Black Americans in Mission: Setting the Record Straight

Gayraud S. Wilmore

ne of the obvious but least investigated aspects of the have accrued to American religious institutions from the most O expansion of Christianity during the last 500 years is the recent chapter in the history of missions. But one must tread complicity of Christians in the hegemony of white Western civ­ carefully in this largely unexplored terrain. Certain qualifications ilization over most of the nonwhite peoples of the world. In the need to be made before we too easily equate the guilt of Blacks eighteenth century the influence of Europe exploded southward with the guilt of their white masters for particular aspects of the into Africa and the Caribbean by a deliberate policy of under­ Western missionary enterprise. developing the darker races in the interest of monopoly capitalism Since the civil rights movement it has become rather fash­ backed up by military superiority and Christian missionary zeal. ionable to remind Blacks that they are entangled just as much as Today the ethos and worldview of Africa and the Diaspora is whites in the web of Western capitalism and imperialism. It is increasingly penetrated by a religion that once went hand in hand modish these days to point out the pimples on the faces of Black with economic exploitation and political and cultural domination. Christian Pan-Africanists like Martin R. Delany, Alexander Crum­ It is clear that after the nineteenth century the churches of mell, and Bishop Henry M. Turner, or to indicate where egregious North America were implicated in these wide-ranging develop­ errors in missionary operations were made by the Black denom­ ments. Moreover, the emergence of the Afro-American church in inations. Some scholars seem to feel obligated to revise the image the United States must be considered a part of this whole story of the 1960s. No one is being blatant about it, but the word is of the coming of age of Western Christianity. After the Great out. Black is not all that beautiful when it comes to the Black Awakening of the eighteenth century, Black Christianity was in­ church's performance on the mission field, nor can Blacks claim separable from the evangelical Protestantism that made such a a closer identity with Africa and the West Indies than other Amer­ lasting impression on cultural institutions and the structures of ican Christians. class and caste on both sides of the Atlantic. Today, more than Perhaps not. Certainly the African Methodist and Baptist would have been true twenty years ago, it is generally conceded churches exhibited many of the attitudes of whites about the that not every result of the missionary movement of the white sinfulness and moral degradation of those who did not know churches was negative. What is not frequently acknowledged, Christ. They took for granted the superiority of Euro-American however, are the positive contributions that Black Americans culture and religion compared with the "heathenism" de­ made to education, health, political independence, and social scribed in the lurid reports of returning missionaries from the "Dark Continent." Such attitudes, unfortunately, have not entirely disappeared today. They persist under a thin veneer of "Some careful cosmopolitanism among many "born-again" church mem­ bers-Black as well as white. distinctions need to be Yet the historical record deserves a closer look. Some careful made before the Black distinctions need to be made before the Black church is accused of engaging in the same cultural imperialism and racism that church is accused of accompanied the white church's evangelical incursions into the engaging in the same third world. Here we shall not deal with the work of the Black cultural imperialism and churches in home missions. That is another story. Although the golden age of Black foreign missions did not racism that accompanied come until the late 1870s, Blacks did not wait until Emancipation the white church's before attempting to carry the gospel to others. It is nothing short of incredible that as early as 1782 former slaves such as David evangelical incursions into George, George Liele, Amos Williams, and Joseph Paul sought the third world." to transplant their churches from South Carolina and Georgia to Nova Scotia, Sierra Leone, Jamaica, and the Bahamas rather than return to bondage. These men became the first unofficial Afro­ development in Africa and the Caribbean. As is so often the case American missionaries before the American foreign missionary when it comes to Black life and history, the question has rarely movement had been solidly launched. In some situations-for ex­ been raised by white historians. When it is pressed today, some ample, the Baptists in the Bahamas and the Huntingdonians in respond that they were just not aware that it was a point at issue Sierra Leone-Black American preachers organized and led con­ and ask what the rumpus is all about. gregations for many years before the first white missionary ar­ Well, the rumpus is about giving the Black church its due as rived from England or America to "correct their ecclesial an important American religious institution. As such, it partici­ deficiencies." They helped to bring an end to slavery and awaken pates in the shame and glory of whatever benefits and disabilities a desire for religious and political independence among colonized people in Africa and the West Indies. In 1820 the American Colonization Society (A.C.S.) sup­ ported Daniel Coker and eighty-eight other Blacks who organized Gayraud S. Wilmore is Dean and Professor of Afro-American Religious Studies an African Methodist congregation on board the Elizabeth and at New York Theological Seminary, New York City. He has traveled widely in replanted it in Liberia. In the same year the Rev. Lott Carey and Asia and Africa, and is the author of Black Religion and Black Radicalism: Colin Teague were sent to Liberia by the Black Baptists of Rich­ An Interpretation of the Religious History of Afro-American People. mond, who had founded their own missionary society as early

