Vol. 6, No.1 nternatlona• January 1982 etln• Planning Mission: Design in Context "Always design a thing by considering it in its next larger Mission planners cannot afford to overlook what their most context-a chair in a room, a room in a house, a house in thoughtful contemporaries have to say. We commend, therefore, an environment, an environment in a city plan." Such was the ad­ our editors' selection of fifteen outstanding books for mission vice of Eliel Saarinen, renowned Finnish architect. studies published in 1981. The missionary task is not identical with that of an architect, to be sure. Our concern in mission is with people rather than things-and the design is ultimately God's. Yet Saarinen's counsel is relevant. As missionaries "we are fellow workers for God" (1 Cor. 3:9, RSV); that involves intelligent planning, heedful of the "next larger context." 2 Christian Missions-Survival in What Forms? Ted Ward insists that the very survival of today's Christian Ted Ward missions will depend upon courageous and visionary change-a 5 Religious Pluralism and the Mission of the Church "reconstruction of thought ... that cannot be accommodated by Charles W Forman the older and simplistic distinctions between liberal and conserva­ tive, fundamentalist and modernist, Catholic and Protestant." 9 The Development of Guidelines on Missionary In "Religious Pluralism and the Mission of the Church," Involvement in Social-Justice and Human-Rights Charles W. Forman identifies two tendencies in the worldwide Issues phenomenon of pluralism: relativism and civil religion on the one Committee for East Asia and the Pacific, Division of Overseas hand, and encystment and isolation on the other-both tendencies Ministries, National Council of the Churches of Christ in the contrary to the missionary outlook and a formidable challenge to U.S.A. effective planning. 12 An Evangelical Comment on the "Guidelines" The Committee for East Asia and the Pacific in the Division of W Dayton Roberts Overseas Ministries, National Council of the Churches of Christ in the U.S.A., offers guidelines for missionary involvement in social 13 A Roman Catholic Comment on the "Guidelines" justice and human rights. W. Dayton Roberts of the Latin America Simon E. Smith, S.! Mission and Simon E. Smith, S.j., of the United States office for 16 The Legacy of Robert Streit, Johannes Dindinger, Jesuit Missions comment on these guidelines from the background and Johannes Rommerskirchen of their own missionary experience.. Willi Henkel, O.MI Planning for present and future is never unrelated to the past. Robert Streit (1875-1930), Johannes Dindinger (1881-1958), and 23 The Unity of the Church and the Homogeneous Unit Johannes Rommerskirchen (1899-1978) were true pioneers in mod­ Principle em Roman Catholic missiology. Willi Henkel, O.M.L, their cur­ C. RenePadilla rent successor as director of the Pontifical Missionary Library and 32 Book Reviews editor of Bib/iografia Missionaria, describes and evaluates their lega­ cy. 39 Fifteen Outstanding Books of 1981 for Mission C. Rene Padilla takes a hard, biblical look at the homogeneous Studies unit principle in relation to church unity. He concludes that the 44 Dissertation Notices from South African Universities, New Testament writers regarded Christian fellowship across cul­ 1970-1980 tural barriers "not as an optional blessing to be enjoyed whenever circumstances were favorable to it .... but as essential to Christian 48 Book Notes

commitment. 11 of issionaryResearch Christian Missions-Survival in What Forms?

Ted Ward

hen survival depends on change, human institutions and purpose; Type C-missions that limit their activity to the sup­ Woften tend perversely toward suicide. In times of social porting of national Christians and whatever else can be done to upheaval, clinging to yesterday's images provides solace. For mod­ encourage and assist, short of sending missionaries. ern Christian missions to survive, it will take brave and visionary In a world where every human act has a political meaning, the change, not just solace. cloak of "apolitical" vagueness has been worn thin on the backs of The realm of "modem missions" shows inadequate willing­ missionaries. The demand for political consciousness and the ness or capacity to adjust to the conditions requisite for its own thrusting of missions and missionaries into the spotlight of politi­ survival. This institutional creature of two centuries of Western cal conflict (e.g., Peru, Guatemala, Colombia, EI Salvador, Ethiopia, imagination hangs in the balance. To argue that the mission of the Zimbabwe, Zaire, South Korea) will further polarize mission orga­ church will continue, no matter what, is beside the point. The nizations. Some will persist in asserting their nonpolitical nature institution of missions as we know it today-in North America, and will thus continue to aid and abet the status quo, for good or Europe, and among the planted churches of the world-comes out for evil. Others will accept their political meaning and influence. of a unique moment of sociopolitical history. The conditions that They will be swept up in ever more complex webs of intrigue and gave it birth (spiritual zeal and profound moral conviction, cou­ decision-making about matters they would far rather leave alone. pled with entrepreneurial wealth, colonial expansion, a vast-but­ There are no easy choices; one wonders if, after all, the naive may reachable globe, controllable others, and paternal perceptions of inherit the world of foreign missions. If so, the era will soon close. other cultures) are less characteristic of our times. The church in Now that Western thought is able to entertain the counterme­ North America, at least, is coming to be motivated by other values. chanistic proposition of "appropriate technology," can the discus­ Pessimism grows out of the apparent unwillingness to invent sion about appropriate institutions be far behind? Considering the anew. The mission of the church has no less meaning, motive, and large and still expanding proportion of missionaries sent out to message in the 1980s, but the end of old models is in sight. Even as take posts in ever larger and more costly institutions, has the point the vision of the housetop in Joppa shook Peter into a state of of diminishing returns not already been passed? As the emphasis openness for the "unthinkable" invitations to eat forbidden meats on "unreached people" increases, the inappropriateness of large and to visit an inquiring Gentile army officer, a new vision is all and costly institutions (Western-style hospitals, schools, pastoral that stands between the present stalemates and an exciting future. accreditation schemes, radio, aviation networks, and the like) will The limited perceptions of what God intends to do can easily give be far easier to challenge. As they are, inappropriate institutions way to fresh, invigorated, Spirit-filled renewal whenever getting almost always depend on (1) outside money, (2) alien know-how, on with the work of Jesus Christ becomes more important than (3) government cooperation, (4) expatriate leadership, and (5) re­ holding onto old forms. Thus optimism is free for the asking. jection of folkways by local Christians. When these challenges The present transitional scene is full of object lessons. Shrink­ become vocal the schisms will force all sorts of new alignments. age of the economy suggests that people will be forced to become The illustrations above suggest an upheaval and reconstruc­ more discriminating about where they put their money. The orga­ tion of thought within the "missionary-minded" people of God nization that cannot give convincing evidence of its bang-for-the­ that cannot be accommodated by the older and simplistic distinc­ buck ratio will be hurting. Church people are already asking tions between liberal and conservative, fundamentalist and mod­ questions about who should be sent overseas to do what. ernist, Catholic and Protestant, or the ever so slightly more The object lesson of vast fund-raising by certain media-con­ sophisticated trichotomy: evangelical, conciliar, and Catholic. The scious relief and development organizations will not go forever new alignments, while varying in one axis according to view of the unheeded. The me-too tendency will soon emerge. Some mission Scriptures, may vary in dozens of other axes according to tempo­ organizations will copy one part of this apparent formula for suc­ rary resolutions of the issues above. The hopeful possibilities for cess: the use of television and research-based direct mail for fund­ constructive change depend on a shift in Christian consciousness raising. Others will copy the other part: the emphasis on doing about what is truly important. comprehensible deeds of kindness. Some may even get both parts A recent paper by Larry Horton1 suggests that the important together-but they will likely need new constituencies, because schisms among mission organizations at the evangelical core may some of their donors will be quite convinced that the emphasis on be best explained as a choice among three options: (1) to become verbal proclamation has been compromised. more withdrawn, isolationist, and exclusive, (2) to follow in the The closing of borders to missionaries will surely continue to footsteps of the social-activistic and politically liberal missionary force mission organizations into three classes: Type A-missions experiments (especially associated with Latin American trends), or that concentrate more and more of their missionaries in already (3) to join forces with other organizations bent on a politically con­ evangelized centers where access is relatively free; Type B-mis­ servative and zealously dogmatic preservation of manipulative sions that concentrate their resources (and if they continue to send forms of missionary presence. (The accumulation of all these not­ them, their missionaries) in places where the frontiers of outreach so-nice descriptors into this third option does not do justice to demand creative, new ways to get in and validate their presence Horton's treatment, but does suggest the easier choices that may be made by those who reject and those who accept the proposition of verbal proclamation as the ultimate issue in missions.) Ted Ward is Professor of Curriculum Research at Michigan State University. As an Seven "camps" of North Americans and Europeans seem to be educator with commitment to Third Worlddevelopment, he is currently unitinga book on pitching their tents along the trail: (1) the persistent-those who hold the role of the church in development. He has served as adviser and friendly critic for a to a belief that God will continue to honor the approaches that large number of mission and para-church organizations. have served well in the past; (2) the overseers-those who believe

2 International Bulletin of Missionary Research that the next generation of world evangelism will come from the "planted church" in the Third World; (3) the pushers-those who seek new ways to put missionaries of the clerical sort? into situa­ tions that will further the outreach of the church; (4) the institu­ International Bulletin tionalized-those who see missions largely in terms of supplying ofMi88ionsryResearch personnel for overseas institutions; (5) the contractors-those who cultivate amicable relationships with governments in order to es­ Established 1950 as Occasional Bulletin from the Missionary Re­ tablish Christian witness through compassionate action; (6) the ex­ search Library. Named Occasional Bulletin of Missionary Research plorers-those who seek new modes of entry and new sorts of 1977. Joined in 1980 by Gospel in Context. Renamed International deployment, including the dual-vocational options; (7) the politi­ cizers-those who see the primary issues of the gospel in sociopo­ Bulletin of Missionary Research 1981. litical and economic terms and thus devote themselves to arousing published quarterly in January, April, July and October by the people to political action. With which of these seven camps will one's missionary soci­ Overseas Ministries Study Center ety or para-church organization be counted? 6315 Ocean Avenue, Ventnor, New Jersey 08406, U.S.A. To make an informed choice and self-judgment the following Teleph~ne: (609) 823-6671 questions can be studied. If one is serious about putting Christ be­ fore culture, these questions must be carefully answered: Edifor: Associate Editor: a. On what grounds does "modern missions" or lithe mission­ .·Gerald H. Anderson Norman A. Homer ary movement" deserve to survive? Contributing Editors: b. What elements of the present images, ideals, and practices Catalino G. Arevalo, S,J. C. Rene Padilla of missions are appropriate to the emergent realities in the R. Pierce Beaver Thomas F. Stransky, C.S.P. world? Mary Motte, F.M.M. Charles R. Taber c. In what form or forms can missions be reconstituted to bet­ Lesslie Newbigin Desmond Tutu ter relate the gospel to human need in the world today? Anastasios Yannoulatos d. What are the keys to entry into an increasingly "closed" world of nationalistic, defensive, and religiously polarized Books for review and correspondence regarding editorial matters nations? should be addressed to the editors. e. What are the modes of deployment that allow for credible presence, honest status, and effective witness among the Subscriptions: $12.00 for one year, $22 for two years, and $30 for vast areas and significant pockets of unreached people? three years, postpaid worldwide. Individual copies are $4.00; bulk [. What are the needs of the missionaries in these new de­ rates upon request. Correspondence regarding subscriptions and ployments that can be significantly provided by ministering address changes should be sent to: International Bulletin of missionary agencies? (What functions and forms of "send­ Missionary Research, Circulation Department, P.O. Box 1308-E, ing" agencies make sense? What training and retraining are Fort Lee, New Jersey 07024-9958. needed?) g. What reeducation of the sending/giving communities is Advertising: needed? Ruth E. Taylor h. How does the Western tradition of missions relate to the 11 Graffam Road, South Portland, Maine 04106 emerging Third World tradition of missions? Telephone: (207) 799-43,87 In each of the questions above, there are four explicit tasks: (1) research is needed to provide a more thorough understanding Articles appearing in this journal are abstracted and indexed in: of the factors and issues underlying the choices to be made, (2) ex­ Bibliografia Missionaria ploration and experimentation are needed to carve out proposi­ Christian Periodical Index tional models for testing, (3) executive reorganization to facilitate Guide fo Social Science and Religion in Periodical Literature change must be undertaken, and (4) personnel must be retrained Missionalia (from top to bottom of the organization). Religion Index One: Periodicals Any organization currently serving as a missionary support Religious and Theological A bstracts agency ignores these tasks at its peril. The work of Jesus Christ will continue-this assertion is an issue of faith. One dare not Opinions expressed in the International Bulletin are those of the make the same assertion for even the most persevering missionary authors and not necessarily of the Overseas Ministries Study society. It is the church that our Lord promised to build, not mis­ Center. sionary societies.

Copyright © 1982 by Overseas Ministries Study Center. All rights reserved. Notes Second-class postage paid at Atlantic City, New Jersey. POSTMASTER: send address changes to International Bulletin of 1. Larry Horton, "The Issues That Fragment Missions," unpublished, 1981 Missionary Research, P.O. Box 1308-E, Fort Lee, New Jersey (available from the author at Missionary Internship, Box 457, Farming­ 07024. ton, Michigan). 2. "Missionaries of the clerical sort": Bible college or seminary trained, ISSN 0272-6122 often ordained or working within a community where the leadership people are ordained, describing their primary occupation and identity

as IImissionary."

January, 1982 . 3 In the tradition ofthe million copu bestseller Eerdmans'Handbooh to the Bible . . . THEe (FOI\ 1ST lTV By COLIN CHAPMAN A Masterful Defense of the Christian Faith ... Starting from basic human questions , this popularly written and richly illustrated handbook makes available in practical, manual form , a wealth of information to help people understand how Christianity provides the essential key to the meaning and value of life. Here the Christian faith is presented, tested, and compared with alternatives in a helpful 'directory' format consisting of seven ¥t~: ~ major sections. 1. BASIC HUMAN QUESTIONS An initial look at basic human questions about the Individual, The Meaning of Life , Values , Truth , Love, Suffering, Death , Evil, and the Supernatural. 2. CHRISTIAN ANSWERS TO HUMAN QUESTIONS A presentation of basic convictions which enables the reader to start working out an swers to the que stions considered in Section 1. 3. UNDERSTANDING THE CHRISTIAN WORLD VIEW Fundamental Christian beliefs about God , Man , The Universe , Truth , and Salvation are explored. 4. TESTING THE CHRISTIAN WORLD VIEW The verification of truth in History, Philosophy, and Science is applied to Chri stian beliefs. 5. UNDERSTANDING AND TESTING THE ALTERNATIVES Alternative claims to truth are con sidered in this examination of different religions, philosophies, and "isms." 6. FOCUSING ON JESUS OF NAZARETH The importance ofJesus Chri st as the center ofthe Chri stian world view becomes clear. 7. SEEING AND BELIEVING A powerful conclusion to this inquiry into the truth of Chri stian faith . Cloth, Supplementing the text are dozens of photograph s 313 pages, $ 19.95 - both color and black-and-white - and over t your boo kstore. I ,000 quotations from the Bible as well as other 15 5 WM. B. EERDMANS PUBLISHING CO. _ Il\\ l.H JEFF ERSON AVE. S.E. I GRAND RAPID S, MICH IGAN 49 j0 3 writers and thinkers. Religious Pluralism and the Mission of the Church

Charles W Forman

he rapid spread of religious pluralism is one of the most work The Faith ofOtherMenS reminds us that the new world coming Tnoticeable signs of our times. Of course, when the world into being is a pluralistic world and that we must set our faces de­ is considered as a whole, there has always been religious pluralism, liberately and joyously in that direction or we shall be unable to but a pluralism of religions in every part of the world is the thing deal creatively with it. 6 Kenneth Cragg has provided a chapter on that is new and the thing that will concern us here. We are faced "A Theology of Religious Pluralism" in his Christianity in World with what may be called a desegregation of religions. No religion is Perspectioe.? where he makes the basic point that we must recog­ confined to a particular continent or country any more. What were nize the pluralistic reality before us, whatever our sense of the once called the "religions of the East" are vibrantly alive in the providential purpose in it may be, and urges us to a hospitality West. Even a so-called national religion like Japanese Shinto is toward other religions that clearly implies a positive stance with spreading to other lands and among non-Japanese people. Hans­ regard to this reality.8 Werner Gensichen in his overarching study of the theology of These authors are thinking primarily of pluralism in the world missions makes it clear that this is a fact that needs to be recog­ as a whole rather than pluralism within each society. W. A. Visser nized by Christian missions and needs greater thought from mis­ 't Hooft, however, in his essay "Pluralismus-Versuchung oder siologists.! Chance" clearly has in mind the situation within pluralistic soci­ It is strange that in the past students of mission have not paid eties. He recognizes that this situation creates temptations to rela­ attention to the phenomenon of religious pluralism, since missions tivism and syncretism in religion or, alternatively, to isolationism, were creating the phenomenon wherever they went. Pluralism did but he believes that Christians should affirm pluralism as a good not spread to the West in past generations, but it was part of the situation for the church to live in, despite its temptations. It is missionary impact on the East. As a result of mission work Chris­ good not only when the church is weak but also when the church tianity began to appear alongside the traditional religion of each is strong and might be able to dominate the society. He affirms land and created a pluralist situation where there had previously this because pluralism makes evident the real nature of the been none or increased pluralism where it already existed. Only in church's life which, in imitation of its master, is to be carried on in some of the South Pacific islands can it be said that the result of humility and not with forceful domination." Christian missions was other than pluralism, that a unified tradi­ Two scholars have given more extensive consideration to the tional faith was replaced by a unified Christendom. Yet elsewhere grounds for favoring pluralism. Karl Rahner's consideration begins the pluralism that accompanied missions was not clearly recog­ on a different note with the statement that from the Christian nized, nor its implications explored. Foreign mission theory in point of view pluralism is a fact which, in part at least, should not America, for example, paid no attention to what happens in a plu­ exist.P But he goes on to remind us that according to the gospel, ralist situation and how it can affect our understanding of religion, opposition to Christ will endure till the end of time and that in this except perhaps for some indirect reflections during a brief and day of world unity such opposition cannot be limited to certain atypical period in the 1920s. 2 The reason for the indifference is areas but must be found everywhere in a truly pluralistic way."! doubtless that pluralism was thought of as only a transitional All this, however, is subordinate to his main effort, which is to phase. There would be a temporary pluralism in various lands as a show that there is a legitimate place for the variety of religions­ stage in the process of conversion of entire peoples, but that stage what he calls lawful religions--during this epoch and a salvific did not in itself merit attention. function that they can perform in their pluralistic presence.P Today, however, it is becoming apparent that what was A. Th. van Leeuwen is another author who has tried to build a thought of as a temporary stage is in fact the long-term prospect foundation for the appreciation of pluralism. He does this not by and that the pluralism which Christians introduced into the East way of legitimating the various religions as Rahner does, but by and the South is being introduced by other religions to the West way of emphasizing the gospel's judgment on all human struc­ and the North. As a result Christian scholars are at last having to tures, including religious structures, and the consequent desirabil­ pay attention to the situation and examine what Christian atti­ ity of a secular society where people with different world-views tudes toward it should be. can work together for the common good but without any common, The stance taken by Christian scholars is decidedly favorable overarching unity of religious outlook.P to pluralism. Edward [urji has edited a book, Religious Pluralism and The weight of opinion, then, is clearly in favor of a positive World Community.e in which the writers stress the values of plural­ evaluation of pluralism. Yet the question should not be regarded as ism and offer the support that their various religions can bring to excluded from further consideration. It may be that a more bal­ it. Most of the contributors are not Christians, but those who are anced verdict is called for, which would not give such wholeheart­ support the pluralizing trend and press for the development of a ed approval to this new phenomenon. Professor Gensichen stresses more ecumenical spirit, which will help the religions live peaceful­ the point that the mission must maintain the unconditionality of ly together in the various societies." Wilfred Cantwell Smith in his its hope and not let itself be tied to any world pattern in a final way, even though it must behave responsibly toward the world.l" This warning needs to be applied to our thinking about pluralism before we embrace it unconditionally. There is much to be said by Charles W. Forman, Professor ofMissions at YaleUniversity DivinitySchool, New Ha­ way of negative as well as positive evaluation and both sides need ven, Connecticut, served as a missionary in India from 1945 to 1950. This essay first appeared in Fides pro mundi vita: Missionstheologie heute. Hans-Werner to be faced in making any overall assessment. Gensichen zum 65. Geburtstag, edited by Theo Sundermeier (Giitersloh: @ Guiers­ An evaluation of pluralism must start with some evaluation of loher Verlagshaus Gerd Mohn, 1980), and is reprinted by permission. the old pattern of religious uniformity, especially as that was dis­

January, 1982 5 played in Christendom, for it is partly in contrast to the evils of fundamental levels but only at practical, operational levels. The Christendom that pluralism is given its present approbation. We constant concern of those who write about pluralism is to find have lived long enough with Christendom to be well aware of its ways by which people of different faiths can live together harmo­ shortcomings. Where everyone espoused a single religion there niously and create a society to which all can be loyal. Visser 't was little consideration of alternatives and therefore religious pro­ Hooft speaks of the difficulties of ruling a people without a com­ fession tended to be unreflective. Where all were in the same mon ethos.IS These difficulties have become more obvious in more church it was hard to distinguish between church and community recent years and it is evident that many young people are therefore and hence the church was no ecclesia. Community pressures were drawn toward societies that assert greater unity and authority even determinant in the realm of religion which made for a formal ac­ at the price of nearly all liberties. This may be an adumbration of ceptance of religion without great conviction. Under Christen­ the demise of pluralism. George Lindbeck has warned that where dom's sway the Christian faith was identified with a particular people have no commonly agreed standards of what is ultimately culture and particular social pattern, which meant that prophetic real or good and no filling of their daily life with a sense of ulti­ protest could be stifled and critical attitudes toward society could mate purpose and meaning, they are likely to fall into hedonism be seen as anti-Christian. All these evils of the old Christendom leading to social disintegration, or else to turn to tyranny in order are well known and they enhance the attractiveness of pluralism. to establish a common world-view.l" That tyranny may not be ex­ Perhaps we need to be reminded, however, that there were plicitly religious but it will have to have implicit religious elements also positive values in Christendom that need to be set over if it is to serve its purpose. Religious pluralism may turn out to be against these evils. Though it is true that much Christianity tended a short-lived phenomenon. to be unreflective because there was no real choice involved, it is Further, religious pluralism pushes people toward a relativistic also true that a great deal of critical reflection on Christian faith view of religions. Visser 't Hooft recognizes this as a temptation of was carried on. All the great theologians from the fourth century pluralism.F and Cantwell Smith warns us against it. 18 But in light to the nineteenth are evidence of that critical reflection on the of past experiences with this phenomenon it is hardly likely that faith. Though it is true that the purely formal and superficial ac­ relativism will be avoided. It is not so much a temptation as it is an ceptance of the faith was widespread, it is also true that there was inherent defect of pluralism. This relativism must almost necessar­ an amazing record of profundity and devotion evidenced in the ily be combined with some kind of civil religion that is to be ac­ endless number of great Christian souls of medieval and modern cepted by all and that is to fill the need for a common world-view times. Louis IX, Saint Theresa, John Milton, Jonathan Edwards, if the society is not to follow the road toward disintegration and John Wesley, and Adoniram Judson are among the names that tyranny mentioned above. The Roman Empire with its multiplicity come quickly to mind. It is certainly dubious whether our pluralis­ of faiths showed this pattern. Relativism was generally assumed. tic age, which should, theoretically, produce more profound and In Gibbon's famous words: "The various modes of worship, which devoted Christians, since they are Christians by choice rather than prevailed in the Roman world, were all considered by the people as by social pressure, is in fact producing or is likely to produce peo­ equally true; by the philosopher, as equally false; and by the mag­ ple of comparable depth and quality. istrate, as equally useful."19 But above this relativism there stood Furthermore, it can hardly be said that the social pressures for the cult of emperor worship, which was a kind of civil religion in Christian conformity succeeded in stifling the prophetic protest which all were required to join. contained in Christianity. Movements like the Cluniac and Cister­ The same sort of thing has happened in East Asia where Bud­ cian reforms, the Lollards, Hussites, Anabaptists, Puritans, Quak­ dhism and Confucianism and Taoism or Shintoism have dwelt to­ ers, and Abolitionists testify to the continued vitality of the gether peaceably for many centuries in pluralistic societies. The prophetic tradition through all the centuries of Christendom's religions have adopted relativist attitudes as part of their common

dominance. The pluralistic world will do well if it can maintain doctrine. It is said that IIall roads lead to the top of Mount Fuji," that tradition as strongly and effectively as Christendom did. that individuals have their chosen paths of religious belief and de­ An evaluation of pluralism, therefore, cannot be based solely votion, but that in the end they all lead to the Absolute. Contem­ on a recognition of the. shortcomings of the previous pattern. porary Buddhist and Confucian writers on world pluralism stress Though there were indeed weaknesses in the past, there were also the long experience their faiths have had with this type of social strengths. So pluralism will have to be evaluated in terms of its situation and the contribution that they are therefore peculiarly own strengths and weaknesses and not simply as the necessary prepared to make to it. That contribution turns out to be a relativ­ cure for the evils of Christendom. ist point of view on all religion, a sense of the complementary of The positive values of pluralism immediately strike the eye. It opposites-the Yin and the Yang-into which all truth claims can provides for greater freedom in religion with real choices, not just be absorbed.F theoretical choices, placed before people. It makes for a more Yet, as Joseph Kitagawa has shown, underlying all these rela­ worldwide outlook among people because they no longer live in tivistically viewed religions is a basic, common religion, which all religiously segregated areas that would narrow their viewpoints. must accept. In Japan, under the Shinto-Confucian synthesis, ev­ From the perspective of Christian faith it accords well with the eryone pledged ultimate loyalty to the throne and the nation. way in which God has come to humanity in Jesus Christ, not over­ There was an assumption of the unity of religion and government. whelming us with force or irrefutable evidence, but appealing to In the seventh century the government even assigned particular us in love and freedom. Under pluralism there can be no imposi­ roles to Shinto, Buddhism, and Confucianism. Later, Buddhism tion of Christian faith, and this fits with the Christian understand­ was established as the state religion.P In China Confucianism was ing of faith as something that by its nature cannot be imposed. It is part and parcel of the whole government system, linking the hier­ partly because of these facts that contemporary Christian thinkers archies of earth to heaven and providing an overarching frame­ have been so appreciative of pluralism, and there can be no deny­ work within which Taoist, Buddhist, and Confucian religious rites ing that they have profound reasons for that appreciation. and beliefs could be maintained. Nevertheless, the negative side must also be recognized. Plu­ Hindu India, which has always been something of a congeries ralism has its own inadequacies and evils, which we must note. of religions with very different doctrines and practices, has also al­ Most obviously there is a weakness in the social fabric that is ways been the very heartland of relativism in religion. Not only created by pluralism. People are not united at what they feel to be Hindu scholars but the ordinary Hindu believers have consistently

