Vol. 28, No. 4 October 2004

Mission and Memory

century ago 80 percent of Christians lived in Europe “covenant of love” for Muslims—expressed through kindness, Aand North America; today 60 percent live in the Southern service, and quiet witness—could span the abyss between them Hemisphere. Yet the tools, institutions, and scholarly resources and God in Jesus Christ. And Jeffrey Klaiber’s short overview of requisite to memory preservation—libraries, archives, and pub- the Peru’s Truth Commission is an encouraging reminder of the lications—are found primarily in nations whose combined Chris- palliative role ordinary Christians have played in protecting and tian populations are of diminishing global significance. assisting victims of violence. This concern drew some fifty librarians, archivists, and In his essay “Poetry and American Memory” (Atlantic scholars of mission studies to Rome in 2002 for a conference Monthly, October 1999), Robert Pinsky, America’s poet laureate sponsored by the International Association for Mission Studies from 1997 to 2000, observed that “a people is defined and unified and the International Association of Catholic Missiologists.The not by blood but by shared memory,” and that “deciding to conference, called “Rescuing the Memory of Our Peoples,” gen- remember, and what to remember, is how we decide who we erated an ongoing series of oral-history workshops and archival are.” Our Christian story attests this to be so. seminars in Africa, Asia, and Latin America. Perhaps more than is usually the case, this issue of the IBMR is about memory. Nothing distinctively human—personal and collective identities, languages, social and material traditions, or On Page religions—can exist apart from the gift of memory. Always selective, sometimes distorted, inevitably partial, and at times 146 Missionaries and Revolutionaries: Elements of falsified, memory is nevertheless our lifeline for holding on to Transformation in the Emergence of Modern these distinctives. Jehu Hanciles suggests that Western mission African Christianity archives have never been up to the task of telling the story of the Jehu J. Hanciles African church. The preserved letters and reports of foreign 153 Ecclesiastical Cartography and the Invisible missionaries, written with an eye to supporters and administra- Continent tors back home, only touch the surface of African church history. Jonathan J. Bonk Not surprisingly, Africans and missionaries who occupied the 159 Christian Presence in a Muslim Milieu: The same space and time do not remember the same thing. There is Missionaries of Africa in the Maghreb and the a growing awareness, to use Hanciles’s words, that the construc- Sahara tion of African church history has long been in thrall to “exagger- Aylward Shorter, M.Afr. ated claims for the Western missionary movement and European 165 My Pilgrimage in Mission initiatives . . . so that the African (or non-Western) element has Russell L. Staples been portrayed simply as passive, dependent, and exploited.” 169 The Legacy of Byang Kato In a similar vein, the Dictionary of African Christian Biography Keith Ferdinando is showing that the history of Christianity in Africa is much more 170 Noteworthy than a mere footnote to the story of the European military, 174 The Legacy of François Libermann economic, and political hegemony. The catechists and evange- Henry J. Koren, C.S.Sp. lists chiefly responsible for the astonishingly dynamic church in 178 Peru’s Truth Commission and the Churches that continent are beginning to take their rightful place beside Jeffrey Klaiber, S.J. their earlier African fathers: Agrippa Castor, Cyprian, Ambrosius, 180 Book Reviews and the like. 190 Dissertation Notices Readers will be moved by Aylward Shorter’s account of 191 Index, 2001–2004 Henri Marchal and his humbly incarnated conviction that only a 200 Book Notes Missionaries and Revolutionaries: Elements of Transformation in the Emergence of Modern African Christianity Jehu J. Hanciles

he emergence of Africa and Latin America as the new Herculean task. It requires scrupulous attentiveness on the part Theartlands of the Christian faith has profound implica- of the researcher, for their voices and cries are often lost beneath tions for the study of global Christianity. Already the nature of the stentorian choruses of the dominant group(s), preserving this epochal development—an inexorable consequence of exten- whose experiences and testimony is often the primary function sive Christian recession within Western societies, in conjunction of those records. with phenomenal growth in the non-Western world—means In the remainder of this article I examine briefly the events that much scholarly analysis now focuses on the potential signifi- and profound reactions stimulated by the implementation of cance of non-Western (or Southern) Christianities. Rightly so. Henry Venn’s experiment with a native pastorate in the colonial The possibility that as little as one-fifth of the world’s Christians context of Sierra Leone (West Africa) from the nineteenth cen- will be white Caucasian by 2050 is a matter of no little conse- tury. My aim is not to rehash the significance of Venn’s ideas but quence. But renewed attentiveness to non-Western Christianities to briefly explore the African interpretation and experience of his should not be allowed to displace ongoing appraisal of the vision. As I have argued elsewhere, Venn’s experiment un- Western missionary movement, which transformed the course leashed powerful racial conflicts and profound ecclesiastical of Christian history and acted as a vital catalyst for the transfor- challenges.3 The primary objective here is to spotlight the trans- mations in question. formative role that ordinary African Christians and little-known For African Christians, careful investigation of this move- influences played in stimulating Venn’s thinking and in shaping ment remains a priority not only because it provides critical African appropriation of his strategy. connection points for self-understanding but also because African perspectives and an African imagination are indispensable for a The Sierra Leone Experiment full understanding of the impact and legacy of the European- African encounter. That story is as much African as it is European. Sierra Leone, the settlement from which the present country Exaggerated claims for the Western missionary movement and derives its name, formed the context for a number of British European initiatives have long dominated historical construction experiments at the turn of the nineteenth century, all related to and analysis, so much so that the African (or non-Western) ele- abolitionism. After a few ill-fated efforts as far back as 1787, the ment has been portrayed simply as passive, dependent, and settlement became home to freed American blacks, whose deci- exploited. While such perspectives are no longer dominant, they sion to fight with the British in the American War of Indepen- remain influential. Non-Western assessments are critical, if only dence had ended with deportation to the inhospitable climes of because “without this Third World dimension, mission would Nova Scotia. Baptized Christians all, these Nova Scotian settlers languish as the flawed instrument of alien subjugation, and an landed in Sierra Leone in 1792, complete with their own churches important part of Christian history would thereby be lost.”1 and preachers. They named the settlement Freetown and estab- lished a Christian community steeped in religiosity and revival- Searching for an African Story ism. Their preferred way of life was only briefly disturbed by the arrival in 1800 of another group of 550 former African slaves from From the 1960s, prominent African historians have produced Jamaica, called Maroons.4 richly detailed (often regional or nationalist) accounts that have In 1808 the settlement was taken over by the British Crown uncovered critical historical insights from an African perspec- and became the focus of another abolition scheme that saw the tive. Many have gone to great lengths to elucidate the role and blockade of the West African coast by the British navy and the contribution of indigenous agency and to illuminate both the rich recapture of thousands of African slaves (bound for the Ameri- heritage of pre-Christian past and encounters with the Christian cas) who were now relocated in Freetown and surrounding Gospel outside the direct influence of European missionary villages established around it for the purpose. These “recaptives,” action. Their painstaking historical investigation opened a new who numbered 18,000 by 1825 and an estimated 67,000 by 1840, chapter in African scholarship and provided rich resources for became the dominant element in the life and future of the colony. theological education.2 Yet, all too often, efforts at telling the Their conversion to Christianity in vast numbers represents one African story simply elevated the actions and impact of a few of the most spectacular achievements in modern mission history prominent African Christians—Bishop Samuel Crowther or and “the first mass movement to Christianity in modern Africa.”5 Bishop James Dwane, for instance—at the expense of a more Indeed, one African historian calculates that Freetown in 1820 thoroughgoing representation of the full range of African voices, boasted more African Christians than the rest of tropical Africa.6 reactions, and experiences. These early successes augured well for an experiment aimed at Discerning and extracting from the vast body of records making the settlement “the beacon of light to Africa [and] the (mainly archives of missionary societies) the real experiences, springboard of missionary enterprise.”7 responses, and legacy of local individuals and peoples is a By the 1850s Sierra Leone was considered more or less a Christian country, with at least two-thirds of the population professedly Christian and crowded churches a familiar sight on Jehu J. Hanciles, a Sierra Leonean, is Associate Professor of Mission History and 8 Globalization at Fuller Theological Seminary, Pasadena, California. He has the Lord’s Day. The type of Christianity that flourished was written Euthanasia of a Mission: African Church Autonomy in a Colonial essentially a carbon copy of English versions—European mis- Context (Praeger, 2002). sionaries were determined that it should be so, and the African

146 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 inhabitants showed a particular proclivity for imitating the white International Bulletin man’s ways. We must note, however, that like their counterparts of Missionary Research elsewhere, Sierra Leone Christians moved back and forth be- Established 1950 by R. Pierce Beaver as Occasional Bulletin from the Missionary tween the African world and the world created by missionary Research Library. Named Occasional Bulletin of Missionary Research in 1977. Christianity, a form of Christianity that made very little provi- Renamed INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH in 1981. sion for the African worldview. The settlement was also home to Published quarterly in January, April, July, and October by a sizable community of Muslims (also among the recaptives) Overseas Ministries Study Center whose numbers were steadily augmented by the influx of indig- 490 Prospect Street, New Haven, Connecticut 06511, U.S.A. enous inhabitants from the interior. In its public life and self- Tel: (203) 624-6672 • Fax: (203) 865-2857 image, though, the colony was decidedly “Christian,” suffi- E-mail: [email protected] • Web: www.OMSC.org ciently so for one observer to declare that “compared with other countries in which the religion of Christ has become the religion Editor: Associate Editor: of the masses, and in which there exist necessarily many hypo- Jonathan J. Bonk Dwight P. Baker crites, Sierra Leone will certainly not suffer in comparison.”9 Assistant Editor: Managing Editor: The London-based Church Missionary Society (CMS), formed Craig A. Noll Daniel J. Nicholas in 1799 by members of the staunchly evangelical Clapham Sect (including John Venn, Henry Venn’s father), played the most Senior Contributing Editors: Gerald H. Anderson Robert T. Coote prominent role in the Christianization of the settlement. The remarkable success of its missionary efforts, however, created an Contributing Editors: equally extraordinary predicament. By the 1840s indigenous Catalino G. Arévalo, S.J. Mary Motte, F.M.M. congregations were rising up much faster than the resources of David B. Barrett C. René Padilla the missionary society could manage. Key reasons for this prob- Daniel H. Bays James M. Phillips Stephen B. Bevans, S.V.D. Dana L. Robert lem were the high mortality rate among Europeans and the Samuel Escobar Lamin Sanneh shortage of British men offering their services for “foreign mis- John F. Gorski, M.M. Wilbert R. Shenk sions.”10 Consequently, the handful of European missionaries Paul G. Hiebert Brian Stanley who survived beyond a year or two were invariably tied down by Daniel Jeyaraj Charles R. Taber the enormous pastoral responsibilities associated with superin- Jan A. B. Jongeneel Tite Tiénou tending numerous congregations. Sebastian Karotemprel, S.D.B. Ruth A. Tucker David A. Kerr Desmond Tutu Faced with a severe shortage of both European missionaries Graham Kings Andrew F. Walls and the necessary funds to support its growing work, the society Anne-Marie Kool Anastasios Yannoulatos made the painful decision in 1841 to give up several of its Gary B. McGee missions and to make drastic cutbacks on its expenditure.11 The Advertising: search for a long-term solution to these two problems, however, Circulation Coordinator: Ruth E. Taylor Angela Scipio, Coordinator 11 Graffam Road led to momentous shifts in CMS missionary policy. The man [email protected] South Portland, Maine 04106 almost single-handedly responsible for this transition was Henry www.OMSC.org (207) 799-4387 Venn. Books for review and correspondence regarding editorial matters should be addressed to the editors. Manuscripts unaccompanied by a self-addressed, stamped envelope The Native Pastorate Experiment (or international postal coupons) will not be returned. Opinions expressed in the INTERNATIONAL BULLETIN are those of the authors and not necessarily of the Henry Venn was CMS secretary from 1840 to 1872. Soon after his Overseas Ministries Study Center. appointment he formulated the concept of a native pastorate, by Articles appearing in this journal are abstracted and indexed in: which he meant the settlement of indigenous churches under Bibliografia Missionaria IBR (International Bibliography of local pastors free from all supervision by foreign agency. Such Book Review Index Book Reviews) churches would become, in his words, “self-supporting, self- Christian Periodical Index IBZ (International Bibliography of governing, and self-propagating.” At the time, this “three-self” Guide to People in Periodical Periodical Literature) Missionalia formula represented a radical breakthrough in missionary think- Literature 12 Guide to Social Science and Religion Religious and Theological Abstracts ing and practice. Venn, in essence, rejected the prevalent prac- in Periodical Literature Religion Index One: Periodicals tice of the day, whereby foreign missionaries entrenched them- selves as pastors of established congregations, thereby stifling Index, abstracts, and full text of this journal are available on databases provided by both the selfhood of the local church and the progress of mission- ATLAS, EBSCO, H. W. Wilson Company, The Gale Group, and University Microfilms. ary enterprise. In Venn’s thinking, missionary action was the Back issues may be seen on the ATLAS Web site, www.ATLA.com. Also consult InfoTrac database at many academic and public libraries. International Bulletin of means, and a settled congregation under an indigenous pastor the Missionary Research (ISSN 0272-6122) is published by the Overseas Ministries Study end—“the one the scaffolding, the other the building it leaves Center, 490 Prospect Street, New Haven, CT 06511. behind when the scaffolding is removed.”13 European control For subscription orders and changes of address visit www.OMSC.org or write and imported structures, in other words, were intrinsically im- International Bulletin of Missionary Research, P.O. Box 3000, Denville, NJ 07834- 3000. Address correspondence concerning subscriptions and missing issues to: permanent. Circulation Coordinator, [email protected]. Periodicals postage paid at New Haven, Venn’s vision for autonomous indigenous churches ma- CT. Single Copy Price: $8.00. Subscription rate worldwide: one year (4 issues) $27.00. tured and developed over almost two decades. During that time Foreign subscribers must pay in U.S. funds drawn on a U.S. bank, Visa, MasterCard, he produced three papers (in 1851, 1861, and 1866) in which he or International Money Order. Airmail delivery $16 per year extra. POSTMASTER: Send address changes to International Bulletin of Missionary Research, P.O. Box outlined his scheme for the development of a native pastorate 3000, Denville, New Jersey 07834-3000. and attempted to give it an ideological and theological frame- 14 Copyright © 2004 by Overseas Ministries Study Center. All rights reserved. work. He eventually began to employ the phrase “euthanasia of a mission” to describe the new process by which a mission

October 2004 147 became progressively indigenous and independent. This “eu- By the mid-nineteenth century the colony was undergoing thanasia of a mission,” he explained, takes place “where the rapid social transformation. Missionary emphasis on education Missionary, surrounded by well-trained native congregations had created a highly literate society in which schools flour- under native pastors . . . gradually and wisely abridges his own ished.16 An informed public eagerly read English newspapers labors, and relaxes his superintendence over the pastors, till they and kept the independent local press in business. The establish- are able to sustain their own Christian ordinances, and the ment of the Fourah Bay Institution (later Fourah Bay College) as District ceases to be a Missionary field, and passes into Christian a major center of theological education added to Sierra Leone’s parishes under the constituted Ecclesiastical Authorities.”15 For status as the “Athens of West Africa” in the nineteenth century.17 Venn this transfer was the ultimate objective of a mission, and Within the space of one generation many recaptives had made under his statesmanship the concept of the native pastorate came the transition from impoverished and degraded newcomers to to dominate CMS missionary strategy for over three decades. well-educated, affluent, and outstanding citizens. The well-to-do In Sierra Leone, the premier mission field of the CMS and the sent their children to Britain for education. This next generation initial context in which Venn’s revolutionary ideas were imple- surpassed their parents in expectations and social aspirations. mented, a native pastorate comprising nine churches was estab- Education ushered them into the world of Western civilization, lished in 1861. From the start the new strategy stimulated sharply literature, and technology, a world utterly removed from the circumscribed, missionary-controlled universe of their parents. Independent, confident, and considerably less in awe of ecclesi- Race consciousness rose astical or political authority than their forebears, they strove for positions of power and prestige in church and society.18 with African advancement, This group produced the most notable revolutionary think- which elicited even more ers of the period, including ordained clergymen like Bishop James Johnson (ca. 1839–1917) and Archdeacon Dandeson determined European Crowther (1844–1938), the youngest son of Bishop Crowther, as assertions of superiority. well as other leading intellectuals like Dr. James Africanus Horton (the first African graduate of Edinburgh University). By the late 1860s James Johnson and other likeminded Africans were in- polarized reactions. European missionaries on the ground, with creasingly vocal in their criticisms of European domination and hardly any exception, were strongly hostile to the new proposals their defense of African capabilities. In a book published in 1868 and mounted stiff resistance. Notions of innate European supe- James Horton mounted a systematic rebuttal of race theories riority were firmly entrenched, and few Europeans considered (increasingly popular in Europe) that decreed the innate inferior- Africans (no matter how well educated) their equal. Most consid- ity of the Negro to the Caucasian or other racial categories.19 ered the plan to elevate Africans to positions previously occu- Indeed, race consciousness inevitably rose with African pied by Europeans foolhardy, even retrograde. African subordi- advancement, which in turn elicited even more determined nates who embraced Venn’s ideals were viewed as ungrateful European assertions of superiority. Hegemony and resistance and arrogant. For African Christians, however, Venn’s vision became mutually reinforcing, and one form of ethnocentrism provoked powerful aspirations, including a determination to instigated another. Two critical elements stimulated a new Afri- prove their capabilities and to stake a firm claim to equality. They can vision of church autonomy and furnished its leading expo- found Venn’s confidence in African advancement and his vision nents with the requisite ideological tools: one was Venn’s strat- of an autonomous African church most empowering—possibly egy, the other was Ethiopianism. to an extent that not even Venn imagined. Unavoidably, the two The Ethiopian ideology had roots in the black (or African) reactions clashed. experience of slavery in the New World, where it fomented religious separatism and briefly inspired a “back to Africa” The Revolutionaries movement.20 Its proponents affirmed the African cultural heri- tage and anticipated the conversion of the entire African conti- In order to work, Venn’s experiment needed well-trained Afri- nent to Christianity as part of an “Africa for Africans” campaign. can clergymen (to replace European missionaries) and a rising Central to their thinking was the declaration enshrined in Psalm middle class to support them. The latter goal was more readily 68:31, namely, “Ethiopia shall soon stretch out her hands unto achieved than the former. But Venn, consistent with his vision, God” (KJV). This promise or prophecy (as it was widely con- championed with unfailing zeal the elevation of Africans to ceived) formed the taproot of a rhetoric that emphasized racial positions of responsible leadership, as well as their intellectual equality and ecclesiastical independence. Crossing the Atlantic advancement. The outstanding career of Bishop Samuel Adjai with the migrant movement of American blacks, Ethiopian ide- Crowther (ca. 1807–91), arguably the most celebrated African als were adopted by leading intellectuals in church and society Christian of the nineteenth century, is the most conspicuous like James Johnson.21 Precisely because it highlighted the worst example of Venn’s efforts. Crowther, as is well known, spear- aspects of European domination and cultural imperialism, headed the Niger Mission, a bold experiment in African leader- Ethiopianism also captured the popular imagination and gener- ship and initiative that witnessed one of the most remarkable ated considerable anti-European feeling. periods of Christian expansion on the African continent in the Venn expected the growth of the pastorate to be gradual; nineteenth century. But that success is a very different story. The indeed, he often seemed maddeningly overcautious in following “euthanasia of a mission” presupposed a context (ostensibly a through on his scheme. In the colony, however, the pastorate and colonial context) where European missionary initiatives and the ideals it represented unleashed latent resentments and racial structures constituted a foundation that required radical renova- tensions for which Ethiopianism acted as a lightning rod. In a tion. This circumstance was what made the Sierra Leone experi- radical reinterpretation of Venn’s vision, James Johnson, who ment unprecedented. emerged as the movement’s prophet, proclaimed the Sierra

148 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Leone native pastorate a perfect model for an independent The details are complex. Complete CMS withdrawal in the African church that reflected national distinctions.22 The arrival wake of the Ethiopian campaign was overly hasty, precipitated in the colony in 1871 of Edward W. Blyden (1832–1912), an less by the clamor for autonomy than by a desire to reduce the archetypal Ethiopianist and the most vociferous African nation- society’s financial obligations. The pastorate was suddenly over- alist of the period, stoked the flames of race controversy in no burdened. Moreover, facing calls to take up the reins of financial small measure and radicalized the campaign.23 The movement support, the wealthy businessmen in the church who had made energized the African clergy and leading laymen as much as it common cause with the pastors in the Ethiopian-inspired calls antagonized the CMS missionaries and the European (Anglican) for an independent African church immediately insisted on a bishop. Its campaign focused on calls for an independent, nonde- greater say in the affairs of the pastorate—with the not unreason- nominational African church (with its own African bishop) and able argument that since they were effectively replacing the CMS the establishment of a new West African university in Freetown, as financial providers, they should exercise similar control. These where African ability and originality would be nurtured, and claims put them on a collision course with the native pastors, European models excluded. who saw themselves as successors to European missionaries and Venn’s specific reaction to the Ethiopian campaign in Sierra were now determined to reprise the latter’s unbridled authority. Leone, partly inspired by his vision, will never be known. Ill In the ensuing wrangle, petty squabbles at the parish level health forced him to resign as CMS secretary in 1872, and he died became overblown, and nasty dissensions spread throughout in January 1873 while the movement was still gathering momen- the church. Inept episcopal leadership compounded the crisis.27 tum. But only three years before Blyden’s arrival, the storm of Efforts to revise the church’s constitution further deepened the racial controversy raging in the colony had prompted him to pen acrimonious divisions. Somewhat paradoxically, this crisis, which a paper entitled “On Nationality” (1868).24 In this paper he eventually involved prolonged and scandalous litigation be- warned CMS missionaries that “race distinctions will probably tween the bishop and five of the most senior pastors, reflected rise in intensity with the progress of the Mission” and urged both anomalies within Venn’s vision and poor implementation them to “show the utmost respect for national peculiarities.” Significantly, he also entreated them to “let a native church be organised as a national institution.” To the very last his intuitive Ethiopianism enshrined grasp of the crucial elements in the transition of mission to church was unsurpassed. alternative visions of Venn’s spirit lingered within CMS after his death, but the African Christianity. influence of his lofty ideals decreased with each passing year. His successors were sympathetic to the claims of the Ethiopian movement and were fairly critical of European hostility to what of his ideals. For a while the experiment seemed derailed by they regarded as worthy, if somewhat excitable, African claims. internal rupture. Ultimately, though, the church survived, and They immediately called for Fourah Bay College to be trans- the divisions were eventually healed, in part because a new formed into a university and resolved that Africans should join bishop more committed to the ideals of the experiment was its staff. But they temporized on the calls for an independent appointed. church. In truth, given the circumstances of the case, the cam- paign for an independent church appears to have been quite Unsung Heroes and the Common Element premature, since the native pastorate itself was not fully self- supporting, an element that Venn considered critical for full The version of the story told so far coheres with the typical autonomy. In the event, even James Johnson, who impressed the historical emphasis on conspicuous movements and prominent CMS secretaries after being summoned to London, was unable to figures whose intellectual leadership and intrepidness stimu- convince them to grant full independence to the native pastorate. lated awareness and fired African expectations. But in keeping And his subsequent transfer in 1874 to the Breadfruit Church in with the argument that lesser-known individuals or movements Lagos cost the campaign its leadership and momentum.25 and commonplace occurrences were crucial elements in the The Sierra Leone episode acted as a springboard for the story, it is necessary to highlight some often overlooked elements diffusion of Ethiopianism throughout West Africa, where its and figures that played an indispensable role in the unfolding spread coincided with the “scramble for Africa.” Everywhere historical drama. Ethiopianism sowed the seeds of incipient African nationalism, Atlantic crossings were pivotal to the story. “Ethiopian” subverted European missionary control mechanisms, and en- thinking and consciousness crossed the Atlantic to Sierra Leone shrined alternative visions of African Christianity that ultimately with the movement of black Americans like the Nova Scotian found full expression in African Independent Church move- settlers. Dissenters all, the settlers were fiercely independent, ments.26 given to racial antagonism, and deeply resentful of white domi- Meanwhile, the movement not only triggered the removal or nation;28 their penchant for religious protest presaged later move- withdrawal of most European missionaries connected with the ments. In the first recorded ecclesiastical secession in modern CMS in Sierra Leone but also precipitated rapid CMS transfer of Africa, a major segment of the Methodist settlers rejected Euro- the remaining churches and mission stations to the nascent pean superintendence and in 1822 seceded from the London- native pastorate. By the mid-1880s the Sierra Leone [Anglican] based Wesleyan conference to form a separate West African Church was distinctively African in its day-to-day operations. Methodist Church.29 The new church exemplified the “three- The first African archdeacon was appointed in 1887. The only self” principle long before Venn’s ideas materialized, and its remaining office occupied by a European was that of the bishop. chosen name signified the combination of identity and indepen- The euthanasia of a mission was well under way, with all the dence that the later Ethiopian movement would epitomize. possibilities that Venn had imagined. But the experiment now Indeed, it is interesting to note that James Johnson received part entered its most problematic and crisis-ridden phase. of his elementary education at a West African Methodist school—

October 2004 149 a circumstance that arguably impressed on him “the capacity of Jones directly contributed to the spread of Ethiopian ideals. Africans to understand Christianity, spread the gospel, direct Sierra Leone historian Christopher Fyfe comments that Jones their affairs and bear their burden, without any connection with “represented the heritage of protest against racial oppression, or help from any foreign body.”30 otherwise almost absent from the Colony at this time.”34 Inevita- Another group whose political consciousness and race con- bly, his defense of African capabilities and advancement often sciousness injected a spirit of protest and radical self-awareness put him at cross-purposes with his European brethren.35 Most into the budding Sierra Leone Christian community were Afro– important, his position as principal made Jones a major influence West Indians. The West Indian presence in Sierra Leone dated in the lives of the men who became the first pastors of the native back to the establishment of a West Indian regiment in 1819. pastorate, the men who subsequently challenged European eth- Subsequent immigration and a brief burst of missionary activity nocentrism and clamored for an independent African church. significantly increased their numbers in West Africa. But perhaps the most significant of the common elements in Possessing significant advantages in education and sophis- the story pertains to Henry Venn himself. As a boy growing up tication (compared, that is, to the other settler groups) and better at Clapham in southwest London, Henry Venn interacted with a able to withstand the climate than the Europeans, the West group of African children taken from Sierra Leone to England by Indians rose to prominent positions in the colonial administra- the colony’s second governor, Zachary Macauley. We can imag- tion.31 Like their black American counterparts, West Indian Chris- ine the eight-year-old Venn playing and frolicking in the grass tians brought with them strong race consciousness and a propen- with these children, whose knowledge of the Bible made a strong sity for political activism. The majority of newspapers estab- impression on him. Thus began his abiding interest in Sierra lished in the colony between 1855 and 1870 were owned by West Leone and his lifelong affinity with Africa and Africans. Decades later another memorable encounter with a hitherto unnamed Sierra Leonean merchant had a transformative impact on Venn.36 West Indian agitation and After painstaking archival research, I have identified this mer- chant as James Godfrey Wilhelm, a wealthy recaptive who called outspokenness conditioned on Venn in 1848 while on a trip to London to find a school for his African appropriation of daughter.37 In response to Venn’s moderately indicting observa- tion that wealthy Africans like him who could afford to travel at Venn’s experiment. their leisure must do more to support their own clergy, Wilhelm responded: “Mr Venn . . . , so long as you treat us like children, we shall behave like children. Treat us like men, and we will Indians, a circumstance that served to amplify their views and behave like men.” This incident and statement, which Venn influence.32 In 1867 the European secretary of the mission in- recounted throughout his life, made a profound impression on formed Venn that the West Indian influence was a major factor him and deeply impacted his thinking. in the spirit of rebellion spreading among the younger African clergy.33 West Indian agitation and outspokenness on European Conclusion dominance contributed greatly to the mood and expectations that provided fertile soil for Ethiopian sentiments and condi- It is no secret that the often hegemonic nature of the Western tioned African appropriation of Venn’s experiment. missionary enterprise meant that it almost everywhere pro- Many figures who are little known or seldom acknowledged voked powerful resistance within non-European societies. This indirectly contributed to the groundswell of African reaction and was certainly the case in the African experience. Henry Venn’s self-assertiveness in the Sierra Leone colony. They include Rev. vision was not without blind spots, but it is a matter of record that Edward Jones, the first black principal of Fourah Bay College; his ideas exerted a profound influence on the development of Rev. James Quaker, the first African principal of the CMS Gram- African Christianity and also contributed to the growth of Afri- mar School; and Rev. George Macauley, James Johnson’s con- can nationalism, political consciousness, and nation building. temporary who led the rebellion against constitutional reform The point made here is that while the relative handful of African that ended in protracted litigation in the courts. Also worthy of Christian leaders who initiated protest movements and champi- mention are prominent laymen like William Grant and T. J. oned radical (sometimes grandiose) visions of African Christian- Sawyer, who wielded considerable influence in church and ity are important components in the story, they invariably drew society and helped to bankroll Edward Blyden’s short-lived but on intellectual currents that were the product of multiple contri- influential newspaper, The Negro. We have space to comment butions and the wider religious environment. Equally impor- only briefly on the contribution of Edward Jones (1807–65). tant, their efforts were shaped by the decisions and contributions Jones was the first black graduate of Amherst College, in of ordinary men and women whose actions provided vital links Amherst, Massachusetts. He arrived in the colony in 1831 as a in the chain of events. Without this common element there would schoolmaster and became principal of Fourah Bay College in be no revolutions to write about. 1840, a position he held for twenty years. It is almost certain that

Notes 1. Lamin Sanneh, West African Christianity: The Religious Impact 1966); and G. O. M. Tasie, Christian Missionary Enterprise in the Niger (Maryknoll, N.Y.: Orbis Books, 1983), p. xvii. Delta, 1864–1918 (Leiden: Brill, 1978). 2. Among such works, see J. F. A. Ajayi, Christian Missions in Nigeria, 3. Jehu J. Hanciles, Euthanasia of a Mission: African Church Autonomy in 1841–1891: The Making of a New Elite (London: Longmans, Green, a Colonial Context (Westwood, Conn.: Praeger, 2002). 1965); E. A. Ayandele, The Missionary Impact on Modern Nigeria, 4. Mavis C. Campbell, Back to Africa: George Ross and the Maroons, from 1842–1914: A Political and Social Analysis (London: Longmans, Green, Nova Scotia to Sierra Leone (Trenton, N.J.: Africa World Press, 1993),

150 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Bible & Ministry Training That’s Convenient?

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October 2004 151 p. i; Christopher Fyfe, A History of Sierra Leone (London: Oxford 20. For more details, see Gayraud Wilmore, Black Religion and Black Univ. Press, 1962), pp. 79–81. Radicalism: An Interpretation of the Religious History of Afro-American 5. A. F. Walls, “A Christian Experiment: The Early Sierra Leone Colony,” People, 3d ed. (Maryknoll, N.Y.: Orbis Books, 1998); also Jehu J. in The Mission of the Church and the Propagation of the Faith, ed. G. J. Hanciles, “Ethiopianism: Rough Diamond of African Christianity (a Cuming (Cambridge: Cambridge Univ. Press, 1970), p. 128. West African Perspective),” Studia Historiae Ecclesiasticae 23, nos. 1– 6. P. E. H. Hair, “Freetown Christianity and Africa,” Sierra Leone 2 (December 1997): 75–104. Bulletin of Religion 6 (December 1964): 16. 21. See Hanciles, Euthanasia of a Mission, pp. 147–95. 7. Walls, “Christian Experiment,” p. 111. 22. On James Johnson, see E. A. Ayandele, Holy Johnson: Pioneer of 8. S. W. Koelle, “A Picture of Sierra Leone in the Light of Christianity,” African Nationalism, 1836–1917 (London: Frank Cass, 1970); also Jehu Church Missionary Intelligencer 6 (March 1855): 62. J. Hanciles, “The Legacy of James Johnson,” International Bulletin of 9. H. Seddall, The Missionary History of Sierra Leone (London: Hatchards, Missionary Research 21 (October 1997): 162–67. 1874), p. 226. 23. Blyden, a West Indian of African descent (his parents were Ibo), had 10. Missionary societies were hard-pressed to find recruits for the an extraordinary career that encompassed the church, politics, and mission field in West Africa precisely because the climate was education. For a full biographical account, see H. R. Lynch, Edward known to be fatal to Europeans. Of the eighty-seven missionaries Wilmot Blyden: Pan-Negro Patriot, 1832–1912 (London: Oxford Univ. who went out to West Africa from England between 1810 and 1850, Press, 1967). Blyden’s arrival in Sierra Leone as an employee of the thirty-eight (44 percent) died before returning home (information in CMS provoked intense European opposition and proved short- the 1849 reprint of nos. 1–132 of the Missionary Papers for the Use of the lived but eventful; see Hanciles, Euthanasia of a Mission, pp. 164–70. Weekly and Monthly Contributors to the Church Missionary Society). 24. Dated June 30, 1868, and originally given as instructions of the Only in the latter half of the century, when the climate and deadly committee, a full copy of this paper is reproduced in Knight, Memoir, diseases were better known, would long periods of service be pp. 282–92. recorded. 25. The Breadfruit Church was the leading CMS (or Anglican) church in 11. Eugene Stock, The History of the Church Missionary Society: Its Lagos, and the wealthiest of all the Lagos churches. Johnson became Environment, Its Men, and Its Work, 3 vols. (London: The Society, the first African to pastor an Anglican church in this growing capital 1899), 1:482. city (see Ayandele, Holy Johnson, pp. 88–89). 12. In his Ideal of the Self-Governing Church (Leiden: Brill, 1990), pp. 1–2, 26. Other Ethiopian movements emerged in different parts of sub- C. Peter Williams argues that the concept goes back to 1818. However, Saharan Africa in the late nineteenth century, invariably deriving its formulaic expression is normally attributed to both Henry Venn impetus from, and taking the form of rebellion against, white and Rufus Anderson (foreign secretary of the American Board of missionary control. As a protest movement, Ethiopianism evoked Commissioners for Foreign Missions, 1832–66), both of whom were responses that ranged from the quiescent to the radical. It did not almost certainly thinking along the same lines around the mid- always translate into ecclesiastical independency, at least insofar as nineteenth century. some of its most articulate proponents remained within the mission- 13. William Knight, Memoir of the Rev. H. Venn (London, 1880), p. 277. established denominations. Ultimately, the varieties of Ethiopianism 14. Copies of these papers can be found in Missionary Publications mediated a focus on racial equality, cultural identity, and religious Miscellaneous, vol. 3, no. 6, Partnership House Library, London. For independence and provided an outlet for the frustrated aspirations original copies of the second and third papers, see CMS Archives, of African Christians in a colonial context. Univ. of Birmingham, G/AZ1/1, nos. 116 and 146. 27. Ernest Ingham, at the time the European bishop (1883–97), was a 15. Venn, first paper (1851). youthful prelate who was convinced that the native pastorate 16. By 1840 over 8,000 children were in school. In 1850 the CMS alone experiment was ill-conceived. In struggling to impose his authority, had forty-six elementary schools (attended by over 6,000 children he alienated older African clergy. and adults); the Grammar School (established 1845) and Female 28. Hair describes their agitation as “the beginning of African political Institution (established 1849), which provided secondary education nationalism” (“Africanism,” p. 526). for children of a rising middle class; and an institution for theological 29. For details, see Fyfe, History of Sierra Leone, p. 139; Walls, “Christian training. Experiment,” pp. 107–29. 17. By the end of the nineteenth century, Sierra Leone “provided most 30. See Ayandele, Holy Johnson, pp. 21–22. of the African clerks, teachers . . . , merchants, and professional men 31. By midcentury they occupied such lucrative posts as colonial in Western Africa from Senegal to the Congo,” not to mention 60 secretary, collector of customs, chief judgeship, queen’s advocate, percent of Anglican “native clergy” in the region (P. E. H. Hair, postmaster, and the best clerkships. For more details, see Fyfe, “Africanism: The Freetown Contribution,” Journal of African Studies History of Sierra Leone, pp. 133, 135–36, 211. 5 [December 1967]: 531). 32. See Christopher Fyfe, “The Sierra Leone Press in the Nineteenth 18. To European (missionary) eyes they often appeared arrogant and Century,” Sierra Leone Studies, n.s., 8 (June 1957): 226–36. pretentious, in part because they were prone to challenge the 33. Rev. George Caiger to Venn, January 12, 1867, CMS Archives, Univ. ethnocentrism and dominance that was so much a part of European of Birmingham, C A1/O 64/50d; also, Rev. George Nicol to Venn, missionary enterprise while at the same time assiduously aping April 16, 1867, C A1/O 164/34. European ways. 34. Christopher Fyfe, Africanus Horton, 1835–1883: West African Scientist 19. Horton’s book, dedicated to Henry Venn, was the cumbersomely and Patriot (New York: Oxford Univ. Press, 1972), p. 26. titled West African countries and peoples: British and native, with the 35. For more on Jones, see Hanciles, Euthanasia of a Mission, pp. 96–103, requirements necessary for establishing that self-government recommended 153. by the committee of the House of Commons, 1865; and a vindication of the 36. See Knight, Memoir, pp. 545–46. African race (London, 1868; repr., Edinburgh: at the Univ. press, 37. For details, see Hanciles, Euthanasia of a Mission, pp. 34–37. 1969).