98 International Bulletin of Missionary Research as 1815. When asked why he chose to leave the comforts of home International Bulletin to brave the unknown dangers of West Africa, Carey gave an of Missionary Research answer that would have been unimaginable from a white man: "I am an African, and in this country, however meritorious Established 1950 as Occasional Bulletin from the Missionary my conduct and respectable my character, I cannot receive the Research Library. Named Occasional Bulletin of Missionary credit due to either. I wish to go to a country where I shall be Research 1977. Renamed International Bulletin of Missionary estimated by my merits not by my complexion; and I feel bound Research 1981. to labor for my suffering race."! What is most incredible is that these impoverished and un­ Published quarterly in January, April, July, and October by the educated Black preachers, many with a price still on their heads, had the audacity to think that they could do for Blacks overseas Overseas Ministries Study Center what they could scarcely do for themselves at home. Their as­ 6315 Ocean Avenue, Ventnor, New Jersey 08406, U.S.A. piration to build self-respecting churches and societies in Africa Telephone (609) 823-6671 and the Caribbean outran their capacities at a time when both they and their churches were looked upon with more amusement Editor: Associate Editor: than respect. But they were not to be daunted by white prejudice. Gerald H. Anderson James M. Phillips Their concern for taking the gospel to Africa led to the founding of the American Baptist Missionary Convention in 1840by a group Contributing Editors: of Black churches in New England and the Middle Atlantic states. Catalino G. Arevalo, S.J. Lesslie Newbigin It continued for twenty-six years and sent several missionaries to David B. Barrett C. Rene Padilla Africa. It was not only evangelism. It was partly a matter of racial R. Pierce Beaver Thomas E Stransky, C.S.P. pride and self-respect. Norman A. Horner Charles R. Taber On the appointment of the Rev. Scipio Beanes as the first Mary Motte, EM.M. Desmond Tutu African Methodist Episcopal (A.M.E.) missionary to Haiti in 1827, Anastasios Yannoulatos Bishop Daniel A. Payne noted:

Books for review and correspondence regarding editorial matters To aid in making the Haytian nationality and government strong, should be addressed to the editors. Manuscripts unaccompanied powerful and commanding among the civilized nations of the by a self-addressed, stamped envelope (or international postal earth, ought to be the desire and aim of the African Methodist coupons) will not be returned. Episcopal Church. As the Haytians have completely thrown off the white man's yoke in their national affairs, so have the leaders Subscriptions: $14.00 for one year, $26 for two years, and $37 for and members of the A.M.E. Church in ecclesiastical affairs.? three years, postpaid worldwide. Foreign subscribers should send Blacks who were members of predominantly white denom­ payment by check in local currency equivalent to U.S. dollar inations were no less concerned about missions. In August 1841, amount. Individual copies are $5.00; bulk rates upon request. Cor­ the Rev. James W. C. Pennington called the second Black mis­ respondence regarding subscriptions and address changes should sionary convention to order in Hartford, Connecticut. Men and be sent to: International Bulletin of Missionary Research, Circu­ women from six states and six denominations, with several whites lation Department, P.O. Box 1308-E, Fort Lee, New Jersey 07024­ in attendance, formed the African and Foreign Home Missionary 9958, U.S.A. Society. The Congregationalist pastors Pennington and Amos Be­ Advertising: man, and the Presbyterian pastors Theodore Wright and Charles Ruth E. Taylor Gardner were elected officers of this first effort to close the gap 11 Graffam Road, South Portland, Maine 04106 between Blacks in the white churches and those in the Black Telephone: (207) 799-4387 Baptist and Methodist churches. It is important to note that the new society petitioned the Baltimore Conference of the A.M.E. Articles appearing in this journal are abstracted and indexed in: Church to support its work and in 1824 the A.M.E.s voted to Bibliografia Missionaria accept the challenge. Christian Periodical Index Thus the earliest effort at Black ecumenism was instigated Guide to Social Science and Religion in Periodical Literature by a common concern for African missions. Northeastern Blacks Missionalia saw an unmistakable connection between African missions as a Religion Index One: Periodicals way of opposing the slave trade at its source and at the same Religious and Theological Abstracts time building an aggressive movement for Black solidarity. That perception went considerably beyond either the intention or the Opinions expressed in the International Bulletin are those of the vision of the American Colonization Society. authors and not necessarily of the Overseas Ministries Study On July 26, 1877, a great mass meeting in Charleston, South Center. Carolina, celebrating Liberian Independence Day, led to an emo­ tional outbreak of emigration fervor. It was the year that Ruth­ Copyright © 1986by Overseas Ministries Study Center. All rights erford B. Hayes became the nineteenth president of the United reserved. States by a compromise that withdrew federal troops and other encumbrances from the Confederate states. With the promise of Second-class postage paid at Atlantic City, New Jersey. "forty acres and a mule" dying unborn, thousands of freed POSTMASTER: Send address changes to International Bulletin of slaves began to believe that African emigration was the only pos­ 1308~E, Missionary Research, no. Box Fort Lee, New Jersey 07024. sibility for survival. In South Carolina, Black church people or­ ISSN 0272-6122 ganized the Liberian Exodus Joint Stock Steamship Company and in April of the next year (1878) the Azor sailed for Liberia with

