Vol. 35, No. 1 January 2011

Mission by the Numbers

t the boarding school in Ethiopia where I spent eight Aformative years, personal Bible reading—in the King James Version—was an essential part of the daily regimen. Given On Page my youthful preference for tales of adventure, conflict, and war, 3 Edinburgh 2010: Common Call St. Paul’s epistles vied unsuccessfully with such action-packed 4 Edinburgh 2010 Centennial World Missionary books as Genesis, Joshua, Judges, and 1–2 Samuel. Here I could Conference: A Report escape the everyday banalities of primary education by losing Janet Carroll myself in the richly textured dramas of men and women, tribes 5 Tokyo 2010: Global Mission Consultation and nations, whose stories—replete with love and war, trust and ˇ Allen Yeh treachery, bravery and cowardice, success and failure—seemed 7 Report on Cape Town 2010 much more interesting than my own. And there were enigmas, Stanley W. Green too, such as the one in 2 Samuel 24 (kjv): “And again the anger 10 2010Boston: The Changing Contours of World Mission and Christianity Full-Time On-Location)))))) U.S. Workers 1996 to 2008 B?>BA Protestant Missions 8?@=< 8?9>A A. Scott Moreau 8?=B> A>: =?<<8 9?A;@ 18 Christianity Is Moving from North to South @?:8B :?B:; :?9>< —So What About the East? >B?<<< Dyron B. Daughrity

23 The Legacy of Hélène de Chappotin >>?<@A >;?9B@ >A?@A@ >>?@8A >A?A=< Mary Motte

28 Christianity 2011: Martyrs and the Resurgence ;B?<<< 899: 899= ;<<8 ;<

InternatIonal BulletIn of MIssIonary research Established 1950 by R. Pierce Beaver as Occasional Bulletin from the Missionary Research Library. Named Occasional Bulletin of Missionary Research in 1977. Renamed InternatIonal BulletIn of MIssIonary research in 1981. Published quarterly in January, April, July, and October by the Editor overseas MInIstrIes study center, 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. Jonathan J. Bonk (203) 624-6672 • Fax (203) 865-2857 • [email protected] • www.internationalbulletin.org Associate Editor Dwight P. Baker Contributing Editors Assistant Editors Catalino G. Arévalo, S.J. John F. Gorski, M.M. Graham Kings Wilbert R. Shenk Craig A. Noll David B. Barrett Darrell L. Guder Anne-Marie Kool Brian Stanley Rona Johnston Gordon Daniel H. Bays Philip Jenkins Mary Motte, F.M.M. Tite Tiénou Stephen B. Bevans, S.V.D. Daniel Jeyaraj C. René Padilla Ruth A. Tucker Managing Editor William R. Burrows Jan A. B. Jongeneel James M. Phillips Desmond Tutu Daniel J. Nicholas Angelyn Dries, O.S.F. Sebastian Karotemprel, S.D.B. Dana L. Robert Andrew F. Walls Senior Contributing Editors Samuel Escobar Kirsteen Kim Lamin Sanneh Anastasios Yannoulatos Gerald H. Anderson Robert T. Coote Books for review and correspondence regarding editorial matters should be addressed to the editors. Manuscripts unaccompanied by a self-addressed, stamped envelope (or international postal coupons) will not be returned. Opinions Circulation expressed in the IBMR are those of the authors and not necessarily of the Overseas Ministries Study Center. Aiyana Ehrman The articles in this journal are abstracted and indexed in Bibliografia Missionaria, Book Review Index, Christian [email protected] Periodical Index, Guide to People in Periodical Literature, Guide to Social Science and Religion in Periodical Literature, (203) 285-1559 IBR (International Bibliography of Book Reviews), IBZ (International Bibliography of Periodical Literature), Missionalia, Advertising Religious and Theological Abstracts, and Religion Index One: Periodicals. Charles A. Roth, Jr. OnlinE E-JOURnAl: The IBMR is available in e-journal and print editions. To subscribe—at no charge—to the full CA Roth Jr Inc. text IBMR e-journal (PDF and HTML), go to www.internationalbulletin.org/register. Index, abstracts, and full text of this P.O. Box 635 journal are also available on databases provided by ATLAS, EBSCO, H. W. Wilson Company, The Gale Group, and University Yarmouth, Maine 04096-0635 Microfilms. Back issues may be purchased or read online. Consult InfoTrac database at academic and public libraries. Telephone: (516) 729-3509 PRinT SUbSCRiPTiOnS: Subscribe, renew, or change an address at www.internationalbulletin.org or write Fax: (914) 470-0483 InternatIonal BulletIn of MIssIonary research, P.O. Box 3000, Denville, NJ 07834-3000. Address correspondence concerning print subscriptions and missing issues to: Circulation Coordinator, [email protected]. Single copy price: $8. [email protected] Subscription rate worldwide: one year (4 issues) $32. Foreign subscribers must pay with U.S. funds drawn on a U.S. bank, Copyright © 2011 Visa, MasterCard, or International Money Order. Airmail delivery $16 per year extra. Overseas Ministries Study Center POSTMASTER: Send address changes to InternatIonal BulletIn of MIssIonary research, P.O. Box 3000, Denville, All rights reserved New Jersey 07834-3000. Periodicals postage paid at New Haven, CT. (iSSn 0272-6122)

2 International Bulletin of Missionary Research, Vol. 35, No. 1 Edinburgh 2010: Common Call

This past year four major conferences (and many lesser gatherings) were convened to mark the centenary of the 1910 Edinburgh World Missionary Conference. They were Tokyo 2010 (May 11–14), Edinburgh 2010 (June 2–6), Cape Town 2010 (October 16–25), and 2010Boston (November 4–7). The full text of “Common Call,” the statement issued at the conclusion of Edin- burgh 2010 is found below. This document, statements issued by the other conferences, papers, videotapes of presentations, and much more can be found at the conferences’ Web sites: www.tokyo2010.org, www.edinburgh2010.org, www.lausanne.org/ cape-town-2010, and www.2010boston.org. Invited responses reflecting on each of the four major conferences were provided by Janet Carroll, on Edinburgh 2010; Allen Yeh, on Tokyo 2010; Stanley Green, on Cape Town 2010; and Norman Thomas, on 2010Boston. The several comments are enriched by the authors’ personal engagement with the issues confronting mission today. —Editors

As we gather for the centenary of the World Missionary Confer- 6. Recognising the need to shape a new generation of leaders ence of Edinburgh 1910, we believe the church, as a sign and with authenticity for mission in a world of diversities in the symbol of the reign of God, is called to witness to Christ today twenty-first century, we are called to work together in new forms by sharing in God’s mission of love through the transforming of theological education. Because we are all made in the image of power of the Holy Spirit. God, these will draw on one another’s unique charisms, challenge each other to grow in faith and understanding, share resources 1. Trusting in the Triune God and with a renewed sense of urgency, equitably worldwide, involve the entire human being and the we are called to incarnate and proclaim the good news of salva- whole family of God, and respect the wisdom of our elders while tion, of forgiveness of sin, of life in abundance, and of liberation also fostering the participation of children. for all poor and oppressed. We are challenged to witness and evangelism in such a way that we are a living demonstration 7. Hearing the call of Jesus to make disciples of all people—poor, of the love, righteousness and justice that God intends for the wealthy, marginalised, ignored, powerful, living with disability, whole world. young, and old—we are called as communities of faith to mis- sion from everywhere to everywhere. In joy we hear the call to 2. Remembering Christ’s sacrifice on the Cross and his resurrec- receive from one another in our witness by word and action, in tion for the world’s salvation, and empowered by the Holy Spirit, streets, fields, offices, homes, and schools, offering reconcilia- we are called to authentic dialogue, respectful engagement and tion, showing love, demonstrating grace and speaking out truth. humble witness among people of other faiths—and no faith—to the uniqueness of Christ. Our approach is marked with bold 8. Recalling Christ, the host at the banquet, and committed to confidence in the gospel message; it builds friendship, seeks that unity for which he lived and prayed, we are called to ongo- reconciliation and practises hospitality. ing co-operation, to deal with controversial issues and to work towards a common vision. We are challenged to welcome one 3. Knowing the Holy Spirit who blows over the world at will, another in our diversity, affirm our membership through baptism reconnecting creation and bringing authentic life, we are called in the One Body of Christ, and recognise our need for mutuality, to become communities of compassion and healing, where partnership, collaboration and networking in mission, so that young people are actively participating in mission, and women the world might believe. and men share power and responsibilities fairly, where there is a new zeal for justice, peace and the protection of the environ- 9. Remembering Jesus’ way of witness and service, we believe we ment, and renewed liturgy reflecting the beauties of the Creator are called by God to follow this way joyfully, inspired, anointed, and creation. sent and empowered by the Holy Spirit, and nurtured by Chris- tian disciplines in community. As we look to Christ’s coming in 4. Disturbed by the asymmetries and imbalances of power that glory and judgment, we experience his presence with us in the divide and trouble us in church and world, we are called to Holy Spirit, and we invite all to join with us as we participate repentance, to critical reflection on systems of power, and to in God’s transforming and reconciling mission of love to the accountable use of power structures. We are called to find practi- whole creation. cal ways to live as members of One Body in full awareness that God resists the proud, Christ welcomes and empowers the poor The Edinburgh 2010 Common Call emerged from the Edinburgh 2010 and afflicted, and the power of the Holy Spirit is manifested in study process and conference to mark the centenary of the World Mis- our vulnerability. sionary Conference, Edinburgh 1910. The Common Call was affirmed in the Church of Scotland Assembly Hall in Edinburgh on June 6, 5. Affirming the importance of the biblical foundations of our 2010, by representatives of world Christianity, including Catholic, missional engagement and valuing the witness of the Apostles and Evangelical, Orthodox, Pentecostal, and Protestant churches. For martyrs, we are called to rejoice in the expressions of the gospel further information, see www.edinburgh2010.org. in many nations all over the world. We celebrate the renewal experienced through movements of migration and mission in all directions, the way all are equipped for mission by the gifts of the Holy Spirit, and God’s continual calling of children and young people to further the gospel.

January 2011 3 Edinburgh 2010 Centennial World Missionary Conference: A Report Janet Carroll

uring the week of June 2–6, 2010, some 300 delegates Its Reception by Ongoing Leadership in the Church,” IBMR 34 Dfrom “every tribe and language and people and nation” [July 2010]: 139–44). A different perspective, however, might be (Rev. 5:9), representing every Christian tradition in the global deduced from the fact that the Roman Catholic delegation was ecumenical family, assembled at the University of Edinburgh— led by the secretary-general of the Pontifical Council for Promot- that ancient, still medieval Scottish city—to commemorate the ing Christian Unity, rather than the head of the Congregation for one hundredth anniversary of the first World Missionary Confer- the Evangelization of Peoples. ence, held there in June 1910. The 2010 Centennial Conference was convened so that the churches would be provided with “an Ecumenical witness. In an earlier commentary on participation at opportunity to celebrate what God has done in the growth of the 1910 conference, Joan Delaney, M.M., recalled “a long and the Church worldwide over the past century and to prayerfully encouraging letter” sent to that conference by Archbishop Ger- commit to God the witness of the churches in the 21st century” emia Bonomelli of Cremona, Italy. Bonomelli, a close colleague (www.edinburgh2010.org/en/about-edinburgh-2010.html). of Silas McBee, a prominent U.S. Episcopalian who was active at that conference, was apparently one of the few practicing Roman The participants. The actual anniversary dates are June 14–23, Catholic ecumenists of his time (“From Cremona to Edinburgh,” which happened to overlap with the World Cup matches being Ecumenical Review 52 [2000]: 418–31). In any event, happily, there held in South Africa. The organizers realistically decided to meet were not only some fifty Roman Catholic delegates at Edinburgh earlier, the wisdom of which was not lost on observers of global 2010, of whom a core group of twenty were officially appointed by sociocultural trends! This was not the only remarkable difference. the Holy See, but also equally representative numbers of Orthodox Edinburgh 1910 had included four times as many delegates—all Christians, as well as very broadly distributed representatives of whom, with the exception of nineteen Asians and one African of the Independent churches of the South. delegate, were white males representing the mainline Protestant Christian denominations. No women delegates or any Roman The pedagogy and process of the conference. At Edinburgh 2010 we Catholics, Orthodox Christians, or Independent churches of that had daily prayer and Scripture study sessions, plenary sessions era had taken part. This time, Western Africa was very prominent, with multiple presenters, and breakout sessions according to as were voices from India and Korea. Latin America’s presence the nine study themes (groups focused on each theme met for seemed muted by comparison. Not untypical of the challenges that study in various countries beginning in 2008). In addition, there arise today with every venture, financial limitations restricted the were so-called transversal themes (women and mission, youth original plans for the conference again to invite 1,200 participants. and mission, and five others), as well as numerous other topical Gratefully, a committed core group of so-called stakeholders from gatherings and efforts to engage a myriad of interests germane various churches, as well as from both ecumenical and mission- to the missionary enterprise in our times. The main themes ary organizations, enabled Edinburgh 2010 to become a reality. addressed were foundations for mission; interfaith dialogue; mission and spirituality; discipleship; mission and power (theo- Mission has a church. Despite the clear title “World Missionary logical, sociological, and political dimensions); pastoral and peda- Conference,” an issue continually debated since 1910 is whether gogical practice; education and formation for mission; mission these assemblies are ecumenical events that give new impetus to and unity; and the church in mission. The intent was to offer a the global missionary movement, or whether they are primarily comprehensive assessment of the entire missionary enterprise. missionary conferences that highlight the essential importance In effect, this meant sacrificing depth of content on each topic of Christian unity in Gospel witness. My own orientation leans to gain breadth of viewpoints, making, however, for a less than to the latter position: mission is primary, with the strengthening satisfying intellectual experience. of ecumenical witness as an essential dynamic for an authentic The only major paper was the keynote lecture by Dana L. proclamation of our unity in Jesus Christ. Robert, Truman Collins Professor of World Christianity and His- I believe this concept to be consistent with theological tory of Christian Mission at Boston University. Robert is author insights holding that “mission has a church,” not simply that of numerous works on the history of Christian missions that the churches are called to mission. The reverse notion (that is, give special emphasis to non-Western Christianity and women that the church has a mission) is attributed by some scholars in mission. Full coverage of the thematic and organizational to a misinterpretation of Ad gentes 2 (see William Frazier, “A aspects of the conference, including the keynote lecture text, as Monumental Breakthrough in the Missiology of Vatican II and well as extensive press coverage of the Edinburgh 2010 Confer- ence—before, during, and after—can be found on the Web (www Janet Carroll, M.M., was a missionary in Taiwan .Edinburgh2010.org). for sixteen years. In 1989, she cofounded the U.S. Catholic China Bureau (www.usccb.net), serving as Celebrating the centenary. On Sunday, June 6, the delegates were its executive director for over twenty years. She is a hosted by local churches all around the city, including luncheon past president of the American Society of Missiology receptions with their respective congregations. In the afternoon and has served on the boards of directors of the U.S. for some three hours, all the delegates, together with many local Catholic Mission Association and Orbis Books. civil dignitaries, religious leaders, and several hundred people —[email protected] from the local churches, met together in the General Assembly

4 International Bulletin of Missionary Research, Vol. 35, No. 1 Hall of the Church of Scotland, where the original conference of also a cause of rejoicing that the “church of the South” across the 1910 had been held. It was indeed moving and meaningful to globe has truly come into its own in leadership for a renewed be in that venue and to join with so many brothers and sisters in thrust in world mission. the faith who were so zealously focused on mission and church unity. We heard greetings from everywhere, were exhorted in a Among many things learned and many reflections that remain lengthy homily to deeper fervor and commitment to ecumenical with me from the overall experience of those days is an awareness and missionary witness by the archbishop of York, and gustily of the extreme plurality evident at Edinburgh 2010, in stark contrast to sang the old hymns of 1910, as well as joining in new songs in the uniformity of 1910. This plurality expresses itself positively in many tongues and dancing with the peoples of every culture multicultural forms in every sphere, through enriching diversity, and tradition around the globe. and even in shared differences that perhaps are reconciled with Upon departure, we were each gifted with a small stone some difficulty. Plurality is something for which we give thanks brought from the Isle of Iona off the Scottish coast, where the and which we indeed celebrate. We must, however, also attend to Celtic saints of old had first proclaimed the Gospel message. The the “dark side” inherent in plurality, as well as in the tremendous stones form a fitting reminder to continue our mission—to build challenges in the evangelizing task, namely, theological conflicts, the Church “upon this rock” (Matt. 16:18), that is, our common competitiveness, power struggles, and the threat of a divided wit- faith in Jesus Christ. I thought very much of how the spirit of ness between and among ourselves and others. These dangers face the Edinburgh 1910 conference had formed the context at the missionaries everywhere as we go forward into the twenty-first turn of the twentieth century that inspired the North American century, in quest for an ever more unified and coherent Gospel churches (including groups like Maryknoll, which will celebrate witness among all peoples. Notwithstanding these challenges, its own centennial in 2011–12) to send forth the youth of our Edinburgh 2010 offered visible and palpable assurance that the lands in mission. It was a privilege and a joy to participate in this Pentecostal mandate to proclaim the Good News “to the ends stirring event and to touch down anew into those roots. It was of the earth” (Acts 1:8) is being fulfilled.

Tokyo 2010: Global Mission Consultation Allen Yeh

t least a dozen conferences last year celebrated the cen- Some people think of frontier missions as being the child or the Atenary of the Edinburgh 1910 World Missionary Confer- younger sibling of holistic mission, but really the two are more ence. Before his death (in May 2009), Ralph Winter, founder of like twins birthed from the same mother: mid-twentieth-century the U.S. Center for World Mission, singled out four of them as Neo-evangelicalism (which itself was a reaction against early being particularly significant: those being held in Tokyo, Edin- twentieth-century Fundamentalism).4 Because Winter, the frontier burgh, Cape Town, and Boston.1 Tokyo was the first conference missiologist, was the one to single out these four conferences, of these four, meeting May 11–14, 2010, at Nakano Sun Plaza in it is appropriate that Tokyo, the conference focused on frontier western Tokyo. In many ways, it was fitting that Tokyo be the missions, serve as the vanguard. Winter also was the one who first, because its emphasis was on evangelism of unreached people had a vision for all four conferences as serving different purposes groups—what is often termed “finishing the task” or “frontier in fulfilling the legacy of Edinburgh 1910.5 missions.” Much as the first European settlers in America had The conference was organized by the U.S. Center for World to blaze trails through the wilderness in their expansion west- Mission (USCWM) through local churches in Japan and in ward, the organizers of Tokyo 2010 had the vision of pioneering partnership with churches in Korea. The reconciliation between Christian work in places that have never before heard the Gospel. these two heretofore bitter East Asian enemies was but one of It almost seems anachronistic today to think about “unreached the desired outcomes of the conference. Another clearly radical people groups” in our overglobalized world, but there are still move was having the conference in one of the most resistant mis- almost 7,000 people groups that have never heard the Gospel.2 sion fields on earth, as many people have regarded Japan as the (In 1974, at the first Lausanne Congress, Ralph Winter famously second-hardest mission field, after the Muslim world.6 As with redefined “nations”—thepanta ta ethnē, “all the nations,” of Mat- Edinburgh 1910’s Continuation Committee, which was consid- thew 28:19—as ethnolinguistic groups, not political entities.) ered its greatest legacy (the main reason why it was considered It was at Lausanne that two streams of evangelical missiology the “birthplace of the ecumenical movement,” not because of the emerged, what might be termed “frontier missions” and “holistic breadth of representation at the conference itself), Tokyo 2010 mission.”3 Tokyo 2010 was the former; Cape Town 2010, the latter. aims to keep its momentum and fulfill its stated goals via the Global Network of Mission Structures (GNMS), much as Cape Allen Yeh, Assistant Professor of History and Theology Town has the Lausanne Committee for World Evangelization at Biola University, La Mirada, California, teaches in as an ongoing movement. The planning committee chairman the Torrey Honors Institute and the Cook School of was Yong Cho, a Korean who works for the USCWM. Korean Intercultural Studies. He attended all four 2010 confer- megachurches such as Onnuri Community Church and Yoido ences and has a book forthcoming on the subject. His Full Gospel Church provided speakers and financial backing. interests include evangelicalism, missiology, China, The chairman of the whole conference was Obed Alvarez from and Latin America. —[email protected] Latin America, the chairman of the Japanese host committee was Minoru Okuyama, and Hisham Kamel from Egypt was the

January 2011 5 general coordinator, thus ensuring intercontinental representa- people) and smaller than Cape Town 2010 (4,000 people). The tion within the leadership team. different sizes contributed greatly to the strengths and weak- The theme of the conference, “Making Disciples of Every nesses of each conference. For example, Edinburgh 2010’s small People in Our Generation,” clearly harkens back to John Mott’s size encouraged intimacy and efficiency—everybody had the famous watchword of 1910, “The Evangelization of the World opportunity to meet everyone else, and everyone had a voice in This Generation,” but with the twist of replacing the word in formulating policies, strategies, and theologies. Cape Town “evangelization” with “making disciples,” which is the main verb 2010 brought together perhaps the most diverse representation in the Great Commission (Matt. 28:19–20). One of the outcomes of Christians in history, representing perhaps the most effective of the conference was a major document, the Tokyo Declara- manpower. Tokyo 2010’s size was between the two and had a tion, just as the Lausanne ’74 Congress produced the Lausanne correspondingly fine balance of both. Covenant.7 The declaration makes its own version of a holistic It is obvious that much of Tokyo 2010 cannot be spoken of statement—not in reformulating mission as evangelism + social apart from the legacy of Ralph Winter, whose spirit pervaded justice, but in emphasizing depth in mission as discipleship, the conference. His contributions to frontier missiology were contrary to the false stereotype of frontier missions as having not meant to be divisive, however. He still attended Lausanne merely a “shallow” evangelistic emphasis. It also contains a conferences and was friends with holistic mission people. A pledge on the part of all the signatories (not individual people, perfect example was the inaugural Ralph D. Winter Lectureship but mission organizations) to aim for the completion of the task at William Carey International University, Pasadena, California, as set forth in the Great Commission, which requires cooperation in March 2010—René Padilla, a firm advocate of holistic mission, for its fulfillment. was invited to deliver the series. Tokyo and Cape Town, as the Another one of Winter’s contributions was the distinction two major evangelical conferences celebrating the centenary of between modalities and sodalities.8 He saw the greatest amount Edinburgh 1910, can likewise stand side by side, with a sense of of cooperation as coming from sodalities, a view that provided cooperation rather than competition. Winter did not tout Tokyo the basis for the selection of delegates to this conference: no 2010 as the best successor to Edinburgh 1910, but as one of several individuals were invited, but rather missionary societies and contributors to the monumental task of world mission, one that organizations, which sent their own representatives. Tokyo requires the resources of all of God’s people. 2010 had about 1,000 attendees, larger than Edinburgh 2010 (300

Notes 1. For an explanation of the rationale behind these four conferences, 6. Edinburgh 1910, in contrast, was held in the most Christian land at see Allen Yeh, “Tokyo 2010 and Edinburgh 2010: A Comparison of the time. The same might be said now of Cape Town, as sub-Saharan Two Centenary Conferences,” International Journal of Frontier Mis- Africa is one of the heartlands of world Christianity today, along sions 27, no. 3 (2010). with China and Korea. So, in this sense, Edinburgh 1910 and Cape 2. According to the Joshua Project (www.joshuaproject.net/) when Town 2010 might be more akin because of having the conferences accessed on October 8, 2010, 6,847 of the 16,562 people groups on in the center of gravity of Christianity, whereas Tokyo 2010 and earth have no Gospel access. That is, 41.3 percent of all people groups Edinburgh 2010 had the unintentional commonality of holding their are unreached. It is important, however, to distinguish between these conferences in lands largely devoid of Christianity. An interesting facts and the world’s population. Some people groups are tiny, so the corollary observation is the relationship between Christianity and percentage of unreached people may sometimes differ slightly from wealth, which has been turned on its head. A century ago, Christian the percentage of unreached people groups, though at the moment nations were wealthy nations. Today, in contrast, wealthy Japan is the former (41.2 percent) is nearly the same as the latter. one of the most secular nations on earth, while Africa is one of the 3. Even the singular/plural distinction is significant, as missiologists most Christian regions. such as Lesslie Newbigin and David Bosch have pointed out. 7. The Tokyo Declaration can be found at http://gnms.net/declaration 4. The term Neo-evangelicalism was coined by Harold Ockenga to .html. encompass the thinking and ministry of people such as himself, 8. Modalities are church structures; sodalities are parachurch Billy Graham, Harold Lindsell, and Carl F. H. Henry. organizations. 5. Not only this present publication but other periodicals such as Christianity Today and Missiology: An International Review discussed this “multiple conference” idea.

Handwritten Bible in Different Languages to Unite Filipino Christians As part of the ongoing May They Be One Bible Campaign, report by the Rome-based www.asianews.it (see www a five-year (2009–13) distribution and promotion effort in the .asianews.it/news-en/A-handwritten-Bible-in-differ Philippines, Filipino Catholics and Protestants are working ent-languages-to-unite-Filipino-Christians-18960.html). Pope together to create a handwritten Bible intended to spread the Benedict XVI will draft the Bible’s first and final verses. The Word of God and promote brotherhood among Christians. 35,656 verses of the 78 books of the Bible will be written by The cooperative effort was launched in July 2010 by the hand by people from rural and urban regions, including by Catholic Bishops’ Conference of the Philippines–Episcopal migrant workers, youth and schoolchildren, farmers and Commission on Biblical Apostolate, in collaboration with fishermen, church and government officials, and indigenous the Philippine Bible Society. Each verse will be written by people. The handwritten Bible will feature two columns, one representatives of Catholic and Protestant churches, and by for English and the other for one of eight Filipino languages. representatives of “sectors of civil society,” according to a

6 International Bulletin of Missionary Research, Vol. 35, No. 1 Report on Cape Town 2010 Stanley W. Green

he Third Lausanne Congress on World Evangelization ing, 55 percent were under fifty years of age, and 10 percent were Tmet in Cape Town, South Africa, October 16–25, 2010. under thirty. More than 700 younger leaders participated in the Cape Town 2010 (CT2010), as it came to be called, had as its gathering and in meetings of the Younger Leaders Team and the theme “God in Christ, Reconciling the World to Himself” Younger Leaders Network (a global network of leaders in their (2 Cor. 5:19). CT2010 succeeds the International Congress on twenties and thirties connected to the Lausanne Movement and World Evangelization of 1974, which was held in Lausanne, committed to the goals of the Lausanne Covenant). Switzerland, and the Second Lausanne Congress, which was held in 1989 in Manila, Philippines. Drawing more than 4,000 Poor and suffering humanity (and the created order) were given voice participants and 1,100 volunteers to this gathering at the tip of at the table. When Pranitha Timothy, a soft-spoken, diminutive the southern subcontinent, the congress was global in scope but Indian woman, stepped to the microphone and said, “I free slaves,” African in nuance and flavor. it was striking that in this gathering she was not referring to souls enslaved by sin but to those who are among the 27 million slaves The World Came to the Table (15 million children in India alone) who are the “sinned against.” When Joseph D’souza spoke poignantly of the caste-based In advance publicity CT2010 was referred to as the most diverse oppression and socially sanctioned bigotry against 300 million global Christian gathering ever to be convened in the 2,000-year Dalits in India, it was clear that in this gathering of evangelicals, history of the Christian movement. In fact, this was no spurious poor and suffering humanity had been given a voice. Furthermore, claim. The historical realities of the growth of the church and the Sir John Houghton, co-chair of the U.N. Intergovernmental Panel resolute commitment of the planners combined to make it so. on Climate Change, made the bold claim that “environmental change is a Christian issue because it is affecting the world, Many cultures, languages, ethnicities, and roles were at the table. the ecosystem, God’s creation—and because it affects the poor Edinburgh 1910, which CT2010 commemorated, primarily more than anything.” These voices gave pertinence to the call included white participants from Europe and the United States, by Antoine Rutayisire, dean of the Anglican Cathedral in Kigali, with only a handful from Asia and none from Africa or Latin for the Gospel to be “contextualized to respond to the needs and America. By contrast, reflecting the trends reported on by Andrew problems [of people].” Walls (The Missionary Movement in Christian History [1996]) and Philip Jenkins (The Next Christendom: The Coming of Global Chris- Integrity, Credibility, and Confession tianity [2002]), the participants overwhelmingly represented the shifting demographics in the Christian movement. Participants An encouraging note at CT2010 was that of confession and the at CT2010 came from 198 different countries on all the contin- need for integrity in our presentation of the Gospel. Confession ents. Furthermore, two-thirds of the speakers and presenters was made for wild claims, manipulation of data, and massaging were from Africa, Asia, and Latin America. This composition of statistics to inflate success in achieving goals. In the congress’s seemed to underscore the suggestion by Andrew Walls that “the closing litany, the note of confession for failure to live up to center has changed. He notes that the events that are shaping our calling was prominent. Repeated calls to authenticity were 21st-century Christianity are happening in Africa and Asia.”1 matched in the congress by a recognition of a credibility gap Preserving the identity of Lausanne as a gathering of “reflec- between the church’s proclamation and its practice. Antoine tive practitioners,” the participant list included 1,200 mission Rutayisire highlighted the challenge by recounting how dur- leaders, 1,200 pastors, and 1,200 scholars. One disappointment ing the Rwanda genocide many Christians went from Sunday was that 200 members of the house church movement in China morning worship to participate in killing sprees in the afternoon. were prevented from coming by the Chinese government. Brenda Salter-McNeil noted that the youth of our world “are no longer persuaded or impressed by what we say as Christians; Women came to the table. Just as participants from outside of Europe rather, they are looking to see how we live to determine if we were sparse at the Edinburgh 1910 gathering, so too were women. are credible and if the Jesus we represent should be believed. At CT2010, however, 35 percent of the participants were women. We can no longer preach about a Christ who has abolished the Elke Werner noted that the divide between men and women is dividing wall of hostility, or that there is ‘neither Jew nor Greek, a sign of the brokenness in our world. She painted a vision of bond nor free, male nor female but all are one in Christ Jesus,’ inclusiveness that welcomed the gifts of both men and women. without demonstrating the reality of those words in the way we live and treat each other every day.” Chris Wright challenged Younger adults came to the table. Among those attending the gather- participants to confront the temptations of power and pride, popularity and success, wealth and greed, and encouraged hu- Stanley W. Green, Executive Director of the Mennonite mility, integrity, and simplicity. Does this concern for credibility Mission Network, was born in South Africa. After and the capacity for confession represent a growing maturity of pastoring several churches in South Africa, he and his the Lausanne Movement? family served for five years as missionaries in Jamaica (1981–85). In 1993 he was called to be president of the Sharing, Large and Small Mennonite Board of Missions, one of the predecessors of the Mennonite Mission Network. Eventually more than 100,000 people at GlobaLink remote sites in —[email protected] 700 venues in 95 countries participated in the gathering, making

January 2011 7 this the first digitally accessed church gathering of such scope far from the legacy and tenor of the past, with its preoccupation and size. This step required an unprecedented level of demand with evangelism as embodied in verbal proclamation, and those for bandwidth and Internet connectivity, unrivaled even by the (mostly younger, non-Westerners) who focus on a future that en- World Cup that took place in South Africa earlier in the year. compasses the totality of God’s purposes. Again and again, echo- In the early days of the congress the demand overwhelmed the ing the calls from Lausanne ’74 and Manila ’89, the imperative of system, preventing the global broadcast of the event. This was upholding the urgency and priority of evangelism was pled from followed by a short-lived hacking episode (reputedly from China the platform at CT2010. These voices seemed to accommodate a and the Middle East) that further frustrated efforts to share the broad range of witness activities if the activities create conditions event with global audiences. more conducive to the “success” of evangelism. Younger, newer At CT2010 participants found opportunity for engagement voices, by contrast, highlighted initiatives that are aligned with a with one another rather than simply listening to presentations broader definition of mission that includes justice and freedom for from the podium. Seated at tables of six, often with each person the poor and oppressed, food for the hungry, and healing for the from a different continent or at least a different country, par- diseased (HIV and AIDS received special focus at the congress). ticipants shared stories and engaged varied contexts in light of Those championing this larger register of mission engagements what they encountered in the biblical text (the Book of Ephesians did not advocate that these responses to a broken and hurting was used for Bible study at the beginning of each day) or in the world be prioritized above evangelism. They did, however, see presentations from the podium. Most participants reported that these responses as aligned with God’s purposes in the world the sharing at the tables and the relationships formed there were and as urgently required for the sake of the church’s credibility. a highlight of the gathering for them. Those advocating the priority of evangelism seemed to be yet tied to a position that predominated at Lausanne ’74, with strong Persisting Questions claims being made for the need for propositional truths and the need for a vigorous defense of the Gospel. By contrast, voices CT2010 was a rich gathering, and progress was made on many from post-Christendom Europe (e.g., Michael Herbst and Ziya fronts in living more fully into our calling to be participants in Meral) sought a critical engagement with postmodern challenges. God’s mission in the world. I, however, came away with two These voices, allied with those from the Global South, elevated questions that linger: story and relationship as keys to effective witness to the Gospel in the twenty-first century. To what extent did God make it to the table? There were almost no Given the growing preponderance of Christians from the references to the missio Dei, and the kingdom of God was given Global South and the continuing erosion of the church in the short shrift at Cape Town 2010. Outside of the plenaries, there West, an important question arises: When the next Lausanne were only one or two dialogue sessions and receptions for those Congress convenes, will it describe mission in its broadest scope, interested in or engaged with the missional church. There were, as reflected in the stories of younger Christians, born in the South however, multiple injunctions (from Billy Graham and other past within the current century, who will tell stories of how they sought leaders) pressing for urgency in completing the task of world to follow Jesus in sharing the good news of the Gospel in word evangelization. Paul Eshleman urged participants, and those and deed, as did the earliest Christians before they overturned whom they represent, to adopt unreached (or “unengaged”) an empire? Or will the Lausanne movement still be addressing people groups so that this “completable” task may be accom- the challenges that exercised evangelicals in the post–World plished. The urgency encouraged by some past and present War II era in the West? leaders was for the sake of pressing human agency. While human agency is an essential dimension in the The Cape Town Commitment completion of the task, those of us engaged in the task have been increasingly coming to understand that the mission is God’s and However CT2010 may be assessed on the basis of its program that we are privileged to be participants. The accomplishment is elements, there is reason to celebrate the Cape Town Commitment God’s, and we must not be so tied to our human strategies and (at least the first part, to which we had access during the con- plans that we sideline God’s Spirit. This note was sounded by gress), which succeeds the Lausanne Covenant and the Manila Samuel Escobar and in particular by Ramez Atallah, who made Manifesto. The document is in two parts. Part 1, a statement of the following observation: “Western evangelical leaders tend to belief that was distributed at the congress, is a missiologically be goal- and result-oriented, adopting a view of Christian work sound and biblically faithful document. Part 2, not available and life that mimics a business model. . . . When Americans when this report was submitted, will include specific calls to evaluate things, they do so from a grid that is counterintuitive to action and resolutions that emerged from the congress and from the New Testament.” With growing leadership from the Global the GlobaLink participants. The development of the Commitment South, might we hope for a greater humility with regard to the is being led by Chris Wright, who is the director of Langham relative importance of our strategies and a greater openness to Partnership International. Initial work on the statement was God, to authentic relationships, and to the surprises of the Spirit, done through a partnership with eighteen senior theologians who supersedes our plans? from all continents and was further refined by a group of eight drawn from England, Scotland, Sri Lanka, Zimbabwe, the United Will the Lausanne Movement continue to opt for a narrower register, States, New Zealand, and Brazil (two persons). Part 1 of the Cape or will it choose a comprehensive embrace? Not having been privy to Town Commitment has remarkable parallels to Common Call, the the planning conversations, my impressions are from the vantage statement that emerged from Edinburgh 2010. No doubt mis- point of observing the dynamic interaction between elements siologists and mission practitioners will spend countless hours in the congress presentations. Based on my observation, there parsing the commonalities of and divergences between these appeared to be a lively conversation between those who have statements. While they will no doubt find differences between a strong interest in ensuring that evangelicals do not stray too the statements, these will be ones of accent rather than conviction.

