New World Outlook NEW WORLD OUTLOOK FALL 2018

New World Outlook THE MISSION MAGAZINE OF THE UNITED METHODIST CHURCH • FALL 2018

BicentennialBicentennial ofof MissionMission 18191819 - 20201919

Stock #GM540089 2 NEWWORLDOUTLOOK.ORG

New Series Vol. LXXIX, No. 2, Whole Series Vol. CVIII, No. 4 New World Outlook NEW WORLD OUTLOOK FALL 2018

ISSN-0043-8812 Published quarterly by the General Board of Global Ministries of The United Methodist Church. Periodicals postage paid at Atlanta, Georgia, and additional mailing offices. Copyright © 2018 by the General Board of Global Ministries of The United Methodist Church. No part of New World Outlook may be reproduced in any form without written permission from the Editor. Printed in the U.S.A. POSTMASTER: Send address changes directly to New World Outlook, P.O. Box 395, Congers, New York 10920-0395. Subscriptions in the United States and Possessions: One year, $16.00. Single copies, $4.00. All foreign countries: one year, $35.00. Church Subscription Program: 5 or more one-year subscriptions for $12 each. Publisher—Thomas Kemper Editor—Christie R. House Designer—Christopher G. Coleman Editorial Ofﬁce Christie R. House 458 Ponce de Leon Ave., NE Atlanta, GA 30308

Email: [email protected] Website: http://newworldoutlook.org

New World Outlook editorials and unsigned articles reﬂect the views of the editors and signed articles the views of authors only. Unsolicited manuscripts will be acknowledged only if used. Otherwise, the editors cannot be responsible for returning them. To order additional copies or purchase single issues of New World Outlook, call the Atlanta office at 404-460-7526. Direct all subscription inquiries and changes of address to: New World Outlook, P.O. Box 395, Congers, New York 10920-0395. Send old address label if possible. Allow at least 30 days’ notice. Or call 1-877-881-2385 (toll-free). Email: [email protected]

Cover: Missionaries Preaching from the Bible 1890s—Dr. James H. McCartney preaches to men and children on the shore in West China. McCartney was an MEC missionary stationed in Chungking, 1890-1916. PHOTO: GCAH CHINA #1, P. 182; 2010s—Francine Mpanga Mufuk, a UMC missionary from the DRC, leads the Côte d’Ivoire Conference’s work with young girls and women in discipleship, counseling, mentoring, and relationship building. PHOTO: MIKE DUBOSE/UMNS

BACK COVER PHOTOS BY PAUL JEFFREY (LEFT) AND GCAH EUROPE #6, P. 206 New World Outlook FALL 2018 3

THE BICENTENNIAL OF METHODIST MISSION 1819-2019

6 THE BICENTENNIAL OF METHODIST 36 HEALTH AND HEALING IN THE MISSION 1819-2019 METHODIST TRADITION by David W. Scott by Arun W. Jones 10 CALLED AND SENT—UNITED 40 MISSION AND MENTAL HEALTH METHODISTS AS MISSIONARIES by Peter J. Bellini by Dana L. Robert 42 A CALL TO SERVE IN NIMBA COUNTY 14 THE STORY OF MRS. QUAY by Albert G. Willicor by Walter R. Lambuth 44 “ON THE MOVE” 16 TOGETHER WE PRAY AND BUILD 200 YEARS OF METHODIST MISSION THE CHURCH AMONG MIGRANTS AND REFUGEES by Lisa Beth White by Benjamin L. Hartley 18 REIMAGINING CHURCH FOR 48 AN EXPRESSION OF GOD’S WORK DISCIPLESHIP FROM THE MARGINS IN CHEMNITZ, GERMANY by L. Wesley de Souza by Mamei Sombo Lansana 22 METHODIST INDIGENOUS LEADERS 49 EDUCATION IN THE HISTORY by Christie R. House OF METHODIST MISSION by David W. Scott 24 IMPLEMENTING CLASS MEETINGS IN CENTRAL AMERICA 53 METHODIST SCHOLARS by Osias Alberto Segura-Guzmán by Christie R. House and Edgar Avitia Legarda 54 METHODIST MISSION—FOUNDING 26 TURNING PRAYER INTO DEEDS — KWANSEI GAKUIN UNITED METHODIST WOMEN by Ruth M. Grubel CELEBRATES ITS 150TH ANNIVERSARY IN 2019 56 LONG ARC BENDING—ADVOCACY by Barbara E. Campbell FOR RACIAL JUSTICE IN THE METHODIST MISSION 31 MISSION AND MEDIA—A FRUITFUL by Daniel D. Shin PARTNERSHIP FOR GROWTH AND SUPPORT 60 SOLIDARITY IN CHRIST by Christie R. House by Adam Shaw

DEPARTMENTS

4 200 YEARS OF MISSION HISTORY by Christie R. House 5 LETTERS FROM READERS 35 STATEMENT OF OWNERSHIP, 2018 Miss Haenig (right) of the Woman’s Foreign Missionary CONTINUITIES IN MISSION Society and pupils working algebra problems, 62 Ewha Haktang School, Seoul, Korea, 1914. From the General Secretary, Thomas Kemper PHOTO: GCAH KOREA #1, P. 122 4 From the editor

200 YEARS OF MISSION HISTORY I n this last issue of Global Ministries’ mission magazine, we consider Global Ministries’ beginning. Even with extra pages, it is not possible to capture or comment on all that has happened in the last two centuries. This issue considers a few missionaries and major events and a number of mission Dear Editor: accomplishments organized around key topics that have guided Methodist remember asking my mother, missionary societies and agencies throughout their collective history. I “Where is Rio de Janeiro?” Dr. David Scott’s introduction (pp. 6-9) provides background on how we And that proved to her that, before chose topics and authors for this edition. I offer a few notes on our choice of I started to school, I was reading— photos. We have a few early photos representing the late 1800s, but most reading the predecessor magazine of the photos in this issue were taken in the 20th or 21st centuries. of New World Outlook back in the The Board of Missions of the Methodist Episcopal Church organized mul- early 30s! In a sense, that started tiple photographic expeditions in the years before the Missionary Society’s my missionary journey, which took Centennial, or Centenary, in 1919. This collection of photographs from 1900 me to Cuba, Argentina, Chile, and to 1918 chronicles the missionaries and missions of that time on five conti- a staff position with the General nents. The Board of Missions continued to add to that collection, called the Board of Global Ministries. The “Mission Albums,” which now resides with the UMC General Commission latter position eventually sent me on Archives and History in Madison, New Jersey. In most cases, we do not to Rio de Janeiro itself. have the names of these photographers. So, with sadness I will read the In the 1940s to 1960s, Toge Fujihira and Sam Tamashiro, among others, last issue of New World Outlook were hired by World Outlook and sent out to document mission ministry. and with gratitude for its opening John C. Goodwin covered much of the 1970s through the 1990s as Global for me the adventure of being part Ministries’ staff photographer. Today, in the age of selfies and phone pho- of God’s mission, which began tos, missionaries and staff often document their own mission journeys. The even before I went to school and magazine is also indebted to the professional skills of Paul Jeffrey, serving as has been part of my life ever since! a missionary photojournalist for three decades, and Mike DuBose of United Thank you for being on part of Methodist News Service. I also commend Christopher G. Coleman, our de- that journey with me. signer, for his excellent use of these photos. Having spent much time reviewing the Mission Albums, I think it is fair Joyce Hill to say that Methodist history includes and reflects the good and bad of its Norwalk, Connecticut times. Paternalism and Western superiority can be found there but so can mutual admiration, respect, and deep compassion among missionaries and Dear Editor; the people they served. There is evidence of prejudice concerning race and just received the Summer 2018 gender but also of trial and error, learning and acceptance. Throughout the al- I issue of New World Outlook. I am bums in all places, dedicated and faithful people accepted the love of Christ so sorry that it is being discontinued. the missionaries offered and became part of their own mission history. You have done an outstanding job. I For the purpose of this issue, we have focused on missionaries and pro- have read every issue cover to cover grams that pushed back on the conventional wisdom of their time and the and then passed them on. I believe bias they brought from home. They pushed forward a mission theology, phi- every issue is a keepsake. losophy, and practice that offers Christ to all people, at all times, in all cultures, God bless you, throughout the world. United Methodists, our churches, and our mission agency are still on this journey, seeking with God’s help to perfect the mission. We Hildegard Sollenberger hope something in these pages may inspire your own mission journey. Central Pennsylvania Conference

Christie R. House New World Outlook FALL 2018 5 Letters from Readers

Dear Editor: were very rich and interesting. received my copy of So, thanks for your contribution. INew World Outlook Being in the lineage of Arthur Summer 2018 issue Moore, Jr., and the others must a couple of days have been a mission, but you ago. Thanks for your fulfilled it well. work on the Virginia mission piece. I’ve Charles Cole already received a Santa Fe, New Mexico few raves from folks here in Virginia who Full confession, Charles Cole have read it. is a former communications I have a lot of director of Global Ministries pride in what we are and the editor’s former still able to do in mis- supervisor. sion here and in my A typical day in the World Outlook subscription office, 1950s, Miss Juanita own old missionary Brown. PHOTO: GCAH PORTRAITS #5, P. 160 Dear Editor, life too! I am also sad ’ve just received the that New World Outlook is leaving us older people, however, the print version I Summer issue of New World after all these years. I knew it was is much preferred. Few of us spend our Outlook, thank you. I’m sorry it will cease coming but dreaded the reality. time reading on a screen. publication, I had really hoped that the I can honestly say that the last Let me commend you on the great print edition would continue. couple of years have been its best depth, diversity, and universality of the Please, let me know what will come in in my opinion. You have taken it to magazine under your editorship. I know the place of New World Outlook. I hope great places during your editorship. you probably received direction on sub- there will still be something printed. Thanks. ject matter, but you shaped it in such a Thank you. way that enabled us (now out in the boon- Glenn Rowley docks) to comprehend what the church Giosiana Ghisolfi Director, Office of Justice and was doing globally. The pieces you wrote Osmate, Italy Missional Excellence Virginia Annual Conference To save space in the captions, the initials GCAH are used for the General Commission on Archives and History, followed by the Mission Album name and Dear Editor: the page of the album upon which the photograph appears. Should you wish I t was with great sadness that we to look up the photo in the Archives and History’s Mission Albums online, this received the word that New World identification will guide you. Visit the UMC digital gallery at http://catalog.gcah. Outlook will cease publishing. I will org/omeka/. The archives of this magazine—New World Outlook, World Outlook, ask if it can be continued online, and The Missionary Voice—are also available online at http://archives.gcah.org/ which is what should happen if it handle/10516/1279%3bjsessionid=30875E3A788C7B58C82F256B234E58B0. cannot be published in print. For African American district superintendents meeting in Columbus, Ohio, 6 NEWWORLDOUTLOOK.ORG who formed an integral part of the Centenary meeting, June 1918. PHOTO: GCAH MISC #1, P. 27 The Bicentennial of Methodist Mission

1819-2019

by David W. Scott

his issue of New World Outlook 5, 1819, founding of the Missionary Ohio. Stewart, working with African- commemorates the bicentenni- Society of the Methodist Episcopal American translator Jonathan Pointer T al of Methodist mission. By ob- Church, the first denomination-wide and native converts such as Chief serving this milestone anniversary, mission society in the American tra- Between-the-Logs, inspired a sig- I hope that reflecting on Methodist dition of Methodism. The Missionary nificant movement of Wyandot who mission in the past will inspire and Society of the Methodist Episcopal converted to Methodism. It was the encourage us in the present to lay Church is also the earliest forerunner first time any native group had cho- the groundwork for continued mis- of today’s General Board of Global sen to become Methodist in signifi- sion by Methodists in the future. In Ministries. The bicentennial is thus cant numbers, and it gave Methodist that way, this bicentennial is not just both a chance to celebrate mission leaders hope that Methodism might about what God has already done broadly in The United Methodist have something to offer other groups through the people called Methodists Church and its predecessors and a beyond the borders of the developing as part of God’s mission (missio Dei). chance to wish Global Ministries a American nation-state. The anniversary also marks what God special “Happy Birthday!” is doing now and what God will con- The Missionary Society was FOREVER BEGINNING tinue to do in years to come. Thus, founded by white Methodist leaders While the founding of the Missionary throughout this issue of the maga- in New York City who were inspired Society makes a convenient point zine, you will find stories of Methodist by the work of John Stewart, a lay from which to measure Methodist mission history woven together with Methodist of mixed African-American, mission history, designating a precise stories about how certain important Native-American, and white heri- beginning to Methodist mission is dif- themes continue to shape Methodist tage, who undertook in 1816, on his ficult to do. Methodism has in many mission today. own initiative, to conduct evange- ways been a missionary movement The bicentennial of Methodist listic mission among the Wyandot since its very beginning. John and 1819mission commemorates the April (or Wyandotte) Native Americans of Charles Wesley had their own- time New World Outlook FALL 2018 7

as overseas missionaries in the Georgia colony 84 years before the founding THE BREADTH OF MISSION of the Missionary Society (and three years before their “heartwarming” con- As a component of the mission version experiences!). The first Methodist mission work outside of the British bicentennial celebration, I have Isles began in 1759 in Antigua. The first preachers appointed by Wesley to the been collecting and sharing stories American colonies were Richard Boardman and Joseph Pillmore, sent in 1769, of Methodists in mission on the 50 years before the Missionary Society was founded. bicentennial website: http:// Even when it comes to mission societies, Methodist origins are complicat- methodistmission200.org. I ed. The first denomination-wide mission society in Methodism is the British encourage you to visit the website, Wesleyan Methodist Missionary Society (WMMS), approved by the British read some of these stories, and conference in 1818, the year before its American counterpart was founded submit a story of your own. (and two years before the 1820 General Conference affirmed that founding Reading the 200+ stories al- for the entire denomination). Yet British Methodists mark their mission history ready on the website has given me from the WMMS’s creation at the district level in 1813. In the United States, a real appreciation of the breadth of too, there were local and regional mission organizations before the creation of Methodist mission over the last 200 the Missionary Society. If the Missionary Society was not quite the first mission organization, nor would it be the last started by Methodists. The Methodist Episcopal Church (MEC), Methodist Episcopal Church, South (MECS), Methodist Protestant Church, Evangelical Association, and United Brethren in Christ, all predecessors of today’s United Methodist Church, would found a variety of mission agencies over the course of the 19th century. Of particular note were women’s mission societies. The first denomination-wide women’s mission society in Methodism was the MEC Woman’s Foreign Missionary Society (WFMS), founded on March 23, 1869, 50 years after the Missionary Society. Thus, today’s United Methodist Women organization, heir of the WFMS, is celebrating its 150th anniversary in 2019. These many beginnings yield a conclusion and a corollary about mission. Mission is first and fore- An illustration that first appeared in John Stewart, Missionary to the Wyandots, by most an activity and only secondarily an organiza- Love, N. B. C. (Nathaniel Barrett Coulson), 1830-1922, shows John Pointer, the African tion. Mission begins with the activity of God, which American interpreter, translating for James B. Finley, who followed John Stewart at the churches and individual Christians join. Even for hu- Sandusky, Ohio, mission. PUBLIC DOMAIN mans, mission activity at least initially precedes mission organization. Thus, many of the great missionaries of Methodism, from years. Methodists have engaged in John Stewart to William Wadé Harris to William Taylor, boldly went beyond the evangelism, social justice, health and organizations of their time. Migrants as a group have consistently pushed the healing, and education as forms of church into new forms of mission and therefore mission organization, as Ben mission, among others. You can read Hartley’s piece in this issue details. more about each of these forms of The primacy of mission as activity over organization also highlights a corol- mission in the corresponding articles lary: the organizations tasked with mission are always changing and growing. in this issue. The wide variety of ways Global Ministries is now 200 years old, and I pray that it may continue to en- in which Methodists have participat- dure as a means of God’s mission for many years to come. But I also expect ed in God’s mission is truly amazing! that Global Ministries will look different in 20, 50, 100, or 200 years than it does I have been struck, too, by the now. Such change is natural and a sign that Methodists are faithful in following breadth of those Methodists en- God to engage in mission with the world around us as it is currently, and not gaged in mission as well as the -201just as it was in the past. breadth of the types9 of mission in 8 NEWWORLDOUTLOOK.ORG

shaping Methodism. But when we focus solely on such figures, we overlook some important truths about mission past and present. First, when we focus on great “men,” we overlook that mission has primarily been a women’s movement, both in terms of those who engage in mission and those who have supported mission. Barbara Campbell’s piece highlights the important roles of women in Methodist mission, historically and today. By focusing on Western pioneer missionaries, we also overlook the critical role that native leaders, usually unnamed and unnoted, have played in making disciples and in mo- bilizing the church to reach out to its surroundings. Christie House’s piece highlights a few of the many indigenous leaders who helped the missions to thrive. By focusing only on the greats of whatever background, we miss the faithful, dedicated service of everyday people, ordained and lay, in mission. We miss stories such as Billie Clockwise from top left: Joseph Pillmore, one of first missionaries sent by John Wesley to the Americas. Rench of Michigan, who faithfully pro- PHOTO: GCAH PORTRAITS 5, P 5; Kanichi Miyama founded Japanese-American Methodism in California and moted mission among Methodists of Hawaii. PHOTO: PUBLIC DOMAIN; Richard Boardman, another early Methodist missionary sent to America the Detroit Conference for years.* by John Wesley. PHOTO: GCAH PORTRAITS #5, PAGE 5; The Rev. Theo Chow, with his adopted daughter in We may skip over Rhodes Chimonyo, San Francisco, was pastor of the Chinese Methodist Church in San Francisco, 1910s, but then was sent as a missionary to the Pacific Chinese Mission in Canton, China. PHOTO: GCAH ORIENTAL #1, P. 31 who served for a long time as the treasurer of Methodism in Zimbabwe as a Person in Mission.* Ed Ririe, which they were engaged. Today, Japanese-American Methodism who volunteered for 27 United Global Ministries frames missionar- in both California and Hawaii, and Methodist Volunteer-in-Mission trips ies as going “from everywhere to eventually returned to Japan as a in his lifetime, died while on his last everywhere.” Certainly, our corps of missionary.* trip.* It is ordinary people like these missionaries is increasingly interna- In mission history, as in other that have made up the majority of tional compared to previous decades. types of history, we are too often Methodists involved in mission over Even so, if we look in the right plac- tempted by the “great man” version the last 200 years; that make up the es, we may discover that mission has of the past, in which the past is a se- majority of Methodists involved in always been “from everywhere to ries of heroic exploits by leading in- mission today, and that surely will be everywhere.” dividuals, usually men, and usually involved in mission in the future. As Examples abound of people like white Western men at that. It is true Dana Robert’s piece on missionaries Kanichi Miyama, a Japanese im- that leaders such as William Taylor,* in this issue emphasizes, we are all migrant to the United States in the James Thoburn,* Walter Lambuth,* missionaries. And whether or not our 19th century, who converted to John Springer,* and John R. Mott* deeds are written in the human an- 1819Methodism in San Francisco, founded made significant contributions to nals of the history of mission,- they New World Outlook FALL 2018 9

drive was not a big-steepled U.S. church. It was a church in Buenos Aires. The group that gave most generously to that fundraising drive was an annual conference of German immigrants in the Pacific Northwest of the United States. While the leaders of the Centenary focused on endorse- ments from U.S. President Woodrow Wilson, everyday Methodists around the world—in places such as Korea, China, the Philippines, Norway, Denmark, Liberia, and more—used the opportunity to mobilize, pray, give generously, and renew their commitment to follow Jesus in mission. Marsha Sloan stops work in the community garden of the Nome Community Center, in Nome, Their work may have been of more Alaska. She is one of the millions of “ordinary Methodists” who live out their faith every day. Sloan first came to Nome as a United Methodist US-2 mission worker. enduring value than that of the lead- PHOTO: PAUL JEFFREY ing lights of the day. The world has changed a great deal will surely be recorded in the heav- Methodist Episcopal Church, South, in the last 100 years, and the church enly book. came together to celebrate the has changed much as well. It is per- These insights about Methodists Centenary of mission a century ago, haps easier now to recognize that the in mission should, I believe, leave us they were riding the high of victo- Holy Spirit is at work in places that with an empowering sense of humil- ry after World War I. The celebra- were overlooked a century ago. The ity. Great or small, recognized or not, tion took a decidedly triumphalist great growth of Methodism in Africa clergy or lay, woman or man, North, and nationalist approach to celebrat- over the past century is perhaps the South, or Latin American, African, ing Methodism’s role in God’s mis- most striking example. Looking back Asian, or European, God has given us sion in the world. Mission was more over the last 200 years of Methodist all gifts for God’s service in mission or less equated with the spread of mission shows us how God has led and has called us to use these gifts American democracy. The language Methodists to do great things in mis- for the sake of others. One of the re- used to describe Methodism’s extension before and how God is leading cent developments in mission theory sive mission work reflected a white, us on to perfection as we seek to do has been more attention to “mission Western sense of superiority over mission in ever better and more faith- from the margins.” While attention other groups, mingled with concern ful ways. Thus, looking back inspires to mission from the margins may be for their well-being. us, informs us, and impels us forward new, such mission is not. Mission Yet, even in this high point of mis- into the next centuries of Methodist has often, perhaps even routine- sion tied to the powers of the world, mission. ly, proceeded from the margins, the there were hints of how God was overlooked, the common, and the ev- moving in mission at the margins. Dr. David W. Scott is the director of eryday. Mission depends not upon The first church to reach its financial Mission Theology for the General Board our stature in the eyes of the world, pledge for the Centenary fundraising of Global Ministries. but on our faithfulness to Christ. We all have the opportunity to be part of the story of Methodist mission, who- THE METHODIST MISSION BICENTENNIAL WEBSITE ever we are and wherever we are. Biographies of the mission personalities identified with an asterix* in this MOVING FORWARD article can be found on the Methodist Mission Bicentennial Website in the When American Methodists in the people section. Visit the website: http://methodistmission200.org -201Methodist Episcopal Church and 9 10 NEWWORLDOUTLOOK.ORG