152 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Ecclesiastical Cartography and the Invisible Continent Jonathan J. Bonk

mong the better-known medieval maps is the Hereford Catholics. The remaining 10 million were Coptic and Ethiopian AMappa Mundi, from about 1300, a striking example of Orthodox.”3 Forty years later, the number of Christians in Africa historical and theological projection onto an image of the physi- had multiplied by six to over 380 million, overtaking the Mus- cal world. The map provides an abundance of European and lim population and now representing an estimated 48.37 per- Mediterranean detail and is congested with familiar towns and cent of the approximately 800 million total population.4 Between cities from Edinburgh and Oxford to Rome and Antioch. Onto 1900 and 2000 the Catholic population in Africa increased a this familiar terrain all of the significant historical and theologi- phenomenal 6,708 percent, from 1,909,812 to 130,018,400. Over cal events are projected—the the last fifty years Catholic fall of man, the crucifixion, membership has increased and the apocalypse. As for 708 percent.5 the rest of the world, the There is a natural assumption that maps offer Yet, strangely, even the greater part of Africa and Asia most recent attempts by main- blurs into margins featuring objective depictions of the world. The message of this line church historians to help elaborate, grotesque illustra- book is that they do not, and that the innumerable ways seminarians and church lead- tions of prevailing myths and in which they do not, serve to place maps as central and ers find their way in the terra savage demonic forces.1 firma of contemporary world significant products of their parent cultures. The Catalan World Map Christianity include scarcely some two centuries later was —Peter Whitfield, The Image of the World any note of Africa. In 2002, likewise more revealing of Eu- for example, Westminster ropean ignorance than of ac- John Knox Press published tual geography. “The strang- For [post-Columbus] cartographers, maps became Randall Balmer’s 654-page est geographical feature,” ephemera, repeatedly redrawn to new information. The Encyclopedia of Evangelicalism. Whitfield notes, “is the shape sea monsters and ornamental flourishes disappeared to The author of this volume, far of Africa: at the extremity of from apologizing for his con- make way for new landmasses of increasingly accurate the Gulf of Guinea, a river or spicuous lack of reference to strait connects the Atlantic shape. African or any other non- with the Indian Ocean, while —David S. Landes, The Wealth and Western subject matter, ac- a huge land-mass swells to knowledged simply that “the fill the base of the map. No the Poverty of Nations volume is weighted heavily place-names appear on it.” toward North America.”6 Af- The continent is replete with rica is represented by a token dog-headed kings, and para- smattering of Western mis- dise is located in Ethiopia. Beyond the gates of Europe, the laws sion agencies such as the Africa Inland Mission. of God and nature were apparently suspended, and anything Equally unsatisfactory on this point is the Biographical Dictio- was possible. This map represents, in Whitfield’s words, “a nary of Evangelicals, published in late 2003. This 789-page cornu- powerful, dramatic but not a logical, coherent picture of the copia of information on evangelical figures from the 1730s to the world.”2 present indeed “brims with interest while providing reliable historical information,” as the inside flyleaf attests, yet only a Africa as Ecclesiastical Terra Incognita single black African—Samuel Adjai Crowther—merits inclu- sion. “Geographically,” the introduction explains, “the scope is While considerable cartographic clarity has since been achieved the English-speaking world, understood in its traditional sense in the realm of geography and culture, ecclesiastical “maps,” in as the UK, the USA, Canada, Australia, New Zealand and South contrast, continue to badly misrepresent, underrepresent, or Africa. A few figures from non-English speaking countries have simply ignore the actual state of affairs in much of the world, also been included if their ministries or reputations made a especially Africa. significant impact upon English-speaking evangelicals.” This One of the most astonishing religious phenomena of the focus meets the stated goal of including “those figures that twentieth century was the growth of Christianity in Africa. As would be of interest to scholars, ministers, ordinands, students Lamin Sanneh recently observed about Africa, “Muslims in 1900 and others interested in the history of evangelicalism.”7 outnumbered Christians by a ratio of nearly 4:1, with some 34.5 Since cartographic studies are as much the cause as the result million, or 32 percent of the population. In 1962 when Africa had of history, continued reliance on such antiquated maps ensures largely slipped out of colonial control, there were about 60 the ongoing confusion of Christian guides attempting to locate million Christians, with Muslims at about 145 million. Of the themselves and their protégés ecclesiastically. Thus, despite the Christians, 23 million were Protestants and 27 million were very modest results accruing from the prodigious efforts of nineteenth-century missionaries like David Livingstone, Robert Jonathan J. Bonk is Executive Director of the Overseas Ministries Study Center, Moffat, Mary Slessor, and C. T. Studd, these names are house- Editor of the INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, and Project hold words today; in contrast, while Christian numerical growth Director of the Dictionary of African Christian Biography (www.DACB.org). in Africa has burgeoned from an estimated 8.8 million in 1900 to He grew up in Ethiopia and later served there as a missionary. 382.8 million in 2004,8 scarcely anything is known about the

October 2004 153 persons chiefly responsible for this astonishing growth—Afri- one might turn for information on those whose lives and activi- can catechists and evangelists.9 ties have produced in Africa a Christian revolution unprec- That such a state of affairs should persist despite world edented in the history of our globe. Christianity’s quantum demographic, spiritual, and intellectual shift from the North to the South, and from the West to the East, Dictionary of African Christian Biography is partially explained by factors delineated by Andrew Walls in his 1991 essay “Structural Problems in Mission Studies.” Despite From August 31 to September 2 of 1995, a scholarly consultation the global transformation of Christianity, Walls notes, not only of modest proportions was hosted by the Overseas Ministries do Western syllabi fail to adequately register this phenomenon, Study Center in New Haven. It was convened to discuss the need but they “have often been taken over in the Southern continents, for an international dictionary of non-Western Christian biogra- as though they had some sort of universal status. Now they are phy. The title proposed for volume 1 was An Oral History Chris- out-of-date even for Western Christians. As a result, a large tian Biography Register for Africa. The official announcement is- number of conventionally trained ministers have neither the sued by participants at the conclusion of the consultation sum- intellectual materials nor even the outline knowledge for under- marized the raisons d’être and modus operandi of the envisaged standing the church as she is.”10 dictionary: But might not this troubling lacuna in the existing reference corpus be partially due to an absence of basic reference tools A team of international scholars is planning a Dictionary of African providing convenient access to non-Western Christian data that Christian Biography. While the 20th-century growth and character instructors, desperate to keep pace with ordinary teaching de- of Christianity in Africa is without historical precedent, informa- mands, require? I believe this to be at least partially so. Since the tion on the major creative and innovative local figures most vitally involved is virtually absent from the standard scholarly reference new maps have not been created, the old maps must serve. The works. story of the church in Africa thus remains a mere footnote to the The Dictionary will cover the whole field of African Christian- story of European tribes and to the West’s 500-year ascent to ity from earliest times to the present and over the entire continent. world military, economic, and social hegemony. Africa remains Broadly inter-confessional, historically descriptive, and exploit- terra incognita, a blur on the margins of world Christianity’s self- ing the full range of oral and written records, the Dictionary will understanding. be simultaneously produced electronically in English, French and Since the greatest surge in the history of Christianity oc- Portuguese. curred in Africa over the past one hundred years, and indeed The Dictionary will not only stimulate local data gathering continues its breathtaking trajectory into the twenty-first cen- and input, but as a non-proprietary electronic database it will tury, it is both disappointing and alarming that yet another constitute a uniquely dynamic way to maintain, amend, expand, access and disseminate information vital to an understanding of generation of Christian leaders, scholars, and their protégés, African Christianity. Being non-proprietary, it will be possible for relying upon existing and newly published reference sources, material within it to be freely reproduced locally in printed form. will learn virtually nothing of this remarkable phenomenon, or Being electronic, the material will be simultaneously accessible to of the men and women who served (and who serve) as the readers around the world. movement’s catalysts. Africa remains “the dark continent,” not Contributors will be drawn from academic, church and mission communities in Africa and elsewhere. The Dictionary will not only fill important gaps in the current scholarly corpus, but will inform, challenge and enrich both church and academy by Africa remains a blur virtue of its dynamic and internationally collaborative character.12 on the margins of The prescience of this announcement has been borne out by world Christianity’s subsequent developments, for the enterprise has moved steadily self-understanding. forward since then, so that as of this writing some ninety-eight research institutions, seminaries, and university departments in twenty African countries have joined the effort to produce a because of an absence of light, but because the lenses through baseline, biographical memory bank by formally identifying which the religious academy peers are opaque, rendering Africa themselves as DACB Participating Institutions. It is hoped that barely visible. by 2010 an additional one hundred African educational and Perhaps the editors of these otherwise useful reference tools research institutions will officially join in the task of researching are not to be blamed for their failure to include African subjects. and recording the stories of their continent’s church fathers and In fact, information on Africa’s Christian founding fathers and mothers. mothers is often simply not available in published form, and such information as is available is often inaccessible to any but the The Contours of the Dictionary most intrepid and assiduous researcher. Such a gap is really not surprising, given the challenges Chronologically, the dictionary (which is available online at associated with documenting the lives of persons who, even if www.DACB.org) spans twenty centuries of Christian faith on literate, leave scarcely any paper trail.11 But it compounds the the African continent, thus counteracting the notion that Chris- troubling tendency of the global Christian reference corpus to tianity in Africa is little more than the religious accretion of perpetuate the illusion of the West as the axis upon which the European influence in the nineteenth and twentieth centuries. Christian world revolves. To the notion that it is otherwise, “Christianity in Africa,” John Baur aptly reminds his readers, “is ecclesiastical cartographers today seem as impervious as the not a recent happening, nor is it a by-product of colonialism—its Catholic Church once did to the radically new cosmology of roots go back to the very time of the Apostles.”13 At the present Copernicus. In fact, there are no baseline reference tools to which time, a significant proportion of the stories appearing in the

154 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 database feature subjects who lived and died before the thir- guages, ethnic group, and so on. Similarly, the problem of teenth century: 378 names are part of the “Ancient Church” evolving and changing country or region nomenclature is re- section of the database, and some 160 of the over 500 subjects solved by the medium itself, enabling one to access, say, the life associated with Orthodox Ethiopia lived before the twelfth cen- of a first-century subject by searching by name, by country (e.g., tury, as did a majority of the 226 Coptic subjects identified as Egypt), or by category (e.g., Ancient Church). For those accessing Egyptian. the dictionary on the World Wide Web, the process is even more Ecclesiastically, likewise, since Christian expression in Africa efficient. Simply typing the name of the biographical subject— does not readily lend itself to standard Euro-American tests of say, Biru Dubalä—into Google will bring up the Ethiopia index orthodoxy, the dictionary aims at inclusiveness rather than ex- page of the Dictionary of African Christian Biography. clusiveness.14 As is customarily the case with encyclopedic works of any kind, exclusion is the prerogative of the user. Thus, for Collection, Publication, and Distribution example, key figures associated with such heterodox organiza- tions as the Church of Jesus Christ of Latter-day Saints or the The project’s data collection network is not hierarchical but lat- Watch Tower Bible and Tract Society, as well as those in some- eral—a kind of “spider’s web,” with OMSC as the nexus for as times highly controversial African Initiated Churches, are in- many data-collection centers as might emerge.20 The web already cluded on the basis of their self-definition as Christians.15 extends to numerous points and institutions across Africa, as Inclusion criteria are as broad and as flexible as possible. noted above. In some instances, the research and writing of a In general, those persons deemed at local, national, regional, continent-wide, or denominational levels to have made a signifi- cant contribution to African Christianity, and whose stories are The dictionary counteracts indispensable to an understanding of the church as it is, will be included. While main entries are generally restricted to subjects the notion that Christianity who are African either by birth or by immigration, non-African in Africa is little more than subjects such as foreign missionaries whose contributions to African church history are regarded by Africans themselves to the religious accretion of have been significant are also included. Similarly, while a major- European influence. ity of the subjects will be confessed Christians, some non- Christians are included if they are deemed to have played a direct and significant role in the regional or national development of story has been made a requirement for graduation. The informa- Christianity. tion is organized and written in conformity to standard DACB Linguistically, dictionary entries now appear in English, with guidelines. Duly designated liaison coordinators then send these some in French. The plan is for the database to be made available stories either directly to the coordinating office in New Haven or in the five languages most broadly understood across Africa to one of four DACB offices—in Ghana, Zambia, South Africa, where the Christian presence is notably vital: English, French, and Nigeria.21 The New Haven office is responsible for entering Portuguese, Swahili, and Arabic. Since the material is nonpropri- the stories into the database. etary, nothing prevents a research institute, academic depart- Both the legitimacy of the subject and the accuracy of the ment, or enterprising individual from translating the stories into story are safeguarded by associating the name of each biographi- any language, but the intention is to receive stories in any one of cal entry with the author, the participating institution, and the these five working languages and to have each story translated liaison coordinator. Once each year, participating institutions into the other four languages.16 receive the updated CD-ROM version of the dictionary, the A data collection template has been designed to ensure a contents of which can be freely used—with attribution—in the measure of uniformity in the cognitive fields around which the preparation of syllabi, supplementary readings, or booklets. No details of each subject’s life are arranged.17 Insofar as such data as restriction is placed on making copies of the CD-ROM. birth dates are actually available, they are included. Otherwise, Biographical subjects—now exceeding 1,000—are included an attempt is made to link the birth of a subject to a particular if, in the opinion of communities of local believers, his or her period or to a notable event. Wherever possible, published as contribution is deemed singular. In addition, printed materials well as oral sources of information are utilized. While documen- of all kinds—church and mission archives, church histories, tation can pose a serious challenge, the standards used are those mission histories, denominational histories, doctoral and master’s commonly employed by persons working in the field of oral theses, in-house denominational and mission society magazines, history.18 as well as existing reference tools and biographical dictionar- The choice and arrangement of African personal names has ies—have been and continue to be culled with a view to discov- always been a peculiar challenge, as Norbert C. Brockman points ering the identities and stories of key African Christians. out in the foreword to his earlier African Biographical Dictionary: The dictionary is being produced as a Web-based resource “Names have symbolic and even descriptive meanings among and distributed as a CD-ROM in its annually updated form to all many African groups, and a person may be known by several African participating institutions. Electronic publishing is desir- names, not to mention a wide variety of spellings. . . . The order able, for academic publications and reference works are increas- of names familiar in the West is not always used, nor are ‘family ingly appearing in digital form. Nearly a decade ago the director names’ a universal custom in Africa.”19 In the case of the Dictio- of Yale University’s Center for Advanced Instructional Media nary of African Christian Biography, this problem is ameliorated by spoke of this trend, addressing the organizational and technical the nature of the medium itself. Being an electronic database, implications of publishing on the World Wide Web: “Look what dictionary CD-ROM users are able to access the information in a has happened to encyclopedias: sales of the digital CD-ROM variety of ways, including any of the subject’s names, ecclesias- versions have surpassed paper versions this year [1995], and at tical affiliations, countries of residence and citizenship, lan- the current rate, there may not be any paper encyclopedias in

October 2004 155 production two years from now (collectors take note). The cost cially notified that an editorial team consisting of members of the advantages of Internet publishing or publishing on CD-ROM are Contextual Theology Department of the Union Biblical Semi- so great that the capital-starved, price-sensitive world of aca- nary, in Pune, India, coordinated by Dr. Jacob Thomas and demic books and professional journal publishing will become supported by an all-India Council of Advisors, has likewise primarily digital and net-worked long before the mainstream embarked on a biographical project modeled after the DACB but publishing giants convert most of their back lists to digital focusing on the Indian subcontinent. formats.”22 But as an African proverb wryly observes, “The darkest Conclusion place in the house is beneath the candle,” for another, darker side to the rosy inevitability of electronic publishing was likewise One of the ongoing challenges facing the dictionary is the un- identified a decade ago. Information available only in digital evenness of its country, language, and denominational content. form can quickly find itself rendered passé, victim of a technol- It is readily evident that while the numbers of stories in English ogy that is both expensive and doomed to rapid obsolescence. are relatively plentiful, with French-language entries lagging far This point was eloquently made by Jeff Rothenberg, a senior behind, the languages representing the other three lingua francas computer scientist in the social department of the RAND Corpo- of Africa are not represented at all. This is due to neither over- ration in Santa Monica, California: “Although digital informa- sight nor neglect but the linguistic limitations of the principals tion is theoretically invulnerable to the ravages of time, the involved and the fact that the dictionary reflects only those stories that have been submitted. The DACB’s content does not emanate from the dictionary’s facilitators in New Haven. Rather, Africa clearly has a participating institutions and their liaison coordinators in Africa are the key to researching and writing dictionary entries. distinctive and growing Anyone browsing the DACB will at once be struck by the place in Christian history. patchiness of both the quality and consistency of the over one thousand biographies that currently make up the database. Some of the stories are a mere one or two sentences in length, while physical media on which it is stored are far from eternal. . . . The others run to several thousand words. Scholarly exactitude marks contents of most digital media evaporate long before words some of the entries, but many stories have been contributed by written on high-quality paper. They often become obsolete even persons who are neither scholars nor historians. But since this is sooner, as media are superseded by new, incompatible for- a first-generation tool, and since the stories are nonproprietary, mats—how many readers remember eight-inch floppy disks? It belonging to the people of Africa as a whole, and since it is is only slightly facetious to say that digital information lasts assumed that some memory is better than total amnesia, the forever—or five years, whichever comes first.”23 For such rea- inchoate quality of some of the entries is to be expected, tolerated, sons, consideration is being given to producing a printed version and even welcomed. This being a first-generation memory base— of the dictionary, in abridged and rigorously edited form, to be an attempt to ensure that there is some kind of memory to which distributed to all participating institutions sometime after 2010. scholars and leaders of subsequent generations will have ac- From the very beginning, the DACB has maintained that cess—it will remain for another generation to redress the weak- publishing rights should be freely granted to churches, denomi- nesses and deficiencies inherent in the present dictionary. nations, and national or international publishers wishing to The DACB’s approach to story research, writing, and publi- produce a printed version of the entire electronic database or cation is based upon the active cooperation of African participat- printed versions of any portion of the database deemed useful to ing institutions. Not all of the ninety-eight different educational them. Were the dictionary to be conceived as a proprietary, institutions and research centers formally identified with the profit-making venture, it is highly doubtful whether it could gain project have submitted stories to the dictionary. An effort is being significant Africa-wide circulation. Purchasing such a database made to encourage incorporation of biographical research and would be out of the question for most Africans, making their writing assignments into the syllabi of appropriate university or stories unavailable to Africans themselves. The cost of producing seminary courses, utilizing the standards provided by the DACB. and distributing the dictionary in its annually updated, nonpro- Annual DACB-related trips to Africa since 1999 have taken prietary CD-ROM form is borne by the project management me to scores of universities, seminaries, and research centers in office in New Haven. Kenya, Ethiopia, Uganda, Zambia, Ghana, Nigeria, South Africa, Awareness of the Dictionary of African Christian Biography and Namibia. Journeys to Sudan, Egypt, Mozambique, and continues to grow. We are learning that the dictionary is increas- Tanzania are contemplated in the near future. Ninety-eight ingly utilized by instructors who require their students to get into academic centers in twenty African countries are presently reg- the habit of using the database for their African church history istered as official participating institutions, contributing to a assignments. As virtually the only central source of information steady flow of biographical materials for the dictionary. In addi- on African Christian biography, the DACB Web site is experienc- tion, the DACB has cosponsored a series of one-week oral history ing steady and growing traffic, from a daily average of 493 “page workshops in Kenya, Zambia, and Madagascar, attracting fac- views” in June 2003 to 731 in April 2004.24 ulty members and academic researchers from scores of African Furthermore, the Dictionary of African Christian Biography has countries. Increasing numbers of African churches and academic become a stimulus for similar data-gathering initiatives else- institutions are cooperating by encouraging their members and where. The Centre for the Study of Christianity in Asia (Trinity students to research and compose the raw narratives from which College, Singapore) is using the DACB as a model to produce an the database is being created. Finally, the DACB is actively Asian Christian biographical database, as are the Don Bosco cooperating with the International Association for Mission Stud- Centre in Shillong, India, and the Trinity Methodist Church in ies to circulate an archives manual designed specifically for non- Selangor Dural Ehsan, Malaysia. In September 2003 I was offi- Western institutions.25

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ZM@Mv  XXXGVMMFSFEV Africa clearly has a distinctive and growing place in Chris- famine, and genocidal civil wars. A parallel and more significant tian history, yet many parts of the African Christian story are too reality, which features a richly diverse and thriving range of little known, not least within Africa itself. Furthermore, in West- Christian congregations whose churches serve as centers of ern Christian consciousness, the continent continues to be re- human normalcy, integrity, and hope, escapes notice. The Dictio- garded as a forbidding and dangerous mass, known chiefly for nary of African Christian Biography, the fruit of inter-African and its capacity to generate the stuff of which newspaper profits are international cooperation, is offered as a modest first step in assured: rampant corruption, political dysfunction, recurring bringing our ecclesiastical maps up to date.

Notes 1. Peter Whitfield, The Image of the World: Twenty Centuries of World 16. Since the cost of professional translation is prohibitive, the rendering Maps (San Francisco: Pomegranate Artbooks, in association with the of all biographical entries into the five stipulated languages must be British Library, 1994), pp. 20–21. voluntary, perhaps undertaken by religious studies or history 2. Ibid., p. 26. departments. 3. Lamin Sanneh, Whose Religion Is Christianity? The Gospel Beyond the 17. These simple guidelines have gradually evolved into An Instructional West (Grand Rapids: Eerdmans, 2003), p. 15. Manual for Researchers and Writers (New Haven: Dictionary of African 4. Patrick Johnstone and Jason Mandryk, with Robyn Johnstone, Christian Biography, 2004), a 64-page booklet that elaborates the Operation World: Twenty-first Century Edition (Carlisle, U.K.: essential techniques of oral history, as well as providing examples of Paternoster Lifestyle, 2001), pp. 20–21. According to Operation World a range of entries already appearing in the dictionary. figures, Muslims constituted 41.32 percent of Africa’s population in 18. While there are no major problems in academia with research into 2001. Annual growth rates for Christians and Muslims in Africa are oral tradition, a number of standard, common-sense guidelines need estimated to be 2.83 percent and 2.53 percent respectively. to be observed: (1) Oral data need to be collected openly in an open 5. Bryan T. Froehle and Mary L. Gautier, Global Catholicism: Portrait of forum where they can be challenged or augmented; (2) what is told a World Church (Maryknoll, N.Y.: Orbis Books, 2003), p. 5. to the researcher must be told and repeated to others in the same area 6. Randall Balmer, Encyclopedia of Evangelicalism (Louisville, Ky.: for cross-checking; (3) oral traditions may provide a variety of points Westminster John Knox Press, 2002), p. vii. of view on the subject; and (4) oral tradition will be used to augment 7. Timothy Larsen, editor, with consulting editors D. W. Bebbington written sources, and vice versa. One of the advantages of an electronic and Mark A. Noll, and organizing editor Steve Carter, Biographical database over a published volume is the possibility of including a Dictionary of Evangelicals (Leicester, U.K., and Downers Grove, Ill.: field for unsubstantiated complementary (or even contradictory) InterVarsity Press, 2003), p. 1. anecdotes relating to the subject. Such anecdotal information provides 8. David B. Barrett and Todd M. Johnson, “Annual Statistical Table on texture and depth of insight into the subject, or at least into people’s Global Mission: 2004,” International Bulletin of Missionary Research perceptions of the subject. 28, no. 1 (January 2004): 25. 19. Norbert C. Brockman, An African Biographical Dictionary (Santa 9. Elizabeth A. Isichei, History of Christianity in Africa: From Antiquity to Barbara, Denver, and Oxford: ABC-CLIO, 1994). Brockman’s the Present (Grand Rapids: Eerdmans, 1995), pp. 98–99. dictionary “provides sketches for 549 prominent sub-Saharan 10. Andrew F. Walls, “Structural Problems in Mission Studies,” Africans from all periods of history” (p. vii). A number of these International Bulletin of Missionary Research 15, no. 4 (October 1991): sketches have been included in the Dictionary of African Christian 147. Biography. 11. Even a figure as significant as William Wadé Harris, hailed in 1926 20. The DACB is not driven by Western funds. Its stories are the result as Africa’s most successful evangelist because of his astounding of African ingenuity and enterprise, rather than a questionable by- impact upon the establishing of the Christian faith among the product of foreign funds. peoples of the Ivory Coast, “left no writings except half-a-dozen 21. The DACB initially explored setting up an Arabic-language short dictated messages.” See David A. Shank, “The Legacy of coordination office in conjunction with the Global Institute South at William Wadé Harris,” International Bulletin of Missionary Research Uganda Christian University. Now, however, it anticipates locating 10, no. 4 (October 1986): 170. the facility in Khartoum, the heart of Christian Arabic-speaking 12. The consultation, hosted by the Overseas Ministries Study Center in Africa. New Haven, Connecticut, was underwritten by the Pew Charitable 22. Patrick J. Lynch, “Publishing on the World Wide Web: Organization Trusts’ Research Enablement Program (REP). and Design,” Syllabus 8, no. 9 (1995): 9. 13. John Baur, Two Thousand Years of Christianity in Africa (Nairobi: 23. Jeff Rothenberg, “Ensuring the Longevity of Digital Documents,” Pauline Publications, 1994), p. 17. Scientific American 272, no. 1 (1995): 42. According to the National 14. In a personal letter dated April 9, 1998, J. F. Ade Ajayi observed that Media Lab (www.nml.org), “CD-ROMs have a certified lifetime of “the issue of just who is and who is not a Christian” is not always so 10 years . . . [while] magnetic tape is good for 5 to 20 years, clear-cut in Africa as it is in some parts of the world. He illustrated conventional CDs up to 50 years, and archival microfilm for 200 his point by the following incident: a well-educated woman “moved years. The longevity champ . . . [is] acid-free paper, . . . [which] should from the Christ Apostolic Church to Jehovah Witness without last for 500 years.” Furthermore, print “avoids what University of necessarily realizing that she had thereby lost her initial focus on Michigan data expert John Gray calls ‘the problem of unstable Christ.” technology’—the likelihood that media will outlive the devices that 15. Andrew F. Walls identifies six persisting continuities within the can read them.” See also Stephen H. Wildstrom, “Bulletin Board: varied emphases characteristic of Christianity across time: (1) worship Data Life Span,” Business Week, June 17, 1996, p. 22. of the God of Israel; (2) the ultimate significance of Jesus of Nazareth; 24. This Web site information is from Gospel Communications (3) the activity of God where Christians are; (4) Christian membership International (www.gospelcom.net). in a community that transcends time and space; (5) use of a common 25. Martha Lund Smalley and Rosemary Seton, comps., Rescuing the body of Scriptures; and (6) the special uses of bread, wine, and water. Memory of Our Peoples: Archives Manual (New Haven: IAMS, 2003). In instances where a subject’s ecclesiastical orthodoxy might be Copies of the manual, in English or French, are available for $10.00 doubtful, these criteria will be employed. See Walls’s “Conversion from OMSC, 490 Prospect Street, New Haven, CT 06511. and Christian Continuity,” Mission Focus 18, no. 2 (1990): 17–21.

158 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Christian Presence in a Muslim Milieu: The Missionaries of Africa in the Maghreb and the Sahara Aylward Shorter, M.Afr.

or more than 130 years, the Society of Missionaries of port of Napoleon III and French public opinion, took his stand on FAfrica has maintained a Christian presence in the Mus- freedom of conscience and the freedom to practice charity. He lim world. This experience has resulted in the development of a forbade any of his refugees to be baptized, except for babies in distinctive approach to Islam that renounces overt proselytism danger of death, and he was able to claim that not one of the and espouses a dialogue of life. Founded in 1868 by Charles surviving 1,100 orphans had been baptized.6 Lavigerie (1825–92), Missionaries of Africa, popularly called A large number of children were still in Lavigerie’s care White Fathers because of their white Arab dress, are still working when the famine was over, and requests for baptism grew. in the Maghreb and the Sahara. They work also in sub-Saharan Lavigerie acquiesced for those he considered worthy.7 About Islamic countries such as Mali, Niger, Chad, and Sudan, as well 1,000 were eventually baptized. Some of this number were sent as in the Near East, in Jerusalem. to populate the two Christian villages established in the Chélif Valley in 1872 and 1874. By 1906, however, the two villages Lavigerie’s Vision for Muslim Mission numbered only 360 Christians in 36 families.8 The villagers, who now owned the land, merged with the French settler population, Lavigerie’s interest in Islam began in 1860, when, as director of as did most of the other baptized orphans.9 Lavigerie, who saw the work of the Eastern Schools (a French Catholic organization these young Algerians as a Christian elite for the evangelization for supporting missionaries in the Near East), he visited Lebanon of the whole continent, was disappointed. As he explained later, and Syria to bring relief to Christian survivors of a massacre the Christian villages of Algeria made not the slightest impact on carried out by the Druze. His first impressions of a Muslim jihad surrounding Muslims but were costly and ineffective ghettos.10 were inevitably negative, but he was impressed by the humanity and culture of the exiled Algerian leader the amir Abd-al-Qadir, Efforts in Kabylia, Algeria whom he met on this journey. About the same time Lavigerie met Abbé F. Bourgade, who had established a college for Muslims, From his first arrival in Algeria, Lavigerie was attracted by the Jews, and Catholics in Tunisia. Bourgade was the author of three mountainous region of Kabylia. The so-called Kabyle myth held books that proposed a Socratic dialogue with Islam.1 The books that the area had originally been Christian and that its people envisage Islam as a preface to the Gospel. Left to God’s provi- might be disposed to return to the religion of their ancestors.11 In dence, thought Bourgade, Islam would eventually bear fruit in fact, these mountain dwellers had been virtually untouched by Christian truth.2 Lavigerie did not favor such a dialogue, but he Roman civilization, let alone Christianity. The Kabyles had de- recommended the books to his missionaries.3 He probably thought veloped their own amalgam of Islam and traditional beliefs, and that a religious encounter between Christianity and Islam would they had no desire to be Christians. In 1871, after the defeat of eventually be possible. France in the Franco-Prussian War, the Kabyles conducted a A year after becoming archbishop of Algiers in 1867, Lavigerie serious uprising that took the French several months to suppress, founded the Society of Missionaries of Africa. They were to and Lavigerie’s missionaries went to Kabylia in 1873 in a climate disarm Islamic disdain for Christians by adopting the Muslims’ of hostility. Twenty years later, Kabyles told the White Fathers external manner of life—their clothing, food, language, poverty, that they were still hoping for another uprising.12 During that and nomadism.4 In 1868 Pius IX made Lavigerie apostolic del- time the mission stations of the White Fathers increased from two egate for the Sahara and (French) Sudan. Lavigerie’s responsi- to seven. At the turn of the century another two stations were bilities were thus extended to the enormous territories that lay founded in the Saharan Atlas. beyond the narrow confines of the Diocese of Algiers. In order not to play into the hands of the anticlericals, as well Lavigerie’s approach to Islam was far from bookish or as to avoid offending Muslim susceptibilities, Lavigerie forbade theoretical. It derived from his ongoing experience of the Muslim any open proselytism. There were to be no boarding schools or milieu. From the outset he claimed the right to love, and pray for, public catechumenates. Day schools could be started, and a small the Muslims of Algeria, not merely to be a chaplain to French number of boarders were allowed at the mission stations, but settlers, soldiers, and officials. Soon after his arrival in Algeria a religion was not to be taught in school. Instead, there was to be succession of calamities occurred: an earthquake, followed by a solid moral formation implicitly inspired by Christian prin- drought, a plague of locusts, and a cholera epidemic, accompa- ciples. Catechism could be given to those who requested it, but nied by famine. Some 90,000 people died of cholera, and a further there were to be no baptisms without the authorization of the 20,000 of starvation. The French took no extraordinary measures parents and of Lavigerie himself.13 Babies, however, could be to deal with the crisis, but Lavigerie set up camps and took in baptized at the moment of death. “We talk as little as possible nearly 2,000 orphans, 800 of whom died of cholera.5 The anticleri- about religion,” wrote a missionary in 1892.14 Dispensaries and cal administration suspected Lavigerie of proselytism and feared hospitals were to be opened, and the whole purpose of the a fanatical Muslim reaction. Lavigerie, however, with the sup- missionaries’ social and humanitarian action was to create a favorable climate for ultimate conversion to Christianity. It was Aylward Shorter, M.Afr., is Principal Emeritus of Tangaza College in the a long-term strategy that Lavigerie believed would take at least Catholic University of Eastern Africa, Nairobi, Kenya, and former president of a hundred years to bear any fruit. the Missionary Institute, London. He is currently working on the history project The missionaries’ primary contact was with children and of his missionary society. young people outside the parental culture. Few adult baptisms

October 2004 159 took place. By 1900 there were thirty-nine Kabyle Christians, and oases in Gourara, the Tuat and Tidikelt, inhabited by Arabs, ten years later just under three times that number.15 These believ- Berbers, the enslaved descendants of the original inhabitants ers were grouped in tiny Christian communities at five of the (Harratin), and large numbers of more recently enslaved Ne- mission stations. They were an outgrowth of the mission schools groes from the south. To the far south lay the mountains of and had no influence on the wider community. It is fair to say Hoggar, the homelands of the warlike Tuareg and Ahaggar.26 that, although there had been a missionary insertion into Kabyle Only in 1894 did French armies from the south occupy the society, the missionaries failed to provoke an interest in Chris- fabled town of Timbuktu. In the meantime, the White Fathers, tianity.16 who were establishing posts in the northern borderlands of the Although adult conversions were few, there were many Sahara, opened a station in the Mzab at Metlili in 1874.27 From baptisms of dying babies. For example, between September 1904 there a party of three missionaries set out to cross the desert in and September 1905 thirteen adults and thirty-five children of January 1876, only to be massacred by Ajjer Tuaregs, near El Christians were solemnly baptized in the whole of the Algerian Golea. Seven years later a second party of White Fathers took a Province, but there were nearly a thousand baptisms of infants in different route, setting out from Ghadamès in December 1881. danger of death.17 “Our neophytes are the dying,” wrote one They were massacred two days later by a coalition of Tuareg missionary in Kabylia.18 The surreptitious baptism of dying tribesmen. Lavigerie had hesitated to let them go after news of babies was not merely a function of the pessimistic salvation the annihilation of the Flatters expedition earlier in the year, but theology then in vogue, but it was seen as the creation of a he allowed himself to be persuaded that it was safe.28 After this Kabylian Church Triumphant. These “Holy Innocents” were disaster the Sahara was abandoned for several years. Gradually, now intercessors for Kabyles on earth. as the French army moved south, the White Fathers returned to As they saw it, the missionaries’ first aim was to “destroy the Saharan oases in the 1880s and 1890s, reopening four mission Muslim fanaticism,” to undermine faith in Muhammad, and— stations. Not until the advent of Colonel Henri Laperrine in 1901, even more implausibly—”to detach North Africa from the Arabs the friend and former comrade-in-arms of Charles de Foucauld, and Islam.”19 Although they were forbidden to indulge in polem- was the road to Timbuktu and the Niger opened in 1904–9.29 ics themselves, polemical literature was recommended reading, Meanwhile, in the oases of the northern desert, the White Fathers such as Michel Nau’s The Qur’an Against the Qur’an.20 The mis- pursued, with tireless devotion, the same evangelization policies sionaries in fact had no preparation for their encounter with as their brothers in Kabylia: education, medical work, and the Islam. They did not know classical Arabic and were thus unable avoidance of overt proselytism. to read the Qur’an, even when they obtained permission to do so In 1891 the Prefecture Apostolic of Sahara and Sudan was from higher authority. Their knowledge of the Kabyle language made a vicariate, and the province of Kabylia was attached to the was also far from perfect.21 dioceses of northern Algeria. At the same time, Lavigerie conse- French anticlerical legislation threatened the mission schools crated a coadjutor bishop who became vicar apostolic in his own in Kabylia in 1904. Without government support many schools right when Lavigerie died in November 1892. The coadjutor was were forced to close. Finally, in 1913 a ministerial decree closed Joseph-Anatole Toulotte (1852–1907). Lavigerie expressed mis- all the remaining mission schools.22 Henceforward, with Henri givings about Toulotte soon after appointing him.30 He was a Marchal as superior, there was a more religious encounter with fastidious scholar and reclusive ascetic, but not a leader of men. the Kabyle community. “We talk of God to people of good will. His immediate task as vicar apostolic was to organize the first We encourage a real prayer of the heart. . . . Many souls are caravan to the French Sudan, through Senegal to the Niger in uneasy with their [Muslim] religion, but we do not imagine they 1894. The explorer-missionary Prosper Augustin Hacquard (1860– will come to us.”23 1901) was appointed its leader.31 Toulotte led the third caravan to Lavigerie thought that God was positively at work among the French Sudan in 1896 but returned, broken in health and Muslims, and although he believed baptism to be necessary for “aged by twenty years.”32 He resigned the following year, to be salvation, he was in no hurry to baptize individuals. Individual succeeded by Hacquard. need was to be subordinated to that of the collectivity. To this With the benefit of French military protection and subsi- extent his salvation theology was less pessimistic than that of his dized travel, Hacquard and four companions reached Timbuktu missionaries.24 Lavigerie was implacably opposed to Jansenism, in May 1895. Very soon the missionaries were asking themselves and he must have been aware of the church’s condemnation of what they were going to do there.33 In fact, the mission in the Jansenist proposition “Outside the church there is no possi- Timbuktu settled down to being a carbon copy of mission sta- bility of grace.”25 Nevertheless, the theological climate of the time tions in the northern Sahara: education, medical work, and the would not have allowed him to reflect very profoundly on this ransoming of children enslaved by the Tuareg. The school was a truth with reference to Islam. failure, but the orphanage overflowed.34 It was even suggested that Timbuktu should be joined to the ecclesiastical circumscrip- The Timbuktu Mission tion of Ghardaia if a trans-Saharan route was opened.35 One of the White Fathers, Auguste Victor Dupuis (1865– The Sahara Desert captivated French minds as a place of mystery 1945), was strongly attached to Timbuktu and became deeply and adventure. The French ambition was to cross the Sahara and immersed in its languages and cultures. He knew Arabic, Songhay, link Algeria to the French Sudan (covering modern Mali, Burkina Tamachek (Tuareg), Bambara, and Peuhl. By 1900 he had, to- Faso, and parts of Niger and Chad). Lavigerie shared this fasci- gether with Hacquard, produced four books on the Songhay nation and aimed to send missionaries across the desert to strike language alone, and others were to follow.36 In the midst of all a blow against the slave trade that operated out of Timbuktu. The this erudition, however, he lost sight of his priestly role. Hacquard Sahara was geographically complex, peopled by a number of feared that Dupuis was “going native.”37 Known as Yacouba, ethnic groups both sedentary and nomadic, all professing a form Dupuis had a reputation that had spread along the whole course of Islam. Laghouat was occupied by the French in 1852. To the of the Niger.38 In 1904, when faced by superiors with the order to south lay the seven towns of the Mzab. In the southwest were the leave Timbuktu, he decided that another vocation was calling