8 International Bulletin of Missionary Research, Vol. 35, No. 1 Exceptional New Resources for the Classroom

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Available at your local bookstore, www.bakeracademic.com, or by calling 1-800-877-2665. Subscribe to Baker Academic’s electronic newsletter (E-Notes) at www.bakeracademic.com. Both statements are clearly built on a common commitment to however, it will be the Cape Town Commitment that becomes God’s purposes (cf. art. 10c of the Cape Town Commitment with CT2010’s most enduring outcome. If embraced by the evangelical art. 1 of the Common Call). I regret that more use was not made community that was reflected at this Third Lausanne Congress, of the table groups at CT2010 as a discerning community that the Commitment will reshape that community in ways that auger might have provided helpful feedback for the Commitment, thus well for the health and unity of the church and for the advance resulting in a document that had greater parentage and ownership. of God’s mission in the world. Conclusion

The worship at CT2010 was rich. The messages were, for the most part, inspiring. When these have become only a vague memory,

Note 1. Andrew Walls, “The Expansion of Christianity: An Interview with Andrew Walls” (www.religion-online.org/showarticle .asp?title=2052).

2010Boston: The Changing Contours of World Mission and Christianity Norman E. Thomas

lanners designed the theme of 2010Boston—“The Chang- the American Academy of Religion New England/Maritimes Ping Contours of World Mission and Christianity”—to Region (NEMAAR), the American Society of Missiology–Eastern reflect the student and academic character of its setting. The Fellowship of Professors of Mission, the Overseas Ministries stated goal of the conference was “to discern a vision for what Study Center (New Haven, Connecticut), and the Massachusetts might constitute mission in the twenty-first century.” It is a mis- Council of Churches. To it were invited seminary students and sion that “stands in the trajectory of Christian witness from the faculty from all over the world, but particularly those based in earliest days of the church and is inclusive of matters relating to the schools of theology and university divinity schools of the human flourishing, reconciliation, faith in the future, and con- Greater Boston area. Unlike the 2010 centennial celebrations in ducive of religious liberty.” Together these four priorities have Tokyo and Edinburgh, attendees came as individual participants been called the Antioch Agenda, which reappropriates priorities rather than as representatives of participating organizations. A of the apostolic church for the coming age.1 total of 264 persons registered for 2010Boston. More than half Planning for 2010Boston began two years earlier at a meeting were students, coming from the schools of BTI and from Fuller, of the faculty in international mission and ecumenism from the Luther in Minneapolis, Palmer, Pittsburgh, Wake Forest, Yale, Boston Theological Institute. BTI, an association of nine theologi- and Canadian seminaries. Other registrants included BTI faculty cal schools in the Greater Boston area, is one of the oldest and members, clergy, and mission practitioners from over twenty largest theological consortia in the United States. It is the only different countries, as well as more than a dozen U.S. states.3 one that includes as constituent members schools representing At Boston, Ian Douglas, bishop of the Episcopal Diocese of the full range of Christian confessions. Rodney Petersen, execu- Connecticut, sought to draw a sharp distinction between the tive director of BTI, and Todd Johnson, director of the Center for Tokyo and Cape Town conferences, which he called “evangelical,” the Study of Global Christianity at Gordon-Conwell Theological and the Edinburgh and Boston conferences, which he labeled Seminary, served as cochairs of 2010Boston.2 Boston University as “dominantly conciliar Protestant, with some Roman Catholic hosted an important meeting in November 2008 of the organiz- and Orthodox participation.” I disagree. All four conferences had ers of the four major centennial celebrations of Edinburgh 1910 significant evangelical participation and expressed evangelical (Tokyo 2010, Edinburgh 2010, Cape Town 2010, and 2010Boston). concerns. Together, they compared notes and pledged to cooperate in these Representative of the prevailing ethos of 2010Boston were initiatives. the two opening presentations at historic Park Street Church. BTI hosted the 2010Boston conference in association with The conference’s attention to a holistic approach mission began as John Chung, Park Street Church’s minister of missions, told Norman E. Thomas, Professor Emeritus of World of this evangelical church’s decision to award $200,000 in grants Christianity at United Theological Seminary, Day- from its endowment to winners of a “Social Change Competi- ton, Ohio, attended the 2010Boston and Edinburgh tion.” The expressed purpose was to motivate students “to help 2010 conferences. He is the author of Missions and change the world—to engage with that world, to not only care Unity: Lessons from History, 1792–2010 (Wipf & about the world but to be creative in combining their faith in Stock, 2010). Christ with concerns for social change.”4 In the conference’s first keynote lecture, “Boston, Students, and Missions from 1810 to 2010,” Dana Robert emphasized “the importance of student

10 International Bulletin of Missionary Research, Vol. 35, No. 1 leadership in mission,” citing several Boston case studies and American Theological Fellowship, in her address, “Christian concluding that in 2010 “students remain at the cutting edge of Witness and the Post-Colonizing, Post-Colonized Church,” the challenge to transform the world in this generation.” called for the twenty-first-century church in mission to “engage The conference was polycentric, befitting one seeking to be in boldly humble public confession”—a stance that “challenges relevant for twenty-first-century mission. To give participants the powers-that-be, not with the weapons and categories of exposure to the variety of traditions and resources within BTI, hegemony, imposition, and violence, but with the power of the sessions were held at Boston’s historic Park Street Church, Bos- Spirit, who indwells them and enables them to stand outside the ton University, Holy Cross Greek Orthodox School of Theology, ruling framework, to critique it, and to make their lives avail- Boston College, and the Memorial Church at Harvard University. able for its re-creation.” Susan Abraham, assistant professor of Participants at individual events included church members, sup- ministry studies at Harvard, sharpened the closing debate when porters, students, and faculty of sponsoring institutions. she asked: “What is the role of Christianity today, caught as it is The eight themes of the conference paralleled, but did not between colonialism and post-colonialism?” She called upon the replicate, those of Edinburgh 2010: church to be “a source of critical critique of economic systems” and of the media that too often attempt to restructure belief • Changing Contours of Christian Unity and co-opt religion to sanction “de-territorialized globalization, • Mission in Context exploitation, and increasing secularization.” • Disciples in Mission Popular author Brian McLaren spoke on the theme “Chris- • Education for Mission tian Mission and Peace-Making: Discerning Our Secret Non- • Mission Post-Colonialism Weapon.” He asked: “Is it still the good news of Jesus Christ • Mission Theology in a Pluralist World when violence against human beings and against the environ- • Mission Post-Modernity ment is rampant?” He called for twenty-first-century mission • Salvation Today. to replace stories of the “clenching fist” with Jesus’ “open-hand narrative”—not domination, but service and neighborliness; not Consideration of these themes was introduced in the eight key- revolution, but reconciliation; not pacification, but welcome, note lectures, given by a sterling group of international scholars hospitality, and inclusion; not isolation, but incarnation, pen- and church leaders. Actually, 2010Boston seemed to surpass the etration, and identification; and not accumulation, but sacrifice other celebrations of Edinburgh 1910 in the academic quality of and self-giving. its keynote addresses. Afternoon workshops gave opportunities for graduate stu- The lecture by Angelyn Dries of St. Louis University paralleled dents to give papers on the eight themes. Each was facilitated that of Dana Robert, who spoke from a Protestant perspective. by BTI faculty members in the field of international mission Dries highlighted leadership from Boston in Roman Catholic and ecumenism, who also prepared concluding summaries on mission history. Athanasios Papathanasiou, editor-in-chief of the themes in the form of “eight areas of further study.” These Synaxis, the leading theological journal in Greece, advanced were taken to the General Assembly of the National Council of Orthodox thought on mission in his lecture “Journey to the Cen- Churches in the week after the conference.5 ter of Gravity: Christian Mission One Century After Edinburgh The academic focus of 2010Boston, in my judgment, was both 1910.” Brian Stanley of the University of Edinburgh creatively its strength and its weakness. Unfortunately 2010Boston received addressed the theme “Discerning the Future of World Christian- no coverage in the secular media. Participants enthusiastically ity,” drawing on both the vision and the blindness of Edinburgh embraced the truths that the church exists for mission and that 1910. Peter Phan of Georgetown University expertly analyzed every Christian should be a person in mission. I fear, however, Roman Catholic attitudes toward mission and interreligious that serious discussion of priorities in twenty-first-century mis- dialogue from Edinburgh 1910 to the present. Daniel Jeyaraj of sion, and commitment to it, remains peripheral to the concerns Liverpool Hope University and Andover Newton Theological of most churches and churches members in our increasingly School brought a trenchant critique in his paper “Theological postmodern and secularized culture. This reality limits the wider Education and Mission: A Non-Western Reflection.” The clos- impact of this important conference. ing address of the conference, as at Edinburgh 2010, was by In the judgment of its executive director, “Each of the tradi- John Sentamu, Anglican archbishop of York. Ugandan by birth, tions represented in the BTI stands at a crossroads in terms of he gave three lectures apddressed primarily to students on the identity and mission.”6 The conference organizers hope that the theme “Who Is Jesus and What Does He Mean to Those Who conference will lead the sponsoring institutions to further analysis Put Their Trust in Him?” of issues raised and possibly to new program emphases. They Of the four major 2010 conferences, only Boston, in my plan to make the keynote presentations widely available in book judgment, translated holistic mission from a slogan into the focus form. The conference Web site (www.2010Boston.org) or the BTI of the conference. Three contributions in particular developed Web site (http://bostontheological.org) will contain a conference this priority. Ruth Padilla DeBorst, general secretary of the Latin summary and an e-journal of student papers from the conference. Notes 1. Rodney Petersen, “Next Wave: The Changing Contours of World Christianity (Edinburgh: Edinburgh Univ. Press, 2010), which he Mission and Christianity,” BTI Magazine 10, no. 1 (Fall 2010): 2. For coedited with Kenneth R. Ross. an elaboration on the four themes, see Daniel Jeyaraj and Rodney 3. Rodney Petersen, “The Changing Contours of World Mission and Petersen, “The Antioch Agenda,” www.2010Boston.org/anti Christianity: Celebrating the Centenary of Edinburgh 1910” (a paper och-agenda.html. For the full text, see The Antioch Agenda: Essays presented to the National Council of Churches General Assembly, on the Restorative Church in Honor of Orlando E. Costas, ed. Daniel November 11, 2010). Jeyaraj, Robert W. Pazmiño, and Rodney L. Petersen (New Delhi: 4. See www.parkstreet.org/parkstreet200k. ISPCK, 2007). 5. Ibid. 2. Todd M. Johnson also represented the monumental Atlas of Global 6. Petersen, “Next Wave,” p. 2.

January 2011 11 A Current Snapshot of North American Protestant Missions A. Scott Moreau

n preparing for each new edition of the Mission Hand- • A far higher percentage of full-time on-location mission- Ibook, the Evangelism and Mission Information Service aries deployed among the least-reached countries of the of the Billy Graham Center at Wheaton College surveys North world than popularly believed. American Protestant agencies and aggregates the data collected to get a statistical snapshot of the overall Protestant missions Long-Term Missionaries landscape.1 In preparation for the 2010–12 edition, in 2008 we surveyed In 2008, U.S. agencies reported a rebound in the number of 966 organizations (800 U.S., 166 Canadian), 144 more than for the long-term missionaries, almost to the 2001 level (table 1). The previous edition (100 U.S., 44 Canadian).2 Altogether, in 2008 North gain was entirely from increases among the mid-sized agencies. American agencies reported a significant 9.7 percent increase Altogether 377 agencies reported at least one long-term worker. in the total full-time missionary force they mobilized, compared with the 2005 survey.3 Table 1: Summary of Reported U.S. Protestant Missions Agency Totals, Readers must keep in mind that this synop- 1996–2008 sis (1) includes what the agencies actually reported to us and (2) does not include infor- Length and Change mation from the ever-growing numbers of type of service 1996 1998 2001 2005 2008 (2005–8) churches—especially megachurches—that are bypassing mission agencies in sending Income for overseas ministries (in millions of U.S. dollars) out cross-cultural workers. $3,180 $3,874 $4,560 $5,778 $5,701 -1.3%

U.S. Agencies U.S. Citizens

The 800 U.S. Protestant agencies surveyed Mid-term (1 to 4 years) 6,562 6,930 8,001 7,615 9,427 23.8% reported a total of 139,269 people serving Long-term (4+ years) 33,074 32,957 34,747 33,714 34,480 2.3% full-time in 217 countries and territories, an Tentmakers 1,336 1,853 1,780 1,934 3,354 73.4% increase of 7.5 percent from 2005. The 2008 Full-time U.S. citizens 40,972 41,740 44,528 43,263 47,261 9.2% survey included 119 agencies never previ- Micro-term (< 2 weeks) — — — — 41,378 — ously listed. Even though they represented Short-term (≥ 2 weeks) 63,995 97,272 149,810 144,318 77,281 -46.5% 14.9 percent of the agencies surveyed, the Non-U.S. citizens newly listed agencies did not significantly af- 4 fect the aggregate totals for most categories. In home country 28,535 56,214 59,852 80,834 86,471 7.0% For example, they added only 0.5 percent to Out of home country 1,791 3,179 3,744 5,428 5,537 2.0% the number of long-term workers, 3.3 percent to the overall income for overseas ministries, and 2.9 percent to the non-U.S. citizens working for U.S. agen- The ten largest agencies together reported an aggregate decrease cies. The area they did affect, however, was short-term missions, of 142, the ninety next largest agencies reported an aggregate as they constituted 23.4 percent of the micro-term workers who increase of 1,002, and the remaining agencies collectively reported served less than two weeks, and 21.1 percent of the short-term an aggregate decrease of 94. People frequently ask me why the support staff who served less than 50 percent part-time. number of long-term missionaries is shrinking while short-term What changes did we discover? In 2008 U.S. Protestant agen- numbers are growing. Given the 2008 numbers, however, the cies reported (see table 1):5 premise for the question—that there are fewer long-term U.S. missionaries—is inaccurate. • An increase in full-time, long-term U.S. citizens as mis- sionaries. Tentmakers • A marked increase in tentmakers. • An apparent decrease in the reported income for overseas From 2005 to 2008 the number of tentmakers deployed by U.S. ministries. agencies grew a dramatic 73.4 percent (table 1), an annual growth • An apparent decrease in the number of short-term workers. rate of 20.1 percent. This was largely due, however, to significant increases of three organizations (which more than offset signifi- cant decreases in four other organizations). Overall, fifty-nine A. Scott Moreau is Professor of Intercultural Studies agencies reported more tentmakers than in 2005, while sixty-two and Missions at Wheaton College Graduate School and agencies reported fewer. The recent rise in interest in business Editor of Evangelical Missions Quarterly. Previ- as mission may have had some impact on the overall increase. ously he served with Campus Crusade for Christ for Certainly one advantage to agencies in a tighter economy is that fourteen years, including ten years in Africa as a high tentmakers can earn at least part of their salary through their school science teacher (Swaziland) and lecturer at the employment or business ventures. The largest Korean sending Nairobi International School of Theology (Kenya). agency, for example, relies almost entirely on tentmaking for —[email protected] missionary funding.6

12 International Bulletin of Missionary Research, Vol. 35, No. 1 Income for Overseas Ministries that reported on both surveys are included, the drop is signifi- cant. On the other, factoring out the top five agencies from 2005, For the first time since these surveys began in the 1950s, and after we can say that 663 agencies reported essentially no change in adjusting for inflation, in 2008 agencies reported an aggregated the total number of short-term missionaries from 2005 to 2008. decline of 1.3 percent in income for overseas ministries, even though this includes the income of 100 more agencies than in Deployments by U.S. Protestant Agencies 2005. At first blush this decline makes sense in light of the global economic collapse that started in 2008. It appears strengthened An assertion commonly heard or read over the past decade is when we limit our considerations to the 668 agencies surveyed that fewer than 10 percent of missionaries serve among the least in both 2005 and 2008, whose aggregate drop was 4.8 percent. reached peoples of the world.7 Often used as a rallying cry for Significant anomalies, however, challenge the accuracy of churches to focus on the unreached and for mobilizing more the total results. For example, 38 agencies each reported over missionaries, it serves as a seemingly clear-cut indicator that $1 million (inflation adjusted) in 2005 but did not report income we focus our energies in the wrong places. But is the statement in 2008. These agencies are entered in the database as having $0 accurate? Or is it simply a “deployment myth”? In our survey income. All of them, however, continue to operate today. Together we ask agencies to report to us how many full-time workers the 38 agencies account for $404 million of the inflation-adjusted they deploy in each country. This information helps us find out. 2005 total. If we assume that they operated only at 2005 income levels, the total inflation-adjusted change from 2005 to 2008 would 10/40 Window Deployments. Before presenting the results, I note be a gain of 7.1 percent. Additionally, when we limit our analysis two issues germane to this discussion.8 First, there is no “official” to the 484 agencies that reported incomes for both the 2005 and list of countries in the 10/40 Window; further, the lists vary in 2008 surveys, the inflation-adjusted aggregate for these agencies whether they include such countries as Indonesia. We use the is a gain of 1.9 percent. Joshua Project list (www.joshuaproject.net/10-40-window.php) Clearly, the net loss reported in the 2010–12 edition of the for the analysis, given its wide popularity among those who Mission Handbook is a result of the 38 agencies that did not report focus on 10/40 Window thinking. Second, workers deployed to incomes in 2008. In sum, while the reported totals do reflect a a country in the 10/40 Window do not necessarily work among loss in inflation-adjusted income, there is clear evidence that in the least-reached peoples in that country. They may work in reality the 2008 income for overseas ministries increased from pockets of reached peoples within the country. that of 2005, though at a lower rate than between prior surveys. FigureFIGURE 1.1. AdjustedAdjusted Share Share of of All All Full-Time Full-Time Short-Term Workers WorkersWorkers inin 10/40 10/40 WindowWindow Countries, Countries, 2001–8 2001–8

Possibly the most unexpected change is a dramatic drop in the 53.8% number of short-term workers reported by the agencies. For the 49.7% first time, in the 2008 survey we asked agencies to report the 40.4% number of short-term workers who went for less than two weeks (“micro-term” missions). By adding the question we intended to 20.9% 22.1% 21.6% capture a more complete picture of the entire short-term mission deployments by U.S. agencies. However, even when the micro- term results are combined with the number of persons who went Share 2001 Share 2005 Share 2008 on trips of two-weeks or longer, U.S. agencies reported a 17.8 U.S. Citizens Non-U.S. Citizens percent decrease from 2005. When we consider this surprising decline, two factors merit comment. First, as noted previously, the 119 newly added agencies FigureIGURE 2. Adjusted 10/40 Window Deployment emphasized short-term deployments and significantly boosted RatioRatio forfor All Full-Time Full-Time Workers, Workers, 2001–8 2001–8 totals in both categories. Second, the 668 agencies common to both surveys reported a drop of 49.0 percent in the number of workers who went on trips lasting from two weeks to one year (143,913 in 2005 to 73,397 in 2008)! Even if we include the micro- 56.4% 57.4% term trip totals, personnel dropped 27.0 percent. 67.5% This sharp decline was unexpected, to say the least. As with the income aggregates, there are mitigating factors in the num- bers that challenge the reported decline. In this case, the entire 32.5% decrease is due to massive decreases reported by the top five 43.6% 42.6% short-term sending agencies in our 2005 survey. Together they reported 82,481 short-term workers in 2005, but only 11,684 in 2001 2005 2008 2008. Knowing that all five agencies still send people on short-term 10/40 Window Other trips, we made repeated and ultimately unsuccessful attempts to obtain more accurate information. When we drop them from the totals for both years, the net for the remaining 663 agencies is a Figures 1 and 2 show the results of the adjusted analysis.9 very small gain (0.4 percent), with 105 reporting an increase, 112 Since 2001, U.S. Protestant agencies have consistently deployed reporting no change, and 198 reporting a decrease in short-term more than 20 percent of their full-time U.S. citizens—and by workers compared to 2005 (the rest reported 0 in both surveys). 2008 over 50 percent of their non-U.S. workforce—in 10/40 The picture remains clouded. On the one hand, when all agencies Window countries. In 2008, Protestant agencies reported that

January 2011 13 42.6 percent of their total full-time workforce was in 10/40 Canadian Agencies Window countries. At least from this perspective, the claim that fewer than 10 percent of missionaries go to the unreached The 166 Canadian Protestant agencies surveyed in 2008 deployed appears to be more myth than truth. a total of 8,325 people serving full-time in 145 countries and territories, an increase of 66.7 percent from 2005. Of these, 2,890 World A, B, and C Deployments. We can cross-check the 10/40 Window results by examining deployments across David Bar- IGURE 10 FigureF 4. 4.Distribution Distribution of of Full-Time Full-Time Workers Workers in World in World rett’s threefold categorization of countries: A,A, B, B, Unspecified, Unspecified, and and C Countries, C Countries, 2001–8 2001–8 FIGURE 3. Distribution of Full-Time Workers in World • World AA, (moreB, Unspecified, than 50 and percent C Countries, of the 2008 population is unevangelized). 31.5% 35.4% 38.8% • World B (more than5858.0% 500% percent of the population is evangelized, but fewer than 60 percent is identified as 9.2% 8.9% Christian). 47.0% 29.1% • World C (more than 60 percent of the population34.3% is identified as 26.4%Christian). 50.4% 47.0% 22.0% 35.5% 4.6% 5.8% If we use Barrett’s categories and statistics,1.9% France, for example, 4.0% 5.0% 5.4% is a World C country (with 70.7 percent of the population identi- World A World B Unspecified World C 2001 2005 2008 fied as Christian in mid-2000).11 U.S. Citizens Non-U.S. Citizens FIGUREWorld4. Distribution A World of B Full-TimeUnspecified Workers in World C A, B, Unspecified, and C Countries, 2001–8 FigureFIGURE 3. Distribution3. Distribution of Full-Time Full-Time Workers Workers in World in World A, B,A, B,Unspecified, Unspecified, and and C Countries,C Countries, 2008 2008 were Canadian citizens working in another country, 648 were non- Canadian citizens31.5% serving in countries35.4% other than38.8% their own, and 5858.0%0% 4,787 were non-Canadian citizens serving in their own countries. The 2008 survey included9.2% 48 agencies new to the survey, but 47.0% 4 dropped, 29.1%yielding a net increase of 26.5 percent.8.9% The addition 34.3% of these agencies did not significantly affect the aggregate totals 14 26.4% in most categories. For example,50.4% they added47.0% only 3.0 percent 22.0% to the number35.5% of long-term workers, 4.2 percent to the overall 4.6% 5.8% 1.9% income for overseas4.0% ministries,5.0% 8.2 percent of the5.4% non-Canadian citizens working for Canadian agencies, and 4.8 percent for the World A World B Unspecified World C 2001 2005 2008 Canadian Worldministry A andWorld home B officeUnspecified staff. TheyWorld did, C however, U.S. Citizens Non-U.S. Citizens account for 73.2 percent of the tentmaker totals, 36.8 percent of all short-term and micro-term workers, and 32.1 percent of the Figures 3 and 4 show the results. Here “Unspecified” refers part-time (less than 50 percent) short-term support staff. In sum, to deployments for which agencies did not indicate countries. relative to the other Canadian agencies, the newly added agencies Typically, they did not specify deployments because of security are small and focused on deploying short-term and micro-term considerations, so we may assume that unspecified deployments workers and tentmakers. Even so, they are a solid and welcome are more likely to be in World A or World 12 B countries. Table 2: Summary of Reported Canadian Protestant Missions Agency Totals, Figure 3 shows the adjusted distribu- 1996–2008 tion13 of full-time workers deployed by U.S. Protestant agencies only for 2008, and figure Length and Change 4 shows all groups from 2001 to 2008. It is not type of service 1996 1998 2001 2005 2008 (2005–8) surprising that so few are deployed in World A settings—they are typically the hardest to Income for overseas ministries (in millions of enter, as well as those in which the agencies Canadian dollars) are most concerned about security. Note fur- ther that most of the workers in unspecified $300 $414 $495 $678 $717 5.8% locations are U.S. citizens, which suggests Canadian Citizens that they are deployed in World A countries in which agencies have security concerns. Mid-term (1 to 4 years) 416 421 337 511 492 -3.7% Agencies are clearly giving significant Long-term (4+ years) 2,961 2,613 2,493 2,059 2,249 9.2% attention to deployments in countries con- Tentmakers 140 144 154 186 149 -19.9% sidered largely unreached (World A and Full-time Canadian citizens 3,517 3,178 2,984 2,756 2,890 4.9% World B). The fact is, however, that reported Micro-term (< 2 weeks) — — — — 3,545 — deployments from 2001 to 2008 shifted slowly Short-term (≥ 2 weeks) 2,470 3,186 3,395 3,534 3,272 -7.4% toward World C settings (exclusively due to changes in deployments of non-U.S. citizens). Non-Canadian citizens Once again, however, we see that the deploy- In home country 707 1,725 1,128 1,510 4,787 217.0% ment data do not support the claim that fewer Out of home country 77 244 873 728 648 -11.0% than 10 percent work among the unreached.

14 International Bulletin of Missionary Research, Vol. 35, No. 1 sign of vibrancy and new growth springing up from mission- Deployments by Canadian Protestant Agencies minded Canadian Christians. In 2008 Canadian Protestant agencies reported (see table 2):15 Does the popular claim that fewer than 10 percent of mission workers go to the unreached apply to Canadian agency deploy- • An increase in the number of full-time long-term Cana- ments? Once again, examining what the agencies reported about dians. the distribution of their workers helps answer this question. • A decrease in the number of tentmakers. • A decrease in the number of short-term workers going for 10/40 Window Deployments.16 The net results of Canadian two weeks or longer. deployments relative to 10/40 Window countries are shown in • A far higher percentage of full-time on-location mis- sionaries in the least-reached countries of the world than FigureFIGURE 6. 6.Adjusted Adjusted Share Share of All Full-Time Full-Time popularly believed. WorkersWorkers in in 10/40 10/40 Window Window Countries, 2001–8 2001–8

Long-Term Canadian Missionaries 42.9% For the first time since 1996, agencies reported a very healthy and welcome increase of 9.2 percent in the number of long-term 21.4% Canadian missionaries (table 2). Several well-informed Canadi- 18.8% 18.2% 18.7% 20.4% ans have commented to me about the recent upsurge across the country of second- and third-generation Canadians mobilizing for mission, which perhaps accounts for a significant component Share 2001 Share 2005 Share 2008 of the reported gain. Canadian Citizens Non-Canadian Citizens Tentmakers FigureFIGURE 7. Adjusted 10/40 10/40 Window Window Deployment Deployment Though mobilizing more mid-term missionaries, Canadian agen- RatioRatio for for All Full-Time Full-Time Workers, Workers, 2001–8 2001–8 cies also reported a significant decrease in tentmakers (table 2). The significance of the decline is accentuated by the fact that the newly added agencies reported 73.2 percent of the aggregate numbers (109 out of 149; fig. 5). When we consider only agencies 70.3% 70.3% that reported in both of the most recent surveys, in 2008 Cana- 79.6% dian agencies recorded an aggregate drop in tentmakers of 78.5 percent (from 186 to 40; fig. 5). The drop is widely distributed across Canadian agencies; only one of the nineteen agencies with tentmakers in 2005 reported an increase in 2008. In the survey 20.4% 29.7% 29.7% we did not ask agencies to explain discrepancies, but this issue certainly warrants investigation. 2001 2005 2008 10/40 Window Other

Figure 5. Canadian Agency Tentmakers figures 6 and 7.17 Canadian Protestant agencies have steadily deployed almost 20 percent of their Canadian-citizen workforce, and now over 40 percent of their non-Canadian workforce, in 10/40 Window countries. In 2008, 29.7 percent of all full-time workers deployed by Canadian Protestant agencies worked in 186 109 10/40 Window countries. It is also significant to note that, when 154 140 144 we limit the analysis to the 105 agencies surveyed in 2001, 2005, and 2008, we see steady gains in the numbers of all full-time 40 workers in 10/40 Window countries (up 19.5 percent). As in the case of the U.S. agencies, the data do not support the claim 1996 1998 2001 2005 2008 that fewer than 10 percent go to the unreached. Carryover Agencies New Agencies for 2008 World A, B, and C Deployments. We can cross-check our 10/40 Window deployment findings with deployments across Worlds Short-Term Workers A, B, and C. Figure 8 shows the adjusted distribution18 of full- time workers deployed by Canadian Protestant agencies for Canadian agencies also reported a drop in the number of short- 2008, and figure 9 shows combined groups from 2001 to 2008. term workers (two weeks to one year; table 2). However, at 7.4 While figure 8 shows that Canadian agencies deploy the percent, the size of the drop is relatively small and roughly in smallest fraction of their full-time workers to World A coun- line with the number of short-term mission workers reported tries, this is not the full story. The combined results in figure by Canadian agencies since 1998. Canadian agencies reported 9 clearly show a more complete picture. Reports from Cana- roughly the same number of micro-term workers as short-term dian agencies in 2008 indicate that they deployed 55.8 percent workers (table 2), indicating that, as a whole, they give about (number rounded) of their full-time workers in either World equal weight to micro-term and short-term trips. A or World B countries.