MISSIONARIES

Called and

Sent

UNITED METHODISTS AS MISSIONARIES

by Dana L. Robert

he Book of John says that after Jesus’ death and buri- al, Mary Magdalene went to his tomb. Because Jesus’ T body had disappeared, Mary was weeping. But then, mi- raculously, the resurrected Lord appeared and called her by name! He sent her to tell the disciples she had seen him. That evening, as the disciples gathered behind shut doors, Jesus appeared again. He said to them, “Peace be with you.” He showed them his wounded hands and side, and he told them, “As the Father has sent me, even so I send you.” He breathed on them and said, “Receive the Holy Spirit.” (John 20:11-23) In this passage, the resurrected Lord Current Church and Community Worker missionaries, Shirley Townsend-Jones, an American serving with Bennettsville- called the disciples together and then sent Cheraw Area Cooperative Ministry in Bennettsville, South them out in peace in the power of the Carolina; Soraya De Arco, from Colombia, serving Esperanza Holy Spirit. This is the basis of mission— Viva (Living Hope) Community Center in Mason, Ohio; and the being called and sent. The word “mis- Rev. Fuxia Wang, from China, serving the Chinese community in sion” comes from biblical words meaning Norman and South Oklahoma City, Oklahoma. “sending.” A missionary, then, is one who PHOTO: GLOBAL MINISTRIES is called by God—Father, Son, and Holy Spirit—and sent into the world with the message of resur- represent the missional identity of the rection and new life. whole church. To be a missionary, Because God calls and sends, everyone who follows therefore, is to embody the deepest

Ann Wilkins founded Jesus Christ is in mission. Being in mission is thus cen- hopes of the people who share their the ﬁrst Methodist girls’ tral to United Methodist identity. “Making disciples for the calling—those who “pray and pay” to school abroad in Liberia, transformation of the world” is one of the general ways that support them. West Africa. United Methodists express that identity today. Even so, PHOTO: GCAH PORTRAITS down through our history, speciﬁc people have been called A MISSIONARY MOVEMENT #12, P. 19 and commissioned by the church to be “missionaries.” The missional identity of United Since all United Methodists are called and sent, to set aside Methodism began with its founders. particular people as missionaries means that they personally John Wesley and his coworkers felt New World Outlook FALL 2018 11

called by God to spread the message Female Missionary Society in 1819.2 With the founding of “foreign” missionary of new life to the poor and working societies, the term “missionary” sharpened to mean someone supported by a classes, to slaves, women, children, group of like-minded church people to take the gospel to non-Christian peoples and others neglected by the estab- outside the boundaries of the United States, including to Native Americans. lished churches. As migrants went From the 1790s to 1820s, the idea of the voluntary “foreign missionary soci- to the American colonies, they took ety” spread among Protestants worldwide. Thus, American Methodists were their missionary spirit with them. In part of a larger Protestant movement when they banded together to support 1771, Wesley sent preachers to fol- foreign missionaries and their works of church planting, education, and Bible low the people called Methodists. translation and distribution. The greatest missionary story of The risky nature of missionary life can be seen in the first major overseas mis- early Methodism is how it spread sion of the American Methodists—to Liberia in West Africa. Although African- across North America through the ef- American Methodist settlers in Liberia repeatedly requested missionaries from forts of laity and preachers who trav- the United States, the high death rate from malaria deterred candidates. A vol- eled endlessly on horseback, in all unteer was finally found in 1832 when the widower Melville B. Cox—who was kinds of weather, to spread the good already dying of tuberculosis—agreed to go. The news of Jesus Christ and “scriptur- Young Men’s Missionary Society of New York City al holiness” over the land. Early itin- supported him. Cox told a friend to write on his erant preachers were officially called tombstone, “Let a thousand fall before Africa be “missionaries.” Under great lead- given up.”3 Cox survived three months. Before he ers like Francis Asbury and Philip died, he had organized the Liberian church accord- Otterbein, Methodism and related ing to the Book of Discipline, planned a school, movements organized classes and bought a building, and held a camp meeting. conferences. Methodist churches Meanwhile, new local branches of mission- spread so widely that by 1850, one ary societies were popping up in the Northeast. of every three American Christians In 1833, the Young Men’s Foreign Missionary was a Methodist. Society of Boston sent an unmarried woman, The first man Wesley appointed as Sophronia Farrington, to Liberia. Neither she superintendent over the Methodists nor other Liberia missionaries lasted very in the United States was Thomas long. Then in 1837, the Methodist Missionary Coke, who made nine voyages to Society sent Ann Wilkins to Liberia. The most Representatives of the Woman’s Foreign America.1 But Coke had a bigger vi- outstanding of the early overseas missionar- Missionary Society at Quessua mission sion of spreading the gospel to those ies, Wilkins founded the first Methodist girls’ station, Luanda, Angola, 1910, Martha who had never heard it before. He school abroad. “Despite a permanent haze Drummer, Hedwig Graf, and Susan Collins. promoted missions to the Caribbean, of malaria and the deaths of nearly all her PHOTO: GCAH AFRICA #4, P. 46 Europe, Africa, and Asia, and he sent colleagues,” for 19 years Ann Wilkins was preachers called “missionaries” to “sustained by her holiness piety and money, prayers, supplies, and corre- Canada. He died in 1814 on his way spondence” from the women of the New York Female Missionary Society.4 to Sri Lanka and was buried at sea. The stories of the early Methodist missionaries inspired Methodists in The missionary vision of Thomas the United States to keep pressing forward during the 19th century—first Coke—to transform the entire world across North America, and then into “foreign fields” abroad. Other prede- with the gospel—had a strong impact cessor denominations of United Methodism—the United Brethren and the on the unfolding missionary tradition. Evangelical Association—also founded missionary societies. The first report of the Evangelical Association’s Missionary Society in 1840 showed that it spon- FOUNDING OF sored four “missionaries,” all of whom itinerated among German immigrants MISSIONARY SOCIETIES in the United States and Canada.5 The full range of the term “missionary” Instead of only referring to an itin- could still be seen in the title of the United Brethren in Christ missionary soci- erant preacher, the term “mission- ety, founded in 1853 as the “Home, Frontier, and Foreign Missionary Society.” ary” took on a more exotic meaning The United Brethren Missionary Society not only supported the westward ex- after the founding of the Methodist pansion of German-speaking churches, but in 1855, it sent its first foreign mis- Missionary Society and the New York sionaries to Sierra Leone. 12 NEWWORLDOUTLOOK.ORG

MISSION WORK EXPANDS By the late 1800s, Methodist home and foreign missionaries were going into “all the world.” As the “frontier force” of the Wesleyan-related denominations, their holistic vision included a wide range of activities designed to offer abundant life to people everywhere. Bible translation, sharing the good news, founding churches, and organizing conferences were key responsibilities for ordained male missionaries. With the founding of the Woman’s Foreign Missionary Society of the Methodist Episcopal Church in

1869, as well as women’s societies Left: The Rev. E. Stanley Jones in 1907, as he entered missionary service. PHOTO: GCAH in 40 other American Protestant de- PORTRAITS #2, P. 11; Right: The Rev. E. Stanley Jones, preaching at the ashram in Sat Tal, India, nominations, married and unmarried 195 0 s . PHOTO: GLOBAL MINISTRIES women partnered to open schools (ranging from kindergartens to col- became the first African-American and then for “all the rest.” Drummer leges) and medical facilities, especial- nurse deaconess. In 1906, at age 35, wrote in 1918, “There isn’t any all the ly for women and children. Laymen she was appointed as a missionary rest but Africa…Call it by its name. focused on “industrial mission,” in- to Angola by the Woman’s Foreign Say Africa when you pray, and then cluding printing, teaching agricultur- Missionary Society. At Quessua mis- maybe you will think to pray for it al methods, and assorted practical sion station, Martha Drummer under- oftener.”After 20 years in Angola, skills. In line with their belief both in took a multifaceted mission. During Martha retired in ill health from se- vital piety and in education, Methodist the dry season, she itinerated with a vere asthma with complications. But missionaries excelled at founding helper through villages full of people her beloved Quessua Mission still ex- schools everywhere they went. suffering from tropical diseases, and ists today. Although it was destroyed As the mission force expanded she treated them for malaria, fevers, in the Angolan Civil War, it was rebuilt into Asia, Africa, Europe, and Latin boils, and numerous other medical by United Methodists in Angola, and America during the late 1800s and problems. Because she was the only now includes a theological seminary. early 1900s, the range of work under- nurse in the vicinity, she comment- In 1907, shortly after Martha taken by Methodists also expanded. ed that by 1911, she had treated per- Drummer went to Angola, Eli Stanley Just two examples of the many de- sons of 12 different nationalities and Jones was appointed by the Methodist voted missionaries serve to illustrate delivered many babies. On her vis- Board of Missions to serve in India. what it meant, a century ago, to be its to villages, she preached outdoors Over decades of service, his mission- called and sent. to hundreds of people. Her “regular” ary vocation included evangelism, in- The life of Martha Drummer illus- work during rainy season consisted of terfaith dialogue, writing 30 books, trates how medical work, education, caring for and teaching orphan girls. spiritual leadership of the global ash- evangelism, and advocacy intersect- Martha Drummer was a fierce ad- ram movement, sacrificial support for ed in the vocation of a woman mis- vocate for the education of African Indian independence, and lobbying sionary.6 Drummer worked her way girls, and she sharply criticized the to end war. In 1938, Time magazine through Clark College in Atlanta, then way they were treated in Angolan declared him the “world’s greatest a home mission school for African- culture. She also chastised her white missionary evangelist.” Friend of in- Americans, by doing house cleaning women supporters for their subtle dependence leader Mahatma Gandhi, and laundry. She entered the Boston racism. She grew frustrated because Jones supported the nonviolent resis- Deaconess Training School around church women prayed by name tance movement against British rule in 1901. After five years of education in for China, India, Mexico, the South India, and he worked against colonial- urban missions and nursing, Drummer Pacific, Japan, and South America, ist oppression elsewhere. New World Outlook FALL 2018 13

Jones’ fame as evangelist spread Kingdom of God remain classic formu- the word “missionary” embodies the with the publication of his 1925 mis- lations of the inseparability of evangeli- convictions not only of the U.S. church, sion classic, The Christ of the Indian zation and social justice. but of United Methodists around the Road—which sold over a million cop- world. Called by God, missionaries are ies.7 As he introduced Jesus Christ MISSION TO AND set apart speciﬁcally to represent the to Hindus and Muslims, Jones “natu- FROM EVERYWHERE global identity of the whole connec- ralized” him in the Indian context, de- In 1963, the worldwide ecumenical tion, knit together through prayer and scribing Jesus as a wandering teacher mission movement met in Mexico ﬁnancial support. Yet it still takes all familiar with Indian culture rather than City under the motto “mission in six of God’s people, working together, to an arrogant western foreigner. In evan- continents.” With the independence express the fullness of “grace upon gelistic meetings and lectures, Jones of nations from western colonialism, grace” that is contained in the word inspired thousands of people to stand Christianity began growing rapidly in “missionary.”10 Fulltime missionaries and follow Jesus Christ. Latin America, Africa, and parts of Asia. collaborate with short-term volunteer Another phase of Jones’ work was The concept of the missionary grew teams in Appalachia and Zimbabwe, as spiritual leader of a global ashram also.9 When The United Methodist in Haiti and the Philippines, in Russia movement—modeled on a type of Church was founded in 1968, the and Brazil. Global Ministries, UMVIM, Indian intentional community, drawn idea of the missionary was in the pro- UMCOR, United Methodist Women, together for prayer, study, and fellow- cess of being globalized. Instead of and local congregations all support ship.8 Jones considered his true home being an “ambassador” sent from the people to partner with God in the way to be the ashram fellowship, and he “west” to the “rest,” the mission- of Jesus Christ. The deeper lesson traveled around the world not only ary should carry the spirit of World of the Methodist Missionary Society preaching, but leading retreats. Jones Christianity and go “to and from all six is that being a Christian means worked with Japanese friends to try continents.” United Methodist mis- being called and sent: to be a United to prevent the Second World War. sionaries from the 1960s continued to Methodist is to be in mission. Despite Jones’ fame as an internation- share the gospel in new ways and in al spiritual leader, the British govern- new places but in deliberate partner- Dr. Dana L. Robert is the Truman Collins ment banned him from India because ship with, and mutuality among, all the Professor of World Christianity and His- of his support of Indian independence. branches of the church. tory of Mission and director of the Cen- Today, Jones’ writings on the re- Today, 200 years after the founding ter for Global Christianity and Mission, lationship between Jesus and the of the Methodist Missionary Society, Boston University School of Theology.

NOTES

1 On Thomas Coke, see John Vickers, “One- 5 W.W. Orwig, History of the Evangelical 8 On Jones’ life see Anne Mathews-Younes, “E. Man Band: Thomas Coke and the Origins of Association, Vol. 1: From the Origin of the Stanley Jones Biography: A Granddaughter’s Methodist Missions,” Methodist History 34:3, Association to the End of the Year 1845, Charles Observations and Reflections.” http://www. April 1996, pp.135-47; John Vickers, Thomas Hammer, Cleveland, Ohio, 1858, p. 298. estanleyjonesfoundation.com/about-esj/ Coke: Apostle of Methodism Epworth Press, esj-biography/. On his relationship to ashrams, London, 1969. 6 On Martha Drummer, see Dana L. Robert, “Faith, see “E. Stanley Jones, Missionary Extraordinary Hope, Love in Action: United Methodist Women and Founder of United Christian Ashrams.” 2 The founding of the Missionary Society, see in Mission Yesterday, Today, and Tomorrow” http://www.christianashram.org/ Wade Crawford Barclay, Early American Unpublished paper delivered at Mission Forward e-stanley-jones.html. Methodism 1769-1844, V. 1 Missionary Event, United Methodist Women’s Assembly, Motivation and Expansion, the Board of Missions April 29, 2010, St. Louis, Missouri; Lily H. 9 See Dana L. Robert, “Shifting Southward: and Church Extension of The Methodist Church, Hammond, In the Vanguard of a Race, Council Global Christianity since 1945,” reprint in Paul New York, 1949. For women’s society found- of Women for Home Missions and Missionary Chilcote and Laceye Warner, eds., The Study of ing, see Susan Eltscher Warrick, “She Diligently Education Movement of the United States and Evangelism: Exploring a Missional Practice of Followed Every Good Work: Mary Mason and Canada, New York, 1922 the Church, Eerdmans, 2008, pp. 117-134; Dana the New York Female Missionary Society,” L. Robert, “‘Rethinking Missionaries’ from 1910 Methodist History 34:4, July 1996, pp. 214-229. 7 E. Stanley Jones, The Christ of the Indian Road, to Today,” Methodist Review 4, 2012, pp. 57-75. Abingdon, New York, 1925 3 Cox, cited in Barclay, ibid., 330 10 See “Grace Upon Grace,” the official mission theological statement of The United Methodist 4 Dana L. Robert, “Innovation and Consolidation Church, and reflections on it by professors of in American Methodist Mission History,” World mission, in the blog UMGlobal, http://www. Mission in the Wesleyan Spirit, eds. Darrell L. umglobal.org/search/label/Grace%20 Whiteman and Gerald H. Anderson, Providence Upon%20Grace. House, Nashville, 2009, pp. 127-137. 14 NEWWORLDOUTLOOK.ORG

MISSIONARIES

Mrs. Quay, far left, her daughter, Mrs. Wang, far right, and her granddaughter, center, Kue-Tau Wang. Mrs. Quay’s daughter was the ﬁrst pupil in the ﬁrst school of the Woman’s Board of Foreign Missions in China. Kue-Tau Wang studied at Chicago University and became the head of Domestic Science at McTyeire Methodist School in Shanghai. PHOTO: MISSIONARY VOICE SEPT 1920

THE STORY OF Mrs. Quay

by Walter R. Lambuth

The Rev. Dr. Walter Russell Lambuth (1854 to 1921) grew up in China where his father, the Rev. Dr. James William Lambuth, and mother, Mary Isabella McClellan Lambuth, served as Methodist missionaries. He earned both theological and medical degrees at Vanderbilt University in the United States. In addition to his mission work in China, Walter and his parents opened a mission station in Japan for the Methodist Episcopal Church, South. Walter R. Lambuth returned to the U.S. to become a mission secretary in Nashville and was eventually elected as a bishop. He opened work in the Congo, speciﬁcally the Wembo Nyama station, and then in South America. He learned early on to trust the people he was called to serve as they were best able to interpret Christ for their neighbors.

n the early years of our China a cloth, set the image on the window she go on teaching her, little by little. Mission (1845, MEC, South), a sill, and reverently bowed before it. The story of Jesus and his sacriﬁcial I young woman named Mrs. Quay Later, when she became a resident of love seemed for months to fall upon was employed in the home of our mis- the home, this act of worship was re- deaf ears. sionary doctor, W. G. E. Cunningham. peated morning and night. One morning, Mrs. Quay came to Quay was an ardent Buddhist. When Mrs. Cunningham, almost in de- Mrs. Cunningham and said, “I have she arrived in the morning, she pro- spair, proposed to dismiss her. The been trying to get you to worship duced a little wooden idol wrapped in doctor advised patience and urged that my God. Having failed in that after New World Outlook FALL 2018 15

“In the missionary’s relations with the natives, he should trust them. Suspicion generates dishonesty. Patience is to be cultivated. Firmness, but uniform and unvarying kindness and courtesy, should be the attitude and spirit of the missionary. He should study their customs, never make fun of their religion, nor hold their fetishism up to ridicule. There is a better way. All harshness is to be avoided, and frank concession is to be made if we are in the wrong—and restitution.”

BISHOP WALTER R. LAMBUTH, FROM THE MARCH 1914 MISSIONARY VOICE.