160 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 gold medal ever awarded by the Geographical Society of Paris, he crossed the Algerian Sahara from Morocco to Tunis in 1885. Back in Paris in 1886, he underwent a religious con- version and later became a Trappist monk, spending nine years in Palestine and Syria. He was ordained priest and returned to Algeria as hermit and missionary in 1901.44 Probably no other indi- vidual associated with the Sa- hara has so caught the public imagination as Charles de Foucauld, known as Brother Charles of Jesus. Guérin re- ceived him with joy and al- lowed him to establish a her- mitage at Beni-Abbès in the Tuat, on the Moroccan bor- der, where he was pastor to the military and spoke to the slaves about Jesus.45 In 1902 Guérin approved his founda-

Map by tion of the Little Brothers of GLOBAL MAPPING INTERNATIONAL www.gmi.org the Sacred Heart of Jesus, fol- lowing the rule of St. Augus- tine and linked to the frater- him. Soon afterward he married a Peuhl wife, a Muslim, and nity of Montmartre, Paris. They were to practice perpetual ado- raised a family of seven children. He became a government ration of the Blessed Sacrament, poverty, and solitude in a interpreter, adviser on native affairs, and even, for a short time, missionary environment.46 De Foucauld’s aspirations fluctuated commandant of Goundam, but his main claim to fame was to between active missionary work and the life of a hermit. He have founded a native faculty of higher studies at Timbuktu. longed to evangelize Morocco and the Tuareg, but unlike Yacouba remained a legendary figure, the benevolent patriarch Lavigerie’s missionaries, he thought that military pacification of the holy city. Always loyal to the Christian faith, he practiced and French civilization were necessary preliminaries.47 For their his priesthood by legitimately giving absolution to the dying. In part, the White Fathers believed that his contemplative tastes 1945 he himself died.39 Although bishop and missionaries re- rendered him unfit for the life of an active missionary.48 Guérin mained on good terms with him, it was felt necessary to close the kept up a tireless correspondence with him and managed to visit Timbuktu mission in 1906.40 him in person in May and June of 1903.49 Guérin esteemed de Foucauld for the spiritual influence he radiated, rather than for Guérin’s and de Foucauld’s Sahara Ministry any missionary enterprise. “His unalterable sweetness, his inex- haustible charity, taken with his joyful character, have absolutely Hacquard drowned in the Niger in 1901, the victim of a swim- won all hearts,” wrote Guérin to Livinhac, the superior general. ming accident.41 The Sahara was then separated from the French “The oratory of Beni-Abbès is a precious treasure for us all.”50 To Sudan, as the Prefecture Apostolic of Ghardaia, with Charles de Foucauld himself he wrote: “I count absolutely on the very Guérin (1872–1910) as prefect. At the time of his appointment, abundant graces which flow to our Society from the blessed Guérin was only twenty-nine years old. His extreme goodness shrine of Jesus at Beni-Abbès.”51 In his report for 1903 Guérin and his attraction for asceticism were a recommendation. As called Brother Charles of Jesus a “true priest who possesses the prefect apostolic, he lived poorly, occupying two small rooms, spirit of Jesus” and wrote of the respectful admiration de Foucauld and sleeping on planks supported by tin trunks.42 received from soldiers and natives. “The marabout [holy man] of Guérin’s appointment coincided with the arrival in the Beni-Abbès is everywhere known.”52 Sahara of two other important figures, Henri Laperrine (1860– In spite of repeated efforts to make converts and find mem- 1920) and Charles de Foucauld (1858–1916). Laperrine, a career bers for his brotherhood, no one was prepared to share de soldier with considerable African experience, had been appointed Foucauld’s austerities. In his solitude, he began to envisage his “commander of the oases,” with orders to occupy the newly role as that of “universal brother,” united with Jesus in the captured Tuat in the western desert and to create a force for Blessed Sacrament, in the midst of the Muslims. It was an controlling the southern Sahara.43 Charles Eugène, Vicomte de apostolate of presence, an evangelization that renounced Foucauld, had also served as an officer in the French army in proselytism, and was a spiritual encounter with Islam.53 It was a Algeria and Tunisia. In 1882 he resigned his commission and for view of his apostolate that came more clearly into focus at two years explored Morocco in disguise. After receiving the first Tamanrasset, and Guérin worked hard to make it possible, by

October 2004 161 securing from Pius X in person in 1907 the permission de Foucauld the Vatican and eventually moved to Rome, becoming the Pon- needed to celebrate the Eucharist alone.54 tifical Institute of Arabic and Islamic Studies (PISAI). In 1904 de Foucauld accompanied his friend Laperrine on an In 1937 Marchal organized a conference at Bou Nouh in exploratory journey to the Hoggar. At first Guérin was doubtful, Kabylia, attended by all the mission superiors and the director of but he soon saw the value of the information that de Foucauld IBLA. The conference produced some important conclusions. could give him on the country and on the beliefs and customs of The goal of the missionaries’ educational establishments was not its inhabitants, with a view to founding possible mission cen- proselytism. The importance of learning Kabyle and of studying ters.55 De Foucauld founded a second hermitage at Tamanrasset Islam was stressed, but there should be no haste in promoting in the heart of the Hoggar in 1905 and thereafter divided his time individual conversions to Christianity.65 During his long life, between the two. He translated the Bible into Tamachek and Marchal published more than thirty works, probably none more created a Tamachek lexicon and dictionary. Guérin referred to de important than Les grandes lignes de l’apostolat en afrique du nord, Foucauld proudly as “[my] missionary in Tuareg country.”56 In which appeared in its final form in 1938, and L’invisible présence February 1909 de Foucauld proposed the foundation of a mission de l’église, in 1950. station in the Hoggar, but it was rejected because of the current The theological implications of these works are a logical anticlerical legislation.57 development of Lavigerie’s principles.66 Like Lavigerie, Marchal Guérin died of typhoid in 1910 at the early age of thirty- was a pastoral realist, and he was convinced that the starting eight.58 De Foucauld was murdered at Tamanrasset in 1916 by a point for any missionary work among Muslims was a profound group of disaffected Tuaregs and Harratins.59 Not only was his knowledge of the cultural milieu. According to Marchal, the first spiritual message the inspiration for new religious congrega- priority was not to prepare individuals for baptism but to pro- tions, but it also had an impact on the Missionaries of Africa and mote the essential religious truths. Baptism was not to be con- their thinking about Christian presence among Muslims. De ferred except after a prolonged catechumenate and under condi- Foucauld wrote letters to other missionaries besides Guérin, tions that ensured perseverance. No specific Christian instruc- among them seven to Henri Marchal (1875–1957), whom he met tion was to be given outside the catechumenate. There should be personally in 1913.60 It is probable that de Foucauld was an a general religious education of the people. Marchal believed influence on the new pastoral strategy toward Muslims that that God is positively at work among Muslims and that their Marchal introduced in the Society of Missionaries of Africa. religious culture should not be destroyed. There should be no more denigration of Muhammad or demonstration of the falsity Marchal’s Strategy of Love and Dialogue of Islam. The aim was not primarily to administer baptism but to save souls. For Marchal, there were many salvific truths from the In 1905 Henri Marchal was appointed to the Sahara and joined Bible in Islam, and Muslims, he believed, could be saved through Guérin at Ghardaia. An Arabic scholar himself, he came to the them if they were understood in the light of supernatural faith. conclusion that missionaries needed qualified teachers if they The errors of their religion did not outweigh these truths. The were to make progress in their knowledge of Arabic and Islam.61 duty of the missionaries was to awaken consciences, the sense of From 1909 to 1912 he was regional superior of Kabylia and sin, contrition, humility, and conversion of heart. They were to emphasized the need for a relatively open form of evangeliza- invite Muslims to greater confidence in God’s mercy and to lead tion.62 From 1912 to 1947 he was assistant general of the society. them patiently into the love of God, of which interior prayer is the De Foucauld’s practice of being spiritually united with Muslims sign and the instrument. Concretely, he hoped that Muslims themselves would be apostles to their fellow Muslims. In short, Muslims would become Christians without knowing it. Marchal believed that God This was not to say that Marchal was a syncretist or that he wanted to leave Muslims on their own to become “good Mus- is positively at work among lims.” The Qur’an was not a praeparatio evangelica (preparation Muslims. for the Gospel) in the way that Bourgade suggested. The essential truths cannot be understood in a merely Muslim sense. Rather, they must be endowed with supernatural and salvific power. at their Friday prayers was in the line of Marchal’s own develop- The missionary task was to influence the social milieu in this ing ideas. Muslims, he argued, should be kept open to the action sense, through kindness, service, and Christian witness. of God’s grace, but that grace should not be presumed. This approach implied that salvation did not depend on membership After Marchal of a visible church. The economy of salvation was on a larger scale. In fact, Marchal distinguished between conversion to God, Although there were critics who did not believe that a Christian conversion to Jesus, and conversion to the church. Some Muslims spirit could be injected into a Muslim community, Marchal’s might feel called to discover Jesus and, in a few rare cases, to reflections became the official policy of the Missionaries of Africa accept the social consequences of church membership.63 at the time. Furthermore, they were a stimulus for the dialogue After World War I Marchal was instrumental in setting up of life and spiritual encounter espoused by the Missionaries of the Institut des Belles Lettres Arabes (IBLA) in 1927. Established Africa after the Second Vatican Council (1962–65) at their succes- at Tunis, this institute taught Arabic, the Qur’an, and Islamic sive General Chapters between 1967 and 1992. The White Fathers theology, law, and history. Fifty-one Missionaries of Africa were identified with the legitimate aspirations of the Algerian people admitted as students between 1927 and 1949. They were joined in their rebellion against the French colonial authorities in 1946– in 1932 by de Foucauld’s Little Brothers of Jesus.64 After the Second 62. Of the nineteen Catholic missionaries—including priests, World War two centers were created: IBLA at Tunis remained a religious, and a bishop—who gave their lives during and after center of research and publications, while the formation pro- the conflict in 1956–94, ten were White Fathers. gram moved to La Manouba. In 1960 the latter was recognized by After political independence, the departure of the French

162 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 school of intercultural studies BIOLA UNIVERSITY

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October 2004 163 settlers and administrators, and the dismantling of church struc- Overt proselytism by more recently arrived missionaries of other tures, the Catholic mission in Algeria deepened its spiritual churches is even meeting with success in Kabylia. The concept of relations with Muslims. Although there are very few Catholics a two-way dialogue implies that Christian faith can also develop today in Algeria, the White Fathers are accepted as part of the through encounter with Islam, including the challenges that country’s historical fabric. The rural Christian communities have Muslims pose as interlocutors. Muslims have even begun creat- disappeared, but many young Algerians are reacting against ing their own structures for dialogue and have invited Christians violence in the name of Islam by joining underground Christian to take part in various colloquiums. The raison d’être of the communities in the towns. Although there is a mistrust of the Algerian Catholic Church is now simply to be in relationship Western world, Algerians generally distinguish between Chris- with Muslim society as a “covenant of love” between them and tianity and Western politicians who happen to be Christian. the God of Jesus Christ.67

Notes 1. F. Bourgade, Les soirées de Carthage (Paris, 1847), La clef du Coran 31. General Council Minutes, 1893, p. 249, AGMAfr. (Paris, 1852), and Passage du Coran à l’Évangile (Paris, 1855). 32. Chronique trimestrielle, no. 136 (1907), Supplement, pp. 143–79. 2. Aylward Shorter, Christianity and the African Imagination (Nairobi: 33. Chronique trimestrielle, no. 72 (1896): 449. Paulines Publications, 1996), pp. 49–50. 34. Chronique trimestrielle, no. 93 (1902): 153; no. 100 (1903): 156–57. 3. François Renault, Cardinal Lavigerie: Churchman, Prophet, and 35. Chronique trimestrielle, no. 100 (1903): 157. Missionary (London: Athlone Press, 1994), p. 90; Georges Goyau, Un 36. Chronique trimestrielle, no. 93 (1902): 158. grand missionnaire: Le Cardinal Lavigerie (Paris: Plon, 1925), p. 256. 37. Hacquard to Livinhac, October 25, 1900, 071 348, AGMAfr. 4. Charles Lavigerie, Instructions aux missionnaires (Namur: Grands 38. Chronique trimestrielle, no. 102 (1903): 11. Lacs, 1950), p. 252. 39. See Dupuis Dossier, DS d 268, AGMAfr.; William Seabrook, The 5. Joseph Cuoq, Lavigerie, les Pères Blancs et les Musulmans maghrebins White Monk of Timbuctoo (London: Harrap, 1934). (Rome: Missionaries of Africa, 1986), pp. 14–21; Renault, Cardinal 40. Rapports annuels, no. 2 (1906–7): 36. Lavigerie, pp. 93–98. 41. Segou Mission Diary, vol. 1, 1895-1907, April 4-21, 1901, pp. 133-37, 6. Cuoq, Lavigerie, p. 18; J. C. Ceillier, “Les Missionnaires d’Afrique et AGMAfr.; Eugène Marin, Algérie, Sahara-Soudan: Vie, travaux, voyages le dialogue interreligieux: Quelques jalons historiques” (paper de Mgr. Hacquard des Pères Blancs (Paris: Berger Levrault, 1905), pp. presented to the Colloque de Paris, December 2002), p. 2. 625–27. 7. Cuoq, Lavigerie, pp. 51–52; Ceillier, “Les Missionnaires d’Afrique,” 42. Notices nécrologiques, 3:29–36, AGMAfr. p. 3. 43. Fleming, The Sword and the Cross, pp. 156–66. 8. Rapports annuels (White Fathers), no. 1 (1905–6): 39. 44. Ibid., pp. 25–131. 9. Jean Tiquet, Expérience de petite colonisation indigène en Algérie—les 45. Chronique trimestrielle, no. 97 (1903), Supplement, pp. 9–14. colons arabes-chrétiens du Cardinal Lavigerie (Algiers: Maison-Carrée, 46. Charles de Foucauld, Lettres et carnets, ed. Jean-François Six (Paris: 1936). Editions du Seuil, 1966), p. 160. 10. Lavigerie, Instructions aux missionnaires, pp. 99–100. 47. Ibid., pp. 168, 198; Fleming, The Sword and the Cross, pp. 180–81, 187–88. 11. Renault, Cardinal Lavigerie, pp. 178–84; Ossilia Saadia, “Catholiques 48. Chronique trimestrielle, no. 137 (1907): 183. et Musulman Sunnites, discours croisés, 1920–1950: Approche 49. Charles de Foucauld, Correspondences sahariennes, ed. Philippe Thiriez historique de l’alterité religieuse” (doctoral thesis, Univ. of Lyon, and Antoine Chatelard (Paris: Editions du Cerf, 1998). 2001), pp. 91–97. Reference UE 1007 in the Archives of the Generalate 50. Guérin to Livinhac, June 3, 1903, in de Foucauld, Correspondences of the Missionaries of Africa, Rome (henceforth AGMAfr.). sahariennes, p. 188. 12. Chronique trimestrielle, no. 64 (1894): 524. 51. Guérin to de Foucauld, June 29, 1903, in de Foucauld, Correspondences 13. Cuoq, Lavigerie, pp. 51–73; Ceillier, “Les Missionnaires d’Afrique,” sahariennes, pp. 196–97. pp. 3–4. 52. Chronique trimestrielle, no. 101 (1903): 261. 14. Chronique trimestrielle, no. 57 (1893): 19. The remark was made at the 53. De Foucauld, Lettres et carnets, p. 160; Saadia, Catholiques et Musulman College of St. Charles at Tunis, but it reflects the attitude in Algeria. Sunnites, pp. 290–95. 15. Ceillier, “Les Missionnaires d’Afrique,” p. 4, quoting Cuoq. 54. Chronique trimestrielle, no. 148 (1908): 279; Fleming, The Sword and the 16. Cuoq, Lavigerie, pp. 85, 92. Cross, p. 214. 17. Chronique trimestrielle, no. 121 (1905), Annual Statistical Table for 55. Guérin to de Foucauld, March 3 and April 21, 1904, in de Foucauld, Algeria Province. There were 995 infant baptisms in extremis. Correspondences sahariennes, pp. 252, 336–38. 18. Chronique trimestrielle, no. 76 (1897): 459. 56. Chronique trimestrielle, no. 139 (1907): 391. 19. Chronique trimestrielle, no. 57 (1893): 58; also no. 101 (1903): 239; no. 57. General Council Minutes, February 15, 1909, p. 830, AGMAfr. 148 (1908): 327. 58. Notices necrologiques, 3:29–36, AGMAfr. 20. Chronique trimestrielle, no. 97 (1903), Supplement, p. 27. 59. Fleming, The Sword and the Cross, pp. 278–79. 21. Cuoq, Lavigerie, pp. 39, 90; Chronique trimestrielle, no. 68 (1895): 2. 60. De Foucauld, Correspondences sahariennes, pp. 941–52. 22. Rapports annuels, no. 9 (1913–14): 73. 61. Ceillier, “Les Missionnaires d’Afrique,” p. 5. 23. Rapports annuels, no. 6 (1910–11): 81–83. 62. Ibid., p. 6. 24. See discussion in Saadia, “Catholiques et Musulman Sunnites,” pp. 63. Cuoq, Lavigerie, pp. 76–77; Jean-Marie Gaudeul, Encounters and 91–97. Clashes: Islam and Christianity in History (Rome: PISAI, 2000), p. 310. 25. Extra ecclesiam nulla conceditur gratia; Lavigerie, Instructions aux 64. Ceillier, “Les Missionnaires d’Afrique,” p. 7. missionnaires, pp. 71–72. 65. Ibid., pp. 9–10. 26. Chronique trimestrielle, no. 101 (1903), Sahara Province Report, pp. 66. This account is based on Cuoq, Lavigerie, pp. 74–110; Ceillier, “Les 233–40. Missionnaires d’Afrique,” pp. 9–11; and Saadia, “Catholiques et 27. See Renault, Cardinal Lavigerie, pp. 185–94, 257–62. Musulman Sunnites,” pp. 299–36. 28. Ibid., p. 262. 67. Henri Teissier, Chrétiens en Algérie, un partage d’espérance (Paris: 29. Fergus Fleming, The Sword and the Cross (London: Granta Books, Desclée de Brouwer, 2002), pp. 47–48; Armand Duval, C’était une 2003), pp. 177–78, 223–25, 239–41. longue fidélité à l’Algérie et au Rwanda (Paris: Mediaspaul, 1998), 30. General Council Minutes, 1897, p. 445, AGMAfr. quoting Bishop Pierre Claverie, p. 136.

164 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 My Pilgrimage in Mission Russell L. Staples

y paternal grandparents, descendants of British set- enthusiasm. It seemed as if the congregation was saying, “The Mtlers in South Africa in 1820, were enthusiastic Chris- war may come, but more important, the purposes of God in this tians and among the early Seventh-day Adventists in that coun- world are being fulfilled.” I pondered these things as we rode try. My father, having decided to enter the ministry during his home in the train, conscious that a new way of thinking about the high school years, left the family farm and commenced studies at Gospel and the world had been opened to me. Union College in Cape Town. At the end of the First World War, The second experience came shortly afterward, when Britain he transferred to Avondale College, near Sydney in Australia. declared war on Germany and we were confronted with a major Upon graduation he entered the ministry, married my mother, difficulty. We had hoped to return home before Christmas so as and subsequently returned to South Africa as a pastor-evange- to be ready for the new school year, but many ships were being list. I was born in 1924 in a small town in the southern Cape sunk, and passenger shipping lines had come to a halt. We Province, the second of five children. explored every avenue to no avail and were beginning to think One of the joys of my early childhood was our annual trip for about spending the days of the war in Sydney. Then an opportu- the Christmas holidays to my grandparents’ farm near nity presented itself. A ship arrived in port with many Jewish Grahamstown, where the relatives converged. Some among my refugees on board who had just been accorded asylum in South generation were children of missionaries; others were a pastor’s Africa. The agent advised that this could be our last opportunity children. Grandfather conducted morning and evening worship. to return to South Africa, and we boarded without hesitation. We had Sabbath school together, even at the holiday cottage at The ship had hardly left Australia when we learned via the the beach, where the “Missions Report” often sparked conversa- radio that two German battleships, the Graf Spee and the tions about life in countries to the north. As I look back on those Scharnhorst, were in the Indian Ocean sinking merchant ships. early days, I see that almost everything in our lives centered on Immediately our old vessel turned north, steering an evasive being a Christian and on the church. course. In gathering suspense we counted the ships going down and wondered whether our turn would be next. It was hot, the Seeing with New Eyes ship was under complete blackout, and many, especially the refugees, slept on the decks. They gathered in groups and sang Life proceeded in this manner, alternating between years at Yiddish songs. I asked them how they could sing so happily school and vacations at the farm and beach. Then in the middle when we could be torpedoed at any moment. They answered, of 1939 my mother took us to visit her mother and relatives in “Aber wir sind frei” (But we are free), and continued singing. Sydney, Australia. There I first came to a clear realization of the Some had experienced Kristallnacht in Berlin, and all were fleeing privileged status of whites in South Africa. It was a shock to me the tightening Nazi noose. Buoyed up by hope of a new life in to see white men doing work that would be assigned to Africans South Africa, they gave the impression that even death was at home. Beyond this eye-opener, two experiences there caused preferable to what they had left behind. me to think about life and reality as I never had before. As I sat at the prow of the ship contemplating the situation, The first was a combined meeting of Adventists in the the calm of the windless ocean was in sharp contrast to the Sydney city hall to hear Elder W. A. Spicer, then field secretary of turmoil of my thoughts about our plight and the troubles the the General Conference. Elders Spicer and A. G. Daniels had refugees had experienced. And I thought about the Spicer ser- shared the leadership of the Adventist church for some thirty mon and the meaning and purpose of life in a new way. years and fostered the world vision that set the church on its Then there came an ominous silence about shipping. A few missionary course. The vast hall was crowded. Storm clouds of days later we learned that the German ships were being driven the Second World War were fast gathering, and excitement was from the Indian Ocean by the Ajax and the Achilles. What had heightened by a sense of eschatological fervor. Spicer led the seemed like a journey of death suddenly became a pleasure congregation on a world tour in which he described the world- cruise. On December 13 we heard that the Graf Spee had been wide expansion of Christianity. He interpreted this development scuttled off Montevideo, Uruguay, and a few days later we as a fulfillment of the promises of God and preparation for the landed at Durban in a gala of joy and gladness. A welcoming events of Matthew 24:14. He also spoke of the spread of the group was present to receive the refugees, who responded with Adventist church and the faithfulness of its members, of chal- wild enthusiasm. Father was also there to meet us, and our own lenges faced and victories gained. Enthusiasm ran so high that joy was tumultuous. when he seemed to be coming to a conclusion, many in the Instead of returning to my British high school, I now went to congregation rose, demanding, “More, more!” I had never heard Helderberg College, an Adventist boarding school a few miles anything quite like this nor experienced such overwhelming from Cape Town. It was modeled after colleges in the United States that were geared to equip Christian workers. The faculty members were all dedicated Christians. Many of the three hun- Russell L. Staples is Professor Emeritus of World Mission, Seventh-day Adventist Theological Seminary, Andrews University, Berrien Springs, Michigan. Before dred students—about half at the high school level and half joining the faculty in 1971, he served for twenty years as a pastor-evangelist in college—were children of missionaries and church workers. I South Africa and as a missionary teacher and college principal in Zimbabwe. confirmed my decision to follow Christ by being baptized that Author of Community of Faith (1999) as well as of numerous articles and year and set about completing high school and preparing for the chapters in books, he was president of the Association of Professors of Mission, Joint Board university entrance examination. 1977–78.

October 2004 165 Becoming a Minister Growing as a Missionary Teacher

The joy of a good pass was overshadowed by a crisis regarding Then there came a turning point. Church administrators in a career decision. Deep in my soul I had the sense of a call to the central Africa realized that church growth was outstripping the ministry, but I really wanted to be a physician. I went to interview development of leaders and decided to start a college program at the university registrar. Yes, there would be a place for me; he Solusi Mission in Southern Rhodesia (now Zimbabwe). The plan was most welcoming. But instead of leaping for joy as I walked was to offer a general four-year curriculum, heavy in biblical, out of his office, I was filled with turmoil. This dark night of the theological, and practical studies, to high school graduates from soul hung over me for about three weeks. There was no escape the countries in eastern, central, and southern Africa. I was night or day; I could not brush it aside. As I thought and prayed invited to head up the ministerial studies side of the program and about the matter, I realized that I was torn between the drive of help prepare “a new ministry for the new Africa.” This invitation personal ambition and a call of the Lord to give my life in service came as a shock, for we were still thinking of the challenges of to him rather than self. A light filled my soul when I finally South Africa. Friends warned, “You will vegetate in the bush— surrendered my will to him. I returned to the registrar and this is the end of serious academic work for you!” But we felt that informed him of my plans. He lectured me on my foolishness, but this was a call from God and accepted. Little did I realize as we I left his office with inner peace. Yes, I had regrets, but I was settled into our mission home at Solusi College in 1957 that, far convinced that God had led me. I returned to Helderberg College from being the end, this was the introduction to an exciting new and settled down to ministerial studies. Upon graduating in world of thought and service. 1945, I spent two years assisting senior pastors. Also, in 1947, Installed before a class of fine first-year students, I felt quite Phyllis Ingle, a beautiful young music teacher, gave me her hand confident that I could teach them what they needed to know. in marriage. Instead, there followed a series of shocks and surprises. Early in We had hardly settled down to pastoral work in Cape Town this experience I gave a lecture on the virgin birth of Christ. A when everything in South Africa began to change. In 1948 Jan bright student listened impassively and took no notes. I asked Smuts’s United Party lost the election. The structure of “apart- him why he had not written down the major points made. He heid” began to take shape with incredible speed. First, there was countered, “Why should I take notes?” the Prohibition of Mixed Marriages Act of 1949, which designated “Because you will teach these things,” I answered. a marriage officers were required to enforce. We struggled enor- “No, I won’t,” he countered. “I will just tell them, and they mously with that act! Two young persons eminently suited to one will believe.” Then amid rising tension he asked me, “Don’t you another—one slightly colored but registered “white,” the other a believe the things of God? Why are you always trying to prove little fairer, but registered “colored”—could not be married. The everything?” magistrate could be prevailed upon to reregister persons from I left the class with my mind reeling. Here I was imposing the white to colored, but not vice versa. Anger gave way to tears and skepticism of the age of reason on the mind-set of a believing, despair as we wrestled with such cases. The Mixed Marriages Act primal world. I was the one who learned the lesson that day! was followed by the Group Areas Act, which enforced segregation This was but the first of many experiences that opened my of residential areas, and so it went from one repressive act to mind to that other world in which spiritual, rather than physical, forces are believed to drive reality. The students were reluctant to discuss these matters in the classroom, so I began to take some of them with me out into the villages on weekends. We held I left the class with my revival meetings, but my real interest was in discussion around mind reeling. Here I was the campfire in the evenings. We started by exploring ways of imposing the skepticism presenting the Gospel in the sacral world. Later as the fire burned low and the call of jackals echoed in the distance, we could talk of the age of reason on the about ancestors and diviners and blessings and curses. We also mind-set of a believing, conducted evangelistic meetings—part of the mandate of my appointment—in several of the larger cities in the Central Afri- primal world. can Federation (now the countries Zambia, Malawi, and Zimba- bwe). These events also provided many opportunities for dis- cussing the points at which the Gospel engages and initiates a another. We had been in the practice of inviting members of all the rethinking of the traditional worldview. churches in the Cape Town area to a combined worship service in Early on I became aware of the dual allegiance of many a large hall at least once a year. These were largely white gather- Christians and of the unfinished missionary task in this respect. ings, but others also attended and were welcomed. One dark day As a consequence, in an effort to understand the issues involved, I was informed that we could no longer host “mixed” congrega- I spent hours reading ethnographic studies of African societies tions in the hall. At a combined elders meeting we decided that and observing traditional funerals and ceremonies. On one occa- none of us would turn any of our brothers or sisters away, and so sion, returning from the great Shona Svikiro rain induction cer- we sadly discontinued the meetings, which had been occasions of emony, I paid a visit to Bishop Mutendi, leader of the Zion City joyous celebration and renewal. Bikita Independent Church. His son Ruben, later the bishop of In the midst of rising frustration at all these changes, the way the movement, was then studying at Solusi secondary school. opened for me to pursue studies toward the bachelor of divinity The old man received me cordially but sternly asked, “Why were degree at the Adventist seminary in Washington, D.C. This you there [at the Svikiro ceremony], where they were invoking experience provided opportunity for study, fellowship, and the ancestors, instead of here, where we assembled the Indunas discussion with Afro-Americans on how we could build a sense (community leaders) and their people to pray to God for rain?” of multiracial community in South Africa. At the end of a long conversation, he chided me, “You mission

166 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 NEW MISSION William Carey Library RESOURCES! www.WCLBooks.com

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*3 or more of the same title. Prices do not include shipping. Prices are subject to change without notice. October 2004 167 people change people on the outside, but you don’t know how to community. Little time remained for work on the theological change them on the inside. We still sing and dance like Africans, issues and cooperative development of appropriate Christian but we take the ancestors and spirits out of their hearts and place life-cycle rituals that I felt were central to the work of the church. Jesus there instead.” I left with his words ringing in my ears, The ten years at Solusi had been extremely rewarding. I had knowing that there was much truth in what he had said. learned much and had begun to think of theology and the About this time several united theological seminaries were thought world of the Scriptures from a new perspective. established, and the Theological Education Fund (TEF) became active in Africa. The TEF mandate included a series of annual Teaching Missionaries conferences for theological instructors. Adventists were not di- rectly involved in the TEF program, but I wished to attend and Then a mid-career opportunity arose for me to undertake studies requested permission from Hans-Werner Gensichen, the Africa toward a doctorate in theology at Princeton Theological Semi- coordinator. He extended a cordial invitation, for which I have nary. The seminary, happily for me, maintained a relationship ever been grateful. Those events were wonderful occasions of with Princeton University that enabled doctoral students to take fellowship and learning. Invariably two or three of the “greats” studies at both institutions. I was permitted to do considerable of the world gave lectures at these sessions—people like Stephen work at the university in anthropology and African studies and Neill, Owen Chadwick, and Henry Pitney Van Dusen. There to write a bidisciplinary dissertation in preparation for the coop- were often serious discussions regarding theological erative theological work I expected to return to in Africa. contextualization and other pressing issues. It was at one of these In the early 1960s, at the instigation of the General Confer- gatherings that I first met Eugene Nida and William Smalley; ence of the Adventist Church, the Department of World Mission later I subscribed to Practical Anthropology, the journal edited by at Andrews University, in Berrien Springs, Michigan, had com- menced a summer orientation program for prospective mission- aries. Gottfried Oosterwal, who had served as a missionary in This was a difficult decision. New Guinea, directed the program. Because of the large number of missionaries serving in Africa, it was decided to add an My heart was still in Africa Africanist to the faculty, and I was invited to join the department and with the people. in 1971. This was a difficult decision. My heart was still in Africa and with the people with whom we had worked. The church there was growing rapidly, and the preoccupation of my studies Smalley. David Barrett, then a missionary to Kenya who had had been to deepen understanding of the issues at the interface early on became aware that missionaries were fired with zeal but between Christianity and traditional African religion for the sake were not particularly observant as to how the fallout was occur- of equipping ministers able to meet the needs of African church ring, attended and inspired a group of us to undertake research members and to lead congregations in the glorious worship of on selected projects. God. However, it was also obvious that this appointment would Four years into this exciting missionary experience, I was provide opportunity for service on a wider scale. requested to accept the principalship of Solusi College. The Thus there came about a third turning point in my career. program consisted of a primary school, a two-track secondary The dual responsibility of seminary teaching and direct involve- school, an intermediate level two-year ministerial training course, ment with missionaries has been a happy combination. Involve- and a small, largely theological, college program. I continued to ment in the orientation of missionaries serving across the breadth teach some theology courses, but my former concentration was of Africa and helping to prepare them for the challenges and now diffused. To complicate matters further, the political scene enormous opportunities of their work has been rewarding in in Rhodesia was changing. several ways. It has opened the way to continuing relationships Under former missionary prime minister Garfield Todd, with practicing missionaries, to involvement in workshops and cordial relationships prevailed between the races, and there seminars overseas, and to close connection with the wonderful seemed to be reason to hope for progressive transition to a things God is doing through the church. Teaching seminary multiracial government with genuine partnership between blacks mission courses has also helped my colleagues and myself on the and whites. Then events began to move in the opposite direction. missions faculty to keep abreast of research in mission studies The early 1960s was an era of phenomenal transition from and, perhaps more important, has facilitated ongoing relation- colonial rule to independence in Africa. Hopes in Rhodesia on ships with pastors, which has contributed to the maintenance of the part of both blacks and whites were perhaps too exuberant. missionary consciousness in the church at home. We have thus There was rising tension with riots that were rigidly suppressed. had bridges to both the homeland church and the world of the With the dissolution of the Central African Federation in 1963, younger churches. Zambia and Malawi were granted independence, but Rhodesia, As we look back, Phyllis and I thank God for his guidance which had been a self-governing colony since 1923, was denied and blessings. All three phases of our work have been immensely that status. Settler resentment ran high and came to a climax in rewarding. Missions are an evidence of the love of God for the the Unilateral Declaration of Independence on November 11, world, and we thank God that we have been entrusted with a 1965. The new government declared a state of emergency and small part of this work. I soon outgrew the physician complex, quelled rioting by force. Many African leaders fled the country, but some sense of an unfinished task in Africa remains with me. and a few teachers and bright students disappeared at night, However, in the providence of God, the African church itself is spirited away to camps in Marxist Mozambique and some to now wrestling with these issues, and we ask the blessing and Russia to be trained as freedom fighters. During those tension- guidance of our gracious Lord for them in the fulfillment of this laden days I found my energies increasingly absorbed in trying and other responsibilities. to calm volatile students and maintain a sense of Christian