6 International Bulletin of Missionary Research maintained a conviction that each religion was helpful or useful to gious institutions, the schools, and the hospitals of their particular its own group of followers but that in the end it did not matter sects under the control of their officially recognized religious which was taken as long as it was accepted conscientiously and heads. Christians to preserve their faith and their identity in a so­ followed faithfully. Again, with this relativism there was a kind of ciety where conversion could go only one way, toward Islam, civil religion represented by the belief in karma, rebirth, and the strengthened the walls around themselves and resisted any sugges­ divinely ordained caste system. Caste rules were iron-clad and tion of contact with their neighbors. people were required to adhere to them meticulously at the same One may see evidence of the alternative impacts of pluralism time that they were free to follow the beliefs of their choice re­ already among Christians. The main body of church people, those garding any transcendent reality or ultimate salvation. who are fully part of the larger culture, are showing signs of in­ It is interesting to note that Thomas More when he was draw­ creasing relativism in their thinking. Contemporary dialogues be­ ing the picture of his Utopia arrived at a similar result. He envi­ tween important representatives of different faiths and discussions sioned a society in which people worshiped different deities, the among Christian scholars both reveal a relativizing trend.P On the stars or the sun, with most believing in a single being they called other hand, those groups of Christians who are less in touch with Father. They thought that God might desire worship and that if the larger cultural arena and who want to keep pure "the faith anyone religion were true its truth would finally be perceived by which was once for all delivered to the saints" (Jude, vs. 3), are all. Yet their rulers also declared that none should believe that the tending to form a subculture of their own in isolation from the world was the sport of mere chance or that there was no punish­ wider currents, meeting only with each other and suspicious of the ment or reward after this life. Such a nonbeliever would be ostra­ larger group of Christians. cized and would not be allowed to present his views before the Pluralism then, it would seem, has its own inadequacies as common people but only before the learned and the priests. In ad­ Christendom had its own. And each has its values and strengths. dition to the worship of the various religions there was public What then should be our stance toward it? Clearly simply appro­ worship in the temples, which fitted with what all held in com­ bation is unsupportable, and outright condemnation is equally to mon.P It is easy to discern here a relativism with regard to the be avoided. We may, by some tour de force, be able to strike an many religions and also the establishment of a civil religion over acceptable tentative judgment somewhere between these extremes, them all. This is hardly what would be expected from the pen of a but the facts to be judged are so broad in their sweep and so inde­ sixteenth-century Catholic. It must be recognized that More may terminable in their long-range effects that even this seems doubt­ have been more interested in ridiculing the ways of sixteenth-cen­ ful. Only a person in the position of God himself would be able to tury Europe than in depicting his ideal for society. balance the various considerations fairly and deliver any final The United States has often been looked to as a pioneer for judgment on them. Perhaps then it is more fitting for us to refrain the Western world in the sphere of religious pluralism, not in this from any overall judgment on pluralism. Perhaps it is sufficient for case an interreligious pluralism but a pluralism of Christian us to recognize the basic fact that each age has its distinctive pat­ churches with no ecclesiastical establishment. It is significant terns, which present their own possibilities and their own prob­ therefore that in America there has developed most fully a relativ­ lems and that in the course of rising to those possibilities and ism regarding Christian denominations. Except for the Catholics meeting those problems new things are to be learned about God, and some strongly ethnic groups, most Americans have regarded about the world, and about the Christian faith. We can therefore, denominational choice as a matter of individual preference, or without reaching any overall judgment, welcome the patterns of even convenience, being quite ready to change denominations and our time as offering much to us by way both of opportunity and of feeling that it did not really matter much which denomination a challenge that comes from the goodness of God. Insofar as plural­ person might belong to. This was not the common attitude in the ism is the pattern of society that is likely to flourish in our time we early history of the United States but has become increasingly the should, as Cantwell Smith says, set our faces deliberately and joy­ attitude as the people have lived longer in a pluralist situation. ously in that direction and not pine for the patterns of the past. Along with this there has grown a civil religion with its own saints But this is not the joyousness of facing a picnic; rather, it is the and heroes and special days and sacred writings. In fact the very joyousness of facing an opportunity to be seized and a challenge to term "civil religion" has been used most frequently in reference to be met. We accept pluralism heartily-but not wholeheartedly­ the American scene. convinced that our calling under God is to bring out the values and With such a uniformity in historical experience there would to minimize the evils that it offers. seem to be very little doubt as to the direction in which we will be If this is the stance we take, then there are very clear and im­ going in our religious beliefs as our societies become more and portant consequences for Christian missions that we need to rec­ more pluralistic. We will in all probability shift toward relativism ognize. Once we are committed to bringing out the values and and some kind of "civil religion." However, there are examples in minimizing the evils of pluralism, it is missions that emerge as the history of an alternative form of adjustment to pluralism which is most effective way of doing both those things. To be sure the plu­ less common and therefore less likely for us, but still important to ralist situation will produce difficulties for missions and we should note. This form is that of isolation and encystment of a religious not blink that fact. Both the tendencies within pluralism that we group. Those few religious people who refuse to adopt the com­ have described, the major one toward relativism and civil religion mon relativism gradually shut themselves off from the general cul­ and the minor one toward isolation and encystment, are contrary ture. They stay within their own circle and build walls around to the whole outlook of missions. It should not surprise us, there­ their group. Where the religions that are living together are partic­ fore, that we can see a decided weakening of mission efforts in re­ ularly averse to relativism, this alternative pattern is more likely to cent years. The weakening is partly the result of economic be adopted. In the Middle East, Islam and Christianity have lived difficulties and political pressures, but it is also the result of together for centuries and both are religions that resist relativism. changing perspectives within the Christian faith, changes brought The result has been the encystment of the minority community, on by growing relativism or isolationism. Yet mission is especially the Christians. They have lived to themselves in their own church needed in this time when it is especially difficult. groups. From the time of Caliph Omar (634-44) to the twentieth­ First, let us see the ways in which mission can accentuate the century Turkish Empire, their ingrown ecclesiastical bodies were benefits of pluralism. We have noted that one of those benefits is recognized as legal entities, called millets, which operated the reli­ the religious liberty that pluralism makes possible. It makes

January, 1982 7 choices real that otherwise would be only theoretical even in a free maintain, but it will be more important and more socially signifi­ society. Mission, too, means living in terms of freedom of choice. -cant than it has been in the past. By it the relativist tendencies of The whole missionary appeal to people makes no sense if they the majority will be continually challenged. have no freedom of choice. Missions have normally pleaded for re­ That other tendency of pluralism, to move toward some kind ligious freedom, as early missionaries to British India were wont to of civil religion, should also run up against resistance in the oper­ do and as the worldwide study of religious freedom sponsored by ation of missions. People feel the need for a civil religion in order the International Missionary Council made clear. 24 In this respect to hold their society together, to make it easier to work together, mission is designed to support and strengthen one of the great val­ and to make decisions together where there is a variety of religious ues of pluralism. It will work to maintain and develop religious assumptions. This is an understandable need and missions should freedom in every society. be able to appreciate it. In the process of working in multireligious A second benefit of pluralism that is strengthened by missions societies they have at times had to recognize the importance of cer­ is the cross-cultural, world-embracing outlook that it fosters. Plu­ tain common principles that could be appealed to in the effort to ralist societies have, as we have noted, a tendency to cosmopolitan secure fair treatment and protection from discrimination.P So they contacts and interests rather than parochial concerns and limited can acknowledge a modest role for something like civil religion. horizons. Missions likewise are concerned to transcend parochial But they will also be a force that helps to keep that religion from mentalities and to foster an interest in all humanity on all six con­ becoming all-absorbing and oppressive. Since they represent a tinents. Thus they will enhance this tendency in pluralism. True, nonrelativist type of Christian faith they cannot allow any final the six-continent philosophy of missions is something that has authority for the civil religion or offer any final loyalties to it even been articulated only in recent years, but in reality Christian mis­ in earthly matters. This can be a crucial contribution to keeping sions have been working on all six continents as long as those con­ the pluralist society open and humane. tinents have been known to Christians, and the fact that some of The long experience that Christian missions have had in coop­ these missions have been called "home missions" and some have erative work with people of other faiths suggests that they have been called "foreign missions" should not disguise the reality. already developed a pattern of pluralist life without relativism and Here too, then, mission accentuates the benefits of pluralism. without civil religion. In mission schools, hospitals, rural pro­ But mission also counteracts the evils of the pluralist society. grams, development efforts, and other services Christians have Mission obviously means a refusal to withdraw into isolation and found themselves cooperating continually with people of other re­ encystment. A minority church that does not follow the prevailing ligions in serving the common good. This experience is not so use­ trends of culture will always be tempted to turn in upon itself. The ful for future pluralist situations, however, as might appear. The missionary forces in the church should be the antidote to that ten­ pattern has too often been one of Christian domination rather than dency. Some of the leaders of Asian churches that are tiny minor­ real cooperation. Missionaries have all too often claimed that their ities in their countries have been serving as excellent guides in this work was "Christian" because it was planned and paid for and led respect. They have frequently stressed that their small churches by Christians, and they have ignored the fact that it was only the can have very little significance if they stay to themselves, but steady help and participation of many other people that enabled they can be of great significance if they devote themselves to serv­ the work to go forward. The spread of religious pluralism, where ing their fellow human beings of all faiths, if they take the role of the voices of all groups are heard, should awaken Christian mis­ the suffering servant, helping the poor and resisting the tyrannies sions to the realities of their work and make them recognize and and hatreds that grow in their societies. A missionary church can­ treat the non-Christians as the partners that they really are. Plural­ not, by definition, be isolated and encysted. ism at this point will render a special and needed service to mis­ Furthermore, mission counteracts the opposite danger of plu­ sions, but missions will also at the same time be rendering a special ralism, namely, relativism. It assumes that there are important and needed service to the pluralist society by steering it away from choices to be made in the realm of religion. It involves the procla­ some of the allures of civil religion. mation of good news, which is essential for all people. Insofar as The challenge of the coming years will be to maintain mis­ mission can be maintained in a pluralist society the tendency to sions at all in the face of the powerful tendencies of pluralism. relativism will be weakened. One of the tasks that missionary They can hardly expect to be the popular expression of Christian Christians will constantly be required to perform in a pluralist en­ life that they have been in the generations just passed. But if they vironment will be to defend their missionary activity when people can evoke commitment from even a dedicated minority in the around them commonly assume that "it is enough that everyone church they will make it clear that the pluralizing of the world has his or her own religion" and "it doesn't matter what you be­ need not mean, in Professor Gensichen's words, a "total relativism lieve, it only matters that you believe." Many Christians already, or syncretism for all people," nor a destruction of "the certainty of because of these relativist assumptions, regard missions as illegiti­ belief nor the missionary conviction of truth."26 In this they will mate, and the numbers of such Christians can be counted on to in­ have rendered a signal service. crease as pluralism spreads. A missionary outlook will be harder to

Notes

1. Hans-Werner Gensichen, Glaube fUr die Welt. Theologische Aspekte der Mis­ 3. Edward J. [urji, ed., Religious Pluralism and World Community. Interfaith and sion (Giitersloh: Giitersloher Verlagshaus Gerd Mohn, 1971), pp. 34,36­ Intercultural Communication (Leiden: E. J. Brill, 1969). 37. 4. Huston Smith in [urji, Religious Pluralism, p. 26. 2. Charles W. Forman, "A History of Foreign Mission Theory in Amer­ 5. Wilfred Cantwell Smith, The Faith of Other Men (New York: New ica," in R. Pierce Beaver, ed., American Missions in Bicentennial Perspective American Library, 1963; reprinted, New York: Harper & Row, 1972). (Pasadena, Calif.: William Carey Library, 1977), pp. 69-140. 6. Ibid., p. 108.

8 International Bulletin of Missionary Research 7. Kenneth Cragg, Christianity in World Perspective (London: Lutterworth 20. K. N. Jayatilleke, "Buddhist Relativity and the One-World Concept," Press, 1968), pp. 64-89. and Wing-Tsit Chan, "The Historic Chinese Contribution to Religious 8. Ibid., pp. 65, 71. Pluralism and World Community," in [urji, Religious Pluralism, pp. 43­ 9. W. A. Visser 't Hooft, "Pluralismus-Versuchung oder Chance," in 78,113-30. Okumenische Bilanz. Reden und AufsalzeausZwei[ahrzehnten von W A. Visser 21. "New Religions in Japan: A Historical Perspective," in Robert F. Spen­ '1 Hoofl (Stuttgart: Evangelische Missionsverlag GMBH, 1966), pp. 226­ cer, ed., Religion and Change in Contemporary Asia (Minneapolis, Minn.: 48. Published in English as "Pluralism-Temptation or Opportunity," Univ. of Minnesota Press, 1971), p. 38. TheEcumenical Review 18 (1966): 129-49. 22. Thomas More, Utopia (New Haven, Conn.: Yale Univ. Press, 1964), pp. 10. Karl Rahner, "Christianity and the Non-Christian Religions," Theologi­ 217-33. calInoestigations 5 (1966): 115. 23. Stanley J. Samartha, ed., Towards World Community: The Colombo Papers 11. Ibid, p. 133. (Geneva: World Council of Churches, 1975), pp. 119-25; John Hick, 12. Ibid., pp. 121-25. ed., Truth and Dialogue in WorldReligions: Conflicting Truth Claims (Philadel­ 13. A. Th. van Leeuwen, Christianity in World History, trans. H. H. Hoskins phia: Westminster Press, 1974), pp. 140-55. (London: Edinburgh House Press, 1964). 24. M. Searle Bates, Religious Liberty: An Inquiry (New York and London: In­ 14. Gensichen, Glaube fitr die Welt, pp. 98-100. ternational Missionary Council, 1945). 15. Visser 't Hooft, "Pluralismus" p. 234. 25. Bernard Leeming makes this point in connection with the protests of 16. George Lindbeck, "Ecumenism and the Future of Belief," Una Sancia Christians against discrimination in Egypt. The Churches and the Church (New York) 25 (1968): 3-17. (London: Darton, Longman & Todd; Westminster, Md.: Newman 17. Visser 't Hooft, "Pluralismus," pp. 238-39. Press, 1960, p. 231). 18. Smith, TheFaith of OtherMen, p. 13. 26. Gensichen, Glaube fitr die Welt, p. 37. 19. Edward Gibbon, The Decline and Fall of the Roman Empire (New York: Modern Library, 1932), vol. I, pp. 25-26.

The Development of Guidelines on Missionary Involvement in Social-Justice and Human-Rights Issues

Presented by the Committee for East Asia and the Pacific, Division of Overseas Ministries of the National Council of the Churches of Christ in the U.S.A., as a step in the development by particular churches and mission agencies of their own guidelines. I. Introduction and Rationale oday missionary involvement in issues of social justice II. Some Current Situations T and human rights would seem to call for some kind of guidelines. Here we define guidelines as those principles on the Country # 1: Where a regime identifies the government with the basis of which we choose between various concrete possibilities. state and suppresses by force any speech and any action which is One common understanding of the involvement of missionar­ critical of government policies; in the name of the communist ies in human rights matters or in the political process is that mis­ threat or national security a controlled harmony is imposed on the sionaries should remain "apolitical" or maintain a position of people and the rights of the poor are violated; in the name of "sep­ political neutrality. Those who hold this position say that the in­ aration of church and state" the church is under surveillance; the ner and individual transformation automatically leads to changes content of sermons is interfered with, and proclamations of justice in society. The consequence of an attitude of political neutrality is on the basis of conscience of faith are all suppressed. that missionaries, thinking they have remained "neutral," may in fact be backing an existing unjust order. In the name of not want­ Country # 2: Where under martial law human rights are violated ing to get involved, missionaries have often acquiesced to the way and business interests have taken advantage of "the little people"; things are, and in this way shared in the responsibility for the per­ where liberal investment policies exist under a strong dictatorship; petuation of injustice, corruption, and social sin. There may, there­ where foreign missionaries have been imprisoned and expelled. fore, be no way to avoid involvement. The best guidelines for social and political involvement are perhaps those that have been drawn up on the basis of concrete Country # 3: Where an alleged secret plan of the local government experiences of missionaries themselves. Most of what is presented with the cooperation of United States government personnel has in this paper is taken from statements of missionaries themselves succeeded apparently in dividing the church. Conservative ele­ and the reflections of local Christian churches. ments in the church are given special awards and progressive ele­ What follows does not claim to be the last word on this com­ ments attacked. The plan also called for the quiet expulsion of plex matter but it is hoped that it will contribute to a process of troublesome missionaries, with reason for the ouster being given developing guidelines for the future which may also result in poli­ to the local church after the fact. cy statements by those involved in the missionary enterprise in one way or another. Further reflections and feedback on this paper Country #4: Where between 1970 and 1975 over 15,000 "disap­ are to be encouraged, which will contribute to the process of de­ pearance" cases have been chronicled by a committee of relatives veloping future guidelines based on reality. of the disappeared persons. It seems that government security

January, 1982 9 forces were in some way involved in 75 percent of the cases. Most attitudes, they might ask themselves such questions as the fol­ are presumed dead at the hands of the National Police's death lowing: squads. In that same country 11 missionaries were accused of hav­ a. What are some of the ideological overtones of the operative ing favored the opposition party but were not given the opportu­ theology on which our missionary endeavors are based? Do nity to defend themselves or to know the precise nature of the we believe, for instance, that charges against them. The national bishops lamented this in rela­ -religion and politics should never mix? tion to two of the missionaries who were actually expelled. -the Bible supports capitalism and democracy? -the Bible encourages oppressed people to seek liberation? Country # 5: Where a freely elected democratic government was -socialism and communism are incompatible with Chris­ overthrown by a military fascist junta after United States covert tianity? intervention in that country and an economic blockade carried out b. To what extent does our interpretation of faith affect our in­ against the former government. Where presently blatant violations volvement in the economic, social, and political issues? of the most basic human rights are well known worldwide and the -Faith can be interpreted as a resource to endure the hard­ present regime is being condemned on this basis by freedom-lov­ ships of this life while awaiting the full manifestation of ing peoples around the world. our salvation in heaven at Christ's second coming; or as an incentive and a resource to join in the liberation process in III. Theological Considerations for Social every realm of life as a witness of the coming of the King­ Involvement as Christians dom of God. Can the faith include both interpretations? c. To what extent are we, as American missionaries, prepared to 1. Human rights are given by God and belong to God. The human engage in a process of self-criticism in relation to the value person is an image of God and therefore precious. A person can­ and symbols of United States society? not be used as an instrument or one's basic human rights violat­ ed. IV. Practical Considerations Regarding 2. "All powers that be come from God" (cf. Romans 13:1ff.) ex­ Involvement as Foreign Missionaries in Social presses the limits of political power before it speaks of obedi­ Issues ence to it. Political power is not absolute. The political ruler is commissioned to preserve life and freedom; the exercise of po­ 1. Reasons for Involvement litical power should be within this limit. The political power that violates the life and freedom of persons is in rebellion It is sometimes asked, "By what right do missionaries become in­ against God. Christianity understands that if a relative thing is volved in the social issues of another country?" Some reasons that absolutized it becomes an idol. Therefore, loyalty to a nation missionaries themselves have offered are the following: does not necessarily or automatically imply loyalty to a particu­ lar regime. There is the need to consider both love and justice in a. Christians, including missionaries, are under the command relation to particular governments and systems. of God to speak for and act for justice and human love in 3. The church is universal and therefore not restricted to anyone any situation in which they find themselves.' Many mis­ nation. A Christian is responsible as a citizen of a nation but is sionaries have spent a number of years in a particular coun­ also a citizen of the total human family. Since governments ex­ try. Therefore, when their brothers and sisters are denied ist to protect human rights and establish social justice, when a human rights, missionaries cannot dissociate themselves government ignores the appeals of conscience and faith in order from their sufferings merely on the grounds that they hold to perpetuate power of a repressive regime, then the Christian a foreign passport. feels a strong responsibility before God to resist actively such a b. The struggle going on in the Third World is not merely an regime. affair of those particular people but is the same struggle for 4. At the core of Christian mission is the Word of salvation and freedom and human rights which is being waged all over liberation. "The Lord has anointed me to preach the gospel to the world. the poor, preach freedom to the imprisoned, give sight to the c. Missionaries are not "guests" merely of a particular gov­ blind, liberate the oppressed, and spread the grace of the Lord" ernment but of the people they go to serve. In light of this, (Luke 4:18). Therefore, basic to the mission of the church is the they ask themselves: Guests of whom? Of a repressive gov­ liberation of humankind and the establishing of social justice ernment or of the people that it represses? and peace in the world. d. Local Christians, as well as foreign missionaries, are in 5. Prophetic words and actions are to be of service to the world. search of a definition of the role of the church in society in They should be directed not only to persons but also to social terms of preaching a Kingdom of justice, truth, love, and systems. The transformation of society into the family of God, peace. These same Christians are often the ones who edu­ which is integral to the Gospel, is effected as much through cate the foreign missionary regarding his or her role in their prophetic words and actions as through acts of mercy. The mis­ lives. The integral nature of the Gospel has political impli­ sionary is called to be involved in the affairs of the common cations, and when missionaries get involved with the peo­ life, including political activity. This involvement is to be seen ple of a country they begin to identify with all the as a prophetic witness calling the church to its mission in the aspirations of the people, including their sociopolitical world. The church, for its part, may not be expected always to ones. agree with its prophets or fully condone their actions, but it e. Local Christians, believing that missionaries speak out of needs to protect their right to prophesy. Prophetic actions by pure motives, often encourage missionaries to take pro­ Christians within the context of the political process are based phetic stands on social issues. This may also be due in part on the Christian awareness of sin in the world and its operation to the fact that under a repressive regime local Christians in a particular social situation. have less freedom to speak out on social issues than do for­ 6. In light of the fact that people in general, including foreign mis­ eign missionaries. In this way, the missionary becomes a sionaries, often act on the basis of unexamined assumptions and voice for those whose voice has been silenced.

10 International Bulletin of Missionary Research f. Finally, the missionary, as a foreigner, can often contribute distinguished, for instance, from particular approaches to the process of liberation by seeing things from the criti­ and/or actions. Basically, the problem of political involve­ cal point of view of an empathetic outsider. ment goes beyond the realm of politics in any narrow sense of the word. At the bottom is not politics but justice, hu­ 2. Difficulties Regarding Involvement manity, and the Gospel. One test of whether or not a particular political activity is a When missionaries get involved in the sociopolitical issues of an­ liberating influence may be the effective participation that the other country, they may face such problems as the following: people have in what is going on. Therefore, it may be necessary for a. Missionaries, because they are foreigners, may encounter the missionary to find the pace at which the people are going and difficulties in dealing with a political situation overseas. accompany them. Strategy and tactics which look toward efficacy For instance, the local people know the ins and outs, without running undue risks could serve as a possible guideline. whereas foreign missionaries may easily get unwittingly Regarding the effective participation that the people have in embroiled. what is going on, a question that may arise is the following: Are b. The expulsion of a foreign missionary could cause a serious missionaries to tell the people what. their rights are and serve as drain on the local church and a lessening of support from the "critical conscience of the society" or merely be supportive of outside that the people may both want and need under an them in their aspirations? It may be helpful for missionaries to do oppressive government. Also, the involvement of individ­ what they can to enable people to develop a critical conscience, but ual missionaries in social-justice and human-rights issues they are not to be the critical conscience for the people, not even could lead to the eventual expulsion of a whole group be­ for the oppressed. It is well to shy away from paternalism-from cause of those actions. either the left or the right. c. In any given country there may be missionaries of a variety g. There may be situations where the missionary, along with of nationalities and denominations involved in social is­ local Christians, speaks out on questions of injustice but sues. Some may be on the side of a repressive government, the national church leaders remain silent because of fear or some may be supporting the freedom fighters, and still oth­ special interests. What then? Some missionaries feel that ers may remain superficially on good terms with the army they should stay close to the national church leaders in or the repressive regime in order to be able to influence terms of positions taken, but others see the need to pro­ their actions, particularly on behalf of the local Christians. mote and encourage countervailing trends in the local Oftentimes political differences among missionaries are not churches which are more socially oriented, even if the na­ faced, not discussed, not brought to light. This may be due tional church leaders do not do so. Also, the question is to their inability to come to grips with delicate issues or be­ asked: Is it possible that the church needs both those who cause the facing up to such issues in a reflective way may keep their heads down so as to go on serving the church be painful. In practice, there may be the failure of mission­ and people, and those who through dramatic action or aries to develop a continual process of reflection on social speech denounce injustices? In any case, it would seem im­ issues. portant to recognize and listen to prophetic voices within d. Missionaries may respond to crisis situations too late rather the church. Also, it might be helpful to distinguish between than begin with an integral vision of the Gospel and its im­ actions taken for social justice which are winnable and plications. Too often missionaries relate to human-rights those that are not winnable. Some non-winnable actions matters on the secondary level and react to a crisis situation are prophetic actions and may need to be taken anyhow. after human rights have been violated instead of at the pri­ h. Situations of violence may present practical difficulties in rela­ mary level, which touches on the apirations of the people tion to missionary involvement overseas. Granted that in­ in terms of the economic, social, and political context in stitutionalized or installed violence may already exist due which they live. Missionaries may also tend to respond to to an oppressive situation, to what extent or in what way problems of human-rights violations merely in terms of could missionaries participate in a revolutionary struggle? persons, without sufficient attention's being paid to an Many missionaries feel that for them to take up arms analysis of systems and structures that cause those viola­ would be inappropriate, but at the same time there may be tions. situations in which missionaries find themselves in the e. Difficulties may also present themselves regarding the mis­ middle of a revolutionary situation and may have to react sionary's knowing when to be silent and when to speak out to it in some way. The dilemma itself is primarily due to on a particular matter. Part of the problem may center the sinful situation in which they find themsleves. The ideal around the question of how much our actions are deter­ would be non-violence. In the kind of ambiguous situation mined by prudence and how much by cowardice. The deci­ that often occurs during violence, missionaries will be ex­ sion about when to 1/engage in politics" is not an easy one. pected to respond according to their conscience illuminated Related to this is the problem of balance between knowl­ by their identification with the people in their struggle for edge and action on social issues. To have knowledge with­ liberation. out action means to remain inactive, but to act or speak out without the necessary knowledge of the situation makes the action less credible. Because knowledge and action are v. Considerations Concerning the American interrelated, sufficient homework on an issue is necessary Missionary and International Sociopolitical before acting in the political sphere, but ultimately, "not to Involvement decide is to decide." f. Another difficulty in the political sphere is that missionar­ 1. Missionary Groups and Unjust Situations ies may attach different meanings to the term "politics." Basic concerns for social justice, the defense of human a. Two questions: rights, and actions to promote the common good should be 1) Should a foreign missionary group withdraw from an unjust

January,1982 11 situanon wnere me majonty IS being dominated by a power­ f) If the mission agency is to remain in the situation or to ful minority? leave, is it in either case actually using its freedom of ac­ 2) To what extent should missionary groups get involved in tion in its own country in such a way as to seek con­ such a way that their action(s) eventually lead to getting the sciously to undermine oppression and foster liberation in whole group expelled because of that involvement? the oppressive situation? The investment issue, political These questions reflect two aspects of the same basic situa­ action, economic strategies, conscientizing of church and tion. Although the two of them may be somewhat different, what country in a variety of ways, come in here if there is to be considerations are relevant to this discussion? a validation of mission to an oppressed people. b. Some background and criteria: g) In each concrete situation are policies and forms of pres­ 1) Background-Common Denominators ence and colleagueship with the indigenous church and Of special relevance to United States missionaries is that people continually under review, since conditions can in many current situations of injustice a certain pattern has change or worsen rapidly and a policy which may be ap­ evolved: a number of countries with repressive regimes have propriate for one year may be inappropriate for the next? friendly relations with the United States, are strongly anti­ communist, are receiving extensive investments from out­ 2. The Local Reality as Systematically Linked to Global side, and are recipients of massive United States aid. Realities Within these same countries there has seldom been a forceful defense on the part of the United States embassies a. There is an inescapable relationship and interconnectedness be­ or the State Department on behalf of the American mission­ tween the local reality in most countries where missionaries aries who have got into trouble with local governments over work and the United States influences there. Latin American so­ social-justice or human-rights issues. cial scientists, for instance, now speak of periphery nations as 2) Criteria (taken primarily from the World Conference on Sal­ incorporated into the Western system or at least related to the vation Today, Section II: "Salvation and Social Justice," pp. United States in a dependent way. The United States govern­ 90-93; cf. IDOC, no. 63, July 1974): ment and private business interests, as well as certain other sec­ a) Each case is unique and complex and requires special con­ tors of United States society, have a strong influence over the crete consideration. There is no universal formula on un­ local conditions overseas. In light of this, it is necessary for the just situations. foreign missionary to avoid being co-opted in any way or ma­ b) A commitment to justice as a top priority on the part of nipulated to serve United States business interests or foreign the mission agency working in such situations is seen as policy objectives, such as through collaboration with the CIA in essential. either intelligence gathering or covert operations in other na­ c) Mission under these conditions should be conceived of tions. The missionary avoids this in order to retain his or her re­ particularly in terms of what is required in obedience to lationship of trust to the local church and maintain the integrity Christ the liberator. This means an assessment of the po­ of the Gospel message. litical significance of remaining or leaving and the likely b. The Christian missionary is a citizen of the world, but as a citi­ impact of either course of action on issues of human dig­ zen of the United States one has not only rights but also oppor­ nity and freedom. tunities and responsibilities because of that very citizenship. As d) Is the position of the mission agency regarding the op­ a consequence of this, the missionary should be involved in pressive forces clearly stated and known by the authori­ education and action in relation to the effects of United States ties? And is the local indigenous church agreeable that policy and presence overseas. To do so will not only serve the this be done? needs of people overseas but would be a concomitant service to e) Are the local indigenous church and the colleague mission the United States citizenry in light of the Gospel, because the agency working with the oppressed people or with the same influences also affect the American people, either directly oppressive groups? Is the mission agency's presence part or indirectly. of the oppressive structure? An Evangelical Comment on the "Guidelines"