Bishop Walter R. Lambuth

so many efforts, I now come to ask She was over 70 by this time. Nothing, Christ.” This was entirely new and about yours.” Evidently the ice had however, could prevent her from carry- strange, but Mrs. Quay told the story been broken. As the story of Jesus ing out her purpose, and she appeared of how Jesus lived and died and rose and his love was once more told, the on the canal with a small roll of bedding again in the simplest and most direct young Chinese woman drank it in. She in a mat strapped to her back, a three- way, and it went straight home. wrapped up her idol and said, “I will legged stool in one hand, and a pew- In a few weeks, because she was worship it no more.” ter teapot of good size in the other. Up frail, and the weather was bad, Mrs. She became more devout and zeal- her right sleeve, carefully wrapped in a Quay contracted pneumonia. I could ous as a Christian than she had been large cloth, she had her well-thumbed do nothing for her but sit by her bed- as a Buddhist. She learned to read and New Testament, hymn book, and cate- side holding her hand and telling her memorized large portions of Scripture chism. We weighed anchor and sailed how sorry I was that she was so far and many hymns. After a couple of for our new station. away from home. She looked up at me years of instruction, she offered her- Upon arrival at Nanjing, Quay said: with a smile and said, “How can I be self for Bible woman’s work. “You young people have much to do sorry? I always wanted to be a foreign When Mrs. J. W. Lambuth (Walter’s in getting ready. As a doctor, you will missionary. Jesus gave me the joy of mother, Mary) reached Shanghai, Mrs. soon be opening a medical dispensary. coming up here away from my home Quay came under her instruction with You spend your time for the first few and friends to tell them how he left his other Bible women. Her greatest de- days in preparation, and I will spend home above to save us from our sins.” sire was to prayerfully ponder the mine in opening the way by getting in As she lay there, so calm and peace- Scriptures. The missionary impulse touch with the people.” ful, her new-found friends crowded was upon her. She was not satisfied She was true in her word. Going around and stayed on after her death. until she had entered every home down the canal, she found a woman They said, “We have never seen any- within her reach. washing her clothes. “You look hot. thing like this. Surely her Jesus must When Mrs. (Daisy, Walter’s wife) Won’t you have a drink of tea?” Mrs. be the true God, and when we die, we Lambuth and I returned to China in Quay planted the three-legged stool, would like to go like Mrs. Quay.” 1877, Mrs. Quay came to see us at produced a teapot already filled with Thus, it was that this first Bible once and looked us over and remarked hot tea, took a drink herself to show woman not only pioneered the way for that we were very young and inexpe- that it was all right, and then handed the missionary but left a track of light rienced. We quite agreed with her and it to her new friend. She asked, “Why along the way that continued to glow requested her help. do you wash your clothes?” The reply through the years. We were appointed to Nanjing, a was “to get them clean.” “But your few miles in the interior. She insisted heart needs washing, and nothing will An edited version from The Missionary upon going with us against our advice. cleanse that but the blood of Jesus Voice, September 1920. 16 NEWWORLDOUTLOOK.ORG

MISSIONARIES

Together We Pray and Build the Church

by Lisa Beth White

ichael* thinks about cinder who had met the team on the plane FIRST STEPS TOWARD blocks and corrugated tin roof- arranged transport for the cinder SHORT-TERM SERVICE M ing when he prays. blocks to the work site, and togeth- In 1948, the Board of Missions and In the early 1970s, Michael’s pas- er the church and the volunteers Church Extension sought innova- tor invited him to join a team trav- were able to complete their task. tive ways to respond to the needs of eling to Panama from their church Michael’s experience was unusu- the world in the aftermath of World in western North Carolina. They al at the time. Today, thousands of War II.1 The “3s” program was de- worked with a group of indigenous United Methodists are familiar with signed as a way for young adults to people to build a church in Bocas the experience known as a “short- meet urgent needs through a limited del Toro. When they arrived, they term mission trip” or UMVIM (United term of service. Single college grad- discovered that the cinder blocks Methodist Volunteers in Mission). uates, ages 21 to 28, were given six the church ordered had not arrived. Before then, the idea of volunteers weeks of training and sent to work With only three dugout canoes for working on a mission project for a alongside seasoned missionaries. The transportation, Michael’s team and short period of time was not a com- ﬁrst groups went to Japan (J-3s) and the church members could not mon part of Methodist mission prac- Korea (K-3s). In 1951, the program ex- transport the required number of tice. UMVIM can trace its roots back panded to include Latin America and cinder blocks. A government ofﬁcial to the late 1940s. Africa. The Home Department of the Women’s Division of Christian Service trained and sent young women to Hawaii (H-3s) and within the United States (US-2s). As word spread about the 3s program and, later, the Peace Corps in the 1950s and 60s, the concept of shorter terms of service became more widely known. The Board of Missions considered new ways for people to serve in mission. The United Methodist Committee on Relief (UMCOR) was the first Methodist program to introduce the use of volunteers in short-term service. In a 1974 report to the Board of Missions,2 UMCOR reported on the work of a volunteer dentist, doc-

“J-3s” learn how to use chopsticks, 1948. Cultural training in small-group settings, ﬁrst class of tors, nurses, x-ray technicians, and young adult Japan three-year missionaries. ophthalmologists who had served in PHOTO: GCAH PORTRAITS #13, P. 23 Haiti, Guyana, Anguilla, and Nicaragua. New World Outlook FALL 2018 17

Each was impressed with the needs of people in those countries and sought other medical professionals to join them in volunteer mission work through UMCOR. The following year, UMCOR reported that the Southeast Jurisdiction had established an office for short-term mission service.3 As flights became cheaper and incomes rose, people were eager to volunteer for service. The Rev. Tracey K. Jones, who would later lead the General Board of Global Ministries, wrote the most widely read mission study in the history of Methodism in 1963. In Our Mission Today4 he wrote that mission is “marked by the meeting of [peo- Members of an UMVIM team from Moody Memorial UMC in Galveston, Texas, in Puerto Rico ple] to hear the gospel from the lips for Hurricane Maria recovery through UMCOR, 2018. of another [person].” Jones asserted PHOTO: NIKOLAI ROBINSON that “the calling of every Christian is to be a witness, a missionary, and an a Mission Active in Divine Service countries. This he remembers every evangelist.” Laypeople began to vol- (NOMADS), international individual time he prays. unteer, not waiting for applications, volunteers, Global Mission Fellows, * Pseudonym — the man interviewed for this article training, or approval, so eager were and US-2s are a variety of ways vol- asked to remain anonymous, and not receive any they to serve. They heeded Jones’ unteers can participate in mission further recognition for his service as a Volunteer in Mission. call, desiring to hear the gospel from service, with many options for the people in other countries, and they length of service. began to discover the exchange of As Michael reflected on his volun- The Rev. Lisa Beth White is a mission blessings—the gift of laboring and teer mission work in the 1970s, he re- consultant and founder of Sister of worshiping together. called working with a church in Haiti. Hope Ministries. She currently serves The church construction project was churches in the Western North Carolina VOLUNTEERS IN high on a hill. Women of the church Annual Conference. MISSION BEGINS carried cement blocks on their heads In 1988, General Conference up the hill all day. In the evening, they approved Volunteers in Mission as helped to lead worship. On the last NOTES an official program. Now in its third work day, the pastor found three sec- decade of practice, jurisdictional tions of corrugated tin to finish the 1 Board of Missions and Church Extension, Journal of the Ninth Annual Meeting, The coordinators provide training events roof. Women knelt on the floor, saying Methodist Church, New York, 1948, p. 320. for volunteer and disaster response “thank you Lord, now when we kneel 2 Board of Global Ministries of The United teams. Over a million people leave to pray we don’t have to be in the Methodist Church, Journal of the Third the United States each year to par- mud.” Michael said that has stuck with Annual Meeting, The United Methodist Church, New York, 1974, pp. 242-243. ticipate in mission trips, and thou- him over the years, and he realized sands volunteer within the United that the Lord has given him enough, 3 Board of Global Ministries of The United States. Training offers a way to equip more than he needed. Michael led a Methodist Church, Journal of the Fourth Annual Meeting, The United Methodist volunteers for cross-cultural encoun- dozen teams himself and all four of Church, New York, 1975, p. 400. ters and embody a theology of mu- his children participated on mission 4 Tracey K. Jones, Jr., Our Mission Today: The tuality in their work. Global Ministries teams when they were teens. He was Beginning of a New Age. World Outlook continues to develop programs for marked by the blessing of working and Press, New York, 1963, pp. 111-114. short terms of service. Nomads On worshiping with Christians in other 18 NEWWORLDOUTLOOK.ORG

EEVANGEELIL SMSM

A young girl arrives for Sunday worship at Nazareth United Methodist Church in Abidjan, Côte d’Ivoire. PHOTO: MIKE DUBOSE/UMNS

Reimagining Church for Discipleship from the Margins

by L. Wesley de Souza

I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. EPHESIANS 4:1-3, KING JAMES New World Outlook FALL 2018 19

hat do Christians today envision when they think about “evangelism?” Together Towards Life is not Do they imagine an iconic scene of missionaries of old, like James alone, however. There are other well- W Thoburn, walking among the masses, baptizing new Christians by the written documents and books on the thousands? Do we remember missionaries like John and Helen Springer, history and study of evangelism, as who undertook long and sometimes dangerous journeys through jungles un- well as materials that approach and mapped by westerners to find village chiefs and indigenous people willing to synthesize the practice from a mis- listen to seemingly crazy but determined foreigners? Do our minds wander sion-centric perspective in a variety to more recent times and great crusaders for the gospel, like the Rev. Billy of contexts and approaches. With the Graham, or to a time in the United States when Methodist conferences were continuous debate and discussion building hundreds of new churches every year? What does evangelism mean that incorporates different herme- today, and how do Christians relate it to their daily lives? neutics and worldviews, and histori- “Is there anything new to be said about evangelism?” That’s the question Américo J. Reyes, the newly elected bishop of the Methodist Evangelical Church in Argentina, posed as he started his keynote speech at the 2018 World Methodist Evangelism Institute’s International Seminar in Buenos Aires. Reyes articulated a question I have wrestled with for a long time as a minister and as a teacher of mission formation in theological education: Is there anything new about evangelism that would radical- ly change the mindset of those who investigate, reflect on, read, and write on the matter? There was a time not long ago when literature production, research, and resources in the field of evangelism were—at best—out of date, not contextual, impractical, unattainable, non-inclusive, and often narrow in under- Plenary session on Mission from the Margins, World Council of Churches, World Mission and Evangelism in Arusha, Tanzania, March standing. To make matters worse, many of these re- 2018. Shown: Vitoshe Salika, Council of Baptist Churches in Northeast sources lacked practical suggestions and implications India, Cynthia Manuela Baptista Paul, Methodist Church in Ecuador; and for churches and pastors to do church work while re- Elisabeth Yamato, Evangelical Lutheran Church in Tanzania. maining pragmatic and surviving as a congregation. PHOTO: ALBIN HILLERT/WCC This is no longer the case! Today, access to information and resources on evangelism have not only been graciously approached cal and prospective readings, we can in serious literature production, the resources are also constructive, creative, say there are not only working defini- innovative, progressive and they promise illumination of basic ecumenical tions and viable conceptions of evan- concepts and best practices that inform and support day-to-day church life. gelism, but also indications of pivotal The resources available, if accessed and used under the Holy Spirit’s power viability and relevance for the gospel and guidance, are more than enough to foster innovation as we embrace and to be proclaimed in a contextual man- apply them in creating a church determined to “walk worthy of the vocation ner to our world today. wherewith we are called” and to exist as a true expression of God’s commu- Scholars and practitioners have nicational love. worked on resourceful insights from almost every shade of conventional DO WE NEED ANYTHING NEW? and nonconventional perspectives, When I see and use World Council Churches’ Together Towards Life (TTL) firmly rooted in our great Wesleyan and the latest “The Arusha Call to Discipleship (2018),” I understand how missional tradition, which “[holds] to- privileged I am as a Christian and as an educator in the practice of evan- gether the evangelistic and the pro- gelism. I don’t see such unifying documents anywhere else that would be phetic dimensions of the Gospel,” able to draw such a common line, so carefully crafted, in a broader dialogue and for which “there [is] no split be- fostered by those who produced the document. (Web download: https:// tween personal salvation and social www.oikoumene.org/en/resources/publications/TogethertowardsLife_ engagement.”1 We are doing our job MissionandEvangelism.pdf) in combining perceptive scholarship 20 NEWWORLDOUTLOOK.ORG

with concrete practice and ques- mission movement, I do not pre- tions that foster meaningful dis- suppose that there is only one way cussions in the art of living out the of approaching different human cir- gospel and communicating God’s cumstances in communicating God’s love amidst suffering, particularly to unique message. More exploration the oppressed, the excluded, and the must be done on different mission- marginalized. al practices. Nevertheless, as far as I can see, what is needed now is not DELIVERY OR PRODUCT? more “how tos,” but more “whys” A few years ago, a former Candler and “for whoms.” That’s one of colleague, Michael J. Brown, posted the reasons the World Methodist a sharp, painful, realistic observation Evangelism Institute has pursued ed- on a social media network that still ucation, not to train people focusing resonates in my mind and makes me Bishop James Thoburn (center) baptizing on “how to do” evangelism, but on more than 800 Gujarati men, Baroda District, concerned about my own work as a why we do it and in the name and Methodist Church in India, 1910s. professor of evangelism. He asked, PHOTO: R. WARD, GCAH INDIA #1, P. 39 power of whom we do so. We under- “Fewer Christians? What happens stand the importance of connecting, in all of those evangelism classes NOT “HOW TO,” encouraging, mentoring, resourcing, we teach at seminaries? Not work- BUT “WHY” AND training, and providing cross-cultur- ing?” Then he deduced, “Maybe the “FOR WHOM?” al experiences in world evangelism. problem is deeper.” More recently, Why has Methodism, as it is ex- We have worked on strengthening Brown responded to a comment I pressed in the Western world today, the pan-Methodist family as a move- made on the same post: “Part of that lost its missional substance that was ment that is mission driven, situated post came from a sense of disgrun- historically reﬁned through its organic in time and space, in every culture tlement that the UMC keeps piling on action and process as an evangelistic and conjuncture. We are helping evangelism courses without recog- movement? As we consider our own younger pan-Wesleyan leaders un- nizing that the issue is not the deliv- UMC and eventually, other pan-Meth- derstand the bottom line of embrac- ery. It’s the product.” odist denominations in the United ing people and communicating the Though the language of “product” States, we have regressed from being message of salvation that is God’s may sound offensive for some of us, characterized as a mainline church to love and desire for healing creation since we are referring to people, I becoming a sidelined church. Inviting by grace upon grace. share Brown’s perspective, for he has new people to companionship in the a good point: What kind of “product” Kingdom of God, embracing them, no SPIRIT-LED DISCIPLING is coming in from the churches that matter who they are, into welcoming From Wesleyan heritage, we all de- send the students who go through and meaningful communities of faith, rive that if what we need to do is and get out of our confessional sem- life, and mission (into a body of peo- “spread scriptural holiness over the inaries? Mainline traditions, notably ple sent on a Spirit-led missional pil- land,” then we need to start by re- ours, have given them a very anemic grimage in the world), into discipleship forming “the nation, particularly the missional conscience or, as I consid- that is truly “transformative in charac- church.”3 Of divine origin and human er it, a diet which starves discipleship ter and purpose,”2 has become the ex- composition, the church is a mystery, endurance. Yes, there are exceptions ception, not the rule. Has Methodism a people, and a covenant: one, holy, to this rule, but when most students spent too much energy on every- catholic, and apostolic. The church is start mission and evangelism cours- thing else that is divisive and/or con- not God’s kingdom but called to be an es, they are nervous and highly skep- suming, but not enough on the very expression, vanguard, anticipation, tical about the validity of witnessing things that unify us—our participation and sign of that kingdom. Created to the gospel and no less skeptical in God’s mission to reconcile the world according to God’s heart within the about the church as a whole, making to Godself? economy of salvation, the church is little or no connection between their As a theologian, missiologist, min- designed to be Christ-centered, em- own afﬁrmed vocation and the mis- ister, church planter, and a Christian powered, and guided by the Holy sional nature of the Christian faith! who has been engaged in the holistic Spirit. Formed by people, with their New World Outlook FALL 2018 21

personalities, temperaments, and reports, and growing our ego-orient- in history confirm this,”4 as right- stories of life, the church is set to be ed, successful models of church. ly noted by Howard Snyder. On the a mission-driven, redeemable com- same note, Henri Nouwen observed munity situated in time and space, in MARGINAL CHURCHES that, “We need to focus on the poor, any given culture and conjuncture. SPELLING OUT THE not primarily because the poor need With that in mind, perhaps what GOSPEL us, but because we need the poor. needs to be considered is not what Developing a higher sense of eccle- Jesus says: ‘Blessed are the poor.’ novelties or new horizons of evange- sial belonging and forming churches He does not say: ‘Blessed are those listic conceptualizations might come that communicate God’s love amid who care for the poor.’ The poor are about. It is a question of how con- human suffering by incarnating the holding a blessing for us that we gregations embrace and shape their message within human suffering re- need to receive.”5 practices of evangelism informed quires a Christian commitment to Suffering is not a condition that by context and strengthened by a truly “spell out” the gospel to the mar- affects only those with economic much higher sense of ecclesial be- ginalized. If mission is done from the struggles. It equally affects people margins, then who experience the many pains that we need mar- derive from all kinds of systemic op- ginal churches pression, persecution, and exclusion that are unmis- from the benefits of society. The poor takably empow- in spirit may be one of the margins ered and led by from which we can all engage in mis- the Holy Spirit. sion and evangelism today. They will need to be remark- The Rev. Dr. Luís Wesley de Souza is a ably sensitive, missiologist, theologian, and elder of the contextually rel- North Georgia Conference and the Arthur evant, sacrificial, J. Moore Associate Professor in the Practice and innovative of Evangelism at Emory University, Can- in the art of em- dler School of Theology. He also serves as bracing and invit- the director of the World Methodist Evan- The Rev. Jean Claude Masuka Maleka serves Holy Communion during worship at Nazareth United Methodist Church in Abidjan, Côte ing people into gelism Institute (WMEI) and coordinator d’Ivoire, where he serves as a missionary evangelist. companionship of Formation & Witness Concentration. PHOTO: MIKE DUBOSE/UMNS in the kingdom of God. They longing. Note that I said “ecclesial,” present a broad consciousness of a NOTES not “ecclesiastical.” We must con- kingdom witnessed by mission initia- sider focusing on a Spirit-filled sense tives that foster relief and the heal- 1 Snyder, Howard A., “Wesley’s Concept of the Church,” The Asbury Seminarian, of community and church as emo- ing of creation through words, deeds, 1978, p. 46. tional systems—relationships that and signs. Our holistic evangelical 2 WCC-CWME’s Conference on World generate Spirit-led, grassroots, mis- reflection and proposition can help Mission and Evangelism, “Moving sional motivation, evangelistic enthu- the church overcome its current un- in the Spirit: Called to Transforming Discipleship,” Conference Report, Arusha, siasm, and movemental Methodism. derdeveloped applications on con- Tanzania, March 2018. This will help us reshape how church- textualizing both the message and 3 es form contextually, as the Wesleys the practice of mission amid human “Minutes of Several Conversations,” Q.3, in The Works of John Wesley, vol. 8; ed. T. did in their own time, space, and con- suffering. Jackson; Baker, 1978, p. 299. juncture. We need an urgent revi- It is often said that God does not 4 Snyder, Howard A., The Problem of talization and reconceptualization of have a preference, which is true. Yet, Wineskins, Downers Grove, InterVarsity evangelizing churches, one that is not God surely has a special compassion Press, Illinois, 1975, p. 39. sold to and does not confuse itself for those who suffer. “Of all peoples 5 Nouwen, Henri. “Love, Henri: Letters on with market strategies for the sake and classes, God especially has com- the Spiritual Life.” of multiplying adherents, beautifying passion on the poor, and [God’s] acts 22 NEWWORLDOUTLOOK.ORG Methodist Indigenous Leaders

Methodist Mission Worldwide Would Not Have Survived Without Them

by Christie R. House

rom the very beginnings of Between-the-Logs, Methodist preacher of the Wyandot, 1820s. Etching originally American Methodist mission work, appeared in Rev. James B. Finley’s book, F from that first mission outreach to Pioneer Life in the West, 1855. the Wyandot people conducted by John Stewart, the life and death of the missions (and sometimes, the life and death of the missionaries) was a miracle from God that embraced and depended on the indigenous people the missionaries were sent to serve. John Stewart depended first on a translator who could speak the Wyandot language, in this case an African American, Jonathan Pointer, who had been kidnapped by the Wyandot and learned their language before being set free. Then the mission depended on early converts who were willing to receive training and take on leadership roles among their people as preachers and evangelists. Stewart had Between-the-Logs, a Wyandot chief, and Monocue, who were both Wyandot preachers licensed by the Methodist Episcopal Church. TwoTw o wewell-knownll-known bisbishopshopsw whoho intintroducedroducedM Methodismetho in the Congo, Walter R. Lambuth These photos represent just a few of from the MECS, and John Springer from the MEC, lined up Congolese help before they the many indigenous leaders who em- ever entered the country. Lambuth’s 1912 entrance into Wembo Nyama would have been braced Methodism and spread the good much more difficult had it not been for Congolese Presbyterian evangelists. Above left: news in and beyond their communities. Bishop Lambuth with Batatela in Wembo Nyama, 1914. Left to right, Buoshong (Lambuth’s cook), Difuanda, guide and interpreter, Chief Wembo Nyama, Mudimbe, the ruling elder and evangelist of the Presbyterian Church in the Congo, and Bishop Walter R. Lambuth. Christie R. House is the editor of New World Right: Chief Wembo Nyama kept his promise and faith with the Methodists for the rest Outlook. of his life—in the 1930s he paused for this photo with Bishop Arthur Moore. PHOTOS: MISSIONARY VOICE AUG 1914; GCAH AFRICA #15, P. 157 NewNew WoWorldrld OutlookOutlook FALLFA 2018 23

Left:Lft ThThe RRev. JJohnh SSpringeri withithM Musondo,d Songoro,Songoro James,James andd JacobJacob Maweni.MaM weni AccAccordingordor ingin tot Springer, these four students had walked 1500 miles from Congo to Angola in 1906 to attend the Methodist school at Quiongua, Angola. They attended Springer’s ﬁrst Fox Training School and provided the backbone for the new Congo ministry in the Lukoshi Valley. Center: Springer paid for the four assistants to arrive by ship to the Congo to avoid the possibility of them being kidnapped by African slave traders. Right: Springer (on bike) heads off to a new village with Jacob, Musondo, and Songoro. PHOTOS: GCAH AFRICA #1, PP. 119, 41, 58

Above: Another earlyrly MMethodistethodist in the CoCongongo wawass KKayekaayeka MutMutembo,embo, a native of the Lukoshi Valley who was taken to Angola as a child slave. While on a trading venture, he walked 150 miles out of his way to meet Springer. He later bought his own emancipation and walked 800 miles to Lukoshi with his family to begin mission work with Springer, providing the nucleus for a Methodist community there. PHOTO: GCAH AFRICA #1, P. 59

The first Methodist missionaries were sent to China by the U.S. Missionary Society in 1847, but the first Chinese congregation was organized in 1858. Hu Po Mi was licensed in 1859 as the first Chinese itinerant Methodist pastor. Left: First seven Chinese ministers of Foochow Methodist Mission ordained by Bishop Calvin Kingsley in1869. Deacons, standing left to right are: Li Yu Mi, Hu Sing Mi, and Iek Ing Guang. Elders, sitting, left to right, are: Sia Sek Ong, Hu Iong Mi, Hu Po Mi, and Ling Tin Ching. Right: Sia Sek Ong was the first Chinese delegate to General Conference, 1888. PHOTOS: WORLD OUTLOOK NOV 1947.