January 2011 15 FIGURE 9. Distribution of Full-Time Workers in World FigureFIGURE 8. 8.Distribution Distribution of of Full-Time Full-Time Workers Workers in World in World It is easy to seeA, inB, figureUnspecified, 9 that and Canadian C Countries, Protestant 2001–8 agencies A,A, B, B, Unspecified, Unspecified, and and C Countries, C Countries, 2008 2008 maintained deployments into countries of Worlds A and B over the seven-year span.39.5% The same 10540.0% Canadian agencies42.7% surveyed in 2001, 2005, and 2008 reported steady gains in the numbers of 52.3% 48.9% all full-time workers in World A (up 62.5 percent) and World B countries (up 99.7 percent). Canadian agencies are clearly giving 15.5% 11.9% 1.5% 36.2% 36.1% significant attention to the unreached, again disconfirming the claim that “fewer than 10 percent go to the unreached.”44.0% 11.6% 38.2% 39.0% 11.9% 3.0% 0.0% Conclusion 6.8% 9.1% 11.7% World A World B Unspecified World C In sum, our most2001 recent snapshot for2005 966 North American2008 Prot- Canadian Citizens Non-Canadian Citizens estant agenciesWorld includes A theWorld following: B Unspecified World C

• Increasing numbers of long-term missionaries. FigureFIGURE 9. Distribution9. Distribution ofof Full-Time Workers Workers in World in World • Moderate increases in income for overseas ministries. FIGURE 8. Distribution of Full-Time Workers in World A, B,A, Unspecified, B, Unspecified, andand C Countries,C Countries, 2001–8 2001–8 • Mixed results in the number of tentmakers (U.S. agencies A, B, Unspecified, and C Countries, 2008 are up, Canadian are down). • Mixed results in the number of short-term missionaries 39.5% 40.0% 42.7% (U.S. agencies are down, Canadian are steady). 52.3% 48.9% • Significant percentages of missionaries deployed in 1.5% countries identified as having least-reached populations. 36.2% 36.1% 15.5% 11.9% 44.0% 11.6% 38.2% 39.0% 11.9% 3.0% 0.0% 6.8% 9.1% 11.7% World A World B Unspecified World C 2001 2005 2008 Canadian Citizens Non-Canadian Citizens World A World B Unspecified World C

Notes 1. This article is adapted from A. Scott Moreau, “Putting the Survey 8. In our 2008 survey, agencies did not indicate the country of in Perspective,” in Mission Handbook: U.S. and Canadian Protestant deployment for 8.3 percent of their workers. While we might assume Ministries Overseas, 21st ed., ed. Linda J. Weber (Wheaton, Ill.: that these are more likely to be working in 10/40 Window countries Evangelism and Mission Information Service, 2010), pp. 32–95. than elsewhere, I did not include them in our analysis totals here. 2. To be precise, we added 167 agencies (119 U.S. and 48 Canadian), 9. The results shown are adjusted by factoring out an agency that reinstated 13 agencies (all U.S.), and dropped 36 agencies (32 U.S. reported large numbers of non-U.S. citizens but did so with signifi- and 4 Canadian). cant and inconsistent variations across the 2001, 2005, and 2008 3. The 2005 numbers are slightly different from those given in the 2007–9 surveys. edition of the Mission Handbook because of changes received from 10. David B. Barrett, George T. Kurian, and Todd M. Johnson, World the agencies after that edition had gone to press. Throughout this Christian Encyclopedia: A Comparative Survey of Churches and Religions discussion, I use numbers similarly adjusted from the previously in the Modern World, 2nd ed. (Oxford: Oxford Univ. Press, 2001). published survey results. 11. Evangelical missionaries working in France might strongly dispute 4. Mission Handbook, p. 36, table 2 shows the net change for each Barrett’s percentage. They must realize, however, that his definition aggregate category. is based on faith-tradition statistics rather than criteria evangelical 5. The information in table 1 is drawn from Mission Handbook, p. 38, missionaries might prefer to use (e.g., positive indicators of being table 3. born again). 6. See Joseph L. Schafer, Mark Yoon, and A. Scott Moreau, “University 12. We see confirmation of this assumption in figure 4. When “unspeci- Bible Fellowship: What Happens When Missionaries from Korea fied” is reduced from 2001 to 2005, the gains are largely distributed Descend on North American College Campuses?” in Missions from among World A and World B countries. the Majority World: Progress, Challenges, and Case Studies (Pasadena, 13. The distribution reflects the adjustment discussed above in note 9. Calif.: William Carey Library, 2009), pp. 121–50. 14. Mission Handbook, p. 66, table 11 shows the net change for each 7. See, for example, www.cafe1040.com/apply_theunreached aggregate category. .php, www.thetravelingteam.org/node/130, and www.ad2000 15. The information in table 2 is drawn from Mission Handbook, p. 68, .org/1040broc.htm, all of which indicate that somewhere between table 12. 4 and 8 percent of the world’s missionary forces are serving in the 16. See the introductory discussion on the parameters of the 10/40 10/40 Window. In a 2007 article in Lausanne World Pulse, Bethany Window in the parallel section on U.S. agencies. Newman states that only 3 percent of missionaries serve among 17. The figures have been adjusted for the large variations among the unreached peoples (www.lausanneworldpulse.com/perspectives three surveys reported by an agency focused on non-Canadians. .php/598/03-2007?pg=all). 18. Again, the figures have been adjusted as indicated in note 17.

16 International Bulletin of Missionary Research, Vol. 35, No. 1 “The PhD in Intercultural Studies program trains students to be both theologically astute and anthropologically sensitive, so that they can better apply the Word of God critically in any human or cultural context. The faculty are all experts in their own right, and they contribute to the richness of the program not only by their theological insights but also by their years of significant intercultural experience. The diversity of the students, both in terms of their cultural background and their cross-cultural ministry experience, creates a unique community where theological and missiological thinking is forged in a highly stimulating context.” —Doctoral student How-Chuang Chua came to Trinity after four years of church planting work as a missionary in Japan.

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IBMR Trinity Evangelical Divinity School 05 | 13 | 2009 [email protected] Christianity Is Moving from North to South —So What About the East? Dyron B. Daughrity

s academicians discuss the dynamic changes in world entirely purged itself of Christians.2 Why do Western Christians AChristianity today—particularly the thesis that Chris- not know these stories? Why are Eastern forms of Christianity tianity is shifting from North to South—they run the risk of dismissed by American evangelicals as archaic at best or heretical ignoring Eastern forms of the faith. Only about 10 percent of the at worst? Gordon Olson, for example, in the fifth edition of his world’s Christians are from the Orthodox families, and birthrate popular introduction to Christian missions, classifies Orthodoxy projections indicate that this percentage will continue to decline. under “Quasi-Christian Religions and Cults” and writes: “The Orthodox Christianity, however, is ancient and has survived tragedy is that we do not have missions to the Orthodox. . . . It against the odds. Orthodox Christians see themselves as having may well be that its very mystical, esoteric approach to the faith preserved a precious treasure by maintaining their teachings and has left the Orthodox farther from a personal relationship with traditions. While Orthodoxy is relatively small on a global scale, in Christ. This is another great area of concern.”3 Such an ethnocentric Eastern Europe it is by far the most common form of Christianity. perspective on Orthodox Christians is unfortunate. In the Middle East, nearly one in three Christians is Orthodox. The Western delineation of church history typically runs And in Africa, about one in ten Christians is Orthodox. In light something like the following: Christianity began in the Middle of the political significance all three of these contexts have for East, was disseminated across the Mediterranean region through the West, one would think that the Western curriculum would missionary endeavors, rose to imperial status during the reign be designed to give a better understanding of these ancient of Constantine, slowly but surely receded from “the East” and forms of Christian faith. Ignoring the East not only perpetuates became a Western European phenomenon, migrated across the a Western bias against Orthodoxy but also impoverishes Western Atlantic during the age of European exploration, has almost Christians, many of whom are unable properly to understand vanished from Western Europe, and is reinventing itself in the Orthodox history and theology. “Global South,” that is, in Africa, Asia, and Latin America. Many of us have inherited this simple narrative of Christian history. Ignoring the East—Again Western scholarship usually conceives of Christianity as having three major streams: Eastern Orthodox, Roman Catholic, Maria Puente, in “Get an Earful of Offbeat Podcasts,” an article and Protestant.4 Western scholars are familiar with the general in USA Today, highlights esoteric podcasts that have found con- historical trajectories of Catholicism and its Protestant offshoot, siderable audiences. One is by Lars Brownworth, a well-traveled but the Orthodox form of Christianity is largely ignored. Practi- former prep school teacher who has recorded a series of lectures cal reasons for this lack of knowledge include limits on travel on the Byzantine Empire. In Twelve Byzantine Rulers he discusses to Orthodox heartlands, linguistic barriers, and the Cold War. Diocletian to Constantine XI with a contagious passion. Puente Much of the ignorance, however, is the result of a long-held expresses surprise that something so arcane could demand a Western bias against the Eastern churches. In the eighteenth million downloads “for a topic that barely rates mention in many century Edward Gibbon, a powerful voice in shaping Western university history departments.”1 historiography, notably relegated the Byzantines to a “degenerate Puente touches on something painfully obvious: most West- race of princes” in his preface to The Decline and Fall of the Roman ern historians of Christianity are not trained in Eastern forms Empire. But Gibbon was also part of a long-standing fracture of the faith. Byzantine, North African, Central Asian, Russian, in Christendom, dating back to the Great Schism of 1054 and and Middle Eastern forms of Christianity are barely noted in the the Fourth Crusade of 1204, when Roman Catholic crusaders Western academy, in spite of Eastern Christianity’s achievement of sacked Constantinople. Hostility between Eastern and Western surviving against stupefying odds in places such as Iraq and Rus- forms of the faith has led to the situation in which we now sia. How did the Coptic and Lebanese churches remain relatively find ourselves: the West knows relatively little of Eastern and strong throughout the ages, despite a sea of Islamic empires and Orthodox forms of faith, and the Eastern churches are likewise waves of jihad? Why is Russian Orthodoxy undergoing a revival unfamiliar with Western narratives.5 after seven decades of persecution and mass murder? Why have the Turkish genocides against the Armenians, Assyrians, and Questioning Christian Cartography Greek Christians only recently received widespread attention within the guild of church historians? The last item is a travesty, Today the history of Christianity as an academic discipline is a shocking neglect of the historical record, all the more indict- undergoing seismic changes. Drawing on religious cartography, ing because Turkey, long a heartland of Christianity, has almost historians are making bold claims centered on the hypothesis that Christianity is moving south. As Europe secularizes and as Dyron B. Daughrity is Assistant Professor of Religion birthrates in the Northern Hemisphere continue to decline, there at Pepperdine University, Malibu, California. He is is little reason to doubt that Christianity’s center of gravity will the author of The Changing World of Christian- increasingly be found in Latin America, Asia, and sub-Saharan ity: The Global History of a Borderless Religion Africa. An argument can be made that the United States is an (Peter Lang, 2010). exception and is still a heartland of Christian faith and activity. —[email protected] The epicenter, however, of the world’s largest faith probably lies in sub-Saharan Africa. Westerners who visit African churches are often dazzled by the ministries, the church plants, the vigorous

18 International Bulletin of Missionary Research, Vol. 35, No. 1 worship gatherings, the miracles, and the seemingly tireless in the old paradigms: “It will require a new breed. . . . It is time pastors who carry grueling workloads.6 Visits to churches in for the recommissioning of church historians.”7 Walls’s appeal China, Vietnam, India, Guatemala, Mexico, and Brazil elicit for a radical reorientation has served as a wake-up call to the similar reactions. entire discipline. Clearly, colonial missionary work and, ultimately, the indig- Walls asks some difficult questions. For example, “If Chris- enization of the faith in Southern contexts paid handsome divi- tianity is principally a non-Western religion, why should its dends. The vast missions enterprise included centuries of trans- Western period dominate the approach to its history?” The West- oceanic travels, martyrdoms, devoted labor, and the investment ern world, through colonialism and through its domination of of massive amounts of money and resources. It appears that the higher education, has “exported all over the world” a syllabus endeavor has largely succeeded. The assertion that Christianity that is fundamentally skewed.8 When Western church historians has moved south, however, appears facile, if not worse, when today teach “the early church” or the pre-Constantinian years, looked at in a more global framework. The focus on a bipartite what they describe lies almost entirely within the borders of the division between North and South betrays biases that have been Roman Empire. This is indefensible given the vast network of present in the West for centuries. It is past time to admit them, Eastern churches that very early, perhaps within a few decades engage them head-on, and address “the East” within the study of Jesus’ death, stretched all the way to South India. of Christian history. To help us reimagine Christian development, Walls asks us As noted, the observation that Christianity’s center of gravity to look at church history from a standpoint outside the Roman is moving from the North to the South has become a cliché. The Empire. Instead of seeing Christianity as moving west from very form of the assertion, however, raises a number of questions. Antioch, he asks us to think east of Antioch. When we do, we find a rich, complex, and largely forgotten history. For example, • Was the “center of gravity” actually in “the North” up Edessa, today the Turkish city of Urfa, which contains virtually to now? no Christians, was once one of the primary centers of the faith, • By “the North” do we really mean “the North/West”? beginning possibly “before the end of the first century.”9 It holds • By “North” do we actually mean the “non-Orthodox the distinction of having been the capital of the first Christian North”? state, Osroene, whose king Abgar the Great, an Arab, converted • If we think in terms of “North” and “South,” what do to Syriac Christianity around 200.10 The ruins of Edessa, a center we do with “the East”? of early Christian scholarship, contain possibly the oldest Chris- • Will Eastern Christianity get snubbed yet again? tian church building ever found. Walls asks us to take this a step further by imagining a map Perhaps the most critical question is whether the new “North to on which Edessa is located at the western edge and the Roman South” story of Christian expansion is a continuation of the old Empire is not even present. In doing so, we free ourselves to Western narrative. “observe a remarkable alternative Christian story.”11 Walls’s trail The dual mistakes of equating the North with the North/ leads down the Euphrates into Mesopotamia—modern-day Iraq West and of neglecting the East are made glaringly obvious by and the homeland of the ancient Assyrian empire—a region that the character and location of early Christianity, in particular the fact that four of the five early Christian patriarchates— Jerusalem, Antioch, Alexandria, and Constantinople—lay out- side the West as commonly understood today. Rome was the The West knows relatively lone Western center of Christianity on the map. While Christian- little of Eastern and ity has declined precipitously in these Eastern cities (it is peril- Orthodox forms of faith, ously close to extinction in Antioch and Constantinople), in their time they were powerful, inspirational centers of Christianity. and the Eastern churches Armenia, Egypt, Ethiopia, South India, Lebanon, and Russia all are likewise unfamiliar contain vibrant churches that relate far more to the four Eastern cities and to Eastern understandings of Christianity than to with Western narratives. Western conceptions. The North-to-South rendition of Christian history does not resonate nearly as profoundly in Eastern ears. Eastern Christians should have a say in how we speak about the was largely Christianized by 340.12 Continuing into the Arabian new arrangement of global Christianity; otherwise we run the Peninsula, one becomes haunted by a ghostly past in a region risk of yet again ignoring the East. where Christianity held the allegiance of many, yet evaporated Andrew Walls has argued most effectively that Western in the aftermath of the great jihad of the seventh century. For church historians must completely redraw their mental map of instance, though only small numbers of Christians are found Christianity. In his now-classic article “Eusebius Tries Again: in Yemen today, this southwest corner of the Arabian Peninsula Reconceiving the Study of Christian History,” Walls argues for was at one time favorable to Christianity, particularly in the city a “reconception of [the] syllabus” in order to take seriously non- of Najran, where Ethiopian Christians ruled in the sixth century. Western forms of the faith. He recommends nothing less than an Najran’s Christian population survived longer than most in the entirely new curriculum for universities and seminaries when Arabian Peninsula because of their having signed a pact with it comes to teaching church history: “There is no way in which Muhammad that allowed Christians the right to exist there.13 African and Asian church history can be incorporated within Walls then conducts his readers up the east side of the Ara- a traditional Western-type syllabus, nor can they be treated bian Peninsula, around the Persian Gulf, and into Sassanid Iran as appendages to Western church history.” Walls eschews any (224–651), at that time the heartland of Zoroastrianism, but a land “simple, natural evolution from current practice”; rather, he that proved open to Christianity. An important Christian center admits that the task is virtually impossible for those enmeshed emerged in the twin cities of Seleucia-Ctesiphon, on the site of

January 2011 19 ancient Babylon (now in Iraq) and probably the most populous regions today. The glimpses Jenkins provides are fascinating: the city in the world in the fifth century.14 The highest ranking cler- schools of Nisibis and Jundishapur, probably the first Christian gyman in Seleucia-Ctesiphon became known as the catholicos universities; as mentioned, Osroene, the first Christian kingdom, and was the leader of the entire Christian population in the located just outside the eastern border of the Roman Empire; expansive Persian Empire. The Christianity to which Persian and Greater Armenia, a land that at one time stretched from Christians adhered was Semitic, not Greek or Latin. These the Caspian to the Mediterranean. Farther south, Ethiopia was Persian Christians were at times given the freedom to practice Christianized in the fourth century when the Axumite King Ezana their own religion but at other times fell under intense persecu- adopted the Christianity of his childhood tutor, a Syrian Chris- tion, particularly when Constantine, leader of the rival Western tian named Frumentius.18 Jenkins’s descriptions invite readers empire, began to associate himself with Christianity. Constan- to look seriously at these long-neglected Christians who have tine’s decision alarmed the Sassanid emperors, who feared dis- been accorded little more than “heretical” status in the familiar loyalty on the part of their Christian subjects. Western narrative. Yet Jenkins also writes of the steep decline of Next Walls moves up into Central Asia and the area around Christianity in Asia, the Middle East, and North Africa during the Caspian Sea, where the kingdom of Armenia officially adopted the first millennium of the faith, and he is probably the most Christianity as the religion of the state in 301. Armenia is the widely recognized proponent of the North-to-South thesis itself world’s oldest surviving Christian nation and remains strongly because of his book The Next Christendom. This book has received widespread attention in popular venues such as the Pew Forum, PBS, and Atlantic Monthly; scholars continue to grapple with the Before we adopt the “North implications of his work.19 Church history is not the only field that is being reconstructed; to South” metaphor as a for some time, world history has also been undergoing a funda- rigid paradigm, we must mental transformation. Indeed, the phrase “world Christianity” suggests a wider principle in historiography: the Western world face up to the absence of must no longer receive special treatment, as if it stood at the the East in that typology. center. Our understanding of African slavery is a case in point. Patrick Manning, one of an emerging class of historians, has led the way here. His watershed book Slavery and African Life: Christian. We are then taken still farther east into India, Sri Lanka, Occidental, Oriental, and African Slave Trades recalls the work of and China, where Christianity entered the court of the Chinese the African-American scholar W. E. B. DuBois. Manning points emperor in 635. Walls points out that Christianity was introduced out that in 1915 DuBois proposed that world history must come into northern England in almost the same year, strikingly dem- to “recognize African life as an integral part of the human experi- onstrating that the westward expansion of Christianity pales in ence.”20 DuBois found it a struggle, however, to integrate African comparison with the immense stretches of terrain covered by the history into existing historical narratives and concluded that his- Eastern messengers of Christ. tory must be rewritten. Manning argues, “DuBois’ task remains About the time readers come to terms with Walls’s marvel- before us. . . . The problem of the world and Africa retains its ous picture of the expansion of Eastern Christianity, he delivers importance, and not only for black people. . . . It is the problem a sobering word of caution: “If we look at the eastward as well of the origins and the propagation of inequalities among the as the westward Christian movement, and look at it on the grids regions of the world.”21 of the Persian and Chinese Empires as well as on that of the Another corrective is provided by Kenneth Pomeranz, an Roman Empire, it is evident that there was almost a millennium authority on the history of Chinese-European relations. At the and a half of Christian history in Asia before ever Western Chris- heart of Pomeranz’s research is his attempt “to understand the tian missions to Asia began. It is equally evident that the early origins of a world economy as the outcome of mutual influences Christian history of Asia is not a marginal or ephemeral one, but among various regions, rather than the simple imposition by a substantial. The ancestors of modern Asian Christianity exist, but more ‘advanced’ Europe on the rest of the world.”22 With Steven their names are not being called. And both Western and Asian Topik, he draws attention to the profound complexity of virtu- Christians will remain impoverished by this omission until the ally any major development in human history, in this case the work of reconception of the syllabus progresses.”15 world economy:

Reinterpreting and Rewriting Church History When fifteenth-century China began replacing depreciated paper and copper currency with silver, it set into play forces that would In The Lost History of Christianity Philip Jenkins argues that, in affect remote peoples on five continents. The Chinese traded their failing to understand Christianity from a global perspective, silks to the British and the Dutch who bought them with Spanish Western higher education has dropped the ball, for Christianity’s pesos that had been minted by African slaves in what is today Mexico and Bolivia and mined by indigenous peoples recruited center of gravity was anchored in the East for a very long time, through adapted forms of Incan and Aztec labor tribute. Some of from the earliest centuries of the faith until well after the turn the silver took the more direct route from Mexico to China via the 16 of the first millennium. This point is a stupendous corrective Philippines on Spain’s Manila Galleons. European pirates hovered to the assumptions made in the North-to-South scenario, and around America’s Caribbean and Pacific coasts, in the Mediter- Jenkins is prompted to ask, “How can we possibly have forgot- ranean, and off the east coast of Africa where they struggled with ten such a vast story? In terms of the story of Christianity, which Arab and Indian corsairs who coveted the silver cargos, silk, and we usually associate so centrally with the making of ‘the West,’ spices that they purchased.23 much of what we think we know is inaccurate.”17 The Lost History of Christianity offers a tour of a historical The point is clear. “Globalization may be a new word, but we see era far removed from the situation facing Christianity in those here that its roots run deep . . . reminding us of how closely we

20 International Bulletin of Missionary Research, Vol. 35, No. 1 are connected by the ordinary objects of our lives.”24 Whether Christianity. To make matters worse, American politicians often speaking of something as material as a silver coin or of something “appropriated religion to help construct a Cold War ‘other’ to as ethereal as the Holy Spirit, historians are increasingly aware provide a serviceable enemy.”27 When Russia opened up politi- that historical reconstruction must be conducted multiculturally cally after 1991, many Roman Catholics and Protestants saw the and multicentrically, taking into account much that lies outside opportunity for a missional harvest; understandably, the Russian any one person’s individual experience. Church history is a prime Orthodox Church sees that responsibility as its own. example: the “North to South” metaphor has been helpful and The case of Armenia is similar. Today while Westerners, es- challenging, but before we adopt it as a rigid paradigm, we must pecially diasporan Armenians from the United States, infuse this face up to the absence of the East in that typology. tiny Eurasian nation with funds, mission trips, and reunions, the Armenian Apostolic Church is undergoing a revival. In 2009 I went Fresh Approaches with an Armenian priest and a group of Armenian-Americans on a pilgrimage to their motherland. The Armenian churches are full Western church historians, already stretched to master the story and vibrant. Traditional holy sites such as Geghard (labyrinthine of the Western church, may question their ability also to fathom cave monastery in Kotayk province), Khor Virap (dungeon near the depths of Syriac or Byzantine Christian history. Their con- Mount Ararat where Gregory the Illuminator was imprisoned cern is not to be cavalierly dismissed, particularly in an age of before converting the king to Christianity in 301), and Zvartnots acute specialization. Perhaps what is needed is a commitment Cathedral (the masterfully built circular cathedral from the sev- to immersion simultaneously in microhistory and macrohistory. enth century) are visited by busloads of Armenians and diasporans In other words, at the same time as historians pursue expertise all eager to reconnect with their illustrious Christian heritage. In within a narrow subfield, to meet the demands of graduate study a private audience Catholicos Karekin II, the Armenian primate, and beyond, they must also work to recover the larger narratives told my group about the renaissance of Armenian Christianity in Christian history that have been silenced. Jenkins points out since the collapse of the Soviet Union. His problems are very dif- that Western Christians today know scarcely a name from the ferent from those of Western churches: his churches are bursting thousand-year period when Syriac Christianity flourished. West- at the seams, and he is struggling to keep pace with the mass ern scholars must begin searching for those lost voices, calling return to Christianity. He needs more priests, more construction, their names, bringing them into the narrative. more repairs for dilapidated churches, and more translators who To take a personal example: on December 5, 2008, I was can minister to diasporan pilgrims. lecturing on Russian Orthodox Christianity. When I projected a But resentment of non-Armenian missions accompanies picture of Moscow Patriarch Alexy II onto the screen, a member the revival in Armenia. Catholicos Karekin became visibly of the class, an international student from Russia, interjected, perturbed when he discussed the “cults and proselytizers” “Patriarch Alexy just died today. My parents e-mailed me about that began entering Armenia in 1988 after a severe earthquake it. He is all over the Russian news.” Not only did the topic become far more tangible as we looked online at articles pertaining to Alexy’s death and legacy, but also suddenly the students were Armenian churches are able to attach a face to a swath of history that had threatened to overwhelm them. A personal story gave connection and roots bursting at the seams, and to the narrative. they are struggling to keep As an undergraduate, I was drawn to the stories. From Origen’s self-castration to Augustine’s lamenting the death of pace with the mass return his mother; from Francis’s renunciation of his father’s wealth to Christianity. to Martin Luther’s “Here I stand”; from Wesley’s Holy Club meetings to Archbishop Luwum’s martyrdom at the hands of Idi Amin, I was captivated and inspired by personal accounts. and the second influx of “cult preachers” in 1991 who, in the Perhaps stories are still the best way to draw people in the West words of Karekin, “had ulterior motives.” He continued, “Many into non-Western Christian history. early converts to cults just wanted food. Cults continued their Philip Jenkins has this figured out. One example is his destructive activities, and they are usually well funded. Jehovah’s lengthy discussion of Timothy I, catholicos of the Church of the Witnesses, Pentecostals, and evangelicals have vast resources to East around the time of Charlemagne in the West. Jenkins makes damage the church in Armenia. They continue their damaging arresting claims: “Timothy was . . . much more influential than work even today. These threats are now being better dealt with, the Western pope . . . and on a par with the Orthodox patriarch and the people are now returning to the Mother Church.”28 The in Constantinople. Perhaps a quarter of the world’s Christians church in Armenia is resurgent. Armenian society is undergoing looked to Timothy as both spiritual and political head.”25 He transformation, and Christianity is playing a major role. Never indicates the extent of Timothy’s influence by incorporating again will I teach the history of Christianity without including geographic anchor points to which Westerners can relate, for the Armenian heritage. example, that Saddam Hussein’s hometown of Tikrit was once an important Christian city and that Timothy I established a Conclusion metropolitan bishopric in Tibet.26 Reasons for the West’s forgetfulness about the East are To return to Andrew Walls: “We think by study of our own tra- complex, but sometimes obvious. For example, before the late dition we are doing church history. We are not—we are doing twentieth century it was rare for U.S. citizens to travel to Mos- our church history. If this is the only lens through which we cow, and rarer still for them to reach Yerevan in Armenia. The study Christian history, we have bypassed the story of the whole Cold War sealed Soviet borders for decades, preventing cross- people of God in favor of clan history. Such an approach reduces pollination and thereby impoverishing both Eastern and Western the area in which we look for the works of God, whereas the

January 2011 21 promises of God are to all who trust them. The Lord of Hosts is was the catastrophic result of Western society’s utter denial of the not to be treated as a territorial Baal.”29 There is an unmistakable grand narrative, the cultural story, the living witness of African theological dimension to Walls’s thinking here, a reminder that people. Silence the people, and you literally have nothing in com- the history of Christianity is unintelligible apart from theology. mon with them. Allow them to speak, however, and you have Any student of Christianity must grasp the larger leitmotif of a living tradition in your midst. Solidarity is created when two Christian history: there is a God who sends his Son to earth; the or more voices connect. Westerners must listen to these voices Son inspires people to live out his vision in their lives, families, without feeling the need to master them intellectually. We will and societies; the people long for others to experience this inspi- never fully comprehend our own history, much less Arabic or ration and thus become missional. This leitmotif is the reason Ukrainian or Nubian or Keralan history; however, it is perfectly Christianity today claims the allegiance of one-third of the world’s reasonable to be at least aware of the existence of those histories. inhabitants, and it is vital that we understand their story in all We may know the direction we should take, but in the words of its manifold dimensions. Walls, “the task of catching up . . . has hardly yet begun.”30 We Harkening back to Manning, one could argue that slavery have a long way to go.

Notes 1. See www.usatoday.com/tech/webguide/2007-03-15-pod 16. Jenkins, Lost History, p. 25. cast-directory_N.htm. 17. Ibid., p. 4. 2. According to the Central Intelligence Agency’s World Factbook, 18. In spite of hundreds of years of Islamic invasions, Ethiopia remains Turkey is now 99.8 percent Muslim; https://www.cia.gov/library/ over 60 percent Christian, double the percentage of the country’s publications/the-world-factbook/geos/tu.html. Islamic population. 3. C. Gordon Olson, What in the World Is God Doing? The Essentials of 19. Frans Wijsen and Robert Schreiter, eds., Global Christianity: Contested Global Missions: An Introductory Guide (Cedar Knolls, N.J.: Global Claims (New York: Rodopi, 2007). Gospel Publishers, 2003), pp. 244–45. 20. Patrick Manning, Slavery and African Life (Cambridge: Cambridge 4. Andrew Walls, among others, has hesitated to use this typology for Univ. Press, 1990), p. 168. understanding world Christianity. See his article “Eusebius Tries 21. Ibid. Manning goes so far as to suggest rethinking the very sources Again: Reconceiving the Study of Christian History,” International and methods upon which written history is based. See his Navigating Bulletin of Missionary Research 24, no. 3 (July 2000): 105–11. World History: Historians Create a Global Past (New York: Palgrave 5. As Timothy Ware points out, this misunderstanding goes both ways. Macmillan, 2003), chap. 7, particularly pp. 122–36. See his Orthodox Church (London: Penguin Books, 1997), pp. 1–3. 22. See www.humanities.uci.edu/history/faculty_profile_pomeranz 6. See, for example, the forthcoming two-part documentary film .php. by James Ault, African Christianity Rising, with Stories from Ghana 23. Kenneth Pomeranz and Steven Topik, “Introduction,” in The World (part 1) and Stories from Zimbabwe (part 2). That Trade Created: Society, Culture, and the World Economy, 1400 to the 7. Walls, “Eusebius Tries Again,” pp. 108, 111. Present, ed. Pomeranz and Topik, 2nd ed. (London: M. E. Sharpe, 8. Ibid., p. 108. 2006), p. xi. 9. Samuel Hugh Moffett, A History of Christianity in Asia, vol. 1, Begin- 24. Kevin Reilly, “Foreword,” in The World That Trade Created, ed. nings to 1500 (Maryknoll, N.Y.: Orbis, 1998), pp. 49–50. Pomeranz and Topik, p. x. 10. Philip Jenkins, The Lost History of Christianity: The Thousand-Year 25. Jenkins, Lost History, p. 6. Golden Age of the Church in the Middle East, Africa, and Asia—and 26. Stephen W. Need, whose forte is historical theology, is another who How It Died (New York: HarperOne, 2008), p. 54; Irfan Shahid, “ has made Eastern Christianity more comprehensible to Westerners. Arab Christianity Before the Rise of Islam,” in Christianity: A History See his Truly Divine and Truly Human: The Story of Christ and the Seven in the Middle East, ed. Habib Badr (Beirut: Middle East Council of Ecumenical Councils (Peabody, Mass.: Hendrickson, 2008). Churches, 2005), p. 435. 27. Dianne Kirby, “The Cold War, the Hegemony of the United States, 11. Walls, “Eusebius Tries Again,” p. 108. and the Golden Age of Christian Democracy,” in The Cambridge 12. Moffett, History of Christianity, p. 101. History of Christianity, vol. 9, World Christianities, c. 1914–c. 2000, ed. 13. See https://www.cia.gov/library/publications/the-world-fact Hugh McLeod, p. 303 (New York: Cambridge Univ. Press, 2006). book/geos/ym.html. On Najran, see Shahid, “Arab Christianity,” 28. Catholicos Karekin II, private audience, Etchmiadzin Holy See p. 447. Cathedral, Armenia, July 12, 2009. 14. Jenkins, Lost History, p. 57. 29. Walls, “Eusebius Tries Again,” p. 107. 15. Walls, “Eusebius Tries Again,” 110. 30. Ibid., p. 106.