168 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 The Legacy of Byang Kato Keith Ferdinando

lmost thirty years since his premature death cut short an Council of Churches document Ministry in Context: The Third Aoutstandingly promising ministry, Byang Kato’s con- Mandate Programme of the Theological Education Fund, made it tribution to the growth of African evangelical Christianity re- suspect to many evangelicals.3 Kato, however, recognized its mains unique. His book Theological Pitfalls in Africa, translated importance for the well-being of the African church and believed into French as Pièges théologiques en Afrique, still provokes com- that it did not imply compromising any of the theological prin- ment and controversy, as it has done since its publication in 1975. ciples that he considered fundamental. His approach ensured In recent years the Africa Journal of Evangelical Theology has that mainstream African evangelicalism should not become en- published accounts of his life and work by Christina Breman trenched in an obscurantist and contextually irrelevant funda- (1996) and Yusufu Turaki (2001). The Nairobi Evangelical Gradu- mentalism. Theological Pitfalls itself, as well as many of his ar- ate School of Theology named its chapel after him, as did the ticles, addressed some of the issues of the Africa of the 1970s and Faculté de Théologie Evangélique de Bangui its library, appro- are themselves early moves toward a contextual approach. priate recognition of his role in the foundation of both institu- Certainly Kato’s understanding of contextualization reflected tions. The idea that he was “the founding father of modern his time. His approach may not have had the theoretical basis and African evangelical theology” is no exaggeration, readily justi- subtlety of those who followed, and Theological Pitfalls is, as Paul fied by an appraisal of recent African church history.1 Bowers points out, “a ‘maiden effort’ . . . his first major publica- Byang Henry Kato was born in June 1936 into the Hahm, or tion . . . [an] initial contribution,” rather than the “magnum opus” Jaba, people in the Nigerian town of Kwoi in Kaduna State. His that might have followed, but for his early death.4 Nevertheless, parents were adherents of Jaba traditional religion, but Byang his book and articles remain exemplary in at least two respects. was converted to Christ at the age of twelve in a primary school First, his intention was truly to contextualize the Gospel for of the Sudan Interior Mission (SIM). He subsequently went to Africans: he addressed African issues, and most of what he wrote Igbaja Bible College, gained British secondary school certificates was published in Africa. In contrast, Parratt has noted “the by correspondence, and in 1966 was awarded a London Univer- tendency of some African scholars to write and publish with a sity bachelor of divinity degree after three years of study at Western, rather than an African, audience in mind . . . to publish London Bible College. He returned to Igbaja as professor from their work exclusively in the West . . . and with an eye to the 1966 to 1967 and, at the age of thirty-one, became general secre- plaudits of Western academics rather than to the usefulness of tary of the Evangelical Church of West Africa (ECWA) in 1967. their work to the African church.”5 Second, Kato’s theological He undertook postgraduate studies at Dallas Theological Semi- activity aimed at a much broader African readership than just the nary in the early 1970s, obtaining the degrees master of sacred theological cognoscenti. He avoided the trap that besets much theology and doctor of theology. In 1973 he was appointed Western theology, that of academic theologians producing works general secretary of the Association of Evangelicals of Africa and of scholarship for one another that are inaccessible to outsiders. Madagascar (AEAM, now the Association of Evangelicals of As Kato himself said, “I am fully in favour of the ever-abiding Africa), the second incumbent of that position and the first gospel being expressed within the context of Africa, for Africans African to hold it. He drowned just two years later, aged thirty- to understand.”6 His concern was for the church and the fulfill- nine, in a tragic and unexplained swimming accident while on ment of its calling in the world, rather than the approbation of the vacation at the Kenyan coast. academy. Despite his many criticisms of Kato’s work, Bediako pays gracious tribute to the essentially practical and pastoral Theology concerns that motivated it, describing him as “practical, wise and pastorally concerned” and speaking of his “essentially practical Kato was a pioneer of modern African evangelical scholarship, mind.” He is, says Bediako, “most helpful on issues related to the the first evangelical African Christian to gain a doctoral degree in impact of Christian commitment and discipleship on what is theology. His literary output was modest, comprising a number ‘considered good and beneficial in marriage in African society.’”7 of articles, one or two pamphlets, and Theological Pitfalls in Africa, which is the published version of his doctoral thesis. Whatever Polemic one’s view of it, Theological Pitfalls was a pioneering work of African evangelical theology, to “be viewed within [the] wider Nevertheless, to a considerable extent Kato’s significance lies in context of Kato’s vision for a positive evangelical theological the polemical nature of much of his writing. Theological Pitfalls is initiative in Africa.”2 Quite simply, he showed that African itself a polemic, responding to what he saw as a rising tide of theological scholarship need not be the unique preserve of theo- universalism and syncretism within African theology and church. logical liberals, as had seemed to be the case. These trends he identified particularly in the works of John Mbiti In this connection Kato’s swift acceptance of the notion of and Bolaji Idowu, and in the ecumenical movement as embodied contextualization was particularly significant. The provenance of in the All Africa Conference of Churches (AACC). His principal the word itself, first employed in 1972 by Shoki Coe in the World concern was to insist on the radical discontinuity between the Gospel and African traditional religions—or indeed any non- Keith Ferdinando served in the Democratic Republic of Congo (Zaire) with Christian religion—in response to approaches that suggested an Africa Inland Mission (1985–2001). He is author of The Triumph of Christ essential continuity between them. Briefly, he responded to the in African Perspective: A Study of Demonology and Redemption in the inclusivist tendency of some contemporary African theologians African Context (Paternoster, 1999) and is currently Lecturer in Missiology with exclusivist arguments adapted to the African context. at the London School of Theology. Theological Pitfalls is not without weaknesses. Bowers refers

October 2004 169 to its “angularity” and “limitations,” noting that “the analysis is later critiques.10 He was probably aware of the likely reaction to not always accurate, the polemic not always just, the demonstra- his critique of fellow African theologians, but his refusal to tion not always persuasive, the organization not always clear.”8 remain silent encouraged the numerically large but theologically Such criticisms do not of themselves negate the essential validity diffident African evangelical movement to find its voice and of Kato’s case. Nevertheless, Parratt claims that Kato stirred articulate its own distinctive vision. He became a model for those controversy unnecessarily: “It would probably be true to say that who would follow. although the dominant tradition in African Protestant Christian- Moreover, his polemic received additional impetus from ity remains broadly conservative, the lines are much less sharply another quarter, for he saw the threat of syncretism not only in drawn than in the West. In this respect Kato introduced into the contemporary theology but also in the growth of politically debate in Africa a largely foreign controversy.”9 The criticism inspired movements of opposition to the church within some begs some basic questions. If indeed the lines were not sharply postcolonial African states.11 One such state was Chad, where drawn, perhaps some clarification was necessary, not in order to there was outright persecution of Christians who refused to introduce a “foreign controversy” but to focus issues that the participate in traditional initiation ceremonies. The Zairian church church needed to face, rather than evade, for the sake of its own was also under pressure from the government-inspired move- well-being. From this perspective Kato’s role was the prophetic ment of authenticité, although it did not experience the physical one of confronting a theological trend that in his view threatened persecution that took place in Chad. Kato supported the stand of the future of vital Christianity in Africa. Paul similarly reproved Chadian Christians who endured suffering rather than partici- churches he himself had founded, introducing what might equally pate in traditional initiation rites. There is a clear correspondence be termed “largely foreign” controversies to confront serious between what they were facing and the controversy he was declension. Nor was Christ a stranger to such polemic. engaged in, for the Chadian government’s attempt to force the By his opposition to the AACC and theologians like Mbiti church into a syncretistic accommodation with African tradition and Idowu, Kato was taking on the African ecclesiastical and paralleled what Kato believed to be taking place more subtly at theological establishment. He disagreed in print with those the theological level. The theological trend he was resisting did whose academic credentials were already established, risking indeed have the potential to undermine the principled stand of opprobrium and ridicule. Bowers notes that “some reaction was Chadian believers, by implying that the rites of traditional reli- vicious”; he reported that “a prominent religious newspaper in gion might be grafted onto Christian practice without theological Eastern Africa ran a review which called Pitfalls ‘alarmist in what loss. Thus, by resisting what he saw as theological syncretism, it says and colonial in the perspective in which it is written.’” Kato was simultaneously providing the Chadian church with a Kato was accused of being a tool “in the preservation and reasoned theological basis for its resistance to a state-imposed protection of neo-colonial interests,” an accusation echoed in syncretism. Juxtaposing the two issues helps to explain the Noteworthy

Announcing (México), and Víctor Rey (Chile). Ruth Padilla DeBorst, the The general assembly of Verein zur Förderung der second woman president of FTL, succeeded Lilia Góngora Missionswissenschaft (Association for the Promotion of (Colombia). The FTL has over 300 members in 18 different Missiology), Immensee, Switzerland, has announced that in countries. December 2004 it will discontinue publication of the quarterly The life and legacy of Indian Christian social reformer, mission journal Neue Zeitschrift für Missionswissenschaft. educator, Sanskrit scholar, and Bible translator Pandita For more information, e-mail Fritz Frei, the editor and admin- Ramabai (1858–1922) will be the focus of a conference January istrator, or Fritz Kollbrunner, the association’s president, at 17–20, 2005, at Union Biblical Seminary, Pune, India. [email protected]. Coorganizers of the conference are the Centre for Mission Roger E. Hedlund is project director and chief editor for Studies at Union Biblical Seminary, the Mylapore Institute for the Dictionary of South Asian Christianity, an ecumenical, Indigenous Studies in Chennai, India, and the Christianity in international resource that documents the role and cultural Asia Project at the Faculty of Divinity, University of Cam- contributions of Christianity in South Asian history. Publica- bridge, U.K. For more information, e-mail to [email protected]. tion of the dictionary is projected for 2006. For details, visit The World Council of Churches will sponsor a Young www.dharmadeepika.org/dictionary/dictionhome.html. Missiologist Consultation January 19–25, 2005, with a focus At the August 9–13, 2004, assembly of the Latin American on pneumatology and mission. Organizers of the conference Theological Fraternity (Fraternidad Teológica Latino- in Rome, which is by invitation only, welcome the nomination americana, FTL) in Santo Domingo, Dominican Republic, of young scholars under age thirty-five who have “academic Omar Cortés Gaibur was named general secretary. He suc- theological training and show a specific interest in reflecting ceeds Tito Paredes, who held the position for twelve years. on Christian mission.” Contact Beate Fagerli at the WCC, Gaibur is a Baptist minister and theologian teaching in the Geneva, at [email protected]. Baptist Seminary of Santiago, Chile. The new FTL executive One hundred scholars from New Zealand and Australia includes President Ruth Padilla DeBorst (El Salvador), Vice- spanning the disciplines of mission studies, biblical studies, president Ricardo Barbosa de Sousa (Brazil), Secretary Esteban systematic theology, and religious history met July 15–17, Voth (Argentina), Treasurer H. Fernando Bullón Campos 2004, at Carey Baptist College, Auckland, for a conference on (Costa Rica), Flavio Florentin (Paraguay), Carlos Mondragón the theme “GodZone? Theological Scholarship in Aotearoa–

170 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 insistence, even the passion, with which he stated his position, Controversy and the urgent priority, in his view, of a polemical theological approach as opposed, perhaps, to a more creative one. Kato’s literary corpus, and especially Theological Pitfalls, contin- It has been suggested that Kato changed his position shortly ues to provoke controversy. Perhaps the most frequent criticism before his death. In Bible and Theology in African Christianity, Mbiti focuses on an alleged surrender to a Western theological agenda claims that Kato’s attack on himself and Idowu “arose partly out over against a distinctively African approach. Oduyoye’s assess- of insufficient understanding on his part,”12 and that Mbiti ment is representative in both content and tone: “The rejection [of discussed the issues with Kato on December 9, 1975, a little over the] African worldview by an African shows how successful the a week before his death. “At the end he apologized for having Christian missions were in alienating Africans from their unjustifiably attacked me, and promised to rewrite and change ‘Africanness.’”14 the relevant parts of the book [Pitfalls]. . . . I assume, he would What is principally in view in these criticisms is his negative have made personal apologies to those others whom he had evaluation of African traditional religion and his consequent attacked.” The story that Kato had apologized for the charge of rejection of any substantive role for it in the formulation of an incipient syncretism was circulating long before Bible and Theol- African Christian theology. This position is seen by his critics as ogy was published, and Bowers, one of those who knew him a rejection of African culture, which would ipso facto eliminate personally, refers to it: “Kato’s friends were deeply upset at this all possibility of an African theology at anything but a superficial report, which they knew to be untrue and which they felt level. He failed, says Parratt, “to make allowance for the fact that attempted to emasculate at a stroke the heart of Kato’s critique, throughout its history Christianity has had to come to terms with at a time when Kato, conveniently enough, could no longer the cultures in which it has been implanted.”15 Bediako offers the respond and set the record straight.”13 Bower claims, rather, that, most developed critique, arguing that Kato’s insistence on the “in response to objections from Mbiti, Kato apologized for the exclusive role of the Bible as a revelation of salvation, coupled wording of certain passages in Pitfalls, and undertook to make with his negative appraisal of African traditional religion, blinded adjustments accordingly in two paragraphs in the book. . . . Kato him to the possibility that God may be working redemptively made no deathbed recantations! He was still growing, but he was among those who have, or had, no access to the Bible. He not changing directions.” It is indeed unlikely that Kato would so critiques Kato’s conception of the Gospel as being ultimately quickly have moderated his position on the basis of a single “acultural,” “a further dimension of his exclusivist Biblicism.” conversation with Mbiti, especially given the conviction that his For Kato, he says, “no cultural factors had any part in the shaping writings demonstrate. Such changes as he made seem to have of one’s understanding of the Christian faith.”16 Criticism has been few and minor, and they had no impact on the thrust of his also extended to his rejection of “the politicisation of African argument. theological thought to deal with issues of social injustice and

New Zealand.” Stephen Bevans, S.V.D., professor of mission in the preparation and implementation of a major 2010 event and culture, Catholic Theological Union, Chicago, was the to commemorate the centennial of the Edinburgh World keynote speaker. The conference also hosted the annual gen- Missionary Conference. eral meeting of the New Zealand Association of Theological Schools. Personalia The eleventh international conference of the International Daniel H. Bays, professor of history and director of the Asian Association for Mission Studies was held at the Regency Studies Program at Calvin College, Grand Rapids, Michigan, Hotel in Port Dickson, Malaysia, from July 31 through August has been named as a contributing editor of the INTERNATIONAL 7, 2004. Of the 207 persons from 43 countries who gathered to BULLETIN OF MISSIONARY RESEARCH. He is coeditor of The Foreign consider the theme “Integrity of Mission in the Light of the Missionary Enterprise at Home: Explorations in North American Gospel: Bearing the Witness of the Spirit,” 71 were from Asia, Cultural History (2003), editor of Christianity in China: The 56 from Europe, 46 from North America, 13 from Africa, 13 Eighteenth Century to the Present (1996), and author of China from Oceania, and 8 from Latin America. The 2004–8 Executive Enters the Twentieth Century: Chang Chih-tung and the Issues of a includes Darrell Whiteman (USA, president), Philomena New Age, 1895–1909 (1978). Bays has held a National Endow- Mwaura (Kenya, vice-president), Allan Anderson (UK/SA, ment for the Humanities fellowship (1973), two Fulbright- treasurer), Lalsangkima Pachuau (India, editor of Mission Hays research grants to Taiwan (1977–78 and 1984–85), and a Studies, the journal of IAMS), Anne-Marie Kool (Hungary/ National Academy of Sciences grant for research in China Netherlands), Hwa Yung (Malaysia), Susan Smith, R.N.D.M. (1986). (New Zealand), Tito Parades (Peru), and Jonathan Bonk Jack Graves, special assistant to the president, Overseas (Canada/USA). Outgoing general secretary Birger Nygaard Council International, Indianapolis, Indiana, resigned in June will be succeeded by a European (Roman Catholic), to be 2004 to become executive director of the Theological Book formally announced in September. The next IAMS conference Network, formerly called the International Book Charity. An will be hosted by the Protestant Institute for Mission Studies, American Theological Library Association affiliate, the net- Budapest, Hungary. The assembly responded positively to an work collects and redistributes theological resources around invitation from the Church of Scotland and the Centre for the the globe cheaply and efficiently. For details, go to http:// Study of Christianity in the Non-Western World to participate www.theologicalbooknetwork.org/.

October 2004 171 political oppression.”17 Particularly in view here is his assess- culture] will of course be strengthened by his newly-found faith. ment of black theology. The traditional belief in continuing existence after death is given Certainly Kato was committed to certain nonnegotiable a new and dynamic meaning. The respect for the elder falls in line presuppositions that were foundational in his thinking. Funda- with what the Bible teaches.”22 mental among them was the belief that the Bible was the unique Nevertheless, Kato believed that at the most fundamental Word of God, the ultimate source and authority for all legitimate level of African culture there existed a philosophy “as to the real theological expression, including African. Such a view will of meaning and purpose of life”23 that was essentially incompatible course be problematic to those who do not hold it, but it has a with Christian faith. It was here that there had to be a radical venerable pedigree, and not only in the West. Not the least aspect break with traditional belief, in favor, not of Western theology, but of the Gospel itself. Any convert to Christianity of whatever culture had to make such a choice, because the Gospel ultimately Kato believed there had to transcends and challenges all cultures, whereas domestication of the Gospel vitiates its essential integrity. Kato thus insists that we be a radical break with face the fundamental choice: “Must one betray Scriptural prin- traditional belief, in favor, ciples of God and His dealing with man at the altar of any regional theology?”24 In this sense, then, Kato certainly held the not of Western theology, Gospel to be acultural; his position, however, does not negate the but of the Gospel itself. need for suitable cultural articulations of it. But if words such as “Gospel” and “Christianity” are to be used in anything ap- proaching a univocal sense across cultures, there must necessar- of that pedigree is the fact that both implicitly and explicitly the ily be some unchanging core of meaning, whatever the culture in Scriptures themselves repeatedly insist on their own uniquely which they find expression. divine origin and consequent authority. Kato further believed Nor was Kato silent about social and political issues. Inter- that a biblical understanding of the Gospel entailed an exclusivist viewed by Christianity Today, a journal addressed to the Ameri- approach toward other religions. Again, commitment to such a can public, he spoke in a way that many of its readers would have stance does not imply subservience to a Western agenda, any found uncongenial: “We must appreciate the call for a kind of more than does the adoption of an opposing inclusivist (or even socialism because capitalism has become a real curse in Africa pluralist) stance, which has equally strong roots within the and the gap between the haves and the have-nots continues to Western theological tradition. widen. In Africa today you will find many millionaires but also Kato indeed studied in the West and was undoubtedly many people who go to bed hungry.”25 Elsewhere he condemned influenced by Western thinking, but such an observation is no the past oppression of African peoples, writing that “enslave- less true of his critics. Dependence is all but inevitable in any ment of Africans by whites is probably the worst evil done by one academic field, for we stand on the shoulders of our predeces- class of people to another.”26 In the same article he condemned sors. This truism does not of itself invalidate any particular the racial discrimination then being practiced in Southern Rho- position, and to argue otherwise would be to fall into the genetic desia, South Africa, and the United States, and continued, “While fallacy: an argument is neither established nor negated by refer- I do not agree with the proponents of Black Theology . . . I fully ence to its source but only on the basis of its own intrinsic merits identify myself with their condemnation of injustice. The search or weaknesses. Kato’s thinking was no less cogent than that of his for human dignity is a Scriptural principle.”27 His quarrel with opponents. The issue is not his alleged submission to “Western some contemporary theological approaches to sociopolitical is- value-setting”18 but his theologically reasoned conviction that sues was not with their concern for justice but grew from his an African Christian self-identity rooted to any extent in pre- belief that they confused the fruit of salvation with its substance, Christian and non-Christian religious tradition was ultimately which was the thrust of his critique of the Nairobi Assembly of self-defeating, since it seriously compromised principles that lay the World Council of Churches in 1976.28 at the heart of the Gospel itself. Kato, however, was not opposed to a specifically African Vision expression of Christian faith—rather, he favored it. If he dis- tanced himself from the expression “African theology,” it was Kato was not just a reactive controversialist; he was also a because of the ambiguities that he felt surrounded it at the time, visionary. As general secretary of the AEAM, a position he held but he emphatically approved the concern to formulate a Chris- for less than three years, he presided over a significant strength- tian theology for Africa: “That Africans have a unique contribu- ening of the evangelical movement in Africa. One indication of tion to make to theological debates is undeniable.”19 He shared this development was an increase in the number of national the concern of Mbiti and others that “mission Christianity” had evangelical bodies affiliated with the AEAM, from seven to failed to engage seriously with African culture, quoting Mbiti to sixteen.29 Moreover, although the primary focus of his ministry that effect: “Mission Christianity was not from the start prepared was on the provision of an authentically Christian theology for to face a serious encounter with either traditional religions and Africa, he had also a missionary passion for spreading the Gospel philosophy or the modern changes taking place in Africa. The in Africa and beyond, even in the West. At the beginning of the church here now finds itself in the situation of trying to exist twenty-first century, missionary endeavor is increasingly being without a theology.”20 Consequently he looked for a culturally initiated by African churches. In the early 1970s that was not so appropriate expression of Christian faith that addressed the much the case, but Kato saw its vital importance for the health of questions raised by African society and tradition: “such areas as the church and its future growth. He was ahead of his time when principles of interpretation, polygamy, family life, the spirit he urged his readers to “look beyond the borders of your country world, and communal life should be given serious attention.”21 and further afield to the pagan strongholds on our continent, to Or, as he wrote elsewhere, “The valuable concepts [of African the western world and its materialistic attractions. The world is

172 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 the field. The church in Africa and elsewhere is the only agent for Western agenda and indifferent or opposed to a distinctively sowing the seed.”30 African theology. Most significantly, he used his position to promote the cause Finally, less visible perhaps than the establishment of such of theological education within the evangelical constituency. He institutions but no less significant—and still remembered fondly knew that evangelical churches lagged behind others in theologi- by many—was the warm personal encouragement and help he cal development, the result, to some extent at least, of a suspicion gave to aspiring younger African theologians, passing on his of higher theological education on the part of some of their vision for the growth to theological maturity of the African missionary founders. Turaki refers to Kato’s “difficulties in church. “Through his vision and wide personal contacts [he] persuading SIM and ECWA of the need for higher education and formatively impacted the following generation of African evan- quality leadership training.”31 What made the need increasingly gelical leadership.”34 urgent was the huge growth of the church, coupled with rapid Byang Kato was only thirty-nine when he died. The work of social change across Africa that was producing an increasingly his relatively brief life was seminal in the development of evan- urban population and a growing middle class. Evangelicalism gelical theology in Africa through the example of his own schol- would not flourish unless its leadership was able to respond arship, the visionary initiatives that led to the foundation of effectively to the issues confronting the church in the postcolonial era. Kato thus highlighted the need to expand, deepen, and strengthen “every possible means of teaching the church,” “par- Kato promoted theological ticularly at the highest leadership levels,” and sought to move ahead in a number of areas.32 education within the First, and most crucial, was the establishment of institutions evangelical constituency. of advanced theological education by the AEAM itself. He ar- gued that francophone Africa should be given the priority, as the English-speaking countries already had far more seminaries and enduring institutions, and the encouragement of the rising gen- Bible schools.33 Plans were therefore laid for the foundation of a eration. He set the agenda for African evangelicalism, and ac- theological school in Bangui, capital of the Central African Re- cording to Tite Tiénou, it is still largely his vision that “provides public, a vision that materialized in 1977 with the Faculté de the basic framework for such strategy as a whole in our conti- Théologie Evangélique de Bangui. Subsequently a parallel nent.”35 Since his death he has been harshly and unjustly criti- anglophone institution was founded in Nairobi, the Nairobi cized, but Kato was no pawn of missionaries or of Western Evangelical Graduate School of Theology, which received its parachurch bodies, nor was he a neocolonial spokesman of first students in 1983. These have become training institutions of Western theology. He was a “twentieth century prophet, some- critical importance for the evangelical African church. what in the school of an earlier African, Tertullian, for while he Second, Kato proposed raising standards in existing evan- identified with black Africa in its cry for liberation against unjust gelical institutions through a theological accrediting agency. He oppression, he was fearless in his denunciation of all liberal was working on this project shortly before his death, and it theology and philosophy that deviated from the authority of the became a reality in 1976 when the AEAM formally constituted Bible as the Word of God.”36 The goal of his work was to advance the Accrediting Council for Theological Education in Africa. He the ambition vibrantly expressed in his famed rallying cry, “Let also hoped to see the establishment of an evangelical theological African Christians be Christian Africans!” It is not only a fitting journal for the whole of Africa and an association of evangelical epitaph but also a continuing challenge to the African church theologians. None of this was the vision of a man wedded to a today.

Notes 1. Mark Shaw, The Kingdom of God in Africa: A Short History of African 13. Paul Bowers, “Review of Byang H. Kato, Theological Pitfalls in Africa,” Christianity (Grand Rapids: Baker, 1996), p. 278. I wish to thank Paul Themelios 5 (May 1980): 34. Bowers, Ailish Eves, and Gordon Molyneux for many helpful 14. Mercy Amba Oduyoye, Hearing and Knowing: Theological Reflections suggestions on this article. on Christianity in Africa (Maryknoll, N.Y.: Orbis Books, 1986), p. 62. 2. Paul Bowers, “Evangelical Theology in Africa: Byang Kato’s Legacy,” See also Bediako, Theology and Identity, p. 387; J. N. Kanyua Mugambi, Trinity Journal, n.s., 1 (1980): 86. African Christian Theology: An Introduction (Nairobi: East African 3. World Council of Churches, Ministry in Context: The Third Mandate Educational Publishers, 1989), p. 133; Parratt, Reinventing Christianity, Programme of the Theological Education Fund, 1970–77 (Bromley, U.K.: pp. 62–63. TEF Fund, 1972). 15. Parratt, Reinventing Christianity, p. 63. 4. Bowers, “Evangelical Theology,” p. 85. 16. Bediako, Theology and Identity, p. 413. 5. John Parratt, Reinventing Christianity: African Christian Theology Today 17. Ibid., p. 394; cf. Oduyoye, Hearing and Knowing, p. 61. (Grand Rapids: Eerdmans, 1995), p. 195. 18. See Bediako, Theology and Identity, p. 391. 6. Byang Kato, African Cultural Revolution and the Christian Faith (Jos, 19. Byang Kato, “Theological Anemia in Africa,” in Biblical Christianity Nigeria: Challenge Publications, 1976), p. 54. in Africa (Achimota, Ghana: Africa Christian Press, 1985), p. 11. 7. Kwame Bediako, Theology and Identity: The Impact of Culture on 20. John S. Mbiti, quoted by Kato, “Theological Anemia,” p. 11. Christian Thought in the Second Century and Modern Africa (Oxford: 21. Byang Kato, “Black Theology and African Theology,” Evangelical Regnum Books, 1992), p. 412. Review of Theology 1 (October 1977): 45. 8. Bowers, “Evangelical Theology,” p. 85. 22. Kato, African Cultural Revolution, pp. 19–20. 9. Parratt, Reinventing Christianity, p. 63, n. 29. 23. Ibid., p. 30. 10. Bowers, “Evangelical Theology,” p. 86. 24. Byang Kato, Theological Pitfalls in Africa (Kisumu, Kenya: Evangel 11. See, for example, Kato, African Cultural Revolution, pp. 22–24. Publishing House, 1975), p. 16. 12. John S. Mbiti, Bible and Theology in African Christianity (Nairobi: 25. Byang Kato, “Africa’s Christian Future,” pt. 2, Christianity Today, Oxford Univ. Press, 1986), p. 48. October 10, 1975, p. 14.

October 2004 173 26. Kato, “Black Theology and African Theology,” p. 36. 32. Kato, “Theological Anemia,” p. 13. 27. Ibid., p. 37. 33. Bremen, “A Portrait,” p. 141. 28. Byang Kato, “The World Council of Churches Nairobi Assembly 34. Paul Bowers, “Kato, Byang Henry,” in Evangelical Dictionary of World and Africa,” Perception 5 (March 1976): 2–10. Mission, ed. A. Scott Moreau (Grand Rapids: Baker; Carlisle, U.K.: 29. Christina M. Breman, “A Portrait of Dr. Byang Kato,” Africa Journal Paternoster, 2000), p. 535. of Evangelical Theology 15, no. 2 (1996): 145. 35. Tite Tiénou, The Theological Task of the Church in Africa (Achimota, 30. Byang Kato, “Christianity as an African Religion,” Evangelical Review Ghana: Africa Christian Press, 1990), p. 17. of Theology 4 (April 1980): 39. 36. Bruce J. Nicholls, “Byang H. Kato—a Personal Tribute,” Theological 31. Yusufu Turaki, “The Theological Legacy of the Reverend Doctor News (WEF) 8 (January–March 1976): 2. I am grateful to Bruce Byang Kato,” Africa Journal of Evangelical Theology 20, no. 2 (2001): Nicholls for sending me a photocopy of this issue of Theological News. 151. Selected Bibliography Works by Byang Kato Dynamic Indigeneity, ed. Charles H. Kraft and Tom N. Wisley, pp. 1972 “Aid to the National Church: When It Helps, When It Hinders.” 465–92. Pasadena, Calif.: William Carey Library. Evangelical Missions Quarterly 8 (Summer): 193–201. 1980 “Christianity as an African Religion.” Evangelical Review of Theol- 1975 “Africa’s Christian Future.” Pt. 2. Christianity Today, October 10, ogy 4 (April): 31–39. pp. 12–16. 1985 Biblical Christianity in Africa. Achimota, Ghana: Africa Christian 1975 “Evangelism Opportunities and Obstacles in Africa.” In Let the Press. Five lectures, including “Contextualisation and Religious Earth Hear His Voice, ed. J. D. Douglas, pp. 155–58. Minneapolis: Syncretism,” “Theological Anemia in Africa,” “Theological Is- World Wide Publications. sues in Africa,” and “The Theology of Eternal Salvation” (1978). 1975 “The Gospel, Cultural Context, and Religious Syncretism.” In Let the Earth Hear His Voice, ed. Douglas, pp. 1216–23. (Instead of Works About Byang Kato “Cultural Context” the title should read “Cultural Bowers, Paul. “Evangelical Theology in Africa: Byang Kato’s Legacy.” Contextualization.” See the table of contents to Let the Earth Hear Trinity Journal, n.s., 1 (1980): 84–87. His Voice and Byang Kato, Biblical Christianity in Africa [1985], p. ———. “Kato, Byang Henry.” In Evangelical Dictionary of World Mission, 23.) ed. A. Scott Moreau, pp. 535–36. Grand Rapids: Baker; Carlisle, 1975 Theological Pitfalls in Africa. Kisumu, Kenya: Evangel Publishing U.K.: Paternoster, 2000. House. Breman, Christina M. “A Portrait of Dr. Byang Kato.” Africa Journal of 1976 African Cultural Revolution and the Christian Faith. Jos, Nigeria: Evangelical Theology 15, no. 2 (1996): 135–51. Challenge Publications. ———. “Byang H. Kato: A Bibliography.” ACTEA Tools and Studies, no. 1976 “Nairobi Assembly Leaves Its Marks in Africa.” Theological News 16 (1998). 16 pp. Available online at http:// (WEF) 8 (January–March): 1. www.theoledafrica.org/ACTEA/ToolsAndStudies/ 1976 “The World Council of Churches Nairobi Assembly and Africa.” Tools%20and%20Studies%2016.pdf. Perception 5 (March): 2–10. De la Haye, Sophie. Byang Kato: Ambassador for Christ. Achimota, Ghana: 1977 “Black Theology and African Theology.” Evangelical Review of Africa Christian Press, 1986. Theology 1 (October): 35–48. Nicholls, Bruce J. “Byang H. Kato—a Personal Tribute.” Theological News 1978 “Evangelization and Culture.” Perception 12 (April): 1–8. (WEF) 8 (January–March 1976): 2–3. 1978 “The Theology of Eternal Salvation.” Perception 14 (October): 1–8. Turaki, Yusufu. “The Theological Legacy of the Reverend Doctor Byang 1979 “Eschatology in Africa: Problems of Hermeneutics.” In Readings in Kato.” Africa Journal of Evangelical Theology 20, no. 2 (2001): 133–55.

The Legacy of François Libermann Henry J. Koren, C.S.Sp.

rançois Marie Paul Libermann, the second founder of father’s wisdom to be deeply shaken. Secretly, he learned French Fthe Holy Ghost Fathers (today, the Spiritans), was born and Latin. A further shock was that David Drach, a rabbi who on April 12, 1802, in Saverne, Alsace. He was the fifth son of Lazar was a close friend of the family, became a Christian. This news Libermann, a rabbi, who registered this son as Jacob. Ultra- was followed by that of the conversion of his revered elder Orthodox, the rabbi spoke only Hebrew and Yiddish. Jacob brother Samson and then of other prominent Jews. He read attended the local Jewish school but received rigorous training in Rousseau’s novel Émile and retained only a vague kind of deism. the Bible and the Talmud from his father. At the age of twenty Ignorant of this change in Jacob, his father let him go to Paris Jacob went to Metz to earn his diploma as a rabbi. It was his first to complete his studies under its chief rabbi. In reality, however, contact with the world outside the Saverne synagogue. His Jacob was looking for a secular job. There he met his brothers interaction with liberals and conservatives in the Jewish commu- Samuel and Felix, both also just converted, as well as Drach. They nity in Metz caused his previously unconditional trust in his advised him to go to Stanislas College to study the Catholic faith. Alone one day in a bare attic room, he threw himself on his knees Henry J. Koren, a member of the Holy Ghost Fathers, was born in Holland and and, close to despair, prayed: “God of my fathers, I beseech you died in 2002. He taught philosophy at Duquesne University, Pittsburgh, to enlighten me on the true religion. If it is the Christian faith, let Pennsylvania, becoming chairman of that department in 1954 and also that of me know; if that faith is false, take me far away from it.” Later he theology in 1962. He published six books about philosophy and theology, wrote, “Our Lord, who is close to those who invoke him from the followed by a dozen books about the Holy Ghost Congregation and its works. bottom of their heart, answered my prayer. At once I saw the

174 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 truth, and faith penetrated my mind and heart.”1 He was bap- been preserved. Experts in spirituality have considered him one tized François Marie Paul six weeks later. When his father heard of the greatest spiritual directors of the nineteenth century. He about the apostasy of his most beloved son, he tore his vestments belonged to no particular school, followed no system, but ap- and sent a fulminating condemnation that caused François to proached each one in his or her particular situation of life and weep, but not to surrender; “I am a Christian!” he cried. being; “there are not ten souls who are alike.”4 François always continued to see his relationship to God as Sent to the Eudists’ novitiate at Rennes in 1837, he found it he had learned it from his orthodox father: you stand as a sentry virtually impossible to function there. Though only in minor before God, waiting to act as he wills. The pious Jew, says Martin orders himself, Libermann was asked to be the novice master for Buber, “lives in the consciousness that the proper place for his priests. In this role he felt great discouragement which he as- encounter with God lies in the ever-changing situations of life. . . . cribed to his own failings. He suffered a violent epileptic seizure, Again and again, the pious Jew hears God’s voice in a different way in the language spoken by unforeseen and changed situa- tions.” The text goes on to say that a believing Jew does not A penniless epileptic Jewish silence God under the pretext that God has already spoken before in a different way; he does not hide from God’s voice convert, he sailed to Rome behind a model of life and works undertaken before in obedience to obtain its approval. to that voice, but he always remains in an attitude of uncondi- tional availability before God.2 Thus the dynamic Judeo-Chris- tian charism that Libermann was to bestow on his followers may doubtless precipitated in part by stress.5 Though feeling useless, be formulated as follows: evangelical availability in openness to he stayed on. Then early in 1839 he got involved in a project of the Holy Spirit, speaking through the voices of people of good two Saint Sulpice seminarians who wanted to start an apostolate will in the ever-changing situations of life. among the neglected blacks in Réunion and Haiti, and consulted Libermann’s openness to the Spirit and the world were him. He advised them to go slowly and pray. During the summer revolutionary with respect to traditional conceptions of religious he went to Saint Sulpice to help them. By then six other seminar- orders. His openness to the world and to people led Dominican ians had expressed interest. Libermann, however, feared that Roger Tillard, professor of spirituality at the Angelicum in Rome, their youthful enthusiasm would vanish when they faced ridi- to call Libermann one of the four pivotal figures in the history of cule and opposition. And this is what happened: only the two the orders—the other three being St. Benedict, St. Francis of who had originated the project persevered. Returning to the Assisi, and St. Ignatius. Here are the main points as outlined by Eudists, he prayed, waiting for a sign from heaven showing what Tillard: God wanted him to do. When that sign came, he did not hesitate: he should take charge of the faltering project, ridiculous as it • Monastic withdrawal from the world becomes openness seemed. With the approval of his spiritual guide, he, a penniless to the world in which the Spirit continues to speak epileptic Jewish convert, lacking important connections, sailed through human beings. to Rome to obtain its approval. • Religious stability loses its spatial interpretation to be- Rome’s initial reception was cool. They were used to people come God-anchored mobility in answering the appeal coming with plans and telling them what God wanted. But this coming from anywhere in the world. man was different. He asked them whether his project was • Monastic contemplation, which is generally beyond the indeed God’s will. Propaganda Fide told him to wait while it reach of active people, becomes practical union with studied his memorandum and sought information in France. God in everyday life. Getting very favorable replies, its secretary gave him his per- • Romantic love of Lady Poverty for her own sake be- sonal provisional approval, adding that he should first be or- comes apostolic poverty for the sake of bringing the dained. Gospel of love to the poor. Opposition developed, and an official answer was slow in • Living for God’s glory becomes also living for the hap- coming. Meanwhile Libermann lived in an attic next to a pigeon piness of others. cote. There he wrote the provisional rule for the new congrega- • Self-sanctification to save one’s soul becomes sanctifica- tion, dedicating it to the Holy Heart of Mary. Next, he composed tion with, through, and for others. a mystical commentary on the Gospel of John. Finally he got • Systematic and methodical drilling in holiness becomes word that a definitive approval would have to wait until the new flexibility and profound respect for each person and his congregation had proved its viability, but he could go ahead. or her mode of being. Sailing back to France, he studied for half a year at the seminary • Corpselike obedience becomes openness to the Spirit of Strasbourg, where he so impressed students and staff that six and therefore dialogue between authorities and rank- of them joined him. He was ordained at Amiens on September 18, and-file members.3 1841.