The white-haired woman in the middle off all these men is Mrs. William (Clementina) Butler, wife of the ﬁrst MEC missionary to India, William Butler. Clementina returned to India after her husband died (they had been assigned Hunting Horse, a Kiowa chief born in 1846, converted to Christianity while a to plant churches in Mexico after many years in India). young man and was a member of the Oklahoma Indian Mission. He lived to be These Indian Methodist pastors, all in just Bareilly, were 107. Two of Hunting Horse’s sons were ordained pastors with the OIMC. Left: the results of the Butlers’ work. Taken early 1910s. Hunting Horse with the Rev. Albert Horse. Right: The Rev. Cecil Horse with two PHOTO: GCAH INDIA #6, P. 82 of his grandsons (1950s). PHOTOS: GCAH INDIAN #3 PP. 8 AND 29 24 NEWWORLDOUTLOOK.ORG

EVANGELISMM

Implementing Class Meetings

in Central America

by Osias Alberto Segura-Guzman and Edgar Avitia Legarda

hen I was young, under- MISSIOLOGICAL OBSERVATIONS standing the insights of the Rescuing Wesley for Methodists in Central America challenges us to accept W founder of Methodism was the need for a renewal movement and for congregational development be- challenging because they were cause of the different challenges in the region. In general: brought to Latin America as difficult • Latin America is among the most violent regions in the world. In the world studies, requiring an encyclopedia ranking of homicides, Honduras and El Salvador rank number one and num- to master. Today, Central American ber two, respectively (https://www.pri.org/stories/2016-06-27/map- and Caribbean pastors express how here-are-countries-worlds-highest-murder-rates). Central America has they also struggle to understand become an alley for drug and human trafficking, gang violence, and extreme Wesley and grasp his theology. Yet, poverty—feeding migration. Rich countries demand more drugs and sex John Wesley was not a systematic slaves for their entertainment; our region supplies. A chain of complex evil theologian who wrote in riddles. He creates a hurricane of violent exploitation of women and children. was a practical theologian, an excel- • Most churches here are filled with at-risk children and women. Policymakers lent leader and organizer, and a pre- and pastors are mostly men who complain about low wages, and they pre- occupied pastor looking for people fer families in their churches, not at-risk children who come with no finan- to appreciate and experience God’s cial benefits. In these contexts, there is a lack of discipleship ministries for grace. He was an Anglican evan- women and children. gelist from the 18th century and • Latin America has been inundated by neo-Pentecostal prophets and apos- the leader of a renewal movement. tles who offer prosperity, promising to stop the demons that produce vio- Why should Wesley be so difficult lence, poverty, and political instability. to understand? Central American countries experience severe political and economic in- As a missionary, I want to rescue stability, violence, corruption, and social fragmentation. Churches need to be- Wesley’s passion for people’s spir- come alternative communities, where people can engage in a spirituality not itual growth within the context of of Sunday escapism but of engagement—an egalitarian space to welcome Methodist small groups, or “class women and children as coparticipants in the church’s policy, worship, and meetings,” as Wesley called them. discipleship ministries. Our region needs a church that develops an intergen- As a missiologist, I want to recapture erational safe place for people to grow spiritually and to think critically, led by how his practical theology and spiri- bi-vocational pastors who empower and mentor lay leadership for ministry. tuality impacted his ministerial per- This year, the Mission Initiative of The United Methodist Church in Honduras spective, so that leaders in Central began a plan for congregational development, led by Bishop Elias Galvan with America today discover his legacy support from Path1 of the General Board of Discipleship Ministries. Alongside within their practice of ministry. this plan, I help the denomination move: 1) from a church centered on the New World Outlook FALL 2018 25

Opposite: Osias Segura-Guzmán and Desiree Segura-April, a missionary family serving Central American Methodist communities in Honduras and Nicaragua. In a context of violence, poverty, and folk expressions of Christianity, the need for a pastoral care model that promotes spiritual growth opens the possibility to recapture Wesley’s Class Meetings. Photos from Rivas, Nicaragua. PHOTOS: JAIRO ALMANZA pastor’s ministry to a church centered desire for salvation. They adopted the transcendent, holy God), and love on lay leaders’ ministries; 2) from a General Rules: to avoid the practice seeks communion (of an imminent church with small groups to a church of evil, to do good, and to employ the God who approaches us with love). of small groups. I work on the de- means of grace. These rules empha- This tension is equal to Wesleyan velopment of pastors as mentors to sized the love of God above all things missiology, for we are cut off from raise lay leaders for ministry. Within a and the love of neighbors. The pur- the world in holiness, while being context of small groups with lay pas- pose of the class meetings was to called to serve the world in love. tors, people receive care and account- cultivate repentance, progressively In simple words, Wesley de- ability for their spiritual development. grow in grace, forgive sins, and designed class meetings to teach love These ideas are nothing new; they velop the temperament of holy love and holiness experientially. Holiness come from our historical Methodist (holiness) in the hearts of partici- is captured, apprehended, and ex- roots and John Wesley’s teachings. pants. The General Rules could be perienced in communal living under used for discernment to evaluate the the Spirit’s guidance; it cannot be WESLEY’S PRACTICAL good works of individuals and church taught from a book. This is the plan THEOLOGICAL INSIGHTS members in everyday life. for implementing class meetings Many of the problems faced by the Theologically, Wesley developed in Central America; an experiential Anglican church of Wesley’s era are a series of concepts in synergis- practical approach for people to dis- struggles we face today. Wesley tic pairs, such as Law and Gospel, cover the meaning of holiness while feared being viewed as irrelevant Grace and Works, and understanding caring for one another in love, keep- and that the church failed to re- saving and sanctifying grace as in- ing each other accountable to grow spond to the issues of poverty and stantaneous and progressive (spiritu- in holiness, and connecting what we social fragmentation, religious clas- al growth as a process). All of these believe with what we live in our ev- sism, violence, or the alcoholic epi- were a way of understanding the bi- eryday life experiences. demic of his time. He felt that many nary dynamic of grace as both divine of these issues stemmed from a initiative and human response. (From The Rev. Dr. Osias Alberto Segura- lack of pastoral care, a church that Kenneth J. Collins, The Theology Guzmán, from Costa Rica, is a mission- was out of touch with reality, and a of John Wesley: Holy Love and the ary serving as coordinator of curriculum lack of popular spiritual opportuni- Shape of Grace, 2007: Abingdon and small-group leadership development ties to grow in Christ. Press, pp.11-13.) for new churches in Central America. Methodists were expected to par- Love and holiness for Wesley The Rev. Edgar Avitia Legarda is the ticipate in class meetings, allowing meant a dynamic and synergistic ten- Latin America/Caribbean liaison for individuals to give evidence of their sion; holiness creates distance (of a Global Ministries. 26 NEWWORLDOUTLOOK.ORG WOWOMENOMEM N & CHCHILDRENILDREN

Turning Prayer into Deeds

UNITED METHODIST WOMEN CELEBRATES ITS 150TH ANNIVERSARY IN 2019!

by Barbara E. Campbell New World Outlook FALL 2018 27

omen of the Methodist, Evangelical, and United Brethren church- The United Brethren Women’s es—with a growing awareness of the needs of women, children, Missionary Association grew from W and youth in the late 1800s—determined they would “do something 500 members in 1873 to 3,555 within about it!” They organized woman’s missionary societies. The Woman’s a decade. Foreign Missionary Society (WFMS) of the Methodist Episcopal Church Historian Mary Isham’s description was established March 23, 1869, “possibly the most famous rainy day of the WFMS summarizes: “They [the since the flood!”1 women] were driven to the gleaning The story begins in Boston when eight Methodist women voted to form of the littles, two cents a week, made the first society. The plight of women and children in India, as described by vital by prayer, mite box collections, missionary women home with their families for itineration, moved them into sacrificial gifts, life-memberships— action. Within days, the WFMS was formally chartered; within weeks two sin- and out of the littles built an income, gle women missionaries, Isabella Thoburn, a teacher, and Clara Swain, a med- growing year after year, which made ical doctor, were recruited for service. In December 1869 they sailed for India. possible an ever growing agency for By the mid-1890s, nine woman’s home and/or foreign missionary societies the spread of the gospel.”4 had been organized in the five denominations that later became The United Methodist Church. They “preached” the gospel by establishing Christian schools, clinics, orphanages, and community centers and by dispatching thousands of missionaries and deaconesses (mostly single women) to five continents. Institutions they founded, such as Isabella Thoburn University (India), Red Bird Mission (KY), and Harford School (Sierra Leone), remain significant mission centers. Not all mission leaders and pastors were sup- portive. Women’s assertiveness challenged norms and created anxieties, and there were worries about money. “Parent board” officials questioned the competence of the women while worrying their success might disrupt or subvert mission giving. A mission executive inquired of the WFMS, “Could you ladies make the necessary arrangements for Miss A to go to India, obtain bills of exchange, care for her in sickness and health?” Answering Woman’s Board of Foreign Missions, 1882-1883, MEC, Boston, Massachusetts. his own question: “No. Your work is to forward the PHOTO: GCAH MISSION EDUCATION AND CULTIVATION COLLECTION, GLOBAL MINISTRIES money to New York. We will credit the society and keep you informed.”2 In 1872, when the women of the Church of the United The nine missionary societ- Brethren wanted to organize, “One brother put it, ‘No telling to what lengths ies variously named “home,” “for- they may go; it is ‘a fifth wheel;’ it [the society] is not needed.” A woman re- eign,” “woman’s,” and “women’s” plied, “It has been said that the Women’s Missionary Society is a fifth wheel to shared remarkably similar purpose the wagon. Well, perhaps it is, but we intend to be the driving wheel.”3 and organizational patterns: month- ly meetings, Bible studies, mission- ORGANIZING FOR MISSION ary reports, collections, leaflets, and To accomplish their work, the societies needed a stable support system and societies for children, youth, and a firm financial base. Corresponding secretaries were charged with organizing employed women. The Mother’s auxiliaries. Within weeks of the WFMS founding, women in 11 Boston-area Jewels Circle for 5-year-olds sent churches sent gifts. First year membership reached 26,686 with contributions their collection to the home by of $22,379.90. During 1878-79, the Woman’s Board of the Methodist Episcopal that name in York, Nebraska, serv- Church, South, organized 218 local societies in 15 annual conferences. The na- ing 65 orphans. (Today it serves as tional president, Mrs. Juliana Hayes, attended 11 of the organizing meetings. Epworth Village.).

Opposite: Sewing Class, Jessie Lee Home in Unalaska, Aleutian Islands, Alaska, 1915. Woman’s Home Missionary Society. PHOTO: GCAH ALASKA #1, P. 35 28 NEWWORLDOUTLOOK.ORG

The founders understood they Service and Wesleyan Service Guilds control of property and finances, needed an educated membership to provided financial support. making annual appropriations to the financially sustain the growing min- Board of Missions to sustain (pay for) istries. In its first business meeting, THE EVANGELICAL the work they formerly managed. the WFMS authorized “a paper” they UNITED BRETHREN Division staff was reduced from 54 called The Heathen Woman’s Friend. CHURCH, 1947 to 14. That year was a very painful (Later renamed Woman’s Missionary The Evangelical Church and the time with many unforeseen and far- Friend.) By year’s end, it was self-sup- United Brethren in Christ united reaching consequences. porting with 4,000 subscribers. Later in 1947 to form the Evangelical Missionaries and mission work publications in other societies includ- United Brethren Church, with local had been the central focus of the ed Woman’s Evangel, The Woman’s Women’s Societies of World Service. women’s societies for almost Missionary Record, Our Homes, A Woman’s Division (Council) within 100 years, with international rela- World Outlook, and The Methodist the Board of Missions did not have tions and social justice issues in- Woman. Today’s response magazine, administrative responsibility but tertwined. The World Federation of published by the National Office of supported ministries with women Methodist Women, founded in 1939, United Methodist Women, is the 15th and children. was an outgrowth of the WFMS “paper” in an unbroken line. International Department (1929). The first Charter of Racial Policies (1952) CHURCH UNION: expanded work initiated in 1924 by THE METHODIST the Woman’s Missionary Council’s CHURCH, 1940 Committee on Racial Cooperation. Three Methodist denominations unit- With a greatly reduced structure ed in 1940 to form The Methodist and staff, the Women’s Division Church. All “women’s work” was faced massive rebuilding and pro- then lodged in the Woman’s Division gram reorientation as it worked to- of Christian Service (WDCS) of the ward church union in 1968. All this Board of Missions. As leaders of came as social justice issues and six uniting societies worked toward civic unrest roiled the 1960s, 70s, union, they faced two obstacles: in- and 80s. ternal disagreement and “subtle” After eight decades, Methodist external opposition from clergy. women could celebrate substantial Women fought to retain fiscal au- accomplishments, although trag-

thority for their ministries. Would the A deaconess opens the Christmas barrel at edy and misfortune were not un- head of the national organization be Erie Home, Olive Hill, Kentucky. common. Illness and death were a “president” or “chairman?” Only PHOTO: GCAH MISC #3, P. 8 constant realities. Fire destroyed the former title granted legal author- multiple mission structures; two ity. Women struggled and prayed, ac- THE AGREEMENTS depressions caused financial hard- knowledging, “We cannot go farther OF 1964 ships, reduced appropriations, and until we go deeper.” Methodist women’s missionary his- stagnant missionary salaries. During The (new) WDCS, with a pres- tory was transformed by action of World War II, atomic bombs de- ident, had three departments: the 1964 General Conference upon stroyed Hiroshima Girls School and Home, Foreign, and Christian Social recommendation of the Board of damaged Kwassui Jo Gakuin in Relations, and a Section on Education Missions. It removed and transferred Nagasaki. Property in Europe was and Cultivation. Their work encom- administration of all women’s mission confiscated. During the Communist passed approximately 700 active projects, personnel, and selected ed- Revolution in China and the Korean missionaries and 700 deaconesses, ucational functions to other divisions War, properties were confiscated hundreds of retirees, and hundreds of the board. There were guarantees and missionaries imprisoned. The of mission institutions across the for increased board membership for U.S. military’s firebombing of Manila United States and in 20 countries. women; enhanced women’s staffing, destroyed Mary Johnston Hospital Local Woman’s Societies of Christian while “the women” (WDCS) retained in 1945. In 1964, Jesse Lee Home New World Outlook FALL 2018 29

change, simultaneous with the creation of United Methodist Women, required extensive interpretation. The ﬁrst trauma of the new organization was the adoption of the “Watergate Statement, 1973,” wild- ly misunderstood as a call to im- peach the President. It was in fact a call to the House of Representatives to begin impeachment proceed- ings against the President. United Methodist Women’s president, Mrs. C. Clifford (Hazel) Cummings was berated in-person and by letter, telephone, telegrams, in meetings and at her home. Her sister, who answered the telephone in Hazel’s absence, re- Dr. Xue Zheng, principal of former Methodist girls’ school in Shanghai, China, with Mai Gray, marked, “I thought you were part of president of the Women’s Division, and Theressa Hoover, the Women’s Division’s Associate a Christian organization.” General Secretary, 1980. PHOTO: GLOBAL MINISTRIES Program development and inclu- siveness efforts took many forms: in Alaska suffered earthquake dam- seeking United Nations recognition, Spanish and Korean resources, age, which required its relocation. and became a meeting place for in- Ethnic women’s seminars, World ternational women. Decades earlier, Understanding Teams, withdraw- CHURCH UNION: peace efforts had been strengthened ing investments from South Africa, THE UNITED METHODIST by a division representative attend- legislative training events, boycotts, CHURCH, 1968 ing the U.N. founding (1947), publi- and supporting the Equal Rights The United Methodist Church was cation of a mission study “We, The Amendment. created in 1968 with the union of the People,” and securing U.N. ofﬁcial Educational efforts accelerated Methodist and Evangelical United observer status in 1950. among members of United Methodist Brethren churches. Locally, most con- The uniting societies refined the Women in Schools of Christian gregations had a Women’s Society local structures and updated terminol- Mission, In-Conference workshops, of Christian Service or a Wesleyan ogy. Separate societies for employed assemblies, and National Seminars. Service Guild. women were no longer viable as in- The division produced annual mis- Theressa Hoover was named creasing numbers of women were sion studies—spiritual growth, Bible, associate general secretary of employed. The division devised new and social action texts. The Reading the Women’s Division, Board of ways of engaging women’s interests. Program expanded. Missions, in 1968, and later, as the A committee of 24 named in October A third Charter for Racial Justice structure changed, the deputy gen- 1971 to envision a new and different Polices (1978) was later adopted by eral secretary, the highest position future recommended “One new inclu- General Conference. The Centennial an African-American had achieved in sive organization with a new name— Era (1982-1986) was celebrated in the church at that time. The division United Methodist Women,” which conjunction with Methodism’s 200th program staff gradually increased and was approved by General Conference. anniversary. The “Campaign for Christian Social Relations programs Children” was launched in 1988 in co- expanded. The newly built Church UNITED METHODIST operation with the Children’s Defense Center for the United Nations (CCUN), WOMEN 1972 Fund. At times, Women’s Division owned by United Methodist Women, General Conference created the support of selected social justice is- offered joint seminars on national and General Board of Global Ministries sues generated discontent and public international affairs, provided work in 1972 with the Women’s Division attacks from members and outsid- space for international “petitioners” as one of its seven divisions. This ers. Local members increasingly 30 NEWWORLDOUTLOOK.ORG

participated in local ministries serving Conference mergers and dis- Women to (again) become a separate women and children. trict realignments negatively im- agency while remaining “missionally United Methodist Women, like its pacted United Methodist Women. connected” to the General Board of predecessors, exists in two interrelated Conference leaders serve greatly Global Ministries, exchanging mem- parts: 1. the small corporate body and na- enlarged areas with increased trav- berships and sharing projects. Many tional staff based in New York City; and 2. el time and expense. Travel time pre-1964 program functions were re- the 800,000 members at work in church- to meetings can exceed program turned to United Methodist Women, es. The former handles national and ec- time, discouraging attendance. although the context of mission has umenical administrative tasks, allocates Reduced numbers of conferenc- greatly changed. funds, manages mission property, and es and districts reduces leadership Leadership development, mis- recommends program emphases. opportunities. sion education, spiritual enrichment, and informed giving are hallmarks of the decades. Building on the past, the organization has adopted flexible structures, prioritized advocacy on behalf of critical social issues, offered Ubuntu travel experiences, and provided social media platforms. For 150 years, United Methodist Women has worked for women and with women to share the gospel and overcome barriers. In the late 1800s, Isabella Thoburn reported- ly said, “No people ever rise higher than the point to which they elevate their women.” Over a century later (2005), the United Nations Millennial Goals highlighted the low status of the world’s women. Participants during an ecumenical workshop on women’s empowerment in Kalay, Myanmar. In the 21st century, women still The workshop was sponsored by the Women’s Department of the Myanmar Council of need to organize for mission! Churches and led by Emma Cantor (second from left), a regional missionary for United Methodist Women. PHOTO: PAUL JEFFREY Barbara E. Campbell is a retired deaconess and former Women’s Division’s staff The sacrificial giving of dedicat- A SEPARATE AGENCY member, Global Ministries. ed members has enabled world- Membership decline in United wide mission for 150 years. The Methodist Women parallels that of dollar value of their volunteer time the church. Many older women are NOTES cannot be calculated. Cumulatively, less willing to accept the stresses each woman’s pledge, or gift, plus of office-holding. Younger women 1 Mary Isham, “Valorous Ventures: A Record of Sixty and Six Years of the bazaars, yard sales, and church sup- seek informal styles of organization, Women’s Foreign Missionary Society, pers determine the national budget infrequent meetings, and hands-on, Methodist Episcopal Church,” WFMS Publication Office, Boston, 1936, p. 13. and support conference and dis- short-term projects. Changing demo- trict programs. Far larger amounts graphics, the increasing impact of so- 2 Ibid, p. 16.

help support churches and local cial media, and restlessness within 3 Betty J. Letzig, “National Mission programs for women and children. the denomination present new chal- Resources,” Mission Education and Members engage in study, assem- lenges. Membership interests have Cultivation Program, General Board of Global Ministries, 1987, p. 7. ble kits, attend rallies, contact leg- become increasingly local. islators, and work to overcome The 2012 General Conference 4 Isham, Ibid, p. 29. social injustices. granted approval for United Methodist New World Outlook FALL 2018 31 Bishop John M. Springer in Elizabethville, Congo, (now Lubumbashi), 1917. He is speaking into a dictaphone, recording notes, which Roy Smyers (right) transcribes with a typewriter. They are in different places. PHOTOS: GCAH AFRICA #6, P. 26

Mission and Media

A FRUITFUL PARTNERSHIP FOR GROWTH AND SUPPORT

by Christie R. House

“The Evangelist” was the only Methodist publication in Germany, 1952. PHOTO: GCAH EUROPE #10, P. 14 A church, a clinic, and a school—are what we think of as the fundamental Christian institutions founded by the early missionaries as integral parts of all mission stations. But Methodists established another indispensable

enterprise in many of the missions A man whose wife is blind makes Braille plates for they founded—a printing press and printing for the blind, MEC, publishing house. Pyengyang, Korea, 1910s. PHOTO: GCAH KOREA #3, P. 125 32 NEWWORLDOUTLOOK.ORG

The founding of the Missionary Society in 1819 was approved by General Conference in 1820. At that assembly, General Conference decided that the location of the Missionary Society would be in New York City with the Methodist Book Concern, mainly for account- ing and financial reasons. The editor and general book-steward served as treasurer for the Missionary Society in its early years. But the relationship between Preparing the stone plate for an edition of a Methodist hymnal in Urdu. Lucknow Publishing House, India, early 20th century. PHOTO: GCAH INDIA #12. P. 107 mission and communication, particularly print, which was paramount in the 19th century, continued well into the 20th century. This was true of the Methodist Episcopal Church and the Methodist Episcopal Church, South, which headquar- tered its mission board and publishing in Nashville, Tennessee. In 1888, the Methodist Book Concern and the Missionary Society of the MEC built the office building and publishing center at 150 5th Avenue between 19th and 20th streets in New York City. At that time, the Methodist Book Concern, with out- lets in many Methodist conferences across the United States and countless overseas mission stations, was considered one of the largest pub- A worker at the Methodist Old Umtali mission The Manhattan office (150 5th Ave.) of the lishing firms in the world. station uses a foot press for printing, Southern Methodist Book Concern and Board of After union in 1939, Methodist Rhodesia (Zimbabwe),1910-1920. Missions, Methodist Episcopal Church, 1888- publishing was consolidated in PHOTO: GCAH AFRICA #5, P. 204 1960. PHOTO: GCAH Nashville while the mission agen-

cy remained at 150 Fifth Avenue in Typesetting for the mission press, 1910s. PHOTO: GCAH CHINA #1, P. 181 Manhattan in the Flatiron District. In 1959, the mission agency moved to the ecumenical Interchurch Center on the Upper West Side of Manhattan. The Fifth Avenue building, sold by the Methodist Church in 1960, has been recently renovated and still stands today. New World Outlook FALL 2018 33

The print houses and publishing operations, often under the direction of a missionary, provided training and livelihood for countless new Christians and other local residents. Yet, print was not the only media employed by missionaries and mission staff to tell the mission story. Leading up to the Centenary celebration of the Mission Society in 1918, the church dis- patched photographers to ﬁve continents to capture missionaries and mission stations at work. A selection of these photos, which have been preserved in albums that are today held and curated by the UMC General Commission on Archives and History, were transferred to glass plates designed for lantern projectors. The images could then be viewed by large groups of people on huge screens—or on a wall in a church—and they were packed up with a script and shipped to local congregations across the United States. Likewise, missionaries and bishops with smaller, portable projectors could share them with congregations in other parts of the world and in their places of service.