22 International Bulletin of Missionary Research, Vol. 35, No. 1 The Legacy of Hélène de Chappotin Mary Motte

élène de Chappotin, born May 21, 1839, in Nantes, and by those in various administrative roles in Madurai and HFrance, was the youngest child of an upper-class Cath- Europe, could not be resolved.7 These difficulties were due in olic family. She enjoyed a happy childhood with her siblings large measure to the relationship between male leadership and and first cousins. Bright and precocious, Hélène exerted genuine women religious, and were concerned with the organization of leadership despite her youth. Tragically, her mother died, as did the mission of the Sisters among the poor as well as with the two sisters and a cousin, which further shaped her character. Her organization of their life in their religious community. At that relationship with God matured, and she realized God would time both the mission and the community life of the Sisters were always love her more than she loved God.1 For Hélène this gift under the final jurisdiction of the priests who administered the of herself within the context of her spiritual formation meant diocese. In 1876 the superior general, who resided in Europe, offering her life without condition in the service of the church. removed Mary of the Passion as provincial superior before her With guidance from her spiritual director, she chose religious term of office expired,8 and named her local superior of a com- life to realize this gift of herself and in 1860 entered the Poor munity of Reparatrix Sisters in Ootacamund, in the Nilgiri Hills, Clare monastery in Nantes, a cloistered Franciscan community. South India. Mary of the Passion accepted the changes without Although she was there only six weeks, she had a profound, comment. Many Sisters in Madurai, however, wrote to the supe- unexpected experience of God on January 23, 1861, in which she rior general expressing concern about her decision.9 The conflicts spiritually understood the presence of God loving her and ask- continued to defy resolution, and a member of the general council ing her to offer herself for the church and for souls.2 This event was sent as visitor to India to confront the Sisters about the situ- shaped her self-understanding from then on. A short time later ation. The visitor requested the Reparatrix Sisters to denounce Hélène became ill and, at her family’s insistence, returned home. Mary of the Passion, their former provincial, and her direction Approximately three years later, during which Hélène in the mission. They were also told they would have to accept devoted herself to reading, prayer, and the concerns of her fam- a way of being in the mission with which they could not agree ily household, her spiritual director, a Jesuit, advised her to enter in conscience. Their alternative was to leave the congregation. the Society of Marie Reparatrix.3 This congregation was begun Twenty out of the thirty-three Sisters in Madurai chose to leave in France in 1855 by Emilie d’Oultremont d’Hooghvorst in order the congregation and went to Ootacamund to be with Mary of to make reparation to God for sinfulness in the world, through the Passion. This choice undoubtedly weighed upon each with contemplative prayer and ministry in union with Mary.4 Hélène excruciating apprehension. Also, we cannot discount the pain entered this community in 1864 and was given the name “Mary that must have been experienced by the superior general and of the Passion.” After a few months she was sent with others to the remaining Reparatrix Sisters.10 the Reparatrix community in Madurai, South India, at the request One of those who left the Reparatrix offers a glimpse of the of the Jesuits responsible for the mission. intense wound experienced in separation: “It was necessary to The Sisters’ willingness to leave for India attests to their leave, to break up our religious life . . . to break away from a holy love of God and firm commitment to obey within their context religious order to which we were linked by perpetual vows made of religious life. Today we recognize they were not prepared with so much love.”11 Others of the group testified: “We saw her for missionary life in another culture.5 Hélène’s commitment [Mary of the Passion] in action and that is why we dared to start a and energy were soon acknowledged, along with her firm faith foundation with her. Without her we would have left the Society and leadership ability. She was appointed provincial superior of Marie Réparatrice, but we would never have had the courage for the Reparatrix in Madurai. She worked tirelessly with her to start an Institute, especially in such circumstances.”12 These Sisters to develop a fervent community and prayer life joined words make it clear that the Sisters did not leave intending to with other ministries, especially an extraordinary service among begin something new.13 women and children living in the cruel realities of poverty and Their experience of the unknown was shared by Mary of the discrimination within the caste system of India. The Sisters Passion, who had no plan to begin a new Institute, but whose organized workrooms where the women could learn a trade. compassionate heart felt deeply for those who sought her guid- In addition they conducted retreats and helped in the formation ance. Later she wrote of this event: “I know many people believed of local congregations.6 that I had planned it long beforehand, but that has never worried me because in conscience I can say that I had never even dreamed A New Missionary Institute of such a thing. . . . If God had not driven me inch by inch along this path, like a reluctant donkey that does not know where it is Difficulties in the mission eventually resulted in serious mis- going and has to be whipped before it will put one foot before understandings that, despite many efforts both by the Sisters another, our religious family . . . would never have been born.”14 Silence in the face of severe misunderstanding evidenced her Mary Motte, F.M.M., a contributing editor, directs profound respect for truth—that is, genuineness irrespective of the Mission Resource Center of the Franciscan Mis- persons or the rank or position they held—and charity, attributes sionaries of Mary in the United States. Her present that she wove into the fiber of the new missionary Institute. Guided research focuses on the growing consensus between by these values, she held her convictions with humility, honesty, science and theology about creation and life, and on and respect. She suffered intensely throughout her life because of questions it raises for missionary discipleship and her choice to leave the Reparatrix and not simply to submit to a insights for communicating the Good News of the decision against her conscience.15 The church restored complete Gospel. —[email protected] confidence in her only through the process of beatification in

January 2011 23 2002, thereby publicly acknowledging the holiness of Mary of Events led her to Rome where she met the Order of Friars Minor the Passion and her gift of missionary spirituality to the church.16 (Franciscan Friars) in the persons of Fr. Bernardino Dal Vago and In Ootacamund the Sisters forged relationships implanted Fr. Raphael Delarbre, the minister general and a general councilor in their unconditional love for God, their belief in each other, respectively. Mary of the Passion was received into the Franciscan and their trust in the missionary vision, which gifted and trans- Third Order in 1882; after consultation with the members, the formed them. This core experience gave them strength to move whole Institute also was by December 8, 1885.26 The name of the ahead courageously through circumstances marked by loneliness Institute was then changed to Franciscan Missionaries of Mary. and mistrust and became an important building block of commu- In December 1882, questions about her obedience arose nity. Communication and the call to go beyond one’s nationality again in the Vatican, and in March 1883 Mary of the Passion was were highly valued. Right from the beginning the community deposed as superior general by the Holy See. However, no one was international, with Sisters from France, England, Belgium, was named to replace her. Finally in 1884 her name was cleared, and Réunion Island. Mary of the Passion’s unambiguous con- undoubtedly through the intervention of Bishop David who viction that universal mission was the purpose wrote from his deathbed on behalf of Mary of the Institute17 dynamically penetrated all of the Passion, as well as through input from aspects of the new community.18 Then and now, others who understood Mary of the Passion’s universal mission means an unconditional yes situation. A General Chapter was called, and to being sent by the superior general to where Mary of the Passion was unanimously reelected one is needed for the sake of the Gospel and as superior general by her Sisters in France and the church. in Ootacamund. She then began an intensive In November 1876 Mary of the Passion period of providing a solid missionary and went to Rome with three of her Sisters to see Franciscan formation for the rapidly grow- about their status with the Holy See. Hélène ing Franciscan Missionaries of Mary (FMM). had grown up with a love for the church Mary of the Passion’s heart failed and she died focused on Rome and the bishop of Rome, the peacefully in the community of the FMM in pope.19 This understanding, already tested in San Remo, Italy, on November 15, 1904, at the India, was further shaken in Rome, where she age of sixty-five. Her death came towards the discovered that persons in responsible positions completion of missionary visits to several com- in the church were swayed by what they had munities in Europe; while her health had been heard about her from the point of view of those increasingly poor since her time in India, the in India with whom she had had difficulties, final moments came unexpectedly and brought but that they did not ask about her experience. great sorrow to all her Sisters. Thus her idealism weakened even further. She suffered greatly: “It is not easy to guess what Elements of a New Missionary I suffered in Rome . . . to disappear, to flee Spirituality from the Cross, to free Mary Victim20 from her sorrows. . . . Only one thing held me back: my Mary of the Passion set forth a new mission- daughters. Facing Jesus, I found myself free to ary spirituality that was to guide the life and go; facing them, I did not feel free.”21 outlook of the newly founded Institute. The Her perception changed, strengthening overall purpose of the new Institute was “uni- her search for truth. Committed love for the versal mission.”27 In its first plan Mary of the church in Jesus Christ enabled Hélène to recog- Passion wrote, “The aim of the Institute makes nize that human actions influenced by lack of it universal.”28 “Universal” held a particular honesty or truth could not ultimately destroy meaning for her, which deepened over her the charity and truth which Jesus brought to Mary of the Passion lifetime. Anne-Marie Foujols, F.M.M., offers this earth. Though Mary of the Passion and her (Hélène de Chappotin) insight: “In universality it was the immensity companions had to endure enormous suffer- of God which she perceived, repeating with ing in the process, Pius IX approved a new missionary Institute, the Psalmist: ‘The earth is the Lord’s . . . everywhere I am at the Missionaries of Mary, on January 6, 1877. This was the first home with this God who is my All.’ This was the source of the missionary community of women begun by a woman with the ‘everywhere’ of the missionary call.”29 purpose of universal mission in the Roman Catholic Church.22 The immensity and greatness of God seized Mary of the The Holy See instructed Mary of the Passion to formulate a rule Passion, leading to her conviction that universal mission was of life and open a community and novitiate in France in addition the gift of vocation given to those called to be members of the to the community already in Ootacamund.23 The new community Institute. She wrote: “The supernatural is the missionary spark; settled in Brittany, in the diocese of St. Brieuc, where Bishop it is love of goodness which is the glory of God embracing the Augustin David proved a tremendous support.24 whole earth.”30 “Oh! My dear daughters, if you understood In view of continued misunderstandings (that is, that Mary the gift of God, the greatness of your vocation, the purpose for of the Passion and her companions were disobedient to the which you were created.”31 Subsequent General Chapters of authorities in the diocese of Madurai and to her religious supe- the Institute, along with continued practice, affirmed universal riors in the Reparatrix), Mary of the Passion realized that the newly mission as the basis of the FMM vocation.32 The destitute poor begun Institute was vulnerable to being dissolved. She feared of Madurai unsuspectingly enkindled a forceful spark of God’s for the many young women who were joining an Institute that grace, gifting the church and the future with an awakening to could be disbanded. She recognized the need to give it a firmer universal mission. foundation with either the Dominican or the Franciscan Order.25 For Mary of the Passion “the reign of God,” “truth and char-

24 International Bulletin of Missionary Research, Vol. 35, No. 1 ity,” and “true power” were values linked to universal mission, as fully as possible, as indicated in the Constitutions of the Insti- and when grouped together they provided an original insight tute, thereby giving the Missionaries of Mary a unique identity. and gave a particular flavor to the new missionary Institute. For Her experience in 1861 of God’s presence committed Mary Mary of the Passion, universal mission was seamlessly interwoven of the Passion throughout her life to offer herself uncondition- into her intuition of the reign, or kingdom, of God. Her constant ally to God, “marking her vocation and her charism in a defin- return to this image in her writings indicates its vitality in the itive manner, stamping it with a strong, original character, missionary spirituality of the Institute. Mary of the Passion’s closely bound to the life of the Church.”40 This offering of oneself understanding of God was mystical and intuitive, nourished became foundational to the new missionary Institute’s purpose through her study of the Word of God and the lives of the saints of universal mission. The life Mary of the Passion embraced as a (especially St. Francis) and contemplative prayer. She discerned Reparatrix, her years in India, her fidelity to her conscience, and a crucial relationship among the reign of God, truth and charity, her loyalty to those who joined her in Ootacamund are concrete true power, and the missionary vocation of the Institute: evidence of her growing consciousness of living this offering in the service of universal mission. This offering was planted in a Reign of God. Since yesterday I have been for hours clear and unconditional yes to seeking ways to bring the Gospel wrapped up in God praying for the world. . . . I asked that message—the Good News of God’s reign and love—wherever the reign of true power, of love, should spread from me to the Missionaries of Mary were sent. Today every FMM at the a great number. Then—a passionate desire that this reign time of her final vows offers her life freely and unconditionally may grow in me.33 for the church and the salvation of the world.41 The first Missionaries of Mary had received formation in Reign of God, missionary vocation of the Institute. Something spirituality related to the Eucharist and Mary while they were in my heart tells me that God is advancing towards a great Reparatrix Sisters. However, the concept of universal mission extension of His Kingdom. Let us use as a prayer this dear reshaped their understanding in the new missionary Institute. phrase from the Pater: ‘Thy Kingdom come!’ And above Images of the hidden life in Nazareth, giving Jesus to the world, all, may fidelity like Mary’s summon that Kingdom down and the humble attitude of witnessing God’s love wherever they to earth.34 would be sent in the world were specific paths Mary of the Passion emphasized as ways to continue the mission of Mary.42 Writing Truth and charity. God’s Kingdom come; that will be the to the Institute about seven Sisters who suffered martyrdom in reign of truth and charity.35 China in 1900, she once again expressed this specificity, relat- ing a Gospel image of Mary with the call to universal mission: Reign of God, missionary vocation of the Institute, true power. “God has not taken the most brilliant among us, but the humble, Something in me seems to urge me to pray very much hidden souls, who should be more closely united to the Virgin for and to think seriously about the means to be taken to of Nazareth. . . . By imitating her life, hidden yet full of zeal for give the Institute the mark of holiness God wanted it to the glory of God and the salvation of souls, we shall fulfill the have in calling it into being . . . in order to bring about the purpose of the Institute’s existence.”43 Kingdom of God on earth, a renewal of the evangelical Likewise she delineated the relation between Eucharistic and Christian spirit.36 contemplation and universal mission for the new missionary Institute: Reign of God, missionary vocation of the Institute, true power. I am calling down God’s reign. I am praying for the Church. The great missionary of the Institute is Jesus exposed and I tell Love that I admit that I merit nothing but that I have adored on the altar. We have not sufficiently understood such a great desire to see Him give Himself to the world.37 the power of the Eucharist and of prayer joined to action for the conversion of peoples.44 These texts suggest an awareness of God’s reign as extend- ing beyond identification of church with God’s kingdom.38 It is not to be thought that our missionary life necessitates In her 1903 retreat she prayed that the Holy Spirit would come a diminished degree of contemplation. On the contrary, all and reestablish true power. She concluded with what must have the good that the Franciscan Missionaries of Mary will do been a powerful prayer from her deepest being: “O my God, I on the missions finds its source in their relations with God.45 feel that I am about to experience a new Pentecost.”39 Franciscan Ethos External Influences The vocation of the Franciscan Missionary of Mary was also The context of the times also contributed to the self-understanding shaped by Franciscan poverty and minority—that is, seeing of the Missionaries of Mary in terms of offering of oneself to everyone and everything from a lowly place, from below and not God, Mary, Eucharistic prayer, and contemplation. Most French from above—as well as by the poor. The poverty and simplicity religious congregations at the time gave importance to offering of the Franciscan way touched Mary of the Passion during her one’s life in reparation for offenses committed against the divine time with the Poor Clares. This poverty shaped her awareness majesty of God and to devotion to Mary and the Eucharist as well of the spirituality of emptying oneself—“a quality enriching my as to engagement in apostolates aimed at repairing harm caused love.”46 Poverty included the lack of material possessions, which by sin, especially to women and children. The primary aim of Mary of the Passion and the young missionary Institute knew the new missionary Institute gave a specific character to each of very well: “Up to the present God has given us so large a share these elements by rooting them in the call to universal mission, of poverty that we have been found worthy to be adopted by the that is, by situating each in the context of the unconditional yes Seraphic Father [St. Francis].”47 Poverty was a gift that increas- to being sent wherever needed and living each of these elements ingly enveloped her, even to the point of literally not having

January 2011 25 sufficient food for the community, and of always struggling to religious, and they network with other religious congregations, have sufficient finances.48 She described how a sense of poverty other Christians, and other organizations. had taken hold of her: “I feel I have a deep love for holy poverty and that I have banished from among us all attachment to trifles; Conclusion we have nothing. I have nothing, and I hold to nothing. . . . I pas- sionately desire total poverty for my daughters.”49 Mary of the Passion’s mission legacy was wrought through Poverty understood as dispossession was profoundly ongoing Eucharistic contemplation in a growing relationship strengthened through the entrance of the Missionaries of Mary with God, her Sisters, and all whom she met, especially the poor. into the Third Order of St. Francis. Francis of Assisi was seized In 1861 she experienced God’s absolute love and responded by the image of God, who sent the Son to be among us in the unconditionally in offering herself. This offering brought new weakness and powerlessness of human limitations (see Phil. meaning to mission from 1876 into the future, when a new mis- 2:5–11). As a Franciscan missionary, Mary of the Passion ardently sionary Institute came into existence. It was gifted with a call to desired that she and her Sisters would make known this love of universal mission, directing its members to awareness of God’s God to all, and especially to the poor. infinite love for every person and continuing the mission of Mary by making Jesus known to the world. To be sent in universal To go to the poor, to the little ones, to sinners, is a need of mission continues to mean moving beyond all boundaries to my soul, and my daughters would not be my daughters if witness, proclaim, and discover God’s love. Offering of oneself I did not pass it on to them.50 without condition is essential in the FMM vocation to universal mission. This intentionality continues to define the most humble May these great concerns of God inspire in you . . . the and hidden lives, as well as those who are better known and courage to make yourself very small, very humble, and more publicly acknowledged in the Institute. very forgetful of yourself . . . so as to obtain the extension Commitment to community and internationality became of the kingdom of God here below. 51 ways of living missionary consciousness that opened to others. With Mary of the Passion as their acknowledged leader, the The poverty she saw in the Incarnation and in the life of Francis, new missionary community joined the Third Order Regular of which she desired for herself and her Sisters, remains the basis St. Francis.54 Concepts of self-emptying modeled in the Incarna- for establishing a way of living and relating with those who are tion, lack of material goods, and the expression of God’s love at the bottom of a society—a condition for being sent in univer- for all creation give a Franciscan character to her mission legacy, sal mission. This orientation is affirmed in the Institute today: preempting any sense of superiority in relationships. The poor “We return to the Franciscan sources and discover again how especially need that kind of empty space where they can move to see from a lowly place, contemplating the gift of God in each toward new hope and dignity—and hear the Word of God’s person, in every creature, and in all Creation.”52 In provinces love for them. throughout the world the Sisters strive to live among people who Today the women who continue the legacy of Mary of the are very poor, embracing the conditions of life of the people to Passion form international communities-in-mission in countries whom they are sent, including many elements of the insecurity on every continent. Franciscan Missionaries of Mary come from material poverty entails.53 Fidelity to the people is likewise an seventy countries and live in a Franciscan way of life as Sisters important criterion for remaining in situations of violence and in community. They are dedicated to universal mission, contem- war. Everywhere the Sisters live frugally. In all instances the plative Eucharistic prayer, and living together with peoples who FMM are part of local dioceses of the Roman Catholic Church. struggle for their identity and living. They participate in the various leadership conferences of women Selected Bibliography

Works by Hélène de Chappotin (Mary of the Passion) lated from the French by the Franciscan Missionaries of Mary. The papers of Blessed Mary of the Passion are in the Archives of the Grottaferrata, Italy: FMM, 1994. Franciscan Missionaries of Mary, Grottaferrata, Italy. Launay, Marcel. Hélène de Chappotin (1839–1904) et les Franciscaines missionnaires de Marie. “Oser sa vie” (Hélène de Chappotin [1839– Works About Hélène de Chappotin (Mary of the Passion) 1904] and the Franciscan Missionaries of Mary: “Risking One’s Bouillerie, Anne, de la, F.M.M. “How Is the Kenosis of Christ Lived Life”). Paris: Cerf, 2001. in the FMM Charism Today?” Paper given at the FMM General Maleissye, Marie-Thérèse, de, F.M.M. A Short Life of Mary of the Passion Chapter, Grottaferrata, Italy, 2008. (Helen de Chappotin). Mumbai: St. Pauls, 1997. Foujols, Anne-Marie, F.M.M. “Mary of the Passion’s Perception of Motte, Mary, F.M.M. “The Ecclesial Vocation in the Writings of Mary Universal Mission.” In Universal Mission Series, no. 2. Rome: of the Passion.” In Studies Honoring Ignatius Charles Brady, Friar FMM, 1995. Minor, ed. Romano Stephen Almagno and Conrad L. Harkins, Franciscan Missionaries of Mary. Very Reverend Mother Mary of the pp. 379–408. St. Bonaventure, N.Y.: Franciscan Institute, 1976. Passion, Foundress of the Franciscan Missionaries of Mary. 1914. Trans- Notes 1. Marie-Thérèse de Maleissye, F.M.M., A Short Life of Mary of the et les Franciscaines missionnaires de Marie. “Oser sa vie” (Paris: Cerf, Passion (Helen de Chappotin) (Mumbai: St. Pauls, 1997), pp. 21–22. I 2001), pp. 62–63. also wish to acknowledge invaluable help for this article received 3. A spiritual director’s advice was then respected as a command. through conversations with Anne de la Bouillerie, Alma Dufault, Launay writes concerning this event that, in a confidential account, and Nzenzili Mboma, all members of FMM, acknowledging that Mary of the Passion wrote (1882–83), “By making me follow another the limitations are my own. road they thwarted God’s plan for me” (Hélène de Chappotin, p. 71). 2. Ibid., pp. 32–35; also Marcel Launay, Hélène de Chappotin (1839–1904) 4. Society of Mary Reparatrix, “Love Without Limits” (privately printed

26 International Bulletin of Missionary Research, Vol. 35, No. 1 undated booklet), p. 5; located in the archives of the Sisters of Marie (Grottaferrata, Italy: FMM, 1981), p. 166 (Journal 43), located in Reparatrice. FMM archives and the Mission Resource Center. 5. Although prepared for a cloistered life in a moderate climate and 31. For a Reading, p. 38 (Journal 545). not for missionary life in India, the Reparatrix responded to a call 32. Mission Handbook (Rome: FMM, 2008), books 4 and 5. to Madurai in 1860, five years after the society’s foundation in 1855 33. He Speaks to Me in the Heart of His Church (February 25, 1885) (Launay, Hélène de Chappotin, p. 86). (Grottaferrata, Italy: General Secretariat, 1971), p. 39; privately 6. Ibid., pp. 87–88. printed; located in FMM archives and the Mission Resource Center. 7. Ibid., pp. 101–19; de Maleissye, A Short Life, pp. 43–74. 34. For a Reading, p. 141 (Journal 659). 8. Launay, Hélène de Chappotin, p. 113. 35. For a Reading, p. 141 (Journal 529). 9. De Maleissye, A Short Life, p. 70. 36. For a Reading, p. 141 (Correspondance 2:207). 10. The two congregations were reconciled in the late 1970s when Alma 37. For a Reading, p. 141 (Spiritual Notes 184). Dufault, F.M.M., and Mary Piancone, S.M.R., were superiors general 38. Foujols, “Mary of the Passion’s Perception,” p. 5. of the FMM and the Society of Marie Reparatrix. 39. For a Reading, p. 141 (Spiritual Notes 400). 11. Catherine Bazin, F.M.M., The Foundresses: First Companions of Mary 40. De Maleissye, A Short Life, p. 34. of the Passion (Grottaferrata, Italy: FMM, 2008). 41. Constitutions of the Franciscan Missionaries of Mary (Grottaferrata, 12. Launay, Hélène de Chappotin, p. 123. Here a “foundation” would Italy: FMM, 1986), p. 74, article 89; privately printed. mean a specific missionary insertion; an “Institute” would mean a 42. For a Reading, p. 25 (Correspondance 1:2; Spiritual Notes 222). congregation. 43. For a Reading, p. 38 (Journal 545). 13. Ibid., p. 113. 44. For a Reading, p. 76 (Spiritual Notes 341). 14. Memoirs of V. R. Mother Mary of the Passion, Foundress (privately 45. For a Reading, p. 143 (Custom Book 2:11). published; Rome: FMM, 1971), p. 29. 46. For a Reading, p. 109 (Spiritual Notes 100). 15. In her last retreat notes in 1903, Mary of the Passion refers repeatedly 47. For a Reading, p. 203 (Custom Book 2:2). to her lack of confidence, her suffering, and her fear, all rooted in 48. For a Reading, p. 203 (Spiritual Notes 168). the experiences that began in 1876. 49. For a Reading, p. 204 (Spiritual Notes 298). 16. Decree for the Introduction of the Cause of Beatification of Mary of the 50. For a Reading, p. 31 (Spiritual Notes 171). Passion (Rome: FMM, January 19, 1979), p. 3. 51. For a Reading, p. 167 (Journal 515). 17. Plan of the Institute (1877), article 10; located in FMM archives. 52. General Chapter Document 2008, Introduction; located in FMM 18. She wrote in her Memoirs: “Twenty-two years later, having had archives and the Mission Resource Center. missionary experience, I found myself no longer free to enter a Poor 53. In many poor places throughout the world the Sisters live in housing Clare monastery” (p. 19). similar to that of their neighbors, accepting the ways in which the 19. Launay, Hélène de Chappotin, pp. 111–36; de Maleissye, A Short Life, impoverishment of the village people is present in their lives. Even pp. 74–78. as they strive to live in this way, there are always new challenges 20. Mary of the Passion often referred to herself as Mary Victim. calling them into uncharted territory. As they live among the people, 21. De Maleissye, A Short Life, p. 78. they seek to get to know their neighbors, to live as their neighbors 22. Launay, Hélène de Chappotin, pp. 122–23. do, and to build up friendships by learning from the people how 23. De Maleissye, A Short Life, pp. 79–80. God is present in their lives already. They then seek to arrive at the 24. Ibid., p. 81. point where together with the people they can discern how God 25. Memoirs, p. 31. calls them into the future. In all of this they remain faithful to their 26. Launay, Hélène de Chappotin, p. 132. FMM way of life. 27. Anne-Marie Foujols, F.M.M., “Mary of the Passion’s Perception of 54. The Franciscan Order consists of the First Order, i.e., the priests and Universal Mission,” in Universal Mission Series, no. 2 (Rome: FMM, brothers; the Second Order, i.e., the Poor Clare Sisters; the Third 1995), pp. 1–2; located in FMM archives and the Mission Resource Order Regular, i.e., religious women and men who follow the Fran- Center. ciscan Rule for the Third Order; and the Third Order Secular, i.e., 28. Plan of the Institute (1877), article 10; located in FMM archives. lay women and men who follow the Franciscan Rule for the Secular 29. Foujols, “Mary of the Passion’s Perception,” p. 2. Franciscans. 30. For a Reading of the New Constitutions with Mary of the Passion

January 2011 27 Christianity 2011: Martyrs and the Resurgence of Religion

his two-page report is the twenty-seventh in an annual summing the estimates of martyrs in martyrdom situations over Tseries in the IBMR. The series began shortly after the the past ten years and dividing this number by ten. Therefore publication of the first edition of theWorld Christian Encyclopedia our estimate of 160,000 martyrs in the year 2000 was based on (Oxford University Press, 1982). Its purpose was to lay out, in our formula of adding all the martyrs in martyrdom situations summary form on a single page, an annual update of the most in the past ten years (1990–2000) and dividing this number by significant global and regional statistics presented in the WCE. ten. Given the major situations in Rwanda and Sudan (as well The WCE itself was expanded into a second edition in 2001 and as dozens of other smaller situations around the world), we accompanied by an analytic volume, World Christian Trends estimated that there were approximately 1.6 million martyrs in (William Carey Library, 2001). In 2003 an online database, World the final decade of the twentieth century. Christian Database (later published by Brill), was launched, But what about the current ten-year period (2000–2010)? The updating most of the statistics in the WCE and WCT. At the Rwandan genocide was over by the mid-1990s, and the persecu- end of 2009 these data were featured in the Atlas of Global Chris- tion of Christians in Sudan subsided after the peace agreement in tianity (Edinburgh University Press). early 2005. Based on this, one might expect our current estimates for martyrs to be substantially lower. Updating Martyrs Worldwide, 2000–2010 New martyrdom situations, however, have arisen. The largest currently is in the Democratic Republic of Congo (DRC), where One of the most widely quoted statistics in our annual table is atrocious acts of violence began in the late 1990s and continue to the average number of Christian martyrs per year (line 28). The the present. According to the International Rescue Committee, documentation for both the methodology and the data behind this from 1998 to 2007 there were approximately 5.4 million excess figure is found in part 4, “Martyrology,” inWorld Christian Trends. deaths in the DRC. While some deaths are directly related to A PDF of this chapter is available at www.globalchristianity.org. violence, most victims died from indirect causes, such as disease While most of us probably think of martyrdom as an indi- or starvation. These deaths occurred mainly in five insecure east- vidual phenomenon (such as the 2008 killing of Iraqi Chaldean ern provinces, and the vast majority of those killed in the DRC bishop Paulos Faraj Rahho), our basic method for counting were Christians. Although not all their circumstances would be martyrs in Christian history is to list “martyrdom situations” at considered “situations of witness,” we estimate that a substantial particular points in time. A martyrdom situation is defined as proportion of those who died meet our definition of martyr. “mass or multiple martyrdoms at one point in Christian history.” While we are still collecting evidence of other martyrdom It is then determined how many of the people killed in that situ- situations in the 2000–2010 period, we are confident that the ation fit the definition of martyr—“believers in Christ who have number of martyrs over the ten years was approximately one lost their lives, prematurely, in situations of witness, as a result of million. Dividing this by ten, we arrive at our current figure of human hostility.” (This definition is explained in more detail in 100,000 per year. World Christian Trends.) Note that in any situation of mass deaths or killing of Christians, one does not automatically or necessarily Resurgence of Religion Continues define the entire total who have been killed as martyrs, but only that fraction whose deaths resulted from some form of Christian This year’s report continues to document the resurgence of reli- witness, individual or collective. For example, our analysis does gion. At first glance, however, religion seems to be on the wane. not equate “Crusaders” with “martyrs” but simply states that A comparison of 1900 (99.8 percent religious) and 2011 (88.6 during the Crusades a number of zealous and overzealous Chris- percent religious) shows that the world is less religious today tians were in fact martyred. Likewise we do not count as martyrs than it was 100 years ago. (Add lines 13 and 17 and then divide all Christians who became victims of political killings in Latin by line 1 for the percentage of the world that is not religious in America in the 1980s, but only those whose situations involved a particular year. Subtracting this figure from 100 percent then Christian witness. Typical illustrations of the latter include the gives the percentage that is religious.) If we consider the figure many cases of an entire congregation singing hymns inside their for 1970 (80.8 percent religious), however, we can see that the church building as soldiers outside locked all the doors and pro- world is more religious today than it was four decades ago. ceeded to burn it to the ground, leaving no survivors. Furthermore, our projections for 2025 point to a more religious At the end of the twentieth century, two martyrdom situa- world in the future (up to 90.5 percent). What is behind these tions stood above all the rest both in intensity and in sheer size: trends? The main factor is the collapse of Communism. While the massacre of Christians in southern Sudan and the genocide secularization has been slowly at work around the world, espe- in Rwanda. While the Rwandan genocide was short-lived, the cially in Europe, the largest number of agnostics and atheists persecution of Christians during the civil war in Sudan was spread emerged under Communism in the Soviet Union and China. over two decades. Additional ongoing killings of Christians took The high point of nonreligious adherence was thus around 1970. place in Indonesia, India, China, Nigeria, and Mexico, to name After the fall of the Soviet Union in 1989, large numbers of the a few better known situations. nonreligious returned to religion. One of the most profound The average number of Christian martyrs is calculated by examples is Albania, formerly a bastion of atheism, which today is almost entirely Muslim or Christian. This report, prepared by the Center for the Study of Global Christianity at Our projections for the future show a sustained decline of Gordon-Conwell Theological Seminary, South Hamilton, Massachusetts, the nonreligious. This is due primarily to the resurgence of Bud- was compiled by Todd M. Johnson, David B. Barrett, and Peter F. Crossing. dhism, Christianity, and other religions in China. If this trend Samples from the Atlas of Global Christianity, as well as footnotes for the continues, agnostics and atheists will be a smaller portion of the “Status of Global Mission” table, can be found at www.globalchristianity.org. world’s population in 2025 than they are today.