July 1986 99 more than 200 emigrants on board. The Black Baptist state con­ field at the dawn of the twentieth century. Between 1877and 1900 vention sent the Rev. Harrison N. Bouey, and the Charleston three Black churches, the A.M.E., the A.M.E. Zion, and the Na­ A.M.E.s sent the Rev. Samuel F. Flegler. This was the first postwar tional Baptist Convention, sponsored seventy-six missionaries in bid to establish a Black missionary presence in West Africa and Africa, educated thirty African students for missionary work it was followed throughout the ensuing years by both successful among their own people," and generally troubled the waters with and ill-fated efforts at missionary emigration in the face of rising slogans like "Africa for the Africans." Their sermons on Psalm white oppression. Although prominent clergy opposed the idea 68:31 (KJV) proclaimed "Ethiopia stretching forth her hands of emigration, the A.C.S. reported a steadily increasing number unto God," not only for Black spiritual salvation, but for political of inquiries from Blacks ready to quit America for the Motherland. liberation as well. With meager resources and the inadequate It is not true, as has been alleged, that the Black peasantry training of mission personnel, the Black denominations made a rejected going to Africa out of hand. Emigration was an extremely valiant effort to keep their people in the field. But with the strug­ complex and delicate proposition. It required a fortuitous balance gle against virtual genocide in an era of racial hatred and violence of opportunity, propaganda, and means, and the means were at home, together with the distractions of World War I and the Great Depression, Black church support of missions gradually declined and much was left in disarray that had been so auspi­ "Despite some ciously begun during the last quarter of the nineteenth century. The influence of menlike Bishop Benjamin W. Arnettof the A.M.E. condescension and some Church, Blyden, and Turner rapidy deteriorated and the mission misunderstanding of to Africa entered a period of subordination to ecclesiastical politics from which it has not yet been completely extricated. African customs, Black Nevertheless, to compare the shortcomings of the Americans dominated the Black American missionary effort with that of the white churches is to distort historical reality. The white churches African mission field at the were never as concerned about Africa as about those mis­ dawn of the twentieth sion fields where they presumed that the people were more century." like themselves. Moreover, out of petty prejudice and professional jealousy they neglected many opportunities to employ Black missionaries. According to Walter Wil­ liams: almost always in shortest supply. The erstwhile Black Presbyter­ ian educator and theologian, Edward Wilmot Blyden, who was born in the Virgin Islands and went to Liberia in 1851, miscal­ By the first decade of the twentieth century U.S. missionaries to India alone numbered over five hundred, with another five culated the readiness for mass emigration among Black Ameri­ hundred in China. Yet there were only a little over a hundred cans, but he was not wrong to have pride in his African American missionaries in all of West Africa. This decrease of white inheritance and to have insisted upon the indigenization of Chris­ church interest in using Afro-American missionaries came about tianity in African soil. Blyden's attitudes about African culture during the same time that black churches were becoming more were the most progressive of the nineteenth century and cannot interested in Africa.6 be compared with those of the white missionaries, with a few possible exceptions. Instead of deploring his extravagances, some The paradox of Black American attitudes toward Africa does of us celebrate his good influence upon many Black missionaries not apply to the experience of whites. Blacks sought the re­ and deplore the impediments that were thrown in the way of a demption of Africa while at the same time glorifying its ancient vigorous ministry by detractors who were always willing to gather past in Egypt, Ethiopia, and Nubia. Even as they acknowledged the crumbs that fell from the table of the white churches. the cultural backwardness of Africa they celebrated African and The Rev. W. W. Colley of the Virginia Baptists and Bishop Afro-American ethnicity and tried to achieve a racial and spiritual Henry M. Turner of the Georgia A.M.E.s were more successful unity between the Motherland and the Diaspora. in promoting interest in African missions. Colley was responsible This is not to suggest that the Black American involvement for the most significant event in Black Baptist history-the found­ in Africa is a model for other churches. One remembers Bishop ing of the Baptist Foreign Mission Convention in 1880.3 The con­ Payne's caustic rejoinder to Bishop Willis Nazrey's over-zealous vention became the seedling of the National Baptist Convention, remark in 1853about the A.M.E.s being as ready for responsibility which came into existence with over a million members and more in Africa "as any other Christian Church on the face of the than 10,000 ordained clergy in 1895. It was the case of a mission globe." Payne replied that recognition of responsibility was no in search of a denomination and finding one among the restive guarantee of an ability to carry it out.? sons and daughters of former slaves who were waiting for a Black The Black denominations of today will have to make a drastic church to claim their loyalty and rescue them from the tender reassessment of the relative importance of their overseas work mercies of their former masters and mistresses. and a reallocation of mission funds if they are to address the After his initial visit to Africa in 1891, Bishop Turner ushered needs of their churches and other institutions in Africa. As re­ in the period of the greatest Afro-American influence on the con­ cently as the early 1960s Dr. James H. Robinson, a Black Pres­ tinent.s Under his leadership an antiwhite religious movement byterian minister who severely castigated American missions in called Ethiopiansim led Africans out of the European-led churches Africa, reserved some of his harshest criticism for the state of the to seek affiliation with the ill-reputed African Methodists from mission stations of "the great Negro denominations in Amer­ the United States. White missionaries bitterly contested Turner ica.?" The situation has not greatly changed since Robinson's and the Black American churches with their strong revivalist tra­ controversial forays into Africa. But for all of its deficiencies, the dition and mischievous talk about liberation and equality. But, work of Afro-American churches in Africa and other parts of the despite some condescension and some misunderstanding of Af­ third world continues to be of a different style and quality from rican customs, Black Americans dominated the African mission that of most white mission boards.