Ray Garuer checks equipment before leaving for a Southern Rhodesia (Zimbabwe) ﬁlming assignment. Board of Missions, 150 5th Ave., NYC, 1950s. PHOTO: GCAH MISC #4, P. 62

Rev. Charles R. Britt shows a ﬁlmstrip to youth in Ganta, Liberia, for religious education, 1950s. PHOTO: GCAH AFRICA #16, PAGE 104

Eduardo Gattinoni, director of the Methodist Publishing House, Buenos Aires, Argentina, 1957. His son, the Rev. Miss Katherine Maurer, deaconess on Angel Juan Gattinoni, is an executive with Global Island, San Francisco, California, showing Ministries’ new Argentina Regional Ofﬁce. Chinese children “stereoscopic views.” 1910s. PHOTO: WILLIAM F. FORE, GCAH SOUTH PHOTO: GCAH ORIENTAL #1, P. 0112 AMERICA #10, P. 80

In addition to its extensive photo archive, the mission agency soon developed an extensive audiovisual department and editing studio to produce ﬁlms, and later videos, CDs and DVDs, which were also shipped out to local congregations and conferences for mission education. 34 NEWWORLDOUTLOOK.ORG

A printer works the press machine at the Methodist Publishing House in Foochow, China, 1910s. PHOTO: GCAH CHINA #1, P. 126

Today, in the age of digital communications and social media connections, Global Ministries continues the tradition of engaging United Methodists and people unafﬁliated with the church in new mission movements through expanding social media platforms and new forms of digital media. The mission of the church and the ability to tell the story of that mission are still intertwined, 200 years later, and each depends on the success and the support of the other.

Workers check the bindings on printed pages at the Amity Printing Company in Nanjing, China, heir to the Christian Chinese Press. PHOTO: MIKE DUBOSE/UMNS

The “#LetThemLeave” banner was used across social media platforms for a campaign to urge the Philippines to release three young UMC missionaries, June and July 2018. All three were released and returned to their homes. IMAGE: GENERAL BOARD OF GLOBAL MINISTRIES 35 United States Postal Service STATEMENT OF OWNERSHIP, MANAGEMENT, AND CIRCULATION—2018

1. Publication Title: New World Outlook 2. Publication Number: 6924-00 3. Filing Date: October 1, 2018 4. Issue Frequency: bimonthly 5. No. of Issues Published Annually: 4 6. Annual Subscription Price: $16.00 7. Address of Known Office of Publication: 458 Ponce de Leon Ave., NE, Atlanta, Georgia 30308. Contact Person: Christie R. House, Editor. Telephone: 201-384-0747. 8. Address of headquarters or General Business Office of Publisher: 458 Ponce de Leon Ave., NE, Atlanta, Georgia 30308. 9. Names and Addresses of Publisher, Editor, and Managing Editor: Publisher: Thomas Kemper, General Secretary, General Board of Global Ministries of The United Methodist Church, 458 Ponce de Leon Ave., NE, Atlanta, Georgia 30308. Editor: Christie R. House, 458 Ponce de Leon Ave., NE, Atlanta, Georgia 30308. Managing Editor: None Methodist Book Store at 150 Fifth Ave., New York City, 1950s. 10. Owner: General Board of Global Ministries of The United Methodist Church (nonprofit PHOTO: GCAH MISC #4, P. 2 religious corporation) 458 Ponce de Leon Ave. NE, Atlanta, Georgia 30308. 11. Bondholders, Mortgagees, and Other Security Holders: None 12. The purpose, function, and nonprofit status of this organization and the exempt status for federal income tax purposes have not changed during the preceding 12 months. 13. Publication Title: New World Outlook 14. Issue Date for Circulation Data Below: Summer 2018 15. Extent and Nature of Circulation: Average No. Copies No. Copies of Single Issue Each Issue During Published Nearest to Preceding 12 Months Filing Date a. Total No. Copies (Net Press Run) 6,350 6,200 b. Paid and/or Requested Circulation (1) Paid/Requested Outside-County Mail Subscriptions Stated on Form 3541 3,939 3,566 (2) Paid In-County Subscriptions None None

(3) Sales Through Dealers and Carriers, Street Vendors, Counter Sales, and Other Non-USPS Paid Distribution 377 1,125 (4) Other Classes Mailed Through USPS None None c. Total Paid and/or Requested Circulation 4,316 4,691 d. Free Distribution by Mail (1) Outside-County as Stated on Form 3541 None None (2) In-County as Stated on Form 3541 None None (3) Other Classes Mailed Through USPS 37 49 (4). Free Distribution Outside the Mail 915 810 e. Total Free Distribution 952 859 f. Total Distribution 5,268 5,550 g. Copies not Distributed 1,082 650 h. Total 6,350 6,200 i. Percent Paid and/or Requested Circulation 82% 84%

16. Publication required. This Statement of Ownership will be printed in the Fall 2018 issue of this publication. 17. I certify that all information furnished on this form is true and complete. I understand that anyone who furnishes false or misleading information on this form or who omits material or information requested on the form may be subject to criminal and/or civil sanctions.

Digital Subscription Only Readers: 150

Christie R. House, Editor, October 1, 2018 36 NEWWORLDOUTLOOK.ORG

HEALTH

Health and Healing in the Methodist Tradition by Arun W. Jones

ealing has been an essential John Wesley, who, with his brother Charles, founded the Methodist move- part of the Christian tradition ment in the 18th century, was himself deeply interested in healing ministries. H since its beginnings. Not only He is best known for his propagation of spiritual healing through preaching, did Jesus of Nazareth undertake a worship, and small groups. Yet he also promoted physical, emotional, and dynamic ministry of healing, but his mental health using the latest medical remedies of his day. Some of these example has spurred his followers (such as electroshock therapy) have, over time, been shown to be ineffec- down through the centuries to en- tive or even harmful. This is to be expected, looking at it from the other side gage in healing ministries. Of course, of more than two centuries of increasing scientiﬁc knowledge. What is impor- as Christian contexts and cultures tant to remember is Wesley’s concern for the whole person, and not just the have changed and multiplied, so have human soul. the philosophies and methods of Wesley’s most famous book, very popular in his day, was Primitive Physick: Christian healing changed and prolif- An Easy and Natural Way of Curing Most Diseases, which went through 23 erated. Yet the fundamental impulse editions just in his lifetime. He urged his preachers to distribute the book as to bring wholeness to humanity in its widely as possible. Primitive Physick was not simply a medical intervention many dimensions—physical, mental, into the lives of the 18th century British population. It was also an ideological emotional, and spiritual—has been a intervention. Wesley purposely wrote this book for poor people; his recom- hallmark of our faith. mendations for healing were low-cost, “easy and natural.” Moreover, they

Above: Dr. Charles Stauffacher and his wife Grace perform surgery out in the open in Portuguese East Africa (Mozambique), 1915. Though operating in primitive conditions, the Stauffachers’ work greatly improved the health of both Mozambicans and missionaries. Dr. Stauffacher founded the hospital in Chicuque in 1920. PHOTO: GCAH AFRICA #5, P. 80 New World Outlook FALL 2018 37

were meant to avoid the need for medical doctors, whom the poor could not under the supervision of a physician, afford. For this reason, Wesley’s healing methods (including spiritual heal- and then attended medical lectures in ing) were revolutionary: he intended to bypass the usual expensive means Albany, New York. He finished a pre- of healing and make wholeness available to all people in his society, espe- scribed medical course in January of cially the impoverished. 1866, when the Humphreys started back to India. Back at their mission HEALING AND MISSIONARIES station, a Hindu village headman, John Wesley died in 1791, but the movement that he and his brother Charles Pandit Nand Kishore, approached started continued to grow and expand, reaching into the far corners of the James Humphrey and asked him to earth. As Methodist missionaries made their way into the world, they contin- establish a nursing school that would ued to bring a concern for holistic healing wherever they went. In the first half train Indian Christian women as nurs- of the 19th century, the medical knowledge of such missionaries was rudimen- es. The Pandit promised to pay for all tary according to contemporary standards. Modern anesthesia, for example, the costs of the school. Humphrey, was not known until the second half of the century. For generations, mission- with the backing of Kishore, estab- aries distributed pills, potions, and powders with varying degrees of success. lished a nursing school for young In fact, in the early 19th century, missionaries were often not any more effec- Christian women who, licensed tive (and sometimes were less effective) than local healers in curing diseas- by British government physicians, es. However, because healing was closely tied to religion in many parts of the went to work in hospitals and homes world, missionaries told their followers and converts to shun “pagan” medi- around the country. cines and remedies. While local Christians nodded in agreement with foreign While Kishore and Humphrey missionaries, many of them quietly continued to resort to native cures behind were planting a nursing school, the missionaries’ backs. Of course, this still happens today—some of us add Methodist women in New England on our own remedies and cures to what our doctors tell us to do! were forming their own mission- After about 1850, however, western medicine became much more reliable ary society. In 1869 they sent Dr. in dealing with ailments in various parts of the world, and the medical dimen- Clara Swain to North India as one sion of Christian mission grew in importance. The Rev. James L. Humphrey of the first two missionaries of the and his wife, Emily J. Humphrey, went in 1857 from upstate New York to Woman’s Foreign Missionary Society North India, where they spent more than 20 years working as Methodist missionaries. Indians frequently asked Rev. Humphrey for medicine, which he distributed as he was able, regardless of the religious or social background of the people. The Humphreys quickly realized the importance of medical knowledge and remedies for ailments such as fevers, dysentery, skin diseases, rheuma- tism, and liver problems. Medicines not only helped missionaries fulfill Christ’s law of compassion to neigh- bor; they also gave them a good name among the local people, many of whom were not too happy about foreign preachers criticizing their native religions. When the Humphreys went back to the United States for a furlough This photograph, taken in India in 1912, shows Dr. and Mrs. J. L. Humphrey and Mrs. Clementina in 1864, James Humphrey imme- Butler, older missionaries who had come to work in India in the mid-1800s. diately began reading medical texts PHOTO: GCAH PORTRAITS # 3, P. 90 38 NEWWORLDOUTLOOK.ORG

of the Methodist Episcopal Church. donated the building and the 40 acres of land that went along with it, outright, Dr. Swain was soon busy treating the to the Methodist Mission for its hospital. In this way, by the early 1870s, the women in the city of Bareilly, where Methodists had a mission hospital operating in North India. she was stationed upon her arrival. The missionary careers of the Rev. James Humphrey and Dr. Clara Swain She also started a medical class for show how the advances in western medicine in the late 19th century deeply women. The year after she started affected Christian mission. Healing of the body went from being an add-on to work, she and other Methodist mis- regular missionary work of preaching, teaching, and pastoring, to a full-time sionaries approached a local ruler, the missionary vocation by itself. By the end of the First World War, western mis- Nawab of Rampur, to ask for a large sions had established hundreds of clinics and hospitals, staffed with full-time mansion he owned, which they could missionary doctors and nurses, all around the world. As the examples of the convert into a hospital. The Nawab Rev. Humphrey and Dr. Swain demonstrate, medical training and schools went hand-in-hand with medical missions, so that by the early 20th century, Christian missionary organizations were sometimes running complete medical schools as well.

NEW APPROACHES IN CHRISTIAN HEALING In the 1950s and 1960s, as previously colonized areas of Asia and Africa gained independence from their western colonial rulers, the operations of medical mission facilities often were taken over by the governments of the new emerging states. After all, the responsibility for the population’s health care now lay squarely on the shoulders of these governments. Since mis- The legacy of mission medical work was not just in lives saved sion hospitals and clinics were by far the most deeply involved by missionary doctors, but in generations of indigenous medical and widely spread when it came to the provision of medical care professionals who graduated from Methodist medical schools in many emerging countries, the governments of those coun- and served their communities. Above: Dr. Ida Kahn, Dr. Li, and Dr. Daue, Chinese physicians who graduated from Methodist tries saw them as the logical centers for health care. This sec- schools and worked in Chinese Christian hospitals. ular take-over of religious medical mission created somewhat PHOTO: GCAH PORTRAITS #3, P. 233 of a crisis of identity for Christian healing ministries. What was their role in the new world order emerging after World War II? At consultations in Tübingen, Germany in 1964 and 1967, Christians concerned with medical missions—mostly medical professionals—gathered to discuss the future of such healing ministries. They concluded that the healing of the body had, because of pressures from a rapidly developing medical profession and industry, become quite autonomous from the general life of the church. This is what made it possible for secular governments to take over mission medical facilities with ease. The Tübingen consultations concluded that medical healing needed to be reclaimed, both in thought and practice, as a ministry of the church. Over the next few decades, the Tübingen vision resulted in a number of new initiatives. One was to think of Christian medical healing not simply—or even primarily—as curative, but as preventive. Rather than focusing all resources in giant facilities, medical missions began a push to offer basic health Miss Dora Jane Armstrong, Woman’s Division of Christian Service, and the programs to rural and urban poor throughout the world. The peanut milk babies, MECS, Wembo Nyama, Congo, 1930s. Miss Armstrong later became the Secretary of the Southeastern Area of The American emphasis on outreach to the poor, rather than on those who Mission to Lepers, with headquarters in Atlanta, Georgia. could afford medical treatment, was a second feature of the PHOTO: GCAH AFRICA #15, P. 5 new thinking about Christian medical missions. Third, healing New World Outlook FALL 2018 39

Mothers bring their babies for routine checkups and vaccinations during a maternal clinic at the United Methodist Mangobo Health Center in Kisangani, Democratic Republic of Congo, 2015. The center was revitalized using funds from the denomination’s Imagine No Malaria campaign. PHOTO: MIKE DUBOSE/UMNS of the body was envisioned as part of congregational ministry, rather than the Wesley, who wrote about “the ministry of highly trained specialists. The healing congregation became a focal Great Physician” who heals “soul point for various kinds of medical ministries. Fourth, physical healing was once and body together.” In a way, The again conceived as part of a much larger economy of healing. Physical heal- United Methodist Church, along ing was part of God’s multifaceted work of bringing wholeness and shalom to with many other Christian bodies, the world. has returned to a more holistic view of health than was prevalent a cen- RECLAIMING THE MINISTRY OF HEALING tury ago. And, as Dr. Olusimbo Ige, Over the past several decades, what has emerged in the thought and practice director of Global Health has said, of Christian healing ministries is not so much a complete repudiation of the the church will have an increasingly older, professional models of medical outreach, but a supplement to them. crucial role to play in offering radi- Medical healing is now thought of as part of a much broader mission of heal- cally different visions of health to ing, to be carried out both by ordinary people as well as trained professionals, the world, as medicine in general in facilities that can range from a state-of-the-art hospital to a humble village becomes intensely commercialized pastor’s home, and more and more as part of the life of local congregations. and loses its soul to the forces of Here in The United States, it is not uncommon to have everything from ex- greed. Methodists, in conjunction ercise and yoga classes to nutrition lessons to addiction treatment sessions with their sisters and brothers in the located in congregational settings. While we still think of health as being divid- faith, will need to be acutely aware ed into physical, mental, emotional, and spiritual realms, these are not seen of their calling as ministers of Jesus as clearly separated as they were before. What happens to one part of the Christ, who came to bring holistic human affects what happens to the human as a whole. salvation to all of creation. It is in this spirit that The United Methodist Church, through its Global Ministries, has entered into the campaign of “Abundant Health.” The aim Dr. Arun W. Jones is the Dan and Lillian is to promote the physical, spiritual, mental, and emotional health of peo- Hankey Associate Professor of World ple, especially children, worldwide. It is not by accident that some of the Evangelism with Candler School of The- promotional literature for Abundant Health starts with a quote from John ology, Emory University. 40 NEWWORLDOUTLOOK.ORG

HEALTH Mission and Mental Health

by Peter J. Bellini

With all wisdom and insight he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. EPHESIANS 1: 8B-10

Youth from the New York Annual Conference Council on Youth Ministries organized and staffed a festival day for children coming to Walton UMC in Walton, New York, for a lunch program in 2012. Their families were still recovering from a historic ﬂood in 2006. Maya Smith from New Rochelle, closest to camera, Jessie Floyd from Manhattan, and Hannah Reasoner, currently a Global Mission Fellow in Colombia. PHOTO: CHRISTIE R. HOUSE New World Outlook FALL 2018 41

or some early theologians, the MENTAL HEALTH AND THE LOCAL CHURCH restoration of all things meant a A good and needed place to begin is in the area of mental health.3 In terms of F cosmic theosis—all of creation mental health both globally and in the church, it is the leading cause of illness transformed to reflect the image of and disability worldwide, with a substantial population being underdiagnosed God. The Spirit witnesses through and undertreated.4 There is much we can do to address this global issue, be- the work of the people of God in ginning with a mental health ministry in our local church. proclamation and demonstration of One example of this kind of ministry is the United Methodist Mental Illness the God’s kingdom, embodying and Network of “Caring Communities,” developed by the General Board of Church imparting its righteousness (justice), and Society. According to resolution #3303 in the United Methodist Book of peace (shalom), and joy (fulfillment Resolutions 2012 (and again in 2016), all United Methodists are invited to join the and strength from soteria/salvation) Caring Communities program. The program unites congregations and communi- in all aspects of life. The meaning of ties in covenant relationship with persons with mental illness and with their fami- the words soteria and shalom inter- lies to educate and help remove the stigma around mental health issues.5 sect at notions of soundness, whole- Caring Communities: ness, and well-being that includes • Educate congregations and the community in public discus- not only spiritual well-being but phys- sion about mental illness and work to reduce the stigma experi- ical and mental well-being as well. enced by those suffering. Eastern Christianity has long un- • Covenant to understand and love persons with mental illness derstood sin as soul sickness and and their families. salvation as curative. John Wesley • Welcome persons and their families into th e faith community. (1703-1791), founder of the Methodist • Support persons with mental illness and their families through movement, drew from Eastern sourc- providing awareness, prayer, and respect. es1 and likewise understood sal- • Advocate for better access, funding and support for mental vation, at least in one aspect, as health treatment and speak out on mental health concerns. restorative and curative in nature. He combined a variety of resources that We can begin by equipping one point-person in our local churches as a first were accessible to him at that time to responder6 or even launch a full mental health ministry.7 Mental health is a com- minister to the soul, mind, and body plex field that involves a network of larger systems and institutions—medical, of early Methodists. Wesley’s robust commercial, judicial, and socio-economic systems among others—that impact soteriology was driven by a quest for everyone, but especially the poor, women, youth, and the homeless. However, both spiritual and physical wholeness, if God’s plan is a cosmic theosis, then as kingdom people, it is our call to im- and he employed whatever means pact this complex field with Christ’s justice and salvation beginning in our local were available to attain it.2 Similarly, church and extending to the world. the church is called to a ministry of healing and health as part of a larger Peter J. Bellini is the Associate Professor of Evangelization in the Heisel Chair at ministry of justice and salvation. United Theological Seminary in Dayton, Ohio.