28 International Bulletin of Missionary Research, Vol. 35, No. 1 Status of Global Mission, 2011, in Context of 20th and 21st Centuries

1900 1970 mid-2000 Trend 24-hour mid-2011 2025 % p.a. change GLOBAL POPULATION 1. Total population 1,619,625,000 3,685,782,000 6,115,367,000 1.22 234,000 6,988,019,000 8,011,538,000 2. Urban dwellers (urbanites) 232,695,000 1,341,321,000 2,851,306,000 2.04 199,000 3,560,062,000 4,545,761,000 3. Rural dwellers 1,386,930,000 2,344,461,000 3,264,061,000 0.45 35,000 3,427,957,000 3,465,777,000 4. Adult population (over 15s) 1,073,646,000 2,307,311,000 4,260,798,000 1.67 234,000 5,111,017,000 6,094,378,000 5. Literates 296,153,000 1,473,130,000 3,266,062,000 2.25 257,000 4,170,556,000 5,137,088,000 6. Nonliterates 777,493,000 834,181,000 994,736,000 -0.51 -23,000 940,461,000 957,290,000 WORLDWIDE EXPANSION OF CITIES 7. Megacities (over 1 million population) 20 161 402 2.13 0.03 507 650 8. Urban poor 100 million 650 million 1,400 million 3.11 167,000 1,960 million 3,000 million 9. Urban slum dwellers 20 million 260 million 700 million 3.39 94,000 1,010 million 1,600 million GLOBAL POPULATION BY RELIGION 10. Christians (total all kinds) (=World C) 558,131,000 1,231,110,000 1,997,613,000 1.32 83,000 2,306,609,000 2,703,179,000 11. Muslims 199,728,000 581,433,000 1,294,172,000 1.82 79,000 1,578,470,000 1,973,345,000 12. Hindus 202,973,000 462,270,000 814,769,000 1.42 37,000 951,587,000 1,082,411,000 13. Nonreligious 3,029,000 542,646,000 660,590,000 -0.04 -700 657,864,000 630,007,000 14. Buddhists 126,956,000 234,274,000 416,316,000 1.08 13,800 468,403,000 545,647,000 15. Chinese folk-religionists 380,174,000 215,579,000 422,012,000 0.74 9,300 457,883,000 509,458,000 16. Ethnoreligionists 117,527,000 167,066,000 235,832,000 1.22 9,000 269,485,000 266,168,000 17. Atheists 226,000 165,506,000 138,925,000 -0.09 -300 137,555,000 133,631,000 18. New-Religionists (Neoreligionists) 5,986,000 39,382,000 61,467,000 0.35 1,000 63,888,000 66,808,000 19. Sikhs 2,962,000 10,678,000 20,345,000 1.55 1,000 24,085,000 29,519,000 20. Jews 12,292,000 15,100,000 13,893,000 0.62 250 14,876,000 15,629,000 21. Non-Christians (=Worlds A and B) 1,061,494,000 2,454,672,000 4,117,754,000 1.17 151,000 4,681,410,000 5,308,359,000 GLOBAL CHRISTIANITY 22. Total Christians as % of world (=World C) 34.5 33.4 32.7 0.09 0.0 33.0 33.7 23. Affiliated Christians (church members) 521,683,000 1,121,467,000 1,890,843,000 1.33 80,000 2,187,138,000 2,578,148,000 24. Church attenders 469,303,000 885,777,000 1,359,420,000 1.04 43,000 1,523,229,000 1,760,568,000 25. Evangelicals 71,729,000 97,939,000 214,877,000 2.04 15,000 268,232,000 348,019,000 26. Great Commission Christians 77,924,000 276,986,000 609,971,000 1.22 23,000 697,168,000 833,869,000 27. Pentecostals/Charismatics/Neocharismatics 981,000 67,021,000 482,256,000 2.20 37,000 612,472,000 796,490,000 28. Christian martyrs per year (10-year average) 34,400 377,000 160,000 -4.18 270 100,000 150,000 MEMBERSHIP BY 6 ECCLESIASTICAL MEGABLOCS 29. Roman Catholics 266,565,000 665,041,000 1,043,269,000 0.98 31,000 1,160,880,000 1,313,829,000 30. Protestants 103,028,000 210,871,000 355,204,000 1.68 20,000 426,450,000 531,474,000 31. Independents 7,931,000 85,765,000 293,589,000 2.33 24,000 378,281,000 502,810,000 32. Orthodox 115,855,000 144,492,000 253,290,000 0.63 5,000 271,316,000 287,052,000 33. Anglicans 30,578,000 47,410,000 74,847,000 1.43 3,000 87,520,000 110,925,000 34. Marginal Christians 928,000 11,086,000 28,824,000 1.92 2,000 35,539,000 50,813,000 MEMBERSHIP BY 6 CONTINENTS, 21 UN REGIONS 35. Africa (5 regions) 8,736,000 115,966,000 357,469,000 2.61 34,000 474,836,000 669,609,000 36. Asia (4 regions) 20,774,000 92,463,000 275,150,000 2.32 23,000 354,254,000 477,672,000 37. Europe (including Russia; 4 regions) 368,254,000 467,291,000 547,933,000 0.18 3,000 558,824,000 550,907,000 38. Latin America (3 regions) 60,027,000 262,786,000 476,934,000 1.18 18,000 542,670,000 603,709,000 39. Northern America (1 region) 59,570,000 168,372,000 212,241,000 0.77 5,000 231,032,000 249,043,000 40. Oceania (4 regions) 4,323,000 14,588,000 21,116,000 1.16 1,000 23,975,000 27,208,000 CHRISTIAN ORGANIZATIONS 41. Denominations 1,600 18,800 34,100 1.91 2.2 42,000 55,000 42. Congregations (worship centers) 400,000 1,433,000 3,500,000 3.61 510 5,171,000 7,500,000 43. Service agencies 1,500 14,100 23,000 1.80 1.4 28,000 36,000 44. Foreign-mission sending agencies 600 2,200 4,000 1.67 0.2 4,800 6,000 CONCILIARISM: ONGOING COUNCILS OF CHURCHES 45. Confessional councils (CWCs, at world level) 40 150 310 1.37 0.01 360 600 46. National councils of churches 19 283 598 1.50 0.03 700 870 CHRISTIAN WORKERS (clergy, laypersons) 47. Nationals (citizens; all denominations) 2,100,000 4,600,000 10,900,000 0.97 323 12,124,000 14,000,000 48. Men 1,900,000 3,100,000 6,540,000 0.94 187 7,251,000 8,000,000 49. Women 200,000 1,500,000 4,360,000 1.02 136 4,873,000 6,000,000 50. Aliens (foreign missionaries) 62,000 240,000 420,000 -0.24 -3 409,000 550,000 CHRISTIAN FINANCE (in US$, per year) 51. Personal income of church members 270 billion 4,100 billion 17,000 billion 5.48 84 billion 30,580 billion 50,000 billion 52. Giving to Christian causes 8 billion 70 billion 300 billion 5.57 1.5 billion 545 billion 890 billion 53. Churches’ income 7 billion 50 billion 120 billion 5.54 590 million 217 billion 360 billion 54. Parachurch and institutional income 1 billion 20 billion 180 billion 5.59 900 million 328 billion 530 billion 55. Cost-effectiveness (cost per baptism) 17,500 128,000 330,000 7.02 134 696,000 1,560,000 56. Ecclesiastical crime 300,000 5,000,000 18 billion 5.97 90 million 34 billion 60 billion 57. Income of global foreign missions 200,000,000 3.0 billion 17 billion 5.64 80 million 31 billion 50 billion 58. Computers in Christian use (numbers) 0 1,000 328 million 5.64 93,000 600 million 1,300 million CHRISTIAN LITERATURE (titles, not copies) 59. Books about Christianity 300,000 1,800,000 4,800,000 3.66 700 7,131,000 11,800,000 60. Christian periodicals 3,500 23,000 35,000 4.37 6.7 56,000 100,000 SCRIPTURE DISTRIBUTION (all sources, per year) 61. Bibles 5,452,600 25,000,000 53,700,000 2.63 195,000 71,425,000 110,000,000 62. Scriptures, including gospels, selections 20 million 281 million 4,600 million 1.07 14 million 4,930 million 6,000 million 63. Bible density (copies in place) 108 million 443 million 1,400 million 2.00 95,000 1,740 million 2,280 million CHRISTIAN BROADCASTING 64. Total monthly listeners/viewers 0 750,000,000 1,830,000,000 1.17 67,000 2,080,000,000 2,400,000,000 CHRISTIAN URBAN MISSION 65. Non-Christian megacities 5 65 226 1.63 0.01 270 300 66. New non-Christian urban dwellers per day 5,200 51,100 117,000 0.31 1.0 121,000 127,000 67. Urban Christians 159,600,000 660,800,000 1,234,270,000 1.64 66,200 1,475,758,000 1,804,692,000 GLOBAL EVANGELISM (per year) 68. Evangelism-hours 5 billion 25 billion 165 billion -0.14 440 million 162 billion 300 billion 69. Hearer-hours (offers) 10 billion 99 billion 938 billion 1.93 3.2 billion 1,158 billion 3,000 billion 70. Disciple-opportunities (offers) per capita 6 27 153 0.70 0.5 166 374 WORLD EVANGELIZATION 71. Unevangelized population (=World A) 879,942,000 1,641,168,000 1,829,951,000 1.05 59,000 2,053,206,000 2,304,664,000 72. Unevangelized as % of world 54.3 44.5 29.9 -0.17 0.0 29.4 28.8 73. World evangelization plans since AD 30 250 510 1,500 2.65 0.1 2,000 3,000

January 2011 29 Reconfiguring Home: Telugu Biblewomen, Protestant Missionaries, and Christian Marriage James Elisha Taneti

hristianity among the Telugus, an ethnolinguistic com- joined the seminary. After completing the two-year Bible train- Cmunity on the southeastern coast of India, would not ing program in three years, she was appointed a Biblewoman. have spread as it did without the collaboration of native women While some abandoned their homes to escape their plight with Western missionaries. The interactions of Telugu women as widows living with in-laws, others decided to become Bible- evangelists (the “Biblewomen”) with Western missionaries women because their husbands deserted them. Winifred Eaton, influenced the way the Telugus construed home. Their collabora- a Canadian Baptist missionary who founded the seminary, men- tion with the Westerners did not always confine them to home, tioned a Roman Catholic woman who was in this situation. She as Jane Hunter argues.1 Nor did their professional demands was fluent in Hindi and Urdu, though not Telugu, and in 1938 completely “free” them from domestic responsibilities, as Jane traveled from a neighboring province to enroll as a student.6 Haggis concludes.2 While professional interests took Biblewomen Some women left their homes although they had sympathiz- out of home, maternal responsibilities brought them back. In this ers in their immediate families. Neelamma, who fled her family essay I address how Telugu Biblewomen of the coastal districts and joined the seminary in 1934, heard a Christian song and of Andhra Pradesh reconfigured home and work in the first half received a pamphlet with a Christian message.7 Her brother, who of the twentieth century.3 was sympathetic to the Christian faith, read the pamphlet for her. Even while blurring the boundaries between domestic and Since her parents and community warned Neelamma against public spheres, Biblewomen preferred marriage to celibacy for the becoming a Christian, which they thought would be a disgrace sake of earning respect in Telugu society. Given the emergence of to their community, she ran away and joined the seminary, fol- the nuclear family system, they viewed wedlock more as a bond lowed later by her sister, Chandramma. between two individuals than as a contract between two families. Although only a few women had to escape from their Contrary to the custom of marrying maternal uncles and cousins, homes in order to join the seminary, such extraordinary and in which marriage was viewed as an economic arrangement, “romantic” stories dominate missionary reports. They illustrate Biblewomen wed men from outside their families who would how eager and desperate Telugu women were to embrace Chris- accommodate their faith convictions and professional interests. tianity, and they also had the function of encouraging young Dislocations from extended families meant that the maternal Canadian readers to pursue missionary careers.8 Stories of such responsibilities of Biblewomen increased. dramatic escapes were often told about the students from caste background, though they represented only a minority. Only 10 Dismantling a Home out of the 147 students named in the first twenty-five years are reported to have come from a caste background. There would In 1922 Canadian Baptist women missionaries founded the Eva not have been many more, as missionaries identified the social Rose York Bible Training School, a seminary for preparing Bible- location of almost all women of caste background, wanting to women. It originally was in Palakonda and then in 1924 moved assure their donors that not all students were “untouchables.” to Tuni. Most of the students who enrolled were Dalits, who in Flights of caste widows in the 1930s were not uncommon. almost every case attended with the approval of their families. The Sarda Act of 1929, which prohibited marriage of girls less In contrast, women students of Hindu background typically than fourteen years of age, helped shape the culture in the Indian joined the seminary only if they could escape home, for Hindu subcontinent. The decade marked the heyday of social reforms families did not allow their women to leave home, lest it damage and cultural renaissance in coastal Andhra as well. While Hindu marriage prospects of their daughters—both for those who left reformers such as Kandukuri Viresalingam had encouraged home and for other women in the family. Many seminarians of Hindu widows to escape from their in-laws and remarry, Hindu caste background were widows, and prospects of their remarriage conservatives had reacted by exercising increased vigilance over were dim anyway. Dalit women, in contrast, received their fam- their women.9 ily’s consent, for a career brightened prospects of their marriage.4 Of all the Dalit women students, only Suvarnamma was The enrollment in 1936 of Rajabullamma, a widow of the Shu- reported to have escaped from her family to join the seminary. In dra caste, illustrates how women of caste background abandoned her case, she left her family to evade her mother’s choice of mate.10 their homes to join the seminary.5 Having heard about Christian- It was determined that Suvarnamma should marry her mother’s ity through a group of Biblewomen, Rajabullamma decided to brother-in-law, for her mother’s sister had failed to produce an become a Christian. She ran away from her in-laws’ house and heir for the brother-in-law. After Suvarnamma completed her training, she married a man of her own choice.

James Elisha Taneti is a Ph.D. candidate at Union An Interim Home Theological Seminary/Presbyterian School of Christian Education, Richmond, Virginia. He formerly taught Having left their homes, these prospective Biblewomen—widows at Serampore College, Serampore, India. or unmarried, Dalit or Hindu—lived in the seminary, some for —[email protected] one year and many for three years. Many came as single women. Most widowed students brought their children, for the seminary campus housed women and children of all ages. R. Shantamma arrived with two sons, and Manikyamma came with four daugh-

30 International Bulletin of Missionary Research, Vol. 35, No. 1 ters.11 S. Gnanavathamma entered school with two sons in 1928.12 in the mission institutions considered Biblewomen to be an attrac- M. Martha, one of the earliest students, who left the seminary tive option. Missionaries might have influenced Biblewomen’s in the 1920s to marry, returned to the seminary in 1948 with choices of mates, but they did not impose their preferences.18 The “several” children after her husband died.13 Karunamma came fact that Biblewomen did not emulate the spinsterhood or the late in 1945 with a ten-year-old son and a seven-year-old daughter. marriages of their missionary matrons illustrates a willingness Depending on the number of students and space available, two to pursue their own agendas and strategies. or three single students shared a room, while mothers with chil- We have few reports of missionaries’ promoting remarriage dren lived in separate rooms. of widowed students. This would scarcely have helped the mis- Children were an integral part of the seminary. Some were sionaries’ cause, for such women would not be well received by admitted to the boarding school in Tuni. The children who lived Hindu society. Neither did missionaries try to force those who with their mothers walked to the adjacent mission school. Most of decided to remain single to get married. For the three Biblewomen them followed their mothers after their mothers were appointed in this period who decided not to marry, the women missionar- as Biblewomen and relocated to other villages. They studied in ies interpreted their decision as a “special” calling, one that the mission schools wherever their mothers worked. Thus, neither missionaries themselves actually modeled, despite promoting training nor work freed the Biblewomen from their maternal marriage. R. Ruth, one of the earliest graduates and one who did responsibilities. In fact, the maternal duties of the single parents not marry, was acclaimed for her “special line of service”19 and expanded in the absence of their extended families, who normally was appointed an instructor at the seminary. Tholeti Rebecamma, shared the responsibilities of parenting. Widowed mothers had another single woman, also served on the staff of the seminary. to single-handedly parent their children. Employing them in the seminary itself was pragmatic, as they A surviving poster depicting life in the seminary contains would be less welcome at Hindu homes. Sunnapu Santoshamma seven photographs of women and children. Two of the pictures was the only other Biblewoman who remained single.20 Records show women sewing and knitting, and two others show students indicate that Ruth and Rebeccamma remained single because of sweeping the campus. (The administrators gave annual awards to “physical disabilities.” women who kept their dormitory neat.) Another scene portrays a woman cooking, and another, two students engaged in a group Choosing a Partner study. The picture in the center focuses on two mothers playing with their children while others watch. This portrait attests to Most Biblewomen found their mates from the missionary pay- the missionaries’ vision of training Biblewomen as good wives roll, unlike their Telugu sisters, who typically married cousins. and mothers.14 Of the sixty-two women who graduated in the first eight years, thirty-five were recruited as Biblewomen. During this time the Why (Not) Marry? Canadian Baptist mission employed eighteen married pastors and schoolteachers. Katherine Benjamin married a pastor in Kaki- Marriage provided the social respect that Biblewomen wanted nada,21 and Varahalamma was married to a pastor at the time of as they sought entrance into Telugu families, and so missionaries appointment.22 Besides pastors, Biblewomen’s other preference generally insisted on marriage. Biblewomen themselves wanted was schoolteachers. S. Leelamma and B. Ratnamma married to marry. schoolteachers.23 T. Deenaratnamma married a schoolteacher Upon completion of the Bible training, missionaries employed who later became a pastor.24 P. Krupamma married a butler in most of the graduates as Biblewomen. Some students, such as a mission bungalow.25 Finding a mate within the mission infra- S. Leelamma, who could not successfully complete the course, were appointed because of their special gifts or their loyalty.15 A few were recruited even without any formal training. In any Missionaries encouraged case, missionary matrons usually insisted that the not-yet-married appointees marry, even though they themselves remained single. Biblewomen to marry Missionaries encouraged marriage because they wanted the because they wanted them Biblewomen to be “well received” by Hindu families.16 These missionaries were aware that, according to Telugu cultural to be “well received” by norms, remaining single was a “deviation.” An unmarried Bible- Hindu families. woman’s visits to Hindu homes could have been considered a threat in Hindu families, although most men were outside their homes during the day when Biblewomen visited. (The school structure was mutually beneficial, for it would not disrupt the had the women wear a white sari and blouse, which were cho- work of the Biblewomen, and men would have wives who could sen to make them less appealing to men and more acceptable to both read and contribute to the family’s income. women.)17 The reason for the missionaries’ insistence on mar- Missionary reports do not indicate how many Biblewomen riage was thus more strategic than ideological. Both Biblewomen married men of other careers. S. Marybai married someone who and missionary women considered marriage useful as long as it worked in Burma, but she did not move with him. Instead, she helped their mission of spreading the Christian message. Accord- stayed with her parents and continued her work as a Bible- ing to the roll in 1951, there were 81 Biblewomen employed by woman.26 She was later employed on the seminary campus. the Canadian Baptist mission in India. Of the 48 whose marital Skilled and unskilled workers traveled between Burma and status is recorded, 22 were widowed, 23 were married, and only India in the colonial period, especially during the times of famine 3 remained single. and unemployment on either side. It is unlikely that Marybai’s Biblewomen might have been interested in married life partly husband was a pastor. Siromani, another woman who married because of the need for respect in the society. Moreover, there were a man outside mission institutions, dropped out of the seminary men willing to marry them. By the 1920s, eligible men employed and later returned in the late 1940s when her husband enrolled at

January 2011 31 the Baptist Theological Seminary in Kakinada. In one case when their maternal uncles or their cousins to ensure that property a Biblewoman married outside of the mission infrastructure, she would remain within the larger family. Marriage in traditional left her career for marriage. She rejoined her work only after terms thus involved clear economic factors. Choosing a mate her husband deserted her, having lost his teaching position in a who would tolerate a woman’s faith and profession disregarded mission school.27 M. Martha returned to the seminary after her this economic dimension. Dalits practiced endogamy; Malas and husband died.28 Madigas, two groups of Dalits, looked down on each other and Marrying a man outside one’s extended family was against did not marry outside their own communities. Telugu custom. Telugu families married their daughters to either The only report that identifies the geographic location of the

Noteworthy

Announcing proposals for papers that explore “the connection of Christi- The Nordic Institute for Missiology and Ecumenism (NIME) anity and migrations.” Submit proposals for single papers and will hold an international doctoral training course with the complete sessions—by January 15, 2011—by e-mail to James theme “Challenging Mission Studies, Crossing Borders in Bratt, chair of the program committee, [email protected]. Academia” at the Åkersberg Conference Centre, Höör, Swe- den, May 24–27, 2011. Doctoral students, their advisers, Personalia and other mission and ecumenism scholars are invited to Appointed. C. Douglas McConnell, dean and associate pro- participate. Doctoral students are invited to present papers, fessor of leadership, School of Intercultural Studies, Fuller proposals for which are needed by January 17. Plenary speak- Theological Seminary, Pasadena, California, as Fuller’s provost. ers will include Brian Stanley, University of Edinburgh and On September 13, 2010, trustees announced the selection of an IBMR contributing editor; Viggo Mortensen, University McConnell to replace Sherwood G. Lingenfelter, who con- of Aarhus; and Joel Robbins, University of California San tinues as professor of anthropology, after a transitional period Diego. Conference registrations are due February 1. For more during which a new dean will be sought. McConnell and his information, go online to http://nime.dmr.org/ or contact wife, Janna, spent fifteen years as missionaries in Australia NIME secretary Jonas Adelin Jørgensen at the Danish Mission and Papua New Guinea with Asia Pacific Christian Mission, Council, [email protected]. which later merged with Pioneers. From 1992 to 1998 he was The International Society for the Study of Religion associate professor and chair of the Department of Missions/ (www.sisr.org) will hold its 2011 conference June 30–July 3 Intercultural Studies and Evangelism at Wheaton College, in Aix-en-Provence, France, on the topic “Religion and Econ- Wheaton, Illinois. Before moving to Fuller, McConnell served omy in a Global World.” The conference will be in French as the first international director of Pioneers, from 1998 to 2003. and English. For details, visit http://conference.sisr-issr.org He is editor of Understanding God’s Heart for Children (2007) or contact the conveners, Afe Adogame, lecturer in world and coauthor of The Changing Face of World Missions (2005). Christianity, University of Edinburgh, [email protected]; Appointed. J. Nelson Jennings, professor of world mis- or Jim V. Spickard, professor of sociology and anthropology, sion, Covenant Theological Seminary, St. Louis, as director University of Redlands (Redlands, California), jim_spickard@ of program and community life, Overseas Ministries Study redlands.edu. Center, New Haven, Connecticut. He will replace Dwight P. The 2011 conference of the Yale-Edinburgh Group on the Baker, who retires from his work as OMSC associate direc- History of the Missionary Movement and World Christianity tor in June 2011. (Baker continues as associate editor of the will be held at Yale Divinity School June 30–July 2. “Missions International Bulletin of Missionary Research.) Jennings is edi- and Education” is the theme (see www.library.yale.edu/div/ tor of Missiology: An International Review and president of yale_edinburgh/2011theme.htm). The Yale-Edinburgh con- Presbyterian Mission International. From 1986 to 1999 he ference is cosponsored by the Centre for the Study of World and his wife, Kathy, were Presbyterian missionaries in Japan, Christianity at the University of Edinburgh, Yale Divinity focusing their ministries on church planting and theologi- School, and the Overseas Ministries Study Center. cal education. Jennings is author of God the Real Superpower: The Australian Association of Mission Studies will hold Rethinking Our Role in Missions (2007) and Theology in Japan: its 2011 conference September 22–25 at the Mary MacKillop Takakura Tokutaro, 1885–1934 (2005, the subject of his doctoral Centre, North Sydney. Organizers are seeking abstracts by dissertation), as well as numerous journal articles and book February 25 for papers that develop the theme “Mission in a chapters. He is coauthor of Philosophical Theology and East- Globalised World: A New Vision for Christian Discipleship” West Dialogue (2000). —with focus on five areas of study: ecology and mission, Appointed. Nancy E. Chapman, associate master and dean mission in Australia and the Asia Pacific, mission and genera- of general education, Morningside College, Chinese University tional change, secularity and secularism, and leading and of Hong Kong, as president of the United Board for Christian educating for mission. For details, e-mail [email protected] Higher Education in Asia, effective January 3, 2011. Before her .edu.au. 2008 appointment to Morningside College, she was executive The American Society of Church History (www director for fourteen years of the Yale-China Association, New .churchhistory.org) invites paper and session proposals on Haven, Connecticut. Previously she worked for the Institute “any aspect of the history of Christianity and its interaction of International Education, the Rockefeller Brothers Fund, with culture.” Accepted papers and sessions will be part of the and the University of Utah. A United Board trustee since 2003, program at the society’s biennial spring meeting, April 7–10, Chapman replaces Patricia Stranahan. Also from the United 2011, in Grand Rapids, Michigan. Particularly encouraged are Board, Ricky Cheng was appointed in October 2010 as vice

32 International Bulletin of Missionary Research, Vol. 35, No. 1 bride and groom as different is that of G. Dhana, who married certainly have published reports of such dramatic weddings, if Victor, a pastor in Tuni.29 Victor is said to have migrated from there were any. Burma. We are not sure whether the difference in this case is more A few Biblewomen chose their own partners, although not regional than ethnic, as many Telugus made Burma their home many would have denied their parents’ right to “arrange” a during the colonial era. Physical attraction was cited as a factor mate, even if the choice of the husband-to-be had originally been in their wedding. Not many married outside their communities, their own. Missionary reports do not take note of any such prear- for to do so would be a cause of disrespect within their families ranged marriages. In fact, such a report would have contradicted and among Hindu communities. Missionary reports would the missionaries’ claim that they were “emancipating” native

president for institutional advancement. He held a similar of the sisters, in Arequipa and Lima. She was a member of the post at the Chinese University of Hong Kong. Global Ministry Committee in the Leadership Conference of Appointed. Thomas P. Gaunt, S.J., of the Maryland Women Religious, Silver Spring, Maryland, and a leader of the Province of Jesuits, as executive director of the Center for United States Catholic Mission Association, Washington, D.C. Applied Research in the Apostolate (CARA, http://cara She directed the Maryknoll Sisters’ Mission Institute (1990–93) .georgetown.edu) at Georgetown University, Washington, and researched the life of the founder of the Maryknoll Sisters, D.C. He was socius/executive secretary for the Jesuit Confer- Mother Mary Joseph Rogers. ence in Washington, D.C., from 2001 to 2010. Previously Gaunt Died. James K. Mathews, 97, United Methodist mission- was a pastor, director of planning and research for the Diocese ary, missions executive, bishop, and ecumenical statesman, of Charlotte, and assistant provincial for formation and studies September 8, 2010, in Washington, D.C. The day after he heard for the Maryland Jesuit Province. Gaunt, who succeeds Mary Bishop V. S. Azariah of Dornakal preach at Trinity Episcopal E. Bendyna, R.S.M., has written for the Journal of the Community Church in Boston, Mathews withdrew from graduate study Development Society and National Jesuit News. He has been a at Boston University School of Theology and applied to the presenter at meetings of the Religious Research Association Methodist Board of Missions to serve in India, where he worked and the Community Development Society. from 1938 to 1942, and where he married the daughter of Appointed. David J. Maxwell, Africanist and specialist E. Stanley Jones. After World War II he was an executive sec- in Zimbabwe church history, as Dixie Professor of Church retary of the Methodist Board of Missions for fourteen years. History at the University of Cambridge, effective July 2011. Then he was the Methodist bishop in Boston for twelve years, Maxwell is professor of African history at Keele University, followed by eight years in Washington, D.C., until retirement in Keele, Staffordshire, U.K. He is author of African Gifts of the 1980. Throughout his career Mathews was an ardent ecumen- Spirit: Pentecostalism and the Rise of a Zimbabwean Transnational ist and social activist, having served for many years both on Religious Movement (2006) and coeditor of Christianity and the the governing board of the National Council of Churches in African Imagination: Essays in Honour of Adrian Hastings (2002). the United States and on the Central Committee of the World He was executive editor (1999–2005) of the Journal for Religion Council of Churches. In his autobiography, A Global Odyssey in Africa. Maxwell is working on a project on the twentieth- (2000), however, he said, “My real passion was missions,” century missionary movement and the construction of colonial and he concluded, “To become a missionary to India proved knowledge that will “address gaps in the understanding of to be the single most important fact about my life.” His article mission work in colonial Africa by means of reconstructing “My Pilgrimage in Mission” was published in the IBMR in the ethnographic process of a leading missionary scientist, January 1999. W. F. P. Burton, who worked in Belgian Congo 1915–60.” Died. David A. Shank, 86, Mennonite mission worker in Appointed. Diane B. Stinton, associate professor at Europe (1950–73) and West Africa (1979–89), at home in Goshen, Africa International University and AIU’s Nairobi Evangeli- Indiana, on October 20, 2010. In 1983 Shank taught the first cal Graduate School of Theology, as dean of students and ecumenical Bible training seminar in Benin, which brought associate professor of mission studies at Regent College, Van- together many non-Catholic churches in the country. This couver, B.C., as of January 2011. Previously she was associate seminar was the seed that gave birth to Benin Bible Institute, professor of theology and coordinator of the Master of The- where thousands of West African church leaders from more ology in African Christianity program at Daystar University, than seventy denominations have been trained. Shank was also also in Nairobi. A Canadian who was born in Angola, she is a professor at Bangui Evangelical School of Theology, Bangui, a member of the Ecumenical Symposium of Eastern Africa Central African Republic. For three years (1973–76) he was Theologians. Stinton, who holds two degrees from Regent associate professor of religion and philosophy and a campus College, is author of Jesus of Africa: Voices of Contemporary minister at Goshen College, which in 2010 honored him and African Christology (2004) and editor of African Theology on the his wife, Wilma, with its Culture for Service Award, given in Way: Current Conversations (2010). tribute for lives spent in respectful and culturally appropriate Died. Barbara Clare Hendricks, M.M., 85, president of mission work through the Mennonite Mission Network. He is the Maryknoll Sisters from 1970 to 1978, October 12, 2010, at author of a three-volume doctoral study of the Liberian Chris- the Maryknoll Sisters Residential Care Center, Ossining, New tian prophet William Wadé Harris, abridged and published as York. A Maryknoll sister for sixty-five years, Hendricks began The Prophet Harris: “Black Elijah” of West Africa (1994). James her mission service as a teacher at the Transfiguration School R. Krabill, senior executive for global ministries, Mennonite in Chinatown, in New York City. In 1953 she was assigned to Mission Network, edited Mission from the Margins: Selected be a teacher in Peru, where she was also principal and superior Writings from the Life and Ministry of David A. Shank (2010).