~ Dayton Roberts

he "Guidelines on Missionary Involvement in Social-Jus­ reflect a conservative-evangelical approach characterized by the T tice and Human-Rights Issues" constitute a positive con­ following theological premises (I refer only to those that probably tribution to every missionary's grid of social ethics. Most of the affect my social ethics grid). major points are touched upon, and in a helpful, competent way. I am honored to be asked to offer comments, but feel I should first 1. My Premises clarify my own perspective. I was born and raised on the mission field and have served Re sin. I agree with all who would include the sins of oppression forty years in Latin America with the Latin America Mission, an and dehumanization in the Pauline roster of personal vices (cf. Gal. agency of service and evangelism oriented to the stance of the 5:19ff.). This makes any violation of human rights to be wicked, Evangelical Foreign Missions Association. Obviously, therefore, I whether it is wife-beating or profiteering or detention without due process of law. . Re salvation/liberation: However, while sin is altogether of this W Dayton Roberts is Vice President of the Latin America Mission, with residence in world and is therefore "here and now," salvation, by contrast, is a San Jose, Costa Rica. long-term process that begins here, to be sure-marvelously, su­

12 International Bulletin of Missionary Research pernaturally, gloriously-with spiritual rebirth by faith in the Lord heats up to revolutionary temperatures. But it is a biblical alterna­ Jesus Christ, but it is not completed until we stand transformed in tive. I recently heard a Salvadoran priest sigh: "I know it sounds his presence in heaven. Sin is of this present world. So is salvation, unreasonable, but I can only follow Jesus Christ-protest injustice but it is also of the world to come. It is both now and future. It is a and refrain from violence!" process: "1 am the way, the truth and the life." I can scarcely overes­ While a missionary may indeed feel led to speak up appropri­ timate the importance to the evangelical Christian of what in ately in defense of human rights, it is not incumbent that he or she Spanish we would call the oioencial element of the faith experience. speak up on every issue or in every case. Several years ago I be­ Individual regeneration is the key miracle in God's gracious acts of came involved in the defense of four neighbor-farmers who, be­ salvation/liberation. Evangelicalism rejoices in the centrality of cause they were illiterate, had been cheated out of their land and this supernatural experience. And in the light of its centrality, were arrested for trespassing on their own property! We fought at evangelicalism's priorities are correspondingly adjusted. every level of the judiciary and the government--clear up to the Re the kingdom of God: This concept-like salvation/libera­ Supreme Court and finally, a presidential pardon. But these were tion-also has strong eschatological roots. To the evangelical, the only four families out of hundreds-maybe thousands-who have kingdom today is but a sign-not the complete realization-of that suffered the same kind of oppression. But it was my responsibility kingdom of God that is yet to be fully experienced. Jesus said, as a Christian neighbor to get involved in their particular struggle. "My kingdom is not [yet] of this world." And the author of He­ I question the implication of the paper that the mission agen­ brews affirmed: "There remaineth yet a rest to the people of God." cy perhaps should become involved in the issues of social justice The kingdom has indeed come, but as a token or sign. We see only and human rights. Just because they are so delicate, and because flashes of it. It has not yet arrived as a total, social reality. For the agencies do not have acute consciences, nor are they usually sensi­ Christian today the kingdom therefore is the sign/sealof his or her tive to the specific direction of the Holy Spirit, I believe these mat­ efforts, not the goal/endof activity. Our purpose as missionaries is ters are best left to the individual missionary to wrestle with. I not primarily to change social structures, but rather, to release in would agree, however, that discussion and dialogue within the society a new regenerative dynamic. mission would be highly desirable. I also think it is important to recognize missionaries' pastoral 2. My Comments (in the light of these premises) on the (as well as prophetic) responsibility to all people-not just to the "Guidelines" oppressed. As a matter of fact, their middle-class background may bring them naturally into contact with the landowners, the politi­ I was helped by the distinction made between local politics and the cians, and the "movers" of society. To all of these they are gospel underlying issues of human rights. I confess to have found it easy debtors-to use the Pauline term-and to each they must seek to sometimes to hide behind my status as a foreign "guest." But minister the Word of God. I was recently impressed by the attitude while perhaps the guest should abstain from involvement in rou­ of a godly Nicaraguan pastor who told me he ministered to Somo­ tine politics, the issues of human rights are of more universal con­ cistas and Sandinistas alike. Although his own sympathies were cern and demand a moral response on the part of every Christian. with the rebels, he insisted that his obedience to Christ could not My experience would indicate that the missionary is wise to be tilted by political prejudice. Christ died for all people. conform largely to the "pace" set by national leaders. Foreigners In conclusion, it seems evident that each local situation is dif­ often fail to recognize how much their reactions to political situa­ ferent, and among sincere Christians there are differences of per­ tions are determined by their own temperament, culture, and up­ ception of the issues. Therefore, we must refrain from assuming bringing. I have often heard Costa Ricans (who are a more patient, judgmental attitudes. At the same time, we must be lovingly sup­ deliberative people) complain about Christian leaders from other portive of those in distress and oppression and seek the illumina­ countries who are resident in Costa Rica and who get noisily in­ tion of the Holy Spirit concerning our own involvement in the volved in local affairs in a way that often makes their native breth­ defense of justice. If this is our base of Christian sympathy, God ren cringe. will call out those who are his chosen prophetic voices. May none I would have liked the paper to take a stronger stand against of us be deaf to his summons. violence. I know this creates a dilemma if the political situation A Roman Catholic Comment on the "Guidelines"

Simon E. Smith, S.j.

ust before he was assassinated, Archbishop Romero of problem with which church people are concerned, whether they be JSan Salvador, in one of his Sunday homilies, addressed archbishops or catechists, whether foreign nationals or citizens of the Salvadoran troops and begged them to "Stop the massacre," to the country under consideration: a conflict of loyalties. What is stop killing their brothers and sisters. He urged allegiance to the perceived by one viewer as resolute prophetic action or denunci­ higher law of God, which states, "Thou shalt not kill." ation is perceived by another as treason. The following day, in the corridors of the United States Sen­ The situations outlined in the "Guidelines" persist and in ate, a State Department representative, vigorously waving a tel­ many cases will likely become worse. Not only has EI Salvador lost exed copy of Romero's homily, was heard to say, "This is outright its archbishop to an assassin's bullets, but in the same country four treason!" United States women missionaries were gunned down and 10,000 Whether this tale is true or not, it points up sharply the very citizens, mostly poor, lost their lives in 1980 alone. And EI Salva­ dor is not unique. In neighboring Guatemala, the situation is al­ most as bad. On June 10, 1981, Father Luis Pellecer, S.]., a native Simon E. Smith, 5.1, Executive Secretary of Jesuit Missions, Inc., Washington, D.C., Guatemalan, was kidnapped by armed men, severely beaten about was a missionary in Baghdad, Iraq, from 1953-58. the head, and has not been seen since. On July 28, 1981, Father

January, 1982 13 etaruey Kotner, an American missionary, was murdered in Guate­ concern tor the people "at the base," the poor peasants, laborers, mala. He was the ninth priest-and first American-to die in 1981 students, and others who are the victims of the injustices and most in Guatemala's political turmoil. A Maryknoll priest was recently often the primary flock of the missionaries. expelled from the Philippines. Jesuits and Maryknollers have been So some independent social analysis is required. Ideally that refused entry into Honduras. The situation for missionaries in Ko­ should be done in teams made up of competent nationals and con­ rea remains precarious. The Presbyterians in Taiwan have suffered cerned missionaries. Such is indeed already the case in many coun­ for their prophetic stance. tries. Beyond analysis is the need to decide on a course of action. All of these situations are indeed not the same. But in each of And here the trusting collaboration between nationals and mis­ them there has been the need for church people, whether foreign sionaries becomes even more necessary and acute. As is quite clear missionaries or local nationals, to stand up and be counted on the in the "Guidelines," the same actions are not appropriate in every side of justice and freedom. And no one does that in such coun­ situation, and a careful process of discernment must precede the tries without taking enormous risk. decision to act. Last, it is becoming increasingly obvious that prophetic ac­ tions are costly. Missionaries and those with whom they work must be prepared to pay the consequences of the prophetic actions ANNOUNCING they undertake. To say more on this point would be to belabor the obvious. Martyrdom is a contemporary phenomenon. The American Society of Missiology will hold its 1982 annual Two good indications that the "Guidelines" are no dead letter meeting at Garrett Evangelical Theological Seminary, Evanston, should be mentioned. First, the careful and critical distancing be­ Illinois, June 18-20. The Association of Professors of Mission tween missionaries and governments which the "Guidelines" calls will meet June 17-18 in conjunction with the ASM. Further in­ for may indeed be heard by missionaries, but it does not seem to formation may be obtained from Wilbert R. Shenk, Secretary­ be heard yet by government. During the congressional hearings on Treasurer of the ASM, Box 1092,Elkhart, Indiana 46515. the nomination of Ernest Lefever for the Human Rights desk of the State Department, it became clear that he saw nothing at all wrong with the CIA using missionaries as sources of information, nor even with CIA agents disguising themselves as missionaries. What is at issue in the "Guidelines" and in the lives of church A second indication is that other groups than the National people is the need to set priorities for one's loyalties. The first loy­ Council of Churches have been trying to create guidelines for their alty of church people is to the gospel and its being lived out in the personnel. Thus, Rome's Sacred Congregation for Religious and real situation. And when it cannot be lived out, when conditions for Secular Institutes published in January 1981 a document on prevent men and women from living together as brothers and sis­ "Religious Life and Human Promotion," which treats of four main ters, then the need arises to take some action to change the evil sit­ areas of concern: (a) the option for the poor and for justice, (b) so­ uation. cial activities and works of religious, (c) involvement in the work­ That primary loyalty to the gospel cannot be allowed to take ing world, and (d) involvement in politics.? In addition, the second place to other loyalties, not even loyalty to one's country. Council of International Ministries, which serves Mennonite and The two loyalties need not be in conflict, but they must be very Brethren in Christ mission and service agencies, has lately pub­ clearly and unmistakably set in priority relationship one over the lished two pamphlets of related interest: "Christian Conduct in other. Situations of Conflict" and "Christian Conduct and Intelligence In situations of obvious injustice or conflict, such as those Agencies." mentioned in the "Guidelines," missionaries need hard, factual in­ As indicated above, and as is also clear from all these docu­ formation (which they often already possess). But they also need ments, there is no universal formula to solve the dilemmas about adequate tools of social analysis to help them to determine the involvement in human rights and social-justice issues in different causes of the situations in which they find themselves and also to countries where missionaries serve. decide on what actions are appropriate and possibly effective. The But missionaries have no right to escape the responsibility to questions in the "Guidelines" itself are a good start for such analy­ engage in critical social (and self-) analysis that will lead to taking sis. Another help would be Social Analysis: Linking Faith andJustice, by a responsible position, no matter what the risk. Joe Holland and Peter Henriot, S.J.1 It would be irresponsible simply to trust the analyses of Unit­ Notes ed States government personnel in the country where the mission­ aries work for the reason that their sources of information are 1. Washington, D.C.: Center of Concern, 1980. often at variance with those of the missionaries and also because, 2. For the text, see Origins, Feb. 5, 1981. despite pious rhetoric to the contrary, they are not operating out of

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Willi Henkel, O.Ml I. Robert Streit, O.M.I.

D oman Catholic missiology as such did not exist at the be­ cal, and Ceylon. In many letters he encouraged the missionaries to .~inningof this century, and even the theological courses write about their work, and he himself wrote numerous articles on and textbooks then included very little material about the mission­ the missions. He also published the following books: Das Opfer der ary expansion of the church. Robert Streit, along with Joseph Hotientoien (Victim of the Hottentots), 1907; Derletzte Franziskaner von Schmidlin, pioneered in Catholic missiology, and it was Streit in Texas (The Last Franciscan from Texas), 1907; Das Opfer: Historische particular who initiated the development of missionary bibliogra­ Erzilhlung aus dem Zululand (The Victim: An Historical Account from phy through the publication of Bibliotheca Missionum. Zululand), 1912; Die Portugiesen als Pfad/inder nach Osiindien (The Por­ tugese as Discoverers of East India), 1909; Madhu (a Marian Shrine Early Life and Education! in Ceylon), 1912. During this period, the Hereros of South Africa rebelled Streit was born October 27, 1875, in Fraustadt (Posen), Germany, against the German colonists. Streit's interest in colonial matters and grew up in Stendal (Sachsen), a town of 20,000 inhabitants. was reflected in his writings and in the conferences he held. In the His father, the president of the parish council, put special empha­ summer of 1912, for example, the Colonial Institute in Hamburg sis on the boy's early training in singing and music. Robert en­ invited him to lecture onmissions with particular reference to the joyed religious pilgrimages with his pious mother, but it was the German colonies. parish priest who discovered his priestly and missionary vocation, making the first contacts on his behalf with the Mission Secondary Streit and the Development of Roman Catholic School in Valkenburg, Netherlands. A medical doctor refused to Missiology in Germany declare the boy healthy enough to undertake studies there, but the necessary certificate was finally obtained from another doctor. The His contacts with the missions enabled Streit to note the failure of school, directed by the Oblates, had about 120 students at that Roman Catholic church historians to deal with missionary issues time and maintained a high standard of studies and religious disci­ in more than a very limited and superficial way. Scholarly periodi­ pline. Streit enrolled in the fall of 1889, and the teachers soon rec­ cals did not mention such issues, and Streit showed that the exist­ ognized his intellectual capacity and diligence. ing mission literature was quite disproportionately of a popular After completing undergraduate studies, Streit began his no­ rather than scientific nature.P He developed his thought on that vitiate at St. Gerlach, Netherlands, on August 14, 1895, and com­ subject in a series of articles published from 1907 to 1910 in var­ pleted it on August IS, 1896. He then enrolled for philosophical ious journals. The articles dealt with exegetical, patristic, historical, and theological studies in Liege, along with students from Bel­ and contemporary issues related to Roman Catholic missions, and gium, France and Ireland. He stayed in Liege very briefly, howev­ also with Protestant missiological literature." Catholics had largely er, before going to Hiinfeld in the fall of 1897, where the newly ignored or even despised Protestant missions," ever since Count de organized German Province of the Oblates was opening its own Maistre had described the nineteenth-century Protestant mission­ scholasticate. There, together with his fellow students, he helped ary enterprise as fruitless. Gustav Warneck's Protestaniische Beleuch­ in the construction of the new study center. Streit took final vows tung der romischen Angriffe auf die eoangelische Heidenmission (Protestant as a member of the Oblate order on August IS, 1897, and was or­ View of Roman Attacks on Evangelical Missions) had provoked no dained to the priesthood on April 28, 1901. reaction on the part of Roman Catholics. However, Streit's articles deploring the lack of scientific mission studies found a consider­ 2 Streit's Early Writings able echo in German academic circles, thus preparing the way for a Catholic missiology. The primary need, he reasoned, was to pro­ While still a student, Streit had published some poems under the vide an extensive bibliography of mission materials that lay buried penname "Bruder Eris." His talent in composition was such that J. in various libraries. Classen, editor of Maria Immaculata, the monthly review of the Ger­ Following his inclination, Streit began collecting bibliograph­ man Oblate Province, asked the provincial to assign Streit to col­ ical notes, beginning with an examination of bibliographies of the laborate in that publication. He became a member of the editorial old orders-s-Franciscans, Augustinians, Carmelites, Jesuits. He also team in February 1902 and served as editor-in-chief from October studied classical bibliographical works by such people as Golubo­ 1905 to September 20, 1912. vich, Garcia Icazbalceta, Beristain, and many others mentioned as Throughout those years Streit collected rich materials from all sources in the later volumes of Biblioiheca Missionum. the Oblate missions: Canada, with the Eskimo and Indian mis­ The financial resources for such an undertaking had still to be sions, South Africa (Transvaal, Natal, Free State, South West Afri­ found. In 1909 at the Katholikentag in Breslau, Furst zu Lowen­ stein gave a memorable speech on "German Catholics and Foreign Missions." A mission committee was formed as a result, and a con­ Willi Henkel, O.MI, isa German Oblate andsuccessor toStreit, Dindinger, andRom­ ference took place on January 22, 1910, in Berlin." Streit was invit­ merskirchen as Director of the Pontifical Missionary Library and Editor of the Biblio­ ed to speak at that conference on the duties and tasks of theology grafia Missionaria. with regard to the missions. He declared the necessity of introduc­

16 International Bulletin of Missionary Research ing missiology into seminaries and universities as a part of the cur­ on July 31, 1930, at only fifty-five years of age,"! leaving the com­ riculum,? and he made three concrete proposals: to deal with the pletion of that monumental project to his successors, Dindinger missions in theological lectures and textbooks, to train missiolo­ and Rommerskirchen. gists, and to establish a chair of missiology at a university. At the committee's request, Streit wrote a subsequent memo­ II. Johannes Dindinger, O.M.I. randum, emphasizing the importance of bibliographies for mission studies (a need ultimately met by the publication of Biblioiheca Dindinger's name appears on the list of contributors in the first Missionum), and proposing the publication of a missiological jour­ volume of Bibliotheca Missionum. In the following volumes he col­ nal. Professor Joseph Schmidlin at the University of Munster, in a laborated to an even greater extent, helping also to compile the in­ further memorandum on the scholarly means of promoting mis­ dexes, and he was the logical successor to Streit in the task of sion studies.t suggested academic mission associations, lectures, continuing that publication. and a missiological review. Both memoranda were submitted to all German bishops, missionary societies, and professors in the Dindinger's Childhood and Studies Catholic theological faculties and seminaries. The matter was again considered at the Katholikentag in Dindinger was born at Heinrichsdorf in Lorraine on September 8, Augsburg in 1910, where the committee decided to launch a mis­ 1881. He learned both German and French at an early age. Like siological journal, to ask Streit to present a plan for missionary Streit, he did undergraduate studies at the St. Charles Mission Sec­ bibliography, and to put Schmidlin in charge of developing guide­ ondary School of the Oblates at Valkenburg, and took his novi­ lines for the publication of archival materials. More mission asso­ tiate at St. Gerlach. In 1902 he was sent to study philosophy and ciations, academic lectures, and seminars, comparable to those theology at the Gregorian University in Rome.P The atmosphere Schmidlin had already begun in Munster, were recommended. In in Rome was conducive to learning other languages and to the 1911 the first Roman Catholic chair of missiology was established study of history, two of Dindinger's major interests. In 1905 he re­ in the Catholic Theological Faculty at the University of Munster, ceived his doctorate in philosophy, and was ordained an Oblate with Schmidlin as professor.9 The International Institute for Mis­ priest in 1907. siological Research was founded at Mainz on August II, 1911. On October 4 Schmidlin was elected president of the institute and Dindinger at Hiinfeld, 1908-26 Streit was named its secretary, a position he held until 1924 when he was called to Rome. In 1908 the talented priest was assigned to teach philosophy at the Scholasticate in Hiinfeld, where he met Streit. The latter continued Streit Is Called to Rome to publish programmatic books and articles on Roman Catholic missiology, and Dindinger read them with enthusiasm. Streit, in On May 3, 1923, Cardinal Van Rossum, prefect of the Sacred Con­ tum, greatly appreciated Dindinger's linguistic abilities and wide gregation for the Propagation of Faith (Propaganda Fide), ad­ knowledge, and introduced him to the art of compiling bibliogra­ dressed a circular letter to the superiors of the missions, asking phies. The two became increasingly close collaborators. them to send books and objects of missionary interest for an expo­ During the years he was at Hiinfeld, Dindinger completed the sition to be held in the Vatican during the 1925 Holy Year. Streit, three volumes of his Institutiones Cosmologiae et Psychologicae. And from together with other experts, was called to Rome in February 1924 the early years of his experience there, he became acquainted with for the preparatory work. On January 5, 1925, the prefect put him such pioneers of missiology as J. Schmidlin, A. Huonder, S.J. (the in charge of the literature section. Some 30,000 books, many of editor of Kaiholichen Missionen), and F. Schwager, S.V.D. them in non-European languages, had been collected.P providing a unique opportunity for a survey of missionary literature. Pope Dindinger in Rome Pius XI, himself a former librarian with special interest in mission­ ary literature, encouraged continuation of the collection. It formed When Streit moved to Rome he asked his superiors to assign Din­ the nucleus of what was to become the Pontifical Missionary Li­ dinger there also, so that the two men might continue to collabo­ brary, entrusted to the care of the Propaganda Fide, and Streit was rate on Bibliotheca Missionum (originally planned as a four-volume appointed the library's first director. work only) and in building up the Pontifical Missionary Library. After Streit's untimely death in 1930 Dindinger became the editor Streit's Character of that publication and director of the library. From 1932 to 1948 he served also as professor of mission history at the Missiological Most of Streit's life until he went to Rome was spent in the Scho­ Institute of the Propaganda Fide Athenaeum. After 1948 he devot­ lasticate of Hiinfeld, where he participated actively in the religious ed major attention to the ongoing volumes of Bibliotheca Missionum, and recreational life of the community. Although a recognized but also collaborated in the Bibliografia Missionaria, which had be­ scholar, he remained at heart a modest priest, grateful to anyone gun publication in 1935 under the direction of his assistant, Johan­ who offered help in the bibliographical task. He regarded his nes Rommerskirchen, learning as a means of service to missionaries and their colleagues, believing that the rich experience of the past could shed light on Dindinger's Character the present situation and aid in the solution of future problems. Throughout his life he was dedicated to pastoral activities, and in Dindinger, a kind and helpful person who would interrupt his his homilies we see a pastor who knew how to arouse and commu­ own work to assist another with translation, had an unusual lin­ nicate enthusiasm for the missions. guistic talent and an excellent memory. As a professor he was de­ Streit's health was never robust, and from 1926 onward he manding, one who carefully weighed every word in his lectures suffered from an inflamed bladder that was helped by medical at­ and would not tolerate carelessness in the students' examinations. tention and surgery but never cured. He had hoped to return to His students, in turn, were proud to be "disciples of old Din­ Rome following holidays in Germany in 1929 to continue work on dinger." Biblioiheca Missionum. But that was not to be. He died in Frankfurt Basically, he was an intellectual, whose piety was entirely un­

January,1982 17 ostentatious. He had great respect for scholarship, regarding intel­ to ordinary people. But in giving full attention to missionary bib­ ligence and virtue as closely related. His judgment was prudent liography, a task he regarded as his particular vocation, the mas­ and sharp, but sometimes too critical and stubborn. Yet his readi­ tery he achieved in that field was at the expense of time for more ness to help others was such that even the youngest student felt writing he might have done. He summarized the spirit of this self­ free to call upon him at any time.P The surest way to become his dedication in the words of the Oblate rule: Fervenfi diletandi fidei desi­ friend was to ask his advice. derio (rendered by English-speaking Oblates as IIan ardent desire to Dindinger died on July 31, 1958, having been able to continue spread the gospel of Christ"). A hard worker, he nonetheless en­ his work until only eight days before his death. joyed recreation and cultivating friendships among his confreres and other colleagues and students. Satisfied to have seen the com­ III. Johannes Rommerskirchen, O.M.I. pletion of Bibliotheca Missionum, and the firm continuation of Biblio­ grafia Missionaria in which he took active interest to the end of his Rommerskirchen's Youth life, Rommerskirchen died in Rome on February 24, 1978. Rommerskirchen, the son of a teacher, was born in Neuenhoven IV. The Nature of the Bibliographical (Aachen) on January 5, 1899. Like Streit and Dindinger before him, Publications and of the Missionary Library he had his secondary schooling at the St. Charles Mission School of the Oblates in Valkenburg and took his novitiate (1915-16) at Bibliotheca Missionum St. Gerlach. His studies in philosophy and theology at the Scholas­ ticate in Hiinfeld were interrupted by military service during Robert Streit said, "The task of a bibliography of missions is to World War I. present mission literature according to the modern, scientific re­ As a student Rommerskirchen lived in the community with quirements of bibliography, in such a way as to provide all who Streit and Dindinger. He was ordained an Oblate priest on June 2, study about the missions with a reliable, handy, and rapid orienta­ 1923. After completing his studies in 1924, his superiors assigned tion to the available documents, and to reflect the current situation him to the editorial staff of the Oblate periodical Monatsblatter der with regard to missiological writings."16 This is precisely what Bib­ Llnbefleckten [ungfrau Maria. In the same year he began the study of liotheca Missionum does. The first volume lists a number of collabo­ missiology at the University of Miinster, and missionary bibliogra­ rators, along with the rules and procedures Streit had specified in phy was to become for him also a lifelong vocation. From 1926-33, the interest of uniformity.17 under the guidance of Professor Schmidlin, his first bibliographical The publication as a whole includes African mission history works were published in Zeiischrifi fur Missionstoissenschaft. Under from the tenth century, Asian from the twelfth, and that of the Schmidlin he completed his doctoral degree in 1930, with a disser­ Americas from the European discovery of those continents. Vol­ tation on the Oblate missions in Ceylon.P ume 1 introduces the general literature on theory, pastoral con­ cerns, and law with regard to the missions; volumes 2 and 3 are Rommerskirchen in Rome devoted to missions in the Americas; volumes 4 to 14 to Asian mis­ sions; volumes 15 to 20 to African missions; and volume 21 to the Following Streit's death in 1930, Rommerskirchen was assigned to mission literature on Australia and Oceania. Streit had expected to Rome to assist Dindinger in editing Bibliotheca Missionum and in terminate the series with volume 21 (1909), because that is the be­ strengthening the Pontifical Missionary Library. From 1933 to 1955 ginning date of Zeiischriii fUr Missionstoissenschaft. a journal that he also taught the history of missions at the Missiological Institute adopted the publication of missionary bibliography as one of its of the Propaganda Fide Athenaeum. It was in Rome that he estab­ aims. However, Biblioiheca Missionum was continued for nine more lished Bibliografia Missionaria, a working bibliography of current volumes (22 to 30) supplementing and updating the literature from scholarly literature for mission studies. The first volume of the lat­ 1909 to 1940 for Africa, 1950 for Australia and Oceania, 1960 for ter appeared in the 1935 issue of Guida delle Missioni Cattoliche, but it America, and 1970 for Asia. became an independent annual publication of which forty issues This bibliography presents Roman Catholic mission literature had been published by 1978, the year of Rommerskirchen's death. in categories of various theological disciplines. First is material Rommerskirchen's greatest achievement was the completion about the missionary objective among non-Christians, and mis­ of Bibliotheca Missionum, to which he contributed increasingly from sionary cooperation in achieving that objective. A second category volumes 6 to 30. (His own bibliographyP indicates the extent to involves catechisms, Bible translations, prayer books and other which he was preoccupied with missionary bibliography as such, a Catholic literature, dictionaries, grammars-all written by mis­ task that left him little time for writing other kinds of articles and sionaries.P A third category has to do with missionary writings on books.) It would be difficult to determine the precise extent of his geography, ethnology, and religions. collaboration throughout the history of that publication, but he Streit did not want to produce a mere catalogue of books. On became its editor-in-chief upon the death of Dindinger in 1958. He the other hand, he considered it too expensive to reproduce was assisted by N. Kowalsky, O.M.I., for volumes 13 and 14, and lengthy abstracts from the books themselves. The "middle way" by J. Metzler, O.M.I. for volumes 22 to 30. From 1930 onward he chose was to add an annotation of a few lines to each title, en­ Rommerskirchen also made a considerable contribution to the de­ abling readers to understand its format and contents.l? and listing velopment of the Pontifical Missionary Library, and was its direc­ whatever materials are known to have been written about it. Inso­ tor from 1958 to 1972. During the forty-two years of his far as possible, the place in which each book may be found is also association with that library, it became an increasingly important indicated. Where the compiler was unable to locate a given docu­ collection for missiological research. ment, he gave the source of his information about it. The contents of Bibliotheca Missionum are arranged chronologi­ Rommerskirchen, the Man cally through volume 18. In volumes 19 and 20 (Africa), Dindinger found the material so vast and complex that he arranged it in al­ From the time of his doctoral dissertation and earliest publications, phabetical order of the missionary institutes instead, listing anon­ Rommerskirchen showed a real talent for writing. He was able to ymous works at the end. Rommerskirchen thereafter continued present the missionary cause in an attractive, understandable way Dindinger's arrangement. Each volume has five indexes: authors;

18 International Bulletin of Missionary Research persons; subject matter; places, countries, and nations; and a lin­ mentation of those principles in actual practice. guistic index. The combined index in some of the volumes exceeds Since Vatican II the material in Bibliografia Missionaria has be­ 100 pages. come more ecumenically oriented. It now includes missionary lit­ Bibliotheca Missionum, from the first volume onward, has been erature in the major languages: English, French, German, Dutch, widely appreciated. Schmidlin termed it the discovery of a new Italian, Spanish, Portuguese, the Scandinavian languages, and Pol­ world, previously unknown to both Catholics and Protestants, and ish. A glance at the index (in Italian) is sufficient to note the wide regarded it as an indispensable tool for the study of missions.F" coverage of missionary experience, problems, and discussions. The According to Johannes Beckmann, the volumes on the Americas linguistic publications of missionaries are still listed but, with the and Asia have special importance, and Beckmann notes that many growing importance of the local churches, locally produced bib­ outstanding scholars such as Kenneth Scott Latourette, Charles R. liographies have an increasing usefulness for missionary literature Boxer, Antonio da Silva Rego, and others have made extensive use today. That is particularly true of materials written in the lan­ of the publication." People doing research in such related fields as guages of the Third World. anthropology, history of religions, and linguistics have also profit­ ed from it. Thus Beckmann, in his review of volumes 19 and 20 The Pontifical Missionary Library says: IIAs one examines the long series of volumes of the now­ completed bibliography of African missions, with its approximate­ As indicated above, Pope Pius XI prompted the establishment of a ly 6,000 pages, one can be proud of a production for which the mission library when he encouraged a missionary exhibit during scholars in any other science may justifiably envy our young mis­ the 1925 Holy Year.P The wealth of material collected on that oc­ siology. We express heartfelt thanks to the editor and his collabo­ casion was placed under care of the Sacred Congregation for the rators for the immense amount of detailed work, dedication, and Propagation of the Faith. It was located in the same building and in effort reflected in these pages."22 close proximity to the congregation's archives in order to make it readily available to mission scholars and to facilitate missionary Bibliografia Missionerie research. We have already noted the succession of Streit, Din­ dinger, and Rommerskirchen as directors of this library, and it is This publication may be described as the counterpart and comple­ largely through their efforts that it has become so useful an instru­ ment of Bibliotheca Missionum. It has been published annually since ment for the study of missions. 1935 by the librarians of the Pontifical Missionary Library as a In 1979 the library was moved to a new facility near the Urban current bibliography on the missions. University and merged with that university's library. It now The material in each issue of Bibliografia Missionaria is divided houses 100,000 volumes, 3,416 periodicals that have ceased publi­ into four parts, following an introduction that lists special bibliog­ cation, and more than 500 periodicals that are still current. In addi­ raphies and new periodicals: articles and books about the different tion to the author/subject catalogues, there is a catalogue of books branches of missiology-theology, law, history, the current situa­ in 530 non-European languages (including some 270 African lan­ tion of the missions and pastoral concerns (sections 2-6); auxiliary guages along with important collections in Chinese, Japanese, oth­ studies, such as dialogue, anthropology, religions, atheism, devel­ er Asian, and Native American languages). A microfiche section opment (sections 7-11); missionary personnel, institutions, cooper­ has been recently initiated, containing archival material on mis­ ation, spirituality (sections 12-15); finally, the various mission sions. Thus the Pontifical Missionary Library, building on the vi­ lands (sections 16-25). The arrangement thus moves from general sion of Streit, Dindinger, and Rommerskirchen, seeks to promote to particular, from the principles of mission theology to the imple­ and serve the study of missiology.