Training Burgeoning Ministry

In 1827 Libermann began theology studies at Saint Sulpice in Nine days after his ordination, Libermann opened a novitiate at Paris. In 1829 he suffered an attack of epilepsy, followed by five La Neuville, near Amiens. Within one year three of his men had other attacks in the next three years. This illness barred him from gone to work among people of African origin in Mauritius, ordination, but because of his influence on both students and Réunion, and Haiti. staff, he was allowed to stay. For six years he functioned unoffi- Then political factors closed these islands to his followers, cially as a highly appreciated spiritual guide. His spiritual corre- and he had a house full of eager young men but no place to send spondence grew by leaps and bounds; some 1,800 letters have them. In his distress he visited the Shrine of Our Lady of Victories

October 2004 175 in Paris and asked its director for prayers. Shortly afterward simple prefects in charge of the church: “I am the bishop here!” Edward Barron, an Irish-American bishop and the newly ap- thundered one governor when he dismissed or transferred priests pointed vicar apostolic of Upper and Lower Guinea, also saw the against the will of the prefect. For nearly a century the Holy See rector and explained his predicament: his mission covered 5,000 had wanted to place bishops there—for by law bishops had full coastal miles of Africa, and he had only one priest to help him. control over their dioceses—but the government had refused to The rector was used to listening to the troubles of many and give up its control. Showing considerable diplomacy, Libermann spoke only a few words of consolation and a promise to pray. The convinced four government ministers to surrender their power. next day, however, it suddenly struck him while he was offering Next, he persuaded the politicians to vote for increased funds to Mass: he could solve both problems by bringing the two together. educate future priests in Holy Ghost Seminary in Paris, which And he did. Libermann offered the bishop seven priests as a prepared them for their missions. The result was that in the next starter, and a few laymen were added later. In 1843 they sailed to twenty-eight years, over 360 priests were sent to these colonies. their destination. To secure a solid home base, staffed by fathers and brothers Despite all precautions, this expedition ended in disaster. who did not have a foreign mission vocation or were not fit for it, African fevers struck, and one by one, the men died or had to be Libermann assumed social ministry among the disadvantaged, evacuated. Bishop Barron himself returned to the United States. such as factory workers, orphans, and juvenile delinquents. This That one priest and one layman had survived was not known ministry subsequently resulted in a large string of institutes for when the bishop sent his tragic report to Libermann. Calling his street children. The largest of these agencies was the Auteuil community together, Libermann announced the bitter news in a Institute, which took care of 3,500 boys in its twenty-five branches saddened but calm voice. The reaction was the opposite of what and still flourishes today. He also added junior colleges and one, humanly speaking, could expect. One by one all begged him senior seminaries. The first of these was the Pontifical French to send them to the two Guineas. He had to tell them to wait, but Seminary in Rome, opened in 1853. he was resolved never to abandon that mission, unknowingly Always in delicate health, Libermann began to feel very repeating what the directors of the Protestant Church Missionary tired in 1851. He declined rapidly until his death on February 2, Society had said when, some twenty years earlier, they got the 1852, in Paris at the age of forty-nine. news that ten of the twelve missionaries they had sent to Sierra Leone had died: “We must not abandon West Africa.”6 Principles of Evangelization Libermann began to formulate a plan to evangelize Africa by means of well-educated indigenous priests and laymen and sent Much of what Libermann wrote about missiology became com- more men to establish a central base at Dakar for it. Once again, monplace later, but in his time it was daring. Paradoxically, it death struck. The two men he had named to head the mission was also a return to church practice in former ages. “As early as died, one by shipwreck before arrival, and the other half a year 1840 when I was in Rome, working on the first draft of rules for after reaching Dakar. It took until 1848 before stability of leader- our little society,” Libermann wrote to Jean Luquet, of the For- ship came about by the appointments of Bishop Jean Bessieux for eign Missions Society, “I considered it urgent to work for the Lower Guinea (Gabon) and Bishop Aloyse Kobès as his coadjutor formation of an indigenous clergy.”8 Luquet was the prime in charge of Upper Guinea (Senegambia). Both lived to a ripe old mover behind Neminem profecto, an instruction of Propaganda age. Fide in 1845 that stressed the necessity and essential role of an Meanwhile, important things were happening in France. In indigenous clergy. Libermann had known Luquet since 1838, 1848 Libermann’s Congregation of the Holy Heart of Mary and the two exchanged numerous letters. merged into the Congregation of the Holy Ghost Fathers, founded In reality, the creation of an indigenous African clergy was in 1703, which sent its priests to the old French colonies and also greatly retarded by the celibacy requirement. Only two reached to Gorée, a coastal island opposite Dakar. Seeing similarities, the the priesthood between 1852 and 1864; then twenty-two between 1869 and 1910, all but four from Natal and Madagascar, educated by Holy Ghost Fathers. In 1933, however, there were 150 indig- Libermann convinced four enous priests; in 1939 there were 257, including two bishops; and by 1957 the number had risen to 1,380. Nowadays expatriate government ministers to priests are exceptions rather than the rule, and African priests surrender their power. serve as missionaries in many foreign countries. Preconditions of evangelization are the lived faith and vir- tues of its workers. Their good example sets the tone for the Holy See had suggested a merger in 1840, but the time was not yet people, even as their vices will infect the people. Libermann ripe for it. It happened in 1848, and Libermann was elected referred to vices as original sins, added to that of Adam.9 These superior general. sins would impress a false fold or groove on the people.10 The Shortly before that election, the February Revolution had same was true, he argued, when missionaries tried to impose on taken place. It was a revolt of exploited workers against their other people Christianity as it was lived in their own country: oppressors, but not antireligious. Libermann sympathized with “We must divest ourselves of Europe, its customs and mentality, the workers and complained of the ineptness of the clergy. “Its become Negroes with the Negroes, and then you will value them misfortune,” he wrote, “has always been to remain stuck in the as they ought to be valued. . . . Let them retain what is their way past. The world moves forward, but we remain behind . . . instead of being, even as servants do with respect to their masters and of adapting ourselves to the conditions and spirit of the time.”7 So adapt themselves to their ways and customs.”11 In modern terms he and his men boldly went to vote in what others saw as a this is called inculturation: the church must assume an African communist election. face on that continent in general, and this face should further- Next, in 1849 he turned his attention to the old French more be diversified in keeping with the characteristic cultures of colonies. There the governors’ stranglehold often overrode the different African countries.

176 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Freedom of conscience should be respected: Libermann church rather than making a small part perfect.”19 Consequently, maintained that God has given unbelievers the power to reject we should found central residences from which the priests can him and to act against his will; so we must not try to force them fan out to simple stations, manned by catechists, that are to be or become irritated at them.12 visited on a regular basis.20 The purpose of evangelization is not just to make many Libermann also urged the formation of lay associations of converts but “to implant our holy religion permanently by men and women to inculcate “industriousness, Christian life, or beginning the construction of . . . a canonically established at least good moral conduct, and the proper education of chil- church,” that is, a church staffed by “indigenous clergy.”13 dren.”21 Laypeople should participate in ministry as catechists “to teach François Libermann was a man ahead of his time. His ideas the Christian faith and Christian living.”14 Others of the laity when presented were considered unusual and were not widely would function as “teachers, farmers, and craftsmen” and, in accepted. Today, however, his novel approaches to mission find general, learn not just “how to use [modern] tools but also how growing acceptance. His ideas are echoed in the documents of they work.”15 Libermann stressed that these educated Africans the Second Vatican Council, and his spirituality is becoming of should not become an elite at the expense of the others but be interest to more people outside of his own Congregation of the carefully formed in “all the religious and social virtues” needed Holy Spirit. Broader recognition has been hindered by the fact to be useful in “solidarity with their fellowmen.” For otherwise, that so much of his work took the form of letters to individuals “a more advanced civilization would not be much of a present” and that they were written in French with a language style that to the African people.16 is not appealing to the modern sensibility. For some time his Missionaries should “take care never to go beyond the writings were out of print and were not available even within his sphere proper to a minister of the Gospel.”17 “The people must own congregation. The resurgence of interest in Libermann’s never consider you as a political agent; they should see you only work has led to reprinting of his Notes et documents. Also, his as the priest of the Almighty.”18 work is being translated into other languages and, with care to “The apostolic spirit consists in extending the frontiers of the keep true to his ideas, rendered in more modern styles.

Notes 1. Notes et documents sur la vie et l’œuvre du Vénérable François Marie Paul 9. Notes et documents, 9:330–31. Libermann, 14 vols., ed. A. Cabon (Paris: Maison Mère, 1929–56), 1:65. 10. Notes et documents, 9:325. 2. Martin Buber, Der Glaube der Propheten (Zürich, 1950), pp. 104ff., 11. Notes et documents, 9:330–31. cited by J. Heijke in “Franz Libermann, Jude und Christ,” Geist und 12. See Notes et documents, 9:330–31. Leben 36, no. 1 (1963): 43. 13. Notes et documents, 8:248. 3. This summary comes from a conference given by Roger Tillard to the 14. Notes et documents, 8:245. Spiritans at Maison Le Roy (Canada) on March 5, 1984. 15. Notes et documents, 8:247. 4. Notes et documents, 13:133. 16. Notes et documents, 8:248. 5. François Libermann, Lettres spirituelles du Vénérable Libermann (Paris: 17. Notes et documents, 7:162. Poussielgues Frères, 1874), 1:352. 18. Notes et documents, 7:167. 6. Eugene Stock, History of the Church Missionary Society, 4 vols. (London: 19. Notes et documents, 6:112. CMS, 1899), 1:189–90. 20. Notes et documents, 2:247 and 2:274–75. 7. Notes et documents, 10:151. 21. Notes et documents, 10:142. 8. Ibid., Compléments, 62.

Selected Bibliography Works by François Libermann Works About François Libermann 1872 Commentaire de St. Jean. Ngazobil, Senegal. Latest edition in the Blanchard, Pierre. Le Vénérable Libermann. 2 vols. Paris: Desclée, 1960. Collection Les Grands Mystiques. Paris: Desclée de Brouwer, Coulon, Paul, and Paule Brasseur. Libermann, 1802–1852. Paris: Éd. du 1958. Cerf, 1988. 938 pages; a most comprehensive and profound study. 1874 Lettres spirituelles du Vénérable Libermann. Vol. 1, 1828–1838; Gay, Jean. Libermann: Juif selon l’Évangile. Paris: Éd. Beauchênes, 1977. vol. 2, 1838–1841; vol. 3, 1841–1851. Paris: Poussielgues Frères. Koren, Henry. Essays on the Spiritan Charism and on Spiritan History. n.d. Lettres spirituelles du Vénérable Libermann. Vol. 4, 1839–1851. Bethel Park, Pa.: Spiritus Press, 1990. Paris: Procure Générale de la Congrégation. ———. To the Ends of the Earth: A General History of the Congregation of the 1891 Écrits spirituels. Paris: Sanguinetti. Holy Ghost. Pittsburgh, Pa.: Duquesne Univ. Press, 1983. 1929–56 Notes et documents sur la vie et l’œuvre du Vénérable François Marie Van Kaam, Adrian L. A Light to the Gentiles: The Life Story of the Venerable Paul Libermann. 14 vols. Ed. A. Cabon. Paris: Maison Mère. Francis Libermann. Pittsburgh, Pa.: Duquesne Univ. Press, 1958. 1962–66 The Spiritual Letters of the Venerable Francis Libermann. 5 vols. Ed. and trans. Walter van de Putte and James Collery. Pittsburgh, Pa.: Duquesne Univ. Press.

Virtually all handwritten works of Libermann are preserved in the Archives Générales de la Congrégation du Saint-Esprit, 12, rue du Père Mazurié, 94669 Chevilly-Larue, Cedex, France.

October 2004 177 Peru’s Truth Commission and the Churches Jeffrey Klaiber, S.J.

n August 2003 Peru’s Commission of Truth and Reconcili- versity volunteers, who helped to carry out the nearly 17,000 Iation presented to the country its nine-volume report on interviews of victims and relatives of victims of the violence. The the violence and human rights violations that occurred between report concludes that the Shining Path was responsible for 1980 and 2000. The report estimated that 69,280 Peruvians lost around 53 percent of the deaths and “disappearances.” The their lives as a result of that violence—a number far greater than military, paramilitary, and local committees of self-defense were the original figure of 25,000 that most people had presumed to responsible for around 37 percent of the deaths and disappear- have been the death toll. The churches, both Catholic and Protes- ances. This second conclusion was the most shocking: official tant, received considerable praise in the report for their defense government forces, along with unofficial paramilitary groups of human rights and for the pastoral care that they extended to supported by the government, had killed thousands of their own the victims of the violence. Peruvian people—men, women, and children—in their blind But not all church people were happy with the report. In the attempt to wipe out the terrorists, who probably numbered only report the Opus Dei archbishop of Lima, Juan Luis Cipriani, is around 2,700 at the height of their rampage. The report points to singled out for not defending human rights and for not fulfilling 122 massacres carried out by government forces, and 4,423 his pastoral mission while he was auxiliary bishop and later arbitrary executions. archbishop (1990–99) of Ayacucho, the home of the Shining Path The commission wanted to emphasize that Peru’s recent in the central Andes. In angry retorts the archbishop rejected the “dirty war” (a phrase usually reserved for Argentina) revealed findings of the report, as did an Opus Dei congressman and the existence of two Perus: a Lima-centered country that largely several members of the military. But most of the rest of the neglected, and even looked down on, the Andean dwellers, who country received the report as a truthful account of what hap- made up the majority of the victims. It is as if one part of Peru had pened. Since August, briefer versions have been published and invaded the other part of the country, which it considered foreign are currently the topic of discussions in schools, universities, and territory. But there was no civil war in Peru: the vast majority of churches. Andean dwellers wanted no part of the Shining Path, which also mercilessly attacked and terrorized dozens of small, unprotected The Work of the Commission communities in the highlands. But in many cases, the military, instead of trying to seek the cooperation of the villagers, treated The Commission of Truth and Reconciliation was founded in them with hostility. These Quechua-speaking peasants were July 2001 by President Valentín Paniagua, the interim president perceived as potential enemies by coastal Peruvians. When after the debacle of the Fujimori government in 2000. The government forces finally sought the cooperation of the people, commission’s original mandate was to investigate all serious they got it: in the form of committees of self-defense, supported human rights violations from the moment the Shining Path took by the military. When the Shining Path began concentrating its up arms in 1980 up through the Fujimori regime, which collapsed energies on Lima, between 1989 and 1992, it had already lost the in 2000. Originally conceived as a truth commission, it soon war in the countryside, thanks to the new strategy of seeking the added the word “reconciliation.” The head of the commission, cooperation of the people. Dr. Salomon Lerner, the president of the Catholic University of Peru, and the other eleven commissioners believed that their The Protestant Churches mission was to reconcile, that is, heal wounds, and not just collect facts. All the churches were caught in the middle of this bloody cross Besides Lerner, the commission was made up of leading fire, and they also played a key role in defeating the terrorism. human rights activists, a priest, a Catholic bishop, and a Protes- The first victims were evangélicos, members of small Protestant tant pastor. The priest, Gastón Garatea, a Peruvian belonging to churches in the rural areas around the city of Ayacucho. (In Peru, the Sacred Heart Fathers, had long been known for his support as in the rest of Latin America, Protestants are generically called of human rights and for his campaign against poverty. Also, his evangélicos.) Early on, the Shining Path threatened and finally, in congregation ministers to a large area in the southern Andean 1984, killed several members of a Pentecostal church. The reason: region that was hit especially hard by terrorism. The bishop, José they resisted orders and continued to practice their faith. The Antúnez de Mayolo, a Salesian, was Cipriani’s successor in Shining Path was not a typical Latin American guerrilla organi- Ayacucho. The pastor, Humberto Lay, a representative of the zation; rather, it was a dogmatic sect in the style of Maoism Pentecostal churches, was selected in part because many Pente- during the Cultural Revolution or Pol Pot in Cambodia. It de- costals were victims of the Shining Path. Although he was not a manded total control of the minds of the people and did not member of the original twelve, Bishop Luis Bambarén of Chimbote tolerate any resistance, religious or political. was chosen as an observer largely because he had come to This story, sad in itself, was made worse when Peruvian symbolize concern for human rights in Peru. Also, three priests marines entered the area. Without so much as asking who was were killed by the Shining Path in his diocese. who, and blinded by deep prejudice and ignorance, the marines The commission attracted the idealism of many young uni- attacked a Presbyterian church in a small town and killed six young men who were attending a church service. For some Jeffrey Klaiber, S.J., Professor of History at the Pontifical Catholic University, reason, the marines confused Protestants with terrorists. Lima, Peru, has lived and worked in Peru since 1976. His previous books include As violence in the area grew, many Protestants fled to the studies of religion and politics in Peru and Latin America. Currently he is coast. In response, the National Evangelical (i.e., Protestant) working on a history of the Jesuits in Latin America. Council of Peru (CONEP) founded the Commission of Peace and

178 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Hope to help organize the different Protestant churches to face detained by the police or military. Although very poor, the the growing violence. The commission worked closely with its Quechua-speaking and Aymara-speaking peasants of southern Catholic counterpart, the Bishops’ Commission on Social Action. Peru rejected the appeals of the terrorists out of hand. But the horror had only begun. In February 1989 the Shining Path The weak link was Ayacucho itself. A sleepy colonial city, it killed 25 members of an Assembly of God community near was bypassed by modern times and by Vatican II. With its thirty- Huanta, a city near Ayacucho, and in February 1990 it struck three colonial churches, the city was a quaint attraction for again, killing 31 members of another Pentecostal church while tourists, if they even knew that it existed. The Catholic Church they attended a service. In Lima in 1991, two representatives of World Vision were shot to death. By 1992 CONEP estimated that 529 pastors and church members had been murdered by the The Shining Path murdered Shining Path and government forces. Many Protestants were arrested and detained simply because they fit the profile of a priests, nuns, and catechists terrorist: dark-complexioned and lower class. and destroyed educational When the government finally opted for cooperation and sponsored the self-defense committees, many of the leaders of facilities for the peasants. the committees in Ayacucho were evangélicos. The decision to take up arms to defend their communities deeply divided the Christian communities. Many Pentecostal leaders felt that continued to be a model of colonial times, with few changes. But violent means should be left to the military. But many church the new state university, founded in 1959, promised to usher in members, following their conscience, joined the active modernity. Unfortunately, it was also the base of the Shining resistance. Path, whose founder, Abimael Guzmán, taught philosophy in the Faculty for Education. Many of his students, rural teachers, The Catholic Church became his followers. When the Shining Path went public, it did not initially attack the Catholic Church. The reason was twofold: In many ways the Catholic Church was better prepared for the it did not want unnecessarily to alienate the people for whom violence, as a result of the changes that came with Vatican II, a religion was important, and it saw no need to attack a church that new pastoral sensitivity, and liberation theology. In Cajamarca held such little attraction for the young. But the Shining Path in northern Peru, for example, the Shining Path made no head- could attack Protestants in the outlying districts without draw- way because the peasants were already well organized before the ing too much attention to itself. terrorists arrived. In 1962 Bishop José Dammert began placing As the Shining Path moved outside of Ayacucho, however, great emphasis on community organization. That year he founded it finally encountered the modern, post–Vatican II church—in the Institute of Rural Education to teach the peasants better Cajamarca and Puno, in the jungle, and in Lima. And now the techniques of agriculture. But the institute also emphasized Catholic Church, too, fell victim to terrorism. In its bloody community solidarity. The peasants themselves banded together march, the Shining Path murdered priests, nuns, and catechists to form rondas (from the Spanish verb “to make the rounds”) to and destroyed educational facilities for the peasants. Among its protect their herds from bandits. Unlike vigilante squads in victims were two Polish Franciscans, an Italian missionary, an American history, however, the Peruvian version turned wrong- Australian religious woman, and a seventy-year-old Good Shep- doers over to the police, who, in truth, were not happy with these herd nun. In Lima one of the most visible opponents was María extralegal bands. But because the police were unable to protect Elena Moyano, a catechist in her youth and later the leader of the the peasants, they tolerated the rondas. But there was a Christian women’s movement in Villa El Salvador, one of the huge component to these rondas. Many of the ronderos were catechists shantytowns near Lima. She defiantly called the people to come who had been trained in the institute founded by Bishop Dammert. out to protest the violence. When she was murdered by the For them, going out at night to protect their herds was perceived Shining Path in 1991, a Peruvian journalist compared her to as a civic duty inspired by biblical solidarity. This part of north- Judith of the Old Testament. ern Peru, under the control of God-fearing and armed peasants, The Truth and Reconciliation Commission recognized the was a closed wall to the Shining Path. important role that the churches played in offering consolation to In Puno to the south this story repeated itself. Since the 1960s, the people and in helping them to defend their rights. Also, the Maryknoll missionaries and Sacred Heart priests had organized churches offered material aid to the many refugees fleeing from a network of adult catechists who were the natural leaders in the violence. Although the commission ceased to exist when it their villages. Also, the church in that area supported the peas- handed over its report, the members of the panel have encour- ants in their demands for land. When columns of the Shining aged civic groups, especially the churches, to continue their work Path entered Puno, the churches founded vicariates of solidarity of making the truth known and, even more difficult, of helping in each diocese. The vicariates gave courses on human rights, self-centered, white Peruvians to discover and to respect Andean organized peace marches, and offered legal assistance to anyone Peruvians.

October 2004 179 Book Reviews

Occupy Until I Come: A. T. Pierson and the Evangelization of the World.

By Dana L. Robert. Grand Rapids: Eerdmans, 2003. Pp. ix, 322. Paperback $32.

Elegantly written and a delight to read, advancement of Christian missions. founding father of the faith missions this biography is a substantial contribution Moody invited Pierson to address the movement” in North America, a promoter to the scholarly literature on the history of Mount Hermon conference of college men of women’s ministry, an advocate of American Protestant missions at the turn in 1886, out of which came the Student holistic evangelism, a leader in the Keswick of the twentieth century. Arthur Tappan Volunteer Movement for Foreign holiness movement, a consulting editor of Pierson (1837–1911) was one of the most Missions. Pierson urged that “all should the Scofield Reference Bible, and “a founder important figures in the expansion of the go and go to all,” and he is credited with of the tradition that grew into American American Protestant missionary coining the watchword of the SVM, “The fundamentalism by the 1920s.” He enterprise in the late nineteenth century. evangelization of the world in this delivered over 13,000 sermons and But Pierson was overshadowed by more generation.” He was editor of the addresses and wrote more than fifty books, colorful figures such as Dwight L. Moody, influential monthly Missionary Review of some of which are still in print today. A. J. Gordon, and A. B. Simpson and was the World for twenty-three years and This superb volume merits careful gradually forgotten. Robert, the Truman carried on a transatlantic preaching study and will richly reward the reader Collins Professor of World Mission at ministry in England and Scotland. He with insights into issues and trends that Boston University School of Theology, called for a world missions conference still challenge Christian missions a century skillfully rescues him from obscurity. and was invited to address both the later. Serving Presbyterian pastorates in London Centenary Conference on —Gerald H. Anderson Detroit, Indianapolis, and Philadelphia, Protestant Missions (1888) and the Pierson came to national attention as a Ecumenical Missionary Conference in Gerald H. Anderson, a senior contributing editor, is Bible expositor, essayist, and social activist. New York City (1900). Director Emeritus of the Overseas Ministries Study Increasingly, however, he devoted his Robert describes how Pierson, an Center, New Haven, Connecticut. Anderson is editor, ministry to world evangelization and ardent premillennialist and keenly most recently, of the Biographical Dictionary of became an international figure in the interested in Jewish evangelism, was “a Christian Missions (Eerdmans, 1999).

Changing Goals of the American that mission theory evolved as a closed- Madura Mission in India, door conversation between missionaries 1830–1916. and their foreign secretaries. This view goes against the grain of recent scholarship By Mary Schaller Blaufuss. Frankfurt: Peter that shows how local factors profoundly Lang, 2003. Pp. 235. Paperback SFr 55 / shaped missionary theory and practice. €35.30 / £23 / $34.95. —Chandra Mallampalli

This book examines evolving missionary attention to how local factors may have Chandra Mallampalli, Assistant Professor of History theories of the American Madura Mission shaped missionary goals and theory. The at Westmont College, Santa Barbara, California, (AMM), whose operations focused on book reads nicely and is well structured, has written Christians and Public Life in Colonial Tamil-speaking districts of South India. but it nurtures the sense that AMM South India, 1863–1937: Contending with Inspired by major themes of nineteenth- missionaries developed their ideas in Marginality (Routledge, forthcoming). century American theology, the AMM kept antiseptic distance from any real, dynamic priorities of church and society in creative encounter with South India. tension with each other. Blaufuss examines That the policies of the British Raj, the goals of four AMM missionaries: antimissionary sentiments of Madurai’s William Tracy, William B. Capron, Frank Hindu elite, or converts themselves had Van Allen, and Eva Swift. Her strategy for little or no bearing upon AMM missionary A Faithful Presence: Essays for discussing their goals is to locate them in theory is hard to imagine. So-called Kenneth Cragg. relation to the views of their foreign fulfillment theorists such as J. N. Farquhar, corresponding secretaries, either to Rufus Terrance Slater, and others developed their Edited by David Thomas, with Clare Amos. Anderson’s church-centered, indigenizing theories in response to concrete Indian London: Melisende, 2003. Pp. 423. £30. theory or to James Barton’s society- and Chinese realities. Blaufuss’s centered educational theory. inattention to these factors perhaps stems No person in recent years has had a At times, Blaufuss examines the from her understandable reliance on greater impact on Christian-Muslim practices of missionaries in order to annual reports of the American Board of interpretation than Kenneth Cragg. Some determine their goals, which, in turn, Commissioners for Foreign Missions and of us have been privileged to sit at his feet informed their practices. Omitted from on AMM correspondence. Her treatment and experience his unassuming eloquence; this “hermeneutic circle” (p. 20) is any of these sources creates the impression others have met him only through his

180 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 writings, which are sometimes hard to education in Africa, the content and Oosthuizen, Kalilombe, Phiri, and decipher but are always worth the effort method of which was a life-long concern Maluleke. because of their insight and artistry. The for Bongai Mazibuko. In the concluding overview, Gerloff essays in this volume—some academic, The title of the book comes from a touches on the core of her cooperative some personal—celebrate his ninetieth note that Mazibuko left among his papers enterprise with Mazibuko, which was to birthday. in which he noted that a viable education unearth the “pluriformity of Christian One group of articles are reflections must cross frontiers of racism to recover traditions including African religious by former students and colleagues the truth that we all, black and white, are elements that frequently overlap, mingle recounting occasions where Cragg made in God’s image. It should liberate, and create ever new shapes and impacted their lives as his teaching and dialogue, humanize, and be attentive to expressions—hence for some westerners pastoral activities took him from Beirut to people from varied contexts and posing a threat to what I call linear forms Hartford to Jerusalem, Cairo, and finally confessions. Mazibuko was interested in of organization, and to the ‘clarity’ of Oxford. Other essays follow the multicultural education and a teaching (academic) theology” (p. 351). For development of his thought from his first method that privileged the learners’ needs. Africans, explosive growth raises the book, The Call of the Minaret, in 1956 and He remained an unconventional and problem of methodology and authenticity. his editorials and articles in the Muslim humble crusader, willing to learn from The quality of African Christianity in the World journal from 1952 to 1960, through the deprived, affirm the community as the new laboratory, without romanticizing, is the flood of books, articles, and poems up formulator of theology, and combine a concern for many discerning believers to the present day. experience and academics. and scholars. The Call of the Minaret was a call to The book opens with a stirring The book includes some moving understanding, service, retrieval, foreword by Gayraud Wilmore and an photographs and has an excellent interpretation, and patience. These themes, incisive introduction by Roswith Gerloff. bibliography. It is a good example of the though refined in later writings, continued The rest of the book is in three sections. practice of holistic mission in African as he sought to “retrieve the emasculated The first includes articles by colleagues church history. Jesus of the Qur’an” from misconceptions and students. The second is selected —Ogbu U. Kalu and to disclose him in all his relevance by writings of Mazibuko. The third section discerning the potential of Islamic themes explores Mazibuko’s legacy from many Ogbu U. Kalu is the Henry Winters Luce Professor for understanding God in Christ. In this different perspectives. His life touched of World Christianity and Missions, McCormick task he endeavored to be loyal to the many engaging scholars, including Theological Seminary, Chicago. He is the President deepest meanings of Islam, to the Gospel, Wilmore, Gerloff, Hollenweger, of the Midwest Association of Professors of Mission. and to relations between Christians and Muslims. The remaining essays relate to frequent topics of his writings such as dialogue, Arab Christians, and Palestine. We can hope that in the future these papers The Jesuit and the Incas: The will be supplemented with additional ones Extraordinary Life of Padre Blas by Muslims and Eastern Christians who Valera, S.J. were influenced by his pen or person. Though some Christians and Muslims By Sabine Hyland. Ann Arbor: Univ. of have been uncomfortable with parts of his Michigan Press, 2003. Pp. xii, 269. $30. thought, these essays reveal the wide spectrum of Christians whose approach In the mid-1990s a major controversy broke was punished was not sexual misconduct to Muslims has been infuenced by Bishop out among Andean scholars over a but his belief that the Incas were practically Cragg and why they now rise up and call relatively obscure colonial Peruvian Jesuit, Christians before the Gospel arrived. As a him blessed. Blas Valera (1549–97), the author of a mestizo (mixed Indian and white), Valera —J. Dudley Woodberry history of the Incas and a short chronicle was favorably disposed to the Incas, their on the Inca religion. Recent documents culture, and their religion. But these ideas J. Dudley Woodberry is Dean Emeritus and Professor discovered in Italy, however, claim that were subversive because they undermined of Islamic Studies, School of Intercultural Studies, this Peruvian Jesuit, who had been exiled the legitimacy of Spain’s claim to rule Fuller Theological Seminary, Pasadena, California. to Spain for some crime or misconduct Peru. and who presumably died there, in fact Hyland’s story is well written, her returned to his homeland and went on to arguments well presented, and her style become the intellectual author of another engaging. But it will not end the chronicle, which bears the name of Felipe controversy. Still unanswered is the nature Guamán Poma de Ayala. After much of Valera’s misdeed. Also, if Valera was so Mission Is Crossing Frontiers: heated debate, most authorities came to mistreated, why did he not leave the Essays in Honour of Bongai A. the conclusion that the so-called Naples Jesuits? One thing is certain: Sabine Mazibuko. documents were false. Hyland’s book, which makes for Sabine Hyland’s work on Blas Valera fascinating reading, will give new life to Edited by Roswith Gerloff. Pietermaritzburg, is guaranteed to reopen the debate. the controversy, while at the same time South Africa: Cluster Publications, 2003. Pp. Certainly this new and intriguing adding some new twists and turns in the xx, 572. Paperback R120 / $24.90 / £15. biography of Valera will catch the attention search to find the truth about Blas Valera. of many scholars, especially now that Blas —Jeffrey Klaiber, S.J. This book is a collection of articles honoring Valera is the center of a major controversy. a very active, sensitive African academic, Based on the author’s extensive research, Jeffrey Klaiber, S.J., an American priest, has been pastor, educator, and intellectual who has this work tells the story of Valera’s life and teaching history at the Pontifical Catholic University made his contribution and passed on. It step-by-step establishes her principal of Peru since 1976. He is currently writing a history considers the challenges of theological thesis: that the “crime” for which Valera of the Jesuits in Latin America.

October 2004 181 Missionary Zeal and Institutional Whatever may have been their Control: Organizational occasional institutional gaffes, the Basel Contradictions in the Basel Mission was seriously involved in the daily Mission on the Gold Coast, twists and turns of African life. The mission 1828–1917. did not parade itself as self-serving, sanctimonious soul-seekers but was By Jon Miller. Grand Rapids: Eerdmans, 2003. involved in the socioeconomic realities of Pp. xx, 258. Paperback $40. the Gold Coast. Miller’s work underscores the need for a broad approach to The missionary enterprise in Africa has an Mission on the Gold Coast of West Africa understanding the dynamics and enduring legacy that has engendered (present-day Ghana). bottlenecks of the missionary enterprise passionate discussion and deep Missionary Zeal and Institutional in Africa. intellectual introspection. Some of this Control offers a rare glimpse into the inner Missionary Zeal and Institutional thought reflects a deep appreciation for dynamics of this missionary organization. Control is an important book. Well written the missionary zeal in Africa; other views This excursion into the inner life of the and thoroughly researched, it offers an interpret the missionary efforts in the mission itself reveals the modus operandi interesting insight into the inner logic of nineteenth century as an unmitigated for evangelism and the institutional missions as it was practiced in the colonial disaster. The latter perspective defines framework that made mission possible. period. (Now we are more aware that Christian missions as an epiphenomenon Using copious archival sources and every congregation both sends and receives of European imperialism. In recent years, combining historical and sociological mission, that the ebb and flow of the world there have been more nuanced studies on perspectives, Miller elaborates on the Christian movement is being determined the pivotal role of missionaries in the social, crucial need to uphold strict discipline from multiple centers.) Miller’s study is a economic, and political development of and at the same time encourage creative welcome addition to the growing literature the indigenous people among whom they impulses in the mission field. He also on the history of Christian missions. served, as well as on the promise and highlights the importance of organiza- —Akintunde E. Akinade pitfalls of missionary organizations. One tional commitment when faced with such study is Jon Miller’s comprehensive tremendous challenges and adversity. The Akintunde E. Akinade, from Nigeria, is Associate examination of the organizational mission field is not for the weary or the Professor of Religion at High Point University in framework and dynamics of the Basel faint-hearted! High Point, North Carolina.