January 2011 33 women. Reports about a graduating student finding a mate “of women, but staying away from home beyond dusk was. her choice”30 should be viewed in the context of the “civilizing” Biblewomen were required to visit every hamlet—Hindu mission that Canadian missionaries saw themselves engaged in. and Dalit—in a village, and sometimes outside the village. For Other reports of prearranged marriages were usually attributed Dalit women, crossing village boundaries was not foreign. As to families that did not convert to Christianity and thus had not agricultural workers, they walked out of their residential area yet been “civilized.” every day during the seasons of sowing, weeding, and harvest. And Dalit women who made baskets or mats went to neighboring Away, but Not Too Far villages to sell them. But Hindu propriety prohibited violation of village boundaries. Not only did travel overseas defile an indi- A few of the women recruited and trained as Biblewomen were vidual and disrupt her worldview,40 but so too did travel between appointed in their own villages, but most were located in adjacent different villages and hamlets. It was believed that malevolent villages. S. Manikyamma of Vuyyuru was one who returned to spirits that resided at the outskirts of each village defiled women her own community. Appointment in one’s village was less likely if they traveled across the village boundary unaccompanied by because familiarity was a problem, for Hindu families might not men. In the case of an individual breaching the boundaries of have welcomed a Dalit Biblewoman from their own village. The different communities, both the transgressor and the space had missionaries thus usually placed Biblewomen in their “fields,”31 to be purified. Hindu and Dalit communities thus washed their not in their own villages. Most Biblewomen were therefore streets after an outsider encroached into their space. Pilgrimages, uprooted from their communities and from the women’s societies however, were permitted. Dalit men could travel between vil- that sponsored them.32 They were paired in twos, as “compan- lages to carry the news of someone’s death. Dalit women could ions,” in their workplace. The host church provided them with walk into Hindu neighborhoods as soothsayers with claims of housing if they were far from a mission compound or if the closest knowing the future of caste people. mission compound could not accommodate them. Biblewomen The colonial presence and the cash economy disturbed this reported to the single woman missionary in charge of the “field.”33 spatial arrangement, as Dalits traveled beyond their village Thus in most cases, appointments as Biblewomen amounted boundaries to seek customers for their products such as shoes, to dislocation and the starting of a nuclear family. Marybai, who mats, and baskets. A new transportation system made crossing lived with her parents while her husband was away in Burma, village boundaries easier. Messianic movements, such as that of was the only exception.34 Dislocation from extended families and Nasriah, included women itinerant preachers, some of whom the phenomenon of nuclear families were new, but not uncom- came from Shudra castes.41 Biblewomen, who were mostly Dalits, mon, in the colonial era. defied the spatial arrangements, and the colonial context proved to be conducive to their defiance. Moving In and Out Conclusion Biblewomen managed to travel out of their homes most of the day and sometimes for more than a day at a time, though it was Encounters with Christian missionaries impacted the way Telugu not because they were “relatively free of heavy domestic respon- Biblewomen perceived family and public life. Telugu Biblewomen sibilities.”35 Some of them married and gave birth to children maintained a delicate balance between domestic responsibilities even while starting their career as Biblewomen. and professional needs. They sought social respect, even while The very job description of the Biblewomen required mobil- challenging some of the cultural norms. In this dance between ity and public visibility.36 While Hindu propriety did not view change and continuity, they managed to be both good mothers mobility as feminine, Dalit culture permitted women to be mobile. and dedicated workers. Soothsayers of Dalit background breached geographic bound- In deciding to become Biblewomen, Telugu women dislocated aries in their travel between communities; some Dalit women themselves from their families. Widowed mothers brought their did the same, as vegetable peddlers, and Madiga priestesses led children to the seminary, which provided an alternative family processions in Hindu neighborhoods on certain sacred feasts.37 environment. After completing the training, most unmarried grad- This sense of movement or mobility was practiced during the uates married, as it would increase their respectability. Distance Biblewomen’s training at the seminary. One such activity was the from extended families increased their maternal responsibilities weekly evangelism tours in neighboring villages that were part of but did not completely uproot them from their communities. their practical training. Students went by teams to these villages, As Biblewomen these Telugu women went beyond the traveling on bullock carts or walking, and camped for two days, domestic sphere, but as mothers and wives they continued to usually on a Friday and Saturday.38 They preached the Gospel manage their families and educate their children. Domestic com- stories in houses and taught the alphabet to local children.39 Even mitments did not confine the women, nor did their professional after graduation, missionary employers required Biblewomen to demands free them. In this way the Biblewomen redefined mar- attend annual refresher courses that lasted for more than a day. riage in their society and redrew the boundaries between public Going out of their homes for work was nothing new for Dalit and domestic spheres.

Notes 1. Jane Hunter, The Gospel of Gentility: American Women Missionaries in 3. In July 2009 this essay was presented at the annual meeting of the Turn-of-the-Century China (New Haven: Yale Univ. Press, 1984). Yale-Edinburgh Group on the History of the Missionary Movement 2. Jane Haggis, “‘Good Wives and Mothers’ or ‘Dedicated Workers’? and Non-Western Christianity. I am grateful to Stanley Skreslet for Contradictions of Domesticity in the ‘Mission of Sisterhood,’ his comments and suggestions. Travancore, South India,” in Maternities and Modernities: Colonial 4. “Hindu” and “Hindu families” are used in this article to refer and Postcolonial Experiences in Asia and the Pacific, ed. Kalpana Ram especially to persons from India’s upper three castes. “Dalits” and Margaret Jolly, pp. 81–113 (Cambridge: Cambridge Univ. Press, (lit. “crushed peoples”) refers to the Āvarna and Adivāsi or non- 1998). caste peoples and tribes who lay “outside the bounds of Sanskriti

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at a seminary committed to academic excellence and to missions and evangelism.”

AssociateDr. Lalsangkima Professor of History Pachuau and Theology of Mission Director of Postgraduate Studies

asburyseminary.edu 800.2ASBURY civilization.” For a thorough discussion of the caste system, see 20. Ibid., p. 4. Robert Eric Frykenberg, “Āvarna and Adivāsi Christians and 21. Ibid., p. 8. Missions: A Paradigm for Understanding Christian Movements in 22. Ibid., p. 13. India,” International Bulletin of Missionary Research 32 (2008): 14–20; 23. Ibid., p. 11. the quoted words are from p. 14. 24. Ibid., p. 6. 5. Winifred Eaton, entry in Among the Telugus: The Canadian Baptist 25. Ibid., p. 14. Foreign Mission Board (Toronto: Canadian Baptist Foreign Mission 26. Ibid., p. 10. Board, 1936), p. 113; see Orville Daniel, Moving with the Times: The 27. Ibid., p. 1. Story of Baptist Outreach from Canada into Asia, South America, and 28. Ibid., p. 17. Africa (Toronto: Canadian Baptist Foreign Mission Board, 1973), 29. UBWMU Report (1942–43), p. 35. p. 117. 30. Lois Knowles, “Saved to Serve,” p. 2. The author herself underlined 6. Winifred Eaton, “Bible Training School for Women,” in Among the the italicized part. Telugus (1939), pp. 95–96. This unnamed woman might have traveled 31. A group of Baptist congregations within a radius of about ten miles is from the state of Hyderabad. considered a “field.” It is the second level in the four-tier ecclesiastical 7. Mattie Curry (elsewhere also spelled “Currie”), entry in Among the hierarchy of the Baptist denomination that runs from congregation Telugus (1935), p. 113. to field to association to convention. 8. United Baptist Women’s Missionary Union Report (1934–35), p. 37. 32. Telugu Baptist women organized themselves as regional associations. Hereafter, UBWMU Report. 33. Only one woman went overseas, working in Burma during this 9. John G. Leonard, Kandukūri Vīrēśalingam, 1848–1919: A Biography of period (UBWMU Report [1941–42], p. 35). an Indian Social Reformer (Hyderabad: Telugu Univ., 1991), p. 89. 34. Manuscript, p. 10. 10. According to Lois Knowles, “Saved to Serve” (an undated typed 35. Geoffrey Burkhart, “Danish Women Missionaries: Personal Accounts manuscript), p. 2, Suvarnamma is likely to have been one of the of Work with South Indian Women,” in Flemming, Women’s Work earliest graduates of the seminary. The manuscript is located in the for Women, p. 60. Baptist Archives at Acadia University, Wolfville, Nova Scotia. 36. Ibid., p. 48. 11. Undated typed manuscript (hereafter, “Manuscript”) probably 37. Wilber Theodore Elmore, Dravidian Gods in Modern Hinduism: A Study written around 1951, p. 17; located in the Baptist Archives at Acadia of the Local and Village Deities of Southern India (Madras: Christian University, Wolfville, Nova Scotia. Literature Society, 1925), p. 25. 12. Ibid. 38. Laura Bain, Tidings (Yarmouth, Nova Scotia: United Baptist 13. Mattie Curry, “Eva Rose York Bible Training School for Women— Missionary Union of the Atlantic Provinces, February 1927), p. 2; Tuni,” in Among the Telugus (1948), p. 54. cf. Laura Bain, entry in Among the Telugus (1927), p. 99. Students 14. Haggis, “Good Wives and Mothers,” p. 81. left the campus on a Thursday and returned on Saturday evening. 15. Manuscript, p. 11. Sometimes they traveled by train as well. 16. Mattie Curry, entry in UBWMU Report (1944), p. 35. 39. Winifred Eaton, “Work Among Women and Children,” in Among 17. Eliza Kent, Converting Women: Gender and Protestant Christianity in the Telugus (1923–24), p. 51. Colonial India (Oxford: Oxford Univ. Press, 2004), p. 155. 40. Inderpal Grewel, Home and Harem: Nations, Gender, Empire, and the 18. Geoffrey Burkhart, “Danish Women Missionaries: Personal Accounts Cultures of Travel (Durham, N.C.: Duke Univ. Press, 1996), p. 139. of Work with South Indian Women,” in Women’s Work for Women: 41. Emma Rauschenbusch Clough, While Sewing Sandals: Tales of a Telugu Missionaries and Social Change in Asia, ed. Leslie A. Flemming, p. 28 Pariah Tribe, rev. ed. (New Delhi: Asian Educational Services, 2000), (Boulder, Colo.: Westview Press, 1989). p. 119. 19. Manuscript, p. 7.

Worldwide Roman Catholic Church Workforce Increases

The latest edition of the Annuarium Statisticum Ecclesiae (Statisti- preceding year, the table below shows that while the numbers cal Yearbook of the Church), which was released by the Vatican of religious sisters and brothers declined slightly worldwide, in May 2010, reports the population of various categories of the numbers in all other categories increased. Globally, the total clergy, religious, and laity worldwide as of December 31, 2008. Catholic population also increased by 1.7 percent during 2008. Comparing these figures with the corresponding totals for the

Workforce for the Apostolate, Worldwide and in the United States

Category End–2007 End–2008 Change

Bishops 4,946 5,002 +1.1% Priests, diocesan and religious 408,024 409,166 +0.3% Graduate-level seminarians 58,960 58,959 no change Permanent deacons 35,942 37,203 +3.5% Religious brothers 54,956 54,641 –0.6% Religious sisters 746,814 739,068 –1.0% Catechists 2,993,354 3,082,562 +3.0%

Total Catholics 1,146,656,000 1,165,714,000 +1.7%

36 International Bulletin of Missionary Research, Vol. 35, No. 1 Percentage of Population That Is Roman Catholic by Region

ˇ 86% 84%

40%

26% 24% 17% 3%

ˇ South America Central America Europe Oceania North America Africa Asia ˇ (including Mexico) (excluding Mexico)

Note: Roman Catholics are 17.3 percent of the global population.

The Roman Catholic Church Worldwide (Changes from 2003 to 2008)

Region 2003 2008 Change

Africa Catholic population 143,659,000 172,950,000 +20.4% Priests, diocesan and religious 30,419 35,611 +17.1% Catholics per priest 4,723 4,857

North America Catholic population 79,645,000 83,097,000 +4.3% (excluding Mexico) Priests, diocesan and religious 56,079 52,265 –6.8% Graduate-level seminarians 1,420 1,590

Central America Catholic population 150,836,000 160,061,000 +6.1% (including Mexico Priests, diocesan and religious 21,855 23,219 +6.2% and Caribbean) Catholics per priest 6,902 6,894

South America Catholic population 310,536,000 332,991,000 +7.2% Priests, diocesan and religious 43,567 46,670 +7.1% Catholics per priest 7,128 7,135

Asia Catholic population 112,668,000 124,046,000 +10.1% Priests, diocesan and religious 46,800 53,922 +15.2% Catholics per priest 2,407 2,300

Europe Catholic population 279,701,000 283,433,000 +1.3% Priests, diocesan and religious 201,854 192,729 –4.5% Catholics per priest 1,386 1,471

Oceania Catholic population 8,512,000 9,136,000 +7.3% Priests, diocesan and religious 4,876 4,750 –2.6% Catholics per priest 1,746 1,923

WORLDWIDE Catholic population 1,085,557,000 1,165,714,000 +7.4% Priests, diocesan and religious 405,450 409,166 +0.7% Catholics per priest 2,677 2,849

Reprinted from The CARA Report 16 (Summer 2010): 6–7; used by permission.

January 2011 37 Fourth IACM Conference, July 27–August 2, 2010 Lazar Thanuzraj Stanislaus

he Fourth Conference of the International Association against human rights and the natural environment. Both Tof Catholic Missiologists (IACM) took place at Tagaytay proclamation and dialogue need to take their proper places City, Philippines, from July 27 to August 2, 2010. About eighty in our approach to mission. participants gathered, coming from all over the world. The theme 2. In the context of the postmodern situation, which not only is of this conference was “New Life in Jesus in the Areopagus of a influencing the Western world but also is emerging in Asia, Globalized World,” which expresses the concern to understand the authentic values of Christianity need to be proclaimed. the complex context of mission in order to communicate the On this point, friendship as a model of mission was stressed message of Jesus Christ more effectively, making the message from an Asian perspective. This is the model the Jesuit mis- relevant to the life of individuals and societies, so that it may sionary Matteo Ricci used during his time in China, and it have an impact on contemporary societies and cultures. This can still be an effective model for mission today. We need to important effort, which came on the twentieth anniversary of the affirm local cultures without compromising Christian values. latest papal encyclical on mission, Redemptoris missio (December 3. Negative effects of globalization in the Asian context have 7, 1990), borrowed from Acts 17:16–33 in an attempt to articulate included a deepening of gaps and a rising of barriers of social the complexity of the world in terms of new areopagi—places where discrimination, as well as division and conflict among cultural the Gospel proclamation must encounter today’s humanity. It is and religious groups. Vis-à-vis this challenge, the “new life in critical to identify the areopagi properly. For mission to be really Jesus Christ” that the Church is called to proclaim and foster effective, however, mission studies must give equal attention to is a life of communion, whereby the rich social, cultural, and the articulation of the content of the proclamation. This is even religious diversity that characterizes the Asian context can be more significant now in the face of cultural relativism, with its transformed into a resource for the common good. The way rejection of truth claims, as the Church seeks to proclaim the the Roman Catholic Church in Asia can communicate the new core of the Christian faith with clarity in response to the quest life in Christ—that is, the way of mission—is by entering into for meaning of today’s humanity. an existential dialogue with the “other,” by taking Christ’s Reflection on the theme was carried out at two levels. At the self-emptying as its own basic attitude, in solidarity with the plenary level, major “continental papers” were given by various marginalized minorities, and by manifesting Jesus Christ at speakers: two from Africa, two from Asia, two from Europe, home with people in all situations. This seems to imply the two from Latin America, and one each from North America and acceptance, not merely as an unwelcome necessity but as a Oceania. At the level of “thematic groups,” discussion revolved blessing, of its status as a “little flock” that relies fully on the around papers on the topics “Proclamation and Witness,” “Dia- power of the Gospel and not on human strength. logue and Religions,” “Religious and Secular Fundamentalism,” 4. Embracing minority status as a blessing and not as a cross “Human Rights and Eco-justice,” and “Indigenous Peoples.” In the does not mean timidity or fear of showing one’s belief; on concluding session, all participants had the chance to contribute the contrary, its precondition is a clear Christian and Catholic their thoughts and reflections on the theme of the conference. identity that gives interior stability and prevents fear from The structure of the conference, based on the “continental generating either alienation from the other-faith majorities or papers,” promoted contextual missiological reflection. Catholic fundamentalist approaches toward them. Outside Asia too, contextual theology is truly valid if it remains catholic (i.e., uni- churches that are confronted with the phenomenon of secular- versal) and if it retains a metacontextual validity (i.e., when it has ism are gradually coming to share the status of “little flock,” something to contribute now and beyond its particular context even in traditionally Christian countries. The experience of and therefore is of service to the whole Church). Underlying the Asia can therefore become a point of reference for them. following thoughts on the IACM 2010 conference is the attempt 5. Europe presently finds itself in a paradoxical situation: to identify such metacontextual richness. while its cultural identity has been significantly shaped by Christianity, what was a healthy emancipation of secular life Continental Orientations from the direct dominion of the religious has slowly evolved into a progressive exclusion of faith from the public sphere. 1. Tension between “proclamation” and “dialogue” continues This situation, coupled with the postmodern rejection of in mission. Presentations from Asia stressed the importance truth and identity claims, has generated a phenomenon of of proclamation and of dialogue with religions, cultures, secular anti-Christian hostility in present-day Europe. The and the poor in the mission. This dialogue, insofar as it is combination of these factors has slowly rendered Christian sincere, offers a credible base to begin a path of new life in faith—and religion in general—less relevant to the life of Jesus. He is the basis for reconciliation in times of violence many Europeans. 6. With regard to the areopagi of mission and as an effect of Lazar Thanuzraj Stanislaus, S.V.D., is the Director globalization, not just Europe and the West but virtually all of Ishvani Kendra—Institute of Missiology and Com- contexts are exposed to postmodernism and its typical rejec- munications, Pune, India, and past president of the tion of truth claims. In the name of tolerance, this mentality International Association of Catholic Missiologists. robs people of certainties and a sense of meaningful direction The author of The Liberative Mission of the Church in their lives. The context of humanity’s unquenched thirst Among Dalit Christians (I.S.P.C.K., 1999), he offers for meaning offers a precious opportunity to the Catholic courses and seminars in missiology, Dalit theology, Church to fulfill its mission by offering Christ as the source of and related subjects. —[email protected] the meaning of life. In this situation, a most effective channel

38 International Bulletin of Missionary Research, Vol. 35, No. 1 for communicating the “new life” is personal relationships, and religious) in the contemporary globalized world calls attention to the individual rather than pastoral work aimed for a renewal of Christian mission that is grounded on the at large audiences. Friendship, understood evangelically as capacity for a “theology on the way”—that is, the Church’s preparedness to give one’s life for one’s friends, can become ability to re-understand the sources of the Christian faith an important model for mission in the contemporary post- (Scripture and Tradition) in the light of present changes, modern world. and vice versa. This renewed mission aims simultaneously 7. The challenge for Christian mission in such a context is to at the transformation of the world by the Gospel and the bring the Gospel back to the public sphere by working to transformation of the self, individual as well as corporate. close the gap between a person’s faith and everyday life. This 15. Sin in the world is real, and the task of unmasking it and requires that the Catholic community at all levels undertake offering a way out of it is not a privilege but a responsibility serious reflection and praxis toward three aims: (1) to learn laid on the Church by Jesus Christ; mission is not a privilege to discern the interior thirst for meaning that many experi- that can be renounced but a duty entrusted to the Church by ence, more or less consciously; (2) to help them recognize the Master. Recognizing what is already good in the world their own thirst for existential meaning; and (3) to present is essential, but it is not enough: humanity has the right to the Gospel of Jesus Christ as the answer to their quest. This be shown the way toward its ultimate goal and fulfillment. could be a possible way of articulating concretely the need 16. Christianity fulfills its mission when it remains aware that to “re-inculturate the faith in Europe.” salvation, the treasure it carries in an earthen pot, is not its 8. In the context of the increasing indifference to Christian faith property but is God’s gift intended for all humanity that must in Europe and also of the increasing role of science in human be delivered urgently and, as much as possible, undamaged. affairs, Catholic missiology must develop a good and relevant 17. The concept of mission today includes the work of reconcili- anthropology today. New Age trends are not the solution to ation: interconnectedness is increasing, but societies are also the challenges of Europe. increasingly resisting interconnectedness through reaffirma- 9. In the last few decades Catholic mission, especially in Europe tion of specific identities, and such resistance often generates and some other parts of the Western world, has suffered from division and conflict (separatism, ghettoism, terrorism, etc.). an exaggerated sense of guilt for the mistakes of the past. Such Mission is called to address this reality by offering the Gospel- a self-pitying attitude has often resulted in the weakening way to purify the negative elements of such forces. of the proclamation of the Gospel. As a result, the Church’s 18. In the present globalized world it is increasingly urgent to mission in the present sociocultural context is less effective. see mission as an ecumenical enterprise, which implies that In this context, the concept of mission as prophetic dialogue Catholics deepen their understanding of mission together uncovers the need to move beyond such a sense of guilt and with theologians and missionaries from other Christian points to a correct recovery of the prophetic dimension of denominations, benefiting from their missiological experi- Christianity. Recognition of the sins of the past and of the ence and achievements. present vis-à-vis mission is an essential part of Christian life, 19. In the context of increasing atheism, theology should return but it should be prevented from becoming an end in itself, to the universities and major academic institutes to influence lest it lead to paralysis rather than real conversion. the youth of today. 10. Ecological concerns are an important aspect of mission 20. We need to think and reflect more deeply about how to today. This point was highlighted from Oceania and from bring about mission consciousness among all people in the other parts of the world. Responsibility of human beings Church. The way theology is taught in the seminaries today toward creation and for future generations is a very important seems often not to produce life in Jesus among the mission- dimension of Christian mission in the contemporary world. aries. Hence, a renewal of the orientation of theology, with 11. The African continent, along with other continents, is experi- mission as its center, needs to be stressed in the theological encing fundamentalism. Here, they face Islamic fundamental- curriculum. Theology should be taught with a missionary ism and Christian fundamentalism as well. Christian mission heart and with mission perspectives. has not given an adequate response to the challenges posed to 21. In the context of globalization and the increasingly dehu- the world by fundamentalist Islam. The big question is how manizing conditions in the world, the conference stressed to prepare missionaries to face the fundamentalist challenges the need to understand the deeper meaning of “fullness of in Africa, the Middle East, and other parts of the world. life in Jesus.” 12. The North American presentation stressed the importance of prophetic dialogue in today’s world, which experiences Conclusion relativism and secularism. Prophetic dialogue can give full- ness of life at three levels of table fellowship: (1) family table This IACM conference encouraged responsibility and unity among fellowship; (2) church table fellowship, at the Eucharist; and its members. It further aimed to touch and transform the lives of (3) world table fellowship—sharing with the whole world. the members as authentic prophets in their respective areas of 13. The Latin American theologians stressed the pilgrim nature work. The participants were enriched by reports on varied experi- of the Church, highlighting the dimension of the “transitory.” ences from all the continents and through sharing of innovative They emphasized that we need a new theological and mis- elements within our missionary work. Forthcoming conferences siological method to understand today’s world. may focus on interdisciplinary methods that can help to extend and deepen participants’ missiological horizon—for example, Missiological Reflections encouraging work in universities and institutes of formation in an effective and integral manner so as to promote among the 14. The increasing fluidity that characterizes all levels of human students a harmonious integration of theological subjects in the life and experience (socioeconomic, geopolitical, cultural, study and investigation of missionary work.

January 2011 39 My Pilgrimage in Mission William J. Yoder

f anyone had told me on August 1, 1963, that I was I was stunned. I had never wanted to do anything more in Iembarking on lifelong work as a missionary, I would my life. Suddenly my life took on meaning. I reread the article have reacted in a very emotional denial. “I’m going to Chiang several times, each time with greater interest and enthusiasm. Mai as an English teacher for two years—that’s it!” “If you are interested, or know someone who might be, please Not even a convinced believer, I was terribly shy about doing contact the Minister of the church or a member of the Session.” anything in the name of the church at that time in my life. I was I could not go back to my research. “Dad is on the session,” I simply taking a break from higher education, launching out on an thought. I immediately penned a letter to him, asking for further adventure through which I did wish to do something worthwhile information. Returning from the mail drop in front of Andrews for someone else. I wanted to “see the world, get my bearings, Library, I noticed the bank of telephones. I simply could not and prepare for a long spate of graduate school,” which would wait for an answer. I called Dad at his office. He confessed that probably be at the University of Chicago in Russian studies. when the session had passed on Konrad’s suggestion, he had Many others, however, were not surprised in January 1969 had a strange feeling that he might know someone who could be that I was returning to Thailand as a “Career Appointee” under interested. He was happy I had called because that evening he the Commission on Ecumenical Mission and Relations (COEMAR) would have time to prepare Mother before my letter arrived. He of the Presbyterian Church, USA. Something had happened! tried to prepare her without telling her specifics. It did not work. He arrived home the next day to find her in tears in her favorite Call to Thailand chair, clutching my letter to her breast and wailing, “Our son has lost his mind! Bill wants to go 14,000 miles away from home to It probably all began on a balmy fall evening in 1962 as my some jungle somewhere, and they’ll ship him home to me in a friends and I at the College of Wooster (Ohio) were walking our pine box.” I was the baby of four siblings, you see.1 girls back to their dorm from an evening of study at the library. Dad was a great influence on my life. He was a dedicated We had to walk across the golf course, which was strewn with Presbyterian, despite his very Mennonite surname. He was a bodies of friends bidding their lovers good night. I happened public servant, but his whole life was a walk in the footsteps of to glance up at the sky and noticed an incredible expanse of Jesus Christ. I never appreciated that until much later in my life. stars. The Milky Way that night was a brilliant drama of light A huge man with a gruff outer appearance, almost like that of a compelling me to a sense of humility I rarely felt. “What are we Mafia don, he had a heart of pure compassion. doing?” I asked my friends. “We’re living totally selfish lives of George E. Parkinson, pastor of Christ Presbyterian Church, consumption and don’t give a damn about the horror of life so had also had an enormous influence on my life. But when I went many around us are experiencing. We don’t even care about the to college, I left all that behind me. All the problems of the world beauty and the wonder of that same world.” would be solved by education and science. Church was fine for My friends were shocked. I was not noted as a religious, or my parents and George Parkinson. They were good Christians, even, for that matter, idealistic person. “It’s all right, Bill,” my and I loved them. But they were also behind the times, living girlfriend, Millie, assured me. “Don’t get upset. It will all be fine their lives somewhere this side of the Dark Ages. I did not need in the morning after a good night’s sleep.” The others just gasped God in my life as a crutch to help me get through it. I could do in horror as though I were on the brink of losing my mind. just fine with a good education and a sharp mind. It was not “all right” in the morning. A few days later I received a copy of the Tydings, my home church’s newsletter, The First Two Years which I almost never read. Bored after a long session of research in the library, I looked through the day’s mail, and there was the My first two years in Thailand were the crucial turning point. I Tydings. The article in the center of the front page jumped out at was assigned as an English teacher at Prince Royal’s College in me and struck me between the eyes: “Christ Church looking for Chiang Mai.2 And amazingly enough, the headmaster of the col- young volunteer to teach in Thailand.” lege, Muak Chailangkarn, was a 1951 graduate of the College of The session of Christ Presbyterian Church in Canton, Ohio, Wooster. What an amazing man! He welcomed me as a younger had accepted the challenge of Konrad Kingshill, a missionary brother and gave me such wonderful insights into life in Asia to Thailand they had long supported, to take up a “Special Mis- during those troubling times of Communist expansion. But even sion Appointment,” as COEMAR then referred to such projects, more, he gave me insight into the lives of sacrifice of so many and fund a young member of the congregation to do a special of the people I had grown to love and appreciate in Thailand. mission assignment for two years, thus intimately involving the Professor3 Muak shared with me his life of persecution during congregation in the global mission of the church. the Second World War, when Christians were asked to renounce their faith or become outcasts in their society. William J. Yoder is Dean Emeritus, McGilvary College Another Thai Christian whose life touched me was Ajahn of Divinity, Payap University, Chiang Mai, Thailand. Kua Salikupta, a woman of the Bangkok aristocracy who had Now retired and living in Thailand, he was a Global converted to Christianity while a student in Wattana Academy, Mission Worker of the Presbyterian Church (USA) the first school in Thailand for women (opened in Bangkok in from 1963 to 2007. —[email protected]. 1854). She was also the first Thai woman ever to do graduate study abroad. In 1942, because of her high family status, she was asked to renounce her faith in order to keep her position in the most prestigious of Thai universities. She refused. “I changed

40 International Bulletin of Missionary Research, Vol. 35, No. 1 my faith once. My faith is a not a piece of clothing to be put on Preparation at Yale and taken off at will.” To me, being a Christian was a sociological phenomenon. I returned to the States in July 1965 and proceeded to Yale Uni- It was a part of one’s cultural identity, but not much more. Yes, versity Divinity School. My choice of Yale was not very idealistic. I was a Christian, but simply because I was born of Christian I had applied to about seven schools and decided that the one parents in a Christian culture. What on earth could be so strong that offered me the most money would be the place I would go. about religion as to make these people face even death in order I have to say that, of all the schools, Yale was most impressed to believe in Jesus Christ? I had become enamored with the Bud- that I had spent two years in Southeast Asia. They offered me a dhist culture of Thailand. It was beautiful and tantalizing. The huge scholarship, the possibility of a high-paying field educa- tion assignment, and a loan in any amount I needed. So I was off to New Haven. Sadly, I could not answer I enjoyed Yale immensely. It was the perfect place for me: it was intellectually stimulating, and although YDS did not most of their questions provide for the spiritual life of students, I could find a spiritu- about Christianity. I had ally sustaining community on my own. I actually rather much became an Anglican while at Yale, appreciating the ritual of the never given it much Episcopal prayer book and the weekly communions in the crypt thought myself. under Marquand Chapel. New Haven was very close to New York. I could easily indulge my love of the theater, classical music, and the opera if opportunity and funds permitted. Thai people were gentle and lovely, and obviously Buddhism had It soon became clear to me that the parish was not my goal, something to do with their remarkable hospitality and kindness. but a return to mission work was. Professor Muak, who was So what did Professors Muak and Kua see in Christianity that I forty years my elder, often wrote letters asking me to return as did not? I was confused and perplexed. a missionary. In Thai society people of his seniority and stature For the past year I had been teaching English to Buddhist simply did not write to young nobodies like me. Once again the monks at the Pali school4 at Wat Pra Singh, the main Buddhist Holy Spirit seemed to be breathing on me. When I finally made monastery in Chiang Mai. I had met the head teacher of the up my mind to apply to the Presbyterian Church for appointment, school, the Venerable Intoom, while on a trip to McKean Lep- they had fallen on hard times and were not appointing people rosy Hospital the second week I was in Chiang Mai. He was a anymore. Fortunately, while in the offices in New York, I ran graduate of Prince Royal’s who had once been a Christian. Passed into Robert Lodwig, who was head of the office of Educational over by the missionaries for education abroad, he took revenge Ministries. He assured me that the board had already approved on them by returning to Buddhism and started a downward the funding of a position as chaplain at Prince Royal’s College. spiral in his life that ended in alcoholism and despair. He had “Are you interested?” Grace upon grace! I was willing to become found a sort of peace in the monastery. He invited me to teach a missionary anywhere. To return to Chiang Mai, Prince Royal’s the novices in his school every Saturday morning. Thailand was College, and the people I loved was beyond my wildest dreams.5 a Buddhist nation. I needed to know about Buddhism if I was I was off to Stony Point, New York, for orientation and then to understand Thai society. Every Saturday I would teach the back in Thailand for intensive language study in January 1969. monks from 8:00 a.m. to 11:00 a.m., when they had to take their Thailand has been my home ever since. last meal of the day before twelve noon. On Saturdays they did The transition this time was not so smooth for my family. not study in the afternoons, so I would often sit and share with At Thanksgiving my final year at Yale, I told the family that I them thoughts on religion. Sadly, I could not answer most of their was returning to Thailand, probably permanently. Mother had questions about Christianity. I had never given it much thought learned her lessons. She said she had known I would return from myself, so how could I share with them? But I did begin to have the time I came home in 1965. My eldest sister, Jane, to whom I an uneasy feeling that I was more of a Christian than I thought have always been very close, was also not surprised. But to my I was. I found myself questioning their theories on detachment, utter amazement, Dad was heartbroken. He called me down to his karma, and reality as only illusion. Wasn’t there anything in all carpenter’s shop in the basement. My brother and I had always this about loving one another? Wasn’t there anything in all of been called to the carpenter’s shop when we needed instruction this about forgiving one another? And helping one another out on behavioral matters—it was not a good omen! when in a pinch? “Your mother and I can’t support you becoming a mission- One hot, humid, tiring day I stopped by the beautiful teak- ary. The thought of you dying in the poorhouse is unacceptable vaulted chapel at Prince Royal’s. The door was unlocked, so I to us. Missionaries are dedicated people who have nothing in let myself in. In that dark and tepid air the Holy Spirit breathed the end. You should take a parish here in America, and we can upon me. I was startled and frightened. No windows and no hear you preach from time to time. You’ve always been a stub- doors were open, but a rush of cool air had brushed the back of born young man. Your mother and I despair that you will ever my neck. I turned around, but no one was there—only the dark marry. Who will look after you in your old age?” I was touched. and dank silence of that empty chapel. I got goose bumps, and But I was also surprised. My father was one of the most dedi- the hair on my arms stood up. But I was sure it was some sort of cated lay followers of Jesus Christ I had ever known. Had he unnoticed natural phenomenon. I was not praying, at least not in no faith? the traditional Christian sense. But I was in deep thought—a sort I am a stubborn man. I did not change my mind. My parents of meditation, I suppose. And suddenly it happened again. From visited me in 1971–72 for five weeks over Christmas and New somewhere in the dark recesses of my Sunday school heritage, Year’s and became my most dedicated supporters. As with so I made a response I still cannot believe, “Yes, Lord. I am here. many other events in my life, my favorite passage in the Scrip- What do you want of me?” tures was once again in play: Romans 8:28–30.