NOTES 1 See Randy Maddox, Responsible Grace: John 3 See the United Methodist Church’s Book 6 Mental Health First Aid is a global ministry that Wesley’s Practical Theology (Nashville, Abingdon, of Resolution 2012 for the denomination’s trains people in the local church. https://www. 1994) that claims Wesley drew from Eastern statement on mental health and ministry. mentalhealthﬁrstaid.org/. Christian therapeutic notions of sin and salvation. http://www.umc.org/what-we-believe/ ministries-in-mental-illness. 7 “Hope for Mental Health,” a mental health min- 2 In terms of physical and mental health, Wesley’s istry out of Saddleback Church under Pastor Rick Primitive Physick and The Desideratum, or, 4 See various global studies from the World Health Warren has created a Hope for Mental Health Electricity Made Plain and Useful (electrotherapy) Organization, including https://www.ncbi.nlm. Starter Kit for local churches. https://store.pastors. were examples of Wesley’s attempt in publica- nih.gov/pubmed/17288506, and a study with- com/hope-for-mental-health-starter-kit.html. tion to make health care accessible and afford- in the church from LifeWay Research, https:// able to the people called Methodists. Publications lifewayresearch.com/mentalillnessstudy/. coupled with health ministries, such as along free clinics and pharmaceutical dispensaries were part 5 http://mentalhealthministries.net/index.html of early Methodist health and wellness ministry. 42 NEWWORLDOUTLOOK.ORGNEWWO RLDOUTLOOK.OR G

HEALTHH

Ganta dispensary in the 1950s, where 300-500 patients were treated weekly. PHOTO: GCAH AFRICA #16, P. 97 A Call to Serve

IN NIMBA COUNTY

by Albert G. Willicor

On July 18, 2003, The New York Times published an article about Ganta United Methodist Hospital. Rebel and government troops ﬁght- ing in the area had destroyed the grounds and looted what was left during Liberia’s civil war. The doctors, staff, and patients had ﬂed to refugee camps in Guinea, and the reporter described the sickening sound of crunching syringes and glass as he walked the grounds with Ganta physician, Dr. Joseph L. Kerkula. While Dr. Kerkula remarked that it would take a lot to revive the hospital, the reporter declared that revival of the site wasn’t possible. Meanwhile, the United Methodist Committee on Relief had already set up an Advance fund for the hospital’s revitalization. Ganta was up and running in less than a year. I remember thinking, “that reporter is a good writer and he knows a lot about war and destruction, but he doesn’t know very much about Methodists.” Christie R. House, editor, New World Outlook

he civil war has ended. The experts in various disciplines. Financial covers daily outpatient clinics, 24-hour Ebola pestilence had its toll. constraints limit our ability to hire ade- on-call service, surgeries (both emer- T They are now devastations of quate staff. In terms of physicians, we gency and elective), and coverage in the past. But new challenges have are a team of three. Ideally, given our specialized clinics. emerged, and Ganta Hospital contin- patient load and scope of services, we My responsibility extends also to ues to be a source of solace for the need ﬁve staff doctors. With my long the Ganta Rehabilitation Center, lo- many rural poor. experience and accompanying versa- cated on the mission station prem- The needs here are enormous. It tility, our physician shortage need is ises, serving leprosy, burelli ulcer, is a situation that requires a team of greatly diminished. The physician staff and tuberculosis patients. Further New World Outlook FALL 2018 43

Above: Mrs. Winifred Frances Jewel Harley registers new patients at the dispensary at Ganta Hospital, 1950s. GCAH AFRICA #16, P. 97

Left: Dr. Willicor, 2018, assures a Guinean patient in Ganta Hospital on the day of her discharge after treatment for severe heart failure. PHOTO: COURTESY ALBERT G. WILLICOR

regional extension of my services in- Cancers and other disfiguring and Dental Association conference cludes performing fistula surgeries growths are an incessant menace to in Ganta, during which I presented (women with uncontrolled urination humankind. Recently I performed a “Fungal Pneumonia, an uncommon, after a difficult delivery) for patients colostomy on an elderly woman who but emerging disease of global signif- throughout the northeastern region presented at midnight with a bowel icance.” It was well attended. of Liberia. As one of few trained fis- obstruction because of rectal cancer. In January 2018, we received two tula surgeons, I train other doctors volunteers from the United States. to perform minor fistula surgeries. PARTNERS AND One was a neurologist from the state Although the incidence of fistula pa- CONNECTIONS of Oregon, and the other, an anes- tients has been reduced, we still see As caregivers and custodians of the thetist. Their brief visit was a very re- some on occasion. goodwill of the church, it is our duty warding experience. I hope that our My clinic days (twice weekly) usu- to harness the satisfaction of those friends in mission will continue to ar- ally require long hours because of the we serve. The past months have range such visits. large number of people who attend. highlighted some of the activities The workers union of the Ganta A marathon of patient consultation, that reflect the response of the peo- Methodist Hospital in their sense of from 10 a.m. to 8 p.m., is not unusual. ple we are serving. Continuing edu- gratitude, named a structure, which The ever-present road traffic ac- cation is indispensable to good health they built through their own effort, cidents increase the burden of care. care. I am often called to attend and after me, dubbed the “Albert G. Motor bikes have become a major to give lectures to other personnel. I Willicor Caretaker Center.” It was means of transportation in post-war regularly make medical and surgical constructed to house temporarily Liberia, but they can be hazardous. consultations, including amputation those from the villages who come Paralysis from spinal injury, along of nonviable limbs and sequestrecto- to take care of their love ones while with head injuries and fractures of mies (removal of dead debris from in- they recuperate in hospital. long bones, is common. fected bones). Children are not exempt. Clubfoot, National and international initia- Dr. Albert G. Willicor is the chief medi- a congenital deformity, is managed tives, through conferences and work- cal officer of Ganta Hospital and a mis- here free of charge. Materials are shops on health-care delivery, also sionary of the General Board of Global provided by a charitable organization shone prominently the first half of Ministries. He and his wife, Angeline, in the United States. 2018. We hosted the Liberia Medical a nurse at Ganta Hospital, are Liberian. 44 NEWWORLDOUTLOOK.ORG REFUGEES & DISASTER “On the Move”

200 YEARS OF METHODIST MISSION AMONG MIGRANTS AND REFUGEES

by Benjamin L. Hartley

Palestinian Refugees in Jordan, 1948 partition with Israel. PHOTO: GCAH MEC COLLECTION, WORLD OUTLOOK

ethodist ministry among people “on the move” can be seen in every generation of Methodism on nearly every continent. This should not come as a surprise. Migrants and refugees emerge again and again M in Scripture, even if we too often fail to see it.1 Abraham travels to the Promised Land; Hebrews endure exile in Babylon; Mary and Joseph ﬂee with Jesus to escape oppression and violence in Judea; Greek-speaking widows of the diaspora return to Jerusalem and prompt the disciples to set aside “the Seven” to minister with them. The list could go on. Among the people called Methodist, a similar list could be drawn up from the very beginning of our movement. Early Methodists ministered with migrants whether they were African slaves in the Caribbean, French prisoners of war in England, German migrants in Ireland, or Cornish tin miners in Australia. New World Outlook FALL 2018 45

In 2018, the plight of refugees and migrants in the United States and in some Methodists were at the fore- Europe is a lightning rod for political debate, but the rancor surrounding migra- front in stoking fear of Catholic im- tion today is not that different from when the Methodist Missionary Society migrants who, they argued, were began 200 years ago. After just a decade of Methodist work among the Wyandot ruining America. In the midst of this Native Americans in Ohio—which inspired the establishment of the Missionary discord, many Methodists began in- Society in 1819—missionaries and Native American Christians themselves novative ministries and new church- confronted state and federal laws that pushed for forced removal of Indians es for immigrants. By the late 1890s, west of the Mississippi River. Methodist missionary to the Cherokee, Rev. J. J. Trott, and Superintendent of the Methodist Cherokee Mission, Rev. D. C. M’Leod, were both arrested because of their opposition to a Georgia law in the late 1820s that permitted taking Cherokee lands and homes to push them west.2 Fifteen years after the Missionary Society’s establishment, Methodist missionaries in Oregon also faced the challenge of migration—this time caused by epidemic disease rather than U.S. governmen- tal policies. Between 1830 and 1841, the Native American population in Oregon (which was not yet a U.S. territory) declined Rosaura Pineda and her children, Isaac and Celeste, pose at a Refugee and Immigrant Center for Education and in some regions by as much as Legal Services (RAICES) shelter supported by a coalition of churches in San Antonio, Texas. Pineda was released 3 88 percent. When Methodist by U.S. Immigration on the condition that she wear an ankle monitor and show up for her asylum hearings. missionaries arrived in 1834, PHOTO: PAUL JEFFREY they immediately came face-to- face with this demographic catastrophe and tried their best to meet the needs Methodist pastor Rev. Gaetano of children orphaned by the tragedy that was unfolding before them. An early Conte, a newly-arrived Italian immi- missionary layman, P. L. Edwards, gets at some of the bleakness of what was grant himself, established an Italian occurring as he paddled up the Willamette River by canoe: “I have counted congregation of nearly 500 mem- nine depopulated villages; in some instances whole tribes were nearly anni- bers in Boston and was even invited hilated, and the few desolate survivors fled from the abodes of death, and to the White House to celebrate his identified themselves with their less unfortunate neighbors.”4 Methodist mis- leadership of other ministries among sionaries in Oregon—who were, of course, migrants themselves—ministered immigrants.5 In the late 19th cen- as well to Native Americans brought against their will from other regions and tury, ministries among immigrants held captive by native peoples hundreds of miles away from their homelands. from a variety of countries in southern and central Europe were also a IMMIGRANT MINISTRY IN U.S. CITIES key aspect of Methodist Episcopal As immigrants from Europe fled strife at home and came to cities along the deaconesses’ work in two dozen cit- east coast of North America, Methodists again sought to provide hospitality ies in North America. The hospitals even in the midst of many Americans’ fear of these migrants and their strange many of these Methodist deaconess southern European customs and Roman Catholic faith. In the 1840s through groups established still care for im- the 1880s, violent riots occurred in Boston, New York, and Philadelphia; migrants today. 46

Above left: Seniors of Soochow Woman’s Medical College, and four faculty members, Ethel Polk, MD, Louise Ingersoll MD, Alma Pitts, RN, and Mary Hood, RN, answered the call of the American Red Cross to give six months of service at Vladivostok, Siberia, in ministry to the Czech- Slovak refugees. Circa 1920s. PHOTO:GCAH MEC COLLECTION, WORLD OUTLOOK; Right: Workers of the Mission Board pack clothes at the 5th Ave. Methodist Book Concern/Mission Board agency in New York City to be shipped to France for French war orphans of WWI, 1918. PHOTO: GCAH AMERICA #3, P. 176; Above: Union High School Feeding Station, 1940s, China Relief work after WWII, MCOR’s ﬁrst work. PHOTO: GCAH MEC COLLECTION, WORLD OUTLOOK

RUSSIA AND ASIA only American Methodists who start- were attended by 3,600 people; the Just as the volume of immigrants ed new work in these cities either. church stated schools, a medical clin- coming to North American port cit- Chinese and Korean Methodists— ic, and even a theological seminary.6 ies began to subside in the 1920s, who were also inspired by the 100th Methodists from the American anniversary of Methodist mission— MCOR BEGINS 1940 South launched an initiative to work similarly raised funds to begin minis- In the midst of World War II, in 1940, with migrants on the opposite side try in those places. When the mission it became increasingly clear to mem- of the world—in Harbin, China, and in Harbin began, it was probably the bers of the Methodist Church in the Vladivostok, Russia. Filled with mis- most European-like city in China. United States that it would be helpful sionary enthusiasm resulting from Russian and Polish refugees had if a new organizational structure were the celebration of the Missionary poured into the city to escape the implemented that focused particular Society’s Centenary in 1919, the Bolshevik revolution that had start- attention on assisting persons suffer- Methodist Episcopal Church, South, ed a few years earlier. Japanese and ing from the ravages of war and pov- began a fundraising campaign that in- Korean migrants were there as well. erty and the migration that so often creased giving to church missions by By 1925, the Korean part of the min- accompanied catastrophes. As noted over $4 million in four years. It was not istry alone had 26 churches which above, Methodist mission efforts New World Outlook FALL 2018 47

prior to the establishment of the by the U.S. government to help reset- commitments it has had for gen- Methodist Committee for Overseas tle refugees from World War II and erations in working with migrants Relief had worked with people in the the 900,000 Palestinians—Arabs and and refugees. Our partnerships with midst of upheaval for well over 100 Jews—who were uprooted by wars Church World Service and Justice years, but in 1940, a greater measure in that region at the time. A number for our Neighbors help us to be in- of specialization was put in place “for of Methodists played a role in crafting volved in finding new homes for mi- the relief of human suffering,”— the Displaced Persons Act and get- grants and, in the case of Justice MCOR’s early motto. ting it passed by the U.S. Congress. for our Neighbors, helping them to Most Americans are surprised to By 1960, MCOR had helped to reset- know their legal rights in their adopt- learn that, in the 1940s, the region of tle over 12,000 refugees through its ed homes and advocating for them in the world that received the most at- networks in Methodist congregations the American court system. Ministry tention from MCOR was not Europe and beyond.7 with migrants can be very complex but China, a country that had received and often requires the profession- many American Methodist missionar- CONCLUSION al expertise of lawyers and others. ies in previous decades and was suf- Since 1968, The United Methodist But it also can be as simple as being fering under Japanese occupation and Church’s work with migrants and neighborly. Chances are, most United (after 1945) a civil war. In the 1950s, refugees has not abated in the least Methodists are in regular contact MCOR also took the lead in helping and continues to take on new forms with someone who is either a mi- people displaced by the Korean War. of ministry as United Methodists grant or is related to someone who There were two aspects of seek to be faithful disciples of Jesus is. How can we all grow in the “art MCOR’s work that made it distinctive. in a world of 65 million refugees and of neighboring” these new people The first of these was MCOR’s policy displaced persons today. Integral to in the places we all call home?8 The of working closely with other organi- being faithful in a world of migrants possibilities are even more numer- zations in its relief work. Ecumenism is recognizing that migrants and ref- ous than the biblical and historical ex- was not just a good idea, but a core ugees are not only victims. Migrants amples of ministry among migrants aspect of how MCOR did its work. are also missionaries around the that I have shared here. May these In the first 25 years of its existence, world and are often starting new stories from our past continue to in- MCOR gave over half of the money churches or revitalizing older ones spire us in our work in the present it raised to other organizations such by their prayers, presence, gifts, and future as we follow Jesus in his as Church World Service, CARE, etc. service, and witness. Migrant re- love for the strangers and neighbors Because of its specialized function mittances (money sent back home) in our midst. as a relief agency of the Methodist help churches flourish thousands of Church, MCOR also began to get miles away from where migrants Benjamin L. Hartley is the Associate more involved in U.S. policymak- have resettled. Professor of Christian Mission, College ing at the federal level. In 1948, the The United Methodist Church of Christian Studies, George Fox Univer- Displaced Persons Act was passed is staying true to ecumenical sity, in Newberg, Oregon.

NOTES 1 For one of the best articles outlining a theology 4 P. L. Edwards, “Sketch of the Oregon Territory Student Relief, the American Red Cross, as well of migration, see Daniel G. Groody, “Crossing the or, Emigrants’ Guide,” The Herald, Liberty, Mo, as through Methodist churches that had been es- Divide: Foundations of a Theology of Migration 1842, p. 15. tablished in a number of European countries for and Refugees,” Theological Studies, 2009, p. 70. decades. 5 Benjamin L. Hartley, Evangelicals at a Crossroads: 2 Wade Crawford Barclay, Early American Revivalism and Social Reform in Boston, 1860- 7 For more details on the first 28 years of the Methodism, 1769-1844, Volume Two: To Reform 1910, University Press of New England, Hanover, Methodist Committee for Overseas Relief, the Nation, The Board of Missions and Church NH, 2011, pp. 157-58. see Benjamin L. Hartley, “’For the Relief of Extension of the Methodist Church, New York, Human Suffering’: The Methodist Committee NY, 1950, p. 130. 6 For more details on this mission, see Dana L. on Overseas Relief in the Context of Cold War Robert, “The Methodist Episcopal Church, South, Initiatives in Development,” Methodist Review 3 Robert T. Boyd, The Coming of the Spirit of Mission to Russians in Manchuria, 1920-27,” 6, 2014. Pestilence: Introduced Infectious Diseases and Methodist History 26:2, January 1988. In these Population Decline among Northwest Coast years after World War I, the number of refugees in 8 A helpful resource in this regard is Jay Pathak’s Indians, 1774-1874, UBC Press, University of Europe was also extremely high and Methodists and Dave Runyon’s The Art of Neighboring: Washington Press, Vancouver/Seattle, 1999, reached out to them through a dizzying array Building Genuine Relationships Right Outside p. 84. of organizations, such as the YMCA, European Your Door, Baker Books, Grand Rapids, 2012. 48 NEWWORLDOUTLOOK.ORG

An Expression of God’s Work

in Chemnitz, Germany

by Mamei Sombo Lansana

arly this year I reached my place- ment site in Germany, where I E work as a Global Mission Fellow with Inspire, an ecumenical program hosted by the Board of Evangelism of the Germany Central Conference. Inspire is located on the Brühl in downtown Chemnitz, formerly known as Karl-Marx-Stadt, eastern Germany. I work with Inspire-Kids. While arrangements with Inspire were being finalized, I was active- Sombo Lansana (last person far right), started as a Global Mission Fellow in 2017 working with an ly involved in the church at home UMCOR-sponsored team in her home country, Sierra Leone, after unprecedented mudslides in Sierra Leone, volunteering with resulted from flooding in Freetown. She now works with migrant children at Inspire in the United Methodist Committee Chemnitz, Germany. PHOTO: COURTESY SOMBO LANSANA on Relief (UMCOR) for mudslide relief, spending time with family and language is an interesting challenge as I seek to see God in every one friends, preparing for the journey with its articles, cases, and sentence of them. ahead, and fundraising. structures—but so far so good. The Women’s meeting is particu- The August 2017 mudslides in My work here as a Global Mission larly fascinating for me because it is Freetown had a devastating effect Fellow has different facets. I work made up of a variety of women (reli- on Sierra Leone, causing more than with both German and refugee chil- gion, nationalities), and we try to help 1,000 deaths and leaving 3,000 peo- dren weekdays as we delve into each other navigate our journey in a ple homeless. I was reassured by arts and crafts, homework, cooking, new country, supporting one anoth- the support that was displayed lo- games, and different educational ac- er. Very soon, Inspire-Kids will start a cally and internationally—from Global tivities together. Inspire team mem- program with teenage girls, and I’m Ministries’ Young Adult Mission bers spend time with the children’s eager to see what impact that will Service office, my entire cohort of families. I really enjoy being with the have on the girls in this community. GMFs, and my prayer trio. I was also kids because, through them, I see I see Inspire as an expression of inspired by fellow young adults who God working. I see positive changes God’s work here in Chemnitz as team decided to dedicate their time to sup- in them, learn so much. They moti- members seek to meet people half port the survivors of the mudslide. It vate me in this journey. way. Inspire is generally aware of showed me that many young people Other aspects of the work that I the existing problems in the commu- are committed to the work of God. do are the weekly Music Mondays, nity and with a non-judgmental atti- Bring and Share Brunch every first tude, we welcome people with open LIFE IN CHEMNITZ Sunday of the month, and a women’s hearts and open doors. Living in Chemnitz has truly been a meeting every Wednesday. These great journey filled with challeng- are opportunities for me to engage Mamei Sombo Lansana is an inter- es and accomplishments. I’ve been with adults living in Chemnitz from national Global Mission Fellow from learning German, coping with the different backgrounds with different Sierra Leone serving with Inspire, very cold weather, and adapting world views, and these experiences Germany Central Conference, in to my work. Learning the German continue to broaden my perspective Chemnitz, Germany. New World Outlook FALL 2018 49 EDUCATTIOON

Education in the History of Methodist Mission

by David W. Scott

ducation has been one of the most consistent features of Methodist mission from its beginning to its present outreach. Wherever Methodists E have gone in mission, whether the coalﬁelds of England, the American frontier, Asia, Africa, South America, and beyond, they have started schools. To give a sense of the connection between Methodist education and Methodist mission, this article will recount how Methodist understandings of mission have affected the educational work that was such an important part of that mission. Four eras of Methodist mission theology and practice correspond with four eras of Methodist educational institutions and philosophies. These eras can be thought of as shifts in emphasis between the Methodist slogans of “reform[ing] the nation” and “the world as my parish.” Those eras include an early era of domestic mission in Great Britain and the United States, an era of international mission from the West, an era of the decolonialization of mission, and a new era of global networking.