Facing the World: Orthodox Issues of Gender, Race, and Class Christian Essays on Global in the Norwegian Missionary Concerns. Society in Nineteenth-Century Norway and Madagascar. By Archbishop Anastasios (Yannoulatos). Crestwood, N.Y.: St. Vladimir’s Seminary By Line Nyhagen Predelli. Lewiston, N.Y.: Press, 2003. Pp. 208. Paperback $15.95. Edwin Mellen, 2003. Pp. vi, 340. $119.95 / £74.95. Archbishop Anastasios of Albania is anthropology, which is itself based on the widely regarded as the foremost Orthodox understanding of the Holy Trinity. Gender, Race, and Religion: Nordic missiologist of our day, and this collection Humankind is made in the image of God, Missions, 1860–1940. of essays on globalization is therefore to and God has revealed himself as three be welcomed. Though none of the essays persons in one essence. As the relations Edited by Inger Marie Okkenhaug. Uppsala: is original, each having been either between the three persons of the Trinity Studia Missionalia Svecana, 2003. Pp. 206. delivered as a paper or published as an speak of love in community and unity, so Paperback. No price given. article elsewhere, it is very useful to have love and community are the essential them in one handy collection, with the characteristics of our humanity. Orthodox These books on Nordic missions limn some author’s annotations and minor revisions concern with human rights is based on the familiar themes, most notably the growth and valuable bibliographic references. theology of the Fathers, especially the of women’s interest in the missionary Whether we see globalization as a principles of homotimia (that all people are movement from about the mid-1800s and sign of progress or as a threat, there is no of equal value) and isotimia (that all have the challenges to patriarchal control that doubt that it is a process that is affecting equal rights). These principles were set developed as women’s involvement and more and more people, and the author forth at a time when slavery was accepted financial contributions outpaced men’s. notes that not only the achievements of in society, making it clear that Christians These patterns emerged despite obvious our era but also its problems have become are to transform the world, beginning with and important differences between Nordic global. The book deals with various aspects themselves. Orthodox Christians are to missions and those from English-speaking of globalization: our global community seek solutions that will lead us to a koinonia countries. An almost monolithic and the need to share resources; the agapes, a society and communion of love. Lutheranism served as the faith base of question of human rights; gospel and —Stephen Hayes the Nordic activists, and they had no direct culture, the theology of religions, and kinship with secular imperialism to interreligious dialogue; Christian Stephen Hayes is an Orthodox deacon and mission facilitate—and taint—their endeavors. responses to change; and a specifically adviser to the Orthodox archbishop of Johannesburg Line Nyhagen Predelli’s study of the Orthodox response to globalization. and Pretoria. He has published articles on Orthodox Norwegian Missionary Society (NMS), The starting point for all the essays is missiology and on African Independent Churches. established in 1842, provides insight into a theological one, that of Orthodox the roles and attitudes of men as well as of

182 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 women at the home base and in (p. 8) seems closer to the mark, as does forming links with secular feminists than Madagascar and deals also with various Christensen’s acknowledgment that were their counterparts in North America. race-related issues, though, as with the Lutheran doctrines were not so much These two works are recommended anthology edited by Inger Marie challenged as “negotiated and moderated to IBMR readers who want to broaden Okkenhaug, the focus is on white women. over time” (p. 139). It takes nothing away their knowledge of gender prescriptions Predelli uses her familiarity with recent from what women contributed to, and and practices in non-Anglo-Saxon historiography to put Norwegian gained from, the missionary movement to missions. women’s experience into a comparative acknowledge that their style was typically —Ruth Compton Brouwer context. Local women’s missionary nonconfrontational and their zeal associations, linked not to national or primarily focused on mission goals. That Ruth Compton Brouwer is Professor of History, regional women’s societies but to the male- said, it does seem clear that at least some King’s University College, University of Western controlled NMS, were the norm. Between Nordic women activists in the missionary Ontario, London, Canada. 3,000 and 4,000 such associations existed movement were less cautious about by 1900, providing two-thirds of NMS funds. Between 1870 and 1910 the NMS sent 70 single women to South Africa and Madagascar to work as teachers, deaconesses, and “Bible women.” But it =: >7A: >HH>DC declined to call them missionaries—they I 7 B were merely “female workers in the [gdb>ciZgKVgh^inEgZhh mission field” (p. 12)—and the women’s associations evidently had no say in appointing them. The wives of :Vgan8]g^hi^VcB^hh^dc!KdajbZ&/?ZhjhVcYi]Z missionaries were unsalaried and had no IlZakZ0KdajbZ'/EVjaVcYi]Z:Vgan8]jgX] official work roles. Typically, single and :X`]VgY?#HX]cVWZa married women alike worked among girls and women, attempting to implant ¹I]ZigVchaVi^dcd[:X`]VgYHX]cVWZa¼hbdcjbZciVa]^hidgnd[ Western ideals of domesticity and i]ZZVgan8]g^hi^Vcb^hh^dc^hVbV_dgejWa^h]^c\ZkZci#I]ZgZ Christianity. The subordination of women XVcWZcdYdjWii]VigZVYZghd[ZkZgneZghjVh^dcVgZ^cEgd[Zhhdg missionaries to their male colleagues HX]cVWZa¼hYZWi[dgi]^hVYb^gVWanXdbegZ]Zch^kZVcYVXXZhh^WaZ paralleled the relationship of home-base VXXdjcid[i]Zg^hZd[8]g^hi^Vc^in#>il^aaWZXdbZVhiVcYVgY women to the NMS, though both groups of women gained some official voice in gZ[ZgZcXZldg`[dghijYZcihd[i]ZZVganX]jgX]#º mission affairs in the early twentieth BVg`jh7dX`bjZ]a!Jc^kZgh^ind[8VbWg^Y\Z century. Predelli sees the gains made by KdajbZ&/&!%,)eV\Zh!Xadi]!%"-(%-"',.&".!)*#%% women in missions as illustrations of KdajbZ'/.%%eV\Zh!Xadi]!%"-(%-"',.'",!)*#%% “missionary feminism,” and she highlights VkV^aVWaZCdkZbWZg'%%) some “direct links between the women’s missionary movement and the feminist movement in early twentieth-century Norway” (p. 247). I]ZIZbeaZVcYi]Z8]jgX]hB^hh^dc Predelli is one of nine contributors to 67^Wa^XVaI]Zdad\nd[i]Z9lZaa^c\EaVXZd[#=dlVgYBVgh]Vaa The value of using a term that the Nordic women themselves eschewed >#=dlVgYBVgh]VaaVg\jZhi]Vii]ZCZlIZhiVbZcilVhWdgc seems questionable, particularly since both ^ci]ZXdciZmid[ZVgan8]g^hi^Vcb^hh^dcVcYWZVghl^icZhhid books show that many women held i]ZY^k^cZb^hh^dci]Vi]VhgZVX]ZY^ihXa^bVm^c?Zhjh8]g^hi# decidedly conservative views on gender roles. Okkenhaug’s recognition that as a ,*%eV\Zh!Xadi]!%"-(%-"',.*"&!)%#%%VkV^aVWaZCdkZbWZg'%%) matter of pragmatism the international missionary movement frequently sanctioned “transgressive behaviour” by > CI:GK6GH>INEG:HH women—public speaking, for instance— 6kV^aVWaZ^chidgZhdgVilll#^kegZhh#Xdb# “as religious exceptions to gender rules”

October 2004 183 Transformation Through Compassionate Mission: David J. Bosch’s Theology of Contextualization.

By Tiina Ahonen. Helsinki: Luther-Agricola- Society, 2003. Pp. 280. Paperback €24.

This thorough, well-argued doctoral (p. 189)—ecumenical because his vision is dissertation was part of the Gospel and for the entire church, and eschatological Cultures project at the University of because it is for the entire world. With Helsinki. Ahonen leads us to reconsider compassion for all, we must set our sights Bosch’s contribution to the context- on a completely liberated and reconciled ualization debate. The central issue is the creation, not on a “solution” that simply paradox that Bosch claims to favor turns the tables and puts a different race, contextualization, but he has been widely class, or gender into the dominant position criticized for not being contextual enough in society. in his own theological method and Throughout the work, Ahonen’s proposals. stance is one of defending Bosch against The term “compassionate mission” his critics on the left, who, in Ahonen’s in the title has been carefully chosen. It view, have not understood the complexity implies that we should seek a and the value of Bosch’s thought (p. 27). “compassionate contextualization,” in Perhaps they are too analytic, while Bosch contrast to an “over-contextualization” is more the prophet and the poet. Generally (pp. 5, 171, 221, Ahonen’s term for what I Ahonen makes the case well, though I am might call a “ruthless contextualization”). occasionally inclined to side with the Over-contextualized means “subservient criticisms cited, such as those from to the interests and ideological Kostenberger (p. 93) and Kim (p. 113). predilections of a separate group” (p. 221). —Stan Nussbaum Bosch is against this approach, even if the group is the poor. Stan Nussbaum is Staff Missiologist at Global Instead of taking sides, as some of his Mapping International in Colorado Springs, critics insist he should, Bosch has “put the Colorado. He earned his doctorate under Bosch at processes of contextualization in the University of South Africa while serving as a ecumenical and eschatological harness” missionary in nearby Lesotho (1977–84).

“Salvation Is from the Jews”: The Role of Judaism in Salvation History from Abraham to the Second Coming.

By Roy H. Schoeman. San Francisco: Ignatius Press, 2003. Pp. 392. Paperback $16.95.

Controversial, yet insightful and but Schoeman finds relevance by forthright, this volume develops the concluding: “As the Old Covenant was thought that Jesus is the Jewish Messiah brought to fruition by the New at the First and that Christianity is nothing less than Coming, so will the New Covenant be Messianic Judaism. Although Schoeman’s brought to fruition by the Old, by the background in Judaism was exemplary, return of the Jews at the Second Coming” he desperately sought contact with the (p. 353). living God. He traces his religious About half of the book is devoted to awakening, not to Scripture or to further Judaism’s efforts to answer the terrible religious studies, but to dreamlike questions arising from the Holocaust. How encounters with a silent Jesus and then can its scholars justify the silence and with a beautiful Virgin Mary who won his inactivity of their good and powerful God? heart and answered his questions. His What shaped Nazi determination to postscript gives the details (a must-read!). liquidate only Jews? Why are Arabs now Schoeman’s thesis is that the Jewish so determined to complete their total race was “chosen to bring about the destruction? Schoeman concludes that Redemption of all mankind, through the Jesus’ cross and resurrection enable Incarnation of God Himself as a man of Christians to understand Satan’s deter- their flesh and their blood” (p. 11). mination to render impossible God’s great Inevitably, Jewish monotheism posed a prediction that Israel will carry to complete conflict with Jesus’ Trinitarian confessions, victory its role in salvation history.

184 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Schoeman then reiterates the biblical pages of endnotes alone, 1,499 of them. The Lady Named Thunder: A evidence supporting the unique role of One tradeoff is the exclusion of a Biography of Dr. Ethel Margaret Jews in the second coming. He reviews in comprehensive biography; full citations Phillips (1876–1951). detail the substance of Romans 11, coupled are given in their first appearance in each with Jesus’ stating that he would not come chapter. Overall, a magnificent job. By Clifford H. Phillips. Edmonton: Univ. of again “until you (the Jews) say: ‘Blessed is —Daniel H. Bays Alberta Press, 2003. Pp. xxii, 409. Can$49.95 He who comes in the name of the Lord!’” / $49.95. (p. 355). Daniel H. Bays, a contributing editor, is Professor of —Arthur F. Glasser History and Director of the Asian Studies Program In traditional Chinese terms, Clifford at Calvin College, Grand Rapids, Michigan. He is Phillips must surely be considered a xiaozi, Arthur F. Glasser is Dean Emeritus, School of coeditor of The Foreign Missionary Enterprise at or filial son, for writing this tribute to his World Mission, Fuller Theological Seminary, Home: Explorations in North American mother, who served as a medical Pasadena, California. Cultural History (Univ. of Alabama Press, 2003). missionary in China. Although his

ANNOUNCING THE THEOLOGY

The Victorian Translation of IN AFRICA SERIES China: James Legge’s Oriental Pilgrimage. Mercy Amba Oduyoye Beads and Strands By Norman J. Girardot. Berkeley: Univ. of Reflections of an African Woman California Press, 2002. Pp. xxx, 780. $75. on Christianity in Africa A short review cannot do justice to this Gathers Oduyoye’s best insights under three headings – dazzling contextualized intellectual “Africa and Redemption,” “Global Issues in African biography by Professor Girardot, who is Perspective,” and “Women, Tradition, and the Gospel university distinguished professor in the in Africa.” Perfect for courses or the sheer enjoyment of Department of Religion Studies, Lehigh encountering this wise woman’s reflections. University, specializing in Chinese and 1-57075-543-4 paperback $18.00 comparative religions. Missionary-scholar James Legge Kä Mana (1815–97) is fairly well known, but for Christians and most of the twentieth century he was not highly esteemed, despite his prodigious Churches of Africa work as the first English-language Salvation in Christ and Building translator of the Chinese classics and (from a New African Society 1876) as the first professor of Chinese at An exciting book from Francophone Africa brings to the Oxford. Girardot, whose focus is not just English-speaking world for the first time the work of Legge but also the emergence of the late one of Africa’s most important new Christian thinkers. Victorian intellectual and academic constructs of “sinological Orientalism” 1-57075-544-2 paperback $18.00 and the secularized “science” of comparative religions, gives us a rich and Kwame Bediako sympathetic view of Legge, a Scottish Jesus and the Gospel in Africa Nonconformist workaholic who joined the The History and Experience London Missionary Society’s China The finest introduction available to understanding Mission in 1840 and remained in Hong Christianity as lived by countless Africans in a high Kong until 1873. By this time, somewhat estranged from the mission community stakes search for liberation and peace. and the LMS because of his high view of 1-57075-542-6 paperback $18.00 the classical Chinese religions, he retired as a missionary and went to Oxford. Those early three decades of Legge’s Also of interest from Orbis Books life are compressed into a prologue of 52 James L. Fredericks Terrence W. Tilley pages, though they are treated with great insight by the author. The rest of the book Buddhists and History, Theology, deals with such subjects as the huge shifts Christians and Faith in the place of religion, the nature of Through Comparative Dissolving the academic life, and the rise of the “Orientalist disciplines” in late Victorian Theology to Solidarity Modern Problematic England, focusing on Legge and Max 1-57075-555-8 paperback $20.00 1-57075-568-X paperback $30.00 Müller (The Sacred Books of the East) at December 2004 November 2004 Oxford. Girardot’s discussion is stimulatingly erudite, within a nuanced At your bookseller or direct: ORBIS BOOKS postmodernist framework. Visa/MC Order Online! www.maryknollmall.org Maryknoll, NY 10545 Individual authors today rarely A World of Books that Matter 1-800-258-5838 publish works of this size: almost 200

October 2004 185 admiration is apparent, Phillips has sought from the SPG and build a private medical There is much of interest in Phillips’s to provide a balanced account as he charts practice in Beijing. He himself enters the account, but on occasion the author’s her difficult childhood, her medical story when, at age forty-five, “Dr. interpretative remarks on Chinese history training at the University of Manchester Margaret,” as she became known in China, clearly privilege the role of the mission funded by the Society for the Propagation adopted Clifford, who arrived from enterprise beyond what the historical of the Gospel (SPG), and her experiences England at age two. His personal record allows. In particular, suggesting as a doctor in the turbulent Republican era memories of a Beijing childhood and that improvements to Chinese women’s (1912–49). summers in the Western Hills make a status resulted directly from Christian To his great credit, Phillips deals charming addition to the narrative. efforts ignores the indigenous movement forthrightly with the problems his mother Separated by World War II for eleven for female equality that is a part of the now faced. Using her diaries and poems, he years, the two were reunited in China and extensively documented history of this conveys her early uncertainty about her then returned to England, where Dr. period. That said, the book nonetheless calling and, later, her decision to resign Margaret died in 1951. provides a wealth of detail on Victorian society, women in mission service, and expatriate life in Beijing. As a testimony to 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 one woman’s personal legacy, Phillips’s 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 book is well worth reading and joins the

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 growing body of literature on women’s

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 123456789012345678901234567890121234567890123456789012345678901212345678901234567890123456789012123456789Student Seminars on World Mission—January 2005 0 achievements during the first half of the 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 twentieth century. 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 —Linda Benson 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 123456789012345678901234567890121234567890123456789012345678901212345678901234567890123456789012123456789“The Whole Gospel for 0 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 Linda Benson, Professor of Chinese History, Oakland

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 University, Rochester, Michigan, has written China

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 123456789012345678901234567890121234567890123456789012345678901212345678901234567890123456789012123456789a Whole World” 0 Since 1949 (Longman, 2002). 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 Minorities, Modernity, and the

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 Emerging Nation: Christians in

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 Indonesia, a Biographical 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 Approach. 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 123456789012345678901234567890121234567890123456789012345678901212345678901234567890123456789012123456789Read and print the flyer, outline, and registration form at 0 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

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123456789012345678901234567890121234567890123456789012345678901212345678901234567890123456789012123456789www.OMSC.org (January Seminar). 0 By Gerry Van Klinken. Leiden: KITLV Press,

1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 € 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 2003. Pp. 300. Paperback 35.

1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 123456789012345678901234567890121234567890123456789012345678901212345678901234567890123456789012123456789Cosponsored by thirty seminaries and the 0 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 This study of political and social change in 123456789012345678901234567890121234567890123456789012345678901212345678901234567890123456789012123456789Overseas Ministries Study Center 0 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 what is now Indonesia in the first half of 1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890

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1234567890123456789012345678901212345678901234567890123456789012123456789012345678901234567890121234567890 the twentieth century focuses on the lives of five men who were significant Christian political leaders. Each began his life in WORLD MISSION DOCTORAL RESEARCH DATABASE FROM OMSC traditional Batak, Javanese, or Minahasan communities, and each moved out from his community to join an emerging middle Researching World Christianity: class as a Christian political minority leader. English-Language Doctoral Dissertations on Van Klinken’s analysis focuses not on the struggle between colonial powers Mission Since 1900 and the metropolitan Indies but on the In collaboration with the Yale University tensions among Indonesian groups as they Divinity School Library, the INTERNATIONAL confronted the dreams and dilemmas of BULLETIN OF MISSIONARY RESEARCH is creating a modernity. Amir Sjarifoeddin and cumulative database of English-language Soegijapranata proposed nationalism as doctoral dissertations on mission dating from the road to Christian influence in the 1900. The more than 2,370 primarily North emerging nation. Kasimo and Goenoeng Moelia took a secularized approach to American titles featured in the July 1983, politics, negotiating compromises among IBMR 1993, and 2003 issues of the will be interest groups and institutions. Ratu supplemented by English-language dissertations Langie built cohesiveness among from around the world, including D.Min. and constituencies along regional and ethnic D.Miss. theses. This database will be made lines. available online and on CD-ROM. The planned Van Klinken’s study is significant for publication date is October 2005. For more four reasons. First, he augments the information, e-mail IBMR editor Jonathan J. paucity of study on Indonesian Christians, Bonk, [email protected]. highlighting both their influence and their status as a relatively small minority.

186 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Second, he offers an alternative analysis “Patriots” or “Traitors”? A History of significant aspects of the history of of American-Educated Chinese Christian missions in Indonesia. Third, he Students. applies Max Weber’s theory of charismatic and legal-rational authority to the political By Stacy Bieler. Armonk, N.Y.: Sharpe, 2004. influence of an extreme minority, Pp. xvi, 528. $89.95. augmenting and contrasting that approach with more recent ethnic and regional This study focuses on the significant but of Sino-American relations. In a approaches to leadership and social controversial role that American-educated tantalizingly short epilogue, Bieler treats change. students have played in the modernization the “third wave” of students who have Finally, Van Klinken presents the of China since the mid-nineteenth century. studied in the United States since 1978. reader with a creative method, using There have been vast swings of opinion Readers of this journal will be biographies as a window into wider social about returned students in China, but particularly interested in the influence of change. This approach keeps the research throughout they have been bridges of Christianity on higher education and on grounded, even as it provides interesting understanding between China and the Chinese students, and Bieler offers a perspectives on political aspects of the West. For Stacy Bieler, an independent balanced view of the subject. Very few emerging nation of Indonesia. The scholar who has worked with Chinese Chinese became Christians, and those who inevitable gaps created by a biographical students for more than twenty years, this did were often criticized as being study are more than compensated for by carefully researched and very readable denationalized. At the same time, for some the intriguing insights presented by this book has been a labor of love. students Christianity became a motive to study. This book will be appreciated both Bieler speaks of three waves of serve China, and since the 1980s, more by scholars of religion and by those students, beginning with Yung Wing, the than a few Chinese students in the United interested in political theory and social first Chinese to graduate from an American States have again become attracted to change in Southeast Asia. university (Yale, 1854). The body of the Christian faith. —Frances S. Adeney book focuses on the “second wave” of Bieler does not discuss theological students, those who came to the United education, and although it is not relevant Frances S. Adeney is the Benfield Professor of Mission States in the first half of the twentieth for her broader subject, it certainly was for at Louisville Presbyterian Theological Seminary, century. She provides fourteen short the Chinese church. Christians as diverse Louisville, Kentucky. From 1991 to 1996 she served at biographical portraits of some better- as John Sung, T. C. Chao, Y. T. Wu, and K. H. Satya Wacana Christian University in Indonesia as a known returnees, showing how their lives Ting all studied theology in the United mission coworker of the Presbyterian Church (USA). continued to be affected by the vicissitudes States. The role of Union Theological mission insurance. nothing else.

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October 2004 187 Seminary was especially important, and there before the colonial authorities and heroic and ultimately futile medical efforts the dozens of Chinese from the “second acted as a “loyal opposition” to them. Dr. of the UMCA. In the end these amounted, wave” who studied there invariably took Hastings Kamuzu Banda, first president as did the work of the UMCA as a whole, courses at Columbia University, which of Malawi (1966–94), ended his days to a mere drop in a lake of sickness and between 1854 and 1953 granted far more denounced from the pulpits of misery. Good draws on mission records to degrees to Chinese students than any other Presbyterian and Catholic churches alike. construct a record of disease and medicine. American institution. Much has been written about these But what he really shows is how little the This book is a major work in the field churches. UMCA was able to do, how little it was that will be important reading for the But one long-established church has able to know, and how unrealistic were its present generation of Chinese students, as been neglected in the literature—the expectations of a conversion to scientific well as for Americans who learn from them. Anglicans. Thirty years ago Richard Stuart rationality. —Philip L. Wickeri completed a rich and fascinating doctoral —Terence Ranger thesis, “Christianity and the Chewa: The Philip L. Wickeri is the Flora Lamson Hewlett Pro- Anglican Case, 1885–1950,” for the Terence Ranger is Professor Emeritus of the fessor of Evangelism and Mission at San Francisco University of London. But Stuart’s still- University of Oxford, where he held the Rhodes Theological Seminary and also teaches at the unpublished thesis has lapsed from the Chair of Race Relations until his retirement in 1997. Graduate Theological Union, Berkeley, California. memory even of historians of Anglicanism. The next four years he was a visiting professor at the There is no reference to it in Good’s book. University of Zimbabwe. Good’s work therefore comes as the first published study of the Universities’ Mission to Central Africa on and around Lake Malawi. It offers a vivid picture of The Steamer Parish: The Rise and one of the most remarkable of missionaries, Fall of Missionary Medicine on an W. P. Johnson—lame, sickly, inarticulate, La Congrégation du Coeur African Frontier. devoted, dogged, and saintly. The Immaculé de Marie (Scheut). UMCA’s huge cathedral on Likoma Island Édition critique des sources. Vol. II- By Charles M. Good. Chicago: Univ. of Chicago was designed as a mother church to a A: La correspondance de Théophile Press, 2004. Pp. xvi, 487. Paperback $30. Nyasa nation, which was divided when Verbist et ses compagnons, 1865– the whole eastern shore of the lake came 1866. Malawi is renowned as a country of under Portuguese rule. mission churches. Missionaries arrived But Good focuses particularly on the Edited by Daniël Verhelst, C.I.C.M., and Hyacint Daniëls, C.I.C.M. Louvain: Leuven Univ. Press, 2003. Pp. xvii, 903. €99.

Reserve your copy now! The first volume, which appeared in 1986, described the origins of the Congregation Seventh Bound Volume of the Immaculate Heart of Mary (C.I.C.M.) of “Missionary Gold” from 1861 to 1865 and its preparation to work on foreign missions. The volume INTERNATIONAL BULLETIN under review opens with five manuscript letters that escaped the attention of the OF MISSIONARY RESEARCH editors of that first volume and then 2001–2004 continues with 637 letters describing the activities of the congregation’s founder, Special prepublication price. Theophile Verbist, and his companions in their first years in Inner Mongolia, where Only $59.95 each if purchased originally they were to take over only part by December 31, 2004. of the mission territory from the Lazarists SAVE $9.00. (Congregation of the Mission). Shortly after his arrival, Verbist learned of his Here is more “gold” for every theological library and scholar of mission studies appointment as vicar apostolic of all of —16 issues of the IBMR—bound in red buckram, with vellum finish and embossed Inner Mongolia. This development in gold lettering. Limited edition. Each volume is numbered and signed by the editors. resulted in sending his companions to After January 1, 2005, the price is $68.95. mission stations before they could To ship outside the U.S.A., add $10 for complete their planned study of the Canada; $20 for other countries. Payment Overseas Ministries Study Center language and local customs. due BEFORE shipment. 490 Prospect Street This collection illustrates the Purchase online at www.OMSC.org. New Haven, CT 06511 USA personalities of the missionaries and their difficulties in developing pastoral methods Or mail check in U.S. dollars drawn on a www.OMSC.org U.S. bank or International Money Order to to inculturate the church within a Chinese (203) 624-6672, ext. 309 OMSC. Empire that was overcoming the aftermath of the Taiping Rebellion. An equally daunting task for Verbist was to inculcate For a limited time, while the supply lasts, double the value of your purchase: a continuing spiritual formation for these Add a copy of the 1997–2000 IBMR “Missionary Gold”—just $29.95! missionaries who were at the core of the Receive both bound volumes for $89.90 (plus postage above if shipped outside the U.S.A.) fledgling congregation but scattered in distant regions lacking communication during the long winter season. Although a number of letters are in French, the

188 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Flemish, Italian, and Latin letters are perspective on the changing patterns in This is a solid piece of scholarship, reproduced in full and translated into religious education in these two countries well-written and accessible. On the one French. Scholars will welcome such during the past century. The authors make hand, it would serve well as a features as the financial data about leaving clear the influence of social context in supplemental text in a religious education Europe and the first years on the mission, shaping theory and practice. Missing, course. While missiologists, on the other photographs of these Scheut missionaries, however, in their focus on religious hand, will find it informative, it does not as well as those of the Lazarists and a education of the youth of the church is any contribute directly to a better foldout map of that day. This volume discussion about educating adults who understanding of the theory and practice represents a considerable contribution to are won to the faith. Even more broadly, of mission. the history of the nineteenth-century one might wonder what a comparative —Craig Van Gelder missions in China. Although there is no study might reveal between countries like index, the still-to-be-published second half Korea and Nigeria in relation to the United Craig Van Gelder is Professor of Congregational of the volume (II-B) will likely provide States and Germany. Mission at Luther Seminary in St. Paul, Minnesota. one and thus make this wealth of information even more readily accessible. —John W. Witek, S. J.

John W. Witek, S.J., Professor of East Asian History at Georgetown University, Washington, D.C., coedited Monumenta sinica, vol. 1, (1546–1562) (Rome, 2002).

Religious Education Between Modernization and Globalization: New Perspectives on the United States and Germany.

By Richard R. Osmer and Friedrich Schweitzer. Grand Rapids: Eerdmans, 2003. Pp. xix, 319. Paperback $40.

Cross-cultural comparative studies have become common in most academic disciplines during the past two decades. Richard Osmer and Friedrich Schweitzer use this approach to provide a comparison between the United States and Germany in the field of religious education during the twentieth century. Their primary thesis is that the theory and practice of religious education is best understood as being interdependent with the social context, an interdependence best understood when explored comparatively. The backdrop for their analysis is the impact that modernization had on religious education in the first decades of the twentieth century, followed by the impact that globalization has had in the last half. Some perspective on the emerging influence of the postmodern is offered, but their analysis on this point is tentative. Representative figures and key texts in the field of religious education are used from three periods—1900–30, 1945–50, and after the 1960s—to explore how individuals, families, churches, and the public were impacted in the two countries. One is struck by the substantive shifts in thought and practice during the century, and by the emergence of many similar patterns in the United States and Germany, although some nuanced differences are evident. This book is helpful for gaining

October 2004 189 The Department of Religion at Wesleyan University invites applications for a tenure-track Dissertation Notices appointment as Assistant Professor of Adams, Frank. Kim, Caleb Chul-Soo. “Odwira and the Gospel: An “Supernaturalism in Swahili Islam, Modern or Contemporary Exploratory Study of the Asante with Special Reference to the Christian Thought Odwira Festival and Its Significance to Therapeutic Cults of Jinn Possession.” Christianity in Ghana.” Ph.D. Pasadena, Calif.: Fuller Theological Applicants must demonstrate expertise in Ph.D. Oxford: Oxford Centre for Mission Seminary, 2003. modern Western traditions of Christian Studies / Univ. of Wales, 2003. thought, as well as facility with contemporary Knutson, Philip James. theoretical and methodological issues in the Beaumont, Ivor Mark. “Partnership in Mission: Mismeeting comparative study of religion. Open to “Christianity in Dialogue with in Jesus’ Name?” candidates from a wide range of disciplines, Muslims: A Critical Evaluation of Th.D. Cape Town: Univ. of the Western including scholars familiar with Christianity Recent Attempts to Present a Christian Cape, 1999. in the southern hemisphere. Candidate View of Jesus to Muslims with Special expected to have Ph.D. in hand, or very near Reference to Sirat-al-Masih.” to completion, at the time of the appointment Komulainen, Jyri. and be prepared to teach, on a rotating basis, Ph.D. Oxford: Oxford Centre for Mission “An Emerging Cosmotheandric the Department’s “Introduction to the Study Studies / Open Univ., 2003. Religion? Raimon Panikkar’s of Religion” and “Majors Colloquium in Pluralistic Theology of Religions.” Religious Studies.” Applications should Bolger, Ryan Keith. Ph.D. Helsinki: Univ. of Helsinki, 2003. include a curriculum vitae, at least three letters “Jesus for and Against Modernity: of recommendation, and written samples of Practice-Redemption as Missiological Laukkanen, Pauli. scholarship. Preference will be given to Response to the Rules of the Modern “Rough Road to Dynamism. Bible applications received by November 1, 2004. Powers.” Translating in Northern Namibia, Preliminary interviews may be conducted at Ph.D. Pasadena, Calif.: Fuller Theological 1954–1987: Kwanyama, Kwangali, and professional meetings in the fall. Seminary, 2003. Ndonga.” Applications to: The Chair, Search Ph.D. Helsinki: Univ. of Helsinki, 2003. Committee, Department of Religion, 171 Chang, Chul. Church Street, Wesleyan University, “Towards a Model of Renewal: An Nurminen, Anja. Middletown, CT 06459. AA/EOE. Women Analysis of Korean Baptist Churches “Lutheran Cooperation and and minorities are strongly encouraged to apply. in the United States.” Confrontation in Pakistan, 1958–1962: Ph.D. Pasadena, Calif.: Fuller Theological Church-Mission Relations from the Seminary, 2003. Perspective of the Finnish Missionary Mission Society.” scholars and Chey, Soyoung Baik. Ph.D. Helsinki: Univ. of Helsinki, 2003. “Korean Non-Church Christian their families Movement, 1927–1989: Transcending Phiri, Lazarus. are welcome the World and Transforming the “The Brethren in Christ Mission in to apply for a Church.” Zambia, 1906–1978: A Historical Study short-term Th.D. Boston: Boston Univ. School of of Western Missionary Leadership summer Theology, 2003. Patterns and the Emergence of Tonga residency (minimum of two weeks) Church Leaders.” Guwa, Welcome Mazizandile. Ph.D. Edinburgh: Univ. of Edinburgh, 2003. “A Constructive Mission Theology for Invest your a Post-apartheid South Africa.” Sesi, Stephen Mutuku. D.Th. Bellville, South Africa: Univ. of the “Prayer Among the Digo Muslims of SUMMER Western Cape, 1995. Kenya and Its Implications for Christian Witness.” Hawkins, Mary Ann Kyker. Ph.D. Pasadena, Calif.: Fuller Theological in research and “Clergywomen of the Church of God Seminary, 2003. (Anderson) Through the Lens of writing Leadership Emergence Theory.” Takamoto, Susan Plumb. Ph.D. Pasadena, Calif.: Fuller Theological “Liminality and the North American Seminary, 2003. Adjustment Process in Japan.” Conveniently located across from Yale Ph.D. Pasadena, Calif.: Fuller Theological Divinity School and its renowned Day Huntley, David Anthony. Seminary, 2003. Missions Library, OMSC provides “The Withdrawal of the China Inland comfortable accommodations from Mission from China and the Redeployment Vincelette, Gary E. efficiencies to three-bedroom apartments. to New Fields in East Asia.” “Church-to-Church Partnership Across Ph.D. Newburgh, Ind.: Trinity Theological Cultures: The Partnership Between Overseas Ministries Seminary, 2002. Highland Park Baptist Church and Byezhitsa-Bryansk Baptist Church.” Study Center Joo, Haksun. D.Min. Columbia, S.C.: Columbia Biblical 490 Prospect Street “The Making of Methodist Worship in Seminary and School of Missions/Columbia New Haven, Connecticut 06511 Korea, 1884–1931.” International University, 2004. Th.D. Boston: Boston Univ. School of Details online at www.OMSC.org Theology, 2003.

