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Missions and Mammon: Six Theses 1947b Le monde non chretien. Nouvelle serie. A missiological quarterly 1953 "Quelques elements communs aux formes inferieures de la review, founded and edited by Maurice Leenhardt. Most issues religion," in M. Brillant and R. Aigrain, eds., Histoire desreligions, include leading notes, articles, and reviews from his pen. vol. 1, pp. 83--110. Paris: Quillet. 1949 "Preface" to Carnets de Lucien Levy-Bruhl. Paris: Presses Uni­ 1970 La structure de la personne en Melanesie. Milan: S.T.O.A. Edizioni. versitaires de France. English translation in L. Levy-Bruhl, The A revised edition of six essays, edited by H. J. Maxwell and C. Notebooks on PrimitiveMentality. New York, 1976. Rugafiori. Writings about Maurice Leenhardt 1954 Hommage a Maurice Leenhardt, president de la Societe des Oceanistes toire de la Nouvelle Caledonie, Maurice Leenhardt," Revuefran­ 1955 (1878-1954). Off-print from Journal de la Societe des Oceanistes 10 caise d'histoire d'outre-mer 65 (1978): 236--52. (1954). Paris: Societe des Oceanistes. 1980 Dousset-Leenhardt, Roselene. La tete aux antipodes: Recit autobio­ 1955 Hommage aMaurice Leenhardt. Special issue of Lemonde non chreiien graphique. Paris: Editions Galilee. 9, no. 33 (1955). 1980 Masse, Jean. "Maurice Leenhardt: Une pedagogie liberatrice," 1959 Guiard, Jean. Destin d'une Eglise et d'un peuple, Noutelle-Caledonie Revue d'histoire et de philosophie religieuses 60 (1980): 67-80. 1900-1959: Etudemonographique d'une oeuvre missionnaire protestante. 1980 Spindler, Marc. "L'ecclesiologie de Maurice Leenhardt," Jour­ Paris: Mouvement du Christianisme social. nal de la Societe des Oceanistes 36 (1980): 279-91. 1963 Spindler, Marc. "Maurice Leenhardt et Madagascar," Le monde 1982 Clifford, James. Person and.Myth: Maurice Leenhardt in theMelanesian non chreiien 17 (1963): 39-59. World. Berkeley: Univ. of California Press (Ph.D. dissertation, 1964 Gusdorf, Georges. "Situation de Maurice Leenhardt ou I'eth­ Harvard, 1977.) (Important bibliography, pp. 257-64). nologie francaise de Levy-Bruhl en Levi-Strauss," Le monde non 1982 Spindler, Marc. "La decouverte missiologique de l'Eglise chez chreiien 18 (1964): 139-92. Maurice Leenhardt," Nederlands Theologisch Tijdschrift 36 (1982): 1977 Teisserenc, Pierre. "Sciences sociales, politique coloniale, strat­ 223--37. egies missionaires: Maurice Leenhardt en Nouvelle Caledonie," 1984 Dousset-Leenhardt, Roselene. A [leurde terre: Maurice Leenhardt en Recherches de science religieuse 65 (1977): 389-442. Nouoelle-Caledonie. Paris: L'Harmattan. 1978 Leenhardt, Raymond H. "Temoignage: une tournant de l'his­ Missions and Mammon: Six Theses Jonathan J. Bonk wo hundred years ago--when whatis sometimes referred significantly influential, but they are not absolutely determinative. T to as the "William Carey era" of missions was in its On the other hand, it would be foolish to imagine that Western infancy-the per-capita gross national products of the developed missionaries, no matter how disagreeable they may find the sel­ and the underdeveloped worlds were separated by a factor of fish excesses of their own society, can escape entirely from its less than two; by 1913, the ratio stood at 3 to 1, widening to 7 to influences. To borrow Trevor Verryn's apt metaphor, "[the 1 by 1970. 1 The gap continues to grow at an accelerating rate. Western missionary] cannot help but carry something of [the Western missionaries today constitute part of a rich elite West's] atmosphere with him, like the smell of stale cigarettes whose numbers, relative to the burgeoning populations of poor clinging to the clothes of a non-smoker who has been in a room around the world, constitute a steadily diminishing proportion full of people smoking.r" of the world's total population. Furthermore, the economic gulf In a more innocent age, it was possible for missionaries to separating the rich from the poor is widening, despite sincere but believe that their relatively comfortable way of life was the in­ essentially desultory efforts on the part of "developed" na­ evitable outcome of a national life organized in a Christian way, tions and "development" agencies to reverse the trend. and that, given enough time and sufficient conversions, the The missionary expression of the Western churches is deeply poorer peoples of the world would enjoy the good life. Not only affected by the press and pull of a social ethos that, if examined were Christianity and civilization inseparable but, in the sober closely, is seen to be shaped, inspired, and driven by consum­ judgment of some of the keenest Christian thinkers of that day, erism-the deep conviction that life consists in the abundance of no one could "become a Christian in the true sense of the possessions, especially more, better, up-to-date possessions. The term, however savage [one] may have been before, without be­ culture that shapes us, the laws that govern us, the education coming ... civilised."