January 2011 41 Teaching at Payap College eight deans. The students and faculty are totally demoralized. We are asking you to take the position of dean and get the seminary I loved my new life at Prince Royal’s. After the opening of Payap back on its feet.” College, Allison Osborn, the chair of the English Department Never had I dreamed that such an offer would come. Under at Prince Royal’s, was invited to head up the new Department Presbyterian policy no missionary was permitted to take an ad- of English at Payap College, the first private college approved ministrative position in a properly constituted sister church. In by the Thai government. That was in 1974. I was thereupon addition, I held only a master of divinity as my highest degree in given the extra title of chairman of the English Department at theology. Above all else, how could I presume to a position that Prince Royal’s, as well as that of chaplain. It was a busy and had been held by titans of theological learning in the past: E. John fulfilling life. Hamlin and Kosuke Koyama, to name only two? “I’m sorry, sir; In 1979 Professor Prakai Nontawasee, the last president but I don’t believe I’m qualified for this position. And I’m equally of Thailand Theological Seminary, invited me to preach at the certain that the PCUSA will not permit me to accept it. At least I weekly chapel convocation at the seminary. When I arrived, need some prayerful thought and consultation before I answer.” seated in the chapel were all the officers of the Church of Christ Dr. Amnuay looked at his watch. “Bill, it’s 11:40, and this in Thailand, our united Protestant church in Thailand, and all meeting will conclude by noon. You have little time to pray, the administrators of Payap College! What was going on? It was so you had better pray fast. As for the PCUSA, it’s none of a rather daunting audience. The chapel service was at 11:00; we their business. I have a job I need you to do, and at this point, had lunch together, and I returned to Prince Royal’s at 1:00 in the all of us see no one else to do it but you. So neither the CCT nor afternoon. Almost immediately I got a call from the president of Payap University cares whether you’re blue, green, purple, or Payap College, Dr. Amnuay Tapingkae, inviting me to become a polka-dot. We need you to help us.” With such encouragement member of the faculty at the college. and support, there was little to do but say that I would try, with Although Payap College was begun as a combined effort of God’s help. the Thailand Theological Seminary and the McCormick School of The Presbyterian Church was indeed upset. And the Asso- Nursing and Midwifery, at the last minute the government felt ciation for Theological Education in Southeast Asia (ATESEA) that “religious education was not academic,” and they refused was absolutely livid that the CCT had appointed a missionary as head of its seminary. The Presbyterian Church came around, but ATESEA never did really accept my presence as a “Caucasian” in The Presbyterian Church such a responsible position among them. It was a step backward in ATESEA’s way of thinking, a return to colonialism and West- was indeed upset, and the ern domination in one of their primary institutions. Dealing Association for Theological with ATESEA over the years was a very humbling experience, for I too felt that I really should not be in the position I was. In Education in Southeast Thailand, however, I seemed to be the only person who thought Asia was absolutely livid. that way. That was in March 1986. By June 1986 I was on the verge of having no school to lead. That month the government hit us with to allow the seminary to be a part of the college at its official a double whammy. We were told that we could have no more inception in 1974. A few years later, the General Assembly of than twenty people on the second floor of the seminary building the Church of Christ in Thailand (CCT) decided the seminary at any one time. The building was too fragile, and a tragedy was was too expensive for the church to maintain and ordered it in the making. Since our library and chapel were on the second closed down. To many in positions of responsibility it seemed floor, we had a problem! Two weeks later the government in- an incredible error on the part of the church to close its only formed us they were expropriating a huge swath of our land to degree-granting seminary. Where would future leadership of build a new four-lane divided highway to downtown Chiang the church come from? The seminary was also one of the oldest Mai. The road would come literally within a foot or so of the and most revered institutions of the church. seminary building, but they would not take the building and so would not reimburse us for it. Dean of the Seminary Eventually we could do nothing but build a whole new seminary complex. By 1987, plans were in place for the construc- The president of Payap College appealed to the government tion of a beautiful new seminary. The bill? Over 36 million Thai once more to allow Payap to “take the seminary under its wings.” baht, or US$1.5 million at 1987 exchange rates. We had in hand The government reversed itself in 1979, and the Thailand Theo- only the 5 million baht the government had given to CCT for the logical Seminary became a part of Payap as the McGilvary Fac- land it had taken for the road. ulty of Theology. I was being asked to facilitate the joining of From beginning to end, however, the building of the new the two institutions and was granted the title of chairman of the seminary was a miracle of God’s grace. In my Christmas letter of Department of Philosophy and Religion. It was a very rocky road 1986 I had written of our predicament. Almost by return mail I for seven years to come. I was surprised once again in March 1986 received a letter from Dr. and Mrs. Donald W. Dewald of Mans- to be called out of class to a meeting in the president’s office. By field, Ohio, offering $300,000 (Baht 6.9 million) to get the project this time, Payap had been granted the status of university, being underway. The Dewald family had been great supporters of my the first private university chartered by the Royal Thai govern- work ever since Mrs. Dewald heard me speak at a Presbyterian ment. Once again arrayed there before me were all the officers women’s meeting before going to Thailand in 1963. of the CCT and the administrators of the university. In 1989 we celebrated the centennial of the founding of the “As you know, Bill,” Dr. Amnuay began, “the seminary has seminary. I had worked on the plans for the celebration for three fallen on very dark times. In the past seven years we have had years. We were to lay the cornerstone and have a wonderful week

42 International Bulletin of Missionary Research, Vol. 35, No. 1 Who is building the kingdom of God in the 54 Native African countries of Africa through evangelism, disciple- missionaries serv- Q. ship, missionary training, church planting, or- A. ing with indepen- phan care and relief in the name of Christ for victims of wars, dent indigenous evangelis- persecution, genocide, famines, floods and other disasters? tic missions.

Who provides financial Christian Aid is assisting more than 100 Africa mis- assistance for the indige- sions. Their hundreds of missionaries are effectively, Q. nous missions of Africa? A. efficiently reaching their own people with the gospel.

Q. How is Christian Aid financed? For more than 50 years Christian Aid has been sending A. Christian Aid is supported entirely by financial help to indigenous evangelistic ministries based in freewill gifts and offerings from Bible- unevangelized countries. More than 750 ministries are now believing, missionary-minded Christians, being assisted in Asia, Africa, Latin America and Eastern Europe. They deploy over 80,000 native missionaries who are spreading churches and organizations. the gospel of Christ among unreached people within more than 3000 different tribes and nations. Most are in countries Q. Do indigenous missions in other where Americans are not allowed to go as missionaries. countries also need our financial help? A. Christian Aid is in communication with more than 4000 indigenous missions, some Christian Aid Mission based in almost every unevangelized coun- Christian P. O. Box 9037 try on earth. They have over 200,000 mis- Charlottesville, VA 22906 sionaries in need of support. All Christians Aid . . . because 434-977-5650 who believe in Christ’s “Great Commission” we love the brethren. www.christianaid.org are invited to join hands with Christian Aid in finding help for thousands of native mis- When you contact Christian Aid, ask sionaries who are now out on the fields of for a free copy of Dr. Bob Finley’s book, the world with no promise of regular finan- THE FUTURE OF FOREIGN MISSIONS. cial support. 58:117AD-IBMR of celebrations with all the missionaries and faculty members of if you took in more than one, there would be no gossip—and I the seminary still alive returning, and as many of the alumni as have two more who need help.” we could contact. The celebrations were to be the first week of That conversation occurred in March. By the time school November 1989. However, my father passed away October 30, opened on May 17, I had six! And the saga of “Bill’s family” had and since my mother was still alive, I simply had to return to begun. Since that beginning, I have raised twenty-four young Ohio for the funeral. I missed the celebration! I was heartbroken. men and three women, the latter whom I had to put in the wom- But I trusted that all would go well, and it did. en’s dormitory of Prince Royal’s or Dara Academy to abide by Eventually the Dewald family offered to cover one-third of the cost of building the complex if we could raise one-third of the cost from Thai Christians and the final third from wherever When you have a house full we could. We dedicated the new seminary buildings on February 1, 1992, debt free: an incredible miracle indeed! of teenagers, you had better In 1986 we had fewer than forty students in the seminary, be home most evenings, or and only three Thai out of twenty instructors. By 2006 we had over four hundred students, a strong faculty of both Thai and they will not be home either! missionary teachers, and four junior faculty members studying abroad for their doctorates. In 2006 we opened the International Master of Divinity Program to help our neighboring churches Thai social custom. Nearly all have become believers, and all in Southeast Asia prepare well-trained leadership in countries have become productive people in their society. I am very proud where theological education was difficult or forbidden. It was of all of them, and we have truly become a family through God’s the last program instituted under my tenure as dean before my grace. retirement in June 2006. Thanks be to God for over twenty years All of these young people came to the family with severe of his gracious presence with me! financial or emotional problems of one sort or another. Although all became well educated and ended up with excellent positions, My Family not all were able to overcome the scars of their pasts. Two have died—both of them from motor accidents due to alcohol abuse, In 1969, after a failed romance, I embarked on a private mission a most shattering experience for all of us. that has meant so much to me personally. I was living in a huge In 1995 I stopped taking new people into the family. I had too old mission house on the Prince Royal’s campus built in 1898. little time at home. And when you have a house full of teenagers, My dearest friend, Ajahn Chuwit Wootikarn, headmaster of our you had better be home most evenings, or they will not be home school in Nan near the Laotian border, was courting his future either! Raising those twenty-seven people has been the most wife, who was a nurse at McCormick Hospital. While in Chiang personally rewarding experience of my life. Now I have their Mai, he would stay with me at my home. One morning he came children around me all the time, particularly on the weekends. down to breakfast very pale and looking very tired. “How can I have been so very blessed personally by them. you live in this house alone?” he asked. My acculturation had At retirement I was given the title of dean emeritus by the lapsed. I had put Ajahn Chuwit into a bedroom all by himself board of trustees of Payap University. I continue to teach in the in that old, obviously haunted house. Even Thai Christians are seminary and have been asked by the current dean, Satanan frightened of the possibility of spirits lurking here and there, par- Boonyakiert, to be his adviser. I serve on the boards of McCormick ticularly in old mission houses! But I had not slept with anyone Hospital and the E. C. Court Foundation, and I am chairman of in my room since I was a sophomore at the College of Wooster, the Board of Directors of Chiang Mai International School. and it did not seem at all strange to me. In 2006 I built Paradeisos, a retirement house north of The upshot was that Ajahn Chuwit had a young man about Chiang Mai in a fruit orchard on land owned by one of my sons. to graduate from junior high in his school who was a very intel- Through the legacy left me by my parents and the loving good- ligent person and who should have the opportunity for further ness of my family, I have a lovely place to retire. I doubt I will die studies. His mother, however, could never afford to send him to in the poorhouse. Here I can entertain my friends, read, listen to Chiang Mai or elsewhere where there would be a high school for music, host Saturday Afternoon at the Opera, do my gardening, him to attend. “Take him in. He can help with the housework and tend my beloved golden retrievers and Thai ridgebacks, and the gardening, and you provide him with an education,” Ajahn write, when I have time. The Lord has blessed me beyond my Chuwit suggested. It sounded like a wonderful way to “cast wildest dreams. Life has, indeed, been a wonderful pilgrimage my bread upon the waters.” The following morning, however, in mission. I suggested to Ajahn Chuwit that he really was not my friend at all. “Can you imagine the gossip if I took a teenage boy in to What is the chief end of man? live with me?” I asked him. “Ah! Indeed,” he replied. “However, The chief end of man is to glorify God and enjoy him forever!

Notes 1. I was born in Canton, Ohio, on May 2, 1941; my parents were Loy grants undergraduate degrees. Joseph and Mary Zipporah Griffeth Yoder. 3. The Thai word is ajahn (from Sanskrit acharaya, “wise one”), which 2. “College” is used in two senses in this article. The Prince Royal’s is used for all teachers and professors who have academic degrees. College is a K–12 primary and secondary school. The word “college” 4. In Thailand a “Pali” school is a school for the teaching of Buddhist was adopted from the British system in India and indicated that the monks. Pali was the ancient language spoken by the Buddha. institution was a boarding school. Payap College, however, uses the 5. On July 6, 1968, I was ordained into the Christian ministry by the word as we would in the West to signify a tertiary level school that Presbytery of Wooster.

44 International Bulletin of Missionary Research, Vol. 35, No. 1 Book Reviews

Pioneer Chinese Christian Women: Gender, Christianity, and Social Mobility.

Edited by Jessie G. Lutz. Bethlehem, Pa.: Lehigh Univ. Press, 2010. Pp. 444. $85.

At first glance I was disappointed with just as elite, male perspectives shape elements to the story. Part 3, “Living the this volume: the cover design is clunky; our readings of secular female life in late Christian Life,” comprises three essays the same old names appear in the contents imperial China. But even as the writers that provide new detail through local list, with familiar sounding essays. But the in part 2, “Dedicated to Christ: Virgins history case studies and biographical pique did not last, as the edition began and Confraternities,” accept that broad- writings of late Qing and early Repub- to assert its difference from previous brush strokes and suppositions abound, lican women. The compatibility of Chris- collections. Jessie Lutz’s volume, “an effort we nonetheless gain an understanding tian and Confucian mores and the devel- to bring Chinese Christian women into the of the pattern of conversions through opment of a new Christian culture at the history of women in China and the history kin, of the remarkable agency of the turn of the twentieth century are two of of Chinese Christianity” (p. 14), presents Chinese “virgins” in catechizing and many issues addressed. Part 4 reprises the a superb collection of essays dedicated to baptizing (including baptizing thousands topic of “Bible women” and evangelists, that task and represents a new milestone of moribund babies), and of the “often while parts 5 and 6 address social reform: in the “recuperative history” of women’s prominent” roles of women in teaching the development of a female nursing role in the Chinese church. It is true that and leading congregational worship in profession, and new educational oppor- contributors such as Robert Entenmann, the decades before Western missionaries tunities for women fostered by Protestant R. G. Tiedemann, and Eugenion Menegon returned, aghast at such practices, in the organizations. Through examinations of have all written extensively on premodern 1840s. Particularities of Chinese social rhetoric, institutions, and individual Catholic women, but the gathering custom remind readers of the acute gender lives, the authors explore (1) the interplay together of these and other essays in a issues in inculturation debates, where a between women’s education, conversion, dedicated volume affords a new critical concubine who converted her husband and identity and (2) the tropes of nation reading. had to be dismissed, since a Christian building and imperialism, showing the There are seven sections in this could not have two wives, or where a strength of the volume in speaking to wider volume, which concentrates on the priest could not physically touch the studies of womanhood in China after the narrative of Chinese Christian women woman he was baptizing. nineteenth century. before 1919 and which deliberately focuses The lack of dialogue between feminist —Chloë Starr on Chinese women, with scarcely a theology and missiology that Lutz Western missionary in sight. The nature of laments in her introduction is addressed Chloë Starr is Assistant Professor of Asian the sources means that a male perspective in various ways throughout the volume, Christianity and Theology at Yale Divinity School, dominates in reconstructions for the as is the silence in mainstream Chinese New Haven, Connecticut. early and mid Qing periods, however, women’s history writings on Christian

Competing Kingdoms: Women, work. Reeves-Ellington’s essay focusing Mission, Nation, and the American on the Ottoman Empire and Susan Haskell Protestant Empire, 1812–1960. Khan’s on colonial India ably demonstrate how missionary work was far from a Edited by Barbara Reeves-Ellington, Kathryn one-way street, as many missionaries Kish Sklar, and Connie A. Shemo. Durham, recognized the importance of adapting to N.C.: Duke Univ. Press, 2010. Pp. 415. $89.95; the local ethos and changing times. paperback $24.95. But what about mission praxis within national American borders? And what Competing Kingdoms presents fresh and 1) provide a historical re-visioning of about voices from the constituencies wide-ranging scholarship on gender women’s missionary work, while offering whom missionaries wished to “rescue”? and mission, linking it to American new approaches to American cultural Bergland’s use of Indian testimonials to cultural expansionism (1812–1960). An expansionism. Subsequent sections offset mission records is commendable. introduction by editors Reeves-Ellington, “Women,” “Mission,” and “Nation” Two other essays stand out. Derek Sklar, and Shemo is followed by fourteen (despite several overlaps between them) Chang powerfully demonstrates how essays and Mary Renda’s concluding feature essays exploring gender and empire functioned within, as evangelicals essay emphasizing how the “language mission in various contexts of empire, “represented Chinese and Blacks as racial of domesticity” and the race issue including colonial Rhodesia, China, Egypt, and national others” (p. 296). Finally, Rui underpinned nineteenth- and twentieth- Philippines, and India. Sylvia Jacob’s Kohiyama’s study offsetting missionary century American women’s missionary essay on African American women in sources with ample evidence from local endeavors. Congo and Betty Bergland’s analysis of sources and Japanese understandings of Jane H. Hunter’s “Women’s Mission the Bethany Indian Mission in Wisconsin missionary work is a refreshing voice in in Historical Perspective” and Ian Tyrell’s present fine critiques of racial “othering” this volume. For nuanced and truly cross- “Woman, Missions, and Empire” (section as underpinning women’s missionary cultural scholarship on missions, diversity

January 2011 45 is key. Like Tokyo-based Kohiyama, Joining In with the Spirit: scholars based in Egypt, Philippines, Connecting World Church and China, Africa, or elsewhere in erstwhile Local Mission. “empire” would have added fresh insights through their understandings rooted in By Kirsteen Kim. London: Epworth Press, recipient societies and further enriched 2009. Pp. xi, 319. Paperback £25 / $29.99. the perspectives presented in this volume. —Maina Chawla Singh Kirsteen Kim has emerged as one of the dom. This is the latest of several important most important European missiologists books authored by herself or with her Maina Chawla Singh is author of Being Indian, today. She is currently associate senior husband, Sebastian Kim. Being Israeli: Migration, Ethnicity, and Gender lecturer in theology at Leeds Trinity The book’s title is based on a mar- in the Jewish Homeland (New Delhi, 2009). University College in the United King- velous phrase of Rowan Williams’s: mis- sion is “finding out where the Holy Spirit is at work and joining in” (p. 1). Kim writes the book from the perspective of the “unbound nature and unpredictabil- ity of the Spirit’s presence and activity (John 3.8)” and how it “cuts across human expectations and confounds our sense of geography” (p. 1). In particular, she attempts to connect the Spirit’s work in the entire world with the experience today of the Spirit’s presence in every local situation. Originating in a ten-week introduction to mission studies at the United College of the Ascension, Selly Oak, Birmingham, Kim’s work presents a concise and creative summary of mission thinking today. The book is a bit weak on biblical and theological foundations (although there is a good, if brief, treatment of the missio Dei [pp. 27–30]), but she provides wonderful summaries of the major elements of missiological thought, all from the perspective of the Holy Spirit. Her treatment of inculturation, for example, is entitled “Discerning the Spirit Among Peoples and Cultures”; her chapter on justice she calls “Empowerment of the Spirit: Struggles for Justice, Freedom, and Well-Being.” Chapter 7, “Wisdom of the Spirit,” speaks about mission in the context of modernity, postmodernity, and fundamentalism. She deals also with interfaith dialogue, reconciliation, and development. The book is filled with many insights and is obviously the product of wide reading and considerable powers of synthesis. I would quibble about her statement that Roman Catholics consider the core of the Gospel to be the celebration of the Eucharist and certain ideas of the priesthood (p. 51), and I think it is a pity that she does not use the second edition of my Models of Contextual Theology when she reflects (very helpfully) on incultura- tion. But this is a fine book and deserves a wide readership. It covers well-known territory, but in surprisingly fresh ways. —Stephen Bevans

Stephen Bevans, S.V.D., a contributing editor, is Louis J. Luzbetak, S.V.D., Professor of Mission and Culture at Catholic Theological Union, Chicago. His most recent book is An Introduction to Theology in Global Perspective (Orbis, 2009).

46 International Bulletin of Missionary Research, Vol. 35, No. 1 The Gospel Among the Nations: mission as reciprocal activity between A Documentary History of sister churches that have been established Inculturation. in every place. This is the high point of The Gospel Among the Nations, as it stresses the By Robert A. Hunt. Maryknoll, N.Y.: Orbis need for us to respect cultural diversity in Books, 2010. Pp. xiv, 288. Paperback $35. the church and the role of local churches (in communion with all the churches) in The Gospel Among the Nations details The Gospel image of sowing the seed mission work. and updates for students and experts of the Good News is reflected in the way —Francis Anekwe Oborji in mission studies the most important Hunt discusses the theology of mission, reflections, statements, and documents as he highlights the important role of the Francis Anekwe Oborji is Professor of Missiology that tell us how the Gospel of Jesus Christ local church in the work of incarnating the at the Pontifical Urbaniana University in Rome. has traveled among the nations—like a Good News. This is a way of recognizing germ in their midst. This book is a product of Robert Hunt’s long years of study and dedication to the service of missiological research and education. He is presently director of global theological education at the Perkins School of Theology, Southern Methodist University, Dallas, Texas. The book is divided into two parts and has nine principal chapters. In part 1 (chaps. 1–4), “Introducing Christianity and Its Boundary Crossing History,” Hunt traces the biblical and theological foundations of mission, as well as the ancient and modern history of church formation in a pluralistic world. For instance, on the history of mission in the New Testament, Hunt writes: “The New Testament depicts a multifaceted engagement by the apostles with the persons and societies that they encounter among the nations. . . . As importantly, they “Come Out My People!” founded communities that manifested God’s Call Out of Empire in life together the same outpouring in the Bible and Beyond Back in Print! of Christ’s Spirit that fell on the first WES HOWARD-BROOK believers at Pentecost, while maintaining Passion of Christ, a plurality of forms and structures arising A remarkable offering. . . . I couldNew Passion Books of the Worldfrom from the plurality of social and cultural not put it down.” LEONARDO BOFF situations in which they arose” (p. 6). Part —WALTER BRUEGGEMANN This classic exploresORBIS the meaning 2 (chaps. 5–9) contains selected readings, 978-1-57075-892-8 pbk $30.00 statements, and documents related to the of the Cross as it has been founding of churches and their witness interpreted in the past and in from the patristic period to the modern Fortieth Anniversary Edition! the context of contemporary life. time. Besides the patristic readings, there is an excellent selection of conciliar The Gospel in Includes a new preface documents of Roman Catholic, Ortho- Solentiname by the author. dox, and Protestant churches, with spe- ERNESTO CARDENAL 978-1-57075-909-3 pbk $22.00 cial focus on the important documents Immediately acclaimed for its of the World Council of Churches on Just Released! mission and evangelism. The author also radical reading of the Good News Time and Eternity discusses the missionary perspectives of of Jesus from the perspective of The Uncollected Writings evangelicals and Pentecostals (pp. 260–77). the poor and oppressed, it retains of Malcolm Muggeridge In addition, he analyzes some important its freshness and power. figures and teachers in the world Christian Edited by Nicholas Flynn missionary movement. Color illustrations throughout. Foreword by Mother Teresa of Another interesting aspect of the book 978-1-57075-902-4 pbk $30.00 is the section “The Critical Voice from Calcutta. Some of the most Outside the Western Church” (pp. 137–45). brilliant and controversial Here we meet the main trends of thought journalism of the 20th century. on the nature of the Christian mission in 978-1-57075-905-5 pbk $24.00 the writings of contextual theologians from North America, Latin America, Asia, and Africa. These writers call for balancing missionary activity with the www.maryknollmall.org ORBIS BOOKS equally important work of inculturation, From your bookseller or direct Maryknoll, NY 10545 1-800-258-5838 interreligious dialogue, justice, and Follow us on Facebook peace.

January 2011 47 Inuit Shamanism and Christianity: Leiden University—present a symbolically Transitions and Transformations in pictographic table of Inuit shamanism the Twentieth Century. as it encounters Christianity of various theological persuasions across the By Frédéric B. Laugrand and Jarich G. Oosten. decades of the last century. With concrete Montreal: McGill-Queen’s Univ. Press, 2010. illustrations drawn from cultural practice, Pp. xx, 467. CA$95 / US$95; paperback oral history, artifacts, and art, the authors CA$32.95 / US$32.95. intersperse the narrative of contact with shorter interpretive commentaries. It is an Its daunting length and awkward prose detail, the authors—Frédéric Laugrand, excellent primary source for previously notwithstanding, Inuit Shamanism and professor of anthropology at Université undocumented material in a nonliterary Christianity makes a notable contribution Laval, Quebec City, Quebec, and Jarich culture; it is less effective in presenting an to indigenous studies. With painstaking Oosten, professor of anthropology at interpretive analysis of its subject. The sociocultural backdrop repre- sented in the text is in itself a contribu- tion to the largely uncharted terrain of the northeastern Canadian cultural land- scape. The consideration of the relationship between geography, economy, ritual, religion, education, and the so-called natural world is significant. Throughout, this volume assumes that shamanism adapted to accommodate Christianity, recognizing in the European religious framework aspects of meaning- making with which it was willing to relate. An interesting question unexplored by the work is the extent to which that modification was a dialectic of cultures, rather than a predominantly one-sided conversation. —Wendy L. Fletcher

Connections is published 3 times per year. Each Wendy L. Fletcher is Principal and Dean, and Professor of the History of Christianity, at Vancouver edition has a speciic theme, and professionals from School of Theology, Vancouver, British Columbia. around the globe contribute articles connected She works extensively in the area of cross-cultural research and education. to that theme. Connections also features reports from various committees of the Mission Commission.

The Word of God Is Not Bound: The Encounter of Sikhs and Christians in India and the United Kingdom.

By John M. Parry. Bangalore: Centre for Contemporary Christianity, 2009. Pp. xvii, 272. Paperback $15 / £8.

