:40-41. Nelson, J. Robert, 9:86-87. Sine, Tom, 11:81-82. Wilmore, Gayraud 5., 9:138-139; Nemer, Lawrence, 12:89. Slomp, Jan, 9:140. 12:77. Newbigin, Lesslie, 9:199-200. Smalley, William A., 12:72-73. Wipfler, William L., 9:90. Norton, H. Wilbert, 12:173. Smith, Donald K., 10:136-137. Yates, Timothy E., 11:88-89, 138­ Ogilby, Lyman C., 10:36; 12:38-39. Song, C. 5., 10:24. 139. Oommen, A. C., 10:91-92. Sookhdeo, Patrick, 9:137-138. Yoder, Lawrence M., 10:43. Padilla, C. Rene, 10:79-80. Spindler, Marc, 9:41-42; 11:139. Young, David P., 12:32. Pankratz, James N., 12:42-43. Stam, John, 9:135. Yount, Paul, 10:129. Paredes, Ruben, 11:42. Starkloff, Carl F., S.J., 9:37; 11:93­ Zago, Marcello, O.M.!., 9:197-198. Parshall, Phil, 9:142. 94. Zahniser, A. H. Mathias, 10:130. Patterson, J. Wilbur, 10:131. Stockwell, Eugene L., 9:34. Zuern, Ted, S.J., 9:38-39. Peck, George, 10:32. Sugden, Chris, 12:80.

DOCTORAL DISSERTATIONS Dissertation Notices: Doctor of Missiology Dissertations, Fuller Theological Seminary School of World Mission, 1971-1984, 9:122-125. Dissertation Notices from the Catholic University of Louvain, Belgium, 1970-1985, 11:46. Dissertation Notices from the United States, 9:46, 94; 10:46; 11:94, 187; 12:94, 142, 182. Dissertation Notices from the United States and Canada, 11:142; 12:46. Dissertation Notices from the University of Aberdeen, Scotland, 1980-1985, 10:142. Dissertation Notices from the University of Birmingham, England, 1981-1985, 10:187. Doctor of.Missiology Projects, 1981-1985, Trinity Evangelical Divinity School, 10:76-77.

BOOK NOTES-On back page of each issue-9:48, 96, 144, 208; 10:48, 96, 144, 192; 11:48, 96, 144, 192; 12:48, 96, 144, 192.

October 1988 191 Book Notes In Corning

Allen, Catherine B. Issues Laborers Together with God: 22 Great Women in Baptist Life. Birmingham, Ala.: Woman's Missionary Union, 1987. Pp. 246. Paperback $6.50. Missions and Mammon: Six Theses Jonathan J. Bonk Brown, G. Thompson. Presbyterians in World Mission: A Handbook for Congregations. The Anxious Climate of Concern for Decatur, Ga.: CTS Press (Box 520), 1988. Pp. viii, 146. Paperback $8.95. Missionary Children Ted Ward DeRidder, Richard R., and Roger S. Greenway. Let the Whole World Know: Resources for Preaching on Missions. Strategies for Dealing with Crisis in Grand Rapids, Mich.: Baker Book House, 1988. Pp. 203. Paperback $7.95. Missionary Kid Education David C. Pollock Dumoulin, Heinrich. Zen Buddhism: A History. Vol. 1: India and China. From Missions to Globalization: New York: Macmillan, 1988. Pp. xxiii, 349. $35; paperback $14.95. Teaching Missiology in North American Seminaries Hanlon, David. Norman E. Thomas Upon a Stone Altar: A History of the Island of Pohnpei to 1890. Honolulu: Univ. of Hawaii Press, 1988. Pp. xxviii, 320. $32. Toward Indigenization of Christianity in Africa: A Kammer, Charles L. III. Missiological Task Ethics and Liberation: An Introduction. Zablon Nthamburi Maryknoll, N.Y.: Orbis Books, 1988. Pp. xi, 243. Paperback $11.95. Reflections on Missionary Kohler, Jean Marie. Historiography Colonie ou Democratie: Elements de sociologie politique sur la Nouvelle­ Eric J. Sharpe Caledonie. Noumea, New Caledonia: Editions Populaires, 1987. Pp. 66. Paperback. No price The Origins and Evolution of the indicated. Three-Selfs in Relation to China Wilbert R. Shenk MAP International. AIDS and the International Organization: Policy Development Guidelines for My Pilgrimage in Mission-A Series, Organizations with Overseas Staff. with articles by Brunswick, Ga.: MAP International (Box 50), 1988. Pp. 16. Paperback $4.75. Hans-Werner Gensichen Arthur F. Glasser Netobigin, Lesslie. Norman A. Horner Mission in Christ's Way: Bible Studies. Samuel H. Moffett New York: Friendship Press; Geneva: World Council of Churches, 1987. Pp. vii, 40. John V. Taylor Paperback $2.95; SFr4.50. Harold W. Turner and others Reformed Ecumenical Synod, Secretariat. World Survey of Reformed Missions, 1988 (4th ed.). In our Series on the Legacy of Grand Rapids, Mich.:Reformed Ecumenical Synod,1988. Pp. vii, 112. Paperback $4.95. Outstanding Missionary Figures of the Nineteenth and Twentieth Schreiter, Robert J. Centuries, articles about In Water and in Blood: A Spirituality of Solidarity and Hope. Roland Allen New York: Crossroad Publishing Co., 1988. Pp. xii, 141. Paperback $10.95. Charles H. Brent Amy Carmichael Sine, Tom. Daniel J. Fleming Why Settle for More and Miss the Best? Thomas Valpy French Waco, Tex.: Word Books, 1987. Pp. xviii, 225. Paperback $8.95. Maurice Leenardt John Alexander Mackay Van Buren, Paul M. Helen Barrett Montgomery A Theology of the Jewish-Christian Reality. Part 3: Christ in Context. Constance E. Padwick New York: Harper & Row, 1988. Pp. xix, 312. $29.95. J. Waskom Pickett Charles W. Ranson Timothy Richard A. B. Simpson Robert P. Wilder