? that conditions us, and the institutions that employ us are all Sixteen years into the twentieth century, with the "civil­ ised" nations in the throes of one of the most bloody and pointless struggles in the pathetically war-strewn record of humankind, it was still bravely asserted that Jonathan J. Bonk, a Mennonite, is Chairperson of the Mission Studies Depart­ ment, Winnipeg Theological Seminary, Otterburne, Manitoba, Canada. The son The civilisation which is called Western is the slowly developed of missionary parents, hegrew up in Ethiopia, later returningthere to workwith product of religion.... [and has] surged forward to its present the Reliefand Rehabilitation arm of SIM International from 1974-76. Thethemes high water by means of the internal pressure of its inner Christian in thisessay aredeveloped furtherin hisforthcoming book, Money and Missions: elan, ... an impulse which is but the expression of a Christian The Role of Affluence in the Christian Missionary Enterprise from the West principle of life moving within." (Herald Press). 174 International Bulletin of Missionary Research We no longer believe this to be so. The West has been de­ Western missionaries, because of their affluence, inhabit an island mystified. We now know with terrifying certainty that, for most in a sea of poverty. Their affluence constitutes quite literally the of our fellow human beings, there is no possible road to our way "nonconducting material" that protects them from the of life in the foreseeable future. The stark and brutal truth is that "heat" and "sound" of the poverty in which the majority the natural resources of our planet are sufficient to support of the globe's inhabitants live and move and have their being. "civilised" life for only a tiny fraction of its human population. That insularity, which the privileged accept as their entitle­ Accordingly, emissaries of the Western churches must be pre­ ment, manifests itself in virtually ever facet of a Western mis­ pared as never before to test the truthfulness of their assertion sionary's life. Comfortable, well-furnished residences; closets that "Christ is the answer" in the context of personal material with several changes of clothing; cupboards stocked with a great want. variety of nutritious foods; medicine cabinets brimming with ef­ North American Protestant mission agencies reported a total ficacious prophylactics and drugs of various kinds; medical plans income of $1,356.3 million for 1985.5 Distributed among 764 agen­ to deal with a child's crooked teeth or a parent's failing kidney; cies represented by 67,200 overseas personnel," the money is used insurance policies providing for the well-being of loved ones in to finance a wide range of mission strategies, which, it is scarcely the event of an untimely emergency; registered retirement savings necessary to point out, require considerable financial and tech­ plans that, by taking careful thought of the morrow, are calculated nological support in order to implement and sustain. Schools, to assist the aged missionary in the final transition between this books, hospitals, autoclaves, X-ray machines, vehicles, radio and life and the next; the costly mobility-by means of personal motor television sending and receiving equipment, tractors, grain, air­ vehicles-to which every Westerner feels entitled; resources suf­ planes, cars, jeeps, trucks, well-drilling machines, computers, ficient for expensive local and international flights to whiska family scholarships, international conferences and consultations, and away from danger or to take a family on much-needed furlough; the myriad of other vital accoutrements of those mission strategies educational opportunities unmatched anywhere in the world for . originating in the West require a scale of affluence unavailable children; fun-filled, expensive vacations for the family; an abun- anywhere else in the world. Western mission strategies, beginning with the support of missionary personnel, are money-intensive. Without ample sup­ plies of money, missionary efforts from the West would be se­ verely truncated. Indeed, it is safe to conjecture, they would In exchange for personal virtually cease. affluence, Western The arguments in favor of Weste~n missionary affluence are missionaries sacrifice strong, sensible, and effective enough to persuade most of us that personal affluence, when appropriated and enjoyed with apostolic effectiveness and moderation, is-on economic, domestic, social, and strategic credibility. grounds-infinitely preferable to the alternative. The preference for more rather than less of this world's goods
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