Notes

1. See J. Pietsch, a.M.I., "P. Robert Streit, a.M.I. Ein Pionier der katho­ 10. See R. Streit, "Die Eroffnung der Weltmissionsausstellung im Vati­ lischen Missionswissenschaft", Schriftenreihe der Neue Zeitschrifi fUr kan," Die Katholischen Missionen 53 (1924/25): 133-38. R. Streit, "Die Missionstoissenschaft 11 (1952): 7-8. Missionsbibliothek der Vatikanischen Missionausstellung," Die Katho­ 2. For the bibliography of R. Streit, see J. Pietsch, "P. Robert Streit," pp. lischen Missionen 54 (1926): 165-68. R. Streit, Catholic Missionsin Figures and 50-55. Symbols Based on the Vatican Missionary Exhibition (New York: Society for 3. R. Streit, FUhrer durch die katholische Missionsliteratur, (Freiburg: Herder, the Propagation of the Faith, 1927), 172 pp. (translated from the Ger­ 1911), xi, 146 pp. man). 4. See J. Pietsch, "P. Robert Streit," p. 52. 11. See J. Pietsch, "P. Robert Streit," pp. 43-46. 5. See J. Schmidlin, "Chateaubriand und Maistre iiber die Missionen," 12. See R. Becker, a.M.L, "P. Dr. Johannes Dindinger, a.M.L zum vollen­ Zeiischrift fur Missionstoissenschaft 21 (1931): 297. deten 70. Lebensjahre," Missionsuiissenschafiliche Studien, Festschrift, J. 6. See Die Konjerenz derMissionskommission des Zentralkomiiees derKatholikenoer­ Rommerskirchen und N. Kowalsky, eds. (Aachen: Verlag Metz, 1951), sammlungen Deutschlands am 22. [anuar 1910, Offizieller Bericht von Dr. pp. 13-18. For Dindinger's bibliography, see ibid., pp. 16-18, also Biblio­ Werthmann, Freiburg: Caritasdruckerei, 1910. grafiaMissionaria 22 (1958): 4-6. Sylloge, a much valued collection of doc­ 7. R. Streit, Die Missionsgeschichte in ihrergegenwiirtigen Lage und der Plan einer uments of the Sacred Congregation of the Propagation of the Faith, Missionsbibliographie. Denkschrift im Auftrage des Missionsausschusses des Zen­ was edited by Dindinger and G. Monticone (Vatican City: Typis Po­ iralkomitees der Generaloersammlung der Katholiken Deuischlands (Freiburg: lyglottis Vaticanis, 1939), 788 pp. Caritasdruckerei, 1910), 30 pp. 13. See N. Kowalsky, "P. Johannes Dindinger," Der Weinberg 39 (1959): 349. 8. Zwei Denkschriften zur Missionsgeschichte: 1. tJber die Herausgabe mis­ 14. See A. Reuter, a.M.L, "Ein Leben im Dienste der Missionsbibliogra­ sionstoissenschaftlicher Quellen, von Universitatsprofessor Dr. J. Schmidlin. phie. Zum 70. Geburtstag von P. Johannes Rommerskirchen, De Archivis 2. tJber die Herausgabe einerMissionsbibliographie, von P. Rob. Streit. Frei­ et Bibliothecis Missionibis atque Scientiae Missionum Inseroientibus, Festschrift, burg: Caritasdruckerei, 1911. ed. by J. Metzler, and published as EuntesDocete 21 (1968): 11-21. 9. See J. Glazik, M.S.C., 50 Jahre Katholische Missionstoissenschaft in Munster, 15. See W. Henkel, "The Bibliography of Fr. J. Rommerskirchen," De Ar­ 1911-1961. Festschrift herausgegeben von ... (Munster: Aschendorff, chiviset Bibliothecis, pp. 23-32; also in Bibliografia Missionaria 41 (1977): S­ 1961), 212 pp. 12.

January, 1982 19 16. R. Streit, in Bibliotheca Missionum 1 (1916): v-vi. sionum, II in De Archivisei Bibliothecis, pp. 33-57. 17. R. Streit, in ibid.: x. 22. J. Beckmann, in NeueZeitschrift fur Missionstoissenschafi 12 (1956): 74. 18. J. Pietsch, "P. Robert Streit," pp. 20-21. 23. On this subject, see J. Metzler, "La Pontificia Biblioteca Missionaria 'dE 19. R. Streit, Bibliolheca Missionum 1 (1916): xi. Propaganda Fide,'" Bibliografia Missionaria 25 (1962): 5-17, and "The 20. J.Schmidlin, Theologische Revue(1917): 366-68. For further reviews, see J. Pontifical Missionary Library 'De Propaganda Fide,' " DeArchivisei Bib­ Pietsch, "P. Robert Streit," pp. 24-30. liothecis, pp. 347-60. 21. J. Beckmann, "Werden, Wachsen und Bedeutung der Bibliotheca Mis-

Select Bibliography of Robert Streit, O.M.I.

Books Joseph Eugen von Mazenod, Bischof von Marseille. Aachen: Xaveriusverlag. 1907 Der Leizte Franziskaner von Texas. Ein geschichliche Erzdhlung, "Einige wichtige Quellen zur amerikanischen Mis­ Diilmen: A. Laumannsche Buchhandlung. sionsgeschichte vor der Griindung der Propaganda," Ein Opfer der Hotteniotien. Dem Volk und der [ugend erziihlt. ZM 13: 110-14. Diilmen: A. Laumannsche Buchhandlung. 1909 Die Portugiesen als Pfadfinder nach Osfindien. Regensburg: Bibliographical Works Manz. 1911 Madhu. Die Geschichte eines Heiligtums in den Urwiildern von 1911 Fuhrer durch diedeuische katholische Missionsliterafur. Freiburg: Ceylon. Fulda: Parceller. Herder. 1912 Das Opfer. Eine historiche Erziihlung aus dem Zululande. Koln: "Uber die Herausgabe einer Missionsbibliographie," in Verlag von Bachem. Zwei Denkschriften zur Missionsgeschichie. Freiburg: Kari­ 1928 Die Welfmission der katholischen Kirche. Zahlen undZeichen auf tasverband fur das Kath. Deutschland. Grund der Vatikanischen Missionsausstellung 1925. Hun­ "Missionsbibliographicher Bericht," ZM 1: 92-104, 196­ feld: Verlag der Oblaten (with English, Italian, Span­ 200, 275-80, 352-62. (Streit continued this biblio­ ish, and French editions). graphical contribution to the same journal until 1923.) 1916-29 Bibliotheca Missionum publications: Sermons on the Missions Vol. I, Grundlegender und allgemeiner Teil (Veroffentlichun­ gen des Internationalen Instituts fur missionswissens­ 1913 1. Die Berufung der Heiden. Freiburg: Herder. chaftliche Forschung). Munster: Verlag der 1914 z Dergottliche Wille. Freiburg: Herder. Aschendorff'schen Buchhandlung (1916). 3. Das apostolische Werk. Freiburg: Herder. Vol. 2, Amerikanische Missionsliteratur 1493-1699. Aachen: Xaveriusverlag (1924). Articles and Brochures Vol. 3, Amerikanische Missionsliieratur 1700-1909. Aachen: Aachener Missionsdruckerei (1927). 1903 "Fur Gott und Konig. Eine Episode aus der Eroberung Vol. 4, Asiatische Missionsliterafur 1245-1599. Aachen: Aa­ Mexikos durch die Spanier," Maria Immaculata 10 chener Missionsdruckerei (1928). (1902/3). Vol. 5, Asiafische Missionsliferatur 1600-1699. Aachen: Xa­ 1909 "Die theologische-wissenschaftliche Missionskunde," veriusverlag (1929). Der Katholische Seelsorger 21: 20-29, 70-77, 117-29. "Die 1925 Die kaiholische deutsche Missionsliteratur: Mission in Exegese und Patrologie," ibid.: 296-306, Part I, "Die geschichtliche Entwicklung der katholis­ 346-50, 400-407, 445-53. chen Missionsliteratur in deutschen Landen von Be­ 1910 Die Missionsgeschuhte in ihrer gegenwiirfigen Lage und der Plan ginn des 19. [ahrhunderts bis zur Gegenwart. Ein einerMissions-Bibliographie. Freiburg: Caritasdruckerei. Beitrag zur Geschichte des heimatlichen Missionsle­ "Die Missionsgeschichtliche Literatur der Katholiken," bens." Theologie und Glaube 2: 132-40. Part 2, "Bibliographie der katholischen deutschen Mis­ "Die Missionsgeschichtliche Literatur der Protestanten," sionsliteratur 1800-1924" (Abhandlungen aus Mis­ ibid.: 299-314. sionskunde und Missionsgeschichte, Nr 50). Aachen: "Bemerkungen zu unserer wissenschaftlichen Mis­ Xaveriusverlag. sionsgeschichte," ibid.: 466-79. 1911 "Der eschatologische Missionsbeweis. Eine Missions­ Articles about Streit predigt gehalten bei der akademischen Missionsfeier zu Munster, an 30 Nov. 1910," Heiland 3:50-59. 1930 ·Rommerskirchen, Johannes. "1m Dienste des Missions­ 1913 "Focher, ein unbekannter Missionstheoretiker des XVI. gedankens: P. Robert Streit ObI. d. V.J.M.," Monais­ Jahrhunderts," Zeiischrift /iir Missionstoissenschafi (ZM) 3: blatter der Oblaien der Llnbefleckten Jungfrau Maria 37 275-84. (1930): 292-97. 1917 "Der Missionsgedanke in seiner neuzeitlichen Entwick­ 1952 Pietsch, Johannes. P. Robert Streit, O.MI Ein Pionier der lung," ZM 7: 1-20. kath0lischen Missionstoissenschaft (Schriftenreihe der 1919 "Der Missionsgedanke in den Homilien des Origenes," Neuen Zeitschrift fur Missionswissenschaft, Les Ca­ ZM 9: 159-71. hiers de la Nouvelle Revue de Science Missionnaire), 1922 "Zur Vorgeschichte der ersten Junta von Burgos 1512," Schoneck/Beckenried: Administration der Neuen ZM 12: 65-78. Zeitschrift fur Missionswissenschaft. 1923 1m Dienste der Mission. Der Missionsgedanke im Leben des (Streit's complete bibliography is published in Bibliografi Stifters der Oblaien von der Llnbefleckten [ungfrau Maria, Karl Mission/aria 2 [1934/35]: 7-17.)

20 International Bulletin of Missionary Researcl Select Bibliography of Johannes Dindinger, O.M.I.

Books 1947 "Missionsschrifttum von und iiber Kardinal Lavigerie," 1934 Guida delle Missioni Catioliche. Rome: Unione Missionaria in Miscellanea Pietro Fumascone-Biondi. Rome: Edizione di del Clero in Italia. Storia e Letteratura, pp. 105-91. 1939 Sylloge praecipuorum documenlorum recentium Summorum Pontifi­ cum ei S. Congregaiionis de Propaganda Fide necnon aliarum Articles about Dindinger 55. Congregationum Romanorum, Vatican City: Typis Po­ lyglottis Vaticanis. 1942 Schilling, Doroteo. "I 60 Anni di Padre Dindinger," 11 Pensiero Missionario 14: 136-41. Articles 1951 Becker, Robert. "P. Dr. Johannes Dindinger, O.M.I. zum vollendeten 70. Lebensjahre," Missionstoissenschaftliche 1929 "P. Thomas Stephens, S.J. und sein Purana," Die Kalholis­ Studien. Aachen: Xaveriusverlag, pp. 13-18. chen Missionen 57: 100-103, 133-36, 163-67. Beckmann, Johannes. "Hochwiirden Herrn P. Dr. Johan­ 1930 "Les Ordinations Goanaises de 1845. Note rectificative," nes Dindinger O.M.I. zum 70. Ceburtstag," Neue Revue d'Hisloire des Missions 7: 439-41. Zeilschrifl fUr Missionstoissenschaft 7: 305-8. 1937 "Bibliografia Missionaria," 11 Pensiero Missionario 9: 187­ Kowalsky, Nikolaus. "Festakademie zu Ehren des 92. hochw. Herrn P. Johannes Dindinger O.MJ. Direktor 1938 "Bibliografia sull'adattamento dell'arte indigena agli usi der Papstlichen Missionsbibliothek," ZM 35: 300-302. liturgici," ibid. 10: 164-85. 1957 Magyary, Julius. "Triplex Jubilaeum in Instituto [ubi­ 1939 "Die Sammlungen romischer Missionserlasse," Missions­ lanti (2) P. Johannes Dindinger O.M.I.," Eunles Docele toissenschaft und Religionsunssenschaft 2: 125-41. 10: 332-33. 1943 "11 contributo dei Missionari cattolici alla conoscenza del 1958 Perbal, Albert. "Le Pere Jean-Baptiste Dindinger Siam e dell'Indocina," in Le Missioni Cattoliche e la Cul­ O.M.I./" Etudes Oblates 17: 370-74. lura dell'Oriente. Rome: Instituto Italiano per il Medio 1959 Kowalsky, Nikolaus. "Ad piissimam memoriam R. P. ed Estremo Oriente, pp. 293-338. Ioannis Dindinger O.M.I.," Priesler und Mission 1: 8-10. 1945 "Bemerkungen zu den ersten Missionsversuchen der (Dindinger's complete bibliography is published in Bib­ Franziskaner in Aethiopien," Antonianum 20: 97-126. liografia Missionaria 22 [1958]: 4-6.)

Select Bibliography of Johannes Rommerskirchen,O.M.I.

Books lische Missionstoissenschafi in Munster 1911-1961 (J. Gla­ zik, ed.). Miinster: Aschendorff, 1961, pp. 147-62. 1927 Missionsbilder aus dem Basutoland. Hiinfeld: Verlag der Ob­ laten. Bibliographical Works 1931 Die Oblaienmissionen auf der Insel Ceylon im 19. [ahrhundert 1847-1893. Hiinfeld: Verlag der Oblaten. 1935 "Essai de Bibliographie Missionnaire de Langua Ita­ 1951 Missionstoissenschafiliche Studien. Fesigabe Prof Dr. Johannes lienne (1924-1934)," Etudes Missionnaires 3: 131-39, 314­ Dindinger O.MI, Direktor derPapstlichen Missionsbibliothek 20; continued in ibid. 4 (1936): 132-60. zum 70. Lebensjahr dargeboten von Freunden undSchulern (ed. 1938 "Bibliografia sull'Adattamento dell'arte indigena agli usi with N. Kowalsky). Aachen: Xaveriusverlag. liturgici," (with J. Dindinger), 11 Pensiero Missionario 10: 165-85. Articles 1952 "Bibliographica. Litterae Encyclicae 'Evangelii Prae­ cones,' " Eunles Docete 5: 320-26. 1926 "Die Oblaten und der einheimische Klerus in Ceylon," 1960 "Bibliographia in Litteras Encyclicas 'Princeps Pas­ ZM 16: 318-21. torum,' " ibid. 13: 513-19. 1951 " Afrikanische Bischofskonferenzen," Missionswissen­ schaftluhe Siudien. Aachen: Xaveriusverlag, pp. 393-407. Articles about Rommerskirchen 1952 "Die Fortschritte der Missionsarbeit 1926-1951/" Eunles Docele 5: 11-34. 1968 Metzler, J., ed. "Miscellanea: De Archivis e Bibliothecis 1956 "From Archive to Action. Do Missionaries Learn from atque Scientiae Missionum inservientibus," honoring History?" Worldmission 7: 31-39. J. Rommerskirchen, in a special issue of Euntes Docete 1957 "L'!nstituto Missionario scientifico di Propaganda Fide 21. dopo 25 anni," Eunles Docete 10: 315-29. (Rommerskirchen's complete bibliography is published 1961 "Die Afrikamission urn das [ahr 1805," in 50 Jahre Katho­ in Bibliografia Missionaria 41 [1977]: 6-12.)

January, 1982 21 Source Materials for Research into British Missions from EP Microform Ltd. The following publications taken from Archival sources are currently available on 35mm positive unperforated silver halide microfilm:

BRITISH AND FOREIGN BIBLE SOCIETY: Minutes of the Committee 1807-1914 BLANTYRE MISSION: Journal 1888-1911, 1918-19 (British Central Africa) CATHOLIC COLONIAL MISSIONS: Archival Material for the period 1803-1827 CHURCH MISSIONARY SOCIETY: Africa and the East, Proceedings 1801-1921 West Indian Mission, Records 1819-1961 NEW GUINEA MISSION: Occasional Papers 1905-1980 SOUTH AMERICAN MISSIONARY SOCIETY: Manuscript Diaries, Minutes of the General Committee 1844-1919 SAMS Magazine 1867-1919 UNITED SOCIETY FOR THE PROPAGATION OF THE GOSPEL: Africa: Index to the African Archive, African Letters 1839-1896 Gold Coast: Select Records 1753-1933; Voyages of Rev. Thomas Thompson 1748-56; Letters of Rev. Phillip Quaque 1765-1811 Madagascar: Select Records 1866-1900 South Africa: Archives 1820-1900 comprising annual reports and letters from the field with Diocesan Records UNIVERSITIES' MISSION TO CENTRAL AFRICA: Reports 1860-1900; 'A' Series Letters 1857-1920 Asia: India: Calendars 1815-1859; Records (C/IND Series) 1751-1835, (E/PRE Series) 1840-1861, (E/V Series) 1856-1900 Sri Lanka: 'C' Series 1827-1856, 'D' Series (Columbo) 1857-1859/1860-1867, 'CLR' Series 1845-1928 North America: American Letterbooks: Series 'A' 1702-1737, Series 'B' 1701-1786, Series 'C' 18th Century Rev. G. Keith Missionary Travels 1702-1704 Canada: 'C' Series, a comprehensive collection of records relating to USPG missionaries 1759-circa 1855 West Indies: Bahamas: 'C' Series 1726-1853, 'D' Series 1856-1900, 'E' Series 1850-1900 Barbados: Codrington College Papers, 18th and 19th Centuries Diocesan Correspondence Received, 1802-1853 Suriname: Notebooks of the Voyage of Henry Riddell 1778 West Indies: General 'C' Series, together with those for Antigua, British Guiana, Jamaica and Trinidad 1714-1908 SPG Journal 1707-1850 SPG Annual Reports 1702-1845, reflecting the fact that the bulk of the Society's work lay in the American Colonies in the early days. PERIODICALS: Central Africa 1883-1964 (UMCA Magazine); Church Army Gazette 1888-1914; Church Missionary Intelligencer 1849-1927; Christian Mission Magazine 1877-78; Mengo-Uganda Notes (CMS) 1900-1921; Salvationist 1879; Taveta Chronicle (CMS) 1895-1901; War Cry 1879-1940 A Forthcoming Publication: The William Wilberforce Papers, an EP Microform project in conjunction with the University of Wisconsin - La Crosse, comprising: Writings, Speeches, Correspondence, Diaries

For further information on any of these publications please apply to: EP Microform Ltd., East Ardsley, Wakefield, West Yorkshire WF3 2AT, England The Unity of the Church and the Homogeneous Unit Principle c. Rene Padilla

hroughout the entire New Testament the oneness of the fillment of that which God is to accomplish in the "fulness of T people of God as a oneness that transcends all outward time" (v. 10). distinctions is taken for granted. The thought is that with the com­ Both Jews and Gentiles may now receive the seal of the Spirit ing of Jesus Christ all the barriers that divide humankind have by faith. Circumcision, which in former days was the sign of par­ been broken down and a new humanity is now taking shape in and ticipation in the Abrahamic covenant, in the new order becomes through the church. God's purpose in Jesus Christ includes the one­ irrelevant-it is merely an outward sign and it has been supersed­ ness of the human race, and that oneness becomes visible in the ed by the "circumcision made without hands" (Col. 2:11). With church. In the first part of this article we shall examine the New the coming of Christ, "neither circumcision counts for anything, Testament teaching on the oneness of the church in which God's nor uncircumcision, but a new creation" (Gal. 6:15; cf. 5:6). God purpose to unite all things in Jesus Christ is expressed. In the sec­ has brought into being a new humanity in which the barriers that ond part we shall examine the historical unfolding of God's pur­ separated the Gentiles from the Jews are broken down (Eph. pose of unity in apostolic times. Finally, in the last part, we shall 2:11ff.). Out of the two large homogeneous units whose enmity evaluate Donald McGavran's homogeneous unit principle, accord­ Was proverbial in the ancient world God has made one: two ene­ ing to which "men like to become Christians without crossing ra­ mies have been reconciled in "one body" (v. 16). In his death Jesus cial, linguistic or class barriers,"! in the light of our previous Christ removed the wall that stood between the two systems un­ analysis of scriptural teaching and apostolic practice. der which "the people" (am) and "the nations" (goyim) had lived in former days. Now both Jews and Gentiles stand as equal in the I. God's Purpose of Unity in Jesus Christ presence of God (v. 18), as members of a new fellowship that may be described as a city, a family, and a building (vv. 19-20). Thus The Bible knows nothing of the human being as an individual in the unity that God wills for the entire universe according to the isolation; it knows only of a person as a related being, a person in first chapter of Ephesians becomes historically visible in a commu­ relation to other people. Much of its teaching is colored by the He­ nity where reconciliation both to God and to one another is possi­ brew concept of human solidarity, for which H. Wheeler Robinson ble on the basis of Christ's work. coined a well-worn label-"corporate personality." Accordingly, Further on, in chapter 3, Paul claims that God's purpose of the church is viewed in the New Testament as the solidarity that unity in Jesus Christ has been made known to him "by revelation" has been created in Jesus Christ and that stands in contrast with (v. 3). He is a steward of a "mystery" that was hitherto faintly per­ the old humanity represented by Adam. The Adam-solidarity is ceived but that has now been revealed, namely, that in Christ "the humankind under the judgment of God. Its oneness is a oneness of nations" have a share in the blessings of the gospel, together with sin and death. But where sin abounded, grace has abounded all the "the people," on the common ground of God's grace. Unmistak­ more. As a result, the Adam-solidarity can no longer be viewed in ably, the unity of Jew and Gentile is here said to be thegospel-not isolation from Christ's world, in which God has justified sinners. simply a result that should take place as the church is "perfected," Over against the darkness of death that fell upon humanity but an essential aspect of the kerygma that the apostle proclaimed through the first Adam, the light of life has broken into the world on the basis of Scripture (vv. 8--9). Furthermore, it is conceived as through the last Adam (Rom. 5:12-21). By means of the first an object lesson of God's manifold wisdom, displayed for the in­ Adam, the kingdom of death was established among humankind; struction of the inhabitants of the celestial realms, both good and humanity as a whole slipped into the void of meaningless exis­ evil (v. 10). tence out of fellowship with God and under his judgment. By The unity resulting from Christ's work is not an abstract unity means of the last Adam, a new humanity comes into existence, in but a new community in which life in Christ becomes the decisive which the results of the fall are undone and God's original purpose factor. The only peoplehood that has validity in the new order is for humanity is fulfilled. that related to the church as "a chosen race, a royal priesthood, a The letter to the Ephesians assembles a number of insights re­ holy nation, God's own people" (1 Pet. 2:9). Although made up of garding the new humanity brought into being by Jesus Christ. It Jews and Gentiles, the church is placed together with Jews and opens with a doxology (1:3-14) in which the unity of Jew and Greeks (non-Jews), as a third group (1 Cor. 10:32). It is viewed as Gentile in the church is viewed in the light of God's eternal pur­ "the seed of Abraham" in which, since one is incorporated without pose, which includes the creation of a new order with Christ as the any conditions apart from faith in Jesus Christ, "there is neither head. The whole universe is depicted as intended by God to be male nor female, neither Jew nor Gentile, there is neither slave nor "summed up" or "recapitulated" in Christ, moving toward an ana­ freeman," for all are one (heis) in Christ (Gal. 3:28). No one would, kephalaiosis-i-e harmony in which"all the parts shall find their cen­ on the basis of this passage, suggest that Gentiles have to become tre and bond of union in Christ."2 In that context, the unity of Jew Jews, females have to become males, and slaves have to become and Gentile (vv. 13-14) can only be understood as a proleptic ful- free in order to share in the blessings of the gospel. But no justice is done to the text unless it is taken to mean that in Jesus Christ a new reality has come into being-a unit based on faith in him, in C. Rene Padilla, a contributing editor, is Associate Editor of Editorial Caribe, Latin which membership is in no way dependent upon race, social sta­ America Mission Publications, Buenos Aires, Argentina. He is also editor of Mision, a tus, or sex. No mere "spiritual" unity, but a concrete community new bimonthly Latin American missiological magazine. made up of Jews and Gentiles, slaves and free, men and women, all