METHODIST EDUCATION AND DOMESTIC MISSION The three earliest efforts for Methodist education were Kingswood School in Great Britain, Cokesbury School in the United States, and the Sunday school movements in both countries. These early Methodist educational efforts fo- Background: Ewha Haktang algebra class, 1914. PHOTO: GCAH KOREA #1, P. 122; Above: cused on domestic groups, especially the children of the poor, and all three re- First graduating class of Ewha Haktang, ﬂect the missional nature of early Methodism. Seoul, Korea, 1914. Far right is Helen Kim, who Methodism began as a reform movement intended to revive the Church of later became the dean and president of Ewha England. In particular, John Wesley gave close attention to evangelizing the University. PHOTO: GCAH KOREA #1, P. 95 50 NEWWORLDOUTLOOK.ORG

poor and working classes who were followers believed that changes in individual religion, morals, and economic generally ignored by the Anglican behavior would ultimately lead to improvements in society as a whole. church establishment. Innovations Following this holistic mission, each of the three early experiments in such as field-preaching and small Methodist education was a mix of religious and economic reasons. At groups effectively engaged these ne- Kingswood, Wesley was concerned about poor children who could not af- glected groups. While early American ford school—and thus condemned to continue in poverty—as well as children Methodism developed outside the who could only afford poor schools where they learned immoral behaviors. Anglican establishment, the move- Kingswood sought to, in the words of Charles Wesley’s hymn, “Unite the pair ment there also stayed close to the so long disjoined, Knowledge and vital piety.”1 Similarly, Cokesbury sought to poor and working classes in focus, create a learning environment for preachers’ sons and poor orphans “where message, and organization. In both learning and religion may go hand in hand.”2 Sunday schools originally sought countries, the Methodist gospel of to teach poor children to read, both for the sake of reading the Bible and for the free grace and the Methodist pattern sake of the social and economic advantages gained from reading. In all three of disciplined, holy living were partic- settings, Methodists saw the worldly beneﬁts of education as proﬁting not ularly appealing to those on the mar- only individuals but all of society. gins looking to move up in society. When Methodists expanded into the realm of higher education in the United In this context, Methodists under- States, which was a major endeavor in the 18th century, they retained this ho- stood mission in a holistic way. They listic understanding of mission/education, while increasing their emphasis on focused on personal religious con- “reforming the nation.” Scholars have emphasized the function of Methodist version, but that conversion accom- colleges and universities in serving the religious, social, and economic needs of Methodist members, caring for the poor of all backgrounds, and shaping the intellectual, economic, and moral development of the nation.3 Methodists founded more colleges and universities than any other denomination in the 19th century, including some that would go on to become internationally-renowned, such as Duke, Northwestern, Vanderbilt, Emory, and Boston universities.

METHODIST EDUCATION AND WESTERN FOREIGN MISSION The ﬁrst Methodist schools outside of the British Isles and the United States opened in the mid-19th century, started by missionaries who wanted to duplicate the mix of religious education, socioeconomic self- improvement, and national reform that characterized Methodist schools at home. In this way, they contin- A group of students and faculty, Isabella Thoburn College in Lucknow, India 1910s. ued the pattern of Methodist mission holism. At the PHOTO: GCAH INDIA #1, P. 13 same time, these schools reﬂected something new in Methodist mission: its participation in a colonial model panied the adoption of disciplined of missions that spread Western culture along with the gospel. Methodist personal habits that led to greater in- mission and Methodist education no longer sought to reform just the nation, dividual prosperity. Wesley and his but rather the whole world, albeit along a model of Western culture. followers saw poverty as a problem Methodist education was undeniably part of the missionary effort to pro- for the suffering it caused and as a mote not just religious but cultural change among non-Christian groups. contributing factor in individual sin Methodists agreed that the main purpose of mission schools was to pro- and social problems. While Wesley duce converts to Christianity. Methodist schools included religious instruc- did not want Methodists to become tion as part of their curricula, and many Methodist converts did indeed rich, neither did he want them to re- come from schools. But in addition to religious instruction, the curricula of main poor. Moreover, Wesley and his most Methodist schools presented a traditional Western understanding of New World Outlook FALL 2018 51

Methodist schools METHODIST EDUCATION remained an at- AND DECOLONIZING tractive option for MISSION indigenous popu- This embrace by indigenous lations around the Methodists around the world of globe. Many recog- Methodist education set up the next nized the value of era in Methodist education. In the Western education mid-20th century, there was a strong within developing movement toward independence Western-dominated in colonial nations and autonomy in globalization and their churches. These trends re- sought to reap its sulted in a critical rethinking of benefits while re- Methodist mission, ﬁrst among in- taining their own digenous leaders, and then in the cultures. As Dana British and American “home bases.” Robert has stat- Methodists, along with other ed, “The support Christians, sought to decolonize for educational in- missions, even up to the point of Yar Yorlu, 14, does his homework in his family’s shelter in the stitutions exempli- declaring, “Missionary, go home!” Rhino Refugee Camp in northern Uganda. As of April 2017, the camp held almost 87,000 refugees from South Sudan. About fied the self-help These developments in mission, 900,000 people from South Sudan have sought refuge in Uganda spirit of American church, and secular politics affected since Sudan’s civil war. PHOTO: PAUL JEFFREY Methodism; by the how Methodist schools interpreted 20th century that and carried out their mission tasks. In necessary knowledge and academ- spirit appealed to people around the most cases, Methodist schools, col- ic disciplines. Debates over vernac- world who were seeking to control leges, and universities formerly run ular education ensued, and while the forces of modernization in their by Western missionaries were taken some Methodist schools did op- countries.” 4 over by local leaders. (In other cases, erate in the vernacular, the prima- These new models for Methodist such as China, mission-run schools ry emphasis around the world was mission and education abroad sug- were taken over by secular govern- on English-language education. The gested new models for Methodist ments.) This pattern of national con- Anglo-Chinese schools that operat- education in the United States. trol of Methodist education occurred ed throughout China and Southeast Education, especially higher educa- as former mission churches became Asia are a prime example of the tion, became a training ground and autonomous churches. It also oc- sort of English-language, Western- eventual requirement for American curred, however, even when nation- oriented education offered by Methodists going out as missional bodies remained affiliated with Methodist missionaries. aries. Colleges like Albion and The United Methodist Church, as In the case of girls’ schools start- Ohio Wesleyan were prime recruit- in the Philippines. This shift to local ed by Methodist missionaries, the ing hubs for missionaries, while leadership did not always imply the mere existence of such schools women’s schools like the Chicago complete absence of Western mis- spoke to the intended aims of cultur- Training School for City, Home, sionaries, but it did allow local leaders al change. Schools like Ewha School and Foreign Missions were found- to design educational programs to be for Girls (now Ewha University) and ed speciﬁcally to produce mission most relevant to reforming their par- Lucknow Woman’s College (now workers. Even though American ticular nation, while generally retain- Isabella Thoburn College) proclaimed Methodist education did not lose its ing the holistic focus on religious and a vision of empowered, educated earlier concern with the upwardly socioeconomic transformation. womanhood in direct contrast to mobile domestic poor, it added an- In addition, indigenous Methodist how missionaries perceived wom- other function as a means of train- leaders began opening new schools en’s roles in traditional societies. ing those Methodists dedicated to focused on local needs. United Despite their strong emphasis replicating this model, in its colonial Methodist universities have sprung on the export of Western culture, form, around the world. up in Angola, the Democratic 52 NEWWORLDOUTLOOK.ORG

Republic of Congo, Mozambique, focus. Nevertheless, new, nationally- educational institutions from around Liberia, and elsewhere. These focused trends overshadowed older the world for networking and collab- schools often include programs for models. The emphasis was once oration. The scope of these associa- theological training that continue the again mostly on reforming the nation, tions has grown since their founding a religious mission of Methodist edu- not on the world parish. quarter century ago and continues to cation while also including vocational grow today. They have gone beyond programs in business, medicine, ag- METHODIST EDUCATION merely serving a fraternal purpose to riculture, and government related to AND GLOBALLY organizing signiﬁcant discussions on goals of personal socioeconomic bet- NETWORKED MISSION how Methodist education can impact terment and national reform. Local We are now seeing a shift within pressing global issues such as peace- initiative and control ensure the range Methodist mission from the nation- building, poverty relief, environmen- of subjects taught is relevant to each al back to the international. Today, tal care, and global migration. In this nation’s context and needs. partnership, international collabora- way, Methodist education today has Even within the United States, tion, and institutional networking are returned to the tradition of serving a Methodist schools focused more of increased importance. Methodists world parish. around the world real- Methodist education is sure to ize that many of the take new turns in the years to come. most pressing mis- But it is safe to predict that whenever sional issues of the and wherever Methodists are in mis- day, such as migra- sion, education will be an important tion, climate change, means by which they seek to foster women’s rights, and religious transformation, improve in- poverty, are too large dividual lives, contribute to nation- for any one branch of al societies, and serve the world as Methodism to effec- their parish. tively address alone. Even starting new Dr. David W. Scott is the director of Mis- churches is often best sion Theology for the General Board of done through interna- Global Ministries.

Marceline Bakaba Kongaiseko leads her class at the United Methodist tional (and inter-Meth- Mangobo Secondary School in Kisangani, Democratic Republic of Congo. odist) partnerships, PHOTO: MIKE DUBOSE/UMNS as work in Cambodia NOTES and Honduras shows. on domestic needs and less on pro- Moreover, Methodists realize that 1 “At the Opening of a School in Kingswood (June 24, 1748),” quoted in Nascimento ducing international missionaries, as partnership is not just a question of and Maia, p. 11. the number of Western missionaries the amount of impact, but one of 2 Quoted in John Owen Gross, Methodist declined. Some prominent schools basic effectiveness. To the extent Beginnings in Higher Education, Board founded by Methodists, such as that mission is international, it must of Education of The Methodist Church, Nashville, Tennessee, 1959, p. 18. Northwestern University, dropped be done in partnership to be done their religious afﬁliation to focus on well, and Methodists are developing 3 See John Owen Gross, Methodist serving a wider swath of students in a variety of organizational networks Beginnings in Higher Education; William Warren Sweet, Methodism in American a growing national market for higher to facilitate such connections. History, Abingdon Press, Nashville, p. 954. education. Parallel developments are under- 4 Dana L. Robert, “Innovation and These developments did not put way within Methodist education, Consolidation in American Methodist an end to missionary involvement and the International Association of Mission History,” in World Mission in the Wesleyan Spirit, ed. Darrell L. Whiteman in Methodist education around the Methodist Schools, Colleges, and and Gerald H. Anderson, Providence world. Africa University stands as Universities (IAMSCU) is a sign of House Publishers, Franklin, Tennessee, 2009, p. 132. See also Robert, American a testimony of a recently-founded this trend. IAMSCU, along with re- Women in Mission. school born through international, co- gional Methodist educational net- operative mission with a pan-African works, brings together Methodist New World Outlook FALL 2018 53 Methodist Scholars by Christie R. House

s an undergraduate at Drew North and South, took part. Students a structured scholarship program. University in the early 1980s, I studied in the United States, connect- Between 1945 and 1948, 300 stu- A was surprised by the number ed with local Methodist churches in dents received Crusade Scholarships of graduate students who came from the area, and then returned home to and studied in the United States. Many other countries. Drew University is a take up leaderships posts. They re- were from Methodist connections small liberal arts college in Madison, ceived professional credentials as in China, but there were others from New Jersey, and there were about pastors, deaconesses, teachers, pro- Africa and Latin America, from Syria and 400 people in my graduating class. fessors, doctors, nurses, hospital and New Zealand. Six scholars were from That’s still the average size of a Drew university administrators, language the Greek Orthodox Church. The Board undergraduate class today. I came teachers and translators—and some of Missions administered the program. from Pennsylvania, my roommate eventually became bishops. While preference was given to stu- came from Germany, and a majority of Sending students to U.S. schools dents coming from war-torn countries people living in New Jersey had never achieved two very important objec- overseas, the very first Crusade Scholar heard of this private Methodist-related tives: mission churches received was an American. Frances-Helen Foley university. But people from countries back many well-qualified profession- spent three years with her missionary outside the United States were famil- als from their own ranks who built family in a Japanese internment camp iar with Drew because of a tradition their institutions from the inside out. in the Philippines. By all accounts, they tied to early Methodist missionaries American supporters got to see, hear, nearly starved to death at the end, but that spans multiple generations. and host students from the mission Frances-Helen says they survived be- From the beginning of U.S. churches their dollars supported. The cause unseen Filipinos tossed packag- Methodist mission endeavors in the students were living proof that prog- es of food over the camp walls when late 1800s, within and outside the ress was being made. the guards were otherwise occupied. United States, missionaries, deacon- Funding channels and application esses, and church leaders identified CRUSADE AND WORLD processes have changed over the students with leadership potential and COMMUNION SCHOLARS years, but the mission-related schol- offered them scholarships for higher In 1944, the Methodist General arship program continues today as education to Methodist theological Conference decided that, with the World Communion Scholars. schools and related universities. Most much of Europe and Asia in ruins, Originally, funding came from the Methodist universities in the U.S., more Christians could benefit from Crusade for Christ campaign designat- ed by the 1944 General Conference. Today, the scholarships are funded by an offering taken every October for World Communion Sunday, October 7 in 2018, and October 6, 2019. The World Communion Sunday offering funds graduate racial-ethnic World Communion Scholarships, with at least half of the annual amount re- served for ministries beyond the United States. Donations also provide for undergraduate U.S. Ethnic Scholarship and Ethnic In-Service Training programs.

Christie R. House is the editor of New World Outlook magazine.

An August 2014 gathering of World Communion Scholars who take environmental studies, Africa University in Zimbabwe. The late Lisa Katzenstein, next to last, and retired missionary Background: Crusade Scholars class of the 1950s. Pat Watkins, far right. PHOTO: COURTESY WORLD COMMUNION SCHOLARS PHOTO: GCAH MEC COLLECTION 54 NEWWORLDOUTLOOK.ORG

EDUCATION

METHODIST MISSION — Founding Kwansei Gakuin

by Ruth M. Grubel

eventy years after Methodist school both ﬁnancially and by send- the development of a university, mission programs began, ing additional missionaries. By com- and continued to grow until political S Methodist missionaries found- bining the respective strengths of the changes led the country toward mil- ed Kwansei Gakuin in Kobe, Japan. American, Canadian, and Japanese itarism. Resources were stretched The Methodist Episcopal Church, Methodist churches, Kwansei Gakuin for the churches in North America South, sent Dr. Walter R. Lambuth, was able to overcome the crises of too, so their ﬁnancial contributions to his family, and two other missionar- government regulation and econom- Kwansei Gakuin declined. ies who had been working in China. The missionaries were GROWING involved in evangelism and ini- INDEPENDENCE tiated a variety of educational Although Methodist mission- programs. The church decided aries continued to serve at to fund the establishment of Kwansei Gakuin through the Kwansei Gakuin in 1889 under challenges of the early 20th Lambuth’s leadership with the century, the intensifying war purpose of training ministers and anti-American policies in and providing education for Japan necessitated their de- young men, based on the prin- parture by the end of 1940. ciples of Christianity. Although Forced to operate without it began with only 19 students human or financial resourc-

and ﬁve teachers, the mission- The newly built library building and clock tower on Kwansei es from North America, the aries and devout Japanese Gakuin, Nishinomiya Uegahara Campus, Japan, 1920s. Japanese administrators of teachers of Kwansei Gakuin PHOTO: GCAH JAPAN #6, P. 72 Kwansei Gakuin rented out nurtured many young leaders some campus buildings, re- of modern Japan. ic conditions. In response to dramatic conﬁgured course offerings, and, in An unusual feature of Kwansei changes in Japanese society during 1943, reluctantly closed the theo- Gakuin’s history is that the Canadian the 20th Century, Kwansei Gakuin logical department, which had been Methodist Church joined its American added a college department, moved an essential part of the school from counterpart in 1910 to support the to a new campus in 1929 to allow its beginning. However, as soon as New World Outlook FALL 2018 55

the War ended, President Kanzaki of more than 27,000 students from kin- Education and Ministry provides valu- Kwansei Gakuin contacted the for- dergarten through graduate school. able opportunities for cooperation mer missionaries and the Methodist There are approximately 40 chapel with other Methodist institutions. Church and invited them to partic- services held throughout the school Kwansei Gakuin established the first ipate again in the mission of the each week, and all curricula include Habitat for Humanity campus chapter school. Soon, Methodist missionar- Christian studies. The founder, Dr. in Japan. Today more than 300 stu- ies returned to assist in supporting Lambuth, was called a “world citi- dent members participate in building the newly configured postwar educa- zen” because of his ministry to peo- relationships and dwellings with peo- tion system, create a coeducational ple around the globe. That legacy at ple around Asia. policy for the university, and contrib- Kwansei Gakuin reflects this love for Since 1912, Kwansei Gakuin’s ute to the reestablishment of the people everywhere as an extension school motto has been “Mastery for School of Theology. of John Wesley’s “world parish.” Service.” Today, as the world contin- As Japan’s postwar economy In addition to the School of ues to shrink, that ideal is more im- began to grow dramatically and Theology, which continues to nurture portant than ever. Solidly grounded in Kwansei Gakuin’s enrollment in- leaders for churches and Christian its Christian heritage and principles, creased, the financial support sent organizations around Japan and be- Kwansei Gakuin works with other from the United States declined. yond, the university has 10 other fac- organizations, including Methodist UMC missionaries continued to ulties on three campuses. Kwansei groups, to serve neighbors wherev- teach at the school, but the responsibility for funding them fell increasingly to Kwansei Gakuin. Today, UMC missionaries are supported by the school while they maintain ties to the Global Ministries community. In the latter part of the 20th century, Kwansei Gakuin encountered new crises, such as disruptive student movements in the late 1960s and early 70s, and the Great Hanshin Awaji Earthquake of 1995, which brought significant destruction to the region and killed more than 6,000 people, including 15 students of Kwansei Gakuin University. The vig- orous postwar economic growth slowed suddenly in the 1990s, and financial conditions became a concern. An all-around fun day on campus at Kwansei Gakuin, where the girls participate in a game in For each crisis, the school communi- the mud. PHOTO: COURTESY KWANSEI GAKUIN ty was able to respond and emerge with a renewed sense of mission. Gakuin is recognized for its interna- er they are, as effectively as possi- tional programs for all grade levels, ble. The more than 200,000 alumni NURTURING “WORLD but the university has the most ex- around the world are each reflecting CITIZENS” IN THE tensive relationships with schools their version of “Mastery for Service” 21ST CENTURY abroad. Some of the oldest collab- and continuing Dr. Lambuth’s work as Entering the 21st century with a 111- orations, with universities such as world citizens. year history, Kwansei Gakuin has de- Satya Wacana Christian University in pended on its heritage to guide its Indonesia and Southern Methodist Ruth M. Grubel is a missionary with the path to the future. The school provides University in Texas, are based on General Board of Global Ministries serv- whole-person education, “based on long-held mission connections. The ing as chancellor of Kwansei Gakuin in the principles of Christianity,” for UMC’s General Board of Higher Nishinomiya, Japan. 56 NEWWORLDOUTLOOK.ORG

SOCIAL JUSTICE Long Arc Bending

ADVOCACY FOR RACIAL JUSTICE IN THE METHODIST MISSION

by Daniel D. Shin

hen people speak about distant memories, often they W are not thinking so much about how long ago something happened, but how an event continues to be so near or real to them after many years. There is a situation that happened many moons ago, when I was a seminary student, that continues to surface for me time and again. I don’t remember all the details, but I clearly recall that one evening, a good friend of mine came into the library extremely disturbed. He was always genteel and positive, so I knew something had happened

to provoke him. United Methodists, organized by the Council Bishops, gather and pray at an event leading up to After collecting himself, he shared a national rally to end racism. April 2018, Washington, D.C. that university security stopped him PHOTO: KATHY L. GILBERT/UMNS as he was making his way from the parking lot to the library and gave him physically that evening and went on privilege gained from the myth of the a very difﬁcult time—questioning his to receive honors and accolades from “model minority.” presence on campus. They told him the community for his remarkable that they had to make sure he had a gifts in ministry. I can only imagine A LEGACY OF ADVOCACY valid reason to be there. Of course, how dehumanizing and frightening It has been more than two de- he had every right to be on campus, that kind of experience can be for cades since the incident, and I he was one of the very few African- someone because that has not yet hope my friend is in a safe environ- American students attending the happened to me. In fact, it has been ment and lives free of racial proﬁling. school. Fortunately, he was not hurt quite the opposite—I’ve enjoyed the Sometimes, when I hear news about New World Outlook FALL 2018 57

shootings—such as at the Emanuel addition, there were ordained black off their knees while praying during A.M.E. in Charleston, South Carolina, pastors, though they operated res- communion at St. George’s is a trau- or white supremacists marching in tively under white supervision. matic reminder of the confusing leg- Charlottesville, Virginia, or the arrest Advocacy for racial justice was acy of the Methodist church on the of two black men in a Philadelphia not limited to the work of select issue of racial justice. The church Starbucks, or the tragic death of Methodists but was the concern of knew the gospel enough to invite Trayvon Martin—my mind returns to the movement as a whole. It worked African Americans into the economy the distressed look on my friend’s its way through the connectional sys- of God’s love but not enough to fully face. I used to shout out “Amen!” to tem. This is seen in the proceed- accept them as sisters and brothers Martin Luther King, Jr’s words “the ings of the 1708 General Conference in the same household. One would arc of the moral universe is long, but which ofﬁcially accepted that slavery think that a Christian movement that it bends toward justice.” Well, I still is contrary to the laws of God, the made the universality of God’s grace do believe but with more caution and and personal/social holiness its trade- urgency, and no longer absent a com- marks would champion the cause of mitment to see that arc bending. liberating enslaved African Americans In such a time as this, it is good in unshakeable solidarity, but sadly, to remember the long legacy of that was not to be. Methodist advocacy for racial justice. John Wesley, in his usual thought- DIVISIONS OVER ful yet resolute manner, stood for SLAVERY AND the freedom of slaves and encour- INCLUSION aged William Wilberforce in the en- This troubling division continued to deavor, making an appeal of his own haunt the American Methodist move- in Thoughts Upon Slavery (1774). ment. For instance, Bishop James O. “Surely it is enough; accumulate no Andrew became a lightening-rod on more guilt; spill no more the blood of the problem of slavery when he be- the innocent!” came a slaveholder through his mar- Across the Atlantic, the early lead- riages. His situation became a spark ers in American Methodism were for the schism of 1844 and the estab- of one mind with Wesley on the lishment of the Methodist Episcopal Thomas Roughface, Oklahoma, as a D.N.M issue of slavery. Richard Boardman, scholarship student attending Oklahoma Church, South. But then there Joseph Pillmore, Thomas Coke, City University in the 1950s. were ecclesiastical leaders, such as Francis Asbury, and Thomas Rankin, PHOTO: GCAH INDIAN #3, P. 74 Bishop Matthew Simpson, who put among others, sought justice and his resources to work, especially his equality for the slaves. For instance, dictates of conscience, and religion. oratory skills, to ﬁght slavery. He be- Rankin openly called out Methodists But as time passed, there emerged a came a trusted adviser to President who were contending for their own continuum of positions ranging from Abraham Lincoln. liberty while holding hundreds of antislavery to proslavery at opposite This befuddling confusion was thousands enslaved in cruel bond- ends, and mild abolition and anti-ab- transmitted into the work of mission age. Early Methodists were groping olition positions in the middle. The among enslaved peoples and Native for direction, but they made efforts in last two positions recognized the in- Americans. There is no denying that both small and great ways to include justice of slaveholding but sought to mission to the slaves smacked of ac- African Americans in the Methodist make it palatable through a rhetoric commodation to southern proslavery movement. These efforts were at- of kindness and mercy. interests, so that worship, Christian tested to by the explosive growth Tensions brewed and hypocrisy education, and pastoral care became in their numbers. By 1810, African continued as the church took a strong colonizing instruments to train better Americans made up about half of antislavery position but made conces- slaves. Mission to Native Americans Methodists in South Carolina, more sions to racism. The story of white exhibited similar equivocation. than 40 percent in Maryland, and Methodists pulling Richard Allen Missionaries voiced their opposition close to 40 percent in Delaware. In and his fellow African Americans to the Indian Removal Act, but the 58 NEWWORLDOUTLOOK.ORG