100 International Bulletin of Missionary Research Black churches today have missions in Africa, the Caribbean, Africa by providing both undergraduate and graduate education South America, and Asia. The A.M.E.s and the Zionites conduct for many African students at its schools in the United States. their African missions under national mission departments in The Black Baptists of the United States were the first Afro­ close cooperation with the bishops of episcopal districts. The Americans to return to Africa. The National Baptist Convention, structure of mission work in most Black denominations differs Inc. (N.B.C.), continues to maintain the largest overseas operation widely from most white denominations in terms of who are called among Black denominations. Presently in twelve countries of "missionaries," how they are supported at home and de­ Africa, the Caribbean, and South America, the N.B.C. concen­ ployed in the field, and the importance of the women's societies. trates on Central and South Africa where it has 768 churches, In West Africa the A.M.E. Church, under the leadership of twenty-seven church extensions in Zambia, Zaire, Tanzania, and Bishop Vernon R. Byrd, sponsors projects that are helping to feed Zimbabwe, five schools in Southern Africa, a seminary in Lo­ families without jobs, digging wells in Roysville, Liberia, and sotho, and a women's hospital in Malawi. purchasing a minibus to provide transportation from rural areas to a medical clinic in Monrovia. Both the A.M.E.s and the A.M.E. Zion churches are involved in practical programs of rural devel­ "It has been the opment, such as training automobile mechanics and buying farm equipment in Zambia, working with refugees in Namibia and widow's mite that has with Namibian refugees in Botswana and Mozambique (A.M.E.s); made the missionary maintaining, albeit with great difficulty, seven schools in Liberia, outreach of the Black thirty-eight in East Ghana, eighty in West Ghana; and helping with cooperative farming and fish-rearing projects (A.M.E. Zion). church possible." The A.M.E. Zion Church alone can account for more than 200,000 members and over 200 pastors and catechists in Liberia, The veteran executive of Black church missions is Dr. William Ghana, Nigeria, and South Africa. In 1984 Dr. Kermit J. De­ J. Harvey III, who works out of the N.B.C. office of the Foreign Graffenreidt, secretary-treasurer of their Department of Overseas Mission Board in Philadelphia. Dr. Harvey believes that the min­ Mission, reported allocations of $233,995 as compared with istry of Afro-Americans in the third world has been woefully $151,000 in 1981. The Zionites, known in the nineteenth century ignored and misinterpreted by church historians. as the "freedom church," continue to bear the strongest wit­ ness of Black Christian consciousness and cultural nationalism. We Baptists reestablished our missions back in 1882 with a com­ Bishop Ruben L. Speaks, chairman of the Board of Overseas pletely different philosophy and motivation than the white Missions, sees Zion's mission in a different light from the way churches. The Protestant missions of that time were mainly con­ in which white churches understand their own involvement in cerned with the salvation of the souls of the Africans. Not so with Africa: us. The very names of our first projects are indicative of our con­ cept-the Bendoo Industrial Mission and the Suehn Industrial Mis­ The Black man passed through a period of uncritical acceptance of sion of Liberia, the Providence Industrial Mission of Nyasaland, Western religion, Western philosophy, Western economics, and now Malawi. Black Americans were concerned with the material Western politics. This day is slowly but surely coming to an end. as well as the spiritual welfare of the people. That is why we were There is a new day dawning over Africa and in the hearts of Black the first to introduce industrial missions to Africa.'? men around the world.... Freedom for Africa means getting rid of white domination. There has been born in the hearts of Black The industrial training programs founded by Afro-Americans men a new pride in his own blackness. He is no longer ashamed of his culture. Not only has the African discovered a new found were patterned after the model of Booker T. Washington's Tus­ pride in his own culture, he is rapidly becoming disenchanted with keegee Institute in Alabama. Washington was himself a member Western Christianity and Western democracy. 9 of the Foreign Mission Board of the National Baptist Convention and exercised considerable influence on all Blackchurches until his The Christian Methodist Episcopal Church (C.M.E.; formerly death in 1915. It is no accident, therefore, that an emphasis on Colored Methodist Episcopal), third largest of the Black Methodist self-help and industrial education characterized the Black denominations, was founded in 1870 by an amicable agreement churches at the turn of the century. with the white Southern Methodists. The C.M.E. missions to Harvey's career as a prominent Philadelphia church leader, Africa, however, commenced many years later. It was not until a senior missionary who travels more than 300,000 miles a year, 1960 that the church agreed to take responsibility for the largest an executive of the Foreign Mission Board, and editor of the secondary school and several local congregations in Ghana. Today Mission Herald typifies another difference between the way Black there are about 5,000 members and nine pastors on that field. and white denominations administer their mission programs. Bishop E. P. Murcheson and Dr. M. L. Breeding, general Harvey's salary as the top mission executive was $15,000 a year secretary of the Board of Missions, effected the transfer of a group when he began in 1961. It remained at that level for twenty years. of Nigerian congregations to the C.M.E. fold. In 1961 the United It is not to the credit of the Black churches that their missionaries African Church of Nigeria, with about 40,000 members, was in­ and administrators have had to "make do," but it explains ducted into the denomination. Today Bishop Randolph Shy, who why these churches have been able to do so much with so little took over the African district after the death of Bishop John Exum and how Black self-reliance and resourcefulness have sustained in 1985, reports more than 50,000 members, two secondary overseas work when the people back home were barely able to schools, several day schools, and a health center that is planned pay the ministers and keep the lights on. It has been the widow's for the Ukam area of Nigeria. Recently the C.M.E.s have entered mite that has made the missionary outreach of the Black church Liberia-and with a good start at the Mary Sharpe Memorial possible. It has also been the underpaid, ill-equipped, and sac­ C.M.E. Church in Monrovia and with nine other congregations rificial service of men and women like secretary William J. Harvey in development, Liberia may prove to be the church's most suc­ HIin Philadelphia and medical missionary Dr. Daniel S. Malkebu cessful overseas field. Like the other Black American denomi­ in Malawi that makes the message of Black faith and liberation nations, the C.M.E.s have made a significant contribution to heard in Africa today.