190 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 International Bulletin of Missionary Research Cumulative Index, Volumes 25–28

January 2001 through October 2004

Vol. 25 is 2001; 26 is 2002; 27 is 2003; 28 is 2004 (pp. 1-48 are in the January issue; pp. 49-96 are in the April issue; pp. 97-144 are in the July issue; pp. 145-92 are in the October issue, 2001-3; and pp. 145-200 are in the October 2004 issue)

Articles “Adrian Hastings Remembered,” by Kevin Ward, 25:150–51 Dayton, Edward R. [obituary], 26:121 “After The Next Christendom,” by Philip Jenkins, 28:20–22 “Degree-Granting Institutions Here Represented, with the Number of “Annual Statistical Table on Global Mission: 2001,” by David B. Barrett Doctoral Dissertations from Each,” by Stanley H. Skreslet, 27:102–3 and Todd M. Johnson, 25:24–25 Deyneka, Peter, Jr. [obituary], 25:82 “Annual Statistical Table on Global Mission: 2002,” by David B. Barrett “Dissertations Listed Alphabetically by Author,” by Stanley H. Skreslet, and Todd M. Johnson, 26:22–23 27:104–24 “Annual Statistical Table on Global Mission: 2003,” by David B. Barrett “Doctoral Dissertations on Mission: Ten-Year Update, 1992–2001” and Todd M. Johnson, 27:24–25 [editorial], 27:97 “Annual Statistical Table on Global Mission: 2004,” by David B. Barrett “Doctoral Dissertations on Mission: Ten-Year Update, 1992–2001,” by and Todd M. Johnson, 28:24–25 Stanley H. Skreslet, 27:98–102 “Arabic Antimissionary Treatises: A Select Annotated Bibliography,” by “Ecclesiastical Cartography and the Invisible Continent,” by Jonathan J. Heather J. Sharkey, 28:104–6 Bonk, 28:153 “Arabic Antimissionary Treatises: Muslim Responses to Christian “Evangelism and Proselytism in Russia: Synonyms or Antonyms?” by Evangelism in the Modern Middle East,” by Heather J. Sharkey, 28:98– Mark Elliott, 25:72–75 104 “Evangelization, Proselytism, and Common Witness: Roman Catholic– “Are There More Non-Western Missionaries than Western Missionaries?” Pentecostal Dialogue on Mission, 1990–1997,” by Veli-Matti by Michael Jaffarian, 28:131–32 Kärkkäinen, 25:16–22 Barney, G. Linwood [obituary], 28:72 “‘Fields of Vision’: Photographs in the Missionary Collections at the “The Beginnings of Moravian Missionary Photography in Labrador,” by School of Oriental and African Studies, London,” by Samantha Hans Rollmann, 26:150–56 Johnson and Rosemary Seton, 26:164–68 “‘Blessed Reflex’: Mission as God’s Spiral of Renewal,” by Kenneth R. “The First Globalization: The Internationalization of the Protestant Ross, 27:162–68 Missionary Movement Between the World Wars,” by Dana L. Robert, Brand, Paul Wilson [obituary], 27:164 26:50–66 “Brazil: An ‘Evangelized’ Giant Calling for Liberating Evangelism,” by “From Beyond Alpine Snows to Homes of the East—a Journey Through Sherron K. George, 26:104–9 Missionary Periodicals: The Missionary Periodicals Database Project,” Bria, Ion [obituary], 26:176 by Terry Barringer, 26:169–73 Bright, William (“Bill”) R. [obituary], 27:164 “From Imitation to Innovation: The Church in Asia” [editorial], 27:1 “Catholic—adj. all-embracing; universal” [editorial], 25:1 “From Jerusalem to Oxford: Mission as the Foundation and Goal of “Catholics in China: The Bumpy Road Toward Reconciliation,” by Jean- Ecumenical Social Thought,” by John Flett, 27:17–22 Paul Wiest, 27:2–6 “Gender, Mission, and Higher Education in Cross-Cultural Context: “Centers for the Study of Islam and Christian-Muslim Relations,” by Isabella Thoburn in India,” by Maina Chawla Singh, 25:165–69 David A. Kerr, 26:12–13 Gigliono, Paolo [obituary], 26:121 Chabra, Bakht Singh [obituary], 25:13 “Global Integration of Catholic Missions in the United States Today,” by Chao, Jonathan [obituary], 28:72–73 Marcello Zago, O.M.I., 25:2–6 “Christian Conversion and Mission” [editorial], 28:1 “Globalization, Mission, and the Coming Kingdom” [editorial], 26:49 “Christian Mission and Islamic Studies: Beyond Antithesis,” by David A. “Good News from Latin America?” [editorial], 28:49 Kerr, 26:8–15 Hallencrutz, Carl F. [obituary], 25:115 “Christian Mission as Complex Reality” [editorial], 27:49 Harlow, Robert Edward [obituary], 27:164 “Christian Presence in a Muslim Milieu: The Missionaries of Africa in the “Harold W. Turner Remembered,” by John M. Hitchen, 26:112–13 Maghreb and the Sahara,” by Aylward Shorter, M.Afr., 28:159 Harrison, Daniel Joseph [obituary], 27:164 “Christian Publications in China,” by Wing N. Pang, 28:36–37 Hastings, Adrian [obituary], 25:115 “Christology, Inculturation, and Their Missiological Implications: A Latin “Helsinki 2003: Jesus and His People,” by Lausanne Consultation on American Perspective,” by John F. Gorski, M.M., 28:60–63 Jewish Evangelism, 28:23 “Church-Mission Dynamics in Northeast India,” by Lalsangkima “How the Catholic Church in Latin America Became Missionary,” by John Pachuau, 27:154–61 F. Gorski, M.M., 27:59–64 Clifford, Paul Rowntree [obituary], 27:75 “Human Rights and Christian Mission” [editorial], 26:97 “Conflicting Understandings of Christian Conversion: A Missiological “Implications of Conversion in the Old Testament and the New,” by Challenge,” by Richard V. Peace, 28:8–14 Christopher J. H. Wright, 28:14–19 “Converts or Proselytes? The Crisis over Conversion in the Early Church,” “Index of Subjects [of Dissertations],” by Stanley H. Skreslet, 27:125–33 by Andrew F. Walls, 28:2–6 “In the Image of God: The Gospel and Human Rights,” by Charles R. “Counting Christians in China: A Cautionary Report,” by Tony Lambert, Taber, 26:98–102 27:6–10 “The Jesuits in Latin America: Legacy and Current Emphases,” by Jeffrey “Cultural Encounter: Korean Protestantism and Other Religious Klaiber, S.J., 28:63–66 Traditions,” by James Huntley Grayson, 25:66–72 “The ‘Jesus’ Film: A Contribution to World Evangelism,” by Paul A. “The Current State of Religious Freedom,” by Paul Marshall, 25:64–66 Eshleman, 26:68–72 Dain, A. Jack [obituary], 27:128 Kataliko, Archbishop Emmanuel [obituary], 25:12 Danker, William J. [obituary], 25:115

October 2004 191 “Keeping Faith with Culture: Protestant Mission Among Zoroastrians of “My Pilgrimage in Mission,” by Russell L. Staples, 28:165 Bombay in the Nineteenth Century,” by Farshid Namdaran, 27:71–77 “My Pilgrimage in Mission,” by Harry W. Williams, 25:80–84 “Kenneth Cragg in Perspective: A Comparison with Temple Gairdner and “My Pilgrimage in Mission,” by Diana Witts, 25:124–26 Wilfred Cantwell Smith,” by James A. Tebbe, 26:16–21 “My Pilgrimage in Mission,” by J. Dudley Woodberry, 26:24–28 Knight, George A. F. [obituary], 27:75 Neely, Alan Preston [obituary], 27:128 Lamont, Donal [obituary], 28:16 “Nine Breakthroughs in Catholic Missiology, 1965–2000,” by William B. “Latin American Catholicism,” by Bryan T. Froehle and Mary L. Gautier, Frazier, M.M., 25:9–14 28:68–69 Noteworthy, 25:12–13, 82–83, 115, 177; 26:6, 75, 121, 176; 27:20–21, 74–75, “Latino Immigration in Europe: Challenge and Opportunity for Mission,” 128–29, 164–65; 28:16–17, 72–73, 108–9, 170–71 by Miguel A. Palomino, 28:55–58 “Orientalism, Occidentalism, and Christian Mission” [editorial], 28:97 “The Latourette Initiative for the Documentation of World Christianity,” “Out of Africa: Non-Western Theology of Mission” [editorial], 25:97 by Paul F. Stuehrenberg, 27:161 “Peru’s Truth Commission and the Churches,” by Jeffrey Klaiber, S.J., 28:178 Lauby, Paul T. [obituary], 27:164–65 Pike, Kenneth L. [obituary], 25:82 “The Legacy of Robert Henry Codrington,” by Allan K. Davidson, 27:171– Pollock, David C. [obituary], 28:109 76 “Recasting Theology of Mission: Impulses from the Non-Western World,” “The Legacy of Shoki Coe,” by Ray Wheeler, 26:77–80 by Wilbert R. Shenk, 25:98–107 “The Legacy of Dorothy Davis Cook,” by Susan E. Elliott, 28:32–36 “The Recent Korean Missionary Movement: A Record of Growth, and “The Legacy of Orlando Costas,” by Samuel Escobar, 25:50–56 More Growth Needed,” by Steve S. C. Moon, 27:11–17 “The Legacy of James Gilmour,” by Kathleen L. Lodwick, 27:34–37 “Rediscovering Missionary Photography” [editorial], 26:145 “The Legacy of the Gulicks, 1827–1964,” by Clifford Putney, 25:28–35 “Research on Protestantism in Latin America: A Bibliographic Essay,” by “The Legacy of Robert Reid Kalley,” by Joyce E. Winifred Every-Clayton, John H. Sinclair, 26:110–17 26:123–27 “Response to Marcello Zago, O.M.I.,” by Gerald H. Anderson, 25:6–8 “The Legacy of Byang Kato,” by Keith Ferdinando, 28:169 “A Resurgent Church in a Troubled Continent: Review Essay of Bengt “The Legacy of François Libermann,” by Henry J. Koren, C.S.Sp., 28:174 Sundkler’s History of the Church in Africa,” by Lamin Sanneh, 25:113–18 “The Legacy of Leslie E. Maxwell,” by W. Harold Fuller, 28:126–31 “Said’s Orientalism and the Study of Christian Missions,” by Herb “The Legacy of William Milne,” by P. Richard Bohr, 25:173–78 Swanson, 28:107–12 “The Legacy of M. D. Opara,” by Felix K. Ekechi, 27:79–83 Samartha, Stanley J. [obituary], 25:177 “The Legacy of Walter Rauschenbusch: A Life Informed by Mission,” by “Samuel Zwemer and the Challenge of Islam: From Polemic to a Hint of Barbara A. Lundsten, 28:75–79 Dialogue,” by John Hubers, 28:117–21 “The Legacy of Archibald B. Reekie,” by William H. Brackney, 28:79–82 Schaaf, Ype [obituary], 27:165 “The Legacy of John Schuette, S.V.D.,” by Heribert Bettscheider, S.V.D., Seumois, André [obituary], 25:12 trans. by Louis J. Luzbetak, S.V.D, 27:29–33 Sharpe, Eric J. [obituary], 25:12–13 “The Legacy of William Shellabear,” by Robert A. Hunt, 26:28–31 Shaull, M. Richard [obituary], 27:21 “The Legacy of Mary Slessor,” by Jeanette Hardage, 26:178–81 “Shopping Around: Questions About Latin American Conversions,” by “The Legacy of Edwin W. Smith,” by W. John Young, 25:126–30 Edward L. Cleary, O.P., 28:50–54 “The Legacy of Bengt Sundkler,” by Eric J. Sharpe, 25:58–63 “Shortcut to Language Preparation? Radical Evangelicals, Missions, and “The Legacy of Isabella Lilias Trotter,” by Lisa M. Sinclair, 26:32–35 the Gift of Tongues,” by Gary B. McGee, 25:118–23 “Light on the Dark Continent: The Photography of Alice Seely Harris and “The Story of the Dictionary of Asian Christianity,” by Scott W. Sunquist, the Congo Atrocities of the Early Twentieth Century,” by T. Jack 26:81–83 Thompson, 26:146–49 “Taking Stock: Theological Education in South East Asia,” by Gerald H. “Mazhar Mallouhi: Gandhi’s Living Christian Legacy in the Muslim Anderson, 26:82–83 World,” by Paul-Gordon Chandler, 27:54–59 Taylor, John V. [obituary], 25:82 “Migration and Mission: Some Implications for the Twenty-first Century “Terrorism, Islam, and Mission: Reflections of a Guest in Muslim Lands,” Church,” by Jehu J. Hanciles, 27:146–53 by J. Dudley Woodberry, 26:2–7 “Miracles and Mission Revisited,” by Gary B. McGee, 25:146–56 “Theological Education in South East Asia, 1957–2002,” by Choo Lak “Mission and Memory” [editorial], 28:145. Yeow, 28:26–29 “Mission and the Margins” [editorial], 27:145 Thomas, Kurien [obituary], 25:82 “Missionaries and Revolutionaries: Elements of Transformation in the “Time to Give Up the Idea of Christian Mission to Muslims? Some Emergence of Modern African Christianity,” by Jehu J. Hanciles, 28:146 Reflections from the Middle East,” by Colin Chapman, 28:112–17 “Mission Legacies in Earthen Vessels” [editorial], 25:49 “Types and Butterflies: African Initiated Churches and European “Mission, the Divine/Human Enterprise” [editorial], 25:145 Typologies,” by Allan H. Anderson, 25:107–13 “Much More Than Illustrations of What We Already Know: Experiences “United Society for the Propagation of the Gospel, 1701–2000: Chronicling in the Rediscovery of Mission Photography,” by Paul Jenkins, 26:157–62 Three Centuries of Mission,” by Daniel O’Connor, 25:75–79 Müller, Karl [obituary], 25:82 “Unraveling a ‘Complex Reality’: Six Elements of Mission,” by Stephen B. Munthe, Ludvig [obituary], 27:128 Bevans, S.V.D., 27:50–53 Murray, Jocelyn M. [obituary], 25:115 Verkuyl, Johannes [obituary], 25:82–83 Myklebust, Olav Guttorm [obituary], 26:75 “Violent Religion and Jesus’ Mission” [editorial], 26:1 “My Pilgrimage in Mission,” by Paul W. Brand, 26:118–22 “Web-based Initiatives for Mission Research,” 26:172 “My Pilgrimage in Mission,” by Ion Bria, 26:74–77 “What the Ila Believed About God: Traditional Religion and the Gospel,” “My Pilgrimage in Mission,” by Ralph R. Covell, 27:26–28 by Dennis G. Fowler, 27:64–71 “My Pilgrimage in Mission,” by Joan Delaney, M.M., 25:26–28 “What the WCE2 Numbers Show,” by Michael Jaffarian, 26:130 “My Pilgrimage in Mission,” by Jacques Dupuis, S.J., 27:168–71 Winter, Roberta H. [obituary], 26:6 “My Pilgrimage in Mission,” by Michael C. Griffiths, 28:122–25 “Women Missionaries in India: Opening Up the Restrictive Policies of “My Pilgrimage in Mission,” by Marcella Hoesl, M.M., 27:77–79 Rufus Anderson,” by Eugene Heideman, 25:157–64 “My Pilgrimage in Mission,” by J. Andrew Kirk, 28:70–74 “World Christianity by the Numbers: A Review of the World Christian “My Pilgrimage in Mission,” by Lois McKinney-Douglas, 26:174–77 Encyclopedia, Second Edition,” by Gerald H. Anderson, 26:128–30 “My Pilgrimage in Mission,” by Kenneth B. Mulholland, 28:29–32 Zago, Marcello [obituary], 25:82 “My Pilgrimage in Mission,” by Maria Rieckelman, M.M., 25:169–73

Contributors of Articles Anderson, Allan H., “Types and Butterflies: African Initiated Churches ———, “Annual Statistical Table on Global Mission: 2003,” 27:24–25 and European Typologies,” 25:107–13 ———, “Annual Statistical Table on Global Mission: 2004,” 28:24–25 Anderson, Gerald H., “Response to Marcello Zago, O.M.I.,” 25:6–8 Barringer, Terry, “From Beyond Alpine Snows to Homes of the East—a ———, “Taking Stock: Theological Education in South East Asia,” 26:82–83 Journey Through Missionary Periodicals: The Missionary Periodicals ———, “World Christianity by the Numbers: A Review of the World Database Project,” 26:169–73 Christian Encyclopedia, Second Edition,” 26:128–30 Bettscheider, Heribert, S.V.D., “The Legacy of John Schuette, S.V.D.,” Barrett, David B., and Todd M. Johnson, “Annual Statistical Table on 27:29–33 Global Mission: 2001,” 25:24–25 Bevans, Stephen B., S.V.D., “Unraveling a ‘Complex Reality’: Six Elements ———, “Annual Statistical Table on Global Mission: 2002,” 26:22–23 of Mission,” 27:50–53

192 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Bohr, P. Richard, “The Legacy of William Milne,” 25:173–78 Lausanne Consultation on Jewish Evangelism, “Helsinki 2003: Jesus and Bonk, Jonathan J., “Ecclesiastical Cartography and the Invisible His People,” 28:23 Continent,” 28:153 Lodwick, Kathleen L., “The Legacy of James Gilmour,” 27:34–37 Brackney, William H., “The Legacy of Archibald B. Reekie,” 28:79–82 Lundsten, Barbara A., “The Legacy of Walter Rauschenbusch: A Life Brand, Paul W., “My Pilgrimage in Mission,” 26:118–22 Informed by Mission,” 28:75–79 Bria, Ion, “My Pilgrimage in Mission,” 26:74–77 Marshall, Paul, “The Current State of Religious Freedom,” 25:64–66 Chandler, Paul-Gordon, “Mazhar Mallouhi: Gandhi’s Living Christian McGee, Gary B., “Miracles and Mission Revisited,” 25:146–56 Legacy in the Muslim World,” 27:54–59 ———, “Shortcut to Language Preparation? Radical Evangelicals, Chapman, Colin, “Time to Give Up the Idea of Christian Mission to Missions, and the Gift of Tongues,” 25:118–23 Muslims? Some Reflections from the Middle East,” 28:112–17 McKinney-Douglas, Lois, “My Pilgrimage in Mission,” 26:174–77 Cleary, Edward L., O.P., “Shopping Around: Questions About Latin Moon, Steve S. C., “The Recent Korean Missionary Movement: A Record American Conversions,” 28:50–54 of Growth, and More Growth Needed,” 27:11–17 Covell, Ralph R., “My Pilgrimage in Mission,” 27:26–28 Mulholland, Kenneth B., “My Pilgrimage in Mission,” 28:29–32 Davidson, Allan K., “The Legacy of Robert Henry Codrington,” 27:171–76 Namdaran, Farshid, “Keeping Faith with Culture: Protestant Mission Delaney, Joan, M.M., “My Pilgrimage in Mission,” 25:26–28 Among Zoroastrians of Bombay in the Nineteenth Century,” 27:71–77 Dupuis, Jacques, S.J., “My Pilgrimage in Mission,” 27:168–71 O’Connor, Daniel, “United Society for the Propagation of the Gospel, Ekechi, Felix K., “The Legacy of M. D. Opara,” 27:79–83 1701–2000: Chronicling Three Centuries of Mission,” 25:75–79 Elliott, Mark, “Evangelism and Proselytism in Russia: Synonyms or Pachuau, Lalsangkima, “Church-Mission Dynamics in Northeast India,” Antonyms?” 25:72–75 27:154–61 Elliott, Susan E., “The Legacy of Dorothy Davis Cook,” 28:32–36 Palomino, Miguel A., “Latino Immigration in Europe: Challenge and Escobar, Samuel, “The Legacy of Orlando Costas,” 25:50–56 Opportunity for Mission,” 28:55–58 Eshleman, Paul A., “The ‘Jesus’ Film: A Contribution to World Pang, Wing N., “Christian Publications in China,” 28:36–37 Evangelism,” 26:68–72 Peace, Richard V., “Conflicting Understandings of Christian Conversion: Every-Clayton, Joyce E. Winifred, “The Legacy of Robert Reid Kalley,” A Missiological Challenge,” 28:8–14 26:123–27 Putney, Clifford, “The Legacy of the Gulicks, 1827–1964,” 25:28–35 Ferdinando, Keith, “The Legacy of Byang Kato,” 28:169 Rieckelman, Maria, M.M., “My Pilgrimage in Mission,” 25:169–73 Flett, John, “From Jerusalem to Oxford: Mission as the Foundation and Robert, Dana L., “The First Globalization: The Internationalization of the Goal of Ecumenical Social Thought,” 27:17–22 Protestant Missionary Movement Between the World Wars,” 26:50–66 Fowler, Dennis G., “What the Ila Believed About God: Traditional Rollmann, Hans, “The Beginnings of Moravian Missionary Photography Religion and the Gospel,” 27:64–71 in Labrador,” 26:150–56 Frazier, William B., M.M., “Nine Breakthroughs in Catholic Missiology, Ross, Kenneth R., “‘Blessed Reflex’: Mission as God’s Spiral of Renewal,” 1965–2000,” 25:9–14 27:162–68 Froehle, Bryan T., and Mary L. Gautier, “Latin American Catholicism,” Sanneh, Lamin, “A Resurgent Church in a Troubled Continent: Review 28:68–69 Essay of Bengt Sundkler’s History of the Church in Africa,” 25:113–18 Fuller, W. Harold, “The Legacy of Leslie E. Maxwell,” 28:126–31 Seton, Rosemary. See Samantha Johnson Gautier, Mary L. See Bryan T. Froehle Sharkey, Heather J., “Arabic Antimissionary Treatises: A Select Annotated George, Sherron K., “Brazil: An ‘Evangelized’ Giant Calling for Liberating Bibliography,” 28:104–6 Evangelism,” 26:104–9 ———, “Arabic Antimissionary Treatises: Muslim Responses to Christian Gorski, John F., M.M., “Christology, Inculturation, and Their Missiological Evangelism in the Modern Middle East,” 28:98–104 Implications: A Latin American Perspective,” 28:60–63 Sharpe, Eric J., “The Legacy of Bengt Sundkler,” 25:58–63 ———, “How the Catholic Church in Latin America Became Missionary,” Shenk, Wilbert R., “Recasting Theology of Mission: Impulses from the 27:59–64 Non-Western World,” 25:98–107 Grayson, James Huntley, “Cultural Encounter: Korean Protestantism and Shorter, Aylward, M.Afr., “Christian Presence in a Muslim Milieu: The Other Religious Traditions,” 25:66–72 Missionaries of Africa in the Maghreb and the Sahara,” 28:159 Griffiths, Michael C., “My Pilgrimage in Mission,” 28:122–25 Sinclair, John H., “Research on Protestantism in Latin America: A Hanciles, Jehu J., “Migration and Mission: Some Implications for the Bibliographic Essay,” 26:110–17 Twenty-first Century Church,” 27:146–53 Sinclair, Lisa M., “The Legacy of Isabella Lilias Trotter,” 26:32–35 ———, “Missionaries and Revolutionaries: Elements of Transformation in Singh, Maina Chawla, “Gender, Mission, and Higher Education in Cross- the Emergence of Modern African Christianity,” 28:146 Cultural Context: Isabella Thoburn in India,” 25:165–69 Hardage, Jeanette, “The Legacy of Mary Slessor,” 26:178–81 Skreslet, Stanley H., “Degree-Granting Institutions Here Represented, Heideman, Eugene, “Women Missionaries in India: Opening Up the with the Number of Doctoral Dissertations from Each,” 27:102–3 Restrictive Policies of Rufus Anderson,” 25:157–64 ———, “Dissertations Listed Alphabetically by Author,” 27:104–24 Hitchen, John M., “Harold W. Turner Remembered,” 26:112–13 ———, “Doctoral Dissertations on Mission: Ten-Year Update, 1992–2001,” Hoesl, Marcella, M.M., “My Pilgrimage in Mission,” 27:77–79 27:98–102 Hubers, John, “Samuel Zwemer and the Challenge of Islam: From Polemic ———, “Index of Subjects [of Dissertations],” 27:125–33 to a Hint of Dialogue,” 28:117–21 Staples, Russell L., “My Pilgrimage in Mission,” 28:165 Hunt, Robert A., “The Legacy of William Shellabear,” 26:28–31 Stuehrenberg, Paul F., “The Latourette Initiative for the Documentation of Jaffarian, Michael, “Are There More Non-Western Missionaries than World Christianity,” 27:161 Western Missionaries?” 28:131–32 Sunquist, Scott W., “The Story of the Dictionary of Asian Christianity,” ———, “What the WCE2 Numbers Show,” 26:130 26:81–83 Jenkins, Paul, “Much More Than Illustrations of What We Already Know: Swanson, Herb, “Said’s Orientalism and the Study of Christian Missions,” Experiences in the Rediscovery of Mission Photography,” 26:157–62 28:107–12 Jenkins, Philip, “After The Next Christendom,” 28:20–22 Taber, Charles R., “In the Image of God: The Gospel and Human Rights,” Johnson, Samantha, and Rosemary Seton, “‘Fields of Vision’: Photographs 26:98–102 in the Missionary Collections at the School of Oriental and African Tebbe, James A., “Kenneth Cragg in Perspective: A Comparison with Studies, London,” 26:164–68 Temple Gairdner and Wilfred Cantwell Smith,” 26:16–21 Johnson, Todd M. See David B. Barrett Thompson, T. Jack, “Light on the Dark Continent: The Photography of Kärkkäinen, Veli-Matti, “Evangelization, Proselytism, and Common Alice Seely Harris and the Congo Atrocities of the Early Twentieth Witness: Roman Catholic–Pentecostal Dialogue on Mission, 1990– Century,” 26:146–49 1997,” 25:16–22 Walls, Andrew F., “Converts or Proselytes? The Crisis over Conversion in Kerr, David A., “Centers for the Study of Islam and Christian-Muslim the Early Church,” 28:2–6 Relations,” 26:12–13 Ward, Kevin, “Adrian Hastings Remembered,” 25:150–51 ———, “Christian Mission and Islamic Studies: Beyond Antithesis,” 26:8–15 Wheeler, Ray, “The Legacy of Shoki Coe,” 26:77–80 Kirk, J. Andrew, “My Pilgrimage in Mission,” 28:70–74 Wiest, Jean-Paul, “Catholics in China: The Bumpy Road Toward Klaiber, Jeffrey, S.J., “The Jesuits in Latin America: Legacy and Current Reconciliation,” 27:2–6 Emphases,” 28:63–66 Williams, Harry W., “My Pilgrimage in Mission,” 25:80–84 ———, “Peru’s Truth Commission and the Churches,” 28:178 Witts, Diana, “My Pilgrimage in Mission,” 25:124–26 Koren, Henry J., C.S.Sp., “The Legacy of François Libermann,” 28:174 Woodberry, J. Dudley, “My Pilgrimage in Mission,” 26:24–28 Lambert, Tony, “Counting Christians in China: A Cautionary Report,” ———, “Terrorism, Islam, and Mission: Reflections of a Guest in Muslim 27:6–10 Lands,” 26:2–7

October 2004 193 Wright, Christopher J. H., “Implications of Conversion in the Old Young, W. John, “The Legacy of Edwin W. Smith,” 25:126–30 Testament and the New,” 28:14–19 Zago, Marcello, O.M.I., “Global Integration of Catholic Missions in the Yeow, Choo Lak, “Theological Education in South East Asia, 1957–2002,” United States Today,” 25:2–6 28:26–29

Books Reviewed Abrams, Elliott, ed., The Influence of Faith: Religious Groups and U.S. Foreign Brown, Judith M., and Robert Eric Frykenberg, eds., Christians, Cultural Policy, 26:132 Interactions, and India’s Religious Traditions, 27:45–46 Aerts, Theo, Christianity in Melanesia, 25:137 Brown, Michael L., Answering Jewish Objections to Jesus: General and Ahonen, Tiina, Transformation Through Compassionate Mission: David J. Historical Objections, 25:93–94 Bosch’s Theology of Contextualization, 28:184 Bruck, Michael von. See Lai, Whalen Aizan, Yamaji, Essays on the Modern Japanese Church: Christianity in Modern Brueggemann, Walter, ed., Hope for the World: Mission in a Global Context, Japan, trans. by Graham Squires, 26:42–43 26:132–33 Alberigo, Giuseppe, ed., The History of Vatican II, vol. 3, The Mature Bunkowske, Eugene W., series ed., and Alan D. Scott, assisting ed., The Council: Second Period and Intersession. September 1963–September 1964, Lutherans in Mission: Essays in Honor of Won Yong Ji, 25:89 26:182 Burgess, Stanley M., and Eduard M. Van der Maas, eds., The New Allman, Jean, Susan Geiger, and Nakanyike Musisi, eds., Women in African International Dictionary of Pentecostal and Charismatic Movement, rev. and Colonial Histories, 27:91–92 exp. ed., 27:38 Alt, Josef, S.V.D., Arnold Janssen: Lebensweg und Lebenswerk des Steyler Burns, J. M., Flickering Shadows: Cinema and Identity in Colonial Zimbabwe, Ordensgründers, 25:139 27:46 Anastasios (Yannoulatos), Archbishop, Facing the World: Orthodox Christian Calderisi, Robert. See Belshaw, Deryke Essays on Global Concerns, 28:182 Camps, Arnulf, Studies in Asian Mission History, 1956–1998, 26:140 Anderson, Allan, Zion and Pentecost: The Spirituality and Experience of Cejka, Mary Ann, and Thomas Bamat, eds., Artisans of Peace: Grassroots Pentecostal and Zionist/Apostolic Churches in South Africa, 25:131 Peacemaking Among Christian Communities, 28:136–37 Anderson, William. See Werner, Roland Cesar, Waldo. See Shaull, Richard An-Na’im, Abdullahi Ahmed, Proselytization and Communal Self- Chan, Albert, S.J., Chinese Books and Documents in the Jesuit Archives in Determination in Africa, 25:132–33 Rome, a Descriptive Catalogue: Japonica-Sinica I–IV, 28:85 Aponte, Edwin David. See De La Torre, Miguel Chandler, Paul-Gordon, God’s Global Mosaic: What We Can Learn from Ariarajah, S. Wesley, Not Without My Neighbour: Issues in Interfaith Christians Around the World, 27:41–42 Relations, 25:45–46 Chang, Curtis, Engaging Unbelief: A Captivating Strategy from Augustine and Ariel, Yaakov, Evangelizing the Chosen People: Mission to the Jews in America, Aquinas, 26:135 1880–2000, 26:36–37 Chanson, Philippe. See Bria, Ion Armour, Rollin, Sr., Islam, Christianity, and the West: A Troubled History, Chew, John Hiang Chea. See Sunquist, Scott W. 27:89–90 Ciholas, Paul, The Omphalos and the Cross: Pagans and Christians in Search of Athyal, Jesudas M., Relevant Patterns of Christian Witness in India: People as a Divine Center, 28:42–43 Agents of Mission, 25:88 Cohn-Sherbok, Dan, Messianic Judaism, 26:134–35 Bailey, Betty Jane, and J. Martin Bailey, Who Are the Christians in the Middle ———, ed., Voices of Messianic Judaism: Confronting Critical Issues Facing a East? 28:87–88 Maturing Movement, 26:134–35 Bailey, J. Martin. See Bailey, Betty Jane. Copeland, E. Luther, A New Meeting of the Religions: Interreligious Baldridge, Gary, Keith Parks: Breaking Barriers and Opening Frontiers, 25:40–41 Relationships and Theological Questioning, 25:90–91 Bamat, Thomas. See Cejka, Mary Ann Cornelius, Janet Duitsman, Slave Missions and the Black Church in the Barrett, David B., and Todd M. Johnson, World Christian Trends A.D. 30– Antebellum South, 25:139–40 A.D. 2200: Interpreting the Annual Christian Megacensus, 26:128–30 Cotterell, Peter. See Riddell, Peter G. Barrett, David B., George T. Kurian, and Todd M. Johnson, World Christian Cox, Jeffrey, Imperial Fault Lines: Christianity and Colonial Power in India, Encylopedia: A Comparative Survey of Churches and Religions in the 1818–1940, 27:141 Modern World, 26:128–30 Cuthbertson, Greg, Hennie Pretorius, and Dana Robert, eds., Frontiers of Barrow, Simon, and Graeme Smith, eds., Christian Mission in Western African Christianity: Essays in Honour of Inus Daneel, 28:92 Society, 26:186 Daneel, M. L., African Earthkeepers, vol. 1, Interfaith Mission in Earth-Care; Bays, Daniel H., and Grant Wacker, eds., The Foreign Missionary Enterprise vol. 2, Environmental Mission and Liberation in Christian Perspective, at Home: Explorations in North American Cultural History, 28:86 25:37–38 Becher, Jürgen. See Heyden, Ulrich van der Daniëls, Hyacint, C.I.C.M. See Verhelst, Daniël, C.I.C.M. Belshaw, Deryke, Robert Calderisi, and Chris Sugden, eds., Faith in Davidson, Allan K, ed., Tongan Anglicans, 1902–2002: From the Church of Development: Partnership Between the World Bank and the Churches of England Mission in Tonga to the Tongan Anglican Church, 27:84 Africa, 26:185–86 Day, Peter, Dictionary of Christian Denominations, 28:137–38 Berthrong, John H., The Divine Deli: Religious Identity in the North American Dearborn, Tim. See Stackhouse, Max L., Tim Dearborn, and Scott Paeth Cultural Mosaic, 25:139 De La Torre, Miguel A., and Edwin David Aponte, Introducing Latino/a Bevans, Stephen, S.V.D., and Roger Schroeder, Mission for the Twenty-first Theologies, 27:183–84 Century, 27:40–41 De Ridder, Koen. See Swerts, Lorry; Wei-ying, Ku, and Koen De Ridder Bevans, Stephen B. See Scherer, James A. ———, ed., Footsteps in Deserted Valleys: Missionary Cases, Strategies, and Bieler, Stacy, “Patriots” or “Traitors”? A History of American-Educated Practice in Qing China, 25:185–86 Chinese Students, 28:187-88 Dichter, Thomas W., Despite Good Intentions: Why Development Assistance to Bill, James A., and John Alden Williams, Roman Catholics and Shi’i Muslims: the Third World Has Failed, 27:186 Prayer, Passion, and Politics, 27:142 Dijkstra, Meindert. See Frederiks, Martha, Meindert Dijkstra, and Anton Blaufuss, Mary Schaller, Changing Goals of the American Madura Mission in Houtepen India, 1830–1916, 28:180 Dow, James W., and Alan R. Sandstrom, eds., Holy Saints and Fiery Bradshaw, Bruce, Change Across Cultures: A Narrative Approach to Social Preachers: The Anthropology of Protestantism in Mexico and Central Transformation, 27:90 America, 27:140 Brandewie, Ernest, In the Light of the Word: Divine Word Missionaries of Dube, Musa W. See West, Gerald O. North America, 26:136 Dudley-Smith, Timothy, John Stott: A Global Ministry, 26:184 Bria, Ion, Philippe Chanson, Jacques Gadille, and Marc Spindler, eds., Eber, Irene, Sze-kar Wan, and Knut Walf, eds., Roman Malek, collab., Bible Dictionnaire oecuménique de missiologie: Cent mots pour la mission, 26:182 in Modern China: The Literary and Intellectual Impact, 25:140 Brierley, Peter, ed., U.K. Christian Handbook, 28:90–91 Eckheart, Jeleta. See Love, Fran Brinkman, Martien E., and Hugo Vlug, Faith in the City: Fifty Years of the Elbourne, Elizabeth, Blood Ground: Colonialism, Missions, and the Contest for World Council of Churches in a Secularized Western Context: Amsterdam, Christianity in the Cape Colony and Britain, 1799–1853, 28:133–34 1948–1998, 25:92–93 Ellis, Clyde. See Lassiter, Luke Eric Brother Yun. See Hattaway, Paul Enang, Kenneth, Nigerian Catholics and the Independent Churches: A Call to Brouwer, Ruth Compton, Modern Women Modernizing Men: The Changing Authentic Faith, 26:92 Missions of Three Professional Women in Asia and Africa, 1902–69, 27:182– Endicott, Shirley Jane, China Diary: The Life of Mary Austin Endicott, 28:38–39 83 Engen, Charles Van. See Glasser, Arthur F.; Moreau, A. Scott

194 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Engen, Charles Van, Nancy Thomas, and Robert Gallagher, eds., Footprints Houtepen, Anton. See Frederiks, Martha, Meindert Dijkstra, and Anton of God: A Narrative Theology of Mission, 26:86–87 Houtepen Erh, Deke, and Tess Johnston, eds., text by Martha Smalley, Hallowed Halls: Huber, Mary Taylor, and Nancy C. Lutkehaus, eds., Gendered Missions: Protestant Colleges in Old China, 27:42–43 Women and Men in Missionary Discourse and Practice, 25:134 Escobar, Samuel, Changing Tides: Latin America and World Mission Today, Hudson, D. Dennis, Protestant Origins in India: Tamil Evangelical Christians, 27:84 1706–1835, 25:180–81 Eyoh, Dickson. See Zeleza, Paul Tiyambe Hunter, George G., III, The Celtic Way of Evangelism: How Christianity Can Frederiks, Martha, Meindert Dijkstra, and Anton Houtepen, eds., Towards Reach the West . . . Again, 26:93 an Intercultural Theology: Essays in Honour of Jan A. B. Jongeneel, 28:142 Hyland, Sabine, The Jesuit and the Incas: The Extraordinary Life of Padre Blas Freeman-Grenville, G. S. P., and Stuart C. Munro-Hay, Historical Atlas of Valera, S.J., 28:181 Islam, rev. and exp. ed., 27:134 Irvin, Dale T., Christian Histories, Christian Traditioning: Rendering Accounts, Freston, Paul, Evangelicals and Politics in Asia, Africa, and Latin America, 25:136–37 26:136–37 Jenkins, Philip, The Next Christendom: The Coming of Global Christianity, Friesen, J. Stanley, Missionary Responses to Tribal Religions at Edinburgh 27:45 1910, 25:38, 40 Jeyakumar, D. Arthur, Christians and the National Movement: The Frykenberg, Robert Eric. See Brown, Judith M. Memoranda of 1919 and the National Movement, with Special Reference to Fuellenbach, John, S.V.D., Church: Community for the Kingdom, 27:178–79 Protestant Christians in Tamil Nadu, 1919–39, 25:87–88 Gadille, Jacques. See Bria, Ion Johnson, Todd M. See Barrett, David B., and Todd M. Johnson; Barrett, Gallagher, Robert. See Engen, Charles Van, Nancy Thomas, and Robert David B., George T. Kurian, and Todd M. Johnson Gallagher Johnston, Charles M. See Greenlee, James G. Geiger, Susan. See Allman, Jean Johnston, Tess. See Erh, Deke Gerloff, Roswith, ed., Mission Is Crossing Frontiers: Essays in Honour of Kaiyuan, Zhang, ed., Eyewitness to Massacre: American Missionaries Bear Bongai A. Mazibuko, 28:181 Witness to Japanese Atrocities in Nanjing, 26:91–92 Gilliland, Dean S. See Glasser, Arthur F. Kalu, Ogbu U., Power, Poverty, and Prayer: The Challenges of Poverty and Girardot, Norman J., The Victorian Translation of China: James Legge’s Pluralism in African Christianity, 1960–1996, 26:86 Oriental Pilgrimage, 28:185 Karatnycky, Adrian, Aili Piano, and Arch Puddington, eds., Freedom in the Gittins, Anthony J., Ministry at the Margins: Strategy and Spirituality for World, 2003: The Annual Survey of Political Rights and Civil Liberties, Mission, 27:40 28:86–87 Glanzer, Perry L., The Quest for Russia’s Soul: Evangelicals and Moral Kärkkäinen, Veli-Matti, Christology: A Global Introduction, 28:44–45 Education in Post-Communist Russia, 28:83–84 Kehberg, Norma, The Cross in the Land of the Khukuri, 26:142 Glasser, Arthur F., with Charles E. Van Engen, Dean S. Gilliland, and Kelley, Patricia, Fifty Monsoons: Ministry of Change Through Women of India, Shawn B. Redford, Announcing the Kingdom: The Story of God’s Mission 25:46 in the Bible, 28:88–89 Kidwell, Clara Sue, Homer Noley, and George E. “Tink” Tinker, A Native Goheen, Michael W., “As the Father Has Sent Me, I Am Sending You”: J. E. American Theology, 26:182–83 Lesslie Newbigin’s Missionary Ecclesiology, 27:40 Kim, Sebastian C. H., In Search of Identity: Debates on Religious Conversion in Golvers, Noël, François de Rougemont, S.J., Missionary in Ch’ang-shu India, 28:39–40 (Chiang-nan): A Study of the Account Book (1674–1676) and the Elogium, Kirk, J. Andrew, What Is Mission? Theological Explorations, 25:91 25:141 Klinken, Gerry Van, Minorities, Modernity, and the Emerging Nation: Good, Charles M., The Steamer Parish: The Rise and Fall of Missionary Christians in Indonesia, a Biographical Approach, 28:186-87 Medicine on an African Frontier, 28:188 Knitter, Paul F., Introducing Theologies of Religions, 26:183–84 Greenlee, James G., and Charles M. Johnston, Good Citizens: British Korey, William, NGOs and the Universal Declaration of Human Rights: “A Missionaries and Imperial States, 1870 to 1918, 25:86 Curious Grapevine,” 26:40 Guder, Darrell L., The Continuing Conversion of the Church, 26:90–91 Kotay, Ralph. See Lassiter, Luke Eric Guy, Jeff, The View Across the River: Harriette Colenso and the Zulu Struggle Kurian, George T. See Barrett, David B., George T. Kurian, and Todd M. Against Imperialism, 27:178 Johnson Hamlin, Catherine, with John Little, The Hospital by the River—a Story of Kwantes, Anne, ed., Chapters in Philippine Church History, 27:87 Hope, 27:88–89 Lai, Whalen, and Michael von Bruck, Christianity and Buddhism: A Multi- Hanciles, Jehu, Euthanasia of a Mission: African Church Autonomy in a Cultural History of Their Dialogue, 27:85 Colonial Context, 27:90–91 Lampe, Armando, Mission or Submission? Moravian and Catholic Hansen, Holger Bernt, and Michael Twaddle, eds., Christian Missionaries Missionaries in the Dutch Caribbean During the Nineteenth Century, 27:46 and the State in the Third World, 27:177 Larsen, Timothy, ed., Biographical Dictionary of Evangelicals, 28:38 Harley, Christopher David, Missionary Training: The History of All Nations Lassiter, Luke Eric, Clyde Ellis, and Ralph Kotay, The Jesus Road: Kiowas, Christian College and Its Predecessors (1911–1981), 26:88 Christianity, and Indian Hymns, 28:89 Harper, Keith, Send the Light: Lottie Moon’s Letters and Other Writings, Lewis, Bonnie Sue, Creating Christian Indians: Native Clergy in the 27:139–40 Presbyterian Church, 28:135 Harper, Susan Billington, In The Shadow of the Mahatma: Bishop V. S. Little, John. See Hamlin, Catherine Azariah and the Travails of Christianity in British India, 25:179 Loewen, Jacob A., The Bible in Cross-Cultural Perspective, 25:141 Harris, Paul William, Nothing but Christ: Rufus Anderson and the Ideology of Love, Fran, and Jeleta Eckheart, eds., Ministry to Muslim Women: Longing to Protestant Foreign Missions, 25:133–34 Call Them Sisters, 26:36 Harvey, Thomas Alan, Acquainted with Grief: Wang Mingdao’s Stand for the Lutkehaus, Nancy C. See Huber, Mary Taylor Persecuted Church in China, 27:185 Malek, Roman, S.V.D. See Eber, Irene Hasan, S. S., Christians Versus Muslims in Modern Egypt: The Century-Long ———, ed., The Chinese Face of Jesus Christ, vol. 1, 28:86 Struggle for Coptic Equality, 28:134–35 Malone, Mary T., Women and Christianity, vol. 1, The First Thousand Years, Hattaway, Paul, Brother Yun, Peter Xu Yongze, and Enoch Wang, Back to 26:92–93 Jerusalem: Called to Complete the Great Commission, 28:84 Marshall, Paul, ed., Religious Freedom in the World: A Global Report on Hedges, Paul, Preparation and Fulfilment: A History and Study of Fulfilment Freedom and Persecution, 25:36–37 Theology in Modern British Thought in the Indian Context, 26:84–85 Martin, Nancy M. See Runzo, Joseph Heideman, Eugene P., From Mission to Church: The Reformed Church of Martin, Richard C. See Witte, John, Jr., and Richard C. Martin America Mission in India, 26:136 Mathew, C. V., The Saffron Mission, 25:182–83 Henry, Helga Bender, Cameroon on a Clear Day, 25:93 Mathews, James K., A Global Odyssey: The Autobiography of James K. Heyden, Ulrich van der, and Jürgen Becher, Mission und Gewalt: Der Umgang Mathews, 25:141–42 christlicher Missionen mit Gewalt und die Ausbreitung des Christentums in McAmis, Robert Day, Malay Muslims: The History and Challenge of Afrika und Asien in der Zeit von 1792 bis 1918/19, 26:138–39 Resurgent Islam in Southeast Asia, 27:186 Hiebert, Paul G., R. Daniel Shaw, and Tite Tiénou, Understanding Folk McDermott, Gerald R., Can Evangelicals Learn from World Religions? Jesus, Religion: A Christian Response to Popular Beliefs and Practices, 25:45 Revelation, and Religious Traditions, 25:135–36 Hiney, Tom, On the Missionary Trail: A Journey Through Polynesia, Asia, and McGrath, Alister E., The Future of Christianity, 27:85–86 Africa with the London Missionary Society, 26:41 Mellor, Howard, and Timothy Yates, eds., Mission and Spirituality: Creative Holter, Knut, Old Testament Research for Africa: A Critical Analysis and Ways of Being Church, 27:142 Annotated Bibliography of African Old Testament Dissertations, 1967–2000, Middleton, Karen, ed., Ancestors, Power, and History in Madagascar, 26:43–44 28:138 Miller, Jon, Missionary Zeal and Institutional Control: Organizational Contradictions in the Basel Mission on the Gold Coast, 1828–1917, 28:182