With The Word of God Is Not Bound, John Parry offers an expanded version of his doctoral thesis in Siga Arles’s series “Studies in the Gospel Interface with Indian Contexts.” The wider publication of Parry’s overview is a welcome addition to the still very limited literature on the interaction between Sikhism and Christianity. Drawing upon a number of published and unpublished sources, Parry discusses motivations for mission among the Sikhs, the ethos and attitudes of missionaries, Sikh faith, and interreligious Christology. The study’s focus is on organized mission to the Sikhs from its inception in 1833 and onward. As a study in mission history, the

48 International Bulletin of Missionary Research, Vol. 35, No. 1 book has a double objective: historical Church and Settler in Colonial description of the Punjabi church and Zimbabwe: A Study in the History mission history as well as theological of the Anglican Diocese of understanding of other faiths in the Mashonaland/Southern Rhodesia, dialogical situation that the encounter 1890–1925. between Christianity and Sikhism has created. By Pamela Welch. Leiden: Brill, 2008. Based on 2 Timothy 2:9, the very Pp. xxiii, 286. €88 / $133. title of the book becomes somewhat provocative when applied to a concrete, The vitality and diversity of the faith clarifying pressure of white oppression, historical form of religion, namely, and church life of black Christians in has drawn such intensive and sympathetic Sikhism: What exactly are we to expect Zimbabwe, formed from organic inter- scholarly attention that the religion of from the encounter between Christianity action with indigenous religion and the white settlers has tended to be either and Sikhism if we accept the fundamental theological presupposition that the Word of God is universally present although hidden? In his exploration of the encounter and dialogue between Christianity and Sikhism during the last two centuries, Subscribe to Connections Today! Parry’s agenda is not simply historical but ultimately theological and spiritual, for the result of an exploration of dialogue ARTS IN MISSION, a unique publication! prompts new understandings of one’s own faith. That we are to have high expectations surfaces clearly in Parry’s sympathetic The double edition of Connections – ARTS IN MIS- presentation of Gopal Singh’s theological poetry on Jesus (chaps. 9 and 10). SION – is completely focused on the relationship be- Parry’s own perspective is explicitly tween, and opportunities with, all kind of arts in the Christian but also impartial and methodologically self-conscious. Exactly missional arena. for this reason does his contribution become important. Historically, the Christian missionaries’ understanding The magazine consists of 104 pages full of articles, of Sikhism has been formed not only photos and related advertisements. Printed in full by engagement with the writings of color. Visit our website – www.weaconnections.com - Nanak, the founder of Sikkism, or with Sikh religious life but also by Protestant for more information and to order this unique edition interpretations of Sikhism. In contrast to or to subscribe to Connections magazine. this approach, Parry states his purpose as offering an interpretation of Sikhism in the light of Christianity (p. 108), thus demarcating the enterprise from similar attempts in either comparative theology or history of religions. Parry’s book should therefore be viewed both as a presentation of Christian practice and theology of Sikhism and as an invitation to spiritual development through letting the reader Subscribe TODAY! follow the dialogue, sensing that indeed www.weaconnections.com the Word of God is not bound. —Jonas Adelin Jørgensen 1 year, only $25 Jonas Adelin Jørgensen is General Secretary, Danish (3 issues) Mission Council, Denmark. 2 years, only $45 (6 issues) Please beware of bogus renewal notices. A genuine IBMR renewal notice will have a return address of Denville, NJ 07834 on the outer envelope, and the address on the reply envelope will go to PO Box 3000, Denville, NJ 07834-3000. Please e-mail [email protected] or call (203) 624-6672, ext. 309, with any questions. Thank you. www.weaconnections.com

January 2011 49 neglected or viewed exclusively through confidence that Africans would be won privilege. Welch shows, indeed, that the the prism of complicity with the colonial by Africans, as well as on the crucial establishment-derived reflex of Anglican and Rhodesian political dispensations. organizational contribution of William leaders, who tried to cover the entire This is a lacuna that Pamela Welch Gaul and the paradox by which Frederic territory on the model of the English parish addresses at depth in this insightful Beaven’s conscientious innovation of system, sometimes threatened the church’s and richly researched study of early a department for indigenous work viability. Her discussion of the varying Anglican presence. Three chapters detail separated and hence alienated white from currents of British popular and ecclesial the difficulties through which Anglican black Anglicans. opinion about the relative sacrifices and church life was formed, viewed principally Two chapters on the challenges of “romance” of “colonial” work among through the shifting emphases of the first fund-raising and missionary recruitment white settlers and “missionary” work four bishops. Fresh light is cast on the highlight the precariousness of Anglican among black Africans is relevant to all weaknesses of founding bishop G. W. H. work in Rhodesia and undermine mission church traditions in the period. Knight-Bruce, alongside his visionary common impressions of its security and The concluding chapter on settlers’ spirituality illuminates currents of high and low churchmanship and the deep appreciation many settlers had for the veld as their cathedral in the bush. The MISSIONS AND UNITY authenticity with which Welch’s analysis of settler religion resonates with the LESSONS FROM HISTORY, 1792–2010 perspectives and spirituality of white Anglicans in Zimbabwe since the nation’s (from the American Society of Missiology Series, Volume 47) independence in 1980 confirms her view that the initial period marked indelibly all that followed. The excellence of this book highlights the need for studies of the per- iod from 1925 to 1980, developments in other church traditions, and the particu- “This book is quintessentially Thomas. I know of no larities of the religious experience of the one more aptly experienced or academically diminishing numbers of white Christians capable of writing this immensely useful historical since independence. assessment of the interstices of world missions and —Titus Presler the ecumenical movement. This will become a standard reference on the theme.” Titus Presler served as an Episcopal missionary in —JONATHAN J. BONK Zimbabwe and is author of Executive Director Going Global with Overseas Ministries Study Center God: Reconciling Mission in a World of Differ- ence (Morehouse Publishing, 2010). “I don’t know of any other source that treats the topic of missions and unity with comparable depth, clarity, and careful scholarship. This books is a gift to missiology.” —STEPHEN BEVANS, SVD Louis J. Luzbetak, SVD, Professor of Mission and Culture Catholic Theological Union Christianizing Crimea: Shaping Sacred Space in the Russian “His panoramic yet thorough treatment of ‘missions Empire and Beyond. and unity’ will help to restore this subject to the central place it deserves in mission praxis. This By Mara Kozelsky. DeKalb: Northern Illinois useful book belongs on the shelf of everyone who cares about the continued relevance of Jesus’ Univ. Press, 2010. Pp. xi, 270. $42. visions for his followers.” —DANA L. ROBERT Christianizing Crimea offers a fascinating ISBN 13: 978-1-60899-602-5 Truman Collins Professor of World Christianity and History of Mission 346 pp. / $39.00 / Paper Boston University School of Theology historical perspective on the various forces that helped transform Crimea from a mostly Muslim Tatar land into one of the holy places of Christian pilgrimage within This study is the first comprehensive history of the impact of the modern nineteenth-century Russia, as well as into missionary movement on the understanding of and work toward Chris- a special case study of Christian renewal tian unity. It tells stories from all branches of the church: Roman Catho- in the post-Soviet era. Looking at histori- cal, archaeological, political, and ecclesias- lic, Orthodox, and Protestant in its many types (conciliar, evangelical, tical archives, the author details how an Pentecostal, and independent) . . . Mission and Unity is the standard array of influences have converged to help reference work in the field for persons studying modern history, modern create this “sacred space.” Crimea represented an extremely church history, missions, and ecumenics. diverse region of the nineteenth-century Russian Empire, with not only numerous ethnicities but also quite a mixture of orders: www.wipfandstock.com religious groups. During particular Tel. (541) 344-1528 periods, Russians leaders like Catherine Cascade Books II had severely limited the ability of the Available in bookstores An Imprint of WIPF and STOCK Publishers Orthodox Church to evangelize or reach out to non-Orthodox Christians and Tatar

50 International Bulletin of Missionary Research, Vol. 35, No. 1 Muslims of the area. By the middle to late 1800s, however, a combination of political GLobAL THeoLoGy IN changes that came with the ascension evANGeLICAL PersPeCTIve of Czar Nicholas I (1825), together with religious developments such as the rise 20th annual Wheaton Theology Conference of the charismatic hierarch Archbishop Innokentii of Kherson-Tauride and exter- April 7-9, 2011 nal forces such as the Russo-Ottoman war and the Crimean War, created an atmos- phere that fostered radical change in the The 2011 Wheaton Theology ethnic and religious make-up of the region. Conference explores the past, Historians and archaeologists played present and future shape of on the philhellenic passions of nineteenth- biblical interpretation and century Europeans to highlight the ancient theological engagement in Greek history of the region. Certain the Majority World. Leading academic circles and ecclesiastical leaders scholars from around the underscored the rich Byzantine heritage, world will interact with the noting how Christianity preceded Islam in key theological issues being the region. Within this context, Archbishop discussed in their regions. Innokentii worked to create within Crimea In addition, the conference an imitation of Mount Athos, the monastic “Calling Disciples” by Dr. He Qi (www.heqigallery.com) features theological voices from state within Greece that is often considered one of the centers of Orthodox Christianity. minority communities in North For registration information visit: America who also address These influences, helped along as wartime www.wheaton.edu/theology/theo_conf propaganda and nationalistic fervor many of the issues central in entered the mix, eventually led to the Early bird and group rates are available. Majority World theology. Please register early; tickets are limited. changes mentioned. —Luke A. Veronis Keynote Speakers: Samuel Escobar Luke A. Veronis, Director of the Missions Institute of Lamin Sanneh Orthodox Christianity and an Adjunct Instructor at Andrew Walls Holy Cross Greek Orthodox School of Theology and Hellenic College, all in Brookline, Massachusetts, served twelve years as a missionary in Albania and East Africa. DEAN OF THE SCHOOL OF INTERCULTURAL STUDIES

Fuller Theological Seminary, an evangelical, multicultural, multidenominational school Landmark Essays in Mission and located in Pasadena, California, is seeking World Christianity. a Dean of the School of Intercultural Studies.

Edited by Robert L. Gallagher and Paul Hertig. Reporting to the Provost and Senior Vice President, the Dean will Maryknoll, N.Y.: Orbis Books, 2009. Pp. xliv, primarily be responsible for admi nistrative and financial operations with 292. Paperback $35. oversight of academic programs. The Dean must embrace the It is a daunting task to attempt a academic mission of the school, have the ability to assume leadership compilation of landmark essays in any of a diverse faculty, have experience in the international field. The breadth and scope of missiology community, preferably through extensive residence outside of the U.S., and its multidisciplinary undergirding make it an even more daring feat. Using and be a committed evangelical Christian with a record surveys and interviews, in addition to of active participation in a local church. consulting various bibliographic mater- ials over a ten-year period, Robert Galla- The De an must possess an earned doctorate in missiology or gher and Paul Hertig have successfully a related field and credentials commensurate with a tenured appointment assembled “fifteen of the most important at the rank of associate or full professor. essays on mission published over the past seventy years.” They successfully cover Catholic and Orthodox scholars More information may be found at www.fuller.edu by and also, within Protestantism, conciliar clicking “work at Fuller.” Address questions to [email protected]. and evangelical scholars as well as those of the Pentecostal/Charismatic persua- sion. Divided into seven parts, the vol- ume covers biblical theology, history, Fuller Theological Seminary theology, church and kingdom, evangel- 135 N. Oakland Ave., Pasadena, CA 91101 ism and contextualization, Christianity and the religions, and anthropology and www.fuller.edu global trends.

January 2011 51 David Bosch’s masterful argument suffering, and primal religions as faiths The Coptic Papacy in Islamic that the Bible as a whole should be seen with which to engage ecumenically all Egypt, 641–1517. Vol. 2 of The as the source and motivation for missions, receive ample attention in this volume. Popes of Egypt: A History of the instead of following the usual practice of The contributions are preceded by Coptic Church and Its Patriarchs. isolating a few texts, stands alongside brief biographical profiles of the authors, Karl Barth’s meticulous exegesis of Mat- which are helpful in situating their contexts By Mark N. Swanson. New York: American thew 28:18–20. Dana Robert’s insightful and research interests. Landmark Essays is Univ. in Cairo Press, 2010. Pp. xxii, 226. articulation of the transformation of an anthology that gives beginners ready $27.50. world Christianity in terms of a “massive access to the best in the field of mission cultural and geographic shift away from studies and that also serves veterans as a The Coptic Papacy is the long-awaited sec- Europeans and their descendants toward one-volume reference. ond volume of The Popes of Egypt series. peoples of the Southern Hemisphere” One can always argue with the Mark Swanson provides a comprehensive (p. 47) is present as is C. René Padilla’s choice of essays. But on the whole, the yet very readable review of the history of critique of the homogenous unit princi- editors have been painstakingly diligent the Coptic leadership in the Middle Ages. ple. Paul Hiebert’s remarkable anthro- in ensuring that, even though the papers He demonstrates impressive research pological study regarding the “flaw of the were written for different audiences, and language skills, utilizing the primary excluded middle” admits the limitations cross-references enable readers to bene- sources of the compendium of the Copto- of Western missions based on their post- fit from the kaleidoscopic spread of infor- Arabic History of the Patriarchs and several Enlightenment leitmotiv and the need mation and vantage points. Since most vitae of Coptic popes and saints, as well as for a serious understanding of the spirit of these essays are more than ten years the Sunni historian Maqrizi. His close and world in non-Western spirituality. Samuel old, the most obvious benefit offered by careful reading of both Coptic and Islamic Escobar offers a panoramic overview of Landmark Essays is to have gathered them sources provides an important foundation mission studies and uses five leading all into a single volume. for this English-language resource. reflective practitioners—Lucien Legrand, —Casely B. Essamuah The nine chapters are arranged Eduardo Hoornaert, Ruth Tucker, chronologically. Chapters 1 and 2 C. René Padilla, and Lamin Sanneh—to Casely B. Essamuah, an ordained minister of the demonstrate the church’s ability to adapt present the dynamism and diversity Methodist Church Ghana, serves as the Global to the “new world order” of the Umayyad within the field. Missions Leader at Bay Area Community Church, Empire. While the ‘Abbasid Empire is The impact of globalization on Annapolis, Maryland. He is the author of Genuinely normally considered a positive era for missions, the role of women in mission Ghanaian: A History of the Methodist Church Christians under Islam, this was not the history and practice, the inevitability of Ghana, 1961–2000 (Africa World Press, 2010). case in Egypt. Chapters 3 and 4 note both the turbulent politics and the internal church struggles of this time. Swanson FACULTY SEARCH points to a dramatic shift during the Fatimid and Ayyubid periods in chapters 5 and 6. Here, responding to the open Professor of Educati onal Ministries era of the Fatimids, the reforms of Pope Gabriel II led to a dramatic Arabization Trinity Evangelical Divinity School is seeking a faculty member for a of the Copts, while the stricter Sunni rule of the Ayyubids actually led to a Coptic tenure track positi on in Educati onal Ministries. The candidate must renaissance of art and literature. Lastly, hold the Ph.D. or equivalent, be competent theologically, and be able the difficult Mamluk era, covered in chap- to sign the Trinity Statement of Faith found at htt p://www.ti u.edu/ ters 7 and 8, is read through the broader lens of catastrophic natural disasters, the divinity/connect/whoarewe/statementoff aith. plague, and military threats from both east and west, all of which affected Mus- The ideal candidate will lim and Christian alike. • Have the ability to teach at both the Master’s and Doctoral levels Although the Copts faced severe • Be able to supervise Ph.D. dissertati ons strains, relationships with the larger Mus- lim community and leadership varied • Have growing competence in qualitati ve research greatly. Mass conversion to Islam occurred • Have global perspecti ve and be willing to teach internati onally during both periods of prosperity and • Have teaching capaciti es in areas of higher educati on times of persecution. While hierarchal and political structures struggled, the Faculty rank and salary will be commensurate with previous Coptic laity, led by the noble class and the experience. monasteries, not only survived but also continued the legacy of Mark, Athanasius, Interested candidates should send a lett er of inquiry with a Cyril, and the Holy Family tradition. The Curriculum Vitae to: Coptic Papacy is filled with detail; the abbreviated endnotes, however, might Perry G. Downs, Ph.D. frustrate the more interested scholar. Professor of Educati onal Ministries for Doctoral Educati on —David D. Grafton 2065 Half Day Road David D. Grafton is Associate Professor of Deer eld, IL 60015 Islamic Studies and Christian-Muslim Relations, pdowns@ti u.edu - 847.317.8048 Lutheran Theological Seminary at Philadelphia (Pennsylvania). He is the author of Piety, Politics All contacts will remain con denti al. and Power: Lutherans Encountering Islam in the Middle East (Wipf & Stock, 2009).

52 International Bulletin of Missionary Research, Vol. 35, No. 1 Jesuit on the Roof of the World: of this compilation of papers was a con- Operation Ippolito Desideri’s Mission to ference organized by the International Tibet. Association for the Study of Dreams, held in Berkeley, California, in 2005. By Trent Pomplun. New York: Oxford Univ. The first section is devoted to World: Press, 2010. Pp. xvi, 302. $29.95. dreaming in Christianity, starting with its role in the Bible, then in church history, Trent Pomplun’s account of Ippolito showing, for example, Luther’s concerns The Defi nitive Desideri’s mission to Tibet is a worthy about dreams, in contrast to the more addition to recent studies of Jesuit mis- positive attitude of Calvin. The second Prayer Guide to sioners in Asia from 1542, when Francis section, devoted to Islam, looks at the Xavier landed in Goa, down to the time of experience of and teaching about dreams Every Nation Desideri (1684–1733). Pomplun, associate from those of Muhammad to those of professor of theology at Loyola University contemporary Muslims. The Arabian BY JASON MANDRYK Maryland, brings to this missiological Prophet is described in the Canonical study the distinction of being a scholar Traditions as considering dreams a means of Tibetan Buddhism with a command of guidance from God. A result has been This exciting new update of classic Tibetan Buddhist texts in their the rise of a professional class of dream is now available! original language. interpreters. Although divination is Another distinctive feature of condemned in the Qur’an, the practice of Pomplun’s Jesuit on the Roof of the World is Istikhara is common, whereby individuals the attention he gives to a detailed analysis who face a difficult decision pray before of the Spiritual Exercises of Ignatius of going to sleep with the hope that they will Loyola and the culture of Jesuit formation have a dream to give them guidance. A and the impact they had on Desideri and chapter by Lana Nasser also describes the his predecessors in the Asian mission. involvement of jinn (spirits) in the dreams Reading Pomplun, one understands of contemporary Jordanian women. both the evangelical fire of the Jesuits The third section is devoted to a and their Renaissance commitment to comparative study of dreams in the understanding the religion and culture of two faith traditions. The findings are those among whom they worked. summarized thus: “Christianity and The result is a picture of Desideri as Islam both regard dreams as a legitimate a committed missionary with orthodox and beneficial form of human-divine views of the missionary task as he brings interaction” (p. 249). The authors support both his Christocentric spirituality and this by demonstrating that, first, dreams his humanistic education to bear on are reported favorably in the sacred introducing Christianity to Tibet and on writings of both traditions; second, understanding Tibetan Buddhism on its many of their leaders were influenced by own terms, presenting Christianity in the dreams; and third, many of their leaders light of questions raised by the Tibetan have encouraged people to look to dreams context. Pomplun’s work is critical in the for guidance, even as they need to guard best sense, bringing into relief both the against faulty interpretations and demonic genius and shortcomings of his subject. sources. And he does it all in a book that is a really Although the writers describe the role good read. of dreams in religious conversions, they ISBN-13: 978-1-85078-8621 —William R. Burrows do not look at the wealth of material that Author: Jason Mandryk we are finding particularly in contem- Publisher: Biblica William R. Burrows, a contributing editor, is porary conversions from Islamic faith to 1024 pages Managing Editor Emeritus of Orbis Books and Christian faith. Also, there is an occasional Research Professor of Missiology in the Center slip in wording that suggests someone’s Paperback 2010 for World Christianity at New York Theological unfamiliarity with classical sources—for Seminary. example, a reference to “hadith sources from Bukhari [a compiler of traditions] WCL: 1 book 35% off 16.24 to Sahih [the name of his compilation]” (p. 126). Nevertheless, the work is a very WCL: 3 books 40% off 14.99 helpful overview of an important field for WCL: 1 carton (10) 45% off 13.74 mission studies. List: 24.99 Dreaming in Christianity and —J. Dudley Woodberry Islam: Culture, Conflict, and Creativity. J. Dudley Woodberry is Dean Emeritus and * These prices are the lowest Senior Professor of Islamic Studies at the School of available anywhere. Edited by Kelly Bulkeley, Kate Adams, and Intercultural Studies, Fuller Theological Seminary, Patricia M. Davis. New Brunswick, N.J.: Pasadena, California. His major mission experience Rutgers Univ. Press, 2009. Pp. xiii, 263. $72; has been in Pakistan, Afghanistan, and Saudi paperback $27.95. Arabia. www.missionbooks.org Dreaming in Christianity and Islam explores an important phenomenon in Christian- 1-800-MISSION Muslim relations and witness. The genesis

January 2011 53 Dissertation Notices

Biak Hlei Mang. Olabimtan, Kehinde Olumuyiwa. “A Chin History of the Encounter “Samuel Johnson of Yorubaland, with British Colonial Rule and the 1846–1901: Religio-cultural Identity American Baptist Mission Works in in a Changing Environment and the the Chin Hills: A Story of Cultural Making of a Mission Agent.” Adaptation and Transformation in Ph.D. Pietermaritzburg, S.Af.: Univ. of Burma (Myanmar).” KwaZulu-Natal, School of Religion and Ph.D. Chicago: Lutheran School of Theology Theology, 2010. at Chicago, 2010. Pan, Chiou-Lang. Born, J. Bryan. “Attaining the Dao: An Analysis of the Plan Your 2011 “‘Worlds of the Spirit’: Exploring Conversion Experiences of Adherents African Spiritual and New Pentecostal of Yiguan Dao.” Church Relations in Botswana.” Ph.D. Deerfield, Ill.: Trinity Evangelical Summer Sabbatical D.Th. (Miss.). Pretoria, S.Af.: Univ. of Divinity School, 2009. South Africa, 2009. at OMSC Rasmussen, Steven Dale Horsager. Efficiency to three-bedroom. “Illness and Death Experiences The IBMR can list only a small sample of recent in Northwestern Tanzania: An For summer rates and reservations, dissertations. For OMSC’s free online database Investigation of Discourses, Practices, e-mail a request with your choice of nearly 6,100 dissertations in English, com- Beliefs, and Social Outcomes, of dates to: piled in cooperation with Yale Divinity School Especially Related to Witchcraft, Used Library, go to www.internationalbulletin.org/ in a Critical Contextualization and Judy C. Stebbins resources. Education Process with Pentecostal Director of Finance and Housing Ministers.” Overseas Ministries Study Center Ph.D. Deerfield, Ill.: Trinity Evangelical [email protected] Carr, Chris. Divinity School, 2008. “Training and Encouraging Key www.OMSC.org/summer.html Russian Evangelical Leaders and Vaughan Sinke, Christine Laura. Believers in Ufa and Bashkortostan, “Strengthening the Local Church Russia, to Adopt House- and Cell- in Hamilton, Ontario, in Missional Church Models and Methods as Viable Endeavours with Immigrants and CIRCULATION STATEMENT Possibilities for Church Planting.” Refugees.” Statement required by the act of August 12, 1970, section 3685. Title 39, United States Code, showing ownership, D.Min. Kansas City, Mo.: Midwestern D.Miss. Pasadena, Calif.: Fuller Theological management, and circulation of International Bulletin of Baptist Theological Seminary, 2010. Seminary, 2009. Missionary Research. Published 4 times per year at 490 Prospect Street, New Haven, Connecticut 06511. Mwankemwa, Nelson. Williaume, David. Publisher: Jonathan J. Bonk, Overseas Ministries Study Center, 490 Prospect Street, New Haven, Connecticut 06511. “The Diocesan Finance Committee “Factors and Processes of Perspective Editor: Jonathan J. Bonk, Overseas Ministries Study Center, According to the 1983 Code of Canon Transformation Contributing to 490 Prospect Street, New Haven, Connecticut 06511. Associate Editor, Dwight P. Baker; Managing Editor, Daniel Law, with Special Reference to the Intercultural Competence: Host J. Nicholas; Overseas Ministries Study Center, 490 Prospect Church of Tanzania.” Culture and Newcomer Perspectives.” Street, New Haven, Connecticut, 06511. The owner is Overseas Ministries Study Center, 490 Prospect Street, New D.Theol. Rome: Pontifical Urbaniana Univ., Ph.D. Deerfield, Ill.: Trinity Evangelical Haven, Connecticut 06511. Faculty of Canon Law, 2008. Divinity School, 2009. The known bondholders, mortgagees, and other security holders owning or holding one percent or more of total Ogunyemi, Emmanuel T. Yebuah, Ebenezer Narh. amounts of bonds, mortgages or other securities are: None. “Perspectives of Nigerian Theological “Toward a Dialogic Interpretation of Average no. Actual no. of Educators About the Role of Psychological Belief in Spirits Among of copies copies of Theological Education in Addressing Gamei of Ghana.” each issue single issue during pre- published the HIV/AIDS Crisis.” Ph.D. Denver: Univ. of Denver and Iliff ceding 12 nearest to Ph.D. Deerfield, Ill.: Trinity Evangelical School of Theology, Joint Doctoral Program, months filing date Divinity School, 2008. 2009. Total no. copies printed 4,539 4,300 Paid circulation: sales through dealers, carriers, street vendors, and Journal Circulation Exceeds 7,000 Subscribers counter sales 0 0 Mail subscriptions 3,392 3,157 Total paid circulation 3,392 3,157 The annual circulation statement (at left), printed in each January issue as Free distribution 795 915 Total distribution 4,187 4,072 required by the U.S. Postal Service, tells only a part of the International Copies not distributed: 352 228 Bulletin of Missionary Research’s current circulation story, the print edition office use, left over, unaccounted, spoiled totals. As of November 16, 2010, the number of IBMR print and e-journal after printing subscribers totaled more than 7,000, of whom 4,104 (58 percent) originated as Returns from news agents 0 0 Total 4,539 4,300 subscribers to the e-journal. Percent Paid and/or If you are not yet a subscriber, register for a free subscription at www. Requested Circulation 81.0% 77.5% internationalbulletin.org/register. Find previous articles and book reviews I certify that the statements made by me above are correct and complete. online at www.internationalbulletin.org/search. —Editors (signed) Jonathan J. Bonk Editor

54 International Bulletin of Missionary Research, Vol. 35, No. 1 From All Nations, To All Peoples Seminars for International Church Leaders, Missionaries, Mission Executives, Pastors, Educators, Students, and Lay Leaders

January Student Seminars on World Mission March 14–18 January 3–7, 2011 Christian Mission, the Environment, and Culture. Missionaries in the Movies. Dr. Allison M. Howell, Akrofi-Christaller Institute for Dr. Dwight P. Baker, OMSC’s associate director, draws upon Theology, Mission, and Culture, Akropong-Akuapem, Ghana, both video clips and full-length feature films to lead semi- considers Christian responses to climate change—something that nar participants in an examination of the way missionar- is not new in human history—and the catastrophes that often ies have been represented on film over the past century. accompany climate change, so as to provide a framework for Cosponsored by Evangelical Covenant Church (Lafayette, Christian mission in facing new crises. Indiana). April 4–8 January 10–14 Christian-Muslim Relations: A Nigerian Case Study with Kingdom Without Borders: Christianity as a World Global Implications. Religion. Dr. Jan H. Boer, Vancouver, British Columbia, through inten- Dr. Miriam Adeney, Seattle Pacific University, helps par- sive examination of Nigeria draws guidance for parameters ticipants to gain both a larger understanding of what God within which Christians and Muslims can relate to each other is doing today and a more intimate picture of God’s people and both flourish. Cosponsored by Christian Reformed World around the world. Cosponsored by Christar and The Mis- Missions and Mennonite Central Committee. sion Society. April 11–15 January 17–21 Cross-cultural Partnership for the Sake of Discipling Culture, Values, and Worldview: Anthropology for the Nations. Mission Practice. Dr. Paul R. (Bobby) Gupta, president of Hindustan Bible Insti- Dr. Darrell L. Whiteman, The Mission Society, shows how tute, Chennai, India, and a senior mission scholar in residence one’s worldview and theology of culture affect cross- at OMSC, offers lessons from India for formation of partner- cultural mission. Cosponsored by United Methodist Gen- ships to disciple whole nations through church-planting move- eral Board of Global Ministries. ments. Cosponsored by Wycliffe International.

January 24–28 April 25–29 The City in Mission. Transformational Leadership: An Entrepreneurial Dr. Dale T. Irvin, New York Theological Seminary, consid- Approach. ers the city in the mission of God. Cosponsored by United Rev. George Kovoor, Trinity College, Bristol, United Kingdom, Methodist General Board of Global Ministries. brings wide ecclesiastical and international experience to eval- uation of differing models of leadership for mission. Cosponsored February 7–10 by Moravian Church Board of World Mission and Wycliffe Deuteronomy: A Challenge to Mission. International. Dr. Christopher J. H. Wright, Langham Partnership Interna- tional, London, unfolds the relevance of Deuteronomy for con- May 2–6 temporary Christian mission and ethics. Four days. Cospon- Christianity in Asia: Traditions and Challenges. sored by Bay Area Community Church (Annapolis, Maryland). Dr. Daniel Jeyaraj, Liverpool Hope University, United Kingdom, traces the distinctive forms Christianity has taken in Asia and March 7–11 identifies challenges raised by Asian contexts, drawing out im- Christianity in America. plications for missionary practice today. Dr. Edith L. Blumhofer, Wheaton College, Wheaton, Illinois, in- troduces participants to the formative role Christianity has played May 9–13 throughout U.S. history. Cosponsored by Black Rock Congre- Spiritual Renewal in the Missionary Community. gational Church (Fairfield, Connecticut) and First Presbyterian Rev. Stanley W. Green, Mennonite Mission Network, and Dr. Church (New Haven). Christine Sine, Mustard Seed Associates, blend classroom instruction and one-on-one sessions to offer counsel and spiri- All seminars cost $175. Students from cosponsoring tual direction for Christian workers. Cosponsored by Menno- schools pay only $90 per seminar if registering for any nite Mission Network. of the four seminars during the month of January. Register online at www.omsc.org/seminars.html. OVERSEAS MINISTRIES

FREE—International Bulletin of Missionary Research STUDY CENTER e-journal—go to www.InternationalBulletin.org/register 490 Prospect Street, New Haven, Connecticut 06511 Book Notes In Coming Arbuckle, Gerald A. Culture, Inculturation, and Theologians: A Postmodern Critique. Issues Collegeville, Minn.: Liturgical Press, 2010. Pp. xxiv, 200. Paperback $24.95. Christian Mission and Earth Care: Baggio, Fabbio, and Agnes M. Brazal, eds. An African Case Study Faith on the Move: Toward a Theology of Migration in Asia. Inus Daneel Quezon City, Philippines: Ateneo de Manila Univ. Press, 2008. Pp. xx, 261. Paperback $42. Can Christianity Authentically Take Root in China? Some Lessons Bassett, Thomas J., and Alex Winter-Nelson. from Nineteenth- and Twentieth- The Atlas of World Hunger. Century Missions Chicago: Univ. of Chicago Press, 2010. Pp. xiii, 201. $45. Andrew F. Walls Chaplan, Jonathan, with Robert Joustra, eds. The Lausanne Movement, God and Global Order: The Power of Religion in American Foreign Policy. 1974–2010: A Roman Catholic Waco, Tex.: Baylor Univ. Press, 2010. Pp. viii, 306. Paperback $39.95. Perspective Robert J. Schreiter Gort, Jerald D., Henry Jansen, and Wessel Stoker, eds. Crossroad Discourses Between Christianity and Culture. Orality: The Not-So-Silent Issue in Amsterdam: Editions Rodopi, 2010. Pp. ix, 641. €130 / $189; paperback €60 / $87. Mission Theology Randall Prior Jebadu, Alexander. A “New Breed of Missionaries”: Far from Being Idolatrous: Ancestor Veneration. Assessing Attitudes Toward Western Nettetal, Ger.: Steyler Verlag, 2010. Pp. 195. Paperback €22.90. Missions at the Nairobi Evangelical Mandryk, Jason. Graduate School of Theology Operation World: The Definitive Prayer Guide to Every Nation.7th ed. F. Lionel Young III Colorado Springs, Colo.: Biblica Publishing, 2010. Pp. xxxvi, 978. $34.99; paperback The Vatican’s Shift of Its $24.99. Missionary Policy in the Nichols, Laurie Fortunak, and Gary R. Corwin, eds. Twentieth Century: The Mission Envisioning Effective Ministry: Evangelism in a Muslim Context. of the Augustinian Fathers of the Wheaton, Ill.: Evangelism and Missions Information Service, 2010. Pp. 285. Paperback Assumption in Manchuria $19.95. Pedro Iacobelli A Malawian Christian Theology Ross, Kenneth. of Wealth and Poverty Edinburgh 2010: Fresh Perspectives on Christian Mission. Gorden R. Doss Pasadena, Calif.: William Carey Library, 2010. Pp. 100. Paperback $8.55. Ross, Kenneth. In our Series on the Legacy of Edinburgh 2010: New Directions for Church in Mission. Outstanding Missionary Figures Pasadena, Calif.: William Carey Library, 2010. Pp. 103. Paperback $8.55. of the Nineteenth and Twentieth Centuries, articles about Sandvig, Kirk, ed. Thomas Barclay Edinburgh 2010: Youth Perspectives. George Bowen Pasadena, Calif.: William Carey Library, 2010. Pp. 153. Paperback $8.55. Ch’eng Ching-Yi Shank, David A., edited by James R. Krabill. Lydia Mary Fay Mission from the Margins: Selected Writings from the Life and Ministry of Carl Fredrik Hallencreutz David A. Shank. J. Philip Hogan Elkhart, Ind.: Associated Mennonite Biblical Seminary, Institute of Mennonite Studies; Arthur Walter Hughes Scottdale, Pa.: Herald Press, 2010. Pp. vii, 351. Paperback $18. Thomas Patrick Hughes Hannah Kilham Tesfai, Yacob. Lesslie Newbigin Holy Warriors, Infidels, and Peacemakers in Africa. Constance Padwick New York: Palgrave Macmillan, 2010. Pp. xvi, 183, $80. Peter Parker John Coleridge Patteson Währisch-Oblau, Claudia, and Fidon Mwombeki, eds. Mission Continues: Global Impulses for the Twenty-first Century. James Howell Pyke Pandita Ramabai Oxford: Regnum Books International, 2010. Pp. xii, 271. £26.99; paperback (available George Augustus Selwyn from Wipf & Stock) $31. Bakht Singh Ziegenbalg, Bartholomäus. James Stephen Tamil Language for Europeans: Ziegenbalg’s Grammatica Damulica (1716). James M. Thoburn Translated from Latin and Tamil, Annotated and Commented by Daniel M. M. Thomas Jeyaraj, with the Assistance of Sister Dr. Rachel Harrington, S.N.D. Harold W. Turner Wiesbaden: Harrassowitz, 2010. Pp. xv, 175. Paperback €48 / SFr 83. Johannes Verkuyl