July 1986 101 Much more needs to be done in all the places where the Black The basic intention of the Afro-American witness abroad, as churches of the United States have been at work overseas. Black in the ghettos and rural slums of the United States, was to uplift Americans must also make a greater effort to resolve the contra­ and give dignity to men and women who suffered from the same dictions of their Pan-African missionary ideology. But it is as clear humiliation and white domination experienced by the Diaspora. today as it was in the days of Daniel Coker and Lott Carey that The idea of working for "the advancement of colored people" the relationship of Black Americans to Africa, on the whole, has was understood by the Black churches as a mandate of the gospel represented a "fairly widespread sense of obligation for Africa whether at home or abroad. They looked forward, therefore, to and an attitude far less patronizing than whites."11 The Black the day when both Africa and America would be free of coloni­ churches may not have had the wealth, administrative skill, and alism and racism by the power and in the "precious Name of theological sophistication of other churches, but their concerns Jesus." were always practical as well as pious, nationalistic as well as Today in Africa other devils, no less perverse and difficult to evangelistic. Their missionaries, for the most part, related to the exorcise, have taken the place of those that were swept out at the Africans as less fortunate cousins, if not as blood brothers and end of the period of European colonization. But that is no reason sisters. They did not ridicule the Africans in their letters to send­ to discount the potential of the Afro-American church as a credible ing agencies back home, segregate them in their mission com­ partner with African Christians in their further liberation and pounds, or treat them as "ignorant native boys" and rank development, or to disallow the historic contributions of Amer­ inferiors as they attempted to civilize them through an accultur­ ican Blacks to African freedom and independence. ated gospel. Notes------­

1. Cited in Leroy Fitts, Lott Carey: First Black Missionary to Africa (Valley the Black missionary presence in Africa, in the International Bulletin Forge, Pa.: Judson Press, 1978), pp. 18-19. of Missionary Research 9, no. 3 (july 1985): 138-39. 2. Daniel A. Payne, Historyof theAfricanMethodist Episcopal Church (New 6. Ibid., p. 42. York: Arno Press and the New York Times, 1969), p. 477. 7. Payne, History, p. 293. 3. Owen D. Pelt and Ralph L. Smith, The Story of the National Baptists 8. James H. Robinson, Africaat theCrossroads (Philadelphia: Westminster (New York: Vantage Press, 1960), pp. 85-87. Press, 1962), p. 67. 4. Josephus R. Coan, "Henry McNeal Turner: A Fearless Prophet of 9. Ruben L. Speaks, "The Challenge of the New Africa," The Mis­ Black Liberation," Journal of the Interdenominational Theological Center sionary Seer84, no. 8 (October 1985): 15. I, no. 1 (Fall 1973): 8-20. 10. Personal interview with the author, November 1985. 5. Walter L. Williams, Black Americans and the Evangelization of Africa, 11. Sylvia M. Jacobs, ed., Black Americansand the Missionary Movenlent in 1877-1900 (Madison: Univ. of Wisconsin Press, 1982), p. 44. See my Africa (Westport, Conn.: Greenwood Press, 1982), p. 18. review of this excellent but occasionally self-depreciating analysis of