General Conference did not have the share of false starts and missed oppor- Perhaps we can go so far as to resolve to stand up against it. And tunities, the Methodist movement also say that mission for racial justice has when Native Americans were un- has a commendable track record on ad- been hardwired into the Methodist justly displaced from their ancestral vocacy for racial justice. Educational in- movement. The Christian Advocate lands and forcefully marched on the stitutions were established to provide was the name of its weekly news- Trails of Tears to “an Indian Canaan,” secondary and higher education to freed paper, which was the largest circu- missionaries went along and served slaves during Reconstruction, includ- lating weekly in the United States them.1 Furthermore, well-meaning ing Lane College, Paine College, and in 1830,3 and it was not enough to missionaries established schools and Phillips School of Theology. Methodists have just one, but several, such as sought to “civilize” Native Americans provided church properties, ordina- Southern, Southwestern, Western, in order to assimilate them into the tions, and episcopal consecrations to and Northern advocates. There were American society, not cognizant assist the self-determination of African scores of individuals, such as Jessie of their complicity in cultural geno- American Methodists. The scope of Daniel Ames (1883-1972), whose val- cide. Yet, John Stewart, a freeborn work on racial justice also widened iant service as a suffragist and civil African American and native mulat- to better the lives of immigrants who rights activist combined to combat to, was converted at a Methodist landed on U.S. shores. Among many lynching in the South. They should camp meeting in 1814. This conver- who led the effort, deaconess societ- not be forgotten. The church could not contain the work of promoting racial justice as it spread overseas. The work of the Scranton family in Korea is leg- endary and has made a lasting dif- ference in that country at both micro and macro levels. Stories about Mary F. Scranton’s mission through the founding of the Ewha Hakdang, a school dedicated to girls’ education, are numerous, and so are the tales about Henry and Ella Appenzeller through Jungdong Methodist Church and Baejae Hakdang. Unfortunately, the mission service of William B. Scranton, Mary’s son, has not been properly recognized under their shadows. Dr. Scranton was deployed to Korea by the American Methodist Ehwa College students imprisoned by Japanese for taking part in a student demonstration Medical Mission in 1884 as a medi- calling for a Korea independent of Japanese occupiers, 1919. Some spent six months or more in cal missionary. Initially, he opened a solitary conﬁnement. PHOTO: GCAH KOREA #5, P. 105 hospital and practiced within the con- ﬁnes of the main gates in Seoul, near sion and his ministry to the Wyandot ies in the Methodist Episcopal church- Jungdong, but soon thereafter, relo- Native Americans served as catalysts es, North and South, United Brethren cated it outside the gates to expand to the formation of the Methodist Church, and Evangelical Associations his service among the common peo- Missionary Society in 1819, which provided exceptional leadership, es- ple. In addition to his medical mis- would be critical to the work of racial pecially in cities, to “minister to the sion, he also founded the Sangdong justice in the Methodist movement poor, visit the sick, pray with the dying, Methodist Church, which would both domestically and overseas. care for the orphan, seek the wander- eventually play a key role in the Notwithstanding the daunting chal- ing, comfort the sorrowing, save the Korean Independence Movement. He lenge of racial justice as well as its sinning….”2 was deeply convinced about Korea’s New World Outlook FALL 2018 59

independence from white privilege to pro- Japan and became em- mote self-interests or broiled in a conflict with come to terms with it Bishop Merriman Harris, and use it as a leverage an ardent supporter of to enhance another’s Japanese imperial inter- wellbeing. This deci- ests.4 This conflict led sion is before us. Given to his sudden resigna- the public nature of the tion and departure from Christian faith and the Korea. Rev. Deokghee Spirit of Christ advocat- Jeon, Scranton’s men- ing ceaselessly on be- tee and successor, fur- half of all God’s creation, ther promoted the work the pursuit of racial jus- of Korea’s independence tice is not something in various ways. For in- expendable, but rather stance, the Sangdong something integral to church housed the the very identity of the work of Shinminhoe, Hikari Chang, a Tokyo-based regional missionary for United Methodist church that is still in the Women, holds a sign during a May 2018 public witness at the state capitol a secret organization making, a continuing in Columbus, Ohio, where she and hundreds of other United Methodist for Korea’s indepen- Women urged the state legislature to pass a bill requiring a fair living wage. saga in the ever-unfold- dence. From there, po- PHOTO: PAUL JEFFREY ing mission of God. litical activists Injeup Kim, Sangmin Shin, Sheeyoung Lee, milestones along the way toward di- Dr. Daniel D. Shin is the E. Stanley Jones Seokjoon Jeon, and Jaehak Choi led versity in the church. For instance, in Chair of Evangelism, Assistant Profes- a march to Daehanmoon to protest 1972, the church supported the Rev. sor of Theology and World Christian- Japan’s forced Protectorate Treaty of Thomas Roughface’s efforts to ob- ity, Drew University Theological School, 1905 over Korea.5 Sangdong was a tain the status of missionary confer- Madison, New Jersey. bedrock of the independence move- ence for the former Oklahoma Indian ment and eventually would go on Mission. Likewise, the church enthu- to establish a major Methodist uni- siastically celebrated the ministerial NOTES versity, Hyupsung. If the effects of gifts and callings of Asian American mission are best measured not in women—the Rev. Naomi Southard, 1 Wade Barclay, History of Methodist Missions. Part One: Early American days, months, or quadrennia, but in the Rev. Mamie Ming Yan Ko, the Methodism 1769-1844. vol. 2, To Reform decades and centuries, or even mil- Rev. Mochie Lam, and the Rev. the Nation, Board of Missions and Church Extension of the Methodist Church, New lennia, then the toil, sweat, and sac- Colleen Kyung Seen Chun—and con- York, 1949, pp. 112-169. rifices of missionaries in education, secrated them as clergy in full con- 2 These words were addressed to dea- medicine, technology, religion, and nection in the early 1980s. coness candidates during consecration. other fields is a work in progress— The list goes on, and the work of Daniel Goodsell et al, eds., The Doctrines the significance of which is yet to be courageous individuals should be cel- and Discipline of the Methodist Episcopal Church: 1908, Eaton and Mains, New York, fully known. ebrated. However, while the demo- 1912, pp. 409-410. It has now become somewhat graphic trends in the United States 3 Russell E. Richey et al, eds., The Methodist common knowledge that the mission are moving toward greater diversity Experience in America, Vol. 1, A History, of the church is to be the church. in the population, and minority groups Abingdon, Nashville, 2010, pp. 108-111.

After many generations of triumphs together are projected to make up 4 Contrary to popular understanding, Japan and failures in the work of racial jus- the majority of the country’s popula- had sought to systematically implement its conquest and tyrannical rule over Korea tice on both domestic and inter- tion by 2040, the overall membership since the Treaty of 1876. national fronts, it is high time for of The United Methodist Church re- 5 the Methodist movement to focus mains overwhelmingly white, about Kyung Moon Hwang, A History of Korea, Palgrave MacMillan, New York, 2010, pp. on the very mission of being the 94 percent. Some have said that 138-149. church. There have been signiﬁcant one can either take advantage of 60 NEWWORLDOUTLOOK.ORG

SOCIAL JUSTICE Solidarity in Christ

by Adam Shaw

olidarity often describes the in solidarity with the #blacklivesmatter movement. You may also have heard work I engage in as a United of solidarity in church, especially if your church recognizes community prayers S Methodist missionary in the and concerns. Pastors and laity lift our prayers to God in solidarity togeth- Philippines. While I have been in soli- er as the body of Christ for the forgiveness, wholeness, and healing of our darity and in mission with many peo- community. ple on this fateful journey, it took me quite some time to tangibly grasp INDIGENOUS COMMUNITIES UNDER FIRE what that means. It could be de- In the southern Philippines on the island of Mindanao, indigenous people in- scribed as a “oneness” based on a habit remote mountainous areas. Known as “Lumad,” these communities are community of interests, objectives, among the most marginalized in the Philippines, lacking access to public edu- and standards. cation, health facilities, and other basic services. The illiteracy rate in Lumad Likely you have heard of solidarity children is 50 percent. Seventy percent of adults and almost all mothers over before. If you watch American foot- 30 are illiterate as well. While some Lumad children can attend public schools, ball, perhaps you have seen players their experience has been one of exclusion. The Filipino public education is de- kneeling during the national anthem rived from a different worldview than that of the Lumad, teaching curriculum

Adam Shaw with students from the Busco School in Quezon, Bukidnon, June 2017. PHOTO: COURTESY ADAM SHAW

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Curabitur vel dapibus dolor, at molestie quam. Lorem ipsum dolor sit amet, consectetur adipiscing elit. Vivamus mattis sed ligula pharetra ultricies. Pellentesque faucibus enim vitae dui maximus volutpat. PHOTO: CREDIT New World Outlook FALL 2018 61

that does not include or reflect indig- existence of these schools. Soldiers mourning—serving in solidarity enous context, history, or values. also interrogate teachers and label with the Lumad of Mindanao in the In a proactive effort to eradicate SOS schools as “rebel schools.” Philippines. illiteracy, many Lumad communities undertake school building projects. CALLED TO THE “I am a United Methodist mission- In 2017, I was assigned as a glob- MINISTRY OF ary! That’s why I am here.” al missionary serving the Save Our SOLIDARITY “I am a person of faith.” Schools, Protect Indigenous Life proj- When I first started working with the “I am a missionary.” ect based in Davao City, Mindanao, Lumad, I often was asked: “What are “I am a Christian.” Philippines. The Save Our Schools you doing?” “Why are you here?” Network-Mindanao (SOS Mindanao) Why am I, a citizen of the United The more I said these words, the is made up of Lumad communi- States, in the Philippines working more I realized that this is my truth: ties, parents, students, teachers, re- to save schools that are instrumen- I am a person of faith. My faith, ligious organizations, and nonprofit tal in uniting an indigenous people Christianity, usurped my nationality groups united to provide viable alter- against corporations seeking to mine years ago and continues to super- native education in community-based and plunder? It is a valid question for sede my patriotism. schools. In SOS schools, the host in- someone from a consumer economy, I no longer introduce myself as digenous community is fully engaged in which we are always on the look- “American.” I am merely Adam: child in deciding the school’s overall direc- out for the next big material thing. of God, a person of faith, and a United tion and management. Curriculum These “things” require resources Methodist missionary. My calling is to and programs are based on a Lumad to manufacture—resources corpo- be in solidarity with God, walking in worldview: rooted in their identity, rations acquire from countries like the name of the Lord, working in a life culture, context, realities, and strug- the Philippines and in situations like infused with that solidarity and love. gle for self-determination. that of the Lumad and their ancestral Whether with indigenous people Lumad schools are a great suc- domain. in Mindanao asserting their right to cess and a focal point for rural com- As a person of faith, I believe God ancestral domain and self-determi- munity life—an achievement that has calls me to solidarity. Solidarity with nation; whether calling for justice tragically brought them under attack. God entails a oneness—a unity with and transformation of our society In the Philippines, indigenous ances- God. That is solidarity with God’s will: with the #blacklivesmatter move- tral domains are the last frontiers of God’s interests, values, objectives, ment; whether working to welcome forest and mineral resources. The is- and standards. the immigrant and the refugee in my land of Mindanao contains 1 trillion country, I shall walk in the name of dollars-worth of unexploited mineral For all the peoples walk, the Lord our God forever and ever. wealth alone! Today, the Philippine each in the name of its god, Thank you for all the support you government provides incentives and but we will walk in the name of the have provided for us, your missionar- protection to multinational corpora- Lord our God ies. Together let us continue to serve tions for developing the land. forever and ever. God and be witnesses to the power This means Lumad communi- Micah 4:5 of God’s transformational love, now ties resisting the destruction of American culture has many idols and forever. their ancestral domains are subject and gods. The god of American ex- We are here because God is here. to military incursions. These state ceptionalism, the god of capitalism campaigns of repression disrupt and profit, the god of private proper- Adam Shaw, from Brunswick, Ohio, classrooms for months while affect- ty, the god of social media—we can has been a missionary with the General ing community life, notably Lumad think of many others. American cul- Board of Global Ministries since 2011. subsistence farming. ture has more idols and gods than He served as a Mission Intern from In many cases, military troops Jerusalem and Samaria did when 2011-2014, then as a Mission Advocate occupy and vandalize school prop- Micah lived! for Young Adult Mission Service from erty. Troops implementing govern- In the name of the Lord our 2014-2016, and most recently as a glob- ment “development” policies enter God, I walk: listening, learning, liv- al missionary with the Save Our Schools Lumad communities to question the ing, eating, sweating, praying, Project in the Philippines. 62 NEWWORLDOUTLOOK.ORG From the General Secretary Thomas Kemper

Continuities in Mission

ow does the current work of the United work of Stewart enlivened enthusiasm for a missionary Methodist General Board of Global Ministries society back East. H compare to the objectives of our oldest Native American Ministries is the theme of our Global predecessor, the Methodist Episcopal Ministries’ director’s meeting in October 2018. I am not Missionary Society, established in 1819? I have reflected saying we have an altogether continuous, or admirable, on this question as we approach our mission bicentennial history of relations with indigenous peoples, but such min- and I am fascinated by the continuities I see. istry is in our DNA and has been pulled to the forefront in Nathan Bangs, the first executive of the missionary recent years by the UMC Act of Repentance Movement. society and a historian of early American Methodism, We must never again let it fall by the wayside. cites six motivations for starting It was in the early 1830s, before the Missionary Society the organization. Two concerned put its sights on “distant fields” abroad, first Liberia, Brazil, financial considerations and one and then Argentina. This has grown remarkably over the is sociological—keeping up with decades, so that today we have missionaries in some 60 what other denominations were countries and mission personnel, projects, and partners doing. The other three, focus- in a total of more than 125 countries. And we keep add- ing on mission outreach, are the ing new locales. Recent ones I find most interesting. mission initiatives have in- These are: 1) reaching people troduced Methodism to 15 on the remote western fron- places where it did not for- tier of the young United States; merly exist, and since 2009, 2) ministry with Native Americans; we have started 1,000 new and 3) extension of mission “to worshipping communities more distant fields” [abroad].1 through these efforts. Nathan Bangs, first executive of the Methodist Missionary Society. In short, the Missionary Society The initial mission so- Engraving by the Methodist was intended to enlarge the ciety operational plan Book Concern 1820-1828. reach of the gospel to persons provided circuit-riding mis- PHOTO: PUBLIC DOMAIN and groups not already or well- sionary-pastors on the served by the church, to offer frontier. Bishops serving

them Christ and accompany them on their faith jour- mission districts called Rev. J.F. Royal, Circuit Rider and pioneer neys. That is what we still do. upon the society for funds in Oregon, with his saddle bags. I am a little amazed that a self-conscious motive for the for such clergy. Immigrants PHOTO: GCAH FRONTIER #1, P. 2 society’s founding was the possibility of including Native counted in this expansion Americans in the Methodist family. This came about pri- and our denomination’s contemporary concern for mi- marily through the ministry of a lay pastor named John grants emerges from our mission roots. Stewart, of mixed African-American, Native-American, The several missionary societies that would emerge in and white heritage. He preached among the Wyandot our American Methodist and Evangelical United Brethren people in Ohio beginning around 1815 with the support of history were acutely aware of the inﬂux of immigrants in the then Ohio Annual Conference and the benevolence of the mid-to-late 19th century. The ME Church Missionary Bishop William McKendree, the third U.S. episcopal lead- Society organized speciﬁc mission outreach to ethnic er after Thomas Coke and Francis Asbury. Stories of the or nationality groups—such as Norwegians, Germans, New World Outlook FALL 2018 63

Then and Now: Above, refugees of WWI traveling atop box cars in 1918 through Strumitza, Serbia, to return home. PHOTO: GCAH EUROPE #6, P. 206; Right: Men await entry to a refugee processing center in the Serbian village of Presevo, not far from the Macedonian border, 2015. PHOTO: PAUL JEFFREY

Swedes and Italians—who had their own cultures but volunteers contributed to a common soup pot—vegeta- were on the fringes of life in the New World on arrival. bles about to be discarded by vendors or bits of ﬁsh from Ministry with 19th century immigrants by our EUB mis- shop owners. Everyone contributed to “The Soup” and sion ancestors has personal meaning for me. Immigrants shared the savory results. Everyone was equal around the from Germany who settled in the United States joined a pre- common dish. After eating, we sang hymns, praised God, decessor movement that became part of our Evangelical and prayed together. Sometimes we joined marches and United Brethren (EUB) heritage. Some of these new protests seeking justice. It was powerful mission. Wesleyans returned as missionaries to Germany, where Two hundred years ago, April 5, 1819, a group of they formed the community out of which my family would Methodists met at the Forsyth Street Church in New York eventually become United Methodist. So, I have a keen City to organize a missionary society. They did so, issuing appreciation for the ministry with migrants and those on an “address,” very much in the language of its day but the edges, giving substance to the realization that migra- with a breadth of vision worth recalling: tion can be a blessing. […] Our views are not restricted to our own nation Also, as early as 1850, German Methodists in or colour; we hope the aborigines of our country, the Bremerhaven, the port city of Bremen, started an Spaniards of South America, the French of Louisiana and Auswanderer Kirche, or Emigration Church, to prepare Canada, and every other people who are destitute of the people leaving Germany to link up with Methodists (rather invaluable blessings of the Gospel, as far as our means than Lutherans or Catholics) in the new land. They distrib- may admit, will be comprehended in the ﬁeld of the la- uted a 24-page pamphlet, “friendly hints (advice) for emi- bours of our zealous missionaries.2 grants,” and they “have done much more than us,” wrote Amen. one Lutheran critic at the time. Christian mission is always at its best when it focuses Thomas G. Kemper is the General Secretary of Global Minis- on those ignored or pushed aside by dominant cultural tries and has served as the publisher of New World Outlook norms and economic force. We learn this from Jesus and since 2010. John Wesley, and my own experience as a missionary in Brazil bears it out. I went to Brazil in 1986, where I worked for eight years teaching in a theological seminary. The in- NOTES teraction with students was deeply meaningful and valu- able to my growth as a Christian. But the most gripping 1 History of the Methodist Episcopal Church, III, pp 80ff, and cited by Wade C. Barclay, Early American Methodism 1769-1844, Vol. 1: part of my experience was through an ecumenical minis- Missionary Motivation and Expansion. Board of Mission and Church try with people who were homeless, many living under Extension of The Methodist Church, New York, 1949, p. 206. the freeways of São Paulo. 2 Barclay, op.cit, p. 208. The street ministry focused on food and worship. Weekly, people living on the streets and our group of CELEBRATING 200 YEARS IN MISSION

Greece 2015 Serbia 1918

BICENTENNIAL OF METHODIST MISSION Bicentennial conference: April 8-10, 2019 Emory Conference Center Hotel Atlanta, Georgia See methodistmission200.org for more information.