January, 1982 23 of them as equal members of the Christ-solidarity-that is the gathered around himself during his earthly ministry. True, he had thrust of the passage. And, as Donald Guthrie puts it, "Paul is not not demanded a rigidly structured uniformity, yet he had attained expressing a hope, but a fact."3 the formation of a community that had been held together by a A similar idea is conveyed again in Colossians 3:11, where common commitment to him, in the face of which all the differ­ Paul states that for those who have been incorporated into the new ences that could have separated them had been overcome. Mem­ humanity created in Jesus Christ, the divisions that affect the old bers of the revolutionary party (like "Simon who was called the humanity have become irrelevant: "Here there cannot be Gentile Zealot," Lk. 6:15) had become one with "publicans"-private busi­ and Jew, circumcised or uncircumcised, barbarian, Scythian slave, nessmen in charge of collecting taxes for the government of the free man, but Christ is all and in all." Race loses its importance be­ occupying power (like Matthew, in Mt. 9:9-13; cf. Lk. 19:1-10). cause all the believers, whether Jews or Gentiles, belong to the "Is­ Humble women of dubious reputation (cf. Lk. 7:36-39) had mixed rael of God" (Gal. 6:16). Religious background is neither here nor with wealthy women whose economic means made the traveling there because "the true circumcision" (Phil. 3:3) is made up of Jews ministry of Jesus and his followers possible (Lk. 8:1-3). Women who are Jews inwardly, whose circumcision is "real circumcision had been accepted on the same basis as men, despite the common ... a matter of the heart, spiritual and not literal" (Rom. 2:28-29). view, expressed by Josephus, that a woman "is in every respect of Social stratifications are beside the point because in the new hu­ less worth than a man.?" manity the slave becomes his own master's "beloved brother" To be sure, Jesus had limited his mission to the Jews and had (Philem. v. 15); the slave is called to serve the Lord and not hu­ imposed the same limitation to his apostles before his resurrection. mankind (Col. 3:22) and the free pers~~ is to live as one who has a Yet, as Jeremias has demonstrated, he had anticipated that the Master in heaven (Col. 4:11). Here-in the corporate new human, Gentiles would share in the revelation given to Israel and would in the new homogeneous unit that has been brought into being in participate in God's people.P Accordingly, he had commanded his Jesus Christ-the only thing that matters is that "Christ is all and disciples to proclaim the gospel to "all nations"; the Gentile mis­ in all." Those who have been baptized "into one body" (1 Cor. sion was to be the means through which the Gentiles would be ac­ 12:13) are members of a community in which the differences that cepted as guests at God's table (Mt. 8:11; cf. Isa. 25: 6-8). separate people in the world have become obsolete. It may be true that "men like to become Christians without crossing racial, lin­ The Jerusalem Church guistic or class barriers," but that is irrelevant. Membership in the body of Christ is not a question of likes or dislikes, but a question On the day of Pentecost, the gospel was proclaimed to a large mul­ of incorporation into a new humanity under the lordship of Christ. titude of pilgrims that had come to Jerusalem for the great Jewish Whether a person likes it or not, the same act that reconciles one to Feast of the Weeks (Acts 2:1-13). The heterogeneous nature of the God simultaneously introduces the person into a community where multitude is stressed in the narrative by reference to the variety of people find their identity in Jesus Christ rather than in their race, languages (vv. 6-8) and lands and cultures (vv. 9-11) represented culture, social class, or sex, and are consequently reconciled to one among them. Granted that the "devout men" (andres eulabeis) men­ another. "The unifier is Jesus Christ and the unifying principle is tioned in verse 5 should be taken as Jews rather than as Gentile the 'GospeL' "4 God-fearers, the fact that Luke wants to press home upon us is God's purpose is to bring the universe "into a unity in Christ" that "every nation under heaven" was represented and that the (Eph. 1:10, NEB). That purpose is yet to be consummated. But al­ mighty works of God were proclaimed in the indigenous languages ready, in anticipation of the end, a new humanity has been created and dialects of many lands. The worldwide proclamation of the in Jesus Christ and those who are incorporated in him form a unit gospel-the proclamation to be portrayed in the succeeding chap­ wherein all the divisions that separate people in the old humanity ters of Acts-was thus anticipated in one single event in which are done away with. The original unity of the human race is thus even the linguistic barriers were miraculously broken down for the restored; God's purpose of unity in Jesus Christ is thus made his­ sake of the spread of the gospel "to the end of the earth" (1:8). The torically visible. point here is that at Pentecost people became Christian with peo­ ple from "every nation under heaven" (2:5), including "visitors II. The Unity of the Church and the Apostolic from Rome, both Jews and proselytes" (v. 10). Accordingly, Peter Practice understood Pentecost-the gift of the Spirit-as the means where­ by the promise of the gospel (that "all the nations of the earth A cursory examination of the New Testament shows the way in shall be blessed," Gen. 12:3) was extended not only to those pres­ which the teaching on the new unity of the church developed in ent but also to their descendants as well as to "all that are far off" the foregoing section was implemented by the apostles. Further­ (v. 39). more, it brings into focus the difficulties that the early church The Christian community that resulted from Pentecost was, faced as it sought to live in the light of God's purpose of unity in of course, made up mainly of Jewish Christians. What else could Jesus Christ. The breaking down of the barriers between Jew and be expected before the Gentile mission? Yet it would be a great Gentile, between slave and free, and between male and female, mistake to conclude that it was in their [ewishness that they found could no more be taken for granted in the first century than the their identity. No racial homogeneity, but Pentecost, was the basis breaking of the barriers between black and white, between rich of their unity. Only in the light of the outpouring of the Spirit are and poor, and between male and female today. But all the New we able to understand how it was possible for the early Jerusalem Testament evidence points to an apostolic practice consistent with church to include in its constituency "unlearned and ignorant the aim of forming churches in which God's purpose would be­ men" (agrammatoi ... kai idiotai, Acts 4:13; 'amme ha-'aretz, "people of come a concrete reality. the land," according to rabbinical terminology), and educated priests (6:7), and, at a later stage, Pharisees (15:5; cf. 11:2); poor Jesus' Example people in need of help and wealthy landlords (2:44-45; 4:32-37), possibly members of a well-to-do foreign community:" Jews (Ara­ The apostles had no need to speculate as to what a community in maic-speaking, most of them natives of Palestine), "Hellenists" which loyalty to Jesus Christ relativized all the differences would (Greek-speaking Jews from the Dispersion) (6:1ff.), and at least look like; they could look back to the community that Jesus had one Gentile from Syrian Antioch (v. 5).

24 International Bulletin of Missionary Research Luke's record shows that the basic ecclesiastical unit for both nelius) if the Gentiles were to receive the Word of God and if the preaching and teaching was the house church (Acts 2:46; 5:42; cf. Jews were to see that "God shows no partiality" (as in the case of 12:12, 17; 21:18). But there is nothing in Acts to support the view those in Judea who heard that Cornelius and his kinsmen and that "the mixed church at Jerusalem divided along homogeneous friends had believed). As long as Jewish Christians allowed inher­ unit lines.?" or to lead us as much as to imagine that there were ited prejudices to persist, probably because of their fear that this different house churches for the educated and for the uneducated, contact with Gentiles might be interpreted by fellow Jews as an act for the rich and for the poor, for the Palestinian Jews and for the whereby they were "traitorously joining a strange people" (to bor­ Jews from the Dispersion. All the evidence points in the opposite row McGavran's expression), they could only preach "to none ex­ direction. One of Luke's main emphases as he describes the church cept the Jews." Who would have thought that their approach, growing out of Pentecost is, in fact, that the believers were "to­ based on such a limited outlook, would be used as a pattern for gether" (epi to auto, with a quasi-technical sense; cf. 2:44); that they evangelism in the twentieth century? had "all things in common" (2:44; 4:32); that they were "of one The evangelists who took the new step of preaching the gos­ heart and soul" (4:32). The burden of proof lies with anyone who, pel to Gentiles in Syrian Antioch were unnamed "men of Cyprus despite Luke's description, continues to hold that the early church and Cyrene" (11:20). The importance of this step can hardly be in Jerusalem was organized according to homogeneous units. overestimated. Antioch was the third largest city in the world, "al­ A problem that soon arose in the early Jerusalem church was most a microcosm of Roman antiquity in the first century, a city due precisely to the heterogeneous nature of the community-the which encompassed most of the advantages, the problems, and the "Hellenists" complained against the "Hebrews" because their wid­ human interests, with which the new faith would have to grap­ ows were not receiving a fair share from the common pool that ple."ll Soon the church there would become the base for the Gen­ had been formed (Acts 6:1). No clearer illustration of the way in tile mission. which the apostles faced the problems of division in the church There is no evidence that those who received the gospel in can be found than the one recorded here. A modern church­ Antioch were relatives to the exiles coming from Jerusalem. Per­ growth expert might have suggested the creation of two distinct haps they were, but this is merely a conjecture and lends no solid denominations, one for Palestinian Jews and another one for Greek support to the idea that "in Antioch for both the Jerusalem refu­ Jews. That would have certainly been a practical solution to the ten­ gees and the resident Christians we have bridges of relationship sions existing between the two conflicting homogeneous units! We into the Greek people."12 Furthermore, nothing is said by Luke to are told, however, that the apostles called the community together lead us to the conclusion that the evangelization of Gentiles in this and asked them to choose seven men who would be responsible city took place in the synagogue. That might have been the case, for the daily distribution (vv. 2--6). The unity of the church across but if the correct reading in verse 20 is hellenas rather than hellenis­ cultural barriers was thus preserved. tas, Gentiles of Greek culture would be meant. Floyd Filson may be right in believing that the evangelized were "Gentiles who had had The Church itt Syrian Antioch no previous contact with the synagogue."13 The message that was preached to them was centered in Jesus as Lord (Kyrios) and was Following Stephen's martyrdom, a great persecution arose against thus cast in terms not entirely unfamiliar to people living in a cos­ the Jerusalem church, apparently mainly against the Hellenist be­ mopolitan city where salvation was being offered by many cults lievers with whom Stephen had been identified (Acts 8:1). A result and mystery religions in the name of other lords. God's power was of the persecution, however, was that the first large-scale evange­ with the evangelists and as a result many believed. Unless we are lization outside Palestine was launched by exiles who traveled as to assume that for the sake of numerical growth the "great num­ far as Phoenicia, Cyprus, and Syrian Antioch (11:19). ber" of those who believed were immediately separated into ho­ According to Luke's report, these exiles, aside from a few, mogeneous unit house churches.I? the clear implication is that the shared the gospel with "none except Jews" (v. 19). Why so, one church that came into being embraced both Jewish and Gentile be­ may ask. No explicit answer is given in the narrative, yet this lievers onan equal basis and that there was no thought that the latter statement is used by Donald McGavran to support the claim that had to accept Jewish practices as a prerequisite. At a later stage, as in the years following Pentecost the church made "early adjust­ we shall see, the question of the place of Jewish ceremonial law in ments" that favored the spread of the gospel and resulted in "one­ the church was to become a matter of debate. But there is no evi­ race congregations" that "arose by the dozens; perhaps by the dence that at the start of the Antioch church the evangelists resort­ hundreds."? Luke's record, however, does not substantiate the the­ ed to the homogeneous unit principle in order to accomplish their sis that the apostles deliberately promoted the formation of "one­ task. How was unity preserved when there were many members race congregations" and tolerated Jewish prejudices against the who did not keep the Jewish ceremonial law and there were others Gentiles for the sake of numerical church growth. In order to claim who did? We are not told. We can imagine that difficulties would that it does, one needs to come to Scripture with the preconceived arise. "But," as Adolf Schlatter has commented, "the early Church idea (1) that the apostles shared the modern theory that race preju­ never shirked difficulties: it attacked bravely. So nothing more is dice "can be understood and should be made an aid to Christian­ said about these difficulties, and we do not hear how intercourse ization,"IO and (2) that the multiplication of the church invariably in the mixed communities was secured.T" requires an adjustment to the homogeneous unit principle. With­ An insight into the degree to which people from a variety of out this unwarranted assumption, one can hardly miss the point backgrounds worked together in the Antioch church is found in made by Acts that the extension of the gospel to the Gentiles was the list of leaders provided by Luke in Acts 13:1: "Barnabas, Sy­ such a difficult step for the Jerusalem church that it took place meon who was called Niger, Lucius of Cyrene, Manaen a member only with the aid of visions and commands (8:26ff.; 10:1-16) or of the court of Herod the tetrarch, and Saul." A more heteroge­ under the pressure of persecution (8:1ff.; 11:19-20). No suggestion neous group could hardly be suggested! Barnabas was a Levite, a is ever given that Jewish Christians preached the gospel to "none native of Cyprus (4:36). Symeon, as his nickname Niger ("Black") except Jews" because of strategic considerations. All the evidence points suggests, was a Jew (or proselyte?) apparently of dark complexion, to the fact that restrictions placed on the proclamation of the gos­ perhaps to be identified with Simon of Cyrene who carried Jesus' pel even by Greek-speaking Jews was due to scruples that would cross. Lucius was a Gentile (or a Jew with a Roman name?), a na­ have to be overcome (as in Peter's case when he was sent to Cor­ tive of the African city of Cyrene, perhaps one of the men who

January, 1982 25 had first preached the gospel in Antioch. Manaen was a "foster­ ing great scandal to many devout brethren besides laying us open brother" (synthrophos) to Herod Antipas, the tetrarch of Galilee, to serious criticism from the Scribes and Pharisees. Pray discontin­ with whom he had been reared. Saul was an ex-Pharisee, a "He­ ue this practice, which will surely do great harm to our work brew of Hebrews" and (as a Roman citizen) a member of a small among our fellow-countrymen."17 privileged minority in the eastern Mediterranean.P What could Be that as it may, Peter's action, however justified it may have glue these men together aside from a common experience? been in his own opinion, was strongly opposed by Paul, who saw in it a "play-acting" (hypokrisis) that compromised the truth of the The Early Gentile Churches and the "Circumcision gospel (v. 13). To be sure, Peter had not agreed with the conserva­ Party" tive party on the question of keeping the law as a Christian re­ quirement. His failure had been to give up table fellowship with As long as the church was made up mainly of Jews, apparently it his Gentile brethren, not because of his own convictions but be­ was not a great problem for Jewish Christians to accept Gentile cause of a fierce pragmatism in the face of the danger of being re­ converts as full members of the church without demanding that garded as a traitor to his own race. Although he himself believed they become Jews. Peter's report on the way Cornelius and his with Paul that "neither circumcision counts for anything, nor un­ household had received the Word of God was enough to silence circumcision, but a new creation" (6:15), prompted by fear of oth­ the criticism that the circumcision party in Jerusalem had raised ers he had adopted a course of action that was totally inconsistent against the apostle (Acts 11:1-18). Later on, the news concerning with that conviction. And because of his influence, he had carried the numerical growth of the church in Syrian Antioch was wel­ with him the rest of the Jewish Christians, including Barnabas comed in the mother church, which then sent one of its most out­ (2:13), thereby destroying Christian fellowship and denying the standing leaders with the commission to instruct the new believers truth of the gospel, according to which for those who have been (11:22ff.). When the leaders of the Gentile mission (Barnabas and incorporated into Jesus Christ all the barriers that separate people Saul) visited Jerusalem in connection with the relief sent from An­ have been abolished (3:28). tioch for the brethren in Judea (11:27-30), they had a meeting with Peter's action showed how real was the danger facing the James (Jesus' brother), Peter, and John, as a result of which they apostolic church to be divided into two "denominations"-a Jew­ were given "the right hand of fellowship"; the understanding was ish Christian church and a Gentile Christian church, each with its reached that "we," says Paul, "should go to the Gentiles and they own emphases, serving its own homogeneous unit. The situation to the circumcised" (Gal. 2:9). The presence of a young Greek con­ was so serious that a meeting was held in Jerusalem in order to dis­ vert, named Titus, with the delegation from Antioch at that time cuss the problem, with the apostles and elders of the local church could be taken as a further confirmation that the Jewish Christian and with Paul and Barnabas as delegates from Antioch (Acts would not expect Gentile converts to be circumcised (Gal. 2:1-3). 15:ff.). The circumcision party that had provoked the Jewish-Gen­ The spread of the gospel throughout south Galatia brought tile incident in Antioch presented its case, but the"council" vindi­ about by the travels undertaken by Paul and Barnabas, with the cated Paul and Barnabas and sent them back to Antioch with a resulting increase of Gentile converts, finally raised the whole is­ letter summarizing the decision that had been reached (vv. 22-29). sue of the basis on which the Gentiles could participate as full \ The "Jerusalem Decree" provided the basis for Jewish and members in the People of God. Was faith to be regarded as suffi­ Gentile Christians to live in unity, as equal members of the body cient, as the missionaries were preaching? Granted that the gospel of Christ. It clearly exemplifies the apostolic practice in the face of was meant to be preached to all men and women, whether Jews or problems arising out of racial, cultural, or social differences among Gentiles, should not the Gentile converts be circumcised? Should Christians. In the first place, the Gentile converts would not have they not be required to conform to Jewish ceremonial laws and to be circumcised in order to be accepted as full members of the food regulations? Should they not be expected to "take upon People of God. Faith in Jesus Christ was thus affirmed as the only themselves the yoke of the commandments," like the proselytes to condition for salvation. And the repudiation of the attempt made Judaism? The issue was pressed by a circumcision party within the by the conservative party of the Jerusalem church to impose cir­ Jerusalem church, made up of people who had previously been as­ cumcision on the Gentile Christians was archetypical of the Chris­ sociated with the Pharisees (Acts 15:1, 5). tian rejection of every form of "assimilationist racism" (to use It is likely that the episode that Paul narrates in Galatians Wagner's expression). Clearly the apostles would have agreed with 2:11-14 should be viewed in connection with the visit that accord­ the claim that"any teaching to the effect that Christianity requires ing to Acts 15:1 these members of the circumcision party made to a person to adapt to the culture of another homogeneous unit in Antioch. Before their coming Peter had felt free to share a common order to become an authentic Christian is unethical because it is table with Gentile Christians, for he had learned in Joppa not to dehumanizing."18 call anything "common" (or "unclean") if God had purified it. In the second place, it was taken for granted that Jewish and When they came, however, "he drew back and separated himself, Gentile Christians would continue to have regular social inter­ fearing the circumcision party" (Gal. 2:12). His attitude can best be course as members of interracial local congregations and provision understood when it is viewed in the light of a historical context in was therefore made to prevent conflicts arising out of cultural dif­ which those Jews who sat at a table where food would not be ko­ ferences. There is nothing at all in the book of Acts or the epistles sher thereby opened themselves to the accusation of "traitorously to lend support to the theory that the apostles ever contemplated joining a strange people." According to Paul, those who induced the idea of adopting Peter's approach as described in Galatians Peter to act inconsistently with his Gentile brethren had been sent 2:11-14: the separation of Jews and Gentiles in different one-race by James. Paul's words need not mean that they had been person­ churches that would then endeavor to show their unity in Christ ally commissioned by James to spy out the Jewish-Gentile rela­ exclusively in "the supracongregational relationship of believers tions, but from all we know the conservative party may have in the total Christian body over which Christ himself is the forced James to take action against a practice that went against head ..."19 The apostles rejected imperialistic uniformity buttheyalso rejected their own taboos. T. W. Manson's suggestion therefore carries segregated uniformity. It was precisely because they assumed that weight, that a message from James was brought to Peter, couched Christians, whether Jews or Gentiles, would normally eat and wor­ more or less in the following terms: "News has come to Jerusalem ship together that they took measures to remove the most obvious that you are eating Gentile food at Gentile tables, and this is caus­ obstacle to Christian fellowship in interracial churches. As F. F.

26 International Bulletin of Missionary Research Bruce has rightly observed: had been attracted to Judaism should be open to the Christian The Jerusalem decree dealt with two questions-the major one, message is not surprising. If (according to the Mishnah) even the "Must Gentile Christians be circumcised and undertake to keep the proselytes could only refer to God as "0 God of yourfathers," how Mosaic law?" and the subsidiary one, "What are the conditions with much less would the "Godfearers"-who were not willing to be which Gentile Christians should comply if Jewish Christians are to circumcised and to comply with food laws-be regarded as quali­ have easy social relations with them?" The second question would fied for membership in the chosen people. In F. F. Bruce's words: not have been raised had the first question been answered in the af­ firmative. If Gentile Christians had been required to follow the ex­ By attending the synagogue and listening to the reading and exposi­ ample of Gentile proselytes to Judaism, then, when these tion of the sacred scriptures, these Gentiles, already worshippers of requirements were met, table-fellowship and the like would have the "living and true God," were familiar with the messianic hope in followed as a matter of course. But when it was decided that Gentile some form. They could not inherit this hope and the blessings Christians must not be compelled to submit to circumcision and the which accompanied it until they became full converts to Judaism, general obligations of the Jewish law, the question of table-fellow­ and this was more than most of them were prepared for. But when ship, which had caused the recent trouble in Antioch, had to be con­ they were told that the messianic hope had come alive in Jesus, that sidered.P in him the old distinction between Jew and Gentile had been abol­ ished, that the fullest blessings of God's saving grace were as readily The decision reached was that the Gentiles would abstain available to Gentiles as to Jews, such people could not but welcome from practices that were particularly offensive to Jews, namely this good news just as every ancestral instinct moved Jews to refuse (according to the most probable reading), from the flesh of animals it on these terms.F" that had been offered in sacrifices to idols, from meat with blood A cursory study of the Pauline mission shows that time after (including therefore the flesh of animals that had been strangled), time on arriving in a city the apostle would first visit the syna­ and from "unchastity" in the sense of the degrees of consanguinity gogues and then, when the break with the Jewish authorities was and affinity contemplated in Leviticus 18:6-18.21 If the Jerusalem produced, he would start a Christian congregation with the new "Council," having set out to deal with the question of circumci­ Gentile believers and a handful of converted Jews (Acts 13:5, 14:1; sion, ended with regulations related to table fellowship, the obvi­ 17:1, 10, 17; 18:4, 19; 19:8). Such an approach had a theological ba­ ous explanation is that, once the matter of principle was settled, sis-the offer of the gospel was to be made lito the Jew first" the effort was made to provide a modus vivendi for churches in (Rom. 1:16; 2:9, 10; cf. Acts 3:26), according to a conviction going which Jews and Gentiles would continue to have table fellowship back to Jesus himself, that the Gentiles could only be incorporated together. And it is quite likely that the regulations included in this into the kingdom after Israel had had the opportunity to return to arrangement were basically the same as those that had always pro­ the Lord.V But it also made it possible for the church to start al­ vided a basis for intercourse between Jews and "God-fearing" most everywhere with a nucleus of believers who already had the Gentiles in the synagogues throughout the empire.P background provided them by Judaism, with all the obvious ad­ According to Alan R. Tippett, the Jerusalem Decree "against vantages that this background implied. From that nucleus the gos­ the forcing of the cultural patterns of the evangelizing people on pel would then spread to Gentiles with a completely pagan the un evangelized, is written into the foundation of the Church outlook. and cries aloud today at the expressly westernizing missionary."23 It would be ridiculous to suggest that Jews and Gentiles heard True. But a closer look at the historical situation shows that the the gospel together in the synagogues, but then those who believed Jerusalem Decree also cries aloud at every attempt to solve the were instructed to separate into segregated house churches for the conflicts arising out of cultural differences among Christians by sake of the expansion of the gospel. Such a procedure would have resorting to the formation of separate congregations, each repre­ been an open denial of apostolic teaching concerning the unity of senting a different homogeneous unit. The regulations given by the church. It would have also meant that the door of the church the Jerusalem conference were formulated on the assumption that was made narrower than the door of the synagogue, where Jews table fellowship between Jewish and Gentile Christians was to and Gentiles could worship together. The suggestion is so far­ continue despite the difficulties. Unity in Christ isfar more thana unity fetched that it can hardly be taken seriously. All the New Testa­ occasionally expressed at thelevel of "thesupracongregational relationship of be­ ment evidence, however, points in the opposite direction, namely, lievers in the total Christian it is the unity of the members of Christ's bodv "; in the direction of an apostolic practice whose aim was the forma­ body, to be made visible in the common life of local congregations. tion of churches that would live out the unity of the new human­ The working arrangement represented by the Jerusalem De­ ity in Jesus Christ. The apostles knew very well that if the cree was entirely consistent with Paul's attitude expressed later in acceptance of "people as they are" was to be more than lip-service 1 Corinthians 8:7ff. and Romans 14:13ff. There was no compro­ acceptance it had to take place at the level of the local congrega­ mise on a matter of principle, but the Gentiles were asked to fore­ tions. Accordingly, they sought to build communities in which go their freedom with regard to practices that caused offense to right from the start Jews and Gentiles, slaves and free, poor and their Jewish brethren. At least for Paul the way to solve the con­ rich would worship together and learn the meaning of their unity flicts in the church was neither imperialistic uniformity nor segre­ in Christ, although they often had to deal with difficulties arising gated uniformity but love, for love alone "binds everything out of the differences in backgrounds or social status among the together in perfect harmony" (Col. 3:14). converts. That this was the case is well substantiated by a survey of the dealings of the apostles with the churches in the Gentile The Gentile Mission world, as reflected in the New Testament. For the sake of brevity A well-attested fact regarding evangelism in the early church is two examples will suffice. that almost everywhere the gospel was first preached to both Jews The Church in Corinth: It is in the context of a chapter dealing and Gentiles together, in the synagogues. Luke provides no evidence with the diversity not of homogeneous unit churches but of the mem­ to support McGavran's claim that family connections played a bers of the church that Paul states: "For just as the body is one and very important role in the extension of the faith throughout the has many members, and all the members of the body, though Roman Empire.i" but there is no doubt that the "God-fearers" on many, are one body, so it is with Christ. For by one Spirit we were the fringe of the Jewish congregation served in every major city as all baptized into one body-Jews or Greeks, slaves or free-and all the bridgehead into the Gentile world.P That these Gentiles who were made to drink of one Spirit" (1 Cor 12:12-13). The emphasis

January, 1982 27 on the nature of the oneness of Christians representing various ra­ per, had become a sad picture of the division of the church accord­ cial and social groups can be best explained when it is viewed in ing to economic position. C. K. Barrett is probably right in relation to the situation of the church in Corinth. inferring from the text that "the members of the church were ex­ According to Luke's report in Acts, the initiation of the church pected to share their resources, the rich, presumably, to bring more in that city followed the pattern characteristic of the Gentile mis­ than they needed and to make provision for the poor."31 Instead of sion. Paul began his preaching ministry in the synagogue, where sharing, however, the rich would go ahead and eat their own sup­ Jews and Gentiles heard the gospel together (Acts 18:4). Later on he per and even get drunk, while the poor would go hungry. The nat­ was compelled to leave the synagogue, but by then there was a nu­ ural result was that the poor felt ashamed and the supper became a cleus of converts, including "God-fearing" Gentiles like Gaius Ti­ display of unbrotherliness (1 Cor. 11:20-22). It seems clear that, tius Justus (Acts 18:7; 1 Cor. 1:14) and Stephanas and his despite the divisions, the whole Christian community in Corinth household (1 Cor. 1:16; according to 16:15, "the first converts in continued to come together regularly in one assembly (11:17, 20; Achaia"), and Jews like Crispus, the ruler of the synagogue, and 14:23, 26; cf. Rom. 16:23). There may be some exaggeration in Jo­ his household (Acts 18:8; 1 Cor 1:14). Gaius' house was located hannes Munck's description of the Corinthian church as "The next door to the synagogue (Acts 18:7) and it became the living Church Without Factions,"32 but it is undeniable that all the evi­ quarters for Paul and the meeting place for "the whole church" dence points in the direction of disunity and bickering, but not of consisting of Jews such as Lucius, Jason, and Sosipater, and Gen­ separate churches representing the various positions in conflict. tiles such as Erastus and Quartus (Rom 16:21, 23). The important thing here is to notice that the whole epistle There are other hints regarding the constituency of the Corin­ exemplifies again the apostolic practice in the face of problems of thian church given in 1 Corinthians. The clear inference from 1:26 division caused by racial, cultural, or social differences among the is that the majority of the members came from the lower strata of members of the church. Not the least suggestion is ever made that society-they were not wise, or powerful, or of noble birth "ac­ the solution to such problems is to be found in homogeneous unit cording to worldly standards." At least some of the members were churches that would then seek to develop "intercongregational ac­ slaves, while others were free (7:21-22). On the other hand, the tivities and relationships."33 Again and again the emphasis falls on community also included a few well-to-do members, notably Ga­ the fact that the believers have been incorporated into Jesus Christ, ius (presumably a Roman citizen), Crispus (the ex-ruler of the as a result of which all the differences deriving from their respec­ synagogue), Erastus (the city treasurer, Rom. 16:23), and possibly tive homogeneous units are now relativized to such a degree that Chloe (as suggested by the reference to her "dependents," who in the context of the Christian community they can be viewed as may have been slaves, 1 Cor 1:11). nonexistent. Indeed the call to unity is central to the whole epistle. It would be absurd to take Paul's exhortation to each Corin­ The Church in Rome: This church, in contrast with the one in thian Christian to remain "in the state in which he was called" (1 Corinth, seems to have broken up into separate groups, some of Cor. 7:20) as lending support to the idea that each one was to be­ which may have been made up of people representing diverse ho­ long to a homogeneous unit church representing his or her own mogeneous units in society. In Bruce's words, "Perhaps some local race or social class.s" The whole point of the passage (1 Cor. 7:17­ groups consisted of Jewish Christians and others of Gentile Chris­ 24) is that in the face of God's call both race and social status have tians, and there were few, if any, in which Jewish and Gentile become irrelevant; the only thing that really matters is faithfulness Christians met together."34 It may well be that it was because of to Jesus Christ. The apostle is teaching here neither that slaves this situation that Paul addressed his epistle to the Romans "to all should remain in slavery nor that they should take freedom, God's beloved in Rome" (1:7) rather than "to the Church of God should the opportunity for manumission come, but that the Chris­ which is at Rome." A better sign of this situation, however, is the tian's existence is no longer determined by one's legal status but mention made in chapter 16 of at least five house churches, associ­ by the fact that he or she has been called by God. The slave's slav­ ated with the names of Prisca and Aquila (v. 3), Aristobulus (v. ery is irrelevant because the slave is "a freedman of the Lord"; the 10), Narcissus (v. 11), Asyncritus (v. 14), and Philologus (v. 15). free man's freedom is equally irrelevant because he is "a slave of If this reconstruction of the situation of the church in Rome is Christ" (v. 22). This is not a piece of advice to reject or to accept correct, are we then to conclude that it lends support to the theory manumission-to leave or to remain in one's homogeneous unit­ that the apostolic practice was aimed at the formation of homoge­ but an exhortation to see that, whatever one's social status may be, neous unit churches? So to conclude would be to disregard com­ he or she is to "remain with God" (v. 24). In Bartchy's words, pletely what was undoubtedly Paul's main purpose in writing the "Since God had called the Corinthians into Koinonia with his cruci­ epistle, namely lito bring about the obedience of faith" (1:5) in fied Son, it was this fellowship and not any status in the world congregations where, as Paul S. Minear has argued.P Christians which determined their relationship to God."29 This relationship representing a given position would not worship side by side with to God was in turn to be the basis for the relationship among Christians representing another position. Only by a partial reading Christians. of Minear's work can the evidence adduced by him be used as The racial, social, and cultural diversity among the people that lending support to the theory that the apostolic church consisted made up the church in Corinth goes a long way to explain the largely of homogeneous unit congregations or that the situation of problems of dissension that Paul addresses in 1:10ff. Although the the church in Rome reflected the apostolic practice.P" Quite to the Christians continued to meet together at Gaius' house (Rom. contrary, Minear's claim is that the epistle to the Romans was 16:23), they tended to divide into at least four groups, each claim­ written with the hope that "a larger number of segregated house­ ing to follow a different leader (1:12). We cannot be certain regard­ churches would at last be able to worship together-Jews praising ing the distinctive claims made by each group, but the least we can God among Gentiles and Gentiles praising God with his people."37 say is that the Petrine party was made up of Jews who insisted on Accordingly he shows how the entire epistle develops the idea that the food regulations formulated by the Jerusalem Council (cf. 1 through the coming of Jesus Christ all human distinctions have Cor. 8:1ff; 10:25ff), while the "Christ party" was probably made been broken down, and concludes that faith required that the var­ up of Gentiles who regarded themselves as "spiritual men," op­ ious groups in Rome should welcome one another notwithstanding posed Jewish legalism, and denied the Jewish doctrine of the resur­ their opposing views on foods and days. Thus, for Minear the situ­ rection.P? To complicate things even further, the communal meals, ation viewed by Paul in chapters 14 and 15 was "the target of the in the course of which the believers participated in the Lord's Sup­ whole epistle."38