Recommended------__

We are pleased to draw attention to tion for Theological Educa tion in Kosmos Publishing Co., 3700 Oak­ several new periodicals that will be Southeast Asia, 86 East 12th Street, view Terrace N.E., Washington, of special interest to readers of the Holland, Michigan 49423. D.C. 20017. International Bulletin of Missionary Research. Christianity in China: Historical Melanesian Journal of Theology. Studies. Published twice a year by the Mel­ Anvil: An Anglican Evangelical An occasional newsletter published anesian Association of Theological Journal for Theology and Mission. by the China Mission Group of the Schools, c/o Martin Luther Semi­ Published three times a year by An­ Association for Asian Studies. Or­ nary, P.O. Box 80, Lae, Morobe vil Trust, c/o St. John's College, der from Dr. Kathleen L. Lodwick, Province, Papua New Guinea. Bramcote, Nottingham NG9 3DS, Southwest Missouri State Univer­ U.K. sity, Springfield, Missouri 65804. Revista Latinoamericana de Teolo­ gia. Chinese Theological Review. Kosmos. Published three times a year at An annual review of materials writ­ A monthly magazine for American Apartado 668, San Salvador, El Sal­ ten by Chinese Christians for peo­ Catholics about the third world, will vador, C.A. The editorial committee ple living in the Peoples Republic of begin publication in late 1986, from includes L. Boff, E. Dussel, and J. China, distributed by the Founda- Sobrino.

102 International Bulletin of Missionary Research The faculty of the School of World Mission is mandated .to train students to teach the good newsof thecross and resur­ rection of Jesus Christ in ways that respect every culture.

The lifeblood of any academic in­ growth, churc h planting, anthro­ ity. Prayer and the life with God stitution is its fac ulty. Our twelve po logy, contextualization, com­ are priorities in classroom, cha­ f u ll-time profes sors , each a m un ication, Bib le translation, pel, and small groups . We are "hands-on" missionary with im­ Mu slim studies and Chinese stud­ learning how God's miracul ou s pressive credentials, and t he ies. In man y cases, our fac ulty power applies to missio logy. Our more than 30 adjuncts believe members are producing the chief belief is that the Gospel mu st be and teach that the pri mary focus textbooks Ior those co ncentra­ communicated in word and deed, of mission is the proclamation of tio ns, in fact, it is true to say that an d that deed s are do ne through the good news. The very size of at least half of the graduate leve l indivi dua ls filled with the Ho ly our facu lty allows students the missiological research carried out Spirit. We ar e a company of the opportunity to specialize in vari­ today comes from the School of committed who want our grad­ ous fields of missiology, permit­ World Mission . uates to ha ve the truth to tell, and ting a wide selection of concen­ But we are not only concerned the power to tell it in their out­ trations including: leadership wit h hig h academic levels, we reac h to the world. selection and train ing, ch urch strive for excellence in spirit ua l-

Write the Office ofAdmissions School of World Mission at Fuller Theological Seminary PASADENA, CALIFORNIA 91182 Phone: (818) 449-174510ut-of-State (800) 235-2222

INTRODUCING]. D UDLE Y WOODBERRY, Ph.D. TH t. oi» It; Y r ..; Y( 1/ ( It< )l , I" Pictured with Dean Pierson is Dudley Woodberry who has joined -­W (lR. /. [) A1/ <'':-; / l l N us to establish an Islamics program which, we believe, is un­ •• matched in any evangelical institution. Through his experience in Lebanon, Pakistan, Afghanistan and Saudi Arabia he brings a uniqueness and new relevance to our program. r