October 2004 195 Minahan, James, Encyclopedia of the Stateless Nations: Ethnic and National Runzo, Joseph, and Nancy M. Martin, eds., Ethics in the World Religions, Groups Around the World, 4 vols., 27:134–35 28:140–41 Montgomery, Robert L., Introduction to the Sociology of Missions, 25:186 ———, eds., Love, Sex, and Gender in the World Religions, 28:140–41 Moreau, A. Scott, ed., Harold Netland and Charles Van Engen, assoc. eds., ———, eds., The Meaning of Life in the World Religions, 28:140–41 Evangelical Dictionary of World Missions, 25:36 Russell, Horace O., The Missionary Outreach of the West Indian Church: Moucarry, Chawkat, The Prophet and the Messiah: An Arab Christian’s Jamaican Baptist Missions to West Africa in the Nineteenth Century, Perspective on Islam and Christianity, 27:92 25:184–85 Mullins, Mark R., Christianity Made in Japan: A Study of Indigenous Rutherdale, Myra, Women and the White Man’s God: Gender and Race in the Movements, 25:42 Canadian Mission Field, 27:138 ———, ed., Handbook of Christianity in Japan, 28:85–86 Sacks, Jonathan, The Dignity of Difference: How to Avoid the Clash of Munro-Hay, Stuart C. See Freeman-Grenville, G. S. P. Civilizations, 27:138–39 Murayama, Toshiko. See Ustorf, Werner, and Toshiko Murayama Sandstrom, Alan R. See Dow, James W. Musisi, Nakanyike. See Allman, Jean Scherer, James A., and Stephen B. Bevans, eds., New Directions in Mission Netland, Harold. See Moreau, A. Scott and Evangelization, vol. 3, Faith and Culture, 25:42–43 ———, Encountering Religious Pluralism: The Challenge to Christian Faith and Schirrmacher, Thomas, ed., Kein anderer Name. Die Einzigartigkeit Jesu Mission, 28:41–42 Christi und das Gespräich mit nichtchristlichen Religionen. Festschrift zum Newbigin, Lesslie; ed. and intro. by Geoffrey Wainwright, Signs amid the 70. Geburtstag von Peter Beyerhaus, 25:135 Rubble: The Purposes of God in Human History, 27:177 Schmidt, Alvin J., Under the Influence: How Christianity Transformed Nickel, Gordon D., Peaceable Witness Among Muslims, 25:142 Civilization, 26:133–34 Nikkel, Marc R., Dinka Christianity: The Origins and Development of Schoeman, Roy H., “Salvation Is from the Jews”: The Role of Judaism in Christianity Among the Dinka of Sudan, with Special Reference to the Songs Salvation History from Abraham to the Second Coming, 28:184–85 of Dinka Christians, 27:87 Schreiter, Robert J., ed., Mission in the Third Millennium, 26:132–33 Nissen, Peter. See Wijsen, Frans Schroeder, Roger. See Bevans, Stephen, S.V.D., and Roger Schroeder Noley, Homer. See Kidwell, Clara Sue Schweitzer, Friedrich. See Osmer, Richard R. Norris, Frederick W., Christianity: A Short Global History, 27:43–44 Scorgie, Glen G., Mark L. Strauss, and Steven M. Voth, eds., The Challenge Obenchain, Diane B. See Stackhouse, Max L., with Diane B. Obenchain of Bible Translation: Communicating God’s Word to the World, 27:184–85 O’Connor, Daniel, and others, Three Centuries of Mission: The United Society Scott, Alan D. See Bunkowske, Eugene W. for the Propagation of the Gospel, 1701–2000, 25:86–87 Scudder, Lewis R., III, The Arabian Mission’s Story: In Search of Abraham’s Okkenhaug, Inger Marie, The Quality of Heroic Living, of High Endeavour Other Son, 25:137–38 and Adventure: Anglican Mission, Women, and Education in Palestine, Shaull, Richard, and Waldo Cesar, Pentecostalism and the Future of the 1888–1948, 27:138 Christian Churches: Promises, Limitations, Challenges, 26:45 ———, ed., Gender, Race, and Religion: Nordic Missions, 1860–1940, 28:182–83 Shaw, R. Daniel. See Hiebert, Paul G. Olupona, Jacob K., ed., African Spirituality: Forms, Meanings, and Shenk, Wilbert R., By Faith They Went Out: Mennonite Missions, 1850–1999, Expressions, 26:89 26:41–42 O’Malley, J. Steven, “On the Journey Home”: The History of Mission of the ———, ed., Enlarging the Story: Perspectives on Writing World Christian Evangelical United Brethren Church, 1946–1968, 28:138–39 History, 28:91–92 Osmer, Richard R., and Friedrich Schweitzer, Religious Education Between Shorter, Aylward, African Culture, an Overview: Sociocultural Anthropology, Modernization and Globalization: New Perspectives on the United States and 25:43–44 Germany, 28:189 Singh, Maina Chawla, Gender, Religion, and “Heathen Lands.” American Pachuau, Lalsangkima, ed., Ecumenical Missiology: Contemporary Trends, Missionary Women in South Asia, 1860s–1940s, 25:179–80 Issues, and Themes, 27:135–36 Smalley, Martha. See Erh, Deke Paeth, Scott. See Stackhouse, Max L., Tim Dearborn, and Scott Paeth Smith, David, Hinduism and Modernity, 28:133 Park, Chung-shin, Protestantism and Politics in Korea, 28:139–40 Smith, Graeme. See Barrow, Simon Pati, Biswamoy, Identity, Hegemony, Resistance: Towards a Social History of Smith, Marilyn B. (Lynn), Gender or Giftedness—a Study on the Role of Conversions (1800–2000), 28:39–40 Women, 26:88–89 Peel, J. D. Y., Religious Encounter and the Making of the Yoruba, 26:141 Smith-Christopher, Daniel L., ed., Subverting Hatred: The Challenge of Non- Phan, Peter C., comp. and ed., The Asian Synod: Texts and Commentaries, violence in Religious Traditions, 25:186 27:136 Sobrino, Jon, Witnesses to the Kingdom: The Martyrs of El Salvador and the Phillips, Clifford H., The Lady Named Thunder: A Biography of Dr. Ethel Crucified Peoples, 28:40–41 Margaret Phillips (1876–1951), 28:185–86 Sperber, Jutta, Christians and Muslims: The Dialogue Activities of the World Phillips, Joyce B., and Paul Gary Phillips, eds., The Brainerd Journal: A Council of Churches and Their Theological Foundation, 26:36 Mission to the Cherokees, 1817–1823, 25:41–42 Spindler, Marc. See Bria, Ion Phipps, William E., William Sheppard: Congo’s African American Livingstone, Stackhouse, John G., Jr., ed., No Other Gods Before Me? Evangelicals and the 27:91 Challenge of World Religions, 28:41–42 Piano, Aili. See Karatnycky, Adrian Stackhouse, Max L., Tim Dearborn, and Scott Paeth, eds., The Local Church Piper, John F., Jr., Robert E. Speer: Prophet of the American Church, 25:138 in a Global Era: Reflections for a New Century, 27:88 Pirolo, Neal, The Re-entry Team, 26:43 Stackhouse, Max L., ed., with Diane B. Obenchain, God and Globalization, Predelli, Line Nyhagen, Issues of Gender, Race, and Class in the Norwegian vol. 3, Christ and the Dominions of Civilization, 28:133 Missionary Society in Nineteenth-Century Norway and Madagascar, 28:182–83 Standaert, Nicolas, ed., Handbook of Christianity in China, vol. 1, 635–1800, Presler, Titus Leonard, Transfigured Night: Mission and Culture in 25:183–84 Zimbabwe’s Vigil Movement, 25:91–92 Stanley, Brian. See Ward, Kevin Pretorius, Hennie. See Cuthbertson, Greg ———, ed., Christian Missions and the Enlightenment, 26:85 Puddington, Arch. See Karatnycky, Adrian Strauss, Mark L. See Scorgie, Glen G. Quinn, Charlotte A., and Frederick Quinn, Pride, Faith, and Fear: Islam in Sugden, Chris. See Belshaw, Deryke Sub-Saharan Africa, 28:84 Sugirtharajah, R. S., The Bible and the Third World: Precolonial, Colonial, Ramachandra, Vinoth, Faiths in Conflict? Christian Integrity in a Postcolonial Encounters, 26:140–41 Multicultural World, 25:90–91 Sunquist, Scott W., ed., David Wu Chu Sing and John Chew Hiang Chea, Redford, Shawn B. See Glasser, Arthur F. assoc. eds., A Dictionary of Asian Christianity, 26:84 Riddell, Peter G., and Peter Cotterell, Islam in Context: Past, Present, and Swerts, Lorry, and Koen De Ridder, Mon Van Genechten (1903–1974), Future, 28:45 Flemish Missionary and Chinese Painter: Inculturation of Christian Art in Rightmire, R. David, Salvationist Samurai: Gunpei Yamamuro and the Rise of China, 27:42 the Salvation Army in Japan, 25:43 Taber, Charles R., To Understand the World, To Save the World: The Interface Robert, Dana. See Cuthbertson, Greg Between Missiology and the Social Sciences, 26:38–39 ———, Occupy Until I Come: A. T. Pierson and the Evangelization of the Taylor, William David, Global Missiology in the Twenty-first Century: The World, 28:180 Iguassu Dialogue, 26:86 ———, ed., Gospel Bearers, Gender Barriers: Missionary Women in the Thangaraj, M. Thomas, The Common Task: A Theology of Christian Mission, Twentieth Century, 28:43 25:45–46 Robinson, Martin, Rediscovering the Celts: The True Witness from Western Thomas, David, ed., with Clare Amos, A Faithful Presence: Essays for Shores, 26:87 Kenneth Cragg, 28:180–81 Rostkowski, Marek, O.M.I., ed., La Missione senza confini: Ambiti della Thomas, Nancy. See Engen, Charles Van, Nancy Thomas, and Robert missione ad gentes. Miscellanea in onore di R. P. Willi Henkel, O.M.I., 26:90 Gallagher

196 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 Thomas, Norman E., ed., International Mission Bibliography: 1960–2000, Wei-ying, Ku, and Koen De Ridder, eds., Authentic Chinese Christianity: 28:136 Preludes to Its Development (Nineteenth and Twentieth Centuries), 27:44 Thompson, T. Jack, Touching the Heart: Xhosa Missionaries to Malawi, 1876– Werner, Roland, William Anderson, and Andrew Wheeler, Day of 1888, 26:142 Devastation, Day of Contentment: The History of the Sudanese Church Thorne, Susan, Congregational Missions and the Making of an Imperial Culture Across 2,000 Years, 25:131 in Nineteenth-Century England, 25:86 West, Gerald O., and Musa W. Dube, eds., The Bible in Africa: Transactions, Tiénou, Tite. See Hiebert, Paul G. Trajectories, and Trends, 26:141–42 Ting, K. H.; ed. by Janice Wickeri, Love Never Ends: Papers by K. H. Ting, Westmeier, Karl-Wilhelm, Protestant Pentecostalism in Latin America. A 25:184 Study in the Dynamics of Missions, 26:38 Tinker, George E. “Tink.” See Kidwell, Clara Sue Wheeler, Andrew. See Werner, Roland Tjørhom, Ola, ed., Apostolicity and Unity: Essays on the Porvoo Common Wickeri, Janice. See Ting, K. H. Statement, 27:181–82 Wickeri, Janice, and Philip Wickeri, eds., A Chinese Contribution to Tuwere, Ilaitia S., Vanua: Towards a Fijian Theology of Place, 27:136–37 Ecumenical Theology: Selected Writings of Bishop K. H. Ting, 28:83 Twaddle, Michael. See Hansen, Holger Bernt Wijsen, Frans, and Peter Nissen, eds., “Mission Is a Must”: Intercultural Uhalley, Stephen, Jr., and Xiaoxin Wu, eds., China and Christianity: Theology and the Mission of the Church, 27:141–42 Burdened Past, Hopeful Future, 26:139 Williams, John Alden. See Bill, James A. Ustorf, Werner, Sailing on the Next Tide: Missions, Missiology, and the Third Witte, John, Jr., ed., Proselytism and Orthodoxy in Russia: The New War for Reich, 26:44 Souls, 25:44 Ustorf, Werner, and Toshiko Murayama, eds., Identity and Marginality: Witte, John, Jr., and Richard C. Martin, eds., Sharing the Book: Religious Rethinking Christianity in North East Asia, 27:86–87 Perspectives on the Rights and Wrongs of Proselytism, 26:42 Vanderwal, Carolyn. See Yaxley, Trevor Woodberry, J. Dudley, ed., Reaching the Resistant: Barriers and Bridges for Van der Maas, Eduard M. See Burgess, Stanley M. Mission, 25:44 Verhelst, Daniël, C.I.C.M., and Hyacint Daniëls, C.I.C.M., eds., La Wu, David Chu Sing. See Sunquist, Scott W. Congrégation du Coeur Immaculé de Marie (Scheut). Édition critique des Wu, Silas H., Dora Yu and Christian Revival in Twentieth-Century China, sources, vol. II-A, La correspondance de Théophile Verbist et ses compagnons, 27:182 1865–1866, 28:188–89 Wu, Xiaoxin. See Uhalley, Stephen, Jr. Vishwanathan, Gauri, Outside the Fold: Conversion, Modernity, and Belief, Xu, Peter Yongze. See Hattaway, Paul 25:89–90 Yamamoto, Sumiko, History of Protestantism in China: The Indigenization of Vlug, Hugo. See Brinkman, Martien E. Christianity, 26:39 Voth, Steven M. See Scorgie, Glen G. Yaremko, Jason M., U.S. Protestant Missions in Cuba: From Independence to Wacker, Grant. See Bays, Daniel H. Castro, 26:137–38 Wainwright, Geoffrey. See Newbigin, Lesslie Yates, Timothy. See Mellor, Howard ———, Lesslie Newbigin: A Theological Life, 26:92 Yaxley, Trevor, with Carolyn Vanderwal, William and Catherine: The Life Walf, Knut. See Eber, Irene and Legacy of the Booths, Founders of the Salvation Army, 27:179 Walldorf, Friedemann, Die Neuevangelisierung Europas: Missionstheologien Yong, Amos, Beyond the Impasse: Toward a Pneumatological Theology of im europäischen Kontext, 27:93 Religions, 27:180–81 Walls, Andrew F., The Cross-Cultural Process in Christian History, 26:185 Yrigoyen, Charles, Jr., ed., The Global Impact of the Wesleyan Traditions and Walsh, Michael, Warriors of the Lord: The Military Orders of Christendom, Their Related Movements, 27:180 28:90 Zebiri, Kate, Muslims and Christians Face to Face, 25:181–82 Wan, Sze-kar. See Eber, Irene Zeleza, Paul Tiyambe, and Dickson Eyoh, eds., Encylopedia of Twentieth- Wang, Enoch. See Hattaway, Paul Century African History, 27:137–38 Ward, Kevin, and Brian Stanley, eds., The Church Mission Society and World Zetsche, Jost Oliver, The Bible in China: The History of the Union Version, or, Christianity, 1799–1999, 25:131–32 The Culmination of Protestant Missionary Bible Translation in China, 26:40– Webster, John C. B., Religion and Dalit Liberation: An Examination of 41 Perspectives, 25:182 Wei-ying, Ku, ed., Missionary Approaches and Linguistics in Mainland China and Taiwan, 27:39

Reviewers of Books Abraham, William, 26:93 Cardoza-Orlandi, Carlos F., 26:45 Glasser, Arthur F., 26:36–37; 28:184–85 Adeney, Frances S., 28:186–87 Chandler, Paul-Gordon, 28:134–35 Goheen, Michael, 26:92 Ajayi, J. F. Ade, 27:90–91 Chapman, Colin, 28:87–88 Gorski, John F., M.M., 27:84 Akinade, Akintunde E., 25:142; 27:91; 28:182 Chickera, Duleep de, 28:136–37 Grant, Kevin, 25:86 Alvarez, Carmelo, 26:137–38; 27:183–84 Cleary, Edward L., O.P., 26:136–37 Grayson, James Huntley, 28:139–40 Anderson, Allan, 26:92 Conway, Martin, 27:181–82 Hanciles, Jehu J., 26:86; 27:43–44 Anderson, Gerald H., 25:141–42; 26:128–30, Covell, Ralph R., 27:39 Harrington, Ann M., 28:85–86 134–35; 27:42–45; 28:38, 180 Cumming, Michele, 26:36 Hayes, Stephen, 28:182 Anderson, Justice C., 25:40–41 Donders, J. G., M.Afr., 25:131 Hedlund, Roger E., 27:45–46 Asiedu, F. B. A., 26:141–42 Dorey, Roy, 26:142 Hoedemaker, Bert, 26:44 Askew, Thomas A., 27:85–86 Douglas, Ian T., 26:90–91; 27:41–42, 88 Holst, Wayne A., 26:182–83 Austin, Alvyn, 26:139 Dries, Angelyn, O.S.F., 26:92–93, 183–84 Hunsberger, George R., 27:40 Avram, Wes, 26:135 Dunch, Ryan, 25:183–84; 28:84 Hunter, George G., III, 26:87 Barnes, Andrew, 26:141 Eber, Irene, 26:40–41 Irvin, Dale T., 26:185 Batalden, Stephen K., 28:83–84 Engen, Charles Van, 25:91, 92–93 Iwasaki, Ken, 25:42 Baum, Gregory, 26:182 Entenmann, Robert, 25:141; 28:85 Johnson, Todd M., 28:90–91 Bauman, Chad Mullet, 26:85 Escobar, Samuel, 26:38 Johnston, David L., 27:92 Bays, Daniel H., 25:140, 184; 26:39; 27:185; Essamuah, Casely B., 26:185–86; 27:180 Jongeneel, Jan A. B., 26:84–85, 133–34; 27:93; 28:185 Fargher, Brian L., 28:45 28:44–45 Bebbington, David W., 28:91–92 Forman, Charles W., 26:41–42; 27:84 Kalu, Ogbu U., 28:84, 181 Bediako, Kwame, 28:138 Fountain, Dan, 27:88–89 Karotemprel, Sebastian, S.D.B., 26:84, 140, 182 Benedetto, Robert, 25:41–42 Frykenberg, Robert Eric, 25:136–37; 26:136; Klaiber, Jeffrey, S.J., 28:181 Benson, Linda, 28:185–86 27:141 Knitter, Paul F., 27:138–39 Bevans, Stephen B., S.V.D., 27:141–42; 28:88– Fuller, W. Harold, 26:88–89 Laney, James T., 26:40 89 Gaitskell, Deborah, 28:43 Lapp, John A., 25:179 Bohr, P. Richard, 26:42–43, 91–92; 27:42 Gasque, W. Ward, 27:142, 178–79 Larbi, E. Kingsley, 27:38 Brickner, David, 25:93–94 Gewurtz, Margo S., 27:182; 28:38–39 Larson, Warren F., 25:44 Brouwer, Ruth Compton, 27:91–92; 28:182–83 Gilliland, Dean S., 25:93 LeBlanc, Terry, 28:135 Burrell, David B., C.S.C., 27:142 Gittins, Anthony J., C.S.Sp., 25:141; 26:38–39; Lee, Moonjang, 27:86–87 Camps, Arnulf, O.F.M., 25:139 28:40–41 Lewis, Bonnie Sue, 28:89

October 2004 197 Light, Timothy, 28:86 Roxborogh, John, 26:41, 86 Tiessen, Terrance, 25:90–91 Lim, Kar-Yong, 27:186 Rubingh, Eugene, 26:140–41 Van Gelder, Craig, 26:186; 28:189 Liu, Judith, 25:185–86 Russell, Horace O., 25:139–40 Vigen, James B., 26:43–44 Mallampalli, Chandra, 28:180–81 Rynkiewich, Michael A., 27:136–37 Vogelaar, Harold, 25:137–38 Michel, Thomas, S.J., 25:181–82 Sanneh, Lamin, 27:134 Walls, Andrew F., 25:86–87 Miller, Jon, 25:180–81 Sawatsky, Walter, 25:44 Wan, Enoch, 25:45 Min, Anselm Kyongsuk, 27:136 Sawyer, Ken, 28:86 Ward, Kevin, 27:178 Mortensen, Viggo, 28:41–42 Scherer, James A., 26:132–33 Watters, John R., 27:184–85 Muck, Terry C., 27:85; 28:140–41 Schneider, Robert A., 25:133–34 Webster, John C. B., 25:89–90 Murdoch, Norman H., 27:179 Schreiter, Robert, C.P.P.S., 25:36 Whiteman, Darrell L., 25:137; 27:90 Myers, Bryant L., 27:186 Schroeder, Edward H., 27:40–41 Wickeri, Philip L., 28:187–88 Nehring, Andreas, 25:135 Schroeder, Roger, S.V.D., 26:90 Wingate, Andrew, 25:87–88 Nemer, Lawrence, S.V.D., 25:42–43 Seiple, Robert A., 25:36–37; 28:86–87 Witek, John W., S.J., 28:188–89 Neuhaus, Richard John, 26:132 Shenk, Calvin E., 25:135–36 Witts, Diana, 25:131; 27:87 Newman, Las, 27:46 Shenk, Wilbert R., 25:38, 40, 131–32, 138 Woodberry, J. Dudley, 26:36; 28:180 Niringiye, D. Zac, 26:184 Shorter, Aylward, M.Afr., 27:137–38, 177; Wyk, J. J. van, 25:37–38 Noll, Mark A., 28:137–38 28:90 Wynne, Margaret R., 26:86–87 Norris, Frederick W., 26:42 Singh, Maina Chawla, 28:39–40 Yesurathnam, Regunta, 25:88 Nussbaum, Stan, 28:184 Skerrett, Ellen, 26:136 Young, Richard Fox, 27:44 O’Brien, Dellanna West, 27:139–40 Smith, Clyde Curry, 26:89; 28:42–43 Yu, Thu En, 28:133 Pankratz, James N., 25:186 Smith, Gordon T., 27:40 Pennoyer, F. Douglas, 27:87 Smith, Jane I., 27:89–90 Phan, Peter C., 28:83 Snyder, Howard A., 28:138–39 Other Pickard, William M., Jr., 25:139 Stanley, Brian, 25:184–85 Pierard, Richard V., 26:138–39 Steigenga, Timothy J., 27:140 Book Notes, 25:48, 96, 144, 192; 26:48, 96, 144, Pobee, John S., 25:43–44 Stockdale, Nancy L., 27:138 192; 27:48, 96, 144, 192; 28:48, 96, 144, 200 Pollock, David, 26:43 Stuehrenberg, Paul F., 25:89; 28:136 Dissertation Notices, 25:94, 187; 26:46, 94, 187; Porter, Andrew, 26:88; 28:133–34 Taber, Charles R., 25:186; 27:177 27:94, 187; 28:46, 93, 190 Rader, Lyell M., Jr., 25:43 Tennent, Timothy C., 25:182–83; 27:180–81; Fifteen Outstanding Books of 2000 for Ramachandra, Vinoth, 25:45–46 28:133 Mission Studies, 25:37 Ranger, Terence, 28:188 Thangaraj, M. Thomas, 25:182 Fifteen Outstanding Books of 2001 for Reynolds, Mary Bernadette, R.N.D.M., 25:46 Thomas, Nancy, 25:134 Mission Studies, 26:37 Robert, Dana L., 25:179–80; 27:182–83 Thomas, Norman E., 25:91–92; 27:135–36; Fifteen Outstanding Books of 2002 for Rognstad, Hans, 28:142 28:92 Mission Studies, 27:39 Ross, Cathy, 27:138 Thompson, Jack, 27:46 Fifteen Outstanding Books of 2003 for Ross, Kenneth R., 26:142 Tiénou, Tite, 25:132–33; 27:134–35 Mission Studies, 28:39

Study with Senior Mission Scholars in Residence www.OMSC.org Senior Mission Scholars provide leadership in OMSC’s Study Program and are enables you to . . . available to residents for counsel regarding their own mission research interests. Spring 2005 Frans J. Verstraelen George G. Hunter III Dr. Verstraelen, former general Dr. Hunter is professor of church secretary of the International growth and evangelism at Association for Mission Studies, Asbury Theological Seminary, retired in 1998 as professor of where he was dean of the Register for seminars on religious E. Stanley cross-cultural ministry Jones School studies, Discover OMSC of World University of scholarship opportunities Zimbabwe. Mission and He is the Evangelism. Meet Senior Mission coeditor of He is the Scholars in Residence Missiology: An author of The Subscribe to the Ecumenical Celtic Way of INTERNATIONAL BULLETIN Introduction Evangelism: OF MISSIONARY RESEARCH (1995) and author of Contemporary How Christianity Can Reach the Support the Overseas Aspects of Christianity in West . . . Again (2000) and How Ministries Study Center Zimbabwe (1996). to Reach Secular People (1992). or the Dictionary of African Christian Biography with a financial gift Overseas Ministries Study Center Overseas Ministries 490 Prospect Street, New Haven, Connecticut 06511 USA (203) 624-6672, Ext. 315 [email protected] Register online at www.OMSC.org Study Center

198 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 4 WITNESSES TO THE ENDS OF THE EARTH

February 28–March 4, 2005 development based on mutual assistance and reciprocal correc- Church Growth for a New Generation. Dr. George G. Hunter tion and enrichment. Eight sessions. $145 III, former dean of the E. Stanley Jones School of World Mis- sion, Asbury Theological Seminary, offers strategic thinking April 18–22 for churches, especially in outreach, evangelism, cross- Jeremiah: Prophet for Our Times. Dr. Christopher J. H. cultural mission, and social reform. Eight sessions. $145 Wright, Langham Partnership International, London, interprets the text of Jeremiah missiologically, showing Jeremiah to be March 7–11 a prophet to the nations with perennial relevance to the inter- Exploring God’s Creation: New Insights, New Response. national scene. Cosponsored by Trinity Baptist Church (New Miriam Therese MacGillis, O.P., cofounder of Genesis Farm, Haven). Eight sessions. $145 focuses on the interface between our Christian tradition and the new insights offered by contemporary science and ecologi- May 2–6 cal awareness to aid participants in their search for more au- Personal Renewal in the Missionary Community. Rev. thentic ways to live in harmony with the natural world and Stanley W. Green, Mennonite Mission Network, and Mrs. each other. Cosponsored by Maryknoll Mission Institute and Christine Aroney Sine, Mustard Seed Associates, blend held at Maryknoll, New York. Eight sessions. $140 classroom instruction and one-on-one sessions to offer a time of personal renewal, counsel, and direction for Christian March 14–18 workers. Cosponsored by Mennonite Mission Network. Eight Culture, Interpersonal Conflict, and Christian Mission. sessions. $145 Dr. Duane H. Elmer and Dr. Muriel I. Elmer, Trinity Evangelical Divinity School, help Christian workers strengthen interpersonal skills and resolve conflicts among colleagues, including host-country peoples. Cosponsored by Africa Inland Please send more information about these seminars: Mission International and Moravian Church Board of World Mission. Eight sessions. $145 ______April 4–8 Ministry in Islamic Contexts. Rev. Joseph Cumming, Ph.D. ______candidate, Yale University, and Mrs. Michele Cumming, M.A. in Intercultural Studies and vice-president of the American ______Society of Missiology East, draw on two decades of living, NAME ministering, raising a family, and running an NGO in a North ______African country to offer both theoretical and practical insight. ADDRESS Eight sessions. $145 ______CITY STATE/PROV ZIP CODE ______April 11–15 E-MAIL Missionary Identity: A Dialogical Process. Professor Frans J. Verstraelen, OMSC Senior Mission Scholar in Residence Clip and return this coupon or register online and formerly at the University of Zimbabwe, explores Christian and ecclesial mission in different contexts as dynamic Spring 2005

Overseas Ministries Study Center 490 Prospect Street, New Haven, Connecticut 06511 USA (203) 624-6672, Ext. 315 [email protected] Register online at www.OMSC.org Book Notes In Coming Berling, Judith A. Understanding Other Religious Worlds: A Guide for Interreligious Education. Issues Maryknoll, N.Y.: Orbis Books, 2004. Pp. xi, 146. Paperback $20. The Congregational Leadership Cole, Charles E., ed. Crisis Facing the Japanese Church Initiatives for Mission, 1980–2002. Thomas J. Hastings and Mark R. New York: United Methodist Church, General Board of Global Ministries, 2004. Pp. xiv, Mullins 141. Paperback $14.95. The Church in North Korea: Dow, Philip E. Retrospect and Prospect “School in the Clouds”: The Rift Valley Academy Story. Hyun-Sik Kim Pasadena, Calif.: William Carey Library, 2003. Pp. 274. Paperback $19.99. Catholic Missionaries and Civil Evans, Christopher H. Power in Africa, 1878–1914 The Kingdom Is Always But Coming: A Life of Walter Rauschenbusch. Aylward Shorter, M.Afr. Grand Rapids: Eerdmans, 2004. Pp. xxx, 348. Paperback $25. Beyond Bosch: The Early Church and the Christendom Shift Gallagher, Robert L., and Paul Hertig, eds. Alan Kreider Mission in Acts: Ancient Narratives in Contemporary Context. Maryknoll, N.Y.: Orbis Books, 2004. Pp. xviii, 332. Paperback $30. The Religious Worldview of the Indigenous Population of the Gamble, Richard M. Northern Ob’ as Understood by The War for Righteousness: Progressive Christianity, the Great War, and the Christian Missionaries Rise of the Messianic Nation. Anatolii M. Ablazhei Wilmington, Del.: ISI Books, 2003. Pp. xi, 306. Paperback $15. John Howard Yoder as Mission Kroeger, James H. Theologian Becoming Local Church: Historical, Theological, and Missiological Essays. Joon-Sik Park Quezon City: Claretian Publications, 2003. Paperback $12. Pre-Revolution Russian Mission to Central Asia: A Contextualized Mellor, Howard, and Timothy Yates, eds. Legacy Mission, Violence, and Reconciliation: Papers Read at the Biennial Conference David M. Johnstone of the British and Irish Association for Mission Studies at the University of Edinburgh, June 2003. In our Series on the Legacy of Sheffield, Eng.: Cliff College Publishing, 2004. Pp. 156. Paperback. £10.95. Outstanding Missionary Figures of Mercado, Leonardo N., S.V.D. the Nineteenth and Twentieth Centuries, articles about Inter-religious Explorations: The Challenges and Rewards of Inter-religious Dialogue. Norman Anderson Thomas Barclay Manila: Logos Publications, 2004. Pp. 182. Paperback $10. George Bowen Niles, D. Preman. Hélène de Chappotin From East and West: Rethinking Christian Mission. François E. Daubanton St. Louis, Mo.: Chalice Press, 2004. Pp. 200. Paperback $24.99. John Duncan Nehemiah Goreh Serretti, Massimo, ed. Pa Yohanna Gowon The Uniqueness and Universality of Jesus Christ: In Dialogue with the Carl Fredrik Hallencreutz Religions. Hannah Kilham Grand Rapids: Eerdmans, 2004. Pp. xi, 163. Paperback $22. Rudolf Lechler George Leslie Mackay Shaw, R. Daniel, and Charles E. Van Engen. Lesslie Newbigin Communicating God’s Word in a Complex World: God’s Truth or Hocus James Howell Pyke Pocus? Pandita Ramabai Lanham, Md.: Rowman & Littlefield, 2003. Pp. xvii, 259. Paperback $24.95. Elizabeth Russell Shenk, David W. Bakht Singh Journeys of the Muslim Nation and the Christian Church: Exploring the James Stephen Mission of Two Communities. Philip B. Sullivan Scottdale, Pa.: Herald Press, 2003. Pp. 283. Paperback $14.99. John V. Taylor James M. Thoburn Werner, Yvonne Maria, ed. M. M. Thomas Nuns and Sisters in the Nordic Countries After the Reformation: A Female Harold W. Turner Counter-Culture in Modern Society. Johannes Verkuyl Uppsala: Swedish Institute of Mission Research, 2004. Pp. 442. Paperback. €280. William Vories