28 International Bulletin of Missionary Research Paul's approach to the problem in Rome was consistent with whether Jews or Gentiles, slaves or free, rich or poor, without par­ the apostolic practice with regard to churches threatened by divi­ tiality. More often than not during the Gentile mission Jews and sion. There is no evidence that he would have approved of the Gentiles heard thegospel together. The New Testament provides no in­ modern device to solve the problem of disunity, that is, the form­ dication that the apostolic church had a missionary strategy based ing of segregated congregations open to communications with oth­ on the premise that church planting would be "more effective" if er segregated congregations. All his letters make it overwhelmingly carried on within each separate homogeneous unit and was there­ clear that he conceived oneness in Christ as an essential aspect of fore to be conducted along racial or social lines. the gospel and therefore made every effort to see that Christians 2. The breaking down of the barriers that separate people in would together "with one voice glorify the God and Father of our the world was regarded as an essential aspect of thegospel, not merely as Lord Jesus Christ" (Rom. 15:5). a result of it. Evangelism would therefore involve a call to be in­ Other New Testament writings reflect the same apostolic con­ corporated into a new humanity that included all kinds of people. cern for church unity across all the barriers separating people in Conversion was never a merely religious experience; it was also a society. And no research is necessary to verify that the congrega­ way of becoming a member of a community where people would tions that resulted from the Gentile mission normally included find their identity in Christ rather than in their race, social status, Jews and Gentiles, slaves and free, rich and poor, and were taught or sex. The apostles would have agreed with Clowney's dictum that in Christ all the differences derived from their respective ho­ that "The point at which human barriers are surmounted is the mogeneous units had become irrelevant (cf. Eph. 6:5-9; Col. 3:22­ point at which a believer is joined to Christ and his people."43 4:1; 1 Tim. 6:17-19; Philem. v. 16; [as, 1:9-11, 2:1-7, 4:13; 1 Pet. 3. The church not only grew, but it grew across cultural barriers. 2:18; 1 In. 3:17). The New Testament contains no example of a local church whose The impact that the early church made on non-Christians be­ membership had been taken by the apostles from a single homoge­ cause ofChristian brotherhood across natural barriers can hardly be overes­ neous unit, unless that expression is used to mean no more than a timated. The abolition of the old separation between Jew and group of people with a common language. By contrast, it provides Gentile was undoubtedly one of the most amazing accomplish­ plenty of examples of how the barriers had been abolished in the ments of the gospel in the first century. Equally amazing, however, new humanity. was the breaking down of the class distinction between master and 4. The New Testament clearly shows that the apostles, while slave. As Michael Green comments, "When the Christian mission­ rejecting "assimilationist racism," never contemplated the possi­ aries not only proclaimed that in Christ the distinctions between bility of forming homogeneous unit churches that would then ex­ slave and free man were done away as surely as those between Jew press their unity in terms of interchurch relationships. Each church and Greek, but actually lived in accordance with their principles, was meant to portray the oneness of its members regardless of their ra­ then this had an enormous appeal."39 In F. F. Bruce's words, "Per­ cial, cultural, or social differences, and in order to reach that aim haps this was the way in which the gospel made the deepest im­ the apostles suggested practical measures. If "authentic unity is al­ pression on the pagan world."40 ways unity in diversity,"44 the unity fostered by the apostles could never be one that eliminated plurality in the membership of local III. An Evaluation of the "Homogeneous Unit churches. Unity was not to be confused with uniformity either Principle" among local congregations or among individual church members. In Ignatius' words, "Where Jesus Christ is, there is the whole How are we to evaluate the use of the homogeneous unit principle, Church." Each local congregation was therefore to manifest both advocated by Donald McGavran and his followers, in the light of the unity and the diversity of the body of Christ. the foregoing discussion of the apostolic teaching and practice re­ 5. There may have been times when the believers were ac­ garding the unity of the church? cused of traitorously abandoning their own culture in order to join Before attempting to answer that question, two observations another culture, but there is no indication that the apostles ap­ are necessary for the sake of clarity. In the first place, it cannot be proved of adjustments made in order to avoid that charge. They denied that from a biblical perspective the (quantitative) growth of regarded Christian community across cultural barriers, not as an the church is a legitimate concern in the Christian mission.t! If optional blessing to be enjoyed whenever circumstances were fa­ God "desires all men to be saved and to come to the knowledge of vorable to it or as an addendum that could be left out if deemed the truth" (1 Tim. 2:4), no Christian is in harmony with God's de­ necessary to make the gospel more palatable, but as essential to sire unless he or she also longs to see all coming to Jesus Christ. Christian commitment. They would have readily included any attempt Moreover, it is clear that this longing will have to be expressed in to compromise the unity of the church among those adjustments practical terms (which may well include the use of anthropological to which Christianity objects as "adjustments which violate essen­ and sociological insights) so that the gospel is in fact proclaimed as tial Christian teachings."45 widely as possible. The issue in this evaluation, therefore, is not If these conclusions are correct, it is quite evident that the use the employment of principles that can help in the expansion of the of the homogeneous unit principle for church growth has no bibli­ church. In the second place, it is a fact that hardly needs verifica­ cal foundation. Its advocates have taken as their starting point a tion that the growth of the church takes place in specific social and sociological observation and developed a missionary strategy; only cultural contexts and that people generally prefer to become Chris­ then, a posteriori, have they made the attempt to find biblical sup­ tians without having to cross the barriers between one context and port. As a result the Bible has not been allowed to speak. A friend­ another. This, again is not the issue in this evaluation. ly critic of the "Church Growth" movement has observed that The real issue is whether church planting should be carried "lack of integration with revelation is the greatest danger in out so as to enable people to become Christians without crossing Church Growth anthropology."46 The analysis above leads us to barriers.V whether this principle is "essential for the spread of the conclude that the "Church Growth" emphasis on homogeneous Gospel" and biblically and theologically defensible. Enough has unit churches is in fact directly opposed to the apostolic teaching been said in the two previous sections on the apostolic teaching and practice in relation to the expansion of the church. No mis­ and practice bearing on the subject for me to draw the following sionary methodology can be built without a solid biblical theology conclusions, all of which are amply supported by exegesis: of mission as a basis. What can be expected of a missiology that 1. In the early church the gospel was proclaimed to all people, exhibits dozens of books and dissertations dealing with the

January,1982 29 "Church Growth" approach, but not one major work on the theol­ can say that "men like to become Christians without crossing ra­ ogy of mission? cial, linguistic and class barriers." But what does that have to do We must admit that at times "The witness of separate congre­ with the gospel concerning Jesus Christ who came to reconcile us gations in the same geographical area on the basis of language and "to God in one body through the cross"? culture may have to be accepted as a necessary, but provisional, The missiology that the church needs today is not one that measure for the sake of the fulfilment of Christ's mission."47 But conceives the People of God as a quotation taken from the sur­ the strategy of forming homogeneous unit churches for the sake of rounding society, but one that conceives it as "an embodied ques­ (quantitative) church growth has nothing to say in the face of "the tion-mark" that challenges the values of the world. As John fear of diversity and the chauvinistic desire to ignore, barely toler­ Poulton says, referring to the impact of the early church on soci­ ate, subordinate or eliminate pluralism" which, according to C. Pe­ ety: "When masters could call slaves brothers, and when the enor­ ter Wagner, "has perhaps done more to harm church life in mities of depersonalizing them became conscious in enough America than has heretofore been recognized."48 Because of its people's minds, something had to go. It took time, but slavery failure to take biblical theology seriously, it has become a missiol­ went. And in the interim, the people of God were an embodied ogy tailor-made for churches and institutions whose main func­ question-mark because here were some people who could live an­ tion in society is to reinforce the status quo. What can this other set of relationships within the given social system."49 Only a missiology say to a church in an American suburb, where the missiology in line with the apostolic teaching and practice with re­ bourgeois is comfortable but remains enslaved to the materialism gard to the extension of the gospel will have a lasting contribution of a consumer society and blind to the needs of the poor? What to make toward the building of this kind of church-the first fruits can it say to a church where a racist "feels at home" because of the of a new humanity made up of persons "from every tribe and unholy alliance of Christianity with racial segregation? What can tongue and people and nation" who will unitedly sing a new song it say in situations of tribal, caste, or class conflict? Of course, it to the Lamb of God (Rev. 5:9).

Notes

1. Donald McGavran, Understanding Church Growth (Grand Rapids: Wm. B. Kind of People, p. 127). If that kind of pluralism was possible in a Jewish Eerdmans Publishing Co., 1970), p. 198. context, Wagner's thesis that "New Testament churches were homoge­ 2. J. B. Lightfoot, quoted by F. F. Bruce, TheEpistle totheEphesians (London: neous-unit churches" (p. 117) can be discarded a priori as an unwar­ Pickering & Inglis, 1961), p. 33. ranted assumption. 3. Donald Guthrie, Galatians (London: Thomas Nelson & Sons, 1969), p. 23. Tippitt, Church Growth andthe Wordof God(Grand Rapids: Wm. B. Eerd­ 115. mans Publishing Co., 1970), p. 34. 4. John A. Mackay, God's Order: TheEphesian Letter and the Present Time (Lon­ 24. McGavran, TheBridges of God pp. 27ff. don: Nisbet & Co., 1953), p. 84. 25. Ramsay, St. Paul, pp. 276-77. 5. Joachim Jeremias, New Testament Theology: The Proclamation of Jesus (Lon­ 26. New Testament History, p. 276f. don: SCM Press, 1971), pp. 223ff. 27. Joachim Jeremias,Jesus' Promise totheNations, pp. 71ff. Cf. T. W. Manson, 6. Joachim Jeremias, Jesus' Promise to the Nations (London: SCM Press, 1958). Jesus and the Non-Jews (London: Athlone, 1955). 7. E. A. Judge, TheSocial Patterns of Christian Groups in the First Century (Lon­ 28. Cf. Wagner, Our Kind of People, p. 133. don: Tyndale Press, 1960), p. 55. 29. S. Scott Bartchy, First Century Slavery and L Corinthians 7:21 (Missoula, 8. C. Peter Wagner, Our Kind of People: The Ethical Dimensions of Church Mont.: Univ. of Montana Press, 1973), p. 182. Growth in America (Atlanta: John Knox Press, 1979), pp. 122-23. If both 30. T. W. Manson, in Studies in the Gospels and Epistles, pp. 190ff. Jews and Gentiles were divided into "numerous important homoge­ 31. Barrett, A Commentary on the First Epistle to the Corinthians (London: Adam neous units" (ibid., p. 114), why does Wagner argue that the Jerusalem and Charles Black, 1971), p. 263. church was divided into only two groups, the Hellenists and the He­ 32. Johannes Munck, Pauland theSalvation ofMankind (London: SCM Press, brews? 1959; Atlanta: John Knox Press, 1977), pp. 135ff. 9. Donald McGavran, The Clash between Christianity and Culture (Washing­ 33. Wagner, Our Kind of People, p. 150. ton, D.C.: Canon Press, 1974), p. 23. 34. Bruce, New Testament History, p. 394. 10. Donald McGavran, The Bridges of God: A Study in the Strategy of Missions 35. Paul S. Minear, The Obedience ofFaith: ThePurpose ofPaulin theEpistle tothe (London: World Dominion Press, 1955), p. 10. Romans (London: SCM Press, 1971). 11. Michael Green, Evangelism in the Early Church (London: Hodder and 36. Cf. Wagner, Our Kind of People, pp. 130-31. Stoughton, 1970), p. 114. 37. Minear, The Obedience ofFaith, pp. 16-17. 12. McGavran, TheBridges of God, p. 24. 38. Ibid., p. 33. 13. Floyd Filson, A New Testament History (London: SCM Press, 1965), p. 191. 39. Green, Evangelism, pp. 117-18. 14. Wagner, Our Kind of People, p. 124. 40. F. F. Bruce, Commentary on the Epistle to the Colossians (London: Marshall, 15. Adolf Schlatter, The Church in the New Testament Period, trans. Paul P. Le­ Morgan & Scott, 1957), p. 277. vertoff (London: SPCK, 1961), p. 59. 41. Orlando E. Costas, "Church Growth as a Multidimensional Phenom­ 16. Judge, Social Patterns, pp. 52, 58. enon: Some Lessons from Chile," International Bulletin of Missionary 17. T. W. Manson, in Studies in the Gospels andtheEpistles, ed. M. Black (Man­ Research 5, no. 1 (January 1981): 2ff. chester: Univ. Press, 1962), p. 181. 42. McGavran, Understanding Church Growth, pp. 198ff. 18. Wagner, Our Kind of People, p. 99. 43. Edmund P. Clowney, "The Missionary Flame of Reformed Theology," 19. Ibid., p. 132. Theological Perspectives on Church Growth, ed. Harvie M. Conn (Nutley, 20. F. F. Bruce, New Testament History (Garden City, N.Y.: Doubleday & N.J.: Presbyterian and Reformed Publishing Company, 1976), p. 145. Company, 1969), p. 288. 44. Wagner, Our Kind of People, p. 96; italics added. 21. Ibid., p. 287. 45. McGavran, The Clash between Christianity and Culture, p. 20. 22. W. M. Ramsay, St. Paulthe Traveller andthe Roman Citizen (Grand Rapids: 46. J. Robertson McQuilkin, How Biblical Is the Church Growth Movement? Baker Book House, 1949), p. 169. C. Peter Wagner recognizes that (Chicago: Moody Press, 1973), p. 43. "Most synagogue communities in the Roman provinces were made up 47. Lesslie Newbigin, "What Is 'A Local Church Truly United'?" The Ecu­ of a core of Hellenistic Jewish residents, some Gentile proselytes who menical Review 29, no. 2 (April 1977): 124. had converted to Judaism and been circumcised, and a number of so­ 48. Wagner, Our Kind of People, p. 147. called God-fearers who were Gentiles attracted to the Jewish faith but 49. John Poulton, People Under Pressure (London: Lutterworth Press, 1973), p. who had not wished to be circumcised and keep the Mosaic law" (Our 112.

30 International Bulletin of Missionary Research UIIQUE PROGRAMS FOR PRACTICAL SCHOLARSHIR The Graduate School is an integral part scholarship. Learning is rooted in the of the distinguished 121 year history of authority of the Scriptures, so that Wheaton College. Each program leads to students are equipped to relate to the the M.A. degree and is designed for those needs of 'contemporary society Qualified seeking new faculty assures levels of academic maturity and excellence in achievement WHUTOI COLLEGE each of four in practical GRADUATE SCHOOL departments.

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Christ's Lordship & Religious Pluralism.

Edited by Gerald H Anderson and Thomas F. Stransky, C.S.P. Maryknoll, NY: Orbis Books, 1981. Pp. viii, 209. Paperback $8.95.

This is a lively discussion among ference in 1979 by theologians from of the contributors seem to confuse re­ Christians of different traditions about Roman Catholic, Orthodox, Conserva­ ligious pluralism with cultural plural­ the way to understand other religions tive Evangelical, and Ecumenical Prot­ ism and to identify Christianity with and relate to their adherents. It seems estant traditions. There are five main one culture. Some are so overwhelmed to be easier to promote dialogue be­ sections, each consisting of a presenta­ by their (vicarious) repentance for the tween (at least some) Christians and tion from one of these traditions, re­ sins of nineteenth-century missionaries people of other faiths than it is to get sponses from two others, and a reply that all other issues are crowded out. different kinds of Christians to discuss by the original essayist. There are ad­ And none seems to have been forced to the subject with each other. That is mirable Bible studies by Krister Sten­ think about Barth's famous word: "Re­ why Wilfred Cantwell Smith can claim dahl, four contributions to a panel ligion is unbelief." At the end I found that this volume "marks something of discussion, and "an attempt at summa­ myself asking: "Is the root of our trou­ a milestone." tion" by Professor W. Cantwell Smith. ble that we see ourselves in the judge's It embodies papers given to a con- One cannot comment in a short seat rather than on the witness stand?" review on twenty-two separate papers. But this is an important discussion The value of the book lies in the inter­ that will start many fruitful lines of Lesslie Netobigin, a contributing editor, retired re­ action. I found myself asking: "Who is thought in the mind of a concerned cently from the faculty of Selly Oak Colleges, Bir­ really listening to the others?" To my reader. I warmly commend it. mingham, England. For many years he was a surprise I found most of the high marks -Lesslie Newbigin missionary and bishop of the Church of South India for this going to the conservative evan­ in Madras. gelicals. This is worth pondering. Some

The God Who Cares. A Christian tament portrayal of the Jewish commu­ Looks at Judaism. nity reliable? Holmgren makes a beginning at answering these questions, and for that By Fredrick Holmgren. Atlanta, Ga.: John we are thankful. But he does not suffi­ Knox Press, 1979. Pp. 144. Paperback ciently grapple with the most basic $4.95. questions: Why does the messianic expectation lie so pervasively embed­ Dr. Fredrick Holmgren, professor of ing theological accent of the book. The ded in the Old Testament documents? biblical literature at North Park Theo­ God of the Hebrews is the God who and, What is the meaning of the com­ logical Seminary, has profitably uti­ seeks after men and women, and who ing of Jesus of Nazareth who is the lized a sabbatical leave to produce this seeks for them to walk before his face very core of the New Testament docu­ volume. It is designed to serve the as covenantal partners. God has created ments? Christianity developed out of Christian community as a positive set­ them in the very image of God, and the Jewish tradition not because God ting forth of the values of the Jewish therefore God holds them responsible did not care enough, but because the religious-theological vision for life. before him. Jews did not care enough. And the The author himself describes the The law which God has given to coming of Jesus in pristine fashion re­ book as an "attempt to erase the carica­ Israel is to be seen not as a curse or a vealed that God does care! ture of Judaism that has existed in burden, but as an expression of that -R. Recker Christian circles for centuries" (p. 130). caring stance of God in regard to hu­ On this score the author must be com­ man beings. And that law sets forth mended for accomplishing in a measure not only the self-revelation of the heart what he set out to do. of God, but also his guidance for the The very title of the book, The God person who will live in relationship Who Cares, captures the most prevail- with such a God. As such the law is to be treasured as God's gift of life. For those persons who err, for those who penitently seek his face, R. Recker, a graduate of Calvin College and there is forgiveness with this God. In Seminary, served for fifteen years as a mission­ this book the faith and peace of the ary in Nigeria. He presently serves as Associate saints of the old covenant come alive. Professor of Missions at Calvin Theological But is that person of faith still to be Seminary, Grand Rapids, Michigan. found in Judaism, and is the New Tes­

32 International Bulletin of Missionary Research American Protestant Women in Jesus in Indian Paintings. World Mission: A History of the First Feminist Movement in By Richard W Taylor. Madras: Christian North America. Literature Society, 19 75. Pp. xio, 184 . Paper­ back Rs. 12.50. By R. Pierce Beaver. GrandRapids: Wm. B. The value and impo rta nce of this book, th an most peopl e would imagine or ex­ Eerdmans Publishing Company, rev. ed., written by an American Method ist pect. It con tains a wealth of informa­ 1980. Pp. 237. Paperback $ 7.95. mission ary on the staff of th e Christian tion and can be of grea t help to Inst itute for th e Study of Religion and seasoned scholars as well as to students First issued in 1968 as All Loves Excelling: Society in Bangalore, is mu ch greater starting in th is field . American Protestant Women in World Mis­ Taylor's work is trustworthy-the sion, R. Pierce Beaver's classic has be­ Arno Lehmann, formerly a missionary in India, is best available to dat e on th e subject. come a primary source book for anyone professor emeritus of missions and religions at Mar­ For instance, his cha pter on Christian interested in th e history of women in tin Luther University at Halle in the German art in the Mogul period gives a fasci ­ the nineteenth century. Women's mis­ Democratic Republic. nati ng accou nt and analysis, dealing sionary societies were among the first places where women exercis ed their talents outside the home and gathered leadership experience to be used in a hos t of reform activi ties. To the 1968 edition Beaver has Missionarg Gold added a new chapter on "The Decade of the 1970s," th e time when "women's It's ~ik e go l ~ to any th ~lo gic al lib~ary or exploring scholar in mission libera tion" swept the country an d the st~ d l~s -- this volume With all 16 Issu es of the Occasional Bulletin of church again. Unfortu natel y, lam ents N!~swnary Research, 1977-1980, bound in red buckram, wit h vellum Beaver, th e movement does not seem finish and embossed gol'10d lettering• to have affec ted mission s. Power and Limited edition: Only .26tT bound policy-making still appear to be almost volumes are available. Each volume exclusively in male hands. About the is individually numbered arid signed onl y mission boards th at have wo men personally by t he editor and associate editor. No additional complete sets presidents are those founded by wom­ of all t he pri nted iss ues will be avail­ en. able when these are gone. Beaver also notes the marked de­ cline of single-women missionaries. Includes: While married -couple mission aries • 240 contributors (a virtual have more than tripled in number sin ce " Who' s Who" of contem­ porary missiology) 1950, th e number of single women has • 210 book reviews not even doubled. In th e nineteenth • 245 doctoral dissertatio n century and early tw entieth single notic es wome n far outnumbered married and • cumulative index were often the backbo ne of the mis­ Special price: $46.95 sionary enterprise. He could find only six boards th at employe d mor e than Orders outside the U.S.A. add 100 single women and only two small $3.00 for postage and handling. Payment must accompany all faith missions th at still numbered more orders . single than married women on the ir rolls. Beaver concludes with a plea for more single women, citing their special To order, use the coupon below contributions to th e mission ary enter­ ·Mail~;------­ prise, and couples that wit h the realis­ Publications Office tic obse rvation th at women need to be Overseas Ministries Study Center admitted to " full partn ership in the P.O. Box 2057 making of policy, strategy, and prom o­ Ventno r, New J ersey 08406, U.S.A. tion in the homeland and field coun­ Send me __ bound volume(s) of the Occasional Bulletin of Missionary cils." Research, 1977-1980. Eerdman s Pub lishing Co. is to be commen ded for reissuing th is match­ Nam e, _ less book. -Nancy A. Hardesty Addr ess _

Nancy A. Hardesty is a church historian and uniter E nclosed is my check in the amount of $ . made out to " Occasional Bulletin o~ Missionary Research" . Orders outside U.S.A. add $3.00 for postage living in Atlanta, Georgia. She is author of Great and handling. Payment must acco mpany all orders. Allow 5 weeks for delivery Women of Faith, which includes the stories of within t he U.S.A. several pioneer missionaries and mission executives.

January, 1982 33 not only with Christian artists, but also tainly Jesus should not appear as a History of the Catholic Missions with those of Muslim and Hindu faith. white man with blond hair and blue in Northeast India (l89~1915). "The painting of Jesus by Indian eye s. A serious problem is that, where­ Christian artists began around 1930" as Indian Christian art "must be his­ (p. 101). The paintings are meant to be torically grounded in the Indian By C. Becker. S D S Translated andeditedby "painted responses" to the Bible mes­ Christian community . . . the Chris­ G. Stadler, SDB. and S Karotemprel, sage. As S. S. Bundellu, former presi­ tianity community has, by and large, S.DB. Calcutta: Firma KLM Private Limited, dent of the Christian Artists' Central been cut off from deep Indian roots be­ 1980. Pp. xii, 439. Rs. 125. Association, told the author: the object cause missionization tended to mean of such work is " to preach the gospel denationalization" (p. 173). Indian After many years of labor in the hills through art"(p. 129). Taylor empha­ Christian painters struggle to be both and among the tribal groups of Assam sizes indigenization when he say s, "our Indian and Christian. (present Northeast India), Mgr . Becker understanding of Christ must be This small book is excellent and of published in 1923 a work entitled 1m formed from within our ethnocentric great help. Strom tal des Brahmaputra, which was situation" (p. 172). Hence all things -Arno Lehmann widely read in mission circles in Ger­ must have the Indian touch, and cer­ many. Now almost sixty years later a complete English translation of the book has appeared. The question may be raised whether the needs of the readers today would not have been better served by a much shortened ac­ count of these events of nearly a cen­ turyago. T~latin The German Salvatorians arrived in Shillong in 1890. They were not pio­ and g MEANING neers. The Welsh Calvinistic Method­ ~~¥"\di ACROSS ists had long had a flourishing work el ~La.ll g CULTURES among the Khasis, and the American U_n d n Baptists were at work in the Brahma­ by Eugene Nida putra valley. The newcomers were able What the and William Reyburn to build on the excellent linguistic ebl M To provide adequate answers to the work of their predecessors in reducing problems that biblical translators to writing the languages of the area and B1 e eans face In working out acceptable laying the foundations of Christian lit­ solutions for vastly different cultural con­ erature. But the relations between the texts, the authors provide a thorough an­ two branches of the church were not as happy as they might have been. alysis of all the major factors involved in The mission carried on in the face the communication. )f frustrations and even of disasters. A linguist, anthropologist, and biblical The Fathers were joined by Sisters , scholar, Dr. Nida has written 25 books whose work won special commenda­ dealing with language , communication, tion. By 1914 they had built up a anthropology, missiology and translations. church of about 5,000 members. Then Dr. Reyburn has had extensive experience the tragedy of World War I broke upon in biblical study in South Africa, Black them. No less than fifty-seven pages Africa, the Middle East, Asia and the are devoted to the story of the deporta­ South Pacific. Paperback $5.95 tion of all the German missionaries by EUGENE 1\. NIDA. the British authorities. Perhaps these WILLIAM D. REYBURN sad events of long ago could have been GOD'S KINGDOM left to rest in silence. A Guide for The Salvatorians were never al­ lowed to return; their place was taken Biblical Study by the Salesians of Don Bosco, who are By George V. Pixley, glad to acknowledge their debt to the Foreword by Harvey Cox earlier missionaries, through whose en­ "At last we have a book that analyzes the durance the foundations of the Roman vital connections between political Catholic Church in the area were laid . economy and religious faith in all the major -Stephen Neill periods of biblical history. Compactly and clearly written, with abundant biblical references, Pixley's work will be a tremen­ dous asset for study groups that want to Stephen Neill was for twenty years an Anglican grasp the Bible as a resource for social missionary and then bishop in South India. Now re­ change. " -Norman K. Gottwald, New tired and resident at Wyclille Hall, Oxford. Bishop York Theological Seminary Neill is writing a major history 01 Christianity in India. At bookstores. Paperback $5.95 or trom the pUblisher ORBIS BOOKS Maryknoll , NY 10545 I

34 International Bullet in of Missionary Research Hunger for Justice. The Politics and daughters of God, our security is ultimately linked to faith and justice. of Faith and Food. Religion that is used to excuse or per­ petuate injustice is idolatry, the wor­ By Jack Nelson. Maryknoll N Y: Orbis ship of false gods. In his reshaping of Books, 1980. Pp. viii, 230. Paperback an economic and social world-view, $4.95. the author calls us back to knowledge of the true God. To know God is to Hunger for Justice is a journey for its industrial self-sufficiency among de­ do justice. readers from the anguished question, veloping nations. The reader, faced for the first time "Why does God tolerate poverty and Americans, Nelson says, have with an interpretation of economic and suffering?" to the realization that "In been "mesmerized by a corporate defi­ political issues that runs counter to the suffering of the poor, God is ... nition of freedom (... freedom of access mainstream American religion will be­ screaming ... at us and at our insti­ to raw materials, freedom to invest and gin to appreciate the tremendous dif­ tutions and social systems that cause trade) and development (... process ficulties Israel had in extricating itself and perpetuate hunger, poverty and in­ whereby foreign economic interests from the dominant values (idolatries) equality." and privileged groups in underdevel­ of the neighboring nations. It is a journey that the author him­ oped countries enrich themselves at the Jack Nelson, the national co-or­ self is making and so he deals head­ expense of the great bulk of their pop­ dinator of the Politics of Food program on with the comfortable myths that ulations) to the point that we hardly of Clergy and Laity Concerned has keep justice, hunger, and salvation notice that poor countries most open written this book especially for North unrelated in mainstream North Ameri­ to U.S. economic penetration, that is American Christians. From the world­ can Christianity: "The problem is over­ those who encourage free enterprise, view he builds, new directions for so­ population." "Christians should be are military dictatorships." lutions emerge, which take seriously apolitical." "A good war will solve our Thus the food-crisis picture is the power and energy of ordinary peo­ economic problems." Step by step, brought back to America and linked ple linked together. Nelson builds an alternative world­ to our military spending. Military se­ In a time when many missionaries view by exposing the links between curity alone cannot be the guarantor include some economic development as hunger and underdevelopment in Asia, of human security in the face of global part of the mission approach, this book Africa, and Latin America and the poli­ injustice. Those concerned about world is especially valuable. There is a need cies and strategies pursued by the hunger will also have to concern them­ to be "wise as serpents" in choosing United States government and the selves with the powerful American an appropriate and biblically integrated multinational corporations. military establishment. course of action. Nelson uses the prophet Amos' Nelson reminds us that, as sons -Dorothy Friesen commentary on the roots of hunger in eighth-century-B.c. Israel in order to establish the link between faithfulness to God and justice. The economic sit­ uation in Israel-food exported while NEW BOOKS from poor people went hungry, foreclosure on debts of the poor, monopoly control William Carey Library over food supplies by merchants­ bears remarkable parallels to our world SEEDS OF PROMISE: World Consultation on Frontier today. Missions, Edinburgh "80. Allan Starling, Editor The countries most seriously af­ An Important volume on mission strategy today. This compilation of the fected by the world food crisis have Edinburgh conference zeros in on the most urgent and important need some common characteristics. Their in pursuing the great commission - the unreached peoples of the economies are integrated into the in­ world. Over 170 mission agencies were represented at the conference, ternational free-enterprise system, with 88 of the delegates representing 3rd world agencies. One of the their economic production is geared to most significant volumes on mission challenge in this decade. 272 international markets, and their do­ pages, paper $9.95 mestic economies are free-enterprise economies. PERSPECTIVES ON THE WORLD CHRISTIAN MOVE· An alternative would be economic MENT: A Reader self-reliance (the path chosen by China in 1949) with an emphasis on providing Ralph D. Winter & Steven C. Hawthorne, Editors basic goods and services for all the citi­ A massive volume containing 87 articles addressing the Biblical, zens rather than providing luxury Historical, Cultural and Strategic perspectives on the past, present and items for export. Nelson demonstrates future spread of the Christian faith. Contributors include such men as how American foreign policy has John R. W. Stott, Don Richardson, Arthur Glasser, Ralph Winter, David helped to discourage agricultural and Howard, Cameron Townsend, Donald McGavran, David Hesselgrave and Eugene Nida. A veritable wealth of missionary reading that is both challenging and practical. 856 pages, Kivar $18.95, Dorothy Friesen worked in Southeast Asia with Order from: the Mennonite Central Committee for three years. Under the auspices of Mennonite Vol­ WILLIAM CAREY LIBRARY untary Service, Newton, Kansas, she recently P.O. Box 128-C, Pasadena, CA 91104 completed a North American speaking tour, Write for our complete booklist linking Asian, North American, and biblical concerns.

January, 1982 35 Christian, Non-Christian southern hemisphere. Dialogue: The Vision of Robert As for Schebera's assessment, it is C. Zaehner. good as far as it goes but it does not take into any great account the com­ plexity of Zaehner's personality. For By Richard L. Schebera. Washington, DiC: instance, scant attention is paid to the Univ. Press of A merica, 19 78. Pp. 162. Pa ­ problem of Zoroastrianism as far as perback $9.00. Zaehner's Semitic-Indian divide is con­ cerned. Is Zoroastrianism Indian or is it It is always difficult to assess a book servative enough to argue for the Semitic? If it is, as one must say, influ­ about th e thought of a person because priority of Matthew's Gospel on the enced by and influencing both tradi­ on e has to assess the wo rk of the au ­ basis that the church taught it! At the tions, then what becomes of Zaehner's thor of th e book as well as the work of same time, he made a remark, in my claim that only in Catholic Christianity the subject of the book. To take the presence, to the Dalai Lama that he is the Semitic-Indian or the mystical­ latter first: Robert Ch arles Zaehner was (Zaehner) was a crypto-Buddhist! It is prophetic divide overcome? Again, the a con vert to Rom an Catholicism and important to remember (and it is place of Islam in Zaehner's work is from 1952 he was Spalding Professor of doubtful that Schebera always does) not given enough attention . Also, Eastern Religion s and Eth ics at All that " East" and "West" for Zaehner of­ Zaehner's assessment of Sufism was Soul s' College, O xford. As Spalding ten simply meant " the Sub-Continent much more complex than the book Professor he was the immediate succes­ of India" and "West A sia" respectively. suggests. For example, Schebera men ­ sor of Dr. Radhakrishnan , later presi­ He was once asked to lecture on East­ tions the fact that Zaehner thought dent of Indi a. I mu st have been one of ern religions by a leading American that Sufism was influenced by Vedan­ his last research students before he university. He wrote back asking them ta . This is too simplistic. Zaehner died in 1974 while wal king home from which Eastern religions they were thought that certain monistic and pan­ Ma ss. At that time I was still in the thinking of, since, in his view, all of theistic Sufis were influenced by Ve­ middle of my resear ch work . Zaehner them were Eastern! Zaehner would not danta and/or Neoplatonism, but he wa s known to be a highly eccentric have agreed with Schebera's recurring was equally aware of the theistic tradi ­ person both in his work and in his per­ assumption that Christianity is pre­ tion within Sufism which, he admitted, son al habits. For example, he was con- dominantly Western. He was all too had strong roots within the Qur'an, acutely aware not only of Christian­ though he did not discount th e influ­ ity 's Asian origins but also of the ence of Eastern Christ ian monasticism. M ichael j. Nazir-A li isSenior Tutor at the Karachi Chalcedonian and non-Chalcedonian Schebera points out that Zaehner Theological Seminary, Church 0/ Pakistan. He has churches of the East. He knew also that turned against Teilhard toward the end studied, done research, and taught at Cambridge and by the close of this century the major­ of his life. This is true, but what is also Oxford universities. ity of Christians would be in the true is that the result of giving up Teil ­ hard's vision was , for Zaehner, bitter­ ness and pessimism as far as humankind's religious destiny is con­ cerned. Although , on the on e hand, one may say that Zaehner's view of Jesus Christ is fundamentalist and does not take into account the very great deal of work that has been done on the rela­ tion between the Jesus of History and the Christ of Faith, Schebera's, on the other hand, empties the word "Christ" respond~ de.~isiv~ly of all particularity and makes it possi ­ to ble for the word to be used to denote contempor~~y issues almost any and everything. and criticisms Finally, I agree that the "fulfill­ ment" model cannot easily be used in charts a vigorous new formal dialogue with people of other cours~ fo! Ghristian faiths. Still, it has a more limited use in social ministry. discussion with those who are con ­ scious of the unfulfilled aspirations within their own religious tradition and may be willing to see Christ as the fulfillment of these aspirations. The book is a reasonably compe­ tent survey of certain aspects of Zaehner's thought and could be useful if one is able to get used to the rather academic jargon, which is, neverthe­ less, combined with an informal, jour ­ Harpef'etJ Row nalistic style. tfjSAN FRANCISCO -M. J. Na zir-Ali •• . 1700 Monlgomery StCA 94 111 !BIZ

*suggestedco~~tynerptice

36 Int ernati onal Bulletin of Mis sion ary Resear ch Mission, Church, and Sect in mentioned, of course, in the papers on Oceania. Western Samoa by Tiffany (p. 425) and on Tonga by Decktor Korn (p. 419), Edited by James A. Boutilier, Dan iel T. with whom I agree one hundred per­ Hughes, and Sharon W . Tiffany . Ann cent when she say s, " 1 suggest that we Arbor, M ich.: Un iversity of M ichigan might mo re productively view mis ­ Press, 1978. Pp. xiv, 50 0. $33.50. sionization as a dynamic process in which local people themselves are ac­ This learned study consists of 14 se­ eager to share on every con ceiv able tive agents and manipulators." This lected papers from a sy mposium held level what they recognize as goods in book is a deliberate step by anthro­ in 1975 in Stuart , Florida , on mission­ the culture of the missionaries. There pologists in that direction; it is an in­ ary activity in Oceania by the Associ­ might well have been a paper devoted centiv e for missionaries to continue the ation for Social Anthropology in exclusively to this problem. process of indigeniza tion. Oceania. It is ASAO Monograph No .6, The existence of such pre ssure is -Ralph D. Wiltgen, S.V.D. has notes, 32 pages of references, fig­ ures, tables, general introductions and conclusion s. Unfortunately, however, it has no index. What prompted this publi cation "is a growing conscious­ ness among students of society and culture . . . th at the missionary contri­ bution both in action and in reflective scholar ship should be reevaluated" (p.1). The missionary reading this book will become exasp erated when he sees how often his work is presented as if nonreligious factors alone, like social benefits and political power, prompted Oceanians to convert. However, it is a chastening experience to see how one's work is looked upon by another pro ­ fession and to learn how varied and perhaps un suspected the motives of converts may be. Lest a missionary feel from the outset th at his work is misun­ derstood and misrepresented, let him begin by reading the papers of Counts, Forman, and Hughes. Hezel and Arbuckle show the sal­ utary impact on ind igenization by Vat­ ican II's teaching, but this teaching is not new , as it would seem from the text. Rome in 1659 instructed mission­ aries going to China: "Use no effort and take no steps to persuade those ". . . we can 01/ hear these men speaking oj the magnificence ojGod peoples to change their rites, cus toms in our native language:'-Acts 2: 11 and moral s, provided they are not very eviden tly contrary to religion and good "God of Creation:' one of Moody's most powerful films, is now avail­ morals. . . . Bring them not your coun­ ab le in 13 languages! In addition to Eng lish, Moody can supply the try, but your faith, which neither re­ film in: jects nor harms the rites and customs of Afrikaans Fren ch Korean Russian any nation, but wishes rather that they Arabic Italian Mandarin Spanish be kept safe and sound, provided they Croatian Japanese Portuguese Urdu are not perverse" (Collecfanea, Rome, 1907, p. 42). To se rve th e needs of th e mission field, Moody now has S ermons from Thi s basic missionary principle has Sci ence" films available in 23 languages. And every film explicitly been insisted upon down through the present s the gosp el of Jesus Christ in term s tha t peopl e of a ll cult ures centuries and was simply confirmed by can grasp. Vatican II. I would suggest that its im­ If you would like to enha nce your mission's outreach, or get field plementation is particularly difficult work under way while you are learning th e languag e, contac t Moody for missionaries because of the great Institute of Science today. pressure exerted on them by the peo­ We will gladly send you details on our films and subsidized mission­ ples to whom they are sent, peoples so ary lease program. / --""

Ralph D. W iltgen, S. V.D.. is on the staff of 6~.oYl'~~!l~,2~,~~!,~~~E Collegia del Verbo Divino in Rome. His latest bookis The Founding of the Roman Catholic 12000 East Washington Boulevard s Whittier , Ca liforn ia 90606 Church in Oceania 1825-1850. CABLE: MISLA, WHITT IER , CALIF .

January , 1982 37 A Spirituality of the Road. succumbing to easier standards than one would have to face at home. The By David f. Bosch. Scottdale, Pa.: Herald book also discusses other difficulties Press, 1979. Pp. 92. Paperback $3.95. such as extreme individualism, self-in­ flicted misery and martyrdom, and the Dr. David J. Bosch, a former mission­ ary spirituality that has ever been pub­ inability of some Westerners to accept other races as equals. ary, is currently a member of the theol­ lished" (pp. 12-13). ogy faculty of the University of South The missionary lifestyle, he says, This is a worthwhile book. Some Africa in Pretoria. This book, one of must avoid the triumphalism of the may wish to complement Bosch's ex­ the few in the area of missionary spiri­ hawker, the militancy of the crusader, clusive attention to 2 Corinthians with tuality, originated as lectures given at and the success orientation of the cap­ other scriptural passages important for the Mennonite Missionary Study Fel­ italist. The missionary is servant and missionary spirituality, for example, lowship in 1978. ambassador of Christ. The missionary Matthew 9:35 to 11:1 or Romans 8 to After noting the problems that is like a chauffeur, like a spare tire (B. 10. More attention might also have missionaries have in their devotional [oinet), or like a beggar who tells other been given to the themes of hope, con­ lives, Bosch develops a spirituality beggars where to find bread (D. T. fidence, and joy that flow from partici­ which attempts to avoid any action­ Niles). Missionary spirituality is a pation in the mission of God and faith contemplation dualism. As he sees it, spirituality of the cross, which pos­ in the resurrection. spirituality is a life of involvement that sesses conviction with modesty, sees What Bosch has done, however, leads to a deepening of dependency power in weakness, and feels joy under he has done well. The book is interest­ upon God which, in turn, draws one to affliction. The missionary is neither ing and inspiring. It is of value to Ro­ increasing involvement in the world. superperson nor miracle worker, but a man Catholics as well as to Protestants. He focuses his reflections on 2 Corin­ common Christian chosen by Christ to Finally, it is short enough to be easily thians, lithe best case study in mission- work on the borderline between the al­ available to the busiest missionaries in ready and the not yet and to be sus­ the field. tained by the conviction: This is where -Michael Collins Reilly, S. J. I belong. Michael Collins Reilly, S.f., spent ten years in Two temptations for missionaries the Philippines and is currently a professor at are overactivity and loss of discipline. Maryknoll School of Theology, Maryknoll, The former is Pelagian in thrust, since N Y: He is the author of Spirituality for Mis­ it neglects the central doctrine of jus­ sion. tification by faith. The latter involves

Entrance requirements include: (1) Master of Divinity degree (or its equivalent) (2) Commitment to mission service

Resident Professors: Dr. Harvie M. Conn Dr. Roger S. Greenway

Degree requirements include: (1) One year of residence and ministry in multi-ethnic setting of North Philadelphia. Items (2) and (3) are completed during that year.

(2) Internship in an ethnic church and community di'fferent trorn that of the student.

(3) Completion of the following courses (planned for one year): Pre-Field Orientation Theology of Missions Methods of Church Growth Missionary Anthropology Mission Demographics Briefing on World Mission Elenctics Cross-cultural Evangelism Case Studies Practicum Contextual Theology

(4) A practical project, on the mission field, completed after fulfillment of , residence requirements.

For information (and an application form), write: Dr. George C. Fuller Director, Doctor of Ministry Program • 11 J estminster Theological Seminary

38 International Bulletin of Missionary Research The Making of Mission Commu­ nities in East Africa. Fifteen Outstanding Books of 1981 for Mission Studies By Robert W Strayer. London: Heine­ mann; and Albany: State University of The Editors of the International Bulletin of Missionary Research have selected the fol­ New York Press, 1978. Pp. ix, 174. No lowing books for special recognition of their outstanding contribution to mission price indicated. studies in 1981. We have limited our selection to books in English since it would be impossible to consider fairly the books in many other languages that are not How shall we interpret the vitality of readily available to us. We commend the authors, editors, and publishers repre­ African churches saddled with the leg­ sented here for their continuing commitment to advance the cause of the Chris­ acies of mission Christianity? Indepen­ tian world mission with scholarly literature. dency has not swept the field in Kenya, for example. Despite their internal con­ Anderson, Gerald H and Thomas F. Stransky, C.S.P., eds. flicts, Western-style churches in Africa Mission Trends No. 5-"Faith Meets Faith." are still growing at a phenomenal rate Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., andRamsey, N!: Paulisi Press. of 5 percent a year. Paperback $3.95. Robert Strayer in this volume ana­ Commission on World Mission and Evangelism. lyzes the development of Anglican Your Kingdom Come: Mission Perspectives. Report on the World Confer­ mission communities in Kenya from ence on Mission and Evangelism, Melbourne, Australia, 12-25 May 1980. 1875 to 1935. It is based on thorough Geneva: World Council of Churches. Paperback $10.95. archival and field research. The study Crim, Keith, general editor. includes detailed analyses of the freed Abingdon Dictionary of Living Religions. slave communities of Freretown and Nashville: Abingdon. $39.95. Rabai, the scramble for missions in Dayton, Edward R., Samuel Wilson, and Raymond! Bakke, eds. Kikuyuland, the mission/church ten­ Unreached Peoples '82: Urban Peoples. sions over decision-making and self­ Elgin, Ill.: DavidC. Cook Publishing Co. Paperback $8.95. support, mission/state relations under Kane, ! Herbert. colonialism, the challenge of African The Christian World Mission Today and Tomorrow. politics, and the crisis over female cir­ Grand Rapids, Mich.: Baker Book House. $13.95. cumcision. Nida, Eugene A. and William D. Reyburn. Strayer, who is associate professor Meaning Across Cultures. of history at the State University Col­ Maryknoll, NY: Orbis Books. Paperback $5.95. lege in Brockport, New York, argues Phillips, James M that mission communities enabled Af­ From the Rising of the Sun. Christians and Society in Contemporary ricans to adapt to a changing society. Japan. Many viewed Western-style churches Maryknoll, N Y: Orbis Books. Paperback $14.95. as "highly important mediators of mo­ Samariha, Stanley! dernity, a means to overcoming the Courage for Dialogue. Ecumenical Issues in Inter-religious Relationships. power and status gap between Europe­ Geneva: World Council of Churches; and Maryknoll, NY: Orbis Books. Paperback ans and Africans" (p. 157). $7.95. Furthermore, he argues that they Sawatsky, Walter. became the arena for the making of a Soviet Evangelicals Since World War II. new African culture. Admittedly sharp Scottdale, Pa.: Herald Press. $19.95; paperback $14.95. conflicts existed, but over missionary Smith, Wilfred Cantwell. absolutism, not Christianity. Often, Towards a World Theology. Faith and the Comparative History of Religion. however, missionaries were flexible Philadelphia, Pa.: Westminster Press. $18.95. and responsive to local demands. Con­ Starling, Allan, ed. sider, for example, Strayer's analysis of Seeds of Promise. World Consultation on Frontier Missions, Edinburgh the circumcision crisis among the Ki­ '80. kuyu. While most missionaries found Pasadena, Calif.: William Carey Library. Paperback $9.95. the practice of female circumcision ab­ Union Theological Seminary in Virginia. horrent, many listened intently to local Christian Faith Amidst Religious Pluralism: An Introductory Bibliogra­ opinion. It is significant that indepen­ phy. dent churches today have little Richmond, Va.: The Library, Union Theological Seminary in Virginia. Paperback $5.00. strength in those districts in which the Wagner, C. Peter. Church Missionary Society (CMS) Church Growth and the Whole Gospel. A Biblical Mandate. bishop permitted "local option" for fe­ San Francisco: Harper & Row, Publishers. $13.50. male circumcision if conducted pri­ Wilson, Samuel, ed. vately and with no physical injury. Mission Handbook: North American Protestant Ministries Overseas. 12th In this book Strayer challenges the Edition. assumption that "indigenous" Chris­ Monrovia, ca«. MARC/World Vision International. $22.50. tianity can be studied only in African Winter, Ralph D. and Steven C. Hawthorne, eds. Perspectives on the World Christian Movement: A Reader. Pasadena, Calif: William Carey Library. Paperback $18.95. Norman E. Thomas is Director of the Mission and Evangelism Program at Boston University School of Theology, following fifteen years of work in Zimbabwe (Rhodesia) and Zambia.

January, 1982 39 independent churches. He arg ues that Tha t is it s major strength. Yet reade rs Rise Up and Walk. An Autobiog­ " both individua ls and societies found may wish that some comparisons had raphy. on occa sion in the immigrant religion been made between the CMS and other sy mbo ls, techniques and ideas which mission communities in Kenya, or be­ By Abel T. M uzorewa. Edited by N orman see med appropriate to meeting old tween Church Missionary Society ap­ E. Thomas. N ashville: Abingdon, ]978. proaches in va rious Afric an countries. needs and which could facilitat e their Pp. 289. $9.95. adjustment to the new and wider world It is to be hoped that Professor Strayer increasingly impin gin g upon them" (p . will use his well-honed research and 2). ana ly tical skills in future in compara­ In his auto biography Abel T. Straye r focused in this monograph tive studies. Muzor ew a, bishop of th e United on the impa ct of one mi ssionary soci­ -Norman E. Thomas M ethodist Church in Zimbabwe and ety (CM S) in one country (Kenya). recent prime mini ste r of his country, chronicles hi s long strugg le with th e w hi te racist regi me of Rh od esia, now Zimba bwe . As readers follow th e flow of events, the conferences and num er­ ous cons ulta tions, th ey are aw are th at th ey are getti ng the perspective of only one participant in th e struggle. One need s to go elsewhere for other in ter­ pretat ion s. However, th e bish op has COMMUNICATION given a straigh t-forward, hon est ac­ count of his own pilgrimage. WORKERS: Do your The style is simple and engaging . One fee ls keenly the poverty, th e in­ pictures communicate? jus tice, the su ffe ring of indign ities, th e cruelty, the frustratio ns of po werless­ ness, and the anguish of difficult de ­ cisions. There are "'moments th at are touchin g, but the author does not play on th e emot ion s. The rea der rejoices as victo ries are achieved and progress toward liberation is mad e. The incredible blindness and . ~ obstina ncy of th e Ian Smith govern ­ ment, the infighting of competing na­ tion alist leaders, th e interference and some times intrigue of lead ers in neigh ­ boring countri es, the attempts of Brit ­ UNDERSTANDING PICTURES ain and the Un ited" Sta tes to "solve" the issues, including pr essures, foot IN PAPUA NEW GUINEA draggin g, proposals of various kinds, by Bruce L. Cook, Ph.D. the ma ny conferences, etc., are all a part of th e sto ry . In the 1978 agree­ A new monograph that describes what pictures ment, ma de in Salisbury be tween Smith and the blacks led by communicate to people with limited pictorial experience. Muzorewa, Smith fina lly conce ded th e • A step-by-step account of research conducted by key issue: one man- on e vote . A plan for an " interim govern me nt" looking Dr. Cook in Papua New Guinea toward full black auto nomy, called the • Summary of research interview with measures of " In tern al Settlement," was set in mo­ picture understanding tion . The blacks, however, had to make • Copies of stimulus pictures used in the research concessions, whic h in th e view of • Some rules ofthumb, based on the findings ,to help man y compro mised Muzorewa's posi­ tion . The agreements are included in improve your use of pictures th e appendix. • A list of up-to-date guidelines for conducting research projects of your own This is the first monograph in a new series for media workers. Paperback, 114 pages, regularly $8.95. William M . Pickard. Jr. is Chairman of the SPECIAL INTRODUCTORY OFFER: $6 to readers of the Religion and Philosophy Department, H unting­ Intern ational Bulletin of Missionary Research ton College, M ontgomery, A labama. From ]954 to ]9 70 he served as a missionary of the United Methodist Chu rch in the Philip­ t~ David C. Cook Foundation, Cook Square, Elgin, IL 60120 pines, working in the pastorate, in general evan­ gelism, and as professor at Union Theological Seminary near Manila.

40 Int ernation al Bulletin of Missionary Research Rise Up and Walk wa s published victory of Mugabe over Muzorewa at However, in cha racter, in abil ity , in in Jun e 1978. Subsequent events have the polls. generos ity of spirit, in commitment, seen (1) Mu zorewa elected by over ­ Why did Muzorewa fall? In Rise and in sheer ten acity, Muzorewa has wh elm ing majority as th e first black Up and W alk, Muzorewa chronicles em erged as one of the top leaders of prime minis ter under th e interim gov­ clearly and carefully that no agreement Afri can liberat ion . He is on e who has ernment; (2) the rejection of thi s gov­ with th e wily Ian Smith could be taken truly " risen up and wa lked." ernm ent by th e Patriot ic Front, Britain, at face value or trusted . But in th e fina l The book has a useful appendix, the United States, and others; (3) con ­ analysis Muzorewa did strike a bargain which outlines impo rtant events in tinued guerrilla warfare; (4) a new con­ with Smith , and becam e identifie d Zimbabwean histor y fro m 1890 to June ference in London involving all major with him. He thus became a vict im, 1978 and inclu des other valua ble his­ parties; (5) a plan for a cease-fire and not of th e tropical jungle fighting, but torical doc uments. new elections; (6) the ove rwhelm ing of th e concrete jungle war in Salisbury. -William M . Pickard, Jr.

Ecumenism in India. Essays in Ch andran , Sam Amirtham , and T. V. of th e book. At Bangalore, Pannenberg Honour of The Rev. M. A. Phil ip, offers substantive commentary was apparently part of an atte mpt to Thomas. on an area in which Ind ian Christianity have parti cipants sign a statement de­ has been notably in th e vangua rd. fending th e North American system of The n fin ally the reactions of M . M . power and values against th e criticism Edited by Mathai Zachariah. Delhi: Thom as and Lucas Vischer to th e of Robert McAf ee Brown and others. I.S.P.C.K., 1980. Pp. viii, 139. Rs. Bangalore Faith and Order meeting are M . M . Tho mas's critique is measured 25 .00; $6.00. full of interest. M . M . Thomas's anal­ and makes good reading. ysis of Wolfhart Pannenberg's view of - George Peck It is now almost expected th at a re­ the meeting is one of th e highlights viewer will react negatively to a Fest­ schrift. But I am going to break that habit . This volume has several virtues. It is brief (the longest contributions run "A Time to Seek . . . A Time to Keep" to only fifteen pages), it has th ematic Ecclesiastes 3:6 un ity, the authors are capable and dis­ You have sought- and discovered- valuable tinguished, and several of the chapters insights in the INTERNATIONAL BULLETIN OF will merit careful study in th e future. MISSIONARY RESEARCH. Keep every issue The book has five sections of un­ for future reference. One sturdy slipcase protects equal length. In order, their subject a three years' collection of the INTERNATIONAL matt er is roughly as follows: Ch rist and BULLETIN. No space wasted. No clutte r. India's religio ns; the Indi an response to ecumen ism; church un ity in Ind ia; Each slipcase spine is identi­ reflections on the Bangalore meeting fied with embossed gold of th e Faith and Order Commission ; lettering. and the life and minist ry of To order, use Madathethu Ab rah am Th omas, whom coupon below. th e volume honors. The role and sig­ nificance of th e Indi an churches in man y facets of ecum enism is beyond que stion, and it is an appropriate trib ­ ute to one of th eir major leaders th at thi s kind of attention should have been given to the issues involved. I have space here only for a few comments on ind ividu al articles. Father George Soraes-P rabhu ha s written a International Bulletin Pr ices: $5.95 each; three for $17.00; six for very useful study entitled "Jesus Christ of Missionary $30.00. Research Orders outside U.S. add $2.50 per slipcase amid the Religions and Ideologies of for postage and handl ing. Payment must ac­ India Today. " The inclusion of ideo­ MAIL TO: company order. Allow 5 weeks for delivery logical movements is especially valu­ Jesse Jones Box Corp. within the U.S. able, and his observations about such P.O. Bo x 5120 matte rs as th e fate of Gandhian Philadelphia , PA 1914 1 I enclose $, fo r slipcase(s). saroodaya in con temporary India are il­ lum inating. The section on church Name _ un ity in Ind ia, with pieces by Russell Add ress _

George Peck is Dean and Judson Professor of City _ Christian Thought and International M ission at A ndover Newton Theological School. N ewton State Zip _ Centre, M assachusetts. An Australian, he served as a missionary on the faculty of Eastern Theological College, [arhat, A ssam, India, from Co untry _ 1958 to 1963.

Janu ary, 1982 41 Living More Simply. Biblical ical activity, so that the little people Principles and Practical Models. of the earth can discern our solidarity with them, then how much longer can Edited by Ronald j. Sider. Downers Grove, we preach Christ with integrity?" Ill.: InterVarsify Press, 1980. Pp. 206. Biblical foundations for living Paperback, $4.95. more simply were dealt with. Frank Gaebelein, headmaster emeritus of Liv ing More Simply contains papers Five key papers were read. Wil­ Stonybrook School, reviewed the Old read at a consultation to "explore the liam Pannell, assistant professor of Testament teachings, and Peter Davids, implications of the Lausanne Cov­ evangelism at Fuller Theological Sem­ assistant professor of biblical studies enant's call for a simple lifestyle." inary, opened the conference with "a at Trinity Episcopal School, reviewed About one hundred "evangelicals" met call to a simpler lifestyle." He raises New Testament concepts. One re­ at Ventnor, New Jersey, at the Over­ the disturbing question: "If as Ameri­ minder from Davids was : "A bibl ical seas Ministries Study Center, April 25­ can evangelicals we have not found a lifestyle will neces sarily recognize itself 29,1979. way to translate our theology into eth­ as being in opposition to the prevailing values and lifestyle of its culture." Gladys Hunt, lecturer and author, associated with InterVarsity, brought a practical paper on "Evangelicalism ....._Jhe Church and the Poor.--. and a Simpler Lifestyle." The practical issues raised by Hunt are important. A three-volume set on "The Church and the Many of the points seemed to speak Poor" prepared by the Commission on the past the subject rather than directly at Churches' Participation in Development (World it. With her conclusion there can be no argument: "Our obsession with the Council of Churches). material world can paralyze our best interests." The concluding chapter of the book is the fifth paper, written by George Monsma, professor of econom­ ics at Calvin College. The section on "Influences of International Institu­ tions and Lifestyles" and these influ­ ences on "Lifestyles within Low In­ come Countries" are among the more valuable parts of this volume of papers. A series of testimonials, presenting specific models of simple lifestyle were given each morning. The thirty-nine "Important materials for all of us in the affluent middle­ suggestions of "space and share" pre­ class sector of the Church." sented by the Mennonite Central Com­ -Mennonite Publishing House Evaluation mittee are particularly helpful. Ronald Sider, editor of these pa­ "Documentation, charts, and a stunning amount of pers and the leader of this consultation, bibliographical data ...even the most skeptical will find teaches theology at Eastern Baptist a convincing case presented."- Theological Seminary. He also was the Th e Ecumen ical Review convenor of the unit on Ethics in So­ "Suitable for advanced undergraduate level and ciety of the Theological Commission above."- Choice of the World Evangelical Fellowship, which was a part of an international "Some thoughtful lessons for contemporary church consultation on simple lifestyle in Lon­ don in March 1980. These papers were policy ."- The Bible Today a part of the preparation for the in­ "A bold effort at an interdisciplinary approach using ternational study. -Virgil A. Ol son anthropology, history, 'sociology, and theology." -Social Action

Julio DeSanta Ana, Edito r Virgil A . Olson is Secretary, Board of W orld GOOD NEWS TO THE POOR 124pp $4.95paper Missions. Baptist General Conference. Evans­ ton, Illinois. Previously he taught church his­ TOWARDS A CHURCH OF THE POOR 236pp $8.95paper tory and mission at Bethel Theological Sem­ inary. St. Paul. Minnesota. and servedas vice SEPARATION WITHOUT HOPE 192pp $8.95paper president and academic dean of Bethel College, ~ St. Paul. Minnesota. QW MaryknollORBIS BOOKS. NY 105 45 ...I

42 International Bulletin of Missionary Research A Christian Approach to Mus­ derstanding of law (Shariah) and the lims: Reflections from West Af­ Christian understanding of grace rica. (Christ). A Christian needs to know the By James P. Dretke. Pasadena, ca«. mind-set and the religious lifestyle of William Carey Library, 1979. Pp. xviii, a Muslim for effective communication. 261. Paperback $3.95. Dretke indicates that the Muslim forms of prayer, fasting, and pilgrimage, as well as Muslim belief in prophets and How does a Christian meet a Muslim? who live in an urban neighborhood in sacred Scriptures, are points of contact What does a Christian need to know Ghana, West Africa. Both Christian for the Christian approach. In fact, about a Muslim? What does a Chris­ and Muslim characters portray a di­ Dretke surmises that if numbers of tian invite a Muslim to? Is it belief? versity of religious beliefs and prac­ Muslims enter the church, it could Is it faith? Is it community? Is it life­ tices, and represent a wide spectrum change the day of worship from Sun­ style? What are the tensions in the en­ from religious orthodoxy to nominal day to Friday; fasting might be taken counter between Muslims and Chris­ religious affiliation. Prejudices and ste­ tians, and how does one deal with reotyping are aired intermittently be­ seriously; and a new emphasis upon them? These are the kinds of questions tween Christians and Muslims. Rela­ regular times of prayer might occur. Dretke addresses as he relates to Mus­ tionships over time are seen to change This book poses questions and lims in West Africa. He is general ad­ as interaction is taken seriously in ev­ posits orientations in Christian-Mus­ visor of the Islam-in-Africa Project, eryday-life situations. Dretke attempts lim communication that are universal headquartered in Nairobi, Kenya. He to demonstrate that when Christians in scope. Resources of biblical data and worked with the Evangelical Lutheran and Muslims take each other seriously theological reflections are presented as Church in Nigeria and Ghana from the gospel has the most favored op­ Christians and Muslims encounter one 1957 to 1977. portunity for acceptance among Mus­ another in everyday life. This Christian Dretke uses a format of fictitious lims. approach to Muslims may be a primer characters, both Christian and Muslim, A Christian meets a Muslim by for other encounters in neighborhoods being an initiating neighbor in dialogue around the globe. and discipleship. One listens to and -George W. Braswell, Jr. George W Braswell, [r., Professor of Missions learns from his Muslim neighbor while and World Religions, Southeastern Baptist at the same time one shares the Chris­ Theological Seminary, Wake Forest, North tian experience and lifestyle. Dretke Carolina, was a Southern Baptist missionary points out that the greatest similarity to Iran (1967-74), where he served as a pro­between the two is the belief in and fessor in the University of Teheran Faculty worship of one and the same God; the URBAN EVANGELISM: of Islamic Theology. main dissimilarity is the Muslim un­ KeytoWorld Mission Join missionaries and urban specialists for a two-week seminar The Church Struggle in South Africa. sponsored by Latin America Mission, World Vision, and Overseas Ministries Study Center, at OMSC, Ventnor, By John W de Gruchy. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., New Jersey. 1979. Pp. xo, 267. Paperback $7.95. APRIL 19-23, 26-30,1982 Featured Lecturers Virtually everyone today is aware of maintenance of Afrikaner iden­ Roger Greenway, Associate Professor of the dramatic racial conflict in South tity in an extremely hostile Missions-elect, Westminster Theological Africa, but few understand its roots world. The Black church has Seminary. in current dimensions. This book suc­ identified themselves more and Howard A. Snyder, Chicago urban minister, ceeds admirably in its intended pur­ more with the cause of Black lib­ authorand teacher. pose, which is to describe the historical eration and the hard fact must Raymond J. Bakke, Professor of Urban background, current dynamics, and po­ be faced that the cause of Black Ministries, Northern BaptistSeminary. tential Christian answers to the prob­ liberation and the cause of JtViliiam E. Pannell, Associate Professor of lems that exist. But it is much more Afrikaner survival are often in­ Evangelism, FullerTheological Seminary. than just a case history of the South compatible. First Week: focus on Third World context. African unrest, because it contains Second Week: focus on North American some serious lessons for the church in This, in a nutshell, describes what this context. Attend one week or both. Special the entire world. reviewer was able to observe firsthand guest lecturers: Arnold Rumph, Christian Alan Paton, in a remarkable Fore­ during 1979 in a visit to South Africa, Reformed Church missionary in Latin America; Ray Rivera, National Secretary word, identifies the problem in South which encompassed virtually all strata for Hispanic Ministries, Reformed Church Africa in this way: of society and considerable interaction in America. with leaders on both sides. The prob­ The Afrikaner Church identify lem potentially is one of serious con­ Registration $25 per week; includes study materials. Room and meals additional. themselves very closely with the frontation. For application and more information on It is easy to condemn both sides Urban Evangelism, write: in this conflict unless one understands ,...... , Gerald H. Anderson/Director James F. Engel is Chairman, Department of Com­the roots. The author shows that much ~~I.l. NormanA. Horner, Assoc. Director municaiions, Wheaton Graduate School, Wheaton, of the cause goes back to a conference ~.III Box 2057, Ventnor, NJ 08406 Illinois. of the Dutch Reformed Church in 1857

January,1982 43 at which time the homogeneous unit other case of what can happen when pered. This has led to severe conflict approach to indigenous mission efforts the Bible is used as justification for between churches themselves. What was adopted. The motivation at that strongly nationalistic and secular ten­ has happened here in the Dutch Re­ time was, of course, admirable, but the dencies. Isn't there some parallel pres­ formed Church is a distortion of its net effect was that this strategy, com­ ently in the West, where evangelism role, leading to a practice of avoiding bined with a complex set of social fac­ and middle-class American values are the secular and spiritual. This very tors, gave rise to the separation of virtually seen as being one? Here, then, same tendency is seen in evangelical­ races. This reviewer cannot help won­ is another serious lesson for the West­ ism elsewhere in the world, which dering if this is not a real danger in ern world. seems all too often to embrace similar the homogeneous unit principle, which There is still a third area in which tendencies. seems so attractive on paper but is so a principle emerges that needs to be This reviewer likes to dream that far from the biblical norm in its sep­ heeded by the church worldwide. The Afrikaner theologians and others in the aration of people. Here is the first South African Afrikaner government camp of maintaining the status quo warning for the church in the remain­ claims to have its roots in the Word will read de Gruchy's book. I doubt der of the world. of God, especially in that it is an ex­ that they will do so, because it will Another root cause of the dilemma pression of common grace. The Dutch make their position altogether unten­ is the extent to which Afrikaner na­ Reformed Church sees its role as ex­ able and decidedly uncomfortable. De tionalism and Christianity merged into pressing itself only in the spiritual Gruchy has served as a true prophet one world-view, which embodied a realm. Therefore, it has not had a for today, and his analysis may provide theology of racial separation. Today strong theological perspective from the kind of rational thinking upon many in the Afrikaner camp point to which to enter into a severe attack on which solutions can emerge. biblical justification for the policy of unjust and unfair governmental prac­ -James F. Engel apartheid. Obviously this is a serious tice. The English-speaking church, on distortion of Scripture, but here is an­ the other hand, has not been so ham­

Dissertation Notices from South African Universities, 1970~1980

1970 Odendaal, AndriesA. Revneke, Jacobus L. "Die Nederduitse Gereformeerde "Towery by die Tswana met Erasmus, Ockeri C. O. Sending in die Oranje-Vrystaat, Besondere Verwysing na die Kgatla­ "Die Godsdienstige Begrip en 1842-1910." Bagakgafela." Uitlewing in 'n D.Th. Univ. of the Orange Free State, DiPhil. Univ. of Pretoria. Tswanagemeenskap." Bloemfontein. D. Phil. Poichefstroom Univ. Rooy, Jacobus Alberius van. Westhuizen, Hendrik G. van der. "Language and Culture in the Kotze, C. S. "Die Aanvanklike Houding van die Communication of the Christian "Die Nederduitse Gereformeerde Nederduitsch Hervormde Kerk ten Message as Illustrated by the Venda Kerk in Suid-Afrika en die opsigte van Sending, Histories­ Bible." Ekumeniese Beweging 1780-1910: 'n Krities nagegaan." Th.D. Poichefstroom Univ.. Kerkhistoriese Oorsig van D.D. Univ. of Pretoria. Interkerklike Kontak en Onderlinge Strassberger, Elfriede Julie Clare. Onderhandelinge." "Ecumenism in South Africa, 1936­ D. Th. Univ. of Stellenbosch. 1971 1960, with Special Reference to the Mission of the Church." Lekhela, E. P. Els, Petrus! ! S. D.Th. Univ. of Stellenbosch. "The Origin, Development and Role "Kerkplanting by die Suid­ of Missionary Teacher-Training Afrikaanse Sendinggenootskap: 'n Veysie, Donald Clifford. Institutions for the Africans of the Sendingwetenskaplike Ondersoek na "The Wesleyan Methodist Church in North-Western Cape: an Historical­ Gemeentevorming in die Suid­ the Transvaal 1823-1902." Critical Survey of ·the Period 1850­ Afrikaanse Gestig." Ph.D. Rhodes Univ., Grahamsioum. 1954." D.Th. Univ. of Siellenbosch. D.Ed. Univ. of South Africa, Pretoria. Pretorius, Jan Gabriel. 1972 "The British Humanitarians and the Cape Eastern Frontier 1834-1836." Naudi,! A. Ph.D. Univ. of the Witwatersrand, "The Name Allah." Johannesburg. D. Lift. Univ. of Pretoria.

44 International Bulletin of Missionary Research Switzer, Lester E. 1974 1976 "The Problems of an African Mission in a White-dominated, Hcfmeyr, Andrew M Gifywa, Vincent Z. Multi-Racial Society: The American "Die Sending van die Nederduitse "Male Initiation in the Ciskei: Zulu Mission in South Africa, 1885­ Geref. Kerk onder die Zoeloes in Formal Incorporation into Bantu 1910." Natal, 1839-1952." Society." Ph.D. Univ. of Natal, Pietermaritzburg. D.D. Univ. of Pretoria. D.Litt. ei Phil. Univ. of Fort Hare, Alice.

Vi/liers, Dion R. de. Nash, Margaret A. Greyling, Christeman ]. A. IIDie Agtergrond en Ontwikkeling "The Ecumenical Movement in the IIDie Invloed van Strominge in die van Teologiese Opleiding deur die 1960's: Some Religious and Secular Islam op die jesusbeskouinge van Nederduitse Gereformeerde Kerk in Movements." die Suid-Afrikaanse Moslems. 'n Suid-Afrika; 'n Prinsipieel-Historiese D.Phil. Univ. of Cape Town. Sendingwetenskaplike Studie.' Ondersoek met Besondere D. Th. Univ. of Stellenbosch. Verwysing na die Perkins, Floyd f. Stofberggedenkskool." IIA History of Christian Missions in Kilian, lvor H R. D.D. Univ. of Pretoria. Swaziland to 1910." "Die Kerklied en die Swart Afrika­ D.Phil. Univ. of the Witwatersrand, Kerke." West, Martin E. Johannesburg. D. Th. Univ. of Stellenbosch.

IIAfrican Independent Churches in Soweto." Smit, Jacobus H Kotze, Stephanus F. Ph.D. Univ. of Cape Town. "Die Amp van die Sendingleraar in "'n Rol-analise in 'n Marginale die jongere Kerk: met Besondere Situasie; die Predikant in die Verwysing na die Jongere Kerke uit Nederduitse Gereformeerde 1973 die Sending van die Nederduitse Sendingkerk in Suid-Afrika." Gereformeerde Kerk in Suid-Afrika." D.Liff. et Phil. Rand Afrikaans Univ., Kritzinger, [ohan f. D. Th. Univ. of Stellenbosch. Johannesburg. "Sending en Kerk in Suidwes­ Afrika." Lilckhoff, Abraham H D.D. Univ. of Pretoria 1975 "Die Cottesloe-Kerkeberaad." Ph.D. Univ. of the Witwatersrand, Kruger, Mechiel A. Davies, M A. G. Johannesburg.

"Vryheid vir die Ganse Mensheid. IIA History of the Catholic Church in Die Vryheidsgedagte in die Rhodesia to 1960." Venter, Mechiel. Ekumeniese Sendingdiskussies." D.Litt. ei Phil. Univ. of South Africa, "Poliginie as Sendingprobleem." Th.D. Potchefstroom Univ. Pretoria. Th.D. Potchefstroom Univ.

Mo'ller, Hendrik f. Kapp, Pieter H Vorster, Jacobus A. IIDie Lewens- en Wereldbeskouing "Dr. John Philip se Opvattinge en sy "jewish Views on Jesus; an van die Stedelike Bantoe, met Werksaamhede in Suid-Afrika." Assessment of the Jewish Answer to Besondere Verwysing na sy D.Phil. Univ. of Stellenbosch. the Gospel of Jesus Christ." Opvattinge betreffende Kerk en D.D. Univ. of Pretoria. Offers." Lombard, Roelof T. f. D.Phil. Potchefstroom Univ. IIDie Nederduitse Gereformeerde Kerke en Rassepolitiek, met Spesiale 1977 Pretorius, Hendrik L. Verwysing na die [are 1948-1961." "Kosmologie en Separatisme; 'n D. Litt. et Phil. Llnio. of South Africa, Goosen, Gideon C. Ondersoek na Separatisme in Afrika Pretoria. IIA Theology of Racial Equality." as Resultaat van Kosmologiese Ph.D. Univ. of Natal, Pietermariizburg. Onderskattinge met Seksualiteit as Sauerzapf, Rolf Leidraad." IIDie Sakularisierung der Genfer Menoe, P. f. van der. D.D. Univ. of Stellenbosch. Oekumene." IIDie Godsdienste by Vaticanum II." D.D. Llnio. of Pretoria. D.D. Univ. of Pretoria. Smith, Nicolaas f. IIDie Planting van Afsonderlike Nanktoenya, I A. t. Kerke vir Nie-Blanke "Christian Influence on Education in Bevolkingsgroepe deur die Malawi up to Independence with Nederduitse Gereformeerde Kerk in Special Reference to the Role of Suid-Afrika; 'n Histories­ Catholic Missionaries." Missiologiese Analise en 'n D.Ed. Univ. of South Africa, Pretoria. Ekklesiologiese Beoordeling." D.D. Univ. of Pretoria.

January, 1982 45 Rooyen, Christiaan S. van. 1980 Saayman, W A. "Die Zoeloepredikant en Enkele "Unity and Mission. A Study of the Verskynsels wat daarmee Christensen, R. W Concept of Unity in Ecumenical saamhang." "The Implications of the Biblical Discussions since 1961 and Its D. Liff. et Phil. Univ. of South Africa, Phrase lin Christ' for the Christian Influence on the World Mission of Pretoria. Mission." the Church." D.Th. Univ. of South Africa, Pretoria. D.Th. Univ. of Stellenbosch.

1978 Dayhoff, PaulS. Stamoolis, ! ! "The Message of Holiness of the "An Examination of Contemporary Gqubule, T. S. N Church of the Nazarene among the Eastern Orthodox Missiology." "An Examination of the Theological Northern Sotho People." D.Th. Univ. of Stellenbosch. Education of Africans in the D. Th. Univ. of South Africa, Pretoria. Presbyterian, Methodist, Verryn, T. D. Congregational and Anglican Erwee, A.! C. "Outside the Camp: A Study of Churches in South Africa from 1860 "Die Sending van die Nederduitse Religious Authority and to 1960." Gereformeerde Kerk onder die Conversion." Ph.D. Rhodes Univ., Grahamstoum. Inboorlingvolke van Noordwes­ D.Th. Llnio. of South Africa, Pretoria. Kaapland." Lensink, ]. M D.Th. Univ. of Stellenbosch. "Die Evangelie in die Konteks van This list of doctoral dissertations was prepared by Swart Trekarbeid; 'n Ondersoek na Lefeuore, P. David! Bosch, Professor of Missiology at the Uni­ die Huidige Relevansie van die "Cultural and Theological Factors versity ofSouth Africa in Pretoria. Dr. Bosch is also Evangelie-Boodskap en na Affecting Relationships between the Editor of Missionalia and General Secretary of the Moontlike Nuwe Wee van Nederduitse-Gereformeerde Kerk South African Missiological Society. Verkondiging." and the Anglican Church (of the D.Th. Univ. of South Africa, Pretoria. Province of South Africa) in the Cape Colony 1806-1910." Nurnberger, Klaus B. Ph.D. Univ. of Cape Town. "Die Relevanz des Wortes im Entwicklungsprozess: Eine Menoe, D. W van der. Systematisch-Theologische "Van Paternalisme tot Besinnung zum Verhaltnis zwischen Selfbeskikking; die Berlynse Sendinggenootskap en Kerkstigting Theologie und CIRCULATION STATEMENT Entwicklungstheorie." in Transvaal, 1904-1962." Statement required by the act of August 12, 1970, D.Th. Univ. of South Africa, Pretoria. D.Li/t. et Phil. Univ. of South Africa, section 3685, Title 39, United States Code, showing ownership, management, and circulation Pretoria. of INTERNATIONAL BULLETIN OF MISSIONARY Po1litzer, P. RESEARCH. Meyer, G. W B. Published 4 times per year at 6315 Ocean Ave., Ventnor, "Die Eigene Kerze anziinden! NJ,08406. Untersuchung zu Entstehung, Lehre, "Sendingwerk en Onderwys in Publisher: Gerald H. Anderson, Overseas Ministries Study Leitung und Leben in der Oruuano Lesotho vanuit 'n Histories­ Center, 6315 Ocean Ave., Ventnor, NJ 08406. Editor: Ger­ ald H. Anderson, Overseas Ministries Study Center, 6315 (The Protestant Unity Church of Didaktiese Gesigspunt." Ocean Ave., Ventnor, NJ 08406. Managing Editor: Norman A. Horner, Overseas Ministries Study Center, 6315 Ocean South West Africa)." D.Ed. Univ. of the Orange Free State, Ave., Ventnor, NJ 08406.

D. Th. Univ. of South Africa, Pretoria. Bloemfontein. The owner is Overseas Ministries Study Center, 6315 Ocean Ave., Ventnor, NJ 08406. Niekerk, A. S. van. The known bondholders, mortgagees, and other security holders owning or holding one percent or more of total 1979 "God, the Powers and Man in the amount of bonds, mortgages or other securities are: None. Works of some Black South African Averageno. of Actual no. of Boshoff, P. B. Poets of the Seventies; A Theological copies each copies of sin­ issue during gle issue pub­ "Sinkretisme in die Ekumene van Evaluation." preceding3 is- lished nearest die Twintigste Eeu." D.D. Univ. of Pretoria. sues. to filing date. D.D. Potchefstroom Univ. Total no. copies printed 10,504 10,300 Paid circulation: sales Pauto, C. M through dealers, carriers, street vendors, and ° ° Brain,! B. "Mission and Church in Malawi. counter sales The History of the Nkhoma Synod Mail subscriptions 9,077 8,999 "History of the Roman Catholic Total paid circulation 9,077 8,999 Church in Natal, 1886-1925, with of the Church of Central Africa, Free distribution 50 40 Total distribution 9,127 9,039 Special Reference to the Work of the Presbyterian." Copies not distributed: 1,377 1,261 office use, left over, Oblates of Mary Immaculate." D. Th. Univ. of Stellenbosch. unaccounted, spoiled after printing D.Liff. et Phil. Univ. of South Africa, Returns from news agents 0 Pretoria. Total 10,504° 10,300 I certify that the statements made by me above are correct and complete.

(signed) Gerald H. Anderson

46 International Bulletin of Missionary Research WANTED: Your Missionary Experience

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Country ______BookNotes InComing Dobrin, Arthur, Lyn Dobrin and Thomas F. Liotti. Convictions: Political Prisoners-Their Stories. Issues Maryknoll, NY.: Orbis Books, 1981. Pp. xi, 100. Paperback .$5.95. Evangelization and Civilization: Eliade, Mircea and David Tracy, eds. Protestant Missionary Motivation What Is Religion? An Inquiry for Christian Theology. in a Pluralistic World New York: Seabury Press/Concilium, 1980. Pp. ix, 88. Paperback $5.95. A Symposium Henkel, Willi and Giuseppe Metzler, eds. Ethical Decision-making and the Bibliografia Missionaria, Anno XLIV, 1980. Missionary Role VaHcan City: PonHfical Urban Llnio., 1981. Pp. 392. Paperback $18. Robert L. Ramseyer International Congress on Mission, December 2-7, 1979. Toward a New Age in Mission: The Good News of God's Kingdom to the Western Medicine and the Primal Peoples of Asia. World View Manila, Philippines: IMC Publications, P.O. Box4082, 1981. 2 vols. $26; paperback $23. Russell L. Staples

Lasswell, Harold D., Daniel Lerner and Hans Speier, eds. Protestant Missionaries and the Propaganda and Communication in World History. Study of the Bhagavad Gita Honolulu: Llnio. Press of Hawaii, 1980. 3 ools. $25 each. Eric j. Sharpe

Levine, Daniel H Human Rights and Interreligious Religion and Politics in Latin America: The Catholic Church in Venezuela Dialogue: The Challenge to and Colombia. Mission in a Pluralist World Princeton, N].. Princeton Llnio. Press, 1981. Pp. 356. $22.50; paperback $6.95. DavidHollenbach, S.j. Matheny, Tim. Reaching the Arabs. A Felt Need Approach. In our series on the legacy of outstanding missionary figures of Pasadena, ca«. William Carey Library, 1981. Pp. xoii, 244. Paperback $9.95. the nineteenth and twentieth Netobigin, Lesslie. centuries, articles about Sign of the Kingdom. A. G. Hogg Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1980. Pp. ix, 70. Paperback E. Stanley Jones $2.95. Frank Laubach Samuel M. Zwemer Nicholas, Tracy. Photographs by Bill Sparrow. Rastafari: A Way of Life. Book Reviews by Garden City, NY.: Anchor Press Doubleday, 1979. Pp. viii, 163. Paperback $7.95. Francisco F. Claoer, S.j., Robert T. Coote, Pollak, Michael. Donald C. Flatt, James E. Goff, Nancy Mandarins, Jews, and Missionaries. The Jewish Experience in the Chinese A. Hardesty, Joseph G. Healey, MM, Empire. Eugene Hillman, Peter lpema, Herbert C. Philadelphia: Jewish Publication Society, 1980. Pp. xviii, 436. $14.95. Jackson, Donald R. Jacobs, Ward L. Kaiser, Samuel T. Kamaleson, Jorge Quebedeaux, Richard. Lara-Braud, Arno Lehman, Michael I Found It! The Story of Bill Bright and Campus Crusade. Collins Reilly, S.j., Garry W Trompf, San Francisco: Harper & Row, 1979. Pp. xiii, 202. $8.95. and others. Resource Guide and National Directory of Catholic Church Vocations for Women. Images of Women in Mission. Ramsey, Nj.: Paulist Press, 1981. Pp. 186. Paperback $5.95.

Sawatsky, Walter. Soviet Evangelicals since World War II. Scottdale, Pa.: Herald Press, 1981. Pp. 527. $19.95; paperback $14.95.

Schmidt, Wolfgang. Der lange Marsch zuruck, Der Weg der Christenheit in Asien. Munich: Chr. Kaiser Verlag, 1980. Pp. 310. Paperback DM 29.

Will, James E. Must Walls Divide? The Creative Witness of the Churches in Europe. New York: Friendship Press, 1981. Pp. 115. Paperback